{"slug":"tmp1303.tmp1303.opp-lat1","id":"latin:ogl-pl:tmp1303.tmp1303.opp-lat1","title":"In Librum Primum Regum Variarum Expositionum Libri Sex","title_source":"In Librum Primum Regum Variarum Expositionum Libri Sex","author":"Gregorius I Magnus","genre":"commentary","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T21:22:42Z","cost_usd":0.099981},"source":{"registry_id":"latin:ogl-pl:tmp1303.tmp1303.opp-lat1","work_id":"tmp1303.tmp1303.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1303/tmp1303/tmp1303.tmp1303.opp-lat1.xml"},"stats":{"passages":1029,"english_words":281934,"coptic_letters":0,"source_letters":1059538,"commentary_units":0,"commentary_kinds":0,"derived_notes":9,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1303/tmp1303/tmp1303.tmp1303.opp-lat1.xml"}],"checks":{"work":"tmp1303.tmp1303.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":1029,"translated":1029,"commentary_passages":0,"commentary_units":0,"english_words":281934,"source_letters":1056015,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 1029 narrative."},{"kind":"caution","severity":"caution","text":"4 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"5 scriptural phrase match(es) noted: John 1:1; John 1:29; John 8:12; Luke 1:42; Psalm 118:22; Matthew 21:42."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":1029},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI GREGORII MAGNI ROMANI PONTIFICIS IN LIBRUM PRIMUM REGUM, QUI ET SAMUELIS DICITUR, VARIARUM EXPOSITIONUM LIBRI SEX.\n\nProœmium.\n\nPost Moysi et Jesu Nave libros, et Judicum, octavus sive nonus in canone sanctarum Scripturaram primus liber Regum ostenditur. Qui protecto liber, sicut et pleraque volumina sacri eloquii, quod a sanctae Ecclesiae doctoribus nondum sit expositus, nonnulli simpliciores hunc non esse mysticum arbitrantur, et eo sublimiora per spiritum nulla dicere, quo planiora per litteram videtur enarrare. Sed si ea, quae in aliis explanationum libris doctores sancti locuti sunt legerent, hujus quoque historiae quam sit immensa profunditas invenirent. Nam plerumque in iliorum expositionibus quod hic planum per litteram dicitnr valde esse arduum per spiritalem intelligentiam declaratur, et apertu insinuant quia longe sublimius de sacra historia intelligunt quam in ejus superticie foris legunt. Planum namque est quod Etcana vir Ephrataeus uxores duas habuisse describitur (/ Reg. I, I, 2): quod Heli sacerdos, dum a censura correptionis filiorum affectione dissolvitur, de sella cadit, et fracta cervice interit (Ibid., IV, 18); quod rex Saul obedire Deo in Amalecitarum demolitione noluit (I Reg. xv, 9), sed non multo post et vitam et regnum amisit (/ Reg. xxxi, 5).","english":"OF SAINT GREGORY THE GREAT, ROMAN PONTIFF, SIX BOOKS OF VARIOUS EXPOSITIONS ON THE FIRST BOOK OF KINGS, WHICH IS ALSO CALLED SAMUEL.\n\nProem.\n\nAfter the books of Moses and Joshua son of Nun, and of the Judges, the first book of Kings is shown to be eighth or ninth in the canon of the holy Scriptures. Yet this book, just as very many volumes of sacred eloquence, because it has not yet been expounded by the doctors of the holy Church, some of the simpler sort judge not to be mystical, and think that it says nothing sublime through the Spirit for the very reason that it seems to narrate things rather plain through the letter. But if they would read what the holy doctors have said in other books of explanations, they would discover how immense is the depth of this history as well. For very often in the expositions of those men, what is here said plainly through the letter is shown to be very difficult through spiritual understanding, and they intimate in plain terms that they understand far more sublimely concerning sacred history than they read on its surface outside. For it is plain that Elkanah, a man of Ephraim, is described as having had two wives (1 Kings 1:2); that Eli the priest, when he is dissolved by affection from the censure of correcting his sons, falls from his seat and dies with his neck broken (Ibid., 4:18); that King Saul was unwilling to obey God in the destruction of the Amalekites (1 Kings 15:9), but not long after lost both his life and his kingdom (1 Kings 31:5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Sed hæc nimirum plana, sicut placet simplicioribus, doctores sancti, ut digna sublimitate perciperent, eorum intellectum non in simplicitate quaesierunt litterae, sed in volatu allegoriae. Hinc est enim quod cum sanctus Augustinus (L. XVIIde Civit. Dei, c. 4; duas Elcanae uxores per historiam legeret, in planitie lectionis spiritalem altitudinem intuens, Synagogæ typum una, altera vero quia figuram sanctae Ecclesiae haberet, exposuit, Sanctus quoque Hieronymus (Advers. Pelag., lib. I, c. 8; et contra Jovin. lib. I, c. 10) Heli sacerdotis et Saul mortem, non ad hoc solum in sacra histona positam, ut inobcdientes praepositos eorum terreret poena, sed etiam ut, dum veterum et transgressorum rectorum repulsio legitur, antiquae legis et sacerdotii interitus designetur. Sacra igitur Regum historia non idcirco spiritalibus sacramentis vacua credenda est, quia a venerabilibus patribus seriatim non est exposita, sed eo altior et profundior, quo, velut immensi vastitas fluminis, ex parte quavis exigua hauriri exponendo potuit, et repletis eorum vasculis, suae plenitudinis impetu quotidie implendis aliis decurrit. Dum ergo quaedam hujus sacrae historiæ ad robur suorum operum tollerent, plenitudinem vero illius in suae sublimitatis secreto indiscussam praeterirent, quid aliud agere visi sunt, quam de immenso amne aliquid capere, quod sitientibus fidelium mentibus propinarent?","english":"But these things are, of course, plain, as it pleases the simpler sort, yet the holy teachers, so that they might grasp them as befits their sublimity, sought their understanding not in the plainness of the letter but in the flight of allegory. Hence it is that when Saint Augustine read in the history that Elkanah had two wives, perceiving the spiritual height beneath the flat surface of the reading, he expounded one as a type of the Synagogue, and the other, because it bore the figure of the holy Church. Saint Jerome likewise expounded the death of Eli the priest and of Saul as placed in the sacred history not only for this, that it might terrify disobedient superiors with their punishment, but also that, while the rejection of the ancient and transgressing rulers is read, the destruction of the old law and priesthood might be signified. The sacred history of the Kings, therefore, is not for this reason to be believed empty of spiritual mysteries because it has not been expounded in order by the venerable fathers, but it is all the higher and deeper in that, like the vastness of an immense river, it could be drawn from by expounding from any small part whatever, and, when their little vessels are filled, it runs on to fill others day by day with the rush of its fullness. When, then, they took certain things of this sacred history for the strength of their works, but passed over the fullness of it undiscussed in the secret of its sublimity, what else did they appear to do than to take something from an immense river, to give drink to the thirsty minds of the faithful?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"i. Quorum profecto morem nos quoque in praesenti opere sequimur, qui ad ingentem hanc historiam gratia aperiendæ intelligentiae ejus accedimus, cujus tainen universitatem exponendam suscipere non audemus, hoc videlicet a praefatis venerabilibus Patribus distantes, quia non sparsim et de diversis locis eligimus quod exposituri sumus, cum illi non ex ordine aliquam sacrae hujus historiae partem, sed sparsim testimonia quædam susciperent, quae ad eruditionem fidelium exponere habuissent. Dei ergo omnipotentis adjutorio confisi, a principio voluminis usque ad David regis unctionem explanare proponimus, ut brevi isto, quod cernitur, experiri possimus si ultra progredi exponendo debeamus. Plerique etenim dum immoderata proponunt, exsecutores propositi sui fieri nunquam possunt, maxime cum tractator sacri eloquii morem gerat viri in alta specula consistentis. Scriptura vero sacra silvae vastioris similitudinem. Qui profecto vir in alto situs, etsi acuta visione nemoris vastitatem considerat, tamen dum summa montium, dum extrema collium, dum orborum celsa, in quadam aequalitate sibi convenientia respicit, quam magnæ valles, quam distentoe planities in media lateant, non attendit. Sed si perambulnre quod ei breve vidctur cœperit, repente cognoscit quia qui se totum vidisse putaverat, valde plura remanserant quae non viderat.","english":"We too follow the custom of these men in the present work, who approach this great history by the grace of opening its understanding, yet we do not presume to undertake the exposition of its entirety, differing in this respect from the aforementioned venerable Fathers: we do not select here and there and from various places what we are to expound, whereas they did not take up any part of this sacred history in order, but gathered certain testimonies here and there, which they were to expound for the instruction of the faithful. Therefore, trusting in the help of God Almighty, we propose to explain from the beginning of the volume up to the anointing of King David, so that by this brief portion which is seen, we may be able to test whether we ought to proceed further in expounding. For many, while they set before themselves immoderate things, can never become the fulfillers of their own proposal, especially since the expounder of sacred eloquence acts in the manner of a man standing on a high watchtower. But sacred Scripture is like a vast forest. The man indeed situated on high, even if with keen vision he considers the vastness of the grove, yet while he looks upon the summits of the mountains, the farthest reaches of the hills, the lofty heights of the trees, all agreeing together in a certain equality, he does not attend to how great are the valleys, how widely the plains lie hidden in the middle. But if he begins to walk through what seemed brief to him, he suddenly recognizes that, though he had thought he had seen the whole, very many more things remained which he had not seen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Unde et sæpe immoderatus viator decipitur, ut tanto periculosius iter expleat, quanto et eum in via, expleto die, noctis error intercipiat, qui velut in parvi itineris spatio nec dici partem se explero cogitavit. Sic sic nimurum, dum sacrae historiae intellectura in quadam sensuum ejus summitate consideramus, omnipotentis Dei gratia, velut altos opacioris silvae vertices de quadam sublimitate attendimus. Sed quia dum idem sensus subtilius considerari et proferri coeperint, alios se multipliciores gignunt, velut in superficie, ut videtur, totius inspecti nemo is, at vallium concava et distenti latini latent spatia, quae non videntur. Tutius ergo gradimur, si sic metimur ea quae cernimus, ut etiam ea quae procebendo visuri sumus percurrenda esse cogitemus. Itaque dum ingentis historiæ parvum partem explanare proponimus, pro modulo imbecillitatis nostrae cursum itineris in vicinio terminamus, tam videlicet ingenii tenuitate diffisi, quam sacri voluminis profunditate perterriti.","english":"Hence also the immoderate traveler is often deceived, so that he completes his journey all the more dangerously the more the error of night overtakes him on the road when the day is done, he who, as if in the span of a short journey, did not think that he had completed even a part of the day. So, so to speak, while we consider the understanding of sacred history on a certain summit of its meanings, by the grace of almighty God we look upon, as it were, the lofty peaks of a darker forest from a certain height. But because, when that same meaning begins to be considered and brought forth more subtly, it begets other, more numerous meanings, as it were on the surface, as it seems, of the whole thing inspected, there is no one [who sees] this, but the hollows of the valleys and the hidden expanses of the outstretched plain, which are not seen. More safely, therefore, do we walk if we measure the things we perceive in such a way that we also think that the things we are about to see as we proceed must be run through. And so, while we propose to explain a small part of the great history, according to the measure of our weakness we end the course of our journey in the neighborhood, namely both distrusting the feebleness of our intellect and terrified by the depth of the sacred volume.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Sed et primum non tam instituere quam obsecrare lectorem censui, ut inanitate expositionis meae pondus sacrae historiae nequaquam penset, quia divina eloquia ex mensura tractatorum nunquam aestimanda sunt. Nam nec idcirco sunt vilipendenda, quia non subtiliter considerantur; nec celsa et venerabilia ideo, quia facunde et subtiliter exponustur. Alia quippe virtus est quae apud saeculi sapientes tanta habetur, quantum eam extollere possunt praeclara ingenia. Sacra vero Scriptura, quia diviniLus inspirata eat, tanto sublimius etiam praeclara hominum ingenia superat, quanto ipsi præclira homines Deo inferiores sunt, et nihil in illa spiritali sublimitate conspiciunt nisi quod eis ipsius divinæ dignationis bonitate revelatur. Nemo igitur in ejus scientia ita perfectus est, ut proficere ultra non possit, quia inferior est omnis profectus hominis, divinitatis altitudine eam inspirantis. Unde et per Psalmistam de Domino dicitur: Qui tegit in aquis superiora ejus (Ps. CIr, 3).Si enim aquarum appellatione illæ supernæ designantur profundae intelligentiae angelorum, dum sacri eloquii altitudinem Deus in aquis tegere dicitur, constat nimirum quia homo semper illa sit inferior cui solum ejus inferiora revelantur. Hinc etiam per Moysen praecipiturutagni residuum igne comburatur (Exod.","english":"But I have judged it necessary first not so much to instruct as to entreat the reader, that he by no means weigh the weight of sacred history by the emptiness of my exposition, because the divine utterances are never to be estimated by the measure of their expounders. For neither are they therefore to be despised because they are not considered subtly; nor are they lofty and venerable for the reason that they are expounded eloquently and subtly. For there is one kind of excellence which is held in such esteem among the wise of the world as the brilliant talents of men are able to extol it. But Sacred Scripture, because it is divinely inspired, surpasses even the brilliant talents of men the more sublimely, the more those brilliant men themselves are inferior to God, and they see nothing in that spiritual sublimity except what is revealed to them by the goodness of the divine condescension itself. Therefore no one is so perfect in its knowledge that he cannot progress further, because every advance of man is inferior to the height of the divinity that inspires it. Hence also through the Psalmist it is said of the Lord: Who covers its upper parts in the waters (Ps. 103:3). For if by the name of waters those sublime deep understandings of the angels are designated, while God is said to cover the height of sacred eloquence in the waters, it is plainly evident that man is always inferior to that to which only its lower parts are revealed. Hence also through Moses it is commanded that the remnant of the sacrifice be burned with fire (Exod.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"xu, 10) quia videlicet Scripturae sacrae, quae ad cognoscendum Redemptorem sunt editae, pro sublimitatis suae dignitate venerandæ tunc etiam sunt cum non in!elliguntur. Itaque etsi nihil pensatur quod a me dicitur, nihilominus pensandum est quia haec sacra Scriptura, quae a me indigne exponitur, ei cui omnipotens Deus secreta aperire voluerit bona et sublimia multa dicit. Scriptura etenim sacra tam mirabiUter ab omnipotente Deo condita est, ut etsi multipliciler videatur exposita, non desunt tamen ei secreta quibus servet occulta, quia fere nunquam sic exponitur, ut ei non plura remaneant quae quotidie exponantur, Qua profecto ejus incomprehensibilitate omnipotens Deus humanæ mutabilitati magna dispensalione consuluit; nam, ut vilescere nota non possit, sic mire disposita est, ut cognita nesciatur, et eo legalur gratius, quo quotidie discitur; ac dum semper recentia intimat, suavius oblectet.","english":"because, namely, the sacred Scriptures, which were published for the knowledge of the Redeemer, are to be venerated in proportion to the dignity of their sublimity even when they are not understood. And so even if nothing that is said by me is valued, nevertheless it must be valued that this sacred Scripture, which is unworthily expounded by me, says many good and sublime things to the one to whom almighty God has willed to reveal secrets. For sacred Scripture was so wonderfully established by almighty God that even if it seems to be expounded in many ways, it nevertheless does not lack secrets by which it may keep hidden things concealed, because it is almost never so expounded that there do not remain for it more things to be expounded daily. And in this incomprehensibility of it, almighty God has in great dispensation consulted for human mutability; for, so that it cannot grow cheap when known, it has been so wonderfully arranged that when known it is unknown, and it is read the more gratefully the more it is learned daily; and while it always intimates fresh things, it delights more sweetly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Historia ergo Regum, quia es spiritu condita quo et coetera Scripturae sanctae volumina cognoscuntur, non debet credi eis esse minor sacramentis, quibus non est inferior titulo auctoritatis. Nam omnes scriptores ejus prophetae fuisse referuntur, qui cum historica narrant, spiritualia signant; exteriora loquuntur, et intima innuunt; terrena proponunt, ut coelestia cxsequanlur. Unde et hic liber primus et secundus ejusdem historiae ad hoc prophetae Samueli ascribitur, ut ex auctoris titulo sentiatur historia quam scribit, non tam historia quam prophetia; simplex veraque littera, sed alta nimis et mulliplicitate occultorum sensuum profunda. Nos autem de tanto ejus pondere pro modo pusillitatis nostrae assumimus ferenda quae possumus. Nam cum suavis sit in superficie litteræ, altior in typis allegoriæ, moribus instruendis utilis, lucida in exemplis exhbendis, in locis tamen singulis et historica asserere, et typica proferre, et conferre moralia, et proponere exempla refugio; quanquam alia sub uno intellectu, adjuvande Domino, sim expositurus, alia vero sub pluribus. Maxime cum his temporibus scribendi operam dare censuerim, in quibus dum cordibus quorumdam ecclesiasticorum virorum vetus soliicitudo mundanae intentionis immergitur, nova scribendi studia eo esse supertlua judicant, quo et doctorum venerabilium abundare vetera non ignorant.","english":"The history of the Kings, therefore, because it was composed by that Spirit by whom the other volumes of sacred Scripture are also known, ought not to be believed to be less in its sacraments than those writings to which it is not inferior in the title of authority. For all its writers are reported to have been prophets, who, when they narrate historical events, signify spiritual things; they speak outward things and hint at inward things; they set forth earthly things so that heavenly things may follow. Whence also this first and second book of the same history is ascribed to the prophet Samuel for this purpose, that from the title of the author it may be perceived that the history he writes is not so much history as prophecy; the letter is simple and true, but exceedingly high and deep with a multiplicity of hidden meanings. But we, in proportion to our littleness, undertake to bear from so great a weight of it what we can. For since it is sweet in the surface of the letter, loftier in the types of allegory, useful for instructing morals, and clear in furnishing examples, yet in individual passages I am at a loss both to assert historical matters and to bring forth typical ones, and to confer moral ones, and to set forth examples; although, with the Lord's help, I will expound some things under one understanding, but others under several. Especially since I have judged that the labor of writing should be given to these times, in which, while the old solicitude of worldly intention is sunk into the hearts of certain ecclesiastical men, they judge new studies of writing to be superfluous for the very reason that they are not ignorant that the old works of venerable teachers abound.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Qui nimirum ratione convincendi essent, nisi signum calumoniæ, exposita fronte, prætenderent, Nam qui nova velut nova contemnunt, illa quæ probant vetera, curarum saecularium saturitate fastidiunt. Quos sane plures sub unius denotatione Scriptura exponit, dicens: Anima saturata calcabit favum (Prov. XXVII, 7). Favus quippe mel novum continet. Quasi ergo dicat: Dum terrenarum rerum cura immoderatius pascitur, in ea i quae valde placere solet recenti Scripturarum dulcedine non laetatur. Sed quia hujus sacrae historiae commenta veterum nulla reperiunt, rectius agunt, si opus nostri laboris ea charitate qua ad utilitatem parvulorum sancte Ecclesiae impenditur amplectantur, et pro reprehensionum molestia nobis in tanta Scripturae profunditate velut altissimo pelago laborantibus praesidia orationum ferant. Hinc nimirum nostri sudoris fructum suum faciunt, quia dum ex benignitate diligunt, adaeternae remunerationis sibi cumulum vertunt, et quod tantis temporibus tam clausa et inexposita Scriptura ad communem intelligentiam ducitur, et quod parvali sanctae Ecclesiae dum in veteris Scripturæ tegminibus novae religionis splendorem suscipiunt, in profectu suae devotionis adjuvantur.","english":"For by what reasoning would they be refuted, unless they held out the sign of calumny with their brow laid bare? For those who despise new things as new, and approve those old things, grow weary of them through the satiety of worldly cares. Scripture indeed sets forth many such persons under the designation of one, saying: A satiated soul will trample the honeycomb (Prov. 27:7). For the honeycomb contains new honey. As if it were saying: While it is fed too immoderately on the care of earthly things, the soul does not rejoice in that recent sweetness of the Scriptures which is wont to please greatly. But because they find no commentaries of the ancients on this sacred history, they act more rightly if they embrace the work of our labor with that charity with which it is bestowed for the benefit of the little ones of holy Church, and, in place of the annoyance of reproaches, bring us, as we labor in so great a depth of Scripture, like a very deep sea, the support of their prayers. Hence indeed they make the fruit of our sweat their own, because while they love it out of kindness, they turn it into an increase of eternal reward for themselves, and because Scripture, so closed and unexplained for so many ages, is brought to common understanding, and because the little ones of holy Church, while they receive the splendor of the new religion within the coverings of the old Scripture, are helped in the progress of their devotion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Sed quia in diversis sanctorum Patrum operibus diversa hujus historiae testimonia inveniuntur exposita, notare lector debet quia aliquando eorum sensos tractando subsequor, aliquando autem enodare historiam aliter insudo, ut et opus quod spe divinae inspirationis aggredior, et antiquorum patrum auctoritate sit validum, et lectori nequaquam fastidiosum, dum inter ea quae novit vetera ea etiam ei quæ non novit nova repraesentat. Ad quam profecto sententiarum pronuntiationem aliquando ex necessitate ducor, quia et Patres venerabiles si seriatim cuncta exponerent quae ex parte tetigerunt, eam seriemlocutionis quam tenere visi sunt observare nequaquam potuissent. Dum igitur sanctorum Patrum intellectus praetereo, necessitate aliquando, aliquando commodilate utor, quia et fastidium lectori amoveo, et dum totum seriatim discutio, multa ex mediis contra me veniunt quae illorum sequi sententias non permittunt. In quo sane opere lectorem flagito, ut non verba ex eloquentium oratorum sanctae Ecclesiae comparatione consideret, sed sententiarum intellectus ex ecclesiasticae disciplinae rationibus penset, quia etsi juxta Dei prohibitionem in ejus domo nemus plantare nescio (Deut. XVI, 21), regulam tamen, qua sancta Scriptura fideliter exponitur, in nullo derelinquo.","english":"But because in the various works of the holy Fathers the testimonies of this history are found expounded in various ways, the reader ought to note that sometimes I follow their senses by treating them, but sometimes I strive to unfold the history otherwise, so that the work which I undertake in the hope of divine inspiration may both be valid by the authority of the ancient Fathers and in no way tedious to the reader, while among the old things which he knows I also present to him new things which he does not know. To this pronouncement of opinions I am indeed sometimes led by necessity, because the venerable Fathers, if they had expounded in order all the things which they touched upon in part, could by no means have observed that sequence of speech which they appear to hold. Therefore, while I pass over the understanding of the holy Fathers, I use necessity sometimes, sometimes convenience, because I both remove tedium from the reader and, while I discuss the whole in order, many things come against me from the middle which do not permit me to follow their opinions. In this work, indeed, I entreat the reader that he not consider the words by comparison with the eloquent orators of the holy Church, but weigh the understanding of the opinions by the reasons of ecclesiastical discipline, because although according to God's prohibition I do not know how to plant a grove in his house (Deut. 16:21), nevertheless I in no way abandon the rule by which holy Scripture is faithfully expounded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Sed et ubi I minus placet quod peritus lector invenerit, consideret quod dum spiritalem historiam et altis sensibus profundam, velut magni pelagi procellas nauta pcregrinus aggredior, reprehensibile valde non est si gubernaculum dicendi pulchre non ducitur, cum spumantes undarum vertices irruunt, qui peritissimum regimen saepe solvere clavum cogunt. Sic sicnimirumnec silvosacolere devotus arator ingrediens rectas sulcorum disponit lineas, si ea prius reducto vomore saepius non rescindat, quia artem facilitas nulla sequitur, si eamdem arandiperitiam consuetudo culturae praeire nulla videatur. Verum nec planitiem historiae quis hac aestimatione consideret, quia plerumque tanto difficilius ad spirilalium sensuum secreta pertingimus, quanto in littera planiori secretorum adituum situm longius videmus; et eo ejus tangere summa non possumus, quo gradus est inferior uude tangere summa cogitamus, Quid enim est intellectus divinitatis, nisi ineffabilis quaedam summa celsitudinis? Et quia omnipotens Deus per Scripturas agnoscitur, quid est eadem sacra Scriptura, nisi gradus quidam, qui conscenditur ut illa sublimatis contingatur? Quoties ergo historia planior est, sed allior intellectus, quid est aliud, nisi quia talem gradum illa sublimitas habet a quo facile contingi non potest?","english":"But even where a learned reader finds something less pleasing in me, let him consider that while I, a pilgrim sailor, attack the spiritual history, deep with lofty meanings, like the storms of a great sea, it is not at all blameworthy if the helm of my speech is not well steered when the foaming crests of the waves rush in, which often force even the most skilled helmsman to let go the rudder. So, surely, the devoted plowman, entering to cultivate the wooded fields, lays out the straight lines of the furrows only if he first cuts them back again and again with the plowshare turned back, because no ease follows the art if no habit of cultivation seems to precede that same skill in plowing. But let no one judge the plainness of the history by this estimate, because for the most part we reach the secrets of spiritual meanings all the more difficultly the more we see the site of the hidden approaches lying farther off in the plainer letter; and we cannot touch its heights for this reason, that the step by which we think to touch the heights is lower. For what is the understanding of divinity but a certain ineffable summit of the highest height? And because almighty God is known through the Scriptures, what is that same sacred Scripture but a kind of steps by which one ascends so that that height may be reached? Therefore, as often as the history is plainer but the understanding deeper, what is this but that that sublimity has such a step by which it cannot easily be reached?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Si ergo aliquid indecens etiam in planioris historiae explanatione lector inspexerit, tanto benignius dare veniam poterit, quanto rationabilius agnoscit quia, dum a plano quod cernitur ad illa sublimia ultra non tendimus, facile vacillamus. Priora igitur voluminis, quia tam sanctæ Ecclesiae sacramenta continent, quam mores electi bominis demonstrant, positi in studio bonae conversationis, sub utroque intellectu sigillatim edissero, ut cum in actibus veterum novae Mei rationes agnoscimus, in eis etiam couversationis nostrae aedificationem capiamus. Sed et quia in salute fidelium fides operibus prior est, typicam significationem, velut solidum fundamentum, præmittimus, cui totius suscepti operis fabrica in morali vel historica expositione imponatur vel subsequatur.\n\nLIBER PRIMUS.\n\nCAPUT PRIMUM.\n\n(I. Reg. I, i.) fuit vir unus de Ramatha Sophim, de monte Ephraim, et nomen ejus Helcana, filiusHieroboam, filii Heliu, filii Thau filii Suph, Ephrathæus.","english":"If, then, the reader has observed anything unseemly even in the explanation of the plainer history, he will be able to grant pardon the more kindly the more reasonably he recognizes that, since from the plain level of what is seen we do not stretch onward to those sublime things, we easily waver. The earlier parts of the volume, therefore, because they both contain the sacraments of so holy a Church and demonstrate the conduct of the chosen man, being placed in the pursuit of good conversation, I set forth one by one under each understanding, so that when in the deeds of the ancients we recognize the new reasons of my [interpretation], we may also take from them the edification of our own conduct. But also, because in the salvation of the faithful faith is prior to works, we send ahead the typical signification as a solid foundation, upon which or after which the fabric of the whole undertaking may be built in moral or historical exposition.\n\nBOOK ONE.\n\nCHAPTER ONE.\n\n(1 Kings 1:1) There was one man from Ramathaim-zophim, from Mount Ephraim, and his name was Elkanah, son of Jeroham, son of Elihu, son of Tohu, son of Zuph, an Ephrathite.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"i. Quem ergo vir iste nobis insinuat, nisi Dominum ac Redemptorem nostrum, qui et in infirmitate nostrae carnis apparuit, et tamen eamdem susceptae naturae infirmitatem vitae remissioris blandiliis non subegit? Vir quippe a virtute nominatur: Homo autem in paradiso conditus, bellum cutn apostala angelo habuit, cui tamen per conditionalem vii tutem resiftere non curavit. Fortis ergo conditus, sed hosti enerviter subjugatus, vir non fuit ex congressione, qui fuit ex munere. Sic itaque faclus est fortis, ut damnata humana natura, victori hosti praevalere non posset, si hanc ille non assumeret, qui supra homines exstitisset. Factus est itaque praeliator noster, Conditor noster. Sed utrum vir fuerit, noscitur, si ex ostensa virtute consideretur. Assumpsit nostram naturam, quae dum in ipso vinceret, nobilitatem conditam repararet, et fieret in Redemptore infirma valida, quae in Adam facta fuerat fortis infirma (Matth. IV). Cui nimirum, dum jejunaret, in eremo tentator adfuit, antiquae victoriae suae tela reparavit, gule, claltonis ac superbiæ iacula intorsit: sed eum aibi per omnia resistentem reperit. Vir ergo claruit per victoriam, qui fortem jam victorem apostatam angelum superans, non ei potentiam suae divinitatis exhibuit, sed infirmitatem humanitatis. Hunc virum propheta Jeremias considerans, ait: Femina circumdabit virum (Jerem. xxxi, 22).","english":"Whom, then, does this man represent to us, if not our Lord and Redeemer, who both appeared in the weakness of our flesh and yet did not subject that same weakness of the nature he took up to the blandishments of a more relaxed life? For a man (vir) is so called from virtue (virtus). But the man (homo) established in paradise had war with the apostate angel, yet he did not take care to resist him through the power of free choice. Strong, then, as he was established, but enervatedly subjugated to the enemy, he was not a man (vir) by way of conflict who was [made] by way of gift. Thus he was made strong in such a way that human nature, once condemned, could not prevail over the conquering enemy, unless he assumed it who existed above men. And so our Champion was made, our Creator. But whether he was a man (vir) is known if it is considered from the virtue he showed. He assumed our nature, so that while it conquered in him, it might restore the nobility in which it was created, and that which had been made strong [and then] weak in Adam might become in the Redeemer weak [and then] strong (Matt. 4). To him, indeed, while he fasted, the tempter came near in the desert; he renewed the weapons of his ancient victory, he hurled the darts of gluttony, calumny, and pride; but he found him resisting in all things. The man (vir), then, shone forth through victory, who, overcoming the apostate angel, that strong conqueror, did not display to him the power of his divinity but the weakness of his humanity. Considering this man, the prophet Jeremiah says: A woman shall encompass a man (Jer. 31:22).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"HuncZacharias monstrat, dicens: Ecce vir, Oriens nomen ejus (Zach. vi, 12). Hunc beatus Petrus apostolus Judaeis praedicans, dicit: Jesum Nazarenum virum approbatum a Deo in vobis, virtutibus, et prodigiis, et signis: hunc praefinito consilio, et præscientia Dei traditum per manus iniquorum affigentes, interemistis (Act. II, et 23). Hinc eidem Redemptori in via colloquens Cleophas, ait: De Jesu Nazareno, qui fuit propheta, potens in opere et sermone (Luc. xxiv, 19). Vir etenim fuit, qui et in hoc mundo ab Ecclesia expulit antiquum hostem, et in inferno, moriens, alligavit. Et quia qui moriens inferni vires comminuit, resurgens nobis aditum reseravit æternitatis, magnitudinem virtutis suae non solum vivendo monstravit nobis, sed etiam moriendo et resurgendo. Quia ergo Redemptornosler per humanitatem, quam assumpsit, magnae virtutis opera egisse cognoscitur, recte is qui eum typo significat vir fuisse perhibetur.","english":"Zacharias points to this one, saying: Behold the man, the Orient is his name (Zech. 6:12). The blessed apostle Peter, preaching to the Jews, speaks of this one: Jesus of Nazareth, a man approved by God among you by powers and wonders and signs: this man, delivered up by the definite plan and foreknowledge of God, you fastened to the cross by the hands of the wicked and killed (Acts 2:22-23). Hence Cleophas, conversing with the same Redeemer on the road, says: Concerning Jesus of Nazareth, who was a prophet, mighty in deed and word (Luke 24:19). For he was a man who both drove the ancient enemy out of this world from the Church, and, dying, bound him in hell. And because he who, dying, crushed the powers of hell, and, rising again, opened for us the entrance to eternity, showed us the greatness of his power not only by living but also by dying and rising again. Therefore, since our Redeemer is known to have performed works of great power through the humanity he assumed, rightly is he who signifies him by a type said to have been a man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Sed quaerendum est, cur dicatur vir unus. Nam si unitas haec referatur ad numerum, superfluum videtur: unusquisque enim unus, et non duo, est. Et sanctus Samuel, a quo ista scribuntur, contra morem scriptorum sanctae Ecclesiæ frustra inchoasse nullatenus credendus est. Nam scriptor illius voluminis, cum beati Job vitam ad exemplum fideliuminduceret, sic exorsus est: Vir erat in terra Hus, nomine Job (Job I, 1). Evangelista etiam Lucas, cum in principio sui Evangelii justi sacerdotis praeconia diceret, ait: Fuit in diebus Herodis regis sacerdos nomine Zacharias (Luc. I, 5). Nam nec ille ait: Vir unus; necevangelista: Fuit sacerdos unus. Quid est ergo quod elcctus propheta contra usum scriptorum, scribendi tale coepit exordium? Sed quia non solum scriptor erat, sed etiam propheta, noverat de quo historia diceret; et qui per historiam dicebatur, noverat quem signaret. Quod ergo de historia praeter usum narrat bistoriae, hoc ad usum catholicae fidei, in intellectu loquitur allegoriae. Unde et hac nova consuetudine, simul tota confitetur Ecclesia, quia Deus et homo unus est Christus.","english":"But it must be asked why he is called one man. For if this unity is referred to number, it seems superfluous: for each person is one, and not two. And holy Samuel, by whom these things are written, must in no way be believed to have begun in vain against the custom of the writers of holy Church. For the writer of that volume, when he brought forward the life of blessed Job as an example for the faithful, began thus: There was a man in the land of Hus, named Job (Job 1:1). The evangelist Luke also, when in the beginning of his Gospel he declared the praises of a righteous priest, said: There was in the days of Herod the king a priest named Zacharias (Luke 1:5). For neither did that one say: one man; nor did the evangelist say: there was one priest. What is it, then, that the chosen prophet, contrary to the usage of writers, began such an exordium of writing? But because he was not only a writer but also a prophet, he knew of whom the history spoke; and he knew whom the one spoken of through the history signified. What, therefore, he narrates concerning the history beyond the usage of history, this he speaks for the usage of the catholic faith in the understanding of allegory. Whence also by this new custom the whole Church at the same time confesses that God and man is one Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Dicit ergo: Fuit vir unus quia de Deo bomine loquebatur, ut deitatem, et humanitatem ejus assereret, et non aliam suscipientis verbi, et suscepti hominis personam, sed Dei et hominis unam, eamdemque esseapertius demonstraret: quae tamen unitas, ad excellentiam dignitatis ejus referri convenienter potest. Nam etsi Redemptorem alium sancta Ecclesia non habuit, ex virtutis ostensione viros nonnullos habuit. Dum ergo unus dicitur, incomparabilis demonstratur.\n\nNam aequalem non habuit, qui dum humano generi excellenti vita, et verbo consuluit, singulari munere dare potuit dona Redemptionis. Unde et Paulus ait: Abundantiam gratiæ, et donationis9 et justitiæ accipientes; in vit regnabunt per unum Jesum Christum (liom. v, 17).Hanc excellentiae suae dignitatem per semetipsum Judæis improperans ait: Si opera non fecissem in eis, quæ nemo alius fecit, peccatum non haberent (Joan. xv, 24). Excellentiam quoque pulchritudinis ejus Psalmista considerans dixit: Speciosus forma præ filiish ominum, diffusa est gratia in labiis tuis (Ps. XLIV, 3). Singulare bonum Redemptionis Isaias in eo testififcans, ait: Vere languores nostros ipsetulit9 et iniquitates nostras ipse portavit (Isa. LIII, 4). Singularem quoque dignitatem ejus, aeternus genitor ostendens, a magnifica gloria clamavit dicens: Hic est Filius meus dilectus, in quo mihi bene complacui. (Matth. III, 17; XVII, 6; I Pet. II, 17).","english":"He says therefore: There was one man, because he was speaking of God and man, so as to assert both his divinity and his humanity, and to show more plainly that there is not one person of the Word who assumed and another of the man who was assumed, but one and the same person of God and man; yet this unity can fittingly be referred to the excellence of his dignity. For although holy Church has had no other Redeemer, through the display of power she has had certain men. Therefore, when he is called one, he is shown to be incomparable.\n\nFor he had no equal, who, while he provided for the human race by his excellent life and word, was able to give the gifts of Redemption by a singular gift. Hence Paul also says: Receiving the abundance of grace and of the gift and of righteousness, they shall reign in life through one Jesus Christ. Reproaching the Jews through himself with this dignity of his excellence, he says: If I had not done works among them which no one else did, they would not have sin. The Psalmist also, considering the excellence of his beauty, said: Beautiful in form above the sons of men, grace is poured out on your lips. Isaiah, testifying to the singular good of Redemption in him, says: Surely he has borne our sicknesses and carried our iniquities. The eternal Father also, showing his singular dignity, cried out from magnificent glory, saying: This is my beloved Son, in whom I am well pleased.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Unusvirerat,quem Petrus confitens, ait: Non est aliud nomen datum sub cælo, in quo oporteat nos salvos fieri (Act. IV, 12). Hanc excellentiæ ejus magnitudincm Paulus asserit, dicens: Dominus exaltavit illum, et dedit illi nomen, quod est super omnenomen (Phililp. II 9). Et quia exrellentia virtutis ejus non solum electos homines, sed etiam cunctos beatos angelos superat, Hebraeis hunc prædicans Paulus, dicit: Qui cum sit splendor gloriæ,et figura substantice ejus, portansque omnia verbo virtutis suæ, purgationem peccatorum faciens, sedet ad dexteram majestatis in excelsis, tanto melior angelis effectus, quanto differentius præillis nomen hæreditavit. Cui enim dixit aliquando angelorum: Filius meuses tu, ego hodie genui te? Et rursum: Ego ero illi in patrem, et ipse erit mihi in filium (Hebr. i,3, 4, 5). Recte ergo vir unusdicitur,cui nemo comparatur. Sed quemtantum agnovimus, audiamusjam unde esset.","english":"There was one man, whom Peter confessing said: There is no other name given under heaven, in which we must be saved (Acts 4:12). Paul asserts this magnitude of his excellence, saying: The Lord exalted him, and gave him a name which is above every name (Phil. 2:9). And because the excellence of his power surpasses not only elect men but also all the blessed angels, Paul, preaching him to the Hebrews, says: Who since he is the splendor of glory and the figure of his substance, and bearing all things by the word of his power, making purgation of sins, sits at the right hand of the majesty on high, being made so much better than the angels, as he has inherited a more excellent name than they. For to which of the angels did he say at any time: You are my Son, today I have begotten you? And again: I will be to him a father, and he shall be to me a son (Heb. 1:3, 4, 5). Rightly therefore is he called one man, to whom no one is compared. But let us now hear whence he was, whom we have known to be so great.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"i. De Ramatha Sophim, de monte Ephraim. Ramatha, Sophim et Ephraim, Hebraica nomina sunt, quorum primum in lingua nostra sonat, Visio consummata, secundum vero Specula; tertium denique, Frugifer, sive fructificans, interpretatur. Quae autem est visio consummata, nisi Dei omnipotentis cognitio perfecta? Hanc profecto consummatam visionem doctor Gentium insinuat, dicens: Videmus nunc per speculum in aenigmate, tunc autem facie ad faciem; nunc cognosco ex parte, tunc autem cognoscam, sicut et cognitus sum (I Cor. XIII, 12). Et quid specula, nisi illa angelorum sublimilas intelligitur? Specula quippe in sublimi, ad clariorem visionem eligitur. Ramatha autem Sophim rectedicitur: quia illa Conditoris nostri perfecta cognitio, a solis illis beatis civibus haberi potest, qui in superna illa sublimitate consistunt. Jubar quippe aeterni luminis in sui plenitudine, non in imo præsentis exilli, sed de statu respicitur æternæ sublimitatis. Unde bene Ramatha Sophim in monte Ephraim sita perhibetur. Quis est enim mons Ephraim, nisi coelum? Mons quippe est frugifer, quia æternæ pulchritudinis flores, et fructus indeficientis gaudii, semper profert. Bene autem, et Ramatha, et Sophim in Ephraim monte sita perhibetur, quia illa omnipotentis Dei aeterna visio, et altitudo illa civium beatorum, non in terra habetur, sed in coelo.","english":"i. Concerning Ramatha Sophim, concerning the mountain of Ephraim. Ramatha, Sophim, and Ephraim are Hebrew names, of which the first sounds in our language as \"Consummate Vision,\" the second indeed as \"Watchtowers\"; the third, finally, is interpreted as \"Fruitful,\" or \"Fruit-bearing.\" But what is the consummate vision, if not the perfect knowledge of almighty God? This consummate vision the Teacher of the Gentiles indeed intimates, saying: We see now through a mirror in an enigma, but then face to face; now I know in part, but then I shall know, even as I am known (1 Cor 13:12). And what is meant by the watchtowers, if not that sublimity of the angels? For a watchtower is chosen on high for a clearer vision. But Ramatha Sophim is rightly spoken: because that perfect knowledge of our Creator can be had only by those blessed citizens who stand in that supernal sublimity. For the radiance of eternal light is beheld in its fullness, not in the lowliness of the present exile, but from the state of eternal sublimity. Whence Ramatha Sophim is well said to be situated on the mountain of Ephraim. For what is the mountain of Ephraim, if not heaven? It is indeed a fruit-bearing mountain, because it ever brings forth the flowers of eternal beauty and the fruits of unfailing joy. Well, then, is both Ramatha and Sophim said to be situated on the mountain of Ephraim, because that eternal vision of almighty God, and that height of the blessed citizens, is not had on earth, but in heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"De Ramatha namque se esse insinuans, ait: Sicut novit me Pale,et ego agnosco Patrem (Joan. x, i5). Hinc iterum dicit: Nemo novit Filium nisi Pater, et Patrem nem, novit nisi Filius, et cui voluerit Filius revelare (Matth. XI,; Lue. x, 22). De specula, hoc est sublimi fuit, qui et Judæos increpans, dicit: Vos de deorsum estis, ego autem de suspernis sum:: vos de hoc mundo estis, ego autem non sum de hoc mundo (Joan. VIII, i3). De monte Ephraim fuit qui dicit: Ego sum panis vivus, qui de caelo descendi (Joan. VI, 51). De monte Ephraim eum fuisseJoannes Baptista aftirmans, ait: Quide cælo venit super omnes est (Joan. III, 31). Hinc Psalmista ait; A summo cœlo egressio ejus (Ps. XVIII 7). Hinc Gentium doctor ait: Secundus homo de cario, cœlestis (I Cor. xv, 47). Virergo, qui unus fuisse asseritur, de Ramatha Sophim de monte Ephraim exstitisse perhibetur: quia in inter omnes natus supra omnes enituit, inde tantus in terra apparuit, quia de coelo venit. De Ramatha quippe Sophim fuit, quia etsi incomparebilis hic refulsit, magnitudo tamen excellentiae ejus non capitur, nisi ubi ejus perfecta cognitio aeternis civibus exhibetur. Nam hic eum in excellentia virtutis aspexerat, qui dicebat: Quod vidimus, et audivimus, et manus nostræ contrectaverunt de verbo vitæ (I Joan. i, 1).","english":"For, intimating that he is from Ramatha, he says: \"As the Father knows me, so I also know the Father\" (John 10:15). Hence again he says: \"No one knows the Son except the Father, and no one knows the Father except the Son, and the one to whom the Son has willed to reveal him\" (Matt. 11:27; Luke 10:22). He was from the watchtower, that is, from the height, who also, rebuking the Jews, says: \"You are from below, but I am from above; you are of this world, but I am not of this world\" (John 8:23). He was from the mountain of Ephraim who says: \"I am the living bread that came down from heaven\" (John 6:51). John the Baptist, affirming that he was from the mountain of Ephraim, says: \"He who comes from heaven is above all\" (John 3:31). Hence the Psalmist says: \"His going forth is from the highest heaven\" (Ps. 18:7). Hence the teacher of the Gentiles says: \"The second man, from heaven, is heavenly\" (1 Cor. 15:47). Therefore the man who is declared to have been one is reported to have come from Ramatha Sophim, from the mountain of Ephraim: because, born above all, he shone forth above all, and he appeared so great on earth because he came from heaven. For he was from Ramatha Sophim, because, even if he shone forth here incomparably, nevertheless the greatness of his excellence is not grasped except where his perfect knowledge is displayed to the eternal citizens. For here he had seen him in the excellence of virtue, who said: \"What we have seen and heard, and our hands have handled, concerning the word of life\" (1 John 1:1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Sed quia magnitudinem excellentiæ ejus non viderat, in Ramatha eam nobis repromiuit,dicens: Cum apparuerit, similes ei erimus, quoniam videbimus eum, sicuti est (I Joan.III, 2).\n\nPotest autem hujus montis nomine, beatissima semper virgo Maria Dei Genitrix designari: mons quippe fuit, quae omnem electae creaturae altitudinem electionis suae dignitate transcendit. An non mons sublimis Maria, quae ut ad conceptionem æterni Verbi pertingerel, meritorum verticem supra omnes angelorum choros, usque ad solium deitatis erexit? Hujus enim montis praecellentissimam dignitatem Isaias vaticinans, ait: Erit in novissimis diebus præparatus mons domus Domini in vertice montium (Isa. II, 2). Mons quippe in vertice montium fuit, quia altitudo Mariæ supra omnes sanctos refulsit. Nam sicut mons altitudinem, ita domus designat habitationem. Mons quippe et domus apte dicitur, quæ dum incomparabilibus est illustrata meritis, Dei unigenito, in quo recumberet, sacrum praeparavit uterum. Nam mons in vertice montium Maria non fieret, si supra angelorum altitudinem, hanc divina fecunditas non levaret. Et domus Dumini non fieret, si in ejus ventre, per assumptam humanitatem, verbi divinitas non jacercl.","english":"But because he had not seen the greatness of his excellence, he promised it to us in Ramatha, saying: \"When he shall appear, we shall be like him, for we shall see him as he is\" (1 John 3:2).\n\nBut by the name of this mountain, the most blessed ever Virgin Mary, Mother of God, can be designated: for she was a mountain, who transcended the whole height of every elect creature by the dignity of her election. Was not Mary a sublime mountain, who, in order to attain to the conception of the eternal Word, raised the summit of her merits above all the choirs of angels, even to the throne of the Godhead? For Isaiah, foretelling the most excellent dignity of this mountain, says: \"In the last days the mountain of the house of the Lord shall be prepared on the top of the mountains\" (Isa. 2:2). For she was a mountain on the top of the mountains, because the height of Mary shone forth above all the saints. For just as a mountain designates height, so a house designates a dwelling. For she is fittingly called both mountain and house, who, while she is illumined with incomparable merits, prepared a sacred womb for the only-begotten of God, in which he might rest. For Mary would not become a mountain on the top of the mountains, if divine fruitfulness did not raise her above the height of the angels. And she would not become the house of the Lord, if the divinity of the Word had not lain in her womb through the humanity assumed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Sed recte mons frugifer dicitur, de qua optimus fructus, id est novus homo generatur, quam certe in fecundilatis suae gloria pulchram, ornatamque propheta respiciens, ait: Egredietur virga de radice Jesse, et flos de radice ejus ascendet (lsa. xi, 1). De hujus namque montis fructu, David Deo exsultans,ait: Confiteantur tibi populi Deus, confiteantur tibi populi omnes, terra dedit fructum suum (Ps. LXVI, 6). Terra quippo fructum suum dedit, quia quem Virgo peperit, non concepit materiali opere, sed sancti Spiritus obumbratione (Luc. I, 35). Hinc eidem regi et prophetae a Domino dicitur: De fructu ventris ponam super sedem tuam (Psal. CXXXI, ). Hinc Isaias ait: Erit fructus terræ sublimis (Isa. IV, 2).Nam quem Nirgo genuit, non solum homo sanctus fuit, sed etiam potens Deus. De hoc fruclu ad eamdem beatam Virginem, Elisabeth salutante, dicitur: Benedicta tu in mulieribus,et benedictus fructus ventris tui (Luc. I, 42). Recte igitur mons Ephraim dicitur quae dum ineffabili dignitate divinae generationis attollitur, in ejus fructu, arida humanae conditionis gernlina revirescunt. Vir igitur de Ramatha Sophim factus est de monte Ephraim: quia qui per divinilatis suae potentiam angelos condidit, de carne praecelsae Virginis, formam suscepit humanitatis.","english":"But it is rightly called a fruitful mountain, from which the best fruit, that is, the new man, is begotten; and the prophet, looking upon her as beautiful and adorned in the glory of her fecundity, says: \"There shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root\" (Isa. 11:1). For concerning the fruit of this mountain, David, exulting in God, says: \"Let the peoples confess to you, O God, let all the peoples confess to you; the earth has given its fruit\" (Ps. 66:6). For the earth has indeed given its fruit, because the one whom the Virgin bore, she did not conceive by material work, but by the overshadowing of the Holy Spirit (Luke 1:35). Hence to the same king and prophet it is said by the Lord: \"Of the fruit of your womb I will set upon your throne\" (Ps. 131). Hence Isaiah says: \"The fruit of the earth shall be sublime\" (Isa. 4:2). For the one whom the Virgin bore was not only a holy man, but also a mighty God. Concerning this fruit, when Elizabeth greeted her, it is said to the same blessed Virgin: \"Blessed are you among women, and blessed is the fruit of your womb\" (Luke 1:42). Rightly, therefore, is she called the mountain of Ephraim, who, while she is raised up by the ineffable dignity of divine generation, in her fruit the dry shoots of the human condition grow green again. Therefore the man from Ramatha-Sophim was made from the mountain of Ephraim, because he who by the power of his divinity created the angels, from the flesh of the most exalted Virgin took the form of humanity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:42","text":"The English carries the scriptural phrase “blessed are you among women”, which matches Luke 1:42. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":21,"ref":"p21","source":"Et quia per humanitatem, quam assumpsit, non ex infidelibus, sed ex fidclibus nasci voluit, sequitur: Filius Hieroboam, filiiHeliu, filii Thau, filii Suph.\n\nQuatuor quippe patrum nomina asssignantur: quia dum ex fideli populo Dominus carnem sumpsit, eos per humanitatem patres habuit, quos totidem principalium virtutum gloria illustravit. Unde et non ad iufidelem aliquem, sed ad fidelem Abraham divina pro missione dicitur: In semine tuo benedicentur omnes gentes terræ (Gen. XXII, 18). Hinc evangelista Matthæus generationis ejus ordinem texens, ait: Liber generationis Jesu Christi, filii David, filii Abraham (Matth. I, 1). Hinc per semetipsum Samaritanæ mulieri loquitur, dicens: Salus ex Judæeis est (Jean. IV, 22). Hinc Paulus ait: Quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa: quorum patres, ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula (Rom. ix, et 5). Quibus profecto, quia et prudentia adfuit in cognitione rerum; justitia, qua cognita disponere recta cuperent; fortitudo, qua exequi quae vellent, bona potuissent; tempcrantia, per quam discrete cuncta perficerent, apte quaternario numero designantur.","english":"And because through the humanity that he assumed he willed to be born not from unbelievers but from the faithful, there follows: The son of Jeroboam, the son of Eliu, the son of Thau, the son of Suph.\n\nFor four names of fathers are assigned: because when the Lord took flesh from a faithful people, he had as fathers according to his humanity those whom he illumined with the glory of as many principal virtues. Hence also the divine promise is made not to some unbeliever but to the faithful Abraham: In your seed all the nations of the earth shall be blessed (Gen. 22:18). Hence the evangelist Matthew, weaving the order of his generation, says: The book of the generation of Jesus Christ, the son of David, the son of Abraham (Matt. 1:1). Hence he speaks in his own person to the Samaritan woman, saying: Salvation is from the Jews (John 4:22). Hence Paul says: To whom belongs the adoption as sons, and the glory, and the covenant, and the giving of the law, and the worship, and the promises: to whom belong the fathers, from whom is Christ according to the flesh, who is over all things, God blessed forever (Rom. 9:4-5). To these, indeed, because there was also prudence in the knowledge of things; justice, by which, having known them, they would desire to order what is right; fortitude, by which they could carry out the good things they willed; and temperance, through which they would accomplish all things with discernment—they are fittingly designated by the number four.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Sequitur: Ephrathæus. Qui autem de Ephraim monte asseritur, cur Ephrathaeus esse perhibetur? Sed hoc ad litteram patet, quia videlicet de Ephraim monte esse aliquis potuit, qui de tribu Ephraim natus non fuit. Dicitur ergo Ephrathæus, ut qui ex loco ostenditur, de stirpe etiam propaginis agnoscatur. Quia vero Ephrathaeus fructificans dicitur, recte hoc personae Redemptoris adscribitur, qui prophetae valicinio praedicatur: Erit tanquam lignum, quod planta tum est secus decursus aquarum,quod fructum suum dabit iti tempore suo (Psal. I, 4). Nam in præfinita apparens plenitudine temporum, caelestis doctrinae flores, in poma vertit electorum; et iotquot sibi conjunxit ex humano genere, quasi tot fructus protulit ad aeternitatem: quo in loco dum Redemptoris vita describitur, latenter etiam diaboli perditio demonstratur. Nam de monte Ephraim fuit, et tamen Ephrathaeus non fuit: quia de cœlo quidem cecidit, aed arbor pessima bonum fructum non dedit.","english":"There follows: Ephrathite. But he who is asserted to be from the mountain of Ephraim, why is he said to be an Ephrathite? But this is clear according to the letter, namely that someone could be from the mountain of Ephraim who was not born of the tribe of Ephraim. He is called Ephrathite, therefore, so that he who is shown to be from the place may also be recognized as being from the stock of his lineage. But because Ephrathite means \"fruitful,\" this is rightly ascribed to the person of the Redeemer, who is proclaimed by the prophet's prophecy: He will be like a tree that is planted beside the courses of waters, which will give its fruit in its time (Ps. 1:3). For appearing in the appointed fullness of times, he turned the flowers of heavenly teaching into the fruits of the elect; and as many as he joined to himself from the human race, so many fruits, as it were, he brought forth unto eternity. In this place, while the life of the Redeemer is described, the destruction of the devil is also shown in a hidden way. For he was from the mountain of Ephraim, and yet he was not an Ephrathite: because he indeed fell from heaven, but the worst tree did not give good fruit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"(Vers.2,)Quihabebat duai uxore, nomen uni Anna, nomen secundæ Phenenna: fueruntque Phenennæ lilii, Annæ vero non erant liberi.\n\nQuid per Phenennam, nisi Svnagoga exprimitur? Et quid per Annam, nisi sancta Ecclesia figuratur? Phenennae quippe filii fuisse referuntur: quia cum Redemptor noster in carne apparuit, per Legem, quam dederat, per prophetas, quos miserat, editos in fide synagogæ filios invenit. Annæ autcm non erant libcri, quia novitia tunc, etccelestisponso nuper conjuncta sancta Ecclesia, praedicando adhuc nequaquam pariebat. Unde et ei ejusdem sponsi voce in Cantico dicitur: Soror nostra parvula est, et ubera non habet (Cant. VIII, 8). Vel certe non pro inaequalitate aetatis filios non habuisse dicitur, sed per infecundilalem sterilitatis. Quae est ergo sterilitas Annae, nisi obduratio Judææ? Quae enim dura corda Judaeoruin ad Redemptoris fidem convertere non po tuit, nimirum sterilis fuit. Sed notandum, quia Phenenna, quae prius parere dicitur, uxor secunda nominatur. Prius quippe synagoga in fide filios edidit, sed tamen dignitate sanctae Ecclesiae minor fuitSecunda igitur uxor exstitit, non tempore conjugalis copulae, sed inaequalitate praerogativae. Sequitur: (Vers. 3.) Et ascendebat vir ille statutis diebus de civitate sua, ut adoraret et immolaret Domino Deo exercituum in SUo.","english":"(Verse 2) He had two wives, the name of one was Anna, and the name of the second was Phenenna; and Phenenna had sons, but Anna had no children.\n\nWhat is represented by Phenenna, if not the Synagogue? And what is figured by Anna, if not the holy Church? For Phenenna is reported to have had sons, because when our Redeemer appeared in the flesh, through the Law which he had given and through the prophets whom he had sent, he found sons of the Synagogue brought forth in faith. But Anna had no children, because the holy Church, then new and but recently joined to her heavenly bridegroom, was not yet at all bringing forth by preaching. Hence also in the Canticle the voice of that same bridegroom says to her: Our sister is little, and has no breasts (Cant. 8:8). Or certainly she is said not to have had children, not because of inequality of age, but through the barrenness of sterility. What then is the sterility of Anna, if not the obduracy of Judaea? For she who could not convert the hard hearts of the Jews to faith in the Redeemer was undoubtedly sterile. But it is to be noted that Phenenna, who is said to have given birth first, is called the second wife. For the Synagogue brought forth sons in faith first, yet she was lesser in dignity than the holy Church. She was therefore the second wife, not in the time of conjugal union, but in the inequality of prerogative. There follows: (Verse 3) And that man went up on appointed days from his city, to adore and to sacrifice to the Lord God of hosts in Shiloh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Quae enim spiritalis civitas Redemptoris, nisi Scriptura sacra exstitit? Haec nimirum civitas suis civibus tot dcfensionum munimina contulit, quot praecepta; tot arma eis præbuit, quot consilia salutis. Quid autem fuit Redemptori nostro ascendere, nisi in humanitatis forma, divinitatis suae alta revelare? Et quia in sacra Scriptura cognoscitur, de civilate sua recte ascendere perhibetur. Statuti vero dies sunt promissiones de se, in sanctis Scripturis positae. Dies quippe sunt, quia ad cognoscendum eum, electis lucent. Statuti quoque dies sunt, quia ab antiquis Patribus in eodem sacro eloquio eos esse positos non ignoramus. Diem namque ascensus ejus præfigebat Moyses, cum dicebat: Prophetam vobis suscitabit Dominus de filiis vestris, tanquam me ipsum audietis (Deut. XVIII, 18). Diem quoque statuebat qui dicebat: Non decifiet sceptrum de Juda, et dux de femore ejus, donec veniat qui millendus est, et ipse erit exspeclatiogentium (Gen. XLIX, 10). Diem bujus ascensus statuens, ait Michæas: Et tu Bethlehem terra Juda, nequaquam minima es in principibus Juda: ex te enim exiet dux, qui regat populum meum Isracl (Mich. v, 2). Hinc Isaias ait: Ecce virgo in utero concipiet, et pariet filium, et vocabitur nomen ejus Emmanuel (Isai. VII, 14). Quotquot enim de illo Legis et prophetarum promissiones sunt, tot statutos dies ad ejus ascensum intuemur.","english":"For what is the spiritual city of the Redeemer if not sacred Scripture? This city has surely bestowed on its citizens as many bulwarks of defenses as it has precepts; it has furnished them with as many weapons as it has counsels of salvation. What else was it for our Redeemer to ascend, if not to reveal the heights of his divinity in the form of humanity? And because he is recognized in sacred Scripture, he is rightly said to ascend from his city. The appointed days are the promises concerning him, placed in the holy Scriptures. They are days, indeed, because they shine for the elect unto the knowledge of him. They are also appointed days, because we know that they were placed by the ancient Fathers in that same sacred utterance. For Moses prefigured the day of his ascent when he said: The Lord will raise up for you a prophet from among your children; you shall hear him as you hear me (Deut. 18:18). He too appointed a day who said: The scepter shall not depart from Judah, nor a leader from his thigh, until he comes who is to be sent, and he will be the expectation of the nations (Gen. 49:10). Micah, appointing the day of this ascent, says: And you, Bethlehem, land of Judah, are by no means least among the princes of Judah: for from you shall go forth a leader who shall rule my people Israel (Mic. 5:2). Hence Isaiah says: Behold, a virgin shall conceive in the womb and bear a son, and his name shall be called Emmanuel (Isa. 7:14). For as many promises concerning him as there are from the Law and the Prophets, so many appointed days do we see for his ascent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Nam velnt in statutis diebus ascendebat, cum Judaeis dicebat: Scru tamini Scripturas, in quibus vos putatis æternum habere vitari quia ipsæ sunt, quæ testimonium perhibent de me (Joan. V, 39). Hinc iterum dicit: Si crederetis Moysi, crederetis forsitan et mihi, de me enim ille scripsit (Ibid., 46) Stututis ergo diebus ascendit, quia promissionum insignia, quae in sanctis Scripturis posuit, apparendo monstravit. Possut autem statuti dies intelligi promissi in adventu eius splendores miraculorum. Quos nimirum dies propheta Isaias statutos intuens, ait: Dicite pussillanimis: Conlortamini, et nolite timere: ecce Deus noster ultionem adducet retributionis; Deus ipse veniet, et salvabit nos. Tunc aperientur oculic cœcorum, et aures surdorum audient: tunc saliet, sicut cervus, claudus; et aperta erit lingua mutorum (Isai. XXXV, 4-6). Sed qui dies statutos ad ascensum Redemptoris agnovimus, utrum in eis ascenderit, videamus. Requisitus namque a Joanne, si ipsum, an alium exspectarenl,respondit missis discipulis, et ait: Ite et dicite Joanni quæ vidistis et audistis: cæci vident, claudi ambulant, leprosi mundanturpauperes evangelizantur; et beatu, homo, qui non fuerit scandalizatus in me (Luc. VII, 19). Statutis ergo diobus ascendit, qui ut ab electorum suorum cordibus vetusLis erroris caliginem pelleret, tot promissorum miraculorum splendoribus radiavit.","english":"For he went up as it were on appointed days, when he said to the Jews: Search the Scriptures, in which you think you have eternal life; for they are they which testify of me. Hence he says again: If you believed Moses, you would perhaps believe me also; for he wrote of me. He went up, therefore, on appointed days, because by appearing he showed forth the distinguished marks of the promises which he placed in the holy Scriptures. But the appointed days can be understood as the splendors of the miracles promised at his coming. The prophet Isaiah, beholding these days as appointed, says: Say to the faint-hearted: Be comforted, and do not fear: behold, our God will bring vengeance of recompense; God himself will come, and will save us. Then shall the eyes of the blind be opened, and the ears of the deaf shall hear: then shall the lame man leap as a deer, and the tongue of the dumb shall be opened. But let us see whether he went up on those appointed days which we have recognized as appointed for the Redeemer's ascent. For when he was asked by John whether he was the one, or whether they should look for another, he answered the disciples who were sent, and said: Go and tell John what you have seen and heard: the blind see, the lame walk, the lepers are cleansed, the poor are evangelized; and blessed is the man who shall not have been scandalized in me. He went up, therefore, on appointed days, who, in order to drive the darkness of ancient error from the hearts of his elect, shone forth with the splendors of so many promised miracles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Sedascendit, ut adoraretet immolaret, quia ad hoc cognosci voluit, ut moriendo redimeret, quos vivendo docuisset. Adoravit quippe, quia in exemplum electorum se Deo Patri totum humilem, et adjectum per obedientiam praebuit. Immolavit, autem, quia qui nobis exempla humilitatis vivendo dedit, se Deo Patri in ara crucis oblationem et hostiam tradidit, et quos vivendo docuit, monendo redemit. Utrumque enim nobis valde necessarium novit, et ideo alterum sine altero nom impendit. Nam cum natus esse in Bethlehcm Judae eum fraude Herodes ad interficiendum quaesivit (Matth. II, 13); sed si tunc Redemptor morerelur, immolaret utique, et non adoraret: quia victima moriendo fieret, sed quos morte debebat liberare, nequaquam vivendo docuisset. Etsi vivendo nos docens, mori contemneret, profecto adoraret et non immolaret. Ut ergo adoraret, persequentem se regem in Ægyptum fugit, et ut immolaret, dissuadenti Petro exprobravit, dicens: Vaderetro, satana, non enim sapis ea quæ Dei sunt sed quæ hominum (Matth. xvi, 23). Adorare namquo se insinuans, ait: Non veni facere voluntatem meam, sed ejus qui misit me (Joan. VI, 38). Hinc item dicit: Quæ ei sunt placita, facio semper (Joan. VIII, 29). Immolare etiam se insinuans, ait: Propterea me diligit Pater, quia ego pono animam meam, et iterum sumam eam: nemo tollit eam a me, sed ego pono eam a meipso.","english":"But he descended, to adore and to sacrifice, because he willed to be known for this end, that by dying he might redeem those whom by living he had taught. He adored indeed, because as an example for the elect he presented himself wholly humble and subject to God the Father through obedience. He sacrificed, moreover, because he who gave us examples of humility by living, delivered himself to God the Father on the altar of the cross as an offering and victim, and those whom he taught by living he redeemed by admonishing. For he knew that both were greatly necessary for us, and therefore he did not bestow the one without the other. For when Herod sought him by deceit to kill him, since he had been born in Bethlehem of Judah, if the Redeemer had died then, he would indeed have sacrificed, and would not have adored, because he would have become a victim by dying, but those whom he was to free by death he would by no means have taught by living. And even if, teaching us by living, he had scorned to die, he would assuredly have adored and not sacrificed. Therefore, that he might adore, he fled from the king who persecuted him into Egypt; and that he might sacrifice, he rebuked Peter who was dissuading him, saying: Get behind me, Satan, for you do not savor the things that are of God but the things that are of men. For indicating that he adored himself, he said: I did not come to do my own will, but the will of him who sent me. Hence he also says: I do always the things that are pleasing to him. Also indicating that he sacrificed himself, he said: Therefore the Father loves me, because I lay down my life, and I will take it up again: no one takes it from me, but I lay it down of myself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Potestatem habeo ponendi eam, et iterum sumendi eam (Jon. x,17,18). Et paulo ante: Ego sum Pastor bonus, qui pono animam meam pro ovibus meis (Ibid., 11). Immolare eum Paulus intuens ait: Tradidit semetipsum. pro nobis oblationem, et hostiam Deo in odorem suavitatis (Ephes. v, 2). Ascendit ergo, ut adoraret, et immolaret: quia ad hoc se tot miraculis ostendit, ut nos verbis et exemplis instrueret, et mortem nostram moricndo superaret.\n\nSed notandum, quia cum ad immolandum Ephrathaeus ascendere discitur, Deus omnipotens, cui immolat, Deus exorcituum nominatur. Cur hoc fleri cognoscitur nisi quia Redemptoris morte non unus Judaicus populus, sed omnes Gentes redimebantur Quid enim sunt fideles multiludioes nationum, nisi Dei omnipotentis exercitus? Hos nimirum exercitus ad regis sui triumphum Psalmista exultare cobortans, ait: Omnes gentes, plaudite manibus jubilate Deo in voce exsultationis (Psal. XLVI). Hos convenire item intuens, dixit: Omnes gentes, quascunque fecisti, venient, et adorabunt coram te, Domine, et honorificabunt nomen tuum (Psal. LXXXV, 9). Dicitur ergo Dominus exercituum, quia profecto per mortem Dominicam non solum electa Judaca colligitur, sed omnes gentes ad Dei omnipotentis servitium perducuntur; quae dum contra occultos hostes fideles acies virtutum armis robustas ducunt, per gloriam triumpbi ad superna regna perveniunt.","english":"I have power to lay it down, and I have power to take it up again. And a little before: I am the good Shepherd, who lays down my life for my sheep. Paul, beholding him as a sacrifice, says: He delivered himself for us, an offering and a sacrifice to God for a sweet-smelling savor. He ascended, therefore, to adore and to sacrifice, because he showed himself by so many miracles for this end, that he might instruct us by words and examples, and by dying overcome our death.\n\nBut it must be noted that when the Ephrathite is said to ascend to sacrifice, God almighty, to whom he sacrifices, is named the God of hosts. Why is this known to be so, unless because by the death of the Redeemer not one Jewish people alone, but all the nations were being redeemed? For what are the faithful multitudes of the nations but the army of God almighty? Exhorting these armies, surely, to exult at the triumph of their king, the Psalmist says: All nations, clap your hands, shout to God with a voice of exultation. Beholding these same gathered together, he likewise said: All the nations whomsoever you have made shall come and adore before you, O Lord, and shall glorify your name. The Lord of hosts is therefore named, because truly through the death of the Lord not only the chosen Judea is gathered, but all the nations are led to the service of God almighty; and while they lead their faithful ranks, strong with the arms of virtues, against hidden enemies, through the glory of triumph they arrive at the heavenly kingdoms.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Locus etiam immolationis declaratur, quia dicitur: In Silo. Silo edim missus, sive missio in. terpretatur. Quid namque per hanc missionem, nisi summi Patris injunctum unigenito præceptum obedientiae designatur? quid est etiam quod in Silo immo1are dicitur, nisi quia non aliter se morti dedit, quam a Patre mandatum habuit? Non quippe immolaret in Silo, si aliter moreretur, quain præceptum a Patre habuisset. Unde et per semelipsum dixit: Sicut mandatum dedit mihi Pater, sic facio (Joan. XIV, 31). Hinc Paulus ait: Factus obediens Patri usque ad mortem crucis (Philip. a, 8). In Silo igitur et adoravit, et immolavit: quia, tamvivendo, quam moriendo. Patris sui voluntatem, fecit.Scquitur: (Vers. 3.) Erant ibi duo filii Heli. Ophni, et Phinees, sacerdotes Domini....\n\nDe quibus recte quaeritur, cur dicantur sacerdotes Domini, qui non valde inferius Belial filii esse referantur' Sed si ad litteram simpliciter istud de Helifiliis quaeritur, facile respondetur: quia eo tempore sacerdotes Domini dicti sunt, quando simulacrorum sacerdotes ex deorum falsorum nominibus censebantur. Cum ergo dicuntur sacerdotes Domini, per insignia fidei, a simulacrorum cultoribus discernontur. His enim verbis eorum fides, et non vita praedicatur: quia et pravitalem exercebant operis, sed non errabant in tide Conditoris. Quod tamen et tempore divinae incaroalionis Judææ prælatis convenienter adscribitur.","english":"The place of the sacrifice is also declared, because it is said: In Shiloh. For Shiloh is interpreted as \"sent,\" or \"mission.\" For what is designated by this mission, if not the command of obedience enjoined by the supreme Father upon the only-begotten? What is it also that he is said to sacrifice in Shiloh, if not that he gave himself to death in no other way than as he had the command from the Father? For he would not have sacrificed in Shiloh if he had died otherwise than as he had the command from the Father. Hence also he said through himself: As the Father gave me commandment, so I do. Hence Paul says: Made obedient to the Father unto death, even the death of the cross. In Shiloh, therefore, he both worshipped and sacrificed, because both in living and in dying he did the will of his Father. It follows: There were there two sons of Eli, Hophni and Phinehas, priests of the Lord.\n\nConcerning these it is rightly asked why they are called priests of the Lord, who are reported not much further on to be sons of Belial. But if this is asked simply according to the letter concerning the sons of Eli, it is easily answered: because at that time they were called priests of the Lord, when the priests of idols were reckoned by the names of false gods. When, therefore, they are called priests of the Lord, by the marks of faith they are distinguished from the worshippers of idols. For by these words their faith, and not their life, is proclaimed: because they did indeed practice wickedness of deed, but they did not err in faith in the Creator. Yet this is also fittingly ascribed to the leaders of the Jews at the time of the divine incarnation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Qui nimirum sacerdotes duo esse referuntur, et boc ipsum non refertur ad virtutis laudem, sed ad calliditatis reprehensionem. Uude et per semetipsum Deminus eis comminatur, dicens: Væ vobis, Scribæ el Pharisæi hypocritæ qui similes estis sepulcris dealbatis, quæa foris videntur pulchra, intus sunt plena ossibus mortuorum (Matth. XXIII, 27).\n\nSed quid est, quod ibi esse referuntur, Si enim Silo, id est missio, illam summi Patris præceptionem significat, quomodo praclati Judææ ibi fucrunt, qui eum, cui injuncta fuit, non recipiendo venerati sunt, sed expellendo peremerunt? Ibi tamen fuerunt, quia etsi crudcliter saevierunt in mortem Domini, ex illa tamen crudclilate non sunt consecuti, quod saeviendo statuerunt, sed aeterni Patris consilium in ejus unigenti morte compleant. Consilium namque eorunt fuit, ut eumideo morti traderent, ne in ipsum populus credere potuisset; sed qui persecutores suos injunctæ sibi paternae.praeceptionis adjutores habeat, mortuus resurrexit, et omnis mundus in eum credidit. Ibi enim erant filii Heli, Ophni, et Phinecs, id est in missione: quia Redemptor noster ad implendam Patris sui voluntatem, Judaeorum præclatos fautores habuit; quamquam ipsi se ei nequaquam favere crederent, quem occidere non pavissent. Unde et sequitur: (Vers. 4.) Venit ergo dies, et immolavit Helcona, deditque Phenennæ, et filiis, et filiabus ejus parte.","english":"Those priests are reported to be two, and this very fact is not reported to the praise of virtue, but to the reproach of deceit. Whence also the Lord threatens them through Himself, saying: Woe to you, scribes and Pharisees, hypocrites, who are like whitewashed tombs, which appear beautiful outwardly, but within are full of the bones of the dead (Matthew 23:27).\n\nBut what is it that they are reported to have been there? For if Shiloh, that is \"mission,\" signifies that command of the supreme Father, how were the leading men of Judea there, who did not venerate by receiving Him upon whom it was enjoined, but killed Him by driving Him out? Yet they were there, because even though they raged cruelly against the death of the Lord, nevertheless from that cruelty they did not obtain what they resolved by raging, but they fulfilled the counsel of the eternal Father in the death of His only-begotten. For their counsel was to hand Him over to death for this reason, that the people might not be able to believe in Him; but He who has His persecutors as helpers of the paternal command enjoined upon Him rose again from the dead, and the whole world believed in Him. For there were the sons of Eli, Ophni and Phinehas, that is, in the mission: because our Redeemer, to fulfill the will of His Father, had the leading men of the Jews as supporters; although they themselves would by no means believe that they were supporting Him, whom they did not fear to kill. Whence also it follows: (Verse 4.) Therefore the day came, and Elkanah offered sacrifice, and gave portions to Peninnah, and to her sons and daughters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Quem diem istmn esse credimus, nisi quem Scripturae sacrae testimonia Isaias statuit, dicens: Tanquam ovis ad occisionem ducetur, et sicut agnus coram se tondente obmutescet, et non aperiet os suum (Isai. LIII, 7)? Venit quippe dies, curn claritas promissioraculi tempus ostendit Dominicæ passionis. Tunc immolavit Helcana, quia se Redomptor noster aeterno Patri in sacrificio nostrae absolutionis per mortem crucis obtulit. Tunc Phenennæ et filiis et iiliabus ejus dedit partes, quia nimirum electos Judææ quos apud inferos reperit, ad paradisi gaudia repor tavit. Paries quippe eorum, sunt dona gaudiorum perennium. Unde et Psalmista sortis suae situm eli gens ait: Portio mea, Domine, sit in terra viventium (Ps. CXLI, 6). Bene autem seorsum Phenenna et fifiliæ soorsum in accipiendis partibus nominantur. Pherorierhm quippe doctores Judææe significat, filii vero validiores auditores ejus, filiæ autem infirmiores, ipsius subditos designant, Seorsum ergo mater, et filii, ct filiae memorantur: quia propter disparia electorum veterum merita, aequalia eorum praemia non fuerunt. Sequitur: (Vers. 5.) Annæ autem dedit partem unam tristis: quia Annam diligebat.","english":"What do we believe this day to be, except the one that the testimonies of the sacred Scriptures established through Isaiah, saying: He shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth (Isa. 53:7)? For the day came when the brightness of the promised oracle showed the time of the Lord's passion. Then Elcana sacrificed, because our Redeemer offered Himself to the eternal Father in the sacrifice of our absolution through the death of the cross. Then he gave portions to Phenenna and to her sons and daughters, because surely the elect of Judea whom he found in the underworld he brought back to the joys of paradise. Their portions, indeed, are the gifts of everlasting joys. Whence also the Psalmist, speaking of the place of his lot, says: My portion, Lord, be in the land of the living (Ps. 141:6). Well, moreover, are Phenenna and her daughters named separately in receiving their portions. For Phenenna signifies the teachers of Judea, while her sons designate the stronger hearers of her, and her daughters the weaker ones subject to her. Separately, therefore, are the mother, and the sons, and the daughters mentioned, because on account of the unequal merits of the ancient elect, their rewards were not equal. It follows: (v. 5) But to Anna he gave one portion with sorrow, because he loved Anna.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Quid est, quod cum partes Phenennae, et filiis, et filiabus dedit, tristis nequaquam fuit: cum vero partem unam Annæ tribuit, tristis fuisseperhibetur? Sed quid est una pars Annae, nisi temporalis afflictio sanctae Ecclesiae? Hanc namque ei partem dabat, cum dicebat: Amen amen dico vobis, quia plorabitis, etflebitis vos, mundus autem gaudebit, vos vero contristabimini (Joan. XVI, 20). Hanc partem ei dabat, cum Ananiæ Paulum commendaret, dicens: Vade quia vas electionis est mihi iste, ut portet nomen meum coram gentibus, et regibus, et filiis Israel: ego enim ostendam ei, quanta eum oporteat pro nomine meo pati (Act. xi, i5 et 16). Unde in ejus acceptione idem doctor Gentium gloriatur, dicens: Adimpleo ca, quæ desunt passionum Christi in corpore meo (Col. i, 24). Hine iterum dicit: Ego stigmata Jesu in corpore meo porto (Galat. vi, 17). Hinc ait: Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi. per quem mihi mundus crucifixus est, et ego mundo (Ibid., 14). Unam quippe partem a sponso susceperat, qui gloriari in sola cruce disponebat. Cum ergo partes Phenennae tribuit, Helcana tristis non fuit; quia Redemptor noster electos synagogae, post mortis triumphum; paradisi gaudiis jam lætus reddidit. Acnae autem partem tristis tribuit, quia non compati ei non poterat, quam mortis conjugem relinquebat, et crucis hseredem.","english":"What is it that, when he gave portions to Phenenna and to her sons and daughters, he was by no means sad; but when he assigned one portion to Anna, he is reported to have been sad? But what is the one portion of Anna, except the temporal affliction of holy Church? For he was giving her this portion when he said: Amen, amen I say to you, that you shall weep and lament, but the world shall rejoice, and you shall be sorrowful (John 16:20). He was giving her this portion when he commended Paul to Ananias, saying: Go, for this man is a vessel of election to me, to carry my name before the Gentiles and kings and the children of Israel; for I will show him how great things he must suffer for my name (Acts 9:15-16). Hence the same teacher of the Gentiles glories in his acceptance of it, saying: I fill up those things that are lacking of the sufferings of Christ in my body (Col 1:24). Hence again he says: I bear the marks of Jesus in my body (Gal 6:17). Hence he says: But far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world (ibid., 14). For he had received one portion from the bridegroom, who purposed to glory in the cross alone. Therefore, when Elcana gave the portions of Phenenna, he was not sad, because our Redeemer, after the triumph of death, has already restored the elect of the synagogue to the joys of paradise, now rejoicing. But he gave Anna's portion sadly, because he could not fail to suffer with her, whom he was leaving as the spouse of death and the heir of the cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Unde et patiente Stephano, apertis coelis, Jesus stare perhibetur (Act. VII, 55). Stare enim ejus compati est.\n\nQuod autem subdilur, quia Annam diligebat, utriusque rei causa intelligi convenienter potest. Nam sive hunc ideo tristem esse quis accipiat, quia Annam diligebat, sive idcirco ei partem unam tribuisse, a bono intellectu non vacat. Si enim non diligeret, compati ejus passionibus nequaquam vellet. Nam cur illa de Ægypto educitur, nisi quia ad passionem invitatur? Sed ei lacte, melle emanantia loca promittuntur. Bene igitur cum ei partem unam dare dicitur, diligere eam perhibetur: quia nimirum Redemptor noster sanctae Ecclesiae, etsi crucis suæ laborem credidit, excellentiora ei valde in cœlo constituit dona retributionis. Cujus nimirum passionis incrementa edissereus subdit, atque ait: (Vers. et 7). Dominis autem concluserat vulvam ejus. Affligebat quoque eam æmula ejus, et vehementer angebat in tantum, ut exprobraret ei, quia concluserat Dominus vulvam ejus.","english":"Hence also, when Stephen suffered, with the heavens opened, Jesus is said to stand (Acts 7:55). For to stand is for him to suffer with him.\n\nBut what is added, that he loved Anna, can be understood fittingly as the cause of both things. For whether someone takes him to have been sad for this reason, because he loved Anna, or for that reason to have assigned her one portion, it is not devoid of good understanding. For if he did not love her, he would by no means wish to suffer with her sufferings. For why is she led out of Egypt, except because she is invited to suffering? But to her are promised places flowing with milk and honey. Well, therefore, when he is said to give her one portion, he is reported to love her: because undoubtedly our Redeemer, although he entrusted to the holy Church the labor of his cross, established for her far more excellent gifts of recompense in heaven. Describing the increase of this suffering, he adds and says: (Verses 6 and 7). But the Lord had closed her womb. Her rival also afflicted her and distressed her vehemently, so much that she reproached her because the Lord had closed her womb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Vulvam quippe sanctae Ecclesiae Dominus clausit, quia summo ejus judicio repulsum Judseorum populum in Redemptoris nostri fide generare non potuit. Quam nimirum ejus æmula afflixit, quia contra eam * synagoga minis atque exprobralionibus saevit. Sed ei quam nec minæ neque contumeliae fregerant, etiam tormento paenas inferebat. Bene itaque eam non solum afiligere, sed vehementer angere perhibetur: quia repulsa Judsea contra electam Ecclesiam cum terrore minarum, movit, et plagis csedit. Unde et de persequcnte tunc Saulo, in Apostolorum Actibus dicitur: Saulus adhuc spirans minarum, et cædis in discipulos Domini, accessit ad principem sacerdotum, et petiit ab eo epistolas in Damascum, ut si quos inveniret huius vice viros, vinctos perduceret in Jerusalem (Act. IX, i et 2). Qui enim minas et caedes spirabat, nimirum eam, quam non bene æmulabatur, Ecclesiam non solum affligebat, sed etiam angebat. Nam ejus æmulum se fuisse fatetur, dicens: Audistis enim aliquando conuersationem meam in Judaismo, quoniam supra modum persequebar Ecclesiam Dei, et expugnabam illam, et proficiebam in Judaismo supra multos coætaneos meos in genere meo, abundantius æmulato, existens paternarum mearum traditionum (Galat. I, 13, i4).","english":"For the Lord closed the womb of holy Church, because by his supreme judgment the people of the Jews, having been rejected, could not be fruitful in the faith of our Redeemer. And her rival afflicted her, because the synagogue rages against her with threats and reproaches. But against her whom neither threats nor insults had broken, it even inflicted punishments by torment. Rightly, then, is she said not only to afflict her but to torment her grievously: because the rejected Jewish people, with the terror of threats, stirred against the chosen Church and struck her with blows. Hence also concerning Saul, who was then persecuting, it is said in the Acts of the Apostles: Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest and asked letters from him to Damascus, so that if he found any men of this way, he might bring them bound to Jerusalem (Acts 9:1-2). For he who breathed threats and slaughters was plainly not only afflicting but also tormenting the Church, which he was not rightly emulating. For he confesses that he was her rival, saying: For you have heard of my former conduct in Judaism, that I persecuted the Church of God beyond measure and tried to destroy it, and I advanced in Judaism beyond many of my contemporaries in my own nation, being more abundantly zealous for the traditions of my fathers (Galatians 1:13-14).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Et quia in tantæ damnationis profundum Judaea cecidit, ut inde lsetetur, quod aeterna Dei animadversione projicitur, subjunctum est: In tantum, ut exprobraret ei, quod domin conclusisset vuivam ejus, Adhuc quippe pro magno habebat, quod converti ad fidem non praevalebit. Quasi ergo magnitudinem cæclens ejupropheta admirans, ait: Tanta caligine errons deprimitur, ut inde bonis insultet, quod ipsa bona fieri ultra non potest. Cui profecto pereunti quia santa Ecclesia condoluit, sequitur: (Vers. 7). Porro Anna flebat.\n\nNam et doloris sui lamenta protulit, dicens: Tristitia est mihi magna, et continuus dolor cordi meo: optabam quidem et ipse anathema fieri pro fratribus meis a Christo, qui sunt cognati mei secundum carnem (Rom. IX, 2, 8). Et quia de eorum conversione gaudium non recepit, subditur: (Vers, 7.) Et cibum non capiebat. Cibum denique caperet, si de Judææ integra conversione lætitiæ refectionem habuisset. Quæ ergo flevit cibum non accepit, quia quae de pereunte Judæa doluit, de ejus salute gaudium non recepit. Sed cibus laetitiae, qui de Judaeorum conversione non datur sanctae Ecclesiae, per sponsi cohortationem porrigitur. Nam verba prædicationis ejus, etsi auditores non recipiunt reprobi, non tamen vacant a mercede retributionis.","english":"And because Judaea fell into such a depth of damnation that she rejoices in that very thing for which she is cast off by the eternal judgment of God, it is added: To such an extent that she reproached her, because the Lord had closed her womb. For she still counted it a great thing that she would not prevail to be converted to the faith. As if therefore the prophet, marveling at the magnitude of her blindness, says: She is weighed down by such great darkness of error that she insults the good because she herself can no longer become good. And because holy Church grieved for her as she perished, it follows: (Verse 7). Now Anna wept.\n\nFor she also brought forth the lamentations of her sorrow, saying: Great is my sorrow, and continual grief is in my heart: I indeed wished myself to be anathema for my brethren from Christ, who are my kinsmen according to the flesh (Rom. 9:2-3). And because she did not receive joy from their conversion, it is added: (Verse 7.) And she did not take food. For she would take food if she had had refreshment of gladness from the whole conversion of Judaea. She therefore who wept did not take food, because she who grieved over perishing Judaea did not receive joy over her salvation. But the food of gladness, which is not given to holy Church from the conversion of the Jews, is offered through the exhortation of the bridegroom. For the words of his preaching, even if the reprobate do not receive them as hearers, are nevertheless not without the reward of recompense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Omnipotens enim Deus, et hoc remunerat quod sine reproborum profectu reprobis impenditur; et quod electis prædicatoribus adversitatis ingererunt, per libram æqui examinis in lucro eis pensat retributionis. Unde apte subinfertur: (Vers 8.) Dixit ergo ei Helcana vir suus: Anna, cur fles Et quare non comedis? Et quamobrem affligitur cor. tuum Numquid non ego melior sum tibi, quon decem filii?\n\nQuasi ergo per internæ inspirationis solatium menti doctoris Redempter dicat: Frustra ue amisso lucro pradicalionis quereris, quæ co abundantiorem fructum recipis, quo affectum charitatis etiam inimicis impendis. Inde igitur doles, unde gaudere debuisses. Et quia ipse est electorum praemium, interrogat dicens: Numquid non ego melior sum tibi quam decem filii? Decem namque tilios Anna pareret, si primitiva Ecclesia Judaeorum populum sub decalogo Legis positum in fide genuisset. Et quia nonnulli praedicando prosunt aliis, qui per multa displicent Conditori, ratione ostenditur, quia melior vir suus Annae, quam decem filii suut. Potest autom et per hoc quod cur fleat, inquiritur, ipsius Judææ perditio designari. Quasi dicat: Otiose plangitur, cui justorum prece nequaquam indulgetur. Cum ergo subsequenter interrogat: Quare non comedis? Profeclo ei gaudium de conversione gentilitatis intimatur.","english":"For almighty God rewards even that which is bestowed on the reprobate without any profit to them; and what they have brought upon the chosen preachers by their hostility, he weighs out to them as gain of recompense on the scales of a just examination. Hence it is aptly added: (Verse 8.) Therefore Elkanah her husband said to her: Hannah, why do you weep, and why do you not eat? And why is your heart grieved? Am I not better to you than ten sons?\n\nAs though, then, through the consolation of inner inspiration, the Redeemer were saying to the mind of the teacher: In vain do you complain over the loss of the profit of preaching, since you receive a more abundant fruit in proportion as you bestow the affection of charity even upon enemies. From that, therefore, you grieve, over which you ought to have rejoiced. And because he himself is the reward of the elect, he asks, saying: Am I not better to you than ten sons? For Hannah would have borne ten sons if the primitive Church had brought forth in faith the people of the Jews, placed under the Decalogue of the Law. And because some benefit others by preaching who yet displease the Creator in many respects, it is shown by reason that her husband is better to Hannah than her ten sons. But by this also, that it is asked why she weeps, the destruction of Judaea herself can be signified. As though he were saying: She weeps in vain, to whom pardon is by no means granted at the prayer of the righteous. When, then, he subsequently asks: Why do you not eat? Surely the joy over the conversion of the Gentiles is disclosed to her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Quasi ergo dicat: Cum orbem uni versum parere debeas, frustra non gaudes, quod ea, quae projecta est erroris tenebras non relinquat. Sequitur: (Vers. et 10.) Surrexit ergo Anna, postquam comederat, et biberat in Silo, Heli sacerdote sedente super sella ante postes templi Domini, et cum esset amaro animo oravit ad Dominum flens largiter.\n\nQuid enim fuit tunc sanctae Ecclesiæ manducare, nisi cibum solatii divina cohortatione suscipere? Et bibere ei quid exstitit, nisi de infusa sibi internae consolationis suavitate gaudere. Nam si cibus confortat, potui oxhilorat I cibum ergo sumimus, quando visis aelernis praemiis, inter adversa robora-. mur. Et quasi postcibum bibimus: quia ubi se mens electi in æternorum bonorum cogitatioDc roborat, eo copiosius gaudet inter magna adversa quae sustinet, quo magnis laboribus ampliores repositas in coelo retributiones videt. Audax quippe superna refectione tunc reddita, vires renovat, ut tanto fortius terrena despiciat, quanto eam supernorum amor exaltat. Bene itaque postquam manducavit et bibit, surgere Anna memoratur. Surrexit namque, quia ad praedicationis instantiam animum reformavit.","english":"As if he were saying, then: Since you ought to be subject to the whole world, you do not rejoice in vain that she who was cast out does not abandon the darkness of error. It follows: (Verse 10.) Therefore Anna arose, after she had eaten and drunk in Shiloh, while Eli the priest was sitting on a seat before the posts of the temple of the Lord, and since she was bitter in spirit, she prayed to the Lord, weeping abundantly.\n\nFor what was it for holy Church to eat at that time, if not to receive the food of consolation at the divine exhortation? And what was it for her to drink, if not to rejoice in the sweetness of inner consolation poured into her? For if food strengthens, drink refreshes. We therefore take food when, having seen eternal rewards, we are strengthened amid adversities. And we drink, as it were, after the meal: because where the mind of the elect is strengthened in the contemplation of eternal goods, it rejoices the more abundantly amid the great adversities it endures, the more it sees that greater recompenses are laid up in heaven for great labors. For bold with the heavenly refreshment, then restored, it renews its strength, so that it despises earthly things the more strongly, the more the love of heavenly things lifts it up. Rightly, therefore, Anna is recorded to have arisen after she ate and drank. For she arose, because she restored her mind to the insistence of preaching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Et quia Judaicus populus adhuc sacrificiorum ritus, adhuc et honorem legalis magisterii, et sublimilatem pontificalis dignitatis habebat, super sellam Heli sacerdos sedere perhibetur. Quod tamen Legis magisterium, quia non spiritaliter, sed carnaliter exhibere poterat, non intra templum, sed ante postes templi sedebat. Quid est enim templum Domini, nisi spiritalis intelligentia sanctarum Scripturarum? Postes autem templi sunt Lex et Prophetia. Unde et in monte Dominus in medio Moysi et Heliae transfiguratus apparuit (Matth. XVII,; Luc. IX, 30): quia tunc divinitatis ejus splendor aspicitur, cum non in occidente littera (// Petre I), sed in spiritalis Legis et prophetiae significatione, ejus sacramenta requiruntur. Heli ergo sedebat ante postes templi, id est foris, quia doctores synagogae a spiritali Scripturarum intelligentia expulsi erant, et tamen in subversione subjecti populi, auctoritatem habebant magisterii, et dignitatem praelationis. Anna autem amaro animo flevisse scribitur.","english":"And because the Jewish people still had the rites of sacrifices, still also the honor of legal teaching, and the sublimity of pontifical dignity, the priest Eli is said to sit upon a seat. Yet because he was able to display that teaching of the Law not spiritually but carnally, he sat not within the temple but before the doorposts of the temple. For what is the temple of the Lord but the spiritual understanding of the holy Scriptures? The doorposts of the temple, however, are the Law and the Prophets. Whence also on the mountain the Lord appeared transfigured in the midst of Moses and Elijah: because then the splendor of his divinity is beheld, when his sacraments are sought not in the letter that kills, but in the spiritual signification of the Law and the Prophets. Eli, therefore, sat before the doorposts of the temple, that is, outside, because the teachers of the synagogue had been expelled from the spiritual understanding of the Scriptures, and yet in the overthrow of the people subject to them, they had the authority of teaching and the dignity of prelacy. But Anna is written to have wept with a bitter soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Et quia potum Annae ad laetitiam retulimus sanctae Ecclesiae, quae laetari ostenditur, amaro animoflevisse quomodo narratur? Sed rationabiliter intelligi potest, quia ad laetandum hanc contemplatio supernæ retributionis extulerat, et compassio repulsae Judææ in amaritudinem animi afficiendo concitavit. Inter turbines quippe magnae persecutionis deprebensa, revelatis sibi supernis praemiis, exsultavit, sed in amaritudinem incidit, quia electum prius populum perire conspexit. Unde et orans largiter flere describitur, ut tantae affectionis munere, populi sui salutem a Domino impetrare potuisset. Potest et hoc totum aliter intelligi. Nam in Silo, id est in ministerio, quo missa est, manducavit; quia etsi omnem Judaeorum populum lucrifacere non potuit, plu-; res tamen ex eo ad Redemptoris fidem praedicando convertit. Unde et praedicante Petro, una die quinque millia hominum (Act. IV, 4), altera vero, tria millia crediderunt (Act. II, 4). Et quia quod bibimus, facilius glutire possumus, quam quod mandueamus: manducavit Anna et bibit, quia difficile alios, alios vero facile praedicando convertit. Nam et ad praedictam Petri praedicationem plura milia uno momento crediderunt, sed Paulus non ante credidit. quam ipsis prædicutoribus per minas et caedes vehementer obstitit.","english":"And because we have referred Anna's drink to the joy of the holy Church, which is shown to rejoice, how is she reported to have wept with a bitter spirit? But it can reasonably be understood that contemplation of the heavenly reward had lifted her up to rejoicing, and compassion for the rejection of Judaea stirred her into bitterness of spirit by affecting her. For caught amid the storms of great persecution, with heavenly rewards revealed to her, she exulted, but she fell into bitterness because she saw the people once chosen perishing. Hence also she is described as weeping abundantly in prayer, so that by the gift of such great affection she might obtain from the Lord the salvation of her people. All this can also be understood otherwise. For in Shiloh, that is, in the ministry to which she was sent, she ate; because even if she could not win over the entire Jewish people, she nevertheless converted many of them to faith in the Redeemer by preaching. Hence also, when Peter preached, five thousand men believed in one day, and on another, three thousand. And because what we drink we can swallow more easily than what we chew, Anna both ate and drank, because by preaching she converted some with difficulty and others easily. For at the aforementioned preaching of Peter many thousands believed in a single moment, but Paul did not believe before he had vehemently opposed those very preachers with threats and slaughters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Postquam autem manducavit, et bibit in Silo Anna, surrexit: quia ut eos, qui erant praedestinati ad aeternam vitam, deJudaea abstulit, sese ad prædicationem Gentium praeparavit. Sed qualem gignere appetebat, ostenditur per hoc, quod additum est: (VERS. ł5.) Et volum vovit, dicens: Domine exercituum, si respiciens videris arfflictionem famulæ tuæ, et recordatus mei fueris, necoblitus ancillæ tuæ, dederisque servæ tuæ sexum virilem, daboeum Domino omnibusdiebus vitæ suæ, et novaculanon ascendet super caput ejus.\n\nQuid est, quod Anna virilem sexum a Domino postulat, nisi quia eos, quos sancta Ecclesia parere praedicando appetit, Evangelica perfectione fortes esse concupiscit? In comparatione quippe Evangelicæ perfectionis, opera illa Legis, quae videbantur fortia, non fuerunt fortia, sed infirmalbi enim mandatum est: Diliges proximum tuum, et odio habebis inimicum tuum (Levit. XIX 18). In Evangelio autem Dominus praecipit, dicens: Diligite inimicos vestros, benefacite his quis oderunt vos (Matth.v, 44). Ibi immunditia fornicationis a corpore reciditur, ut fortitudo conversationis, quasi virili sexu praecellat, etiam a corde immunda cogitatio resecatur: Qui viderit, inquit, mulierem ad concupiscendum eam, iam mæchatus est eam incordesuo (Matth. v, 82).Synagoga igitur, quae infirmitate praeceptorum Judaicum populum genuit, non peperit sexum virilem, sed potius muliebrem.","english":"But after Anna had eaten and drunk in Shiloh, she rose: because, just as He took away from Judaea those who had been predestined to eternal life, He prepared Himself for the preaching of the Gentiles. But what sort she desired to bear is shown by this, which is added: (VERS. 15.) And she made a vow, saying: Lord of hosts, if looking you will look upon the affliction of your handmaid, and will remember me, and not forget your maidservant, and will give to your servant a male sex, I will give him to the Lord all the days of his life, and no razor shall go up upon his head.\n\nWhat is it that Anna asks a male sex from the Lord, except that those whom the holy Church desires to bear by preaching, she longs to be strong with evangelical perfection? For in comparison with evangelical perfection, those works of the Law which seemed strong were not strong, but weak. For it was commanded there: You shall love your neighbor, and you shall hate your enemy (Lev. XIX 18). But in the Gospel the Lord commands, saying: Love your enemies, do good to those who hate you (Matth. v, 44). There the uncleanness of fornication is cut off from the body, so that the strength of conduct, as if by the male sex, may excel; even an unclean thought is cut away from the heart: Whoever, he says, has looked at a woman to desire her, has already committed adultery with her in his heart (Matth. v, 28). The Synagogue, therefore, which by the weakness of the precepts bore the Jewish people, did not give birth to the male sex, but rather the female.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Anna itaque dum virilem sexum sibi dari a Domino postulat, quid aliud exoptare cernitur, nisi tales per Evangelium gignere, qui fortes appareant, et exteriori munditia corporis, et interna charitate?\n\nEt quia de conversione genlilium humanam gloriam praedicatorum ordo non appetit, subjectum est: Dabo eum Domino omnibus diebus vitæ suæ. Dominonamque filium dat qui de eo quem predicando gignit aliquid suis laudibus non usurpat. Omnibus quoque diebus vitae suae hunc Domino tribuit, qui de virtutibus, in quibus subditus meliorando proficit, propriis favoribus nihil ascribit. Dies namque vitae electi subditi sanctae virtutes sunt, quæ ejus animam coruscando illuminant ne in via coelestis patriae vitiorum nocte tenebrescat.\n\nSed perfectus ordo praedicatoris, dum favores de lucro praedicationis habere despicit, subditorum temporalia bona ambiendo non tollit. Unde bene quoque illic subditur: Et novacula non ascendet super caput ejus. Novacula cum super caput ascendit, capillos radit. Quid enim per capillos, qui corpori superfluunt, nisi abundans terrenae substantiae copia designatur? Et quid per novaculam, nisi malorum pastorum cupiditas exprimitur? Qua novacula nati filii caput raditur, cum bona subditorum per prædicatorum cupiditatem rapiuntur. Hinc namque et delinquenti Judææ per prophetam dicitur: Pastores tui lupi vespere non relinquentes in mane (Soph. m, 3).","english":"Therefore, when Anna asks that a male sex be given to her by the Lord, what else is she seen to desire but to bear through the Gospel such men as may appear strong, both in the outward purity of the body and in inward charity?\n\nAnd because the order of preachers does not seek human glory from the conversion of the Gentiles, it is added: I will give him to the Lord all the days of his life. For he gives a son to the Lord who does not usurp for his own praises anything from the one whom he begets by preaching. And he devotes him to the Lord all the days of his life who ascribes nothing to his own favor from the virtues in which the subject profits by improving. For the days of the life of the elect subject are the holy virtues, which illuminate his soul by shining, lest it grow dark in the night of vices on the way to the heavenly fatherland.\n\nBut the perfect order of the preacher, while he despises to have favors from the gain of preaching, does not take away the temporal goods of his subjects by coveting them. Hence it is well added there too: And a razor shall not come upon his head. When a razor comes upon the head, it shaves the hair. For what is designated by the hairs, which are superfluous to the body, but an abundant supply of earthly substance? And what is expressed by the razor but the covetousness of evil shepherds? By this razor the head of the born son is shaved when the goods of subjects are seized through the covetousness of preachers. Hence it is also said through the prophet to delinquent Judaea: Your shepherds are wolves at evening, not leaving in the morning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Vespere namque pastores lupi fiunt, quia intenebrescente, atque decrescente in fine isto sæculo, rapere subditorum bona non metuunt. Qui in mane non relinquunt, quia dum temporalibus inhiant, inalbescente adventu futuri judicii, danda sibi praemia non reservant. Quos nimirum Michæas denotat, dicens: Prophetæ qui seducunt populum meum, qui mordent dentibus suis, et prædicant pacem;et si quis non dedetit in ore eorum quidpiam, sanctificant super eum prælium (Mich. III, 5). Prophetæ quippe populum Domini seducunt,cum prædicatores reprobi auditorum suorum judicia confundunt. Et mordentes dentibus pacem nuntiant, quia in appetitusuae rapacitatis, dum terrena flagitiosorum dona suspiciunt, eis divinae indulgentiae securitatem pollicentur. Super ipsos autem praelium sanctificant, qui in ore eo. rum aliquid non dant, quia justos etiam districtis sententiis terrent, qui eis pro voto terrena non exhibent. Qui nimirum super caput filii novaculam ponunt, dum praetextu charilatis coelestia praedicant, ut eis terrena per cupiditatem tollant. Hanc certe novaculam quod sancta Ecclesia in praedam subditorum non habeat, doctor egregius in semetipso ostendit, dicens: Non quaro datum, sed quæro fructum (Philip. IV, 77). Ilinc item dicit: Qui Evangelium annuntiat, de Evangelio vivat. Ego autem non sum usus hac potestate (1 Cor. ix, 14, 15).","english":"For in the evening the shepherds become wolves, because as the darkness grows and this world declines toward its end, they do not fear to seize the goods of their subjects. They do not leave them in the morning, because while they gape after temporal things, as the coming of the future judgment grows white, they do not reserve for themselves the rewards that are to be given. Micah certainly marks these men, saying: The prophets who seduce my people, who bite with their teeth, and preach peace; and if anyone has not given something into their mouth, they sanctify war against him (Mic. 3:5). For they seduce the Lord's people as prophets when reprobate preachers confound the judgments of their hearers. And biting with their teeth they announce peace, because in the appetite of their rapacity, while they look up to the earthly gifts of the wicked, they promise them the security of divine indulgence. But they sanctify war against those who give nothing into their mouth, because they terrify even the just with harsh sentences, since these do not supply them with earthly things according to their wish. Surely these men put the razor to the head of the son when, under the pretext of charity, they preach heavenly things in order to take earthly things from them through greed. That the holy Church certainly does not hold this razor for the plunder of subjects, the excellent teacher shows in himself, saying: I do not seek a gift, but I seek the fruit (Phil. 4:17). Hence he also says: He who proclaims the Gospel should live from the Gospel. But I have not used this power (1 Cor. 9:14, 15).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Qui enim necessaria non curat a subditis alimenta porciperc, ostendit plane qua mundani contemptus sublimitate lucra turpia et illicita dona confutaret. Anna igitur dum noyaculam non ascensuram super caput filii vovet, aperte mores sanctae Ecclesiae insinuat, quae ad aeternam vitam electos loquendo parturit, sed temporalia bona eorum per avariliam nunquam tollit. Sed quia hoc de Anna adhuc vovente, et non pariente dicitur, apte subinfertur: (Vers. \\ 2.) Factum est autem, dum illa multiplicaret preces coram Domino, ut Heli observaret os ejus.\n\nQuid fuit sanctae Ecclesiae pro pariendi desiderio preces coram Domino multiplicare, nisi assiduisorationibus pro convertenda Synagogainsistere? Et quid Judaico sacerdotio os ejus observare, nisi praedicationi sanctae Ecclesiae insidiari? Os namque cjus observavit, quia rectam prædicationem ndei reprehendere vehementer studuit. Bene autem tunc os ejus observasse dicitur, cum illa preces multiplicaret, qui tanto callidius ei nocere studuit, quanto majora ejus desidera in praedicationis instantia recognovit. Denique os ejus non observaret, sed attenderet, si praedicationem fidei nostrae ad salutis suae fruclum audire voluisset. Sequitur: (VERS. 13.) Porro Anna loquebatur in corde suo, tantumque labia ejusm ovebantur, et vox penitus non audiebatur.","english":"For he who does not care for the necessary food from his subjects, clearly shows with what sublimity of worldly contempt he would confute shameful gains and illicit gifts. Anna, therefore, when she vows that no razor shall come upon her son's head, openly suggests the customs of holy Church, which brings forth the elect unto eternal life by speaking, but never takes away their temporal goods through avarice. But because this is said of Anna while she is still vowing and not yet giving birth, it is aptly added: (Verse 12) And it came to pass, while she multiplied her prayers before the Lord, that Eli observed her mouth.\n\nWhat was it for holy Church to multiply prayers before the Lord out of desire to give birth, but to persist with assiduous prayers for the conversion of the Synagogue? And what was it for the Jewish priesthood to observe her mouth, but to lie in wait for the preaching of holy Church? For he observed her mouth, because he vehemently strove to reprove the right preaching of the faith. And it is well said that he then observed her mouth, when she multiplied her prayers—he who strove to harm her all the more cunningly, the greater he recognized her desires to be in her insistence on preaching. Finally, he would not have observed her mouth but attended to it, if he had wished to hear the preaching of our faith for the fruit of his own salvation. It follows: (Verse 13) Moreover, Anna spoke in her heart, and only her lips moved, and her voice was not heard at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Quid est aliud corsanctae Ecclesiae, nisi ea quæ intra sc est devota et erudita beatitudo fidelium? In corde autem suo Anna locuta est, quia sanctae Ecclesiæ prædicatio eis lantum profuit qui vero lumine illustrandi erant ex divina praedestinatione. Quid vero est motus labiorum, nisi signorum promotio in sanctis praedicatoribus? Qui profecto, etsi veIut foris loquentia labia et in imo stare videbantur, dum cæcis visum, auditum surdis, vitam mortuis dabant, magnos utique meritorum motus cxhibcbant. Unde et illud ingens labium sanctæ Ecclesiae, im loquens velut in imo stare videretur, quia non solum verbo et conversatione humilis erat, sed et signorum potestate sublimis, ut motus sui, usque ad cœlum se extulit, dicens: Nostra conversatio in cælis est (Philip. III, 20. Heli itaque tantum Annae labia mota conspexit, et vocem penitus non audivit, quia Judaicum sacerdotium opera apostolorum miratum est, sed ex eorum prædicatione non est promotum in salutem. Vox itaque Annae non audiebatur, quia etsi signorum ostensione sancta Ecclesia mirabilis erat, dum pradicationis verba protulit, ad amorem Redemptoris extraneos accendit. Sed quid de ea sentiat Heli, quam non intelligit? Sequitur: (VERS. 13.) Æstimavit eam igitur Heli temulentam.","english":"What else is the heart of the holy Church but that devout and learned blessedness of the faithful which is within her? Anna spoke in her heart because the preaching of the holy Church profited only those who were to be enlightened by the true light through divine predestination. What, then, is the movement of the lips but the advancement of signs in the holy preachers? These, indeed, even if they seemed to stand as it were outwardly with speaking lips and in the depths, while they gave sight to the blind, hearing to the deaf, and life to the dead, were certainly displaying great movements of merits. Hence also that mighty lip of the holy Church, while it seemed to speak as it were in the depths, because it was not only humble in word and conduct but also sublime in the power of signs, lifted its movements even to heaven, saying: Our conversation is in heaven (Phil. 3:20). And so Heli saw only Anna's lips moved and did not hear her voice at all, because the Jewish priesthood marveled at the works of the apostles but was not advanced to salvation by their preaching. And so Anna's voice was not heard, because although the holy Church was marvelous in the display of signs, when it brought forth the words of preaching it inflamed strangers to love of the Redeemer. But what does Heli think of her, whom he does not understand? It follows: (VERSE 13.) Therefore Heli judged her to be drunk.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Hoc nimirum etiam juxta historiam Actuum apostolorum agnovimus, quia diebus Pentecostes sancti apostoli ebrii crediti sunt, cum, accepta sancti Spiritus plenitudine, Christi magnalia omni lingua loquerentur (Act. n, 4). Spiritualiter autem sancta Ecclesia ebria creditur, quam Judaea non aestimat vera asserere, sed haeretica.et falsa praedicare. Ebria tamen erat, non potatione erroris, sed repletione Spiritus sancti. Etenim mutare cor, menLem alienare consuevit ebrietas. Mutato autem corde pergebat, qui nuper domos intrans, fideles quosque minis terreos, caedibus lanians, jam eum quem persecutus Jesum fuerat verum esse omnipoteotis Dei Filium praedicabat (Act. IX, 5, 20). Unde etsuperioris sensus insaniam sese perdidisse glorians, dicit: Qui prius fui blasphemus, et persecutor, et contumeliosus, sed misericordiam consecutus sum, quia ignorans feci (I Tim. i, 13). Aliud cor se accepisse testificans, ait: Nos autem sensum Christi habemus (I Cor. II, ł6). Unde et tanto attentius praedicabat, quanto in sensu Christi vim majoris dilectionis acceperat. Sed dum ardenter sancta Ecclesia diligeret, dum fiducialiter ea quae diligebat praedicaret, Judaeorum sacerdolium ejus verba in onere impatientiae, non in suavitate devotionis, habuit. Quare et sequitur: (Vers. 14.) Dixique ei: Usquequo ebria eris? Et quia ei silentium indicere tentavit, adjunxit: (Vers.","english":"We recognize this, of course, also according to the history of the Acts of the Apostles, because on the days of Pentecost the holy apostles were thought to be drunk, when, having received the fullness of the Holy Spirit, they spoke the mighty works of Christ in every tongue (Acts 2:4). Spiritually, however, the holy Church is thought to be drunk, which Judaea does not reckon to assert true things but heretical and false things. Yet she was drunk, not with the drinking of error, but with the filling of the Holy Spirit. For drunkenness is accustomed to change the heart and to alienate the mind. But with his heart changed, he was going forth who recently, entering houses, terrified all the faithful with threats, tearing them with slaughters, and now was proclaiming that Jesus, whom he had persecuted, was truly the Son of almighty God (Acts 9:5, 20). Hence also, glorying that he had lost the insanity of his former understanding, he says: I who was formerly a blasphemer, and a persecutor, and insolent, but I obtained mercy, because I did it ignorantly (1 Tim 1:13). Testifying that he had received another heart, he says: But we have the mind of Christ (1 Cor 2:16). Hence also he preached with as much greater attentiveness as he had received in the mind of Christ the power of a greater love. But while the holy Church loved ardently, while she preached with confidence the things she loved, the priesthood of the Jews held her words as a burden of impatience, not in the sweetness of devotion. Wherefore it also follows: (Verse 14.) And I said to her: How long will you be drunk? And because he attempted to impose silence on her, he added: (Verse","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"14,)Digere paulisper vinum, quo mades.\n\nVinum quo madebat Anna digereret, si a ferTore prædicationis sancta Ecclesia Judæorum minis victa tepuisset. Et quia ultro prædicationis sensum ei subtrahere nitebantur, vinum Anna paulisper digerere jubelur. An non digerere Annam Heli tunc jussit, cum Judæorum principes cæsis apostolis denuntiaverunt, dicentes ne ultra loquerentur in nomine Jesu? Sed quia illud quo madebant digerere vinum noluerunt, respondentes, dixerunt: Obedire oportet magis Deo quam hominibus (Act. v, 29). Et iterum: Non possumus quæ vidimus et audivimus non loqui (Ibid., IV, 20). Sed quia sancta Ecclesia inter ver ba libertatis virtutem mansuetudinis custodivit, sequitur: (Vers. 15.) Nequaquam, Domine mi.\n\nDominum namque vocavit, cui ministenum praedicationis exhibuit, sed Dominum vocans; ebriam se esse abnegat; ut superiori ordini ex humilitate se subderet, ct falsae objeclioni ex veritate contrairet. Dominum namque eum vocans, bonoravit; et ebriam se esse abnegans, quod non erat satis humiliter ostendit. Potest autem ebrietatis objeclio erga sanctam Ecclesiam aliter accipi. Nam dum ministerio evangelicac prædicationis insisteret, dum ex lucro credentium, in magnam populorum gloriam veniret, eam sacerdotes Judaeorum non putabant aeternorum bonorum culmen appetere, sed terrenae sublimitatis gloriam desiderare.","english":"Digest for a little while the wine with which you are soaked.\"\n\nAnna would digest the wine with which she was soaked, if the holy Church, overcome by the threats of the Jews, had grown lukewarm from the fervor of preaching. And because they were striving to take away from her the understanding of preaching of their own accord, Anna is ordered to digest the wine for a little while. Did he not then order Anna to digest, when the leaders of the Jews warned the apostles, saying that they should no longer speak in the name of Jesus? But because they were unwilling to digest that wine with which they were soaked, they answered and said: \"We ought to obey God rather than men\" (Acts 5:29). And again: \"We cannot but speak the things which we have seen and heard\" (Ibid., 4:20). But because the holy Church kept the virtue of gentleness amid the words of freedom, it follows: (Verse 15.) \"By no means, my lord.\"\n\nFor she called him lord to whom she showed the ministry of preaching, but calling him lord, she denies that she is drunk, so that from humility she might submit herself to the higher order, and from truth she might counter the false accusation. For by calling him lord, she honored him; and by denying that she was drunk, she showed with sufficient humility what was not the case. But the accusation of drunkenness can be understood in another way with regard to the holy Church. For while she insisted on the ministry of evangelical preaching, while from the gain of believers she came into great glory among the peoples, the priests of the Jews did not think that she was seeking the summit of eternal goods, but that she desired the glory of earthly exaltation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Dum ergo ebria vocatur, everso statu mentis, coelestia postponere et appetere terrena reprehenditur.\n\n. Sed quæ labentia bona saeculi despexit, dicit: Nequaquam, Domine mi.Nam mulier infelix nimis ego sum. Quasi dicat: Tu me labentis mundi felicitatem appetere cogitas, sed ego tanto infeliciorem me video, quanto felicitatis meae gaudia hinc longius recognosco. Quia vero illic me futuram felicem credo, hic eo valde me infelicem arbitror, quo ad gloriam nullam concupisco. Mulier quippe sancta Ecclesia dicitur pro fccunditate, infelix nimis pro fortitudine, quia et orbem verbo paritura erat, et orbis gloriam non posset perfecte despicere, si nOn eam supernus amor mira fortitudine roboraret; vel nimis infelix fuit, quia de perditione populi sui non parum doluit. Quam profecto sapiens Salomon vchementer admirans, ait Mulierem fortem quis inveniet (Prov. xxxi, 10)? Quo in loco etiam notandum est quia non dicit mulier infelix, nimis ego sum. Nimis namque infelix fuit, cui nullum de saeculo blandinentum placuit. Vel certe nimis infelicem se asserit, quae se ab aeternae vitæ gaudiis expulsam per primae culpae meritum meminit, ad quae redire non praevalet, nisi per multasvitae hujus tribnlationes. Non enim nimis infelix existeret, si ad perdita paradisi gaudia sine præsenti tribulatione reverti potuisset.","english":"Therefore, when she is called drunk, with the settled state of her mind overturned, she is reproved for putting heavenly things aside and seeking earthly ones.\n\nBut she who has despised the fleeting goods of the world says: \"By no means, my lord. For I am a woman exceedingly unhappy.\" As if she were saying: You think that I desire the happiness of the fleeting world, but I see myself to be all the more unhappy the further I recognize from here the joys of my happiness to be. But because I believe that I will be happy there, I consider myself here to be very unhappy in proportion as I desire no glory. Indeed, the holy Church is called a woman because of her fruitfulness, and exceedingly unhappy because of her strength, since she was to give birth to the world by her word, and she could not perfectly despise the glory of the world unless a heavenly love had strengthened her with wondrous strength; or she was exceedingly unhappy because she grieved not a little over the perdition of her people. Solomon the wise, marveling greatly at her, says: \"Who shall find a valiant woman?\" (Prov. 31:10). In this place it is also to be noted that he does not say, \"I am a woman unhappy, exceedingly.\" For she was exceedingly unhappy, to whom no allurement of the world was pleasing. Or certainly she declares herself exceedingly unhappy who remembers that she was driven out from the joys of eternal life by the merit of the first fault, and cannot return to them except through many tribulations of this life. For she would not be exceedingly unhappy if she could return to the lost joys of paradise without present tribulation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Hinc namque Paulus, nimiæ hujus infelicitatis ærumnam inevitabilem ostendens, dicit: Per multas tribulationes oportet nos introire in regnum Dei (Act. XIV, ). Ac si erga detrahentisibi J udaico sacerdotio sancta Ecclesia respondens dicat: Tu mihi regnum ascribis in felicitate temporis, sed meum illud est ad quod non pertingitur nisi ex affliclione multae tribulalionis, sequitur: (Vers. i5.) Vinum et omne quod inebriare potest non ibi.\n\nVinum namque non bibit, quia do praedicationis officio temporalio lucra non petiit. Aliud quod inebriare potest non bibit, quam in lapsum vitiorum carnis concupiscentia non evertit. Juxta superiorem vcro sententiam vinum non bibit, quae aliquid pravitatis haereticae non habuit in refectione. Aliud quod inebriare potest biberel, si de verbi facundia decepta tumuisset. Quia vero recta intentione vera docuit, subdens, ait: (Vers. 15.)Sed effudi animam meam in conspectu Domini.","english":"Hence Paul, showing the unavoidable hardship of this great wretchedness, says: Through many tribulations we must enter into the kingdom of God. And as if the holy Church were responding to the Jewish priesthood that slanders her, she says: You ascribe a kingdom to me in temporal happiness, but mine is that which is reached only through the affliction of much tribulation. It follows: Wine and whatever can intoxicate are not there.\n\nFor she does not drink wine, because in the office of preaching she did not seek temporal gain. She does not drink the other thing that can intoxicate, whom the fleshly desire of vices has not overthrown into a fall. According to the earlier meaning, however, she does not drink wine, who had nothing of heretical depravity in her refreshment. She would drink the other thing that can intoxicate, if, deceived by eloquence of speech, she had become puffed up. But because she taught true things with right intention, adding, she says: But I have poured out my soul in the sight of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"In conspectu namque Domini animam effundere est conceptam in mente verbi Dei scientiam pro solo conditoris amore praedicare. Anima quippe eunditur, cum innatus verbi Dei intellectus ad utilitalem audientium divulgalur. Quisquisenim prohumanis favoribus, quisquis pro terreno commodo, verbum Dei praedicat, quia res alia de praedicatione attenditur, in conspectu Domini verbum illud animæ non profertur. Quare et doctor gentium asserit, dicens: Non sumus, sicut plurimi, adulterantes verbum Dei, sed sicut ex sinceritate, sed sicut ex Deo, coram Deo in Christo loquimur (II Cur. II, 17). Anna ergo in conspectu Domini animam suam effudit, quia sancta Ecclesia in virtutum omnium culmine perfecta, in eruditione fidelium magna facundiae verba protulit, sed ex vitae verbis soli Deo placere desideravit. Cujus praedicationis etiam ministerium commendat, dicens: (Vers. 16).Ne putes ancillam tuam quasi unam de filiabus Belial, quia ex multitudine doloris et mæroris mei locuta sum usque in praesens.","english":"For to pour out one's soul in the sight of the Lord is to preach the knowledge of the word of God conceived in the mind for the love of the Creator alone. For the soul is poured out when the understanding of the word of God that has been implanted is made known for the benefit of hearers. For whoever preaches the word of God for human favor, whoever for earthly advantage, because something else is sought from the preaching, that word of the soul is not brought forth in the sight of the Lord. Therefore the teacher of the Gentiles also asserts, saying: We are not, like many, adulterating the word of God, but as from sincerity, but as from God, we speak before God in Christ (2 Cor 2:17). Anna therefore poured out her soul in the sight of the Lord, because the holy Church, perfected at the summit of all virtues, has brought forth great words of eloquence in the instruction of the faithful, but from the words of her life she desired to please God alone. He also commends the ministry of her preaching, saying: (Verse 16) Do not think your handmaid to be like one of the daughters of Belial, because out of the abundance of my grief and sorrow I have spoken until now.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Quasi dicat: Quae tibi æternæ vitae bona loquitur, velut idololatra despici non meretur. Ancillam quoque suam se esse asserit, ut cognoscat ex nomine ministerii quia ad aeterna ei appetit lucra famnlari. Sequitur: Quia ex multitudine mæroris et doloris locuta sum usque in præsens. Quasi apertius loquatur, et dicat: Hinc agnosce quod nihil a malo spiritu habeam, quia ex multa poena persecutionis ad loquendum venio, et prædicationis instantiam nullis pœnis victa derclinquo. Potesteliamdolor Annaead affecuonem sanctae Ecclesiae, moeror ejus referri ad passionem. Ex multitudiue quidem doloris locuta est, quaepereunti Judaicopopulo verbum praedicationis protulit ex affectu compassionis. Quod Paulus insinuat, dicens: Veritatem dico in Chruto Jesu, non mentior, testimonium perhibente mihi con. scientia mea in Spiritu sancto, quoniam tristitia est mihi magna, et continuus dolor cordi meo: optabam ego ipse anathema esse pro fratribus meis a Christo, qui sunt cognati mei secundum carnem, qui sunt Israelitae (Rom. ix, i, 2, seq.). Sed qui se ex multitudine doloris loqui insinuat, an ex multitudine loquatur dicat: A Judæis quinquies quadragenas, una minus, accepi, ter virgis cæsus sum semel lapidatus sum (11 Cor. xi, 24).","english":"As if she were saying: She who speaks to you of the goods of eternal life does not deserve to be despised as an idolater. She also asserts that she is his handmaid, so that he may recognize from the name of service that she desires to be a servant for eternal gain. It follows: Because out of the multitude of my grief and sorrow I have spoken until now. As if she were speaking more openly and saying: Hence recognize that I have nothing from an evil spirit, because out of the great punishment of persecution I come to speak, and, overcome by no punishments, I do not abandon the urgency of preaching. The grief of Anna can also be referred to the affection of holy Church, and her sorrow to the Passion. For she spoke out of the multitude of grief, who, from the feeling of compassion, brought forth the word of preaching to the Jewish people who were seeking. Paul suggests this, saying: I tell the truth in Christ Jesus, I do not lie, my conscience bearing witness to me in the Holy Spirit, that I have great sadness and continuous sorrow in my heart: I myself wished to be anathema from Christ for my brethren, who are my kinsmen according to the flesh, who are Israelites (Rom. 9:1-2ff). But let her who suggests that she speaks out of the multitude of grief say whether she speaks out of the multitude: From the Jews five times I received forty lashes less one, three times I was beaten with rods, once I was stoned (2 Cor. 11:24).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Sancta vero Ecclesia palienter adversa tolerans, humiliter innocentiæ, et veritatis suae virtutem manifestans, quibusdam Judææ sacerdotibus bonum prædicationis suae loquendo persuasit. Quare et subditur: (Vers. 17.) Tunc ait Heli: Vade in pace, det tibi Deus Israel petitionem quam rogasti eum.\n\nPrius quippe Heli oranti Annae prolatis contumeliis contradixit, postea vero in ejus sibi devotione complacuit. Quid est hoc, nisi quod Judaicum sacerdotium, et per alios sui officii ministros praedicanti Ecclesiæ obstitit, et per alios cognitaedemum fidei nostrae veritati consensit? Nam de obsistentibus dicitur, qui caesis denuntiaverunt apostolis, dicentes ne ultra loquerentur in nomine Jesu (Act. v, 40). De consentientibus autem idem Lucas meminit, dicens: Plurima turba sacerdotum obediebat fidei (Ibid., vi, 7). Tone ergo Heli pro voto fecunditatis Annae precatns est, cum sacerdotum plurima illa turba, fidei obcdiens, per praedicationem sanctae Ecclesiae electorum numerum multiplicari desidcravit. Quam certe in pace ire optavit, quia fructum praedicationis eam desideravit consequi, sine dolore passionis. Et quia in eorum voto sancta Ecclesia sibi complacuit, sequitur: (Vers 18.) Utinam inveniat ancilla tua gratiam in oculis tuis.","english":"But the holy Church, patiently enduring adversities, humbly making manifest the power of her innocence and truth, persuaded certain priests of Judea of the good of her preaching by speaking. Therefore it is also added: (Verse 17.) Then Eli said: Go in peace, may the God of Israel grant you the petition which you have asked of him.\n\nFor Eli first contradicted Anna as she prayed by bringing forth insults, but afterward he was pleased with her devotion to him. What is this but that the Jewish priesthood, both through some ministers of its office opposed the preaching Church, and through others at length consented to the truth of our faith once it was known? For concerning those who opposed it, it is said that when they had been beaten they commanded the apostles, saying that they should speak no further in the name of Jesus (Acts 5:40). But concerning those who consented, the same Luke records, saying: A very great multitude of the priests obeyed the faith (Ibid., 6:7). In that tone, then, did Eli pray for the vow of Anna's fruitfulness, when that very great multitude of priests, obeying the faith, desired through the preaching of the holy Church that the number of the elect be multiplied. He certainly wished her to go in peace, because he desired her to attain the fruit of preaching without the pain of suffering. And because the holy Church was pleased with herself in their vow, it follows: (Verse 18.) If only your handmaid may find grace in your eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Quasi dicat: Juxta intuitum desiderii tui opus ministerii mei subsequatur gratia divinae dispensationis. Sequitur: (Vers. 18.) Et abiit mulier in viam suam, et comedit, et bibit, vultusque ejus non sunt amplius in diversa mutati.\n\nIn viam suam mulier abiit, quia sancta Ecclesia verbum fidei gentibus praedicavit. Quodetapostoli Judaeis comminantes dicunt: Quia indignos vos judicatis æternæ vitæ, ecce convertimur ad gentes (Act. XIII, 46). Quae bene mulier tunc dicitur, cum recedit, quia per praedicationem Redemptoris exhibitura erat in gentibus fructum magnae fecunditatis. Comedit autem, et bibit, et tamen vultus ejus non sunt amplius in diversa mutati, quia magna lucra de conversione gentium habuit, sed percutionem quam in Judaea passa fuerat, etiam in gentibus invenit. Sed ordine quo abierit edisserens, ait: (Vers. 19.) Et surrexerunt, mane, et adoraverunt coram Domino; reversique sunt, et venerunt in domum suam, in Ramatha.","english":"As if to say: According to the gaze of your desire, let the grace of divine dispensation follow the work of my ministry. It follows: (Verse 18.) And the woman went away on her way, and ate, and drank, and her countenance was no longer changed in different directions.\n\nThe woman went away on her way, because the holy Church preached the word of faith to the nations. Hence the apostles also, threatening the Jews, say: Because you judge yourselves unworthy of eternal life, behold, we turn to the nations (Acts 13:46). She is well called a woman then, when she departs, because through the preaching of the Redeemer she was to bring forth in the nations the fruit of great fertility. But she ate and drank, and yet her countenance was no longer changed in different directions, because she had great gains from the conversion of the nations, but the persecution which she had suffered in Judea she also found among the nations. But explaining the order in which she went away, he says: (Verse 19.) And they rose in the morning, and adored before the Lord; and they returned, and came to their house, in Ramatha.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Quid est autem quod supra de sola Anna singulariter dicitur: Abiit mulier in viam suam, nunc vero pluraliter: Surrexerunt mane, nisi ut cum viro descendere cognoscatur? Et quia vir sanctae Ecclesiae Redemptor humani generis est, qui jam ad coelos ascenderat, cum ipsam Judaeam incredulitatis suae caligine obrutam relinquebat, quomodo de Anna et de viro suo Heleana intelligi in Christi et Ecclesiae typo nunc potest quod simul mane surgerent, et in civilalem suam pariter redirent? Sed quia civilatem Ramatha, coelestem patriam designare jam diximus, quomodo hoc sanctae Ecclesiæ convenit, quae statim ut a Judaeorum praedicatione cessavit, ad coelestem patriam non ascendit? Verum quia resurgens a mortuis Dominus, missis in praedicatione doctoribus loquitur, dicens: Ecce ego vobiscum sum omnibus diebus, usque ad consummationem sæculi (Matth. XXVIII, 20), absurdum non est ut cum eo sancta Ecclesia surgere et reverti sentiatur. Qui enim electos suos per spiritalem praesentiam nunquam deserit, et cum stantibus permanet, et cum abeuntibus recedit. Ramatha vero coelestem patriam designare diximus, sed quod nihil aliud significare possit non diximus. Quid ergo aliud hoc in loco significat, nisi adimpletionem prophetiae in gentium vocatione? Ramatha quippe visio consummata dicitur, ut jam diximus. Quid vero est gentium jam impleta vocatio, nisi prophetarum visio consummata?","english":"But what is it that was said above of Anna alone in the singular: The woman went away on her way, and now in the plural: They rose in the morning, except that she is understood to have gone down with her husband? And because the husband of the holy Church is the Redeemer of the human race, who had already ascended to heaven when he was leaving Judea itself overwhelmed by the darkness of its unbelief, how can it now be understood in the type of Christ and the Church, concerning Anna and her husband Elkanah, that they rose together in the morning and returned together to their city? But since we have already said that the city of Ramatha designates the heavenly fatherland, how does this fit the holy Church, which did not ascend to the heavenly fatherland as soon as it ceased from the preaching of the Jews? Yet because the Lord, rising from the dead, speaks to the teachers sent out in preaching, saying: Behold, I am with you all days, even to the consummation of the age (Matthew 28:20), it is not absurd that the holy Church be understood to rise and return with him. For he never forsakes his elect through his spiritual presence, and he remains with those who stand and withdraws with those who depart. But we have said that Ramatha designates the heavenly fatherland, yet we have not said what else it can signify. What else, then, does it signify in this place, except the fulfillment of prophecy in the calling of the Gentiles? For Ramatha is said to mean \"consummated vision,\" as we have already said. But what is the now fulfilled calling of the Gentiles, except the consummated vision of the prophets?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Nam visionem asserebat, sed non consummatam, qui de futuro adhuc quod viderat pronuntiabat, dicens: Omnes gentes quascunque fecistis venient, et adorabunt coram te, Domine (Psal. LXXXV, 9). Hinc item repromittit, dicens: Adorabunt eum omnes reges terræ, omnes gentes servient ei (Psal. LXXI, 15). Visio igiturconsummata recte prophetarum promissio dicitur, quia nimirum, auctore Deo, juxta eorum oracula, in Redemptorem humani generis omnes gentes crediderunt. Mane autem cum viro suo Anna surgere dicitur, quia sancta Ecclesia in exortu interni luminis ad gentes transiit cum verbo praedicationis. Vel mane surgit, quod Judæam in nocte infidclitalis deseruit. Mane etiam surgit, quia posperum iter in conversione gentium invenit. Et coram Domino adoravit, quia in repulsione Synagogaeincomprehensibile judicium venerata est omnipotentis Dei. Adoravit quippe, et recessit, quia cum a gentis suae praedicatione pro sola Dei omnipotentis ordinatione recederet, divino judicio per obedientiam obsecuta est quodpenetrare intelligendo non potuit. Adorans autem reversa est, quia ministerium prædicationis in vocatione gentium ad implere proposuit, sed tantum ejusdem praedicationis modum in superna contemplatione quaesivit. Reverti enim praedicatoribus est ad divinae contemplatio nislumenrecurrere.","english":"For he was asserting a vision, but not a completed one, who was still proclaiming concerning the future what he had seen, saying: All the nations whomsoever you have made will come and adore before you, O Lord (Ps. 85:9). Hence he promises again, saying: All the kings of the earth will adore him, all nations will serve him (Ps. 71:15). The completed vision is therefore rightly called the promise of the prophets, because undoubtedly, with God as author, according to their oracles, all nations believed in the Redeemer of the human race. But Anna is said to rise in the morning with her husband, because the holy Church, at the rising of the inner light, passed over to the nations with the word of preaching. Or she rises in the morning because she abandoned Judea in the night of unbelief. She rises in the morning also because she found a prosperous journey in the conversion of the nations. And she adored before the Lord, because in the rejection of the Synagogue she venerated the incomprehensible judgment of almighty God. She adored, indeed, and withdrew, because when she withdrew from the preaching to her own nation solely by the ordinance of almighty God, by obedience she submitted to the divine judgment which she could not penetrate by understanding. But adoring, she returned, because she proposed to fulfill the ministry of preaching in the calling of the nations, but she sought only the manner of that same preaching in heavenly contemplation. For to return is, for preachers, to run back to the light of divine contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Inde quippe lucem hauriunt, qua et ad venerationem fidelium luceant, et quam loquendo auditoram suorum mentibus infundant. Hinc, namque est quod praedicator egregius ante ad tertii coeli secreta suttollitur, et sic terrena disponere perhibetur, et paradisi secreta ingrediens verba precipit, quae non licet homini loqui (II Cor. XII, 2), ut discernere et loqui utiliter foris possit. Anna ergo reversa memoratur, qui sancta Ecclesia dum terrena disposuit, qualiter sint eadem terrena disponenda, in ea ad quam eaepe revertitur Dci contemplatione instruitur. Et tunc demum in domum suam venit, quia in auditorum devotione collocare se potuit, cum accedenti ad eos modum sursum revertendo cognovit Domum namque sanctae primitivæ Ecclesiae gentium devotio exstruxit, quam, dum sibi in eis condidit, custodiae sollicitudine inhabitavit. Quae videlicet domus posita in visione consummata describitur, quia non ante condi potuit quam vocationis ejus praedictum a prophetis tempus advenit. Sequitur: (Vers. et 20.) Cognovit autem Helcana Annam conjugem suam, et recordatus est a ejus Dominus. Et factum est post circulum dierum, concepit Anna et peperit filium.","english":"From there indeed they draw the light by which they may shine for the veneration of the faithful, and which by speaking they may pour into the minds of their hearers. Hence it is that the excellent preacher is first lifted up to the secrets of the third heaven, and is then said to set earthly things in order, and entering the secrets of paradise he is told words which it is not lawful for a man to speak (2 Cor. 12:2), so that he may be able to discern and to speak profitably abroad. Anna is therefore recorded to have returned, because the holy Church, while it sets earthly things in order, is instructed in the contemplation of God—to which it often returns—as to how those same earthly things ought to be ordered. And then at last she comes into her own house, because she was able to establish herself in the devotion of her hearers, when by returning upward she came to know the measure for those who approach them. For the devotion of the Gentiles built the house of the holy primitive Church, and while she built it for herself in them, she dwelt in it with the care of guardianship. And that house is described as set in a completed vision, because it could not be built before the time foretold by the prophets for its calling had come. It follows: (Verses 19 and 20.) And Elcana knew Anna his wife, and the Lord remembered her. And it came to pass after a circuit of days, Anna conceived and bore a son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Helcana Annam conjugem suam tunc cognovit, cum Redemptor noster praefinitum tempus vocandae gentilitatis aspexit, quo dum novae sponsæ, sanctae videlicet Ecclesiae, gremio gratiam superni amoris infunderet, novam ex ea prolem fidelium generaret. nam velut nondumcognoscebat eam, cum volentes transire in Asiam prædicatores a Spiritu sancto prohibiti sunt (Act. xvi, 6). Hinc est, quod cum ad proedicationem Judææ discipulossuosmitteret, per semetipsam Veritas prohibet dicens: Invinmgentiumnon abieritis, et in civitates Samaritanorumnon intraveritis (Matth. x,5). Quando autem cognovit Annam conjugem suam Helcana, tunc recordatus est ejus Dominus, quia gentilitas tunc venisse in Dei memoriam visa est, cum sancta Ecclesia, Verbo Dei per amoris gratiam conjuncta, in salute visitatur. Quid est hoc loco circulus dierum, nisi innumeris sancti Spiritus ostensa radiis manifestatio divinae volunlatis? Quae profecto dum praedicatorum suorum mentibus, in contemplatione suspensis, daritates supernae dispositionis innumeras exhibet, nimirum, veluti plures dies, temporum circulus clausas tenet. Circulus quippe dierum Annae conceptum praevenit, quia sanctae Ecclesiae Verbum Dei ad docendum non ante infunditur, quam ab ea supernæ dispositionis radii plenius agnoscantur. Quae concipiens filium peperit, quia ii quos in fide Redemptoris parit nova conversatione robusti sunt.","english":"Elkanah knew Anna his wife when our Redeemer looked upon the foreordained time of the calling of the Gentiles, when, pouring the grace of supernal love into the bosom of the new bride—that is, holy Church—he might beget from her a new offspring of the faithful. For he was, as it were, not yet knowing her when the preachers who wished to cross into Asia were forbidden by the Holy Spirit (Acts 16:6). Hence it is that when the Truth sent his disciples to preach to Judea, he himself forbade them, saying: Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans (Matt. 10:5). But when Elkanah knew Anna his wife, then the Lord remembered her, because the Gentile nations then appeared to have come into God's remembrance, when holy Church, joined to the Word of God through the grace of love, is visited in salvation. What is the circuit of days in this place but the manifestation of the divine will, shown forth by the countless rays of the Holy Spirit? And indeed, while it displays countless clear truths of the supernal dispensation to the minds of its preachers, suspended in contemplation, it is, as it were, the circuit of times holding many days enclosed. For the circuit of days precedes Anna's conception, because the Word of God is not poured into holy Church for teaching before the rays of the supernal dispensation are more fully known by her. Conceiving, she bore a son, because those whom she bears in faith in the Redeemer are made strong by a new manner of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"(Vers. 20.) Et vocavit nomen ejus Samuel, eo quod a Domino postulasset eum.\n\nSamuel interpretatur, nomen ejus Deua. Quem ergo nobis Samuel convenientius insinuat, quam praedicatorum ordinem, qui ad fidem vocatus est ex gentilitate? Quia enim fortis conversatione est, potestate sublimis, et dum in eo speciale signum gratiae divinae conspicitur, ad venerationem praedicationis ejus devotae auditorum turbae deducuntur, recte nomen ejus nuncupatione declaratur. Hinc est quod ad Moysen a Domino dicitur: Posui te in deum Pharaonis (Exod. VII, 1). Hinc item in lege prohibens, ait: Diis non detrahe (Ibid., XXII. 28). Et notandum quia cujus nomen deus dicitur, filius, non filia fuit, quia certe pastoralis diguiLas, cum infirma conversatione deprimitur, splendore tam celsi nominis non ornatur. Quia igitur ordo doctorum ad evangelizandi ministerium ex gentilitate promotu; excellentiae dignitatis suae meritorum gratia impar non fuit, recte nunc dicitur: Vocavit nomen. ejus Samuel, eo quod a Domino postulasset eum. Et notandum quia hoc loco postuhre dicitur quod postulando promeruit. Aperlis ego verbis ostenditur cur Annae primogenitus tanto nomine censeatur. Quod tale est ac si dicat: Idcirco ei tantum nomen imposuit, quia is qui superno munere nascitur meritorum gratia magnus fuit. Sed ut ostendatur quo studio cum providamater foveat, sequitur: (Vers.","english":"And she called his name Samuel, because she had asked him of the Lord.\n\nSamuel is interpreted as \"the name of God.\" Whom, then, does Samuel more fittingly represent to us than the order of preachers, which was called to the faith from the Gentiles? For because he is strong in conduct and sublime in power, and while a special sign of divine grace is seen in him, the devoted crowds of hearers are led to venerate his preaching, his name is rightly declared by its designation. Hence it is that it is said to Moses by the Lord: I have made you a god to Pharaoh. Hence likewise, forbidding it in the law, he says: You shall not speak evil of the gods. And it is to be noted that the one whose name is called \"god\" was a son, not a daughter, because certainly the dignity of the shepherd, when it is weighed down by weak conduct, is not adorned with the splendor of so lofty a name. Since, therefore, the order of teachers was promoted from the Gentiles to the ministry of evangelizing, and was not unequal to the excellence of its dignity through the grace of its merits, it is rightly now said: She called his name Samuel, because she had asked him of the Lord. And it is to be noted that here \"to ask\" is said of that which he merited by asking. By these open words, then, it is shown why Anna's firstborn is distinguished by so great a name. This is as if he were to say: For this reason he imposed so great a name upon him, because the one who is born by a supernal gift was great through the grace of his merits. But so that it may be shown with what zeal the provident mother cherishes him, it follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"et 22.) Ascendit autem vir ejus Helcana, et omnis domus ut immolaret hostium solemnem, et votum suum; et Anna non ascendit. Dixit enim viro suo: Non vadam, donec ablactetur infans.\n\nQuae est autem:mmolatio soIemnis hostiae, nisi illa sanclæ Ecclesiae amoris oblatio, qua conditori conjungitur in æterna contemplatione? Ad hanc autem Helcana tunc ascendit, cum Redemptor noster jam de morte triumphans, jam possibilitatis nostrae tenebras superans, carnem, quam pro nostra salute suscepit, ad coelestia sublimavit. Cum quo et omnis domus ejusascendit, quia priores electos Synagogae in altitudinem immortalitatis extulit. Tunc immolavit solemnem hostiam, cum se aeterno Patri per glorificatæ carnis materiam in coelo exhibuit, et angelorum naturam, sicut de redemptione nostra, ita etiam de eorum reparatione laetificavit. Ad hanc solemnem hostiam Anna invitatur, quia sancta Ecclesia superni sponsi spirituali cohortatione ad æternam contemplationem divinae claritatis per quotidiana de.. sideria amoris accenditur. Quæ tamen ab ascensu suo abstinet, ut filium lactet, quia ut prosit hic Christi parvuis, dilationem suae gloriae patienter sustinet. An non ad immolationem hujus solemnis hostiae materilla invitata fuerat, quæ dicebat: Cupio dissolvi, et esse cum Christo (Phil. i, 23)?","english":"And Elcana her husband went up, and all his house, to offer the solemn sacrifice and his vow; but Anna did not go up. For she said to her husband: I will not go up until the child is weaned.\n\nNow what is the solemn offering of sacrifice but that offering of love of the holy Church, by which she is joined to her Creator in eternal contemplation? To this Elcana then goes up, when our Redeemer, now triumphing over death, now overcoming the darkness of our possibility, exalts to heavenly things the flesh that he took up for our salvation. And with him all his house goes up, because he raised the earlier elect of the Synagogue to the height of immortality. Then he offered the solemn sacrifice, when he presented himself to the eternal Father in heaven through the substance of his glorified flesh, and gladdened the nature of the angels, as with the news of our redemption, so also with that of their own restoration. To this solemn sacrifice Anna is invited, because the holy Church, by the spiritual encouragement of her heavenly bridegroom, is kindled to the eternal contemplation of the divine brightness through daily desires of love. Yet she holds back from her ascent, so that she may nurse her son, because, in order to benefit here the little ones of Christ, she patiently endures the delay of her own glory. Was not that mother invited to the offering of this solemn sacrifice who said: I desire to be dissolved, and to be with Christ?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Sed quae per amoris desideria ad sponsi speciem trahitur, au amet laclare filium, dicat: In carne mihi manere necessarium est propter vos (Ibid., 24). Quo etiam cibo se Corinthios aluisse insinuat dicens; Lac vobis potum dedi, non escam (/ Cor. III, 2) Lactare quippe parvulos sanctae Ecclesiae est pastoribus infirmorum sive simplicium auditorum corda planoris Scripturae pabulo enutrire. Quibus profecto idem doctor egregius dicit Nihil judicavi me scire inter vos, nisi Christum, et hunc crucifixum (I Cor. II, 2).\n\nAblactantur autem infantes, cum parvuli sanctæ Ecclesiae tam sDiritualis eruditionis quam bonae conversationis incremente suspiciunt, et jam non planiora sacri eloquii, sed alla ejus sacramenta requiruut. Et ablactatus infans ante conspectum Domini appareat ducitur, cum per adhortalionem praedicatorum quisquis subjectus bene proficiensbonis operibus adornatur. Qui enim ad hoc ducitur ut appareat, non tantum ut videat defertur, sed etiam ut videatur. Quia enim in fine a Dominomultiaudituri sunt: Nescio vos (Matth. xxv, 12) apparere in conspectu Domino Samuel dicitur, quia electus, et humilis subditus, dum perfecte praesentia despicit, adveniente extremo judice nequaquam reprobatur. Quos autem saeculum in sui amore defixos retinet, in conspectu Domino non apparent.","english":"But she who is drawn by the desires of love to the likeness of the bridegroom—let her either give milk to the son, or let her say: It is necessary for me to remain in the flesh for your sake. By which food he also intimates that he fed the Corinthians, saying: I gave you milk to drink, not solid food. For to give milk to the little ones of holy Church is for pastors to nourish the hearts of the weak or simple hearers with the plain food of Scripture. To these, indeed, that distinguished teacher says: I judged myself to know nothing among you except Christ, and him crucified.\n\nBut infants are weaned when the little ones of holy Church, with the increase of both spiritual instruction and good conduct, rise up, and now seek not the plainer things of sacred eloquence but its deeper mysteries. And the weaned child is led to appear before the sight of the Lord when, through the exhortation of preachers, anyone who is subject and progressing well is adorned with good works. For he who is led to this, that he may appear, is brought forward not only to see but also to be seen. For since at the end many will hear from the Lord: I do not know you, Samuel is said to appear before the sight of the Lord because, being chosen and humbly subject, while he perfectly despises the present, he is by no means rejected when the final judge comes. But those whom the world holds fast, fixed in love of it, do not appear before the sight of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Qui enim in honore rerum transeuntium videri elatiores appetunt, hoc profecto superbiendo agunt, ut ab eo quo solo videri debent honorabiles nunquam videantur. Unde et rex electus, et in rerum culmine positus, ne in flore saeculi deciperetur obsecrat, dicens: Ne projicius me, Domine, a facie tua (Psal. L, 13). Anna ergo et ablactare filium repromiltit, et ante conspectum Domini ut appareat ducere, quia sancta Ecclesia electos subditos quos erudit præsentia perfecte despicere docet, et bona agere, et ad aeterna bona per humilitatem festinare. Et notandum quia ab ablactionis loco ductus asseritur, qui apparere debere in conspectu Domini perhibetur, quia videlicet, non parum interest spirirualis itineris, cum ab eo quod de coelesti magisterio discimus in usum perfectae tendimus operationis. Quia vero a studio ej usdem boni operis nunquam cessandumest, sequitur: (Vers. 22.) Et appareat ibi jugiter.","english":"For those who desire to appear more distinguished in the honor of passing things, by that very pride they bring it about that they are never seen as honorable by the one by whom alone they ought to be seen as such. Hence even the chosen king, placed at the summit of affairs, lest he be deceived by the flower of the world, prays, saying: Cast me not away, O Lord, from your face (Ps. 50:13). Anna therefore both promises to wean her son and to lead him so that he may appear before the sight of the Lord, because the holy Church teaches the elect subjects whom she instructs to perfectly despise the present, to do good, and to hasten toward eternal goods through humility. And it must be noted that he is said to be led from the place of weaning who is declared ought to appear in the sight of the Lord, because, namely, it is no small part of the spiritual journey when from what we learn by heavenly teaching we press on to the practice of perfect action. But because one must never cease from the zeal of that same good work, it follows: (v. 22) And let him appear there continually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Jugiter namque ibi apparemus unde nunquam discedimus. Jugiler ergo in conspectu Domini apparere est decorem bonae conversationis nullis vitae tenebris obscurare, quia qui ad illicita nulla defluit, a secreto divini intuitus nunquam exit; et quasi in luce positum hunc divina bonitas respicit quia eas quas damnavit peccatorum tenebras electione sui examinis non attendit. Donec igitur ablactetur infans, ad immolandam solemnem hostiam se non ascensuram Anna denuntiat, quia sancta Ecclesia tandiu custodire filios proponit, quandiu de eorum perfectione secura fieri valeat quia ipsi ab accepta bonilale ulterius non recedant. Potest tamen ascensus solemnis hostiae ad altitudinem sanctae praedicationis referri. Nam de ascensu viri ejus per Prophetam scriptum est: Ascendit super cherubim, et volavit super pennas ventorum (Psal. XVII, 11). Super cherubim quippe Dominus ascendit, quia in sublimus praedicatorum suorum mentibus ascendit, et scientiae suae altitudinem ponit. Et super pennas ventorum volat, quia coram spiritualibus corum oculis in altitudinem mirae intelligentiae se sancti Spiritus flatibus elevat. Et tenebras lutibulum suum ponit (Ibid., ł2), quia majestatis suae sublimitatem reprobis abscondit. Sed in circuitu ejus tabernaculum suum (Ibid.), quia quos per sublimia dona eleVat, eis suae Majestatis etiam gloriam manifestat","english":"For we appear continually there from whence we never depart. To appear continually therefore in the sight of the Lord is to obscure the beauty of a good conversation by no darkness of life, because he who flows down to no unlawful things never goes out from the secret of the divine gaze; and divine goodness looks upon him as it were placed in the light, because it does not attend to those darknesses of sins which it has condemned, by the choice of its own examination. Until therefore the child is weaned, Anna declares that she will not go up to sacrifice the solemn victim, because holy Church proposes to guard her sons for as long as she can become secure concerning their perfection, that they themselves may not thereafter withdraw from the goodness they have received. Yet the ascent of the solemn victim can be referred to the height of holy preaching. For concerning the ascent of her husband it is written through the Prophet: He ascended upon the cherubim, and he flew upon the wings of the winds (Ps. 17:11). For the Lord ascends upon the cherubim, because he ascends into the sublime minds of his preachers, and places the height of his knowledge there. And he flies upon the wings of the winds, because before the spiritual eyes of their hearts he raises himself into the height of wondrous understanding by the breathings of the Holy Spirit. And he places darkness his hiding place (Ibid., 12), because he hides the sublimity of his majesty from the reprobate. But his tabernacle is in the circuit around him (Ibid.), because those whom he raises up through sublime gifts, to them he also manifests the glory of his majesty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Bene autem cum Helcanae ascensus asseritur, omnis domus ejus ascendisse perhibetur, quia illos quorum mentibus eminet in altitudine suae contemplationis velut demesticos et familiares tenet. Quae est autem Helcanae, id est Redemptoris nostri hostia 8olemnis, nisi sanctorum suorum cordibus ineffabilis illius internae amor eruditionis? Nam eorum quisque sibi ineffabiliter complacet in eo, quod se ostensa Redemptoris sublimitas tam sublimiter docet. Anna ergo se cum viro suo ascendere abnegat, donec filium lactat, quia sancta Ecctesia tandiu vitavit alta prædicando contingere, quandia cognovitrudes auditiores suos velut parvulos alta capere nequaquam posse. Hinc namque in ipsis sanctae Ecclesiaeprimordiisfactum est ut, velut parvulo adhuc Annae filio, per trium evangelistarum scripta, Matthæi scilicet, Lucae el Marci, lac propinaretur, qui humanitatis Dominicae historiam scribentes, pauca de ejus divinitate tractaverunt; sed cum parvulus Ecclesiae populus cresceret, et in mensuram aetatis plenitudinis Christi proficeret (Ephes. iv, 13), cui lactis potus non suffecerat, pasci cibo solido perquirebat. Compulsa itaque mater Ecclesia ascendere est, ut ipsa quoque cherubim fieret, volantique super se Redemptori appropinquaret, pennas assumeret, ambulantem super eas in sacramentorum altitudine teneret, atque ex ejus Majestate caperet quod poscenti unico alimentum daret.","english":"And rightly, when Elkanah’s ascent is asserted, all his house is said to have ascended, because those whose minds he surpasses in the height of his contemplation he holds as it were as household and familiar members. But what is Elkanah’s, that is, our Redeemer’s, solemn victim, if not the ineffable love of that inner learning in the hearts of his saints? For each of them pleases himself ineffably in this, that the sublimity of the Redeemer, having been shown forth, teaches him so sublimely. Anna therefore refuses to ascend with her husband until she weans her son, because the holy Church for so long avoided attaining high things by preaching, for as long as she knew that her hearers, being as yet unformed, were in no way able, like little children, to grasp high things. Hence indeed it was done in the very beginnings of the holy Church, that, as though for Anna’s son while still a little child, milk was given through the writings of three evangelists, namely Matthew, Luke, and Mark, who, in writing the history of the Lord’s humanity, treated but little of his divinity; but when the little people of the Church grew, and advanced to the measure of the age of the fullness of Christ (Eph. 4:13), for whom the drink of milk no longer sufficed, it sought to be fed with solid food. The mother Church, therefore, being compelled to ascend, so that she too might become a cherub, and might draw near to the Redeemer as he flies above her, took up wings, held him who walks upon them in the height of the sacraments, and from his Majesty received what she might give as food to her only son when he asked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Unde factum est ut rogatus a fratribus evangelista Joannes. non solum humana sed etiam angelica superans, condita cuncta transcenderet, et quem videre meruit unigenilum in sinu Patris prædicaret, dicens: In principio erat Verbum, et Verbum erat apud Deum, et Deuserat Verbum(Joan. i, i). Tunc ergo Anna ascendit, cum sancta Ecclesia se in celsitudinem divinae praedicationis tam sublimiter extulit. Tunc etiam immolavit solemnem hosliam, quia de cognitione divinitatis in auditorum suorum cordibus flammam mirae devotionis accendit. Solemnis quippe hoslia fuit, de incomparabili eloquio, singularis oblatio devotionis. Tunc in conspectu Domini filium adduxit, cum auditorum suorum cordibus perfectam cognitionem summae divinitatis intimavit. Quæ profecto Dei cognitio, quia non solum fide tenenda est, sed confessione, et quod credimus, et conStemur, nec ignorare ulterius, nec silere permittimur, puer ablactatus, qui ad domum Domini adducitur, jugiter in conspectu Domini manere declaratur. Sequitur: (Vers. 23.) Et dixit ei Helcana vir suus: Fac quod tibi bonum videtur; mane, donec ablactes eum.","english":"Hence it came about that the evangelist John, when asked by the brethren, surpassing not only human but also angelic things, transcended all created things, and proclaimed the only-begotten whom he merited to see in the bosom of the Father, saying: In the beginning was the Word, and the Word was with God, and God was the Word. Then, therefore, Anna ascended, when the holy Church raised herself so sublimely to the height of divine preaching. Then too she offered a solemn victim, because from the knowledge of the Godhead she kindled in the hearts of her hearers the flame of wondrous devotion. For that was a solemn victim: from incomparable eloquence, the singular offering of devotion. Then she brought her son into the sight of the Lord, when she made known to the hearts of her hearers the perfect knowledge of the supreme Godhead. And this knowledge of God, since it must be held not only by faith but also by confession—both what we believe and what we confess—and we are permitted neither to be ignorant of it any longer nor to be silent about it, the weaned child, who is brought to the house of the Lord, is declared to remain continually in the sight of the Lord. It follows: And Elkanah her husband said to her: Do what seems good to you; stay until you have weaned him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":63,"ref":"p63","source":"Quid est quodAnnae consilium viri sui auctoritate roboratur, nisi quia propositum sanctao Ecclesiae non ex humano praesumitur judicio, sed ex divino? Nam quidquid sancta Ecclesia subjectis sibi nationibus disponere voluit, tunc demum id ratum habuit, cum ex internae veritatis judicio quid disponendum esset agnovit. Et quia advocatum habemus apud Patrem (/ Joan. u, 1), qui interpellat pro nobis, subjuogit, atque ait: (Vers. 23.) Precorque ut impleat Dominus vel-bum suum.\n\nQuod est verbum, quod implendum asseritur nisi praedestinata conversio gentilitatis? Et quia per ejus sanguinem reconciliamur Deo, ipse pro implendo verbo precatur, cujus obtentu salus nostra perficitur, Precari etiam ei est se in humanitate assumpta pro salute nostra aeterno Patri continue exhibere; quod dum sic se offere non desinit, receptioni nostrae aditum ad vitam facit. Quia vero dispositionis suaeconsilium exquirendo perfecit, apte subinfertur: Mansit ergo mulier, et lactavit filium suum donec amoveret eum a lacte. Deinde sequitur: (Vera. 24.) Etadduxit eum, postquam ablactaverat, in vitulis tribus, el tribus modiis farinæ, et amphora vini; et adduxit eum in domum Domini in Silo.","english":"What is it that Anna's plan is confirmed by her husband's authority, if not that the purpose of holy Church is not presumed from human judgment, but from divine? For whatever holy Church wished to arrange for the nations subject to her, she then finally held it ratified, when she recognized from the judgment of inner truth what was to be arranged. And because we have an advocate with the Father (1 John 2:1), who intercedes for us, he adds, and says: (Verse 23.) And I pray that the Lord may fulfill his word.\n\nWhat is the word that is asserted to be fulfilled, if not the predestined conversion of the Gentiles? And because through his blood we are reconciled to God, he himself prays for the fulfilling of the word, by whose favor our salvation is accomplished. To pray, moreover, is for him to present himself continually to the eternal Father, in the humanity he assumed, for our salvation; and while he does not cease thus to offer himself, he makes for our reception an entrance to life. But because he fulfilled the plan of his arrangement by seeking it out, it is aptly added: The woman therefore remained, and nursed her son until she weaned him. Then follows: (Verse 24.) And she brought him, after she had weaned him, with three calves, and three measures of fine flour, and a jar of wine; and she brought him into the house of the Lord in Shiloh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Quid namque per vitulum hoc loco significatur, nisi propositum imitandae vitæ perfectorum? Sed vitnlus est cum in corde exoritur proficientis, bos autem cum per robur virtutis ad affectum perducitur magnae conversationis. Quo in loco valde quærendum est cur non unus vitulus, sed tres ad tabernaculum adducti perhibentur. Sed in tribus vitulis intans delatus ostenditur, ut eorum formam insinuet qui ad praedicationis ministerium instruuntur. Perfectus etenim doctor, et peccatoribus convertendis, et custodiendis justis invigilat. Quasi enim colonus summi patrisfamilias utrumque bovem aratris inserit, ut non solum vigilare stantibus ne corruant, sed etiam lapsos possit erigere ut subsistant. Sed qui duos boves habet in subjectorum sollicitudine, ut esse perfectus valeat, bovem tertium jungat in divina contemplatione, ut et corda proximorum integro jugo, loquendo, vehit arando, aperiat, et semetipsum per singularem amoris fortitudinem ad conditoris sui speciem semper excendat. Samuel ergo in vitulis tribus ad domum Domini dicitur, cum bene quisque proficiens proponit ut ex labore praedicationis prodesse valeat proximis, et ex secreto quietis inhaerere intimae visioni conditoris. Et quia id bene exhibere animus imperiti numquam poterit, in tribus etiam farinae modiis offertur. Ex farina quippe cum panes fiunt, preparatio refectionis perficitur.","english":"What, then, is signified in this place by the calf, except the purpose of imitating the life of the perfect? But it is a calf when it arises in the heart of one who is making progress, and an ox when through the strength of virtue it is brought to the disposition of a great manner of life. In this place it must be asked earnestly why not one calf, but three are said to have been brought to the tabernacle. But in three calves the offering is shown to be brought, so as to suggest the form of those who are instructed for the ministry of preaching. For the perfect teacher keeps watch both for converting sinners and for guarding the just. For he is like a farmer of the supreme householder, who puts both oxen to the plows, so that he may not only watch over those who stand lest they fall, but may also be able to raise up those who have fallen, that they may stand firm. But he who has two oxen in his solicitude for those subject to him, in order to be able to be perfect, may join a third ox in divine contemplation, so that he may both open the hearts of neighbors by speaking and by plowing with the whole yoke, and may himself, through the singular strength of love, always rise up toward the likeness of his Creator. Samuel, therefore, is said to be at the house of the Lord with three calves, when each one who is making progress well purposes that from the labor of preaching he may be able to benefit his neighbors, and from the secret of quiet may cleave to the intimate vision of his Creator. And because the mind of the inexperienced can never present this well, it is offered also in three measures of flour. For from flour, when loaves are made, the preparation of refreshment is completed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Quod vero non in panibus, sed in farinæ modiis offertur, bonam devotionem doctrinam proponere ostenditur, non ipsius doctrinae commodum exhibere. Modius ergo farinae sanctae prædicationis præparationem significat. Sed in tribus modiis farinae infans adducitur, quia dum praedicare proponimus, verbum scientiae praeparamus peccatoribusad conversionem, justis ad statum perseverantiae, et nobis ad supernam contemplationem; vel certe unus modiis est, ut diximus, pro conversione peccatoris, alius pro disciplina conjugati, tertius vero pro excellenti puritate continentis. Et modii quidem dicuntur pro mensura discretionis. Unde et beatus Paulus perhibet, dicens: Non plus sapere quam oportet sapere, sed sapere ad sobrietatem (Rom. xn, 3).\n\nQuod profecto, qua prædicatorum ordo electus exigentibus, non ex levitate vanitatis habuit, sed ex virtute bonæ intentionis sequitur: Et amphora vinf. Virtus vero bonae intentiouis est charitas Dei, quae in electorum cordibus diffunditur, per donum Spiritus sancti. Quod nimirum charitatis donum recte vini appellatione figuratur, quia mentem occupat, et a terrenis affectibus alienat, ut intentionem ad saeculum non habeat, quam ad appetenda sola cælestia inflammat. Verum, ut hujus quoque virtutis non perfectio, sed initium designetur, amphora vini, et non poculum fuisse ostenditur. In amphoram quippe reponimus quod quandoque per poculum propinemus.","english":"But that it is offered not in loaves, but in measures of fine flour, shows that good devotion sets forth doctrine, not the advantage of that doctrine itself. The measure of fine flour, then, signifies the preparation of holy preaching. But the child is brought in three measures of fine flour, because when we set out to preach, we prepare the word of knowledge for sinners for their conversion, for the righteous for the state of perseverance, and for ourselves for heavenly contemplation; or certainly, as we said, one measure is for the conversion of the sinner, another for the discipline of the married, and the third for the surpassing purity of the continent. And measures are so called with respect to the measure of discretion. Whence also the blessed Paul declares, saying: Not to be wise more than one ought to be wise, but to be wise unto sobriety (Rom. 12:3).\n\nWhich indeed the chosen order of preachers, as those who require it demand, does not hold from levity of vanity, but follows from the virtue of good intention: And a jar of wine. But the virtue of good intention is the charity of God, which is poured into the hearts of the elect through the gift of the Holy Spirit. And this gift of charity is rightly figured by the name of wine, because it occupies the mind and estranges it from earthly affections, so that it may not have its intention toward the world, which it inflames toward desiring only heavenly things. Yet, that not the perfection but the beginning of this virtue also be designated, it is shown to have been a jar of wine, and not a cup. For we store in a jar what we will at some time serve in a cup.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Hinc esl enim quod is qui supernae charitatis perfectionem gustaverat, Deo omnipotenti confitebatur dicens: Impinguasti in oleo caput meum, et poculum meum inebrians, quam præclarum est (Psal. XXII, 5)! In amphora ergo vini Samuel oblatus ostenditur,quia electus quisque, cum ad evangelicae praedicationis ministerium praeparatur, ipsius praedicationis bonum proponit, non pro vana hujus saeculi ambitione,sed pro sola charitate impendere. In vitulis ergo adducitur pro proposito fortitudinis, in farinæ modiis pro doctrina verbi, in amphora vim pro intentione charitatis.\n\nQuae profecto virtutum initia, ubi sint perficienda edocet, cum subjungit: Et adduxit in domum Domini in Silo. Domus Domini sancta Ecclesia recte intelligitur, quae nimirum in Silo sita esse perhibetur. Silo autem locus est in quo area Dei mansisseperhibetur. Quid ergo aliud Silo isto in loco significat quam veteris legis traditionem Nam velut arcam Dei continet, dum carnalem litteram foris exhibet, quae in suis secretis spiritalem scientiam clausam tenet. Quid est ergo, quod domus Domini in Silo sita esse perhibetur, nisi quia sancta Ecclesia in sacramento Scripturarum velut in loco fundata cognoscitur? Illuc Samuel adductus asseritur, illic oblatus, quia praeter sanctam Ecclesiam locus non est ubi merita virtutum crescant, et ad culmen perfectionis veniant.","english":"For this is why he who had tasted the perfection of supernal charity confessed to almighty God, saying: You have made my head fat with oil, and my cup inebriating, how excellent it is! In a jar of wine, then, Samuel is shown to have been offered, because each one who is chosen, when he is prepared for the ministry of evangelical preaching, proposes to bestow the good of that preaching itself not for the vain ambition of this world, but for charity alone. In calves, then, he is brought for the purpose of strength, in measures of fine flour for the doctrine of the word, in a jar of wine for the intention of charity.\n\nHe teaches where these beginnings of virtues are to be perfected, when he adds: And he brought him to the house of the Lord in Shiloh. The house of the Lord is rightly understood as the holy Church, which is indeed said to be situated in Shiloh. Now Shiloh is the place in which the ark of God is said to have remained. What else, then, does Shiloh signify in this place than the tradition of the old law? For it holds, as it were, the ark of God, while it displays the carnal letter outwardly, which keeps spiritual knowledge enclosed within its secrets. What is it, then, that the house of the Lord is said to be situated in Shiloh, except that the holy Church is known to be founded in the sacrament of the Scriptures as in a place? There Samuel is declared to have been brought, there offered, because outside the holy Church there is no place where the merits of virtues may grow and come to the summit of perfection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Sed cum ipse qui adductus est asseritur, ejus quoque dilationis causa memoratur, cum subditur: (Vers. 24.) Puer autem adhuc erat infantulus.\n\nNam si infantulus tunc non esset, dum per se posset accedere, duci huc ab alio non oporteret. Sequitur: (Vers. 25.) Et immolaverunt vitulum, et obtulerunt puerum Heli.\n\nSuperius de sola Anna dicebatur: Et adduxit eum secum, postquam ablactaverat. Nunc autem de Helcana pariter, et de Anna subjungitur: Et immolaverunt vitulum, ei obtulerunt puerum Heli. Tunc immolatus est vitulus, cum adductus est Samuel, et oblatus. Si ergo ibi erat tunc Helcana, et cum ducebatur, et cum offerebatur, quare non dictum est, adduxerunt eum secum, sicut dictum est, immolaverunt, et obtulerunt? Sed quia haec ad Ecclesiam et ad Christum retulimus, illi lactare, illi adducere pertinet, offerre et immolare sibi et Christo. Ipsa quippe institit verbo prædicationis, sed quibus doctrinam insinuat virtutem adimplendae operationis nequaquam subministrat. Litteram quippe Scripturae loquendo exhibet.sed ipsum bonum se petentibus nonnisi cum sponso dare potest. Immolatur ergo vitulus cum divina gratia cordi bona petentis infunditur, ut bona quæ destinando deliberat studio boni operis.hilariter impendat.","english":"But since he himself who was brought is asserted, the cause of his delay is also mentioned, when it is added: (Verse 24.) But the boy was still a little infant.\n\nFor if he had not then been a little infant, since he could have approached by himself, he would not have needed to be led here by another. It follows: (Verse 25.) And they sacrificed the calf, and presented the boy to Heli.\n\nAbove, it was said of Anna alone: And she brought him with her, after she had weaned him. But now concerning Elcana equally and Anna it is added: And they sacrificed the calf, and presented the boy to Heli. Then was the calf sacrificed, when Samuel was brought and presented. If therefore Elcana was there then, both when he was being led and when he was being offered, why was it not said, they brought him with them, as it was said, they sacrificed and presented? But because we have referred these things to the Church and to Christ, it belongs to her to give milk, to her to bring, to offer and to sacrifice to herself and to Christ. For she herself pressed on with the word of preaching, but to those whom she instills doctrine she by no means supplies the strength of fulfilling the work. For by speaking she presents the letter of Scripture, but the good itself she cannot give to those seeking it except with the bridegroom. The calf is therefore sacrificed when divine grace is poured into the heart of one seeking good things, so that the good things which he deliberates by planning he may joyfully expend with the zeal of good work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Vitulus enim tunc immolatur, quia victima boni operis propositi ab omnipotenti Deo devotae mentis oblatione suscipitur, si id quod ei vovendo mens exhibet, totum Deo mactatur per hilaritatem. De hac immolatione vituli Dominus in Evangelio ait: Sitos, cum sitis mali, nosti, bona data dare filiis vestris, quantomagis Patermeus cœlestis dabit spiritum bonum petentibus se (Matth. VII, 11;Luc. XI, 13)? Hinc Paulus ait: Qui seminat in benedictionibus, de benedictionibus et metet, unusquisque prout destinavit in corde suo, non ex tristitia, ait ex necessitate, hilarem enim datorem diligit Deus (II Cor.IX, 6, 7). Quid namque est destinare in corde, nisi proponere ex deliberatione? Dum ergo destinavit dixit, quasi vitulum adductum asseruit. Sed dum addidit, non ex tristitia, aut ex necessitate, quia hilarem aatorem diligit Deus, adductum vitulum qualiter immoletur exposuit. Adducuntur ergo vituli cum ad agenda fortia bene proponenda praeparamur, sed vitulus immolatur cum deliberatio boni propositi Deo impenditur in oblatione magnae devotionis. Uterque autem, id est vir et uxor, vitulum immolasse perhibentur, quia eadem hilaritas fidelibus subditis praedicatoris voce ostenditur, atque in eorum cordibus divina gratia propagatur. Pariter ergo vitulum immolant cum in corde bene proficientis subditi divina convenit cum humana prædicatione.","english":"For the calf is then sacrificed, because the victim of a good work of purpose is received by almighty God through the offering of a devoted mind, if what the mind presents to him in vowing, it wholly slays to God through cheerfulness. Concerning this sacrifice of the calf the Lord says in the Gospel: If you, being evil, know how to give good gifts to your children, how much more will my heavenly Father give the good spirit to those who ask him? Hence Paul says: He who sows in blessings will also reap from blessings, each one as he has purposed in his heart, not out of sadness, nor out of necessity, for God loves a cheerful giver. For what is it to purpose in the heart, except to resolve by deliberation? Therefore when he said he purposed, he asserted, as it were, that the calf had been brought. But when he added, not out of sadness, nor out of necessity, because God loves a cheerful giver, he explained how the brought calf is to be sacrificed. Therefore calves are brought when we are prepared to purpose well for doing strong things, but the calf is sacrificed when the deliberation of a good purpose is bestowed on God in the offering of great devotion. But both, that is the man and the wife, are said to have sacrificed the calf, because the same cheerfulness is shown to the faithful subjects by the voice of the preacher, and divine grace is spread abroad in their hearts. Together, therefore, they sacrifice the calf when, in the heart of a subject who is progressing well, divine grace agrees with human preaching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Tres autem viluli adducuntur, quia cum auxilium lapsis et stantibus ferre, et nobis ipsis opem custodiae proponimus, dum una bona intentione haec attendimus, tria quidem sunt respectu operis, sed unum in munere oblationis. Tria quidem sunt quia erga nos, et proximos nostros diverso respectu et diversis temporibus exhibentur, sed unus sunt vitulus, quia simul proponuntur, et pari devotione oblationis Deo impendunlur, et una in eis hilaritas, et alia non habetur.\n\nSequitur: Et obtulerunt puerum Heli. In Heli non solum personac doctorum veterum, sed etiam doctrinæ figurantur. Quid est ergo quod pucr Samuel Heli oblatus asseritur, nisi hoc, quod aperte cognoscitur quia quisquis praedicando aliis prodesse nititur, non solum nova scribere debet, sed etiam vetera? Unde et Dominus in Eyangelio per parabolam dicit: Ideo omnis scriba doctus in regno calorum similis est homini patrifamilias qui profert de thesauro suo nova et vetera (Matth. XIII, 52). Samuel ergo Heli tunc offertur, cum mens bene proficientis subditi legis et prophetarum scientia eruditur, ut in libris antiquorum occidentem litteram legat, sed etiam secundum spiritum vivificantem intelligat; et sic quod foris sonat accipiat, ut praeter elementorum sonum, quod intus insonet spiritus recognoscat; et ad fidem nova habeat, sed, quoties necesse fuerit, ad Novi Testamenti confirmationem Scripturas veteres adducat.","english":"But three calves are brought, because when we resolve to bring help to the fallen and to those who stand, and to ourselves the aid of watchfulness, while we attend to these things with one good intention, they are indeed three in respect of the work, but one in the gift of the offering. They are indeed three because they are shown toward ourselves and our neighbors in different respects and at different times, but they are one calf, because they are purposed together, and are offered to God with equal devotion of offering, and there is one cheerfulness in them, and no other is held.\n\nIt follows: And they offered the boy to Heli. In Heli are figured not only the persons of the ancient teachers, but also of doctrine. What is it, then, that the boy Samuel is said to have been offered to Heli, except this, which is openly recognized: that whoever strives to benefit others by preaching ought not only to write new things, but also old? Whence also the Lord says in the Gospel through a parable: Therefore every learned scribe in the kingdom of heaven is like a man, a father of a household, who brings forth from his treasury new and old things (Matthew 13:52). Samuel, therefore, is then offered to Heli, when the mind of one who is well advancing as a subject is instructed in the knowledge of the law and the prophets, so that in the books of the ancients he may read the letter that kills, but also understand according to the spirit that gives life; and so may receive what sounds outwardly, that beyond the sound of the elements he may recognize what the spirit sounds inwardly; and may hold new things for faith, but, as often as it is necessary, may bring forth the old Scriptures for the confirmation of the New Testament.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Tunc quippe defendere nova poterit, cum eorum rationem ex veteribus agnoscit. Aperte igitur Samuel Heli oblatus asseritur, quia solum sutncienter nova prædicat qui eam rationem qua intelligenda sunt vetera non ignorat. Et quia easdem Scripturas veteres intelligere sine praeceptore non possumus, et doctor nihil in nobis docendo proficit, si quod ipse foris loquitur in cordibus nostris per divinam gratiam non infundatur, mater non sola puerum obtulit, sec cum viro. Ei autem cui filium tradit se cum verbo praeconii Anna insinuavit, dicens: (Vers. 26.) Obsecro, mi Domine, vivit anima tua, ego sum illa mulier, quæ stetit coram te hic.\n\nSI. Coram Heli Anna stetit, quia sancta Ecclesia doctorum synagogæ nullis persecutionibus corruit. Quod tale est ac si dicat Ecclesia glorians Synagogæ praepositis: Idcirco orbem parere per Evangelium Dco potui, quia adversa quae mim intulistis Invicta toleravi. Nam si poenis victa vetustati me subderem, novam Redemptori tot nationum sobolem nequaquam genuissem. Et quia humiliter loquitur, obsecrando Dominum vocat. Quia vero ei vitae aeternae pignus in fide Redemptoris dari appetit, dicit: Vivit anima tua. Sed quæ sestetisse gloriata est, magna de se protulit. Et quia eadem magna humiliter, non superbe, dixerat, ea protinus ad laudem omnipolentis Dei retulit, dicens: (Vers.","english":"For then he will be able to defend new things, when he recognizes their reason from old things. Therefore Samuel is openly declared to have been offered to Heli, because he alone sufficiently proclaims new things who does not ignore that reason by which old things are to be understood. And because we cannot understand those same old Scriptures without a teacher, and a teacher profits nothing in us by teaching if what he speaks outwardly is not poured into our hearts through divine grace, the mother did not offer the boy alone, but with her husband. And to him to whom she hands over her son, Anna commends herself together with the word of her proclamation, saying: (Verse 26.) I beseech you, my lord, as your soul lives, I am that woman who stood before you here.\n\nSI. Anna stood before Heli, because the holy Church has not fallen before the synagogue of the teachers through any persecutions. Which is as if the Church, glorying, were to say to the rulers of the synagogue: For this reason I was able to bring forth the world for God through the Gospel, because I bore invincibly the adversities which you inflicted on me. For if, conquered by punishments, I had subjected myself to the oldness, I would by no means have begotten for the Redeemer a new offspring of so many nations. And because she speaks humbly, she calls him lord in beseeching. But because she desires the pledge of eternal life to be given to her in faith in the Redeemer, she says: As your soul lives. But she who gloried that she had stood brought forth great things concerning herself. And because she had said those great things humbly, not proudly, she immediately referred them to the praise of almighty God, saying: (Verse","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"27.) Oravi, et dedit mihi Dominus petitionem, quam rogavi eum, idcirco et ego commendavi eum Domino.\n\nDivina gratia ad hoc sanctæ Ecclesiae filios tribuit, ut eos doctrina veritatis instituat, bonis moribus exornet, pia super eos custodia vigilet, a malo declinare perfecte faciat, et ad aeternam patriam sufficientem bonorum opcrurn copiam praeparare. Haec profecto ministerii pastoralis sunt, sed electus predicator ea suis viribus implere posse diffidit. Quia ergo nec sua virtute aliquos per EvangeJium potest gignere, nec quos generat custodire, recte per Annam in Ecclesiae typo nunc dicitur: Oravi, et dedit mihi Dominus petitionem, quam rogavi eum. Idcirco et ego commendavi eum Domino, cunctis diebus quibus fuerit commendalus Domino. Nam ut gignere possit obsecrat; et ut hi quos orando obtinet in sancta con. versatione permaneant, eos item omnipotenti ueo precibuscommendat. Et quia ab eisdem precibus nunquam desinit, cunctis diebus secommendare filium Deo dicit. Cunctis namque diebus Domino filium commendare est ei pro eorum salute quos generat omni hujus vitae tempore supplicare. Dies namque quibus Domino commendamur tempora praesentis vitae significant. In quibus profecto diebus tanto validioribus divinae protectionis auxiliis indigemus, quanto gravioribus spirituum malignorum tentamentis impetimur.","english":"27.) I prayed, and the Lord gave me the petition that I asked of him; therefore I also have dedicated him to the Lord.\n\nDivine grace grants this to the sons of holy Church: that it instruct them in the doctrine of truth, adorn them with good morals, keep watch over them with loving guardianship, enable them to turn away from evil perfectly, and prepare for them an ample supply of good works sufficient for the eternal homeland. These things are truly the duties of the pastoral ministry, but the chosen preacher despairs of being able to fulfill them by his own strength. Therefore, since he can neither bring anyone to birth through the Gospel by his own power, nor guard those whom he brings to birth, it is rightly said now through Anna, in the figure of the Church: I prayed, and the Lord gave me the petition that I asked of him. Therefore I also have dedicated him to the Lord, all the days for which he shall be dedicated to the Lord. For he entreats that he may be able to bring to birth; and so that those whom he obtains by praying may remain in holy conduct, he likewise commends them to the almighty God in his prayers. And because he never ceases from those prayers, he says that he commends his son to God all the days. For to commend a son to the Lord all the days is to supplicate him for the salvation of those whom he brings to birth throughout the whole time of this life. For the days on which we are commended to the Lord signify the times of the present life. And in those days we truly need the stronger aid of divine protection the more heavily we are assailed by the fiercer temptations of malignant spirits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Quia vero in plerisque Codicibus non commendatus, sed commodatus legitur, a bono intellectu non vacat. A matre quippe Ecclesia in hac vita filii commodantur. Quidquid vero commodamus, id reddi nobis in fide excipientis exspectamus. Dies vero virtutum spiritalium claritates sunt. Quibus profecto diebus Annae filias Domino commodatur, quia ei sancta Ecclesia electus offert inclaritate virtutum, ut eos postmodum ad augmentum sui aeterni gaudii sibi omnipotens Deus exhibeat in splendoribus praemiorum. Et notandum quia omnibus diebus commendatus asseritur, ut ei de co quod habendum est de spirituali conversatione nihil desit, quem prædicator electus in aeterna vita recipere tenebrosum ex aliqua parte non poterit. Sequitur: (Vers. 28.) Et adoraverunt ibi Dominum.\n\nEt nos membra sanctæ Ecclesiae, cum per scripluras Testamenti Veteris, venerationi, et praecepto conditoris submittimur, ibi profecto Dominum adoremus, quia Patrum veterum fidem tenemus, et eamdem fidem per dilectionem in bono opere exerc.emus.","english":"But because in most manuscripts it is read not as \"commended\" but as \"lent,\" this does not lack a good understanding. For by our mother the Church, sons are lent in this life. Whatever we lend, we expect to be returned to us in the faith of the one who receives it. The days, however, are the brightnesses of spiritual virtues. On these days, surely, the daughters of Anna are lent to the Lord, because holy Church offers to him one who is chosen in the brightness of virtues, so that afterward almighty God may present them to himself for the increase of his eternal joy in the splendors of rewards. And it must be noted that he is said to be commended on all days, so that nothing may be lacking to him from what is to be possessed from spiritual conversation, whom the chosen preacher will not be able to receive in eternal life as darkened in any part. It follows: (Verse 28.) And they worshiped the Lord there.\n\nAnd we, the members of holy Church, when through the scriptures of the Old Testament we are submitted to the veneration and command of our Creator, let us worship the Lord there, surely, because we hold the faith of the ancient fathers, and we exercise that same faith through love in good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"CAPUT II.\n\nHaee de principio typica expositione protulimus; nunc in ejusdem verbis historiæ eruditionem nostram per moralem significationem requiramus.\n\n(I Reg. I, 1.) Fuit vir unus, inquit, de Ramatha Sophim.\n\nIn hoc viro uno quid rectius quam unusquisque novus saeculicontemptor designatur? Vir namque dicitur, quia proposito fortis est; unus vero, quia amore singularis; vir namque est, quia ex magna virtute cuncta praesentia despicit; sed unus, quia sola omnipotentis Del specie frui concupiseit. Quisquis enim perfecte terrena despicit, vir est ex tortitudine, sed si conditorem snum ardenter videre I non cupiat, non est unus ex intentione. Perfectio igitur viri in praeconio ponitur unitatis, ut qui saeculum potenter despicit mentem non dividat, solis supernis inhiet, ad ea tantum quæ de visione conditoris sunt aeterna gaudia suspiret. Talis profecto erat qui Deo confitens ait: Quid mihi restat in cælo, et a te quid volui super terram (Psal. LXXII, 25)? Hine item dicit: Vultum tuum, Domine, requiram (Psal. XXVI, 8). Qui enim in terra nihil voluit, profecto vir fuit; sed qui neque in coelo, neque in terra aliquid praeter ipsum voluit, qui, spretis omnibus, solum ejus vultum quaesivit, nonsolum vir, sed etiam unus exstitit. Dehac unitate Dominus in Evangelio Marthæ loquitur dicens: Martha, Martha, sollicita es, et turbaris erga plurima; porro unum est necessarium (Luc.","english":"CHAPTER II.\n\nWe have brought these things forth concerning the beginning in typical exposition; now let us seek our learning in the words of the same history through moral signification.\n\n(1 Kings 1:1) There was, it says, one man from Ramathaim-zophim.\n\nIn this one man, what is more rightly designated than each new despiser of the world? For he is called a man, because he is strong in purpose; but \"one,\" because he is singular in love. For he is a man, because by great virtue he despises all present things; but \"one,\" because he desires to enjoy the sight of the Almighty alone. For whoever perfectly despises earthly things is a man by uprightness, but if he does not ardently desire to see his Creator, he is not \"one\" by intention. The perfection of the man, therefore, is placed in the praise of unity, so that he who powerfully despises the world does not divide his mind, pants only for heavenly things, and sighs for eternal joys only for those things which pertain to the vision of the Creator. Such indeed was he who, confessing to God, said: What remains for me in heaven, and what have I desired from you upon earth? Hence he also says: I will seek your face, O Lord. For he who desired nothing on earth was truly a man; but he who desired nothing either in heaven or on earth besides him, who, spurning all things, sought only his face, was not only a man but also \"one.\" Concerning this unity the Lord speaks in the Gospel to Martha, saying: Martha, Martha, you are anxious and troubled about many things; but one thing is necessary.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"X, 41, 42). Hinc Lucas de perfecto credentium numeroloquens, ait: Erateis cor unum, et anima una (Act. IV, 32). Unum quippe eis cor erat, quia per intentionem rationis solum conditorem aspexcrant; unam animam habebant, quia per affectionem amoris solum ejus faciem videre desiderabant. Hinc est quod diligens Propheta secum reputat, dicens: Sitivit anima mea ad Deum fontem vivum, quando veniam et apparebo ante faciem Dei (Psal. XLI, 2)? Pro hae unitate obtinenda Veritas docens ait: Qui non renuntiaverit omnibus quæ possidet non potest meus esse discipulus (Luc. XIV, 33).\n\nQuae etiam nostra sunt, quia hi qui, abrenuntiantes saeculo, remotioris vitae secretum petivimus, monachi vocamur. Monos quidem Graece, Latine autem unus dicitur. Hoc quippe titulo appellationis inscribimur, ut vox nominis nostri nobis insinuet altitudinem dignitatis, et animus noster tanto ardentius ad conditoris visionem se erigat, quanto sublimitatcm claritatis, in qua semper debet consistere, quasi in fronte praelatam portat. Sed divini amoris sublimitas in sola catholica Ecclesia veris electis impenditur. Bene ergo vir, qui unus dicitur, de Ramatha Sophim, de monte Ephraim fuisse perhibetur. Ramatha quippe, ut jam dixi, Hebræum nomen est, sed Latina locutione dicitur Visio consummata.","english":"Hence Luke, speaking of the perfect number of believers, says: They had one heart and one soul (Acts 4:32). For they had one heart, because through the intent of reason they looked to the Creator alone; they had one soul, because through the affection of love they desired to see His face alone. Hence it is that the loving Prophet considers within himself, saying: My soul has thirsted for God, the living fountain, when shall I come and appear before the face of God (Ps. 41:2)? For the obtaining of this unity the Truth teaches, saying: Whoever has not renounced all that he possesses cannot be my disciple (Luke 14:33).\n\nThese things are also ours, because we who, renouncing the world, have sought the solitude of a more withdrawn life, are called monks. For monos in Greek is called unus in Latin. By this title of appellation we are inscribed, so that the sound of our name may intimate to us the height of our dignity, and our mind may raise itself the more ardently to the vision of the Creator, the more it bears, as it were set before it on its brow, the sublimity of the brightness in which it ought always to stand. But the sublimity of divine love is bestowed upon the truly elect in the catholic Church alone. Well, therefore, is the man who is called \"one\" reported to have been from Ramatha Sophim, from the mountain of Ephraim. For Ramatha, as I have already said, is a Hebrew name, but in Latin speech it is called \"consummate vision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Quae profecto appellatio sanctae Ecclesiae convenit, quae antiquitus a prophetis prævisa est, sed In nem saeculorum in Redemptoris fide disposita. Consummata ergo visio sancta Ecclesia dicitur, quia per Redemptorem humani generis erecta est in religionis culmine, quae olim tantum praevisa erat spiritu prophetia. Haec autem Sophim esse describitur in monte Ephraim aedificata (Supra, initio expositionis allegoricæ), quia contemplatione Dei celsissima est, et spiritalibus virtutibus fecunda. Sophim quippe specula dicitur, Ephraim fructificans, Quae profectovocabula situm sanctae Ecclesiae recte insinuant, quae non solum intentione visionis alta est, sed excellentia conversationis. Quibus etiam vocabulis et haereticorum dementia, et caeterorum improborum sterilitas reprobatur. illi quidem, dum a rectitudine fidei deviant, speculationem sublimitatis non habent; isti vero, quia recta vident quæ agant, et ea facere semper dissimulant, speculam quidem habent, sed virtutum montem excellenti vita non obtinent. Sancta vero Ecclesia quia in Sophim, id est in speculatione sublimis est, gloriatur, dicens: Nostra conversatio in cœlis est (Philip. III, 20). Quia etiam in virtutum monte per boni operis fructum constituta est, el isant reproborum fidem reprobans, ait: Fides sine operibus mortua est (Jac.II, 20, 26). Hinc item praedicans dicit: Dum tempus habemus.","english":"This designation certainly suits holy Church, which was foreseen by the prophets of old but in the last ages was set in order in faith in the Redeemer. \"Consummated vision,\" then, is the name given to holy Church, because through the Redeemer of the human race she has been raised up to the summit of religion, she who once was only foreseen by the spirit of prophecy. She is described as Sophim, built on the mountain of Ephraim, because she is most exalted in the contemplation of God and fruitful in spiritual virtues. For Sophim means \"watchtower,\" and Ephraim means \"fruitful.\" These words rightly suggest the position of holy Church, which is high not only through the intent of vision but also through the excellence of her conduct. By these same words both the madness of heretics and the barrenness of other wicked people are condemned. The former, indeed, while they stray from the straightness of the faith, do not have the watchtower of sublimity; the latter, however, because they see what they should do and yet always pretend not to do it, have the watchtower indeed, but they do not attain the mountain of virtues through an excellent life. But holy Church, because she is high in Sophim, that is, in watchfulness, glories, saying: Our conversation is in heaven. And because she is also established on the mountain of virtues through the fruit of good work, condemning the faith of the reprobate, she says: Faith without works is dead. Hence again, preaching, she says: While we have time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"operemur bonum ad omnes, maxime autem ad domestico fidei (Galat. VI, 10). Vir ergo qui unus dicitur de monte Ephraim esse memoratur, quia et terrena despicere, et superna desidera, ei solum prodest qui per fidem catholicam intra sanctam Ecclesiam sese continet. Sequitur: (vers. 1.) Et nomen ejus Helcana, filius Hieroboam, filii Heliu, filii Thau, filii Suph.\n\nHoc etiam nomen superius ostendimus, quia ab Hebraea lingua in nostram, Dei fervor, verteretur. Quod profecto nomen viri bene congruit ordini spiritatis expositionis. Qui enim virunus dicitur, necesse est ut ex Dei fervore censeatur. Quis enim aut temporalia despicere, aut amare coelestia sine divina gratia possit? Necesse quippe est ut hunc gratia divina praeveniat, quatenus, Spiritus sancti igne succensus, quanto ardentius summa diligit, tantofortius ima contemnat. Cui etiam in genealogiae ordine quatuor patrum nomina perscribuntur, quia in fide Redemptoris eorum praedicatione genitus est qui in eumdem humani generis Redemptorem per quatuor Evangeliatarum scripta de omni mundi parte credidere. Qui etiam Ephrathaeus dicitur. De monte Ephraim et Ephrathaeus est qui in fertilli terra sterilis non est. Nam plerique intra sanctam Ecclesiam nomine censentur fidei, cujus nullos proferunt fructus actionis.","english":"Let us work good to all, but especially to those of the household of faith (Gal. 6:10). The man, then, who is called \"one\" is recorded as being from Mount Ephraim, because both to despise earthly things and to desire heavenly things profits only him who by the catholic faith keeps himself within holy Church. It follows: (verse 1) And his name was Elkanah, son of Jeroham, son of Elihu, son of Tohu, son of Zuph.\n\nWe have also shown this name above, that from the Hebrew tongue it is translated into ours as \"fervor of God.\" Indeed this name of the man fits well with the order of spiritual exposition. For it is necessary that he who is called \"one\" be reckoned as being from the fervor of God. For who could either despise temporal things or love heavenly things without divine grace? For it is surely necessary that divine grace go before him, so that, set aflame by the fire of the Holy Spirit, the more ardently he loves the highest things, the more strongly he contemns the lowest. To him also, in the order of the genealogy, four names of fathers are written down, because he was born in the faith of the Redeemer by their preaching—he who believed in that same Redeemer of the human race through the writings of the four Evangelists from every part of the world. He is also called an Ephrathite. He who is from Mount Ephraim is also an Ephrathite, who in fertile land is not sterile. For many within holy Church are reckoned by the name of faith, who bring forth no fruits of action from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Qui nimirum dum de Ecclesia prodeunt, velut de monte fructifero esse sentiuntur; sed quia ipsi bonorum operum non habent fructum, non sunt Ephrathaei. De monte ergo Ephraim est, et Ephrathaeus non est, qui fidem catholicam in Ecclesia dedicit, sed opera digna fidei non impendit. Talibus profecto veritas in Evangelio comminatur, dicens: A uferetur a vobis regum Dei,et dabitur genti facienti fructum ejui (Matth. XXI, 34). Hinc sub ficulneaespecie, colono sanctae Ecclesiae repulsionem infructuosae animae imperans, ait: Succide eam, ut quid terram occupat (Luc. XIII, 7)? Hinc Joannes Baptista commioans, ait: Jam securis ad radicem arboris posita est. Omnis arbor, quæ non facit fructum bonum excidetur, et in ignem mittetur (Matth III, 10; Luc. III, 9). De monte quoque Ephraim eos esse ostenderat, sed non Ephrathaeos, de quibus Veritas in Evangelio per parabolam dicit: Malos male perdet, et vineam suam locabit aliis agricolis, qui reddant ei fructum temporibus suis (Matth. XXI, 44).Vir ergo de monte Ephraim, dicitur Ephrathaeus, quia quicunque intra sanctam Ecclesiam fidem catholicam tenemus, dum per ardorem affectionis terrena abjicimus, coelestia amamus, oportet et ut a terrenis quæ despicimus per boni operis laborem separemur, et ad ea quae diligimus coelestia praeparemur.","english":"For indeed, when they come forth from the Church, they are perceived as being from the fruitful mountain; but because they do not have the fruit of good works, they are not Ephrathites. Therefore, he is from Mount Ephraim and is not an Ephrathite who has learned the catholic faith in the Church but does not bestow works worthy of the faith. To such as these the Truth in the Gospel certainly threatens, saying: The kingdom of God will be taken away from you and given to a people producing its fruit (Matt. 21:34). Hence, under the figure of the fig tree, commanding the holy Church as its cultivator to reject the unfruitful soul, he says: Cut it down; why does it occupy the ground? (Luke 13:7). Hence John the Baptist, threatening, says: Already the axe is laid at the root of the tree. Every tree that does not bear good fruit will be cut down and thrown into the fire (Matt. 3:10; Luke 3:9). He had also shown that they were from Mount Ephraim, but not Ephrathites, of whom the Truth in the Gospel says through the parable: He will destroy those wicked men miserably, and he will lease his vineyard to other tenants, who will render to him the fruit in their seasons (Matt. 21:44). Therefore the man from Mount Ephraim is called an Ephrathite, because whoever of us within the holy Church holds the catholic faith, while through the ardor of affection we cast away earthly things and love heavenly things, it is fitting that we be separated from the earthly things we despise through the labor of good works, and be prepared for the heavenly things we love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Esse ergo in Ecclesia,et opera bona non facere, quia ad acquirendae aeternae salutis bonum non prodest, vir qui de monte Ephraim asseritur, etiam Ephrathaeus fuisse memoratur.\n\nUnde et duas uxores habere describitur, quia activae vitae per fecunditatem boni operis et contemplativae vitae conjungitur per amorem internae delectationis. Quamobrem Pbenennae filii fuissedicuntur, Annae autem filii non fuisse. Quin enim sunt activae vitae filii, nisi bonorum operum fructus? Et quid est quod Anna filios non habet, nisi quia rudis contemplatio ea quae jam amare coepit internae contemplationis gaudia cito non obtinel?Filiiquidem sunt contemplativae vitae gaudia internae visionis. Sed mens, quae contemplati aeterna inchoat, ad eorum gaudia excipienda tanto difficilius pervenit, quanto etiam illorum pulchritudinem non attendit. Quis ergo in gloria ejus pulchritudinis gauderepraevalet quam non videt? Mens autem quæ in æternorum bonorum contemplatione se noviter elevat, ad eatantotardius assurgit, quanto humanitatis suae familiares tenebras velociter non deponit, quia dum a se abjicere mundanas curas non praevalet, velut in oculis gestatpulverem, quo id quod cupit videre non potest. Prius ergo abjiciendus est pulvis ex oculo, deinde oculus refovendus.","english":"To be in the Church, then, and not to do good works, since it does not profit unto the good of acquiring eternal salvation, the man who is declared to be from Mount Ephraim is also recorded to have been an Ephrathite.\n\nHence he is also described as having two wives, because the active life, through the fruitfulness of good works, is joined to the contemplative life through the love of inward delight. For this reason it is said that the sons were Phenenna's, but that they were not Anna's. For what are the sons of the active life but the fruits of good works? And what is it that Anna has no sons, except that a raw contemplation does not quickly obtain those joys of inward contemplation which it has already begun to love? For the sons are the joys of the contemplative life, of inward vision. But the mind that begins to contemplate eternal things comes to receive their joys with as much greater difficulty as it does not even attend to their beauty. Who, then, can prevail to rejoice in the glory of that beauty which he does not see? But the mind that newly raises itself in the contemplation of eternal goods rises up all the more slowly the more it does not quickly lay aside the familiar darkness of its humanity, because while it cannot cast away worldly cares from itself, it carries, as it were, dust in its eyes, by which it cannot see what it desires to see. The dust, then, must first be cast out of the eye, and then the eye must be refreshed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Pulvis quippe abjicitur cum ab intentione mentis cuncta rerum corporearum phantasmata removentur, et oculus refovetur, cum usu continuae meditationis eadem mentis intentio ad aeterna sustollitur. Quae profecto cum diuturna consuetudine in supernis morari didicerit, eadem diuturnitate consuetudinis, puritatem obtinet, qua dum clarius aeterna respicit, in eorum gloria exsultare plenius possit. Anna ergo non habui se filios dicitur, ut non solum inchoantis imperfectio designetur, sed etiam vitae contemplativae celsitudo.Magno enim meritorum sita est culmine, quae in fecundilatis suae gaudio facile haberi non potest. Hinc est enim quod Jacob Rachelem conjugem habere desiderat (Gen. xx:x, 18, seq.), sed tamen ei prius Lia substernitur,ut pro obtinenda illius specie septenarius annorum numerus in soceri servitio geminetur, quia amator vitæ contemplativæ, hanc in ubertate aeterni gaudiicito adipisci desiderat, sed lamen ei omnium donorum largitor Spiritus cito non tribuit, ne habitam quasi vilem despiciat, si facilitas ei hanc pro volo repraesentat; sed tanto ea fruatur dulcius, soilicitiusque custodiat, quanto hanc difficilus promeretur. Quare et sequitur: (Vers. 3.) Et ascendebat vir ille statutis diebus, ut adoraret,et immolaret Domino exercituum in Silo.","english":"Dust, indeed, is cast away when all the phantasms of corporeal things are removed from the intention of the mind, and the eye is refreshed when, by the practice of continual meditation, that same intention of the mind is lifted up to eternal things. And when by long habit it has learned to dwell in things above, by that same long-standing habit it obtains purity, so that while it looks more clearly upon eternal things, it may be able to exult more fully in their glory. Therefore it is said of Anna, \"I have not had sons,\" so that not only the imperfection of one who is beginning may be signified, but also the height of the contemplative life. For she is placed on a great summit of merits who cannot easily be possessed in the joy of her fruitfulness. Hence it is that Jacob desires to have Rachel as his wife, but Leah is first placed beneath him, so that for obtaining the beauty of the former, the number of seven years is doubled in service to his father-in-law; because the lover of the contemplative life desires to obtain it in the abundance of eternal joy, but yet the Spirit, the bestower of all gifts, does not grant it quickly, lest he despise it as something vile once possessed, if ease presents it to him according to his wish; but he may enjoy it the more sweetly and guard it the more carefully, the more difficultly he merits it. Wherefore it also follows: And that man went up on the appointed days, to adore and to sacrifice to the Lord of hosts in Shiloh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Statutis quidem diebus accendit, quia in splendoribus aeternae visionis paulatim proficit. Quid enim sunt illae manifestationes interni luminis, nisi dies electae mentis? et statuti namque dies sunt, quia in profectu spiritalis vitae positis divina ordinatione disponuntur; statuti etiam dies sunt, quia in eorum claritale non possumus admitti cum volumus, sed cum divina dignatione sublevamur. Aliquando namque nos in contemplatione internae lucis excipit, quandoque labi usque ad praeferendas humanitatis tenebras relinquit. Quasi enim statutis diebus elevat, quibus amaenitatem internæ lucis non jugiter aperit, sed per tempora suae dispositionis ostendit.Diesergo nostri sunt, quia in magnis splendoribus excipimur, cnm internae gloriae nobis pulchritudo revelatur. Statuti vero dies idcirco nominantur, quia ut intima luce fruamur, non est nostri conaminis, sed divinae dignationis.Saepe namque diuturno silentio, instantibus supplicationibus, crebris gemitibus, illam nobis internae lucis gloriam aperiri flagitamus, et in ejus amaenitate recipit non meremur. Saepe nil tale pro ejus desiderio agimus, sed subito nos divina gratia prævenit, ab imo nostrae infirmitatis erigit, in superna rapit, insperantibusque nobis gloriam suae lucis ostendit. Diebus ergo statutis ascendimus, quia in contemplationem coelestium sublimari non pos* sumus nostro conamine, sed divina dispositione.","english":"He kindles it, indeed, on appointed days, because he advances little by little in the splendors of eternal vision. For what are those manifestations of the inner light but the days of the chosen mind? And they are appointed days, because for those placed in the progress of the spiritual life they are ordered by divine ordinance; they are appointed days also because we cannot be admitted into their brightness when we wish, but when we are raised up by divine condescension. For sometimes he receives us into the contemplation of the inner light, and sometimes he leaves us to slip down even to preferring the darkness of human weakness. For he raises us up, as it were, on appointed days, in that he does not continually open to us the pleasantness of the inner light, but shows it at the times of his own disposing. Therefore they are our days, because we are received into great splendors when the beauty of the inner glory is revealed to us. But they are called appointed days for this reason, that to enjoy the inner light is not of our own striving, but of divine condescension. For often, through long silence, urgent supplications, and frequent groans, we beg that the glory of the inner light be opened to us, and yet we do not merit to be received into its pleasantness. Often we do nothing of the kind for its desire, but divine grace comes before us suddenly, lifts us up from the depths of our weakness, snatches us up to things above, and shows us the glory of its light when we do not expect it. We ascend, therefore, on appointed days, because we cannot be raised up to the contemplation of heavenly things by our own striving, but by divine disposing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Ascensus quoque dies sunt, quia quando illa sublimi luce non fruimur, in imo sumus; et cum in illius alta visione assumimur, quam in imo jacuissemus ante assumptionis nostrae horam, cognoscimus. Displicemus nos tunc nobis, in quo fuimus, placemus autem in quo sumus, quia absorpta jam mens amore coelestium, dum laetatur luce, qua fruitur, cuncta terrena horrore nimio dedignatur. Unde et beatus Petrus, dum in montem assumitur, dum nube lucida obumbratur, dum ei transfigurati gloria Salvatoris ostenditur, dicit: Bonum est nos hic esse, Domine (Matth. xVIJ, 4). Nam quiajam Dei omnipotentismunere meretur interesse sublimibus, incomparabile illic bonum ineffabiliter diligit, ex cujus pulchritudine cuncta que transeunt velut foeda reprehendit.\n\nSed quid est quod idem vir de civitate sua ascendere dicitur? Quid vere est aliud civitas,nisi cohabitantium munimentum? Quae autem est haec civitas, nisi muniti cordis perfecta custodia circumspectionis? Hæc nimirum velut cohabitantes cives altis mœnibas protegit, quia dum custodiendis virtutibussolerter invigilat, internam eorum pacem hostis callidus non conturbat. In hac certe civitate nos consistere sapiens ille praecepit, qui ait: Omni custodia serva cortuum, quoniam ex ipso vita procedit (Prov. IV, 23). Hinc etiam Dominus discipulis praecipit,dicens: Vos autem sedete in civitate, donec induamini virtute ex alto (Luc. xxiv, 49).","english":"The days are also ascents, because when we do not enjoy that sublime light, we are in the depths; and when we are taken up into the high vision of that light, we recognize how deeply we had lain before the hour of our assumption. Then we displease ourselves in what we were, but we please ourselves in what we are, because the mind, now absorbed in love of heavenly things, while it rejoices in the light it enjoys, disdains all earthly things with exceeding horror. Hence also blessed Peter, when he is taken up onto the mountain, when he is overshadowed by the bright cloud, when the glory of the transfigured Savior is shown to him, says: It is good for us to be here, Lord. For because he already merits, by the gift of almighty God, to take part in sublime things, he loves that incomparable good there ineffably, and from its beauty he condemns all things that pass away as foul.\n\nBut what is it that the same man is said to ascend from his city? What else truly is a city but a fortification of those dwelling together? And what is this city but the perfect guard of circumspection in a fortified heart? This, surely, protects like fellow-dwelling citizens behind high walls, because while it vigilantly keeps watch over the virtues to be guarded, the crafty enemy does not disturb their inner peace. In this city, certainly, that wise man instructed us to stand, who said: Keep your heart with all vigilance, for from it life proceeds. Hence also the Lord instructs his disciples, saying: But you, sit in the city, until you are clothed with power from on high.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"In civitate quippe scdemus cum per quotidianam sollicitudinem in internae custodire defensione requiescimus. In qua sedentes virtute induimur ex alto, quia praeparati jam in habitaculum sancti Spiritus per ejus gratiam in supernae gloriae coDtemplationem sublevamur. In hoc igitur quod vir Ephrathaeus de civitale sua ascendere dicitur, quid aliud quam negligentiae nostrae culpa indicatur? Nam per contemplationem rimari caelestia volumus, qui non solum cordis, sed etiam corporis custodiam non habemus. Et quidem saepe indecenter aspicimus, otiosa audimus, superflua loquimur, somnum,cibum non ad refectionem corporis habemus, sed ad usum delectationis. Itaque cum discutere ambigua volumus, saperna conspicere, tenebras nostras deserere, internae dulcedinis saporem gustare, ab illius secreto tanto dignius repellimur, quanto munitionis nostræ fortitudines negligentus dissipamus; jamque nobis tanto cst ascendere ditficilius. quanto ad nosmetipsos relapsi in altitudinem custodiæ erigere non curavimus cordis munitiones. Ascendat ergo vir de civitate sua, ut qui per internam contemplationem appetit proficere, exteriores sensus ordinet, mentem regat, et quasi in altis receptus munitionibus exspectet, ubi eum superna illustratio visitct. Ad statutorum quippe dierum ascensum jam qui paratus invigilat, dignus custodia puritatis efficitur,ut saepius divina dignatione visitetur.","english":"For we sit in the city when through daily solicitude we rest in the defense of inward keeping. Sitting there, we are clothed with power from on high, because, already prepared as a dwelling of the Holy Spirit, we are lifted up by his grace into the contemplation of supernal glory. In this, then, that the Ephrathite man is said to ascend from his city, what else is indicated but the fault of our negligence? For we wish to search out heavenly things by contemplation, who do not keep watch even over the heart, let alone the body. And indeed we often look on what is unbecoming, hear idle things, speak superfluous things, and take sleep and food not for the refreshment of the body but for the enjoyment of pleasure. Therefore, when we wish to examine ambiguous matters, to behold heavenly things, to leave behind our darkness, to taste the sweetness of inward delight, we are driven back from that secret the more worthily, the more negligently we squander the strongholds of our defense; and now ascent is the more difficult for us, the more, having slipped back into ourselves, we have not taken care to raise up the fortifications of the heart into the height of watchfulness. Let the man therefore ascend from his city, so that whoever desires to profit through inward contemplation may order his outward senses, govern his mind, and, as it were received into high strongholds, await the place where the supernal illumination may visit him. For whoever, already prepared, keeps watch for the ascent of the appointed days is made worthy of the keeping of purity, so that he may be visited the more often by divine condescension.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Sed dum ascendere dicitur, ascensionis etiam causa memoratur, cum subditur: Ut adoraret, et immolaret Domino exercituum in Silo.\n\nQuisquis divinae contemplationis arce sustollitur, in illa cuncta, illuminante luce, respicit,et quod se admirabiliter terreat, et quod ineffabiliter delectet. Nam illa summa visio, ut electae menti se aperit, et imperscrutabilem abyssum judiciorum Dei et bonitalis ejus abundantiam misericorditer ostendit ut videntem magno pavore dejiciat, et ingenti gaudio sustollat; et terrore quidem dejicitur ut statum mundanae affectionis deserat, et muleclur gaudio ut quod praegustare de conditoris bonitate inchoat ardentius concupiscat. Tunc quippe adorat, cum, considerata illa immensitate omnipotentiae, sie conditorf submittitur, ut contra spiritualem conversationem carnalis concupiscentiae impulsibus non levetur. Adorans autern immolat, quia quo humilius divina veneratione prosternitur, summae claritatis illius blandimento suavius refovetus. Adorare igitur ascendenti, est divinae omnipotentiae magna castiamoris veneralione submitti; immolare vero, divinæ lucis suavitate ineffabiliter delectari. Electa enim mens velut spirituali immolationi Deo se consecrat, dum in illa ineffabili elevationis suae laetitia eam ignis divinae charitatis ardentius inflammat.","english":"But when he is said to go up, the cause of his going up is also mentioned, when it is added: To adore and to sacrifice to the Lord of hosts in Shiloh.\n\nWhoever is raised up to the height of divine contemplation, in that height, with the light illuminating, he beholds all things, both what wondrously terrifies him and what ineffably delights him. For that highest vision, as it opens itself to the chosen mind, both mercifully shows the unsearchable abyss of God's judgments and the abundance of his goodness, so that it casts the seer down with great fear and lifts him up with immense joy; and indeed he is cast down by terror so that he may abandon the state of worldly affection, and he is soothed by joy so that what he has begun to foretaste of the Creator's goodness he may desire more ardently. For then he adores, when, having considered that immensity of omnipotence, he is so submitted to the Creator that he is not lifted up against spiritual conversation by the impulses of carnal concupiscence. But adoring, he sacrifices, because the more humbly he is prostrated in divine veneration, the more sweetly he is refreshed by the caress of that highest brightness. To adore, therefore, belongs to one going up, that is, to be submitted to the divine omnipotence with great veneration of chaste love; but to sacrifice is to be ineffably delighted by the sweetness of divine light. For the chosen mind consecrates itself to God as if by a spiritual sacrifice, when in that ineffable joy of its elevation the fire of divine charity more ardently inflames it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Deum ergo electi cujusque stu dium sub Ephrathæo viro ostenditur, et adorare dicitur, et immolare, quia sic mens electa appetit superna conspicere, ut spiriluali visione proficiens, et omnem statum conterat carnalis vitae, et plenitudinem capiat aeternae laetitiae. Nam etsi ad hanc summae contemplationis altitudinem carnalis aliquis non assumitur, quantum tamen ad illam spiritualem conversationem, in quam illo ascensu contemplationis proficit, antequam proficiat, quodam modo carnalis est. Hoc enim ipsum quasi carnale est, per altitudinem visionis a corporearum rerum intentione separari non posse.\n\nSed, ut temeritas humanae audaciae comprimatur, prius adorare dicitur, postea immolare. Ordinatus quippe contemplantis ascensus est, si a timore incipiat. Timor autem ipse, quid est aliud quam electas mentis ad divinam gloriam speculandam transeuntis praeordinata purgatio? Eo enim purius divinae lucis radios intueri merebatur, quo, validiori timore dejecta, visioni Majestatis intimae purgatior exhibetur. Sic ergo Ephrathaei hujus conversatio foris nobis ostenditur, ut ad perfectionem tendentibus quidintus agendum sit rationabiliter demonstretur. Igitur dum summae gloriae respergi claritate appetimus, praesumptionis nostræ ausum in hoc timoris transitu praeligamus, ut quo venerabilius omnipotentem Dominum metuimus, eo perspicacius benignitatis ejus gloriam videamus.","english":"Therefore the zeal of each of the elect is shown under the Ephrathite man, and he is said both to adore and to sacrifice, because the chosen mind so desires to behold things on high that, advancing by spiritual vision, it both treads down every condition of the carnal life and receives the fullness of eternal joy. For even if someone carnal is not taken up to this height of the highest contemplation, yet as far as that spiritual conversation is concerned, in which he advances by that ascent of contemplation, before he advances he is in some way carnal. For this very thing is, as it were, carnal: that by the height of vision he cannot be separated from the intent of bodily things.\n\nBut, so that the rashness of human daring may be restrained, he is said first to adore, and afterwards to sacrifice. For the ascent of the contemplative is rightly ordered if it begins from fear. But what else is that fear itself than the preordained purification of the chosen mind as it passes over to beholding the divine glory? For by so much was it worthy to gaze more purely on the rays of the divine light, by how much, cast down by a stronger fear, it is presented purer to the vision of the inmost Majesty. In this way, then, the conversation of this Ephrathite is shown to us outwardly, so that it may be reasonably demonstrated to those pressing on to perfection what must be done inwardly. Therefore, while we desire to be sprinkled with the brightness of the highest glory, we bind fast the boldness of our presumption in this passing through of fear, so that by how much more reverently we fear the almighty Lord, by so much more clearly we may see the glory of his goodness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Cujus etiam timoris magnitudo electae menti aliquando post ostensionem lætæ visionis incutitur. Quod profecto dum fit, non fit ut mentem ad gloriae visionem purificet, sed ut custodiat ab elatione. Unde et Petrus, et Jacobus, et Joannes prius transformati Domini gloriam viderunt,deinde incusso eis timore cecidere, ne elati perderent quod humiliter assumpti videre meruissent (Matth. XVII, 2, seq.). Aliquando ergo adoratio immolationem praecedit, aliquando immolatio adorationem, sed nimirum divina dispositione, non nostro conamine. Vir quippe Ephrathaeus, ut prius adoraret, et postea immolaret, ascendisse describitur, quia profecto ordo ita perfectus est, ut a veneratione, quae ex pavore divinae districtionis nascitur, ad speculationem laetae majestatis efferamur. Divina tamen clementia electas mentes aliquando sic suae dulcedinis infusione exhilarat, ut eas in timoris magnitudinem non inducat. Unde et subditur: (Vers. 4.) Venit ergo dies, et immolavit Relcana.","english":"The magnitude of this fear is sometimes struck into the elect mind even after the showing of a joyful vision. And when this indeed happens, it does not happen so as to purify the mind for the vision of glory, but to guard it from elation. Whence also Peter, and James, and John first saw the glory of the transfigured Lord, and then, with fear struck into them, they fell down, lest being elated they should lose what, having been humbly taken up, they had merited to see (Matt. 17:2 ff.). Sometimes, therefore, adoration precedes immolation, sometimes immolation precedes adoration, but surely by divine disposition, not by our own effort. For the Ephrathite man is described as having gone up so that he might first adore and afterward sacrifice, because indeed the order is so perfect that from the veneration which is born of the dread of divine severity we are carried up to the contemplation of joyful majesty. Yet divine clemency sometimes so gladdens the elect minds by the infusion of its sweetness that it does not lead them into the magnitude of fear. Whence also it is added: (Verse 4.) Therefore the day came, and Elkanah sacrificed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Quid est quod dicit: Venit dies, et immolavit; et non dixit: Adoravit, et immolavit, nisi quia, ut superius dixi, sic saepe divina dignatione ad videndum gloriam divinae claritatis extollimur,ut nulla tunc judiciorum immista consideratione turbemur. Et quanquam sine magna veneratione omnipotenti Deo electa anima nunquam assistat, tamen velut immolat, et non adorat, dum sic illa summi gaudii fe licitate fruitur, ut dejectione timoris nulla quatiatur. In hunc quippe affectum venerat, quæ dicebat: Osculetur me osculo oris 8ui (Cant. i, i).Quem timoris affectum praetendit, quae osculari appetit? Hinc etiam de Moyse scriptum est: Quia Deo loquebatur, sicut solet loqui vir ud umicum suum (Exod. XXXIII, 11). Nam, velut veniente die, hunc Scriptura sacra sic immolare ostendit, ut eum adoratio timoris nulla prostravisset. Quo in loco hoc notandum video quod ut adoraret, et immolaret, ascendere dicitur, non tamen adorasse et immolasse, veniente die, sed immolasse solum.Alii ergo sunt dies quibus ascendimus, ut adoremus, et immolemus; alius ille dies qui dum venerit, immolamus. Dum enim nostro conamine in divinarum rerum meditalione suspendimur, quasi statuti ascensus nostri dies sunt, quia quosdam spiritualis luminis radios intuemur, quosdam nos ipsi nobis ordinamus, ab imo nostrae humanitatis quadam altitudine sublevamur.","english":"What is it that he says: \"The day came, and he offered sacrifice,\" and he did not say, \"He adored, and he offered sacrifice,\" except that, as I said above, we are often so lifted up by divine condescension to behold the glory of divine brightness that we are then disturbed by no admixture of the consideration of judgments. And although the chosen soul never stands before almighty God without great veneration, yet it is as though it offers sacrifice and does not adore, while it enjoys the felicity of that highest joy in such a way that it is shaken by no casting down of fear. For she had come into this affection who said: \"Let him kiss me with the kiss of his mouth\" (Cant. 1:1). What affection of fear does she display who desires to be kissed? Hence it is also written of Moses: \"Because he spoke with God, as a man is wont to speak with his friend\" (Exod. 33:11). For, as though the day were coming, sacred Scripture shows him thus to offer sacrifice, in such a way that no adoration of fear had cast him down. In this place I see it must be noted that, in order to adore and to offer sacrifice, he is said to have ascended, yet he is not said to have adored and offered sacrifice when the day came, but only to have offered sacrifice. Other days, then, are those on which we ascend to adore and to offer sacrifice; that day is another which, when it has come, we offer sacrifice. For while by our own effort we are suspended in the meditation of divine things, they are, as it were, the days of our appointed ascent, because we behold certain rays of spiritual light, we arrange certain things for ourselves, and we are raised up from the depths of our humanity by a certain height.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Sed quia his meditationibus sine divina gratia nihil agitur, et quia nec timorem nobis praevalemus incutere, nec divinæ dulcedinis suavitatem exhibere, ascensus quidem dies sunt, in quibus adorare et immolare statuimus, sed tamen in eis nec adoramus, nec immolamus. Dies autem alius venit, et immolamus, quia subita luce gratiae divinae respergimur, et de gloria Majestatis ejus ineffabilem percipimus abundantiam dilectionis. Hic ergo dies non est illorum aliquis, sed illos sequitur, quia nimirum si nostra dispositione hanc divinae gratiæ largitatem accipere non valeamus, tamen eam nunquam promeremur, nisi omnino curemus, ut et meditando, et quotidie legendo, et orando, et in iis quae possumus spiritualibus claritatibus immoremur. Venisse autem dies dicitur, ut superna dignatio designetur, quia cum electas animas visitat, non est facultatis nostrae, sed bonitatis suæ. Sequitur: (Vers. et 5.) Deditque Phenennæ, et filiis, et filiabus partes. Annæ autem dedit partem unam tristis, quia Annam diligebat.","english":"But because nothing is accomplished in these meditations without divine grace, and because we are unable of ourselves either to strike fear into ourselves or to display the sweetness of divine delight, the days of ascent are indeed those in which we resolve to adore and to sacrifice, yet in them we neither adore nor sacrifice. But another day comes, and we sacrifice, because we are sprinkled with the sudden light of divine grace, and from the glory of His Majesty we perceive an ineffable abundance of love. This day, therefore, is not any one of those days, but follows them, since surely, if by our own arrangement we are unable to receive this largess of divine grace, yet we shall never merit it unless we take full care to linger, by meditating and by reading daily and by praying, in those spiritual splendors that we can. For the day is said to have come, that the supernal condescension may be signified, because when it visits chosen souls, it is not of our ability but of His goodness. It follows: (Verses 4 and 5.) And he gave to Phenenna, and to her sons, and to her daughters, portions. But to Anna he gave one portion sorrowfully, because he loved Anna.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Filii namque Phenennae sunt mentis sacrae consilia, quae per studium pietatis activae vitae subcrescunt. Qui nimiruui filii cum matre partes accipiunt, cum consilia pietatis ad splendorem supernae gratiae in operum bonorum pinguescunt devotione. Pia etenim mens, quo sublimius tollitur in divina contemplatione, eo devotius seextendit in sancta operatione. Partes numque matris hujus, et filiorum, praeparationes sanctorum operum sunt. Unam vero partem Annae tristis exhibet, quia per contemplationem, qua superna desiderat, quandiu, in hac aerumna temporis impedita, superna quae amat non obtinet, in solis fletibus pastum refectionis habet. Jejunam quippe se tenet, quoties, se projectam ab æternis gaudiis memorans, flere non potest. Partem igitur unam a tristi accipit, quia numquam pro vola reficitur, nisi cum flendo satiatur. Quam ei vir Ephrathaeus tristis tribuit, qui cum partem Phenennae tribueret, tristis non fuit, quia videlicet laetatur in praeparatione bonorum operum, quia supernis quae amat quandiu differtur, gaudiis non laetatur. Hanc certe partem Annae tribuerat, qui aeternis se intuens exclusum bonis loquebatur, dicens: Fuerunt mihi lacrymæ meæ panes ale ac nocte, dum dicitur mihi quotidie: ubi est Deus tuus (Psal. XLI, 4)? Sed inchoantis adhuc imperfectio designatur, dum Ephrathæi conjux altera alteram affligere et vehementer augere perhibetur.","english":"For the sons of Phenenna are the counsels of the sacred mind, which grow up through the zeal of the active life in piety. These sons, of course, receive portions with their mother when the counsels of piety grow rich unto the splendor of supernal grace through the devotion of good works. For the pious mind, the more sublimely it is raised in divine contemplation, the more devoutly it extends itself in holy action. The portions, then, of this mother and of her sons are the preparations of holy works. But the sad Anna presents one portion, because through contemplation, by which she desires things above, as long as she is hindered in this misery of time and does not obtain the things above that she loves, she has her nourishment of refreshment in tears alone. For she keeps herself fasting as often as, remembering herself cast away from eternal joys, she cannot weep. She therefore receives one portion from the sad man, because she is never refreshed according to her wish except when she is satisfied with weeping. The sad Ephrathite, her husband, assigns this to her, who, when he assigned a portion to Phenenna, was not sad, because evidently he rejoices in the preparation of good works, while he does not rejoice in the things above that he loves, as long as they are deferred. Certainly he assigned this portion to Anna who, beholding himself shut out from eternal goods, spoke, saying: My tears have been my bread day and night, while it is said to me daily: Where is thy God? But the imperfection of one still beginning is designated, when the other wife of the Ephrathite is reported to afflict the other and vehemently to increase her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Perfecto enim cuique eo nequaquam pugna committitur uxorum, quo firma jam experientia novit discrete disponere indigentiam operis et intentionem contemplationis. Nam velut in pace utramque uxorem possidet, qui nec tempora operis Contemplationi deputat, nec contemplationis otia per intentionem operis inquietat.\n\n(Vers. 6.) Affligebat quoque eam æmula ejus, et vehementer angebat: in tantum, ut exprobraret ei quod conclusisset Dominus vulvam ejus.\n\nAb aemula Anna affligitur, cum immoderata intentio boni operis turbat quietem internae visionis. Affligitur, cum ei illa praeponitur quæ esse nobilior comprobatur, et vehementer angitur, quia electae mentis contemplatio augustatur, dum is qui in contemplatione sublimium esse desiderat sese in activae vitae operibus immoderatius dilatat. Angere quippe stringere est. Mentis quippe visio stringitur, cum, impedita occupationibus operum, in illa internae lucis immensilato nequaquam dilatatur. Et quia hanc vehementer augere dicitur, notandum est quia etiam boni operis immoderata sollicitudo contemplationi non parum nocet. Phenenna quippe Annam vehe menter angit, quia mens, dum activae vitæ immoderate impenditur, valde difficile est, ut cum ad disponenda terrena se occupat, in visione caelestium potenter surgat.","english":"For to each one who is perfect, the struggle of wives is by no means committed to him at the point where firm experience already knows how to dispose discreetly the need of work and the intent of contemplation. For as if in peace he possesses both wives, who neither assigns the times of work to contemplation, nor disturbs the leisure of contemplation through the intent of work.\n\n(Verse 6.) Her rival also afflicted her, and vexed her sorely: so much that she reproached her because the Lord had closed her womb.\n\nAnna is afflicted by her rival when the immoderate intent of good work disturbs the quiet of inner vision. She is afflicted when that one is preferred to her who is proved to be nobler, and she is vexed sorely because the contemplation of the chosen mind is straitened, while he who desires to be in the contemplation of sublime things expands himself too immoderately in the works of the active life. For to vex is to straiten. For the vision of the mind is straitened when, hindered by the occupations of works, it is by no means enlarged in that immensity of inner light. And because she is said to vex her sorely, it must be noted that even the immoderate solicitude of good work does no small harm to contemplation. For Phenenna vexes Anna sorely, because when the mind is immoderately devoted to the active life, it is very difficult for it, when it occupies itself with disposing earthly things, to rise powerfully in the vision of heavenly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Cui etiam velut sterili Phenenna exprobrat, quia dum ex activa vita bonorum operum fructus cito proferimus, et ad internae contemplationis gaudia facile perlingere non valemus, sterilis ista cernitur, dum rudes de ejus fecunditate desperamus. Dum ergo pro fecunditate Phenennam diligimus, Anna aftligitur, angitur, et sterilitatis opprobrio notatur, quia dum bonorum actionum sollicitudinem non ea qua debemus discretione restringimus, puritatem contemplationis tanto nobis difliciliorem reddimus, quanto nobiliorem vitam excellenti studio nequaquam retinemus. Sed quia ad altiora inchoavit ascendere, si fortis est in suo proposito, hujusmodi tentamenta tolerans, non desperat. Nam ad ea quae crepit alta contemplationis innititur, et de actionis cibo cosolari despicit, qui in sola conditoris specie delectari concupivit. Apto itaque subditur: (Vers. 7.) Porro Anna flebat, et non capiebat cibum.","english":"To her, too, Phenenna, as it were barren, reproaches, because while we quickly bring forth the fruit of good works from the active life, and are not easily able to reach through to the joys of inner contemplation, this woman is seen as barren, while we despair of her fruitfulness in our unformed state. Therefore, while we love Phenenna for her fruitfulness, Anna is afflicted, anguished, and marked with the reproach of barrenness, because while we do not restrain the solicitude of good actions with the discretion we ought, we make the purity of contemplation all the more difficult for ourselves, the more we by no means retain that nobler life with excellent zeal. But because she has begun to ascend to higher things, if she is strong in her purpose, enduring temptations of this kind, she does not despair. For she leans upon those high things of contemplation which she has begun, and she disdains to be consoled by the food of action, she who has desired to delight in the likeness of her Creator alone. Fittingly, therefore, it is added: (Verse 7.) Now Anna wept, and did not take food.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"In fletu quippe ardens desiderium divinae contemplationis ostenditur, in dedignatione vero cibi despectus laetitiae transeuntis. Mens enim quae ferventibus desideriis interna desiderat, dum terrenae laetitiae blandimentum respuit, dum instantibus gemitibus infundi sibi supernae lucis amœnitatem expetit, flet utique, et cibum non capit. Hunc namque cibum fastidiebat, qui dicebat: Renuit consolari anima mea (Psal. LXXVI, 3). Sed qui cibum solatii capere de oblectamento rerum conditarum dedignatus est, epulas delicia rum suarum, quia in solo conditore invenerit, dicit: Memor fui Dei, et delectaMus sum (Ibid. 4). Ad has profecto epulas flentem conjugem hortabatur, cum diceret: Quare tristis es anima mea, et quare conturbas me? Spera in Deo quoniam adhuc confitebor illi, salutare vultus mei et Deus meus (Psal. XLII, 5). Quae nimirum exhortatio hic quoque cognoscitur, quia a viro suo cur fleat, et quare non comedat, et afflictum cor habeat, interrogatur. Quasi dicat: Cur de non habita cootemplationis perfectione contristaris, quam si rudis non obtines, proficiens obtinebis? Unde et quae afflicta ab aemula comedere noluit,a viro cohortata manducavit; quia quae saniori consilio ima despicit, perfectionem contemplationis habet in spe, quam nondum habet in virtute experientiae. Fere enim deficienti et collapsae contemplationi spei renovatæ gaudium cibus est.","english":"In weeping, indeed, an ardent desire for divine contemplation is shown; in the refusal of food, contempt for passing joy. For the mind that desires inward things with fervent longings, while it rejects the blandishment of earthly joy, while with pressing groans it seeks that the pleasantness of supernal light be poured into it, weeps, surely, and does not take food. For he fasted from this food who said: My soul refused to be comforted (Ps. 76:3). But he who disdained to take the food of consolation from the delight of created things, because he found the banquets of his delights in the Creator alone, says: I remembered God, and was delighted (Ibid. 4). To these banquets, surely, he was urging his weeping wife when he said: Why are you sad, my soul, and why do you trouble me? Hope in God, for I will still confess to him, the salvation of my countenance and my God (Ps. 42:5). This same exhortation is recognized here too, because she is asked by her husband why she weeps, and why she does not eat, and why she has an afflicted heart. As if he were saying: Why are you grieved over the perfection of contemplation not yet possessed, which, if you do not obtain it as a beginner, you will obtain it as one making progress? Hence she who, when afflicted, refused to eat from her rival, ate when exhorted by her husband; because she who by sounder counsel despises the lowest things has the perfection of contemplation in hope, which she does not yet have in the power of experience. For to one almost failing and collapsing, the joy of renewed hope is, as it were, food for contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Ad viri ergo sui vocem Anna reficitur, cum contemplationis intentio concussa per tentationem ab eo qui se amare coeperat ad spem sui profectus excitatur. Unde sumpto surrexit, omnipotenti Deo preces Cudit, atque ei sexum virilem, si hunc ab eo accipere meretur, vovit.\n\nNatum filium omnipotenti Deo vovet, qui gaudium contemplationis ad fructum menti expetii, non ad favorem vanitatis. Sed bene petentibus in contemplationis desiderio carnales praepositi obsistere vehementer solent; eo quippe ineptius agere secretiorem vitam appetentes cogitant, quo ipsi vim internae dulcedinis ignorant. Qui si aliquando in spiritales subditos voce asperae invectionis saeviunt, ab eis humillima ratione sedandi sunt. Nam si se irrationabiliter contra recte agentes erigunt, reverentia superioris ordinis exigit ut tunc honorentur, cum modum rationis excedunt. Quos sane utrosque et carnales scilicet prælatos, et spiritales subditos, bene Heli et Anna insinuant; nam cum ille ante postea templi Domini sederet, et Anna oraret, os ejus Heli observavit, et eam ebriam vocavit, Sed haec, quæ injurias patienter sustinuit, humilitatem responsi exhibuit cum veritate rationis. Ancillam se ejus asseruit ex multo dolore et mœrore loqui, et furentem in se animum, non solum sedavit, sed etiam pro consequendo fructu sui desiderii ad orationem convertit.","english":"At the voice of her husband, therefore, Anna is restored, when the intent of contemplation, shaken by temptation, is stirred up by him who had begun to love her to the hope of her own progress. Hence, having taken it up, she rose, poured out prayers to almighty God, and vowed to him a male child, if she should deserve to receive this from him.\n\nShe vows the son born to almighty God, who seeks the joy of contemplation for the fruit of the mind, not for the favor of vanity. But carnal superiors are wont to resist those rightly seeking in the desire of contemplation very vehemently; for they think those who desire a more secluded life act the more ineptly, in that they themselves are ignorant of the power of inward sweetness. If at some time they rage against spiritual subjects with the voice of harsh invective, they are to be calmed by them with the most humble reasoning. For if they raise themselves irrationally against those acting rightly, the reverence of a superior order requires that they then be honored when they exceed the measure of reason. Both of these, namely carnal prelates and spiritual subjects, are well suggested by Heli and Anna; for when that one sat beforehand afterward in the temple of the Lord, and Anna prayed, Heli observed her mouth, and called her drunk. But she who patiently endured injuries displayed humility of response together with the truth of reason. She asserted that she, his handmaid, spoke from much grief and sorrow, and not only calmed the mind raging against her, but even turned it to prayer for obtaining the fruit of her desire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Sed quia haec ullima ad historiam diximus, non ab re agimus si in his sacrae historiae verbis eruditionem nostram paulo subtilius requiramus. Si ergo rerum ordo requiritur, prius manducavit, et bibit, dehinc amarum animum habuit, oravit Dominum flens largitcr, postea votum vovit, et preces multiplicavit. Quid multiplicatio precum Anna, nisi illam electorum perfectionem significat, ad quam nos Doctor egregius hortatur, dicens: Sine intermissione orate (I Thess. v, 17)? Sine intermissione namque orare nisi perfectus vir potest; orare enim sine intermissione est per affectum supplicationis conditori semper assistere. Qui autem imperfeclionis adhuc infirmitate deprimitur, eo sine intermissione Dominum non obsecrat, quod in ipso etiam orationis tempore a conspectu ejus mentis elabitur vagatione. Bene autem ante precum multiplicationem votum vovisse sancta mulier dicitur, quia nisi quis se totum coelitem per propositi rigorem exhibeat, eo saepius ab affectu supplicationis educitur, quo mobilitate mentis in gyrum mundanae intentionis vertitur, et in conspectu Domini per fortem custodiam non tenetur. Sed spiritali proposito sese vovere electi mens coelestibus gaudiis poterit, si largiter flere jam novit, si fletuum largitate supernae dulcedinis saporem gustare jam didicit, atque, in illius internae refectionis suae gaudio occupata, respicere terrena fastidit.","english":"But because we have said these last things with reference to the history, it is not beside the point if in these words of sacred history we seek our own instruction somewhat more subtly. If, then, the order of events is sought, she first ate and drank, then had a bitter spirit, then prayed to the Lord weeping abundantly, and afterward made a vow and multiplied her prayers. What does Anna's multiplication of prayers signify but that perfection of the elect to which the distinguished Teacher exhorts us, saying: Pray without ceasing (1 Thess. 5:17)? For no one but a perfect man can pray without ceasing; for to pray without ceasing is to stand always before the Creator through the affection of supplication. But he who is still weighed down by the weakness of imperfection does not entreat the Lord without ceasing, because even at the very time of prayer he slips away from the sight of his mind through wandering. And well is the holy woman said to have made her vow before the multiplication of prayers, because unless a person offers himself wholly to heavenly things through the rigor of his purpose, he is the more often drawn away from the affection of supplication the more his mind, through its mobility, is turned in a circle of worldly intention, and he is not held in the sight of the Lord through strong custody. But the mind of the elect, having vowed itself by a spiritual purpose, will be able to belong to heavenly joys, if it already knows how to weep abundantly, if it has already learned by the abundance of tears to taste the sweetness of supernal delight, and, occupied in the joy of that inner refreshment of its own, disdains to look upon earthly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Aperte igitur antevotum suum flevisse largiter Anna describitur, quia totum sese quis exhibere sic coelitem, terrena obliviscendo, non poterit, nisi, magnis accensus fletibus, in mortuae jam mundo mentis solatio delectationis intimae recipere sua vitatem novit. Et quia in gaudio animae hoc lacrymarum solatium non recipitur, si se prius non afficit per amaritudicem compunctionis, et quidquid in se de labenti vivit laetitia salubris tristitiae pugionc transfigit. Anna amaro animo ante flevisse relata est, et sic largiter flere potuisse. Quod bene Salomon insinuat, dicens: Cor, quod novit amantudinem animæ suæ, in gaudio ejus non miscetur extraneus (Prov. XIV, ł 0). Extraneus quippe est qui adhuc de bonis exterioribus intentionem delectationis habet Qui certe in gaudio amaricati cordis non recipitur, quia non potest experiri quae sit interna laetitia, nisi qui perfecta contemnere exteriorem curat. Sed notandum adhuc quia ante ista omnia surrexisse relata est et antequam surgeret, comedisse et bibisse• Quis est cibus electae animae, nisi juxta veritalis vocem: Omne verbum quod procedit de ore Dei (Matt. iv, 4)? et quid est ei surgere, nisi se ad statam sapernæ intentionis erigere?","english":"Anna is described as having wept abundantly before her vow, plainly, because no one can present himself thus as a heavenly being by forgetting earthly things, unless, set ablaze by great weeping, he knows how to receive his newness in the consolation of intimate delight, in a mind already dead to the world. And because this solace of tears is not received in the joy of the soul unless one first affects oneself through the bitterness of compunction, and transfixes with the dagger of salutary sorrow whatever in oneself lives from fleeting and healthful joy. Anna is reported to have wept beforehand with a bitter spirit, and thus to have been able to weep abundantly. Solomon well suggests this, saying: The heart that knows the bitterness of its own soul is not mixed with an outsider in its joy (Prov. 14:10). For the outsider is one who still has the intention of delight in exterior goods. He is certainly not received into the joy of a embittered heart, because he cannot experience what inner joy is, unless one takes care to despise exterior things perfectly. But it must yet be noted that she is reported to have risen before all these things, and to have eaten and drunk before she rose. What is the food of the chosen soul, unless according to the voice of truth: Every word that proceeds from the mouth of God (Matt. 4:4)? And what is it for her to rise, unless to raise herself to the fixed height of saving intention?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Ante ergo surrexisse, quam amaro animo fuisse dicitur, et antequam surgeret manducasse et bibisse, quia electa anima de aerumna vitae praesentis dolere non poterit, si sese ad illa quae in coelestibus perdidit non extendit; et se ad illa summa non elevat, si a Scripturae sacræ pabulo jejunat. Ut surgamus ergo, manducamus',et bibimus, quia tum ad altitudinem superni amoris erigimur, cum Scripturae sacrae profundis et planioribus sensibus roboramur. Dehinc si surgamus, amaritudinem cordis acquirimus. quia dum in superna per amorem ferimur, quae in imo sunt non nobis praebent blandimenta gaudii, sed asperitatem afflictionis. Sed jam ab amaro animo ad fletuum fluenta conscendimus, quia cum jugi validaque compunctionne transfigimur, ea mala quae in hac valle lacrymarum incurrimus, et futura quae timemus et æterna bona quae amisimus, flere copiosius valemus. Hinc vero ad vovendorum votorum secreta procedimus, quia dum ab omni quod foris libet fletuum nos largitas sepelit, velut totos effectos cœlites supernis obtutibus ostendit, et vota vovemus quibus sic aeterna bona placent, ut mens nostra per nulla terrena atque carnalia se inquinet. Dehinc profectus nostros precum multiplicatio sequitur, quia eo jam libentius, saepius et instantius aeterna orando quaerimus, quo in solo futurorum bonorum Folatio respiramus. Mane autem adorant, et in civitatem suam revertuntur.","english":"Before she rose, therefore, she is said to have been of bitter soul, and before she rose she ate and drank, because the chosen soul cannot grieve over the hardship of the present life unless it stretches itself out toward those things which it has lost in the heavenly realms; and it does not raise itself to those highest things if it fasts from the nourishment of Sacred Scripture. In order, then, that we may rise, we eat and drink, because we are then lifted up to the height of heavenly love when we are strengthened by the deeper and the plainer senses of Sacred Scripture. Then, if we rise, we acquire bitterness of heart, because while we are carried upward by love to the things above, the things that are below offer us no blandishments of joy, but the harshness of affliction. But now from the bitter soul we ascend to floods of tears, because when we are pierced through by constant and mighty compunction, we are able to weep more abundantly over the evils we have incurred in this valley of tears, and over the future things we fear, and the eternal goods we have lost. From here, indeed, we proceed to the secrets of vows to be vowed, because while the abundance of our tears buries us away from everything that pleases outwardly, it shows us as it were made wholly heavenly in the sight of things above, and we vow vows by which eternal goods are so pleasing to us that our mind is stained by no earthly or carnal things. Thereafter a multiplication of prayers follows our advances, because we seek eternal things in prayer all the more willingly, frequently, and insistently, the more we breathe only in the consolation of future goods. In the morning, moreover, they worship, and they return to their city.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Post multiplicationem precum cum Anna conjuge mane adorare est inter magna virtutum dona humilitatis virtutem custodire; et quia in illa sublimi visione diutius stare non potest anima quae adhuc ista corruptionis sarcina praegravatur, apte in civitatem suam reversi referuntur. Electa anima, cum, infirmitate praegravante, a Dei contemplatione repellitur, ut redireineamdem visionis altitudinem valeat, debet habere constructa aedificia munitionis, qualenus, ad semetipsam relapsa, in alto se teneat, unde iterum ad eamdem intimæ charitatis altitudinem consurgat. Quod et sub typo Jerusalem electae animae per Prophetam dicitur: Sta in excelso, et vide jucunditatem quæ veniet tibi a Deo tuo (Baruch. iv, 36; v. 5). Quasi dicat, etsi manere jugiter in Dei contemplatione non potes, ne usque ad ima deponaris, ut ab altiscustodiae tuæ turribus ad eum contemplandum sine difficultate conscendere quem desideras possis. In Ramatha quidem civitatem suam revertitur, si cum a divinae Majestatis visione repellitur, in sanctorum angelorum contemplatione retinetur. Sed cum de ista subtiliori natura, id est angelica, cogitare non praevalet, si ad beatos martyres, vel electos alios, qui jam aeternitate recepti sunt, meditando recurrit, quia de perfecta eorum gloria cogitat, nimirum tunc in sua civitate recipitur, qui morari in sublimibus prohibetur.","english":"After the multiplication of prayers, for Anna with her husband to worship in the morning is, among the great gifts of the virtues, to keep the virtue of humility; and because the soul that is still weighed down by this burden of corruption cannot stand for long in that sublime vision, they are fittingly said to have returned to their own city. When the chosen soul, weighed down by infirmity, is driven back from the contemplation of God, in order that it may be able to return to the same height of vision, it ought to have built for itself the structures of a fortress, so that, having slipped back to itself, it may hold itself on high, whence it may rise again to that same height of intimate charity. This too is said under the figure of Jerusalem to the chosen soul through the Prophet: Stand on high, and see the joy that will come to you from your God. As if he were saying: even if you cannot remain continually in the contemplation of God, do not be cast down all the way to the depths, so that from the high towers of your guard you may be able to ascend without difficulty to contemplate him whom you desire. In Ramatha, indeed, it returns to its own city, if, when it is driven back from the vision of the divine Majesty, it is held in the contemplation of the holy angels. But when it cannot prevail to think of that more subtle nature, that is, the angelic, if by meditating it runs back to the blessed martyrs or other elect who have already been received into eternity, because it thinks of their perfect glory, then surely it is received into its own city, though it is forbidden to dwell in the heights.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Bene autem eadem Ramatha civitas sua dicitur, quia quam familiaritcr diligit, suam esse indubitanter credit, suam namque hanc civitatem esse cognoverat, qui dicebat: Scimus quia si terrestris domus nostra hujus habitationis dissolvatur, quia ædificationem habemus Dex eo, domum non manufactam, sed æternam in cæli, (II Cor. v, 1). Hinc iterum dicit: Jerusalem, quæ sursum est, mater nostra est (Gal. iv, 26). Sed qui in illa sublimi civitate reverti non potest, redeat nihilominus in civitatem suam Ramatha; et qui ab altissima illa depontur, in istius Ecclesiæ adhuc in imo peregrinantis, sed sublimis vitae fulgore radiantis, visione teneatur. Eo quippe hinc iterum redire ad revisendum jubar alti verique luminis poterit quo eum sensum quem carnis sarcina ab internae lucis secreto retrahit usque ad terrae infima non deponit.\n\nQuid est autem quod post dierum circulum Anna concipit et parit, nisi quia gaudium perfectae devotionis contemplatio ad condictoris pulchritudinem semel elevata non suscipit? Post dierum ergo circulum concepisse et peperisse dicitur, quia dum ex consuetudine contemplatio ad superna rapitur, in visione superni luminis munus accipit desideratae fecunditatis. Circulus namque dierum est infusio divinae lucis.","english":"Well is that same city called her Ramatha, because she believes without doubt that what she loves familiarly is her own; for he knew this city to be his own who said: We know that if our earthly house of this habitation be dissolved, we have a building from God, a house not made with hands, but eternal in heaven (2 Cor. 5:1). Hence again he says: Jerusalem, which is above, is our mother (Gal. 4:26). But he who cannot return into that sublime city may nonetheless return into his own city Ramatha; and he who is set down from that most high place may be held by the vision of this Church, still sojourning below but radiant with the brightness of a sublime life. For from here he will be able to return again to revisit the splendor of the high and true light, in that he does not cast down even to the lowest things of the earth the sense which the burden of the flesh draws back from the secret of the inner light.\n\nBut what is it that after the circuit of days Anna conceives and bears, unless that the joy of perfect devotion is not received by contemplation once raised to the beauty of its founder? After the circuit of days, then, she is said to have conceived and borne, because while by custom contemplation is caught up to things above, in the vision of the supernal light it receives the gift of the desired fruitfulness. For the circuit of days is the infusion of the divine light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Quae profecto in suo ambitu diebus pluribus cingitur, dum una sua claritate mentem irradiat, sed sui splendoris radios per vices dispensativae manifestationis ei insinuat, quousque perfectius gaudium de ampliori manifestatione comprehendat. Vel certe post dierum circulum Anna concipit, quia nimirum quandiu mentis aciem contemplationis ruditas in gyrum mutabilitatis concutit, ipsa mens ad percipiendum plenum internae majestatis gaudium non assurgit. Velut enim in quodam circulo dies lranseunt, cum mens inchoantis in contemplationis se culmen elevat, sed vix per respecti jubar luminis eam adhuc rorantem ac discurrentem fixam in sua luce servat. Post dierum ergo circulum concipit, quia prius a mutationis suae vertigine in standi robur anima ducitur, et cum stare fixa ex usu in contemplatione didicerit, gaudium perfectae devotionis in fructu suae fecunditatis apprehendit. Quod etiam conceptum parit, quando proximis ad gloriam supernae majestatis innotescit.","english":"She is indeed encompassed within her own circuit for many days, while she illuminates the mind by her own single brightness, but she insinuates the rays of her splendor to it by turns of dispensatory manifestation, until it grasps a more perfect joy from a fuller manifestation. Or certainly Anna conceives after the circuit of days, because, to be sure, as long as the rudeness of contemplation shakes the mind's sharpness in a gyre of mutability, the mind itself does not rise to perceive the full joy of the internal majesty. For days pass as if in a kind of circle, when the mind lifts itself to the height of beginning contemplation, but it scarcely keeps it fixed in its own light by the radiance of the light looked back upon, while it is still bedewed and running about. After the circuit of days, therefore, she conceives, because the soul is first led away from the whirling of its own mutability into the strength of standing still, and when it has learned by practice to stand fixed in contemplation, it apprehends the joy of perfect devotion in the fruit of its fecundity. This conception she also brings forth, when she becomes known to her neighbors for the glory of the supernal majesty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Natus vero puer in tribus vitulis ad tabemaculum ducitur, quia de largitate spiritualis muneris gratias referre debemus summae Trinitati. De quibus vitulis Dominum obsecrans propheta dicit: Omnem aufer iniquitatem, et accipe bonum, et reddemus vitulos labiorum nostrorum (Osee. XIV, 3).Quasi dicat: Pro largitate munerun reddemus sacrificia laudis, per obsequium labiorum. In domum vero Domini puer offerendus adducitur, cum sacrae mentis profectus sanctae Ecclesiae doctoribus revelatur, ut dum collatione sapientum discutitur, fraude hostis callidi nequaquam maculetur. Potest et domus Domini aeternam patriam designare. De hac quippe Psalmista exsultans, dicit: Beati qui habitant in domo tua, Domine, in sæcula sæculorum laudabunt te (Psal. LXXXIII, 5).In domum Domini pueradducitur, cum electa mens in alta sustollitur, et de omni quod spiritualiter pro ficit omnipotenti Deo gratias referre satagit, a quo profectus sui sibi impensa munera recognoscit. Bene autem unus vitulus immolatur, cum tres delati referantur, quia etsi personarum Trinitas confessione fidelium in divinis laudibus canitur, earumdem personarum inseparabilis unitas praedicatur. Sed qualis, aut quanta sit laus, si devota non sit? Apte itaque tribus vitulis totidem farinae modii conjunguntur, ut de eo quod in Dei laudibus ore dicimus per devotionem satiemur.","english":"But the boy born is led to the tabernacle with three calves, because we ought to give thanks to the supreme Trinity for the bounty of the spiritual gift. Concerning these calves the prophet, entreating the Lord, says: Take away all iniquity, and accept the good, and we will render the calves of our lips (Hosea 14:3). As if he should say: For the bounty of gifts we will render sacrifices of praise, through the service of our lips. But the boy is brought to be offered in the house of the Lord when the progress of a holy mind is revealed to the teachers of holy Church, so that while it is examined by the conference of the wise, it may by no means be stained by the deceit of the cunning enemy. The house of the Lord can also designate the eternal fatherland. Of this indeed the Psalmist, exulting, says: Blessed are they who dwell in your house, O Lord; they shall praise you for ever and ever (Psalm 83:5). The boy is led into the house of the Lord when the chosen mind is raised on high, and earnestly strives to give thanks to almighty God for everything in which it spiritually progresses, recognizing that the gifts bestowed upon it for its progress come from him. But rightly one calf is sacrificed, while three are brought, because even if the Trinity of persons is sung in the praises of God by the confession of the faithful, the inseparable unity of those same persons is proclaimed. But what kind, or how great, is praise, if it is not devout? Fittingly, therefore, to the three calves are joined as many measures of flour, so that we may be satisfied through devotion by what we say with our mouth in the praises of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Nam sine farina vitulum offert, qui in Dei laudibus verba quidem edit, sed mente vaga ad ea quae loquitur non intendit. Sed si verba Dei laudando, vel orando, proferentes hilarescimus, dum intelligentiae miscemus gaudium, illius vini quod laetificat cor hominis amphoram farinae sociamus. Hoc profecto insinuat, qui exoptans ait: Benedicat nos Deus, Deus noster benedicatnos Deus,et metuant eum omnes fines terræ (Psal. LXVI, 7, 8). Quasi tres vitalos ad tabemaculum duxit, qui Deum laudans, divinitatis ejus nomen repetendo, personarum proprietates exposuit. Sed cum metuant, non eos, sed cum dixit, profecto qui tres adduxit vitulos unum immolavit. Et quia farinam vitulis, et farinae vinum miscuit, gloriatur, dicens: Ad ipsum ore meo clamavi, et exsultavi sub lingua mea (Psal. LXV, 17). Dum enim clamavit, quasi ad immolandum sacrificii vitulum duxit, sed sub lingua sua exsultare non posset, si alta precis suae verba non intelligeret. Cum clamavit ergo, mtellexitquae clamavit, et cumexsultavit in oblatione omnipotentis Dei, non solum vitulum habuit, sed etiam farinae modios, et amphoram vini. Igitur vitulus, farina et vinum, laus est Dei, intellectus laudis, et laetitia devotae mentis.Curautem modius et amphora in Dei oblatione nominantur, nisi quia mesurae sunt nomina?","english":"For he offers a calf without fine flour who indeed utters words in praise of God, but with a wandering mind does not attend to what he is saying. But if, in praising or praying, we who bring forth the words of God grow joyful, then while we mingle joy with understanding, we join the jar of that wine which gladdens the heart of man to the measure of fine flour. This, surely, is what he intimates who says in longing: May God bless us, our God bless us, may God bless us, and may all the ends of the earth fear him. He has, as it were, led three calves to the tabernacle who, praising God, by repeating the name of his divinity, has set forth the properties of the Persons. But since he said, may they fear, not him, but him, he who brought three calves surely sacrificed one. And because he mingled fine flour with the calves, and wine with the fine flour, he glories, saying: To him I cried with my mouth, and I exulted under my tongue. For while he cried out, he led, as it were, a calf of sacrifice to be immolated, but he could not exult under his tongue if he did not understand the lofty words of his prayer. When he cried out, then, he understood what he cried out, and when he exulted in the offering of almighty God, he had not only a calf, but also measures of fine flour and a jar of wine. Therefore the calf, the fine flour, and the wine are the praise of God, the understanding of that praise, and the joy of a devoted mind. But why are the measure and the jar named in the offering of God, unless because they are the names of measures?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Hoc etiam quid spiritualiter indicet Paulus exponit, dicens: Unusquisque proprium donum habet ex Deo, unus quidem sic alius vero sic (I Cor. VII, 7). Hinc Veritas dicit: Mensuram bonam, et confertam, et coagitatam, et supereffluentem dabunt in sinum vestrum (Luc. VI, 38). Hanc nobis mensuram custodire sacra Scriptura præcepit, dicens: Supra te onus ne levaveris. Sed electae animae valde cavendum est, ut haec tria omnipotenti Deo ardore piae devotionis offerat, et studio manifestæ veritatis. Unde et ejusdem Annae filius sacerdoti oblatus asseritur. Quod profecto et nos agimus, si cum in sancta conversatione proficimus, cum fecundis jam mentibus spiritalium gaudiorum fructum proferimus, ad praelatorum nostrorum examen ducimus omne quod in nobis ex superna contemplatione generatur. Et quia electi viri inter dona sublimia humilitatis suae bonum non deserunt, sequitur: (Vers. 2$.) Et adoraverunt ibi Dominum.","english":"Paul also explains what this signifies spiritually, saying: Each one has his own gift from God, one indeed in this way, another in that (1 Cor. 7:7). Hence the Truth says: A good measure, pressed down, shaken together, and running over, will they give into your bosom (Luke 6:38). Holy Scripture has commanded us to keep this measure for ourselves, saying: Do not lift a burden above you. But the chosen soul must take great care that it offer these three things to almighty God with the ardor of pious devotion and with the zeal of manifest truth. Hence also the son of this same Anna is said to have been offered to the priest. This indeed we also do, if when we make progress in holy conduct, when with now fruitful minds we bring forth the fruit of spiritual joys, we bring everything that is generated in us from heavenly contemplation to the examination of our prelates. And because chosen men among sublime gifts do not abandon the good of their humility, it follows: (Verse 28.) And they adored the Lord there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"i8. In domo Domino Dominum adorant, qui et alta mente in supernæ patriae contemplationem se elevant, sed per humilitatem omnipotenti. Deo substernuntur, et omni corde in virtute Spiritus tam sublimiter elevantur. Haec non ex ordine, sed summatim ad historiam, siveam ralem intelligentiam exponendo perstrinximus, ut verba spiritalis cantici quod subsequitur secundum moralem typicamque explanationem paulo latius indahemus.\n\nCAPUT III.\n\n(II Reg. II, 1.) Et oravit Anna, et ait: Exsultavit cor meum in Domino.\n\nIn Annae persona sanctae Ecclesiae typum latere jam ostendimus. Quae nimirum, nato jam puero, in Domino exsultare se perhibet, quia de eo quod ad fidem Redemptoris gentilem populum traxit vane non tumuit, sed in eo lætitiæ suae intentionem tenuit, a quo fecunditatis suae dona suscepit. Quibusniminum verbis sic laetitiae suae situm indicat, ut causam pariter exsultationis ejusdem ostendat. Sterilis quidem flevit, pariens exsultavit, ut sanctae Ecclesiae mores portenderet, quae se in hanc vallem lacrymarum a paradisi gaudiis projectam dolet, sed pro lucrandis animabus exsilii sui acrumnas patienter sustinet. In hoc tantum exsultare consuevit, si in aerumna temporis, qua premitur, per fecunditatis suae gloriam, multiplicatis electis, caelestis patriæ damna reparentur. Dicit ergo:: Exsullavit cor meum in Domino, quia fructussui propositi consecuta est.","english":"18. In the house of the Lord they adore the Lord, who both raise themselves with a lofty mind to the contemplation of the heavenly fatherland, and yet through humility are placed beneath almighty God, and with their whole heart are lifted up so sublimely in the power of the Spirit. These things we have touched upon not in order, but summarily, by expounding them according to the historical or allegorical understanding, so that we may set forth a little more fully the words of the spiritual song that follows, according to the moral and typical explanation.\n\nCHAPTER III\n\n(2 Kings 2:1.) And Anna prayed, and said: My heart has exulted in the Lord.\n\nWe have already shown that in the person of Anna lies hidden the type of holy Church. She, surely, now that the child is born, declares that she exults in the Lord, because she did not swell with vainglory over the fact that she drew the gentile people to faith in the Redeemer, but kept the intent of her joy in him from whom she received the gifts of her fruitfulness. For in these words she so indicates the seat of her joy as at the same time to show the cause of that same exultation. The barren woman wept, the woman giving birth exulted, so as to foreshadow the ways of holy Church, who grieves that she has been cast down from the joys of paradise into this valley of tears, but patiently endures the hardships of her exile for the gaining of souls. She has been accustomed to exult only in this: if in the distress of the time in which she is pressed, through the glory of her fruitfulness, with the elect multiplied, the losses of the heavenly fatherland are repaired. She says therefore: My heart has exulted in the Lord, because she has attained the fruit of her purpose.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Quo in loco notandum est qui hoc quod glorians loquitur ora se perhibetur. Nam praemissum est: Et oravit Anna, et ait: Exsultavit cor meum in Domino.Quad autem nihil a Deo petere flagitando cognoscitur, cur orasse perhibetur? Sed quia hoc futurum esse per prophetiae spiritum sancta mulier noverat, et id fieri vehementer optat, et exsultando loquitur, et orando. Exsultabat quidem certitudine futurorum, vehementer exoptans fieri quod noverat revelatione sacramenti. Sancta quoque Ecclesia inde divina beneficia amando et venerando recolit, praedicat et orat, quia nimirum id foris loquendo exsequitur, quod intus miro desiderio fieri cupit, et factum magna devotione veneratur. Dicit ergo: Exsultavit cor meum in Domino, quia munera quae ad aeternae laetitiae fructum accipit ad temporale gaudium non convertit. Sequitur: (Vers. 1.) Et exaltatum est cornu meum in Deo meo.","english":"In this passage it must be noted what she is said to have prayed, who is reported to speak this boastfully. For it was said before: And Anna prayed, and said: My heart has exulted in the Lord. But since she is known to ask nothing of God by entreating, why is she reported to have prayed? But because the holy woman knew through the spirit of prophecy that this would come to pass, and she vehemently desires that it be done, she both speaks with exultation and prays. She was exulting, indeed, in the certainty of future things, vehemently longing that what she knew by the revelation of the mystery be fulfilled. The holy Church also, by loving and venerating, recalls, proclaims, and prays for divine benefits, because surely she carries out outwardly by speaking what she desires inwardly with wondrous longing to be done, and venerates with great devotion what has been done. She says therefore: My heart has exulted in the Lord, because she does not turn the gifts which she receives for the fruit of eternal joy into temporal gladness. It follows: (Verse 1.) And my horn has been exalted in my God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"i Quid est cornu Annae, nisi protestas sanctae Ecclesiæ? Quod profecto cornu tunc mirabiliter se extulit, cum Dei Filius per assumptam humanitatem naturae nostrae participem se fecit. In eo igitur cornu sanctae Ecclesiae exaltatum est, in quo humana natura jam splendet supra angelos elevata. Sed in hoc quod hunc Deum suum et salutarem sancta Ecclesia singulariter asserit, Synagogae repulsionem latenter ostendit. In Deo igitur salutari nostro exaltatum est cornu nostrum, quia sublimitas Ecclesiasticae potestatis in humanitate nobis erecta est. Redemptoris. Unde et de eodem Redemptore per Zachariam dicitur: Erexit cornu salutis nobis, in domo David pueri sui, sicut locutus est per os sanctorum prophetarum suorum (Luc. I, 69, 70), quia exaltatum cornu suum refert, latenter indicat, quia ante cornu habuerat quod exaltatum non erat. Sancta quippe Ecclesia ante Redemptoris adventum cornu habuit, quia in patriarchis et prophetis tam recte vivendi ordinem quam delinquentes corrigendi potestatem divinitus accepit. Sed tamen cornu exaltatum non habuit, quia etsi vivere juste poterat, tamen ad Paradisi gaudia sine Redemptoris praesentia redire non poterat.","english":"What is the horn of Anna but the power of holy Church? And that horn truly lifted itself up wondrously when the Son of God, through the humanity he assumed, made himself a partaker of our nature. In that horn, therefore, of holy Church it was exalted, in that human nature now shines lifted up above the angels. But in this, that holy Church asserts this her God and Savior singularly, she secretly shows the rejection of the Synagogue. In our God and Savior, therefore, our horn is exalted, because the sublimity of ecclesiastical power has been raised up for us in his humanity. Whence also concerning the same Redeemer it is said through Zechariah: He has raised up a horn of salvation for us in the house of David his servant, as he spoke through the mouth of his holy prophets, because he reports that his horn was exalted, he secretly indicates that before he had a horn that was not exalted. For holy Church before the Redeemer's advent had a horn, because in the patriarchs and prophets she received from God both the order of living rightly and the power of correcting those who do wrong. But yet she did not have an exalted horn, because although she could live justly, yet without the Redeemer's presence she could not return to the joys of Paradise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Nunc autem sanctae Ecclesiae cornu exaltatum est qui jam mundi Redemptorem venientem recipimus, per cujus gratiam non solum recte possumus vivere, sed et ad paradisi gaudia transire, quia ille jam pro nobis mortus resurrexit, in cujus morte mors obiit, et paradisus se ejus fidelibus reseravit. Exaltatum est ergo cornu nostrum in Deo nostro, quia, effusa jam gratia sancti Spiritus in electorem multitudinem impressam Redemptoris imaginem videmus, dum qui terrena omnia despiciunt carnis voluptates fugiunt, propria derelinqunt, tanto altiori potestate radiant, quanto haec tanta virtutis insignia in veterum multitudine sancta Ecclesia non habebat. Exaltatum est cornu nostrum in Deo salutari nostro, quia quotquot eum recipimus, dedit nobis potestatem filios Dei fieri (Joan. i, 12). Hoc cornu exaltare volebat Salutaris noster, cum dicebat: Ecce dedi vobis potestatem calcandi super serpentes, et scorpiones, et omnem vir tutem inimici (Luc. X, 19). Hinc item asserens ait v Quodcunque ligaveris super terram erit ligatum et in cœlis (Matth. xvi, 19). Hinc iterum repromittit, dicens: Sedebitis super sedes judicantes duodeci tri bus Israel (Ibid., XIX, 28).Dicat ergo Anna: Exaltatum est comM meum in Deo meo, ut videlicet sanctae Ecclesiae gloria designetur, quae singulare culmen potestatis obtinet de praesentia Redemptoris.","english":"But now the horn of holy Church has been exalted, we who already receive the Redeemer of the world as he comes, through whose grace we are able not only to live rightly but even to pass over to the joys of paradise, because he has already risen for us after death, in whose death death died and paradise opened itself to his faithful. Our horn has therefore been exalted in our God, because, with the grace of the Holy Spirit now poured out upon the multitude of the elect, we see the image of the Redeemer impressed upon them, while those who despise all earthly things, flee the pleasures of the flesh, and abandon their own possessions shine with so much the higher power as holy Church did not have these so great marks of virtue in the multitude of the ancients. Our horn has been exalted in God our Savior, because to as many of us as received him, he gave power to become sons of God (John 1:12). Our Savior wished to exalt this horn when he said: Behold, I have given you power to tread upon serpents and scorpions and upon all the power of the enemy (Luke 10:19). Hence again, asserting it, he says: Whatever you bind on earth shall be bound also in heaven (Matthew 16:19). Hence again he promises, saying: You shall sit upon seats judging the twelve tribes of Israel (Ibid., 19:28). Let Anna therefore say: My horn has been exalted in my God, so that indeed the glory of holy Church may be designated, which obtains the singular summit of power from the presence of the Redeemer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Et quia jam in toto mundo distenditur, quae quondam intra Judaeam persecutionibus angebatur, sequitur: (Vers. 1.) Dilatum est os meum super inimicos meos.\n\nQui enim inimici Ecclesiæ alii quam Judaei intelligendi sunt? Supra quos nimirum dilatatum os habet, quia contra eorum perfidiam omnium gentium jam fidelium linguas movet. Os ergo sanctae Ecclesiae dilatatum est, quia per universum orbem diffunditur, et dum nationes universas praedicatione veritatis erudit, Judaeorum stultitiam, veluti dilatato ore, reprehendit. Et quia hoc inde potuit, quia venientem in carne mundi Redemptorem gaudenter excepit, causam dilatati oris exponit, dicens: (Vers. 1.) Quia lætata sum in salutari tuo.\n\nJam quis sit salutaris Dei cognovimus. De quo etiam Isaias vaticinans ait: Videbit omnis caro Salutare Dei; videbunt omnes fines terræ Salutare Dei (Isa. LII, 10; Psal. XCVII, 3). Jesus autem nostro eloquio Salutaris dicitur. De quo etiam Habacuc sibi gaudium repromittit, dicens: Gaudebo in Deo Jesu meo (Habac. III, i8). Ecce veterum Judaeorum vocibus Dominus Jesus Deus asseritur. Sed nunc Judei Salvatorem exspectant, quem Deum esse nequaquam credunt.","english":"And because she is now spread throughout the whole world, who once was pressed by persecutions within Judea only, it follows: (Verse 1.) My mouth is enlarged over my enemies.\n\nFor who else are to be understood as the enemies of the Church but the Jews? Over these indeed she has her mouth enlarged, because against their faithlessness she now moves the tongues of all the faithful of every nation. The mouth of holy Church, then, is enlarged, because she is spread through the whole world, and while she instructs all nations by the preaching of the truth, she reproves the folly of the Jews, as it were with an enlarged mouth. And because she was able to do this from the fact that she joyfully received the Redeemer of the world as he came in the flesh, she sets forth the reason for her enlarged mouth, saying: (Verse 1.) Because I have rejoiced in your salvation.\n\nNow we have already learned who is the salvation of God. Of whom also Isaiah, prophesying, says: All flesh shall see the salvation of God; all the ends of the earth shall see the salvation of God (Isa. 52:10; Ps. 98:3). For Jesus is called in our speech Salvation. Of whom also Habakkuk promises himself joy, saying: I will rejoice in God my Jesus (Hab. 3:18). Behold, by the words of the ancient Jews the Lord Jesus is asserted to be God. But now the Jews await a Savior, whom they by no means believe to be God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Sed fortasse hoc Judaei in ore suo reprobare contendunt, et dum Jesum Salvatorem interpretantur, Deum Salvatorem non unigeniti personam, sed Patris intelligunt; veruntamen in eodem loco subditur, unde unigeniti persona apertius demonstretur: Domine Deus, inquit, virtus mea, constitue pedes meos in consummatione, et super excelsa statue metIt vincam in claritate ipsius (Ibid. i9).Ecce Deo loquitur dicens: Statue me super, excelsa. Sed quia dicit. Vincam in claritate ipsius, alius utique est de quo dicit. Quis ergo est de quo dicit nisi unigenitus Dei Filius, quem non solum verum hominem, sed etiam Deum credit? Dum ergo Deo loquitur dicens: Gaudebo43 inDeo Jesu meo, et vincam in clari tute ipsius, non Deum alium, sed Deus personam aliam demonstrat. Hae sunt sanctae Ecclesiae rationes, hae contra Judaeorum perfidiam invincibiles assertiones per universum orbem diffusae. Dilatatum ergo os habet sancta Ecclesia super inimicos suos, quia jam, auctore Deo, ubique cognoscitur, unde et Judaeorum perfidia convincatur. Causam igitur dilatati oris audiant, qui Salutare Dei negant, et de gaudio Salutaris nostri feriantur argumento confusionis suae. Sed feriri possunt, a blasphemils vero suis cessare nolunt. Jam Dei Salutare mundus excepit, omnis caro vidit, Judaeus non credit, quia, ut dixi, Salvatorem exspectat, qui Deus non sit.","english":"But perhaps the Jews strive to reject this with their own mouth, and while they interpret Jesus as Savior, they understand \"God the Savior\" not as the person of the Only-begotten, but of the Father; yet in the same place it is added something by which the person of the Only-begotten is shown more openly: \"O Lord God,\" she says, \"my strength, set my feet in perfection, and set me upon the high places, that I may conquer in His brightness\" (Ibid. 19). Behold, she speaks to God, saying: \"Set me upon the high places.\" But because she says, \"I shall conquer in His brightness,\" it is certainly another of whom she speaks. Who, then, is He of whom she speaks, if not the Only-begotten Son of God, whom she believes to be not only true man but also God? Therefore, when she speaks to God, saying, \"I shall rejoice in God my Jesus, and I shall conquer in His brightness,\" she shows not another God, but another person who is God. These are the reasonings of the holy Church, these are the invincible assertions spread throughout the whole world against the perfidy of the Jews. Therefore the holy Church has her mouth enlarged over her enemies, because now, with God as author, she is known everywhere, and from this the perfidy of the Jews is also convicted. So let those who deny the Salvation of God hear the cause of the enlarged mouth, and let them be struck by the argument of our joy in the Savior with their own confusion. But they can be struck, yet they refuse to cease from their blasphemies. Now the world has received the Salvation of God, all flesh has seen it, the Jew does not believe, because, as I said, he awaits a Savior who is not God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Audiant ergo maledictionem prophetae dicentis: Maledictus homo, qui confidit in homine, et a Domino recedit cor ejus Jerem. XVII, 5. In hominem Judaei confidunt, qui credere in Redemptorem refugiunt, dum Antichristum in fine mundi praestolantur. In quorum confusionem Psalmista praedicat, dicens:Viderunt omnes fines terræ Salutare Dei (Psal. XCVII, 3). Quasi perfidiam Judæorum confundat dicens: Quid in posterum visiones differtis? Quem exspectis jam venit, quem promissum habuistis jam omnibus finibus terrae apparuit, cum clausistis oculos, transiit; imo sic caeci facti estis,quod coram vobis tanta lux stetit, et non vidistis. Ergo, jubilate Domino omnis terra, cantate, et exsultate et psallite; psallite Deo nostro in cithara,et voce psalmi, in tubis ductilibus, et voce tubæ corneæ; Jubilate in conspectu regis Domini;moveaturmareet plenitudo ejus, orbis terrarum et universi qui habitant in eo. Flumina plaudent manu in idipsum, montes exsultabunt ante faciem Domini, quoniam venit,quoniam venit judicare terram (Ibid. iv, seq.). Quasi dicat: Quia tam immensa caecitate premuntur, ut nequaquam videre meruerint, vos gaudete abundantius, qui vidistis. Sed quam mirabiliter, atque ineffabiliter gaudendum sit, signa gaudii coacervans,ait: Jubilate, contate, et psallite.","english":"Let them therefore hear the curse of the prophet, saying: Cursed is the man who trusts in man, and whose heart departs from the Lord (Jeremiah 17:5). The Jews trust in man, who refuse to believe in the Redeemer, while they await Antichrist at the end of the world. To their confusion the Psalmist proclaims, saying: All the ends of the earth have seen the salvation of God (Psalm 97:3). As if he confounds the faithlessness of the Jews, saying: Why do you put off visions for the future? He whom you await has already come; he who was promised to you has already appeared to all the ends of the earth; when you closed your eyes, he passed by; indeed, you have become so blind that such great light stood before you, and you did not see it. Therefore, shout for joy to the Lord, all the earth; sing, and exult and make melody; make melody to our God on the harp, and with the voice of a psalm, on trumpets of beaten metal, and with the voice of the horn; shout for joy in the sight of the Lord the King; let the sea be moved and its fullness, the world and all who dwell in it. The rivers shall clap their hands together, the mountains shall exult before the face of the Lord, for he comes, for he comes to judge the earth (Ibid. 97:4 ff.). As if he were saying: Because they are weighed down by such immense blindness that they have not deserved to see at all, rejoice more abundantly, you who have seen. But how wonderfully and ineffably one must rejoice, heaping up the signs of joy, he says: Shout for joy, sing, and make melody.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Celebritatem quoquelae titiae insinuare gestiens,instrumenta ejus enumerans, dicit: Psallite Domine in cithara, et cithara, et voce psalmi, in tubis ductilibus et voce tubæ corneæ, jubilate in conspectu regis Domino. Quid in conspectu regis, nisi in cognitione Redemptoris? Sed a quantis hæc gaudiorum solemnitas sit agenda exponit, dicens: Moveatur mare, et plenitudo ejus, orbis terrarum, et universi qui habitant in eo. infelix Judaea, fines terrae viderunt Salutare Dei, omnis terra commota jubilat, gaudet unive sus orbis flumina plaudunt manibus, montes exsultant; sed impia Judaeorum corda non credunt, et in caecitatis suae tenebris livoris poena feriuntur. Sed quem blasphemare non metuunt, sancta Ecclesia attentius commendat, dicens: (Yers. 2.) Non est sanctus ut est Dominus.\n\nIn descriptione Redemptoris omnia incomparabilia designantur. Inde enim verus Redemptor ostenditur, quod in omni quod ad ejus gloriam dicitur ei nemo comparatur. Ille enim omnes redemit qui omnibus excellit. Quod recte contra Judaeam dicitur, quae eo audacius Redemptorem despicit, quo multos sehabuisse viros recolit, qui magna claruerunt laude sanctitatis. Hinc est enim quod illuminato caeco exprobrantes dicunt: Tu sis discipulis illius, nos autem Moysi discipuli sumus. Scimus, quia Moysi locutus est Dew, hunc nescimus unde sit (Joan. IX, 28, 29).","english":"Desiring to set forth the renown of that same festival, enumerating its instruments, he says: Sing to the Lord on the harp, and on the harp, and with the voice of a psalm, on the trumpets of beaten metal and with the voice of the horn, rejoice before the king, the Lord. What is \"before the king\" but in the knowledge of the Redeemer? But he explains by how many this solemnity of joys is to be celebrated, saying: Let the sea be moved, and its fullness, the circle of the earth, and all who dwell in it. Unhappy Judaea, the ends of the earth have seen the Salvation of God; the whole earth, being moved, rejoices, the entire world is glad, the rivers clap with their hands, the mountains exult; but the impious hearts of the Jews do not believe, and in the darkness of their blindness they are struck with the punishment of envy. But him whom they do not fear to blaspheme, holy Church commends more attentively, saying: There is none holy as the Lord is.\n\nIn the description of the Redeemer all things are designated as incomparable. For by this the true Redeemer is shown, that in everything which is said of his glory no one is compared to him. For he redeemed all who excels all. This is rightly said against Judaea, which despises the Redeemer all the more boldly because it recalls that it had many men who shone with great praise of holiness. Hence it is that, when the blind man had been enlightened, they say in reproach: Be thou his disciple, but we are disciples of Moses. We know that God spoke to Moses; but this man, we do not know whence he is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Hinc item gloriantur, et dicunt: Semen Abrahæ sumus, et nemini servivimus unquam (Joan. VIII, 33).Sed homo fuit Moyses, homo Abraham, homo Christus. Verumtamen illi assumpti ad locutionem Dei, iste assumptus in divinitatem. Illi assumptiad ministerium, iste ut unigenitus assumptus ad regnum. Unde et loquitur, dicens. Omnia quæ habet Pater mea sunt (Joan. xvi, 15). Non est sanctus ut est Dominus. Hoc etiam sacra Scriptura testatur, dicens: Cui se infudit omnis plenitudo divinitatis corporaliter (Col. n, 9). Hinc Joannes ait: De plenitudine ejus omnesaccepimus(Joan. i, 16). Non est sanctus ut est Dominus. Quia in eo quod Dominus asseritur, sanctitatis ejus excellentia commendatur. Sed Judaei Christum, quem exspectant, purum hominem asserunt, et tamen suum Dominum futurum et singulariter sanctum credunt. Sed Psalmista illos reprobans, nos ad fidei gaudium cohortatur, dicens: Jubilate Deo omni, terra, servite Domino in lætitia. Intrate in'conspectu ejus in exsultatione, scitote quoniam Dominus ipse est Deus (Psal. IC, 1, 2, 3). Illi Dominum vocant, qui Deus non sit. Nobis ergo jubilandum, nobis in laetitia serviendum, qui talem habemus Dominum, quia etiam Deus veraciter credatur, qui majestatem divinitatis, quam in se asseruit, incomparabilius miraculis comprobavit. Qui ergo invisibilem ejus divinilatem abnegant, patentibus operibus credant.","english":"Hence they also boast, and say: We are the seed of Abraham, and we have never been servants to anyone. But Moses was a man, Abraham was a man, Christ was a man. Yet the former were taken up for the speaking of God, but this one was taken up into divinity. The former were taken up for ministry, but this one was taken up as the only-begotten into kingship. Whence he also speaks, saying: All things that the Father has are mine. There is none holy as the Lord is. Sacred Scripture also testifies to this, saying: In whom all the fullness of divinity dwells bodily. Hence John says: Of his fullness we have all received. There is none holy as the Lord is. For in that he is declared to be Lord, the excellence of his holiness is commended. But the Jews assert that the Christ whom they await is a mere man, and yet they believe that he will be their Lord and uniquely holy. But the Psalmist, reproving them, urges us to the joy of faith, saying: Shout with joy to God, all the earth, serve the Lord in gladness. Enter into his sight with exultation, know that the Lord himself is God. They call Lord one who is not God. Therefore we must shout with joy, we must serve in gladness, who have such a Lord, because he is also truly believed to be God, who proved the majesty of divinity, which he asserted to be in himself, by incomparably greater miracles. Therefore let those who deny his invisible divinity believe by his manifest works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Sed quam mira sanctitas illa est, quæ peccatores sanctificat? Unde et de peccatrice muliere dicit: Remittuntur ei peccata multa, quoniam dilexit multum (Luc. VII, i7). Hanc excellentiam sanctitatis, illa in fluxu sanguinis posita cognoscens, ait: Si tetigero vel fimbriam vestimenti ejus, salvavero (Matth. IX, 21). Sed quis fidem ejus assereret,si effectus fidei non pateret? Nam ut vestimentum ejus tetigit, sanguis stetit. Non est ergo sanctus ut est Dominus, quia quisquis potuit sanctus existere, eius accepit munere ut sanctus esse potuisset. Hoc namque sancta Ecclesia subsequenti verbo insinuans, ad eumdem Redemptorem ex nimia charitate convertitur, dicens: (Vers. 2.) Neque enim est alius extra te.\n\nSubauditur, sanctus. Extra eum sanctus aliquis esset, si absque dono unigeniti sanctificationis spiritum habere potuisset. Sed quis hoc asserere audeat de hominibus, quod de Angelis nequaquam constat? Scriptum quippe est: Verbo Domini cæli firmati sunt et spiritu oris ejus omnis virtus eorum (Psal. XXXII, 6). Verbum Domini est unigenitus Dei. Quem profecto evangelista Joannes insinuans, ait: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1). Si ergo etiam angeli sanctificati creduntur in Filio, multo magis de hominibus creditur qui extra eum sanctificationis gratiam invenire non possunt.","english":"But how wonderful is that holiness which sanctifies sinners? Hence also concerning the sinful woman he says: Many sins are forgiven her, because she loved much (Luke 7:47). Knowing this excellence of holiness, she who was afflicted with the flow of blood said: If I touch but the fringe of his garment, I shall be saved (Matt. 9:21). But who would assert her faith, if the effect of faith did not appear? For as soon as she touched his garment, the blood stopped. He is not therefore holy as the Lord is holy, because whoever was able to be holy received it by his gift that he could be holy. For the holy Church, intimating this by the following word, turns to the same Redeemer out of exceeding love, saying: (Verse 2.) For there is no other besides you.\n\nThere is understood, holy. There would be some holy one besides him, if anyone could have the spirit of sanctification without the gift of the Only-begotten. But who would dare to assert this concerning men, which is by no means established concerning the angels? For it is written: By the word of the Lord the heavens were established, and all their power by the spirit of his mouth (Ps. 32:6). The Word of the Lord is the Only-begotten of God. The evangelist John, certainly intimating him, says: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). If therefore even the angels are believed to be sanctified in the Son, much more is it believed concerning men, who cannot find the grace of sanctification outside him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Potest etiam hoc sine aliqua subauditione intelligi. Cum ergo dicit: Nec est alius extra te, quid aliud in Redemptore quam divinae essentiae incommutabilitas designatur? Unde et Judaeis blasphemantibus dicit: Antequam Abraham fieret ego sum (Joan. VIII, 58). Idipsum in Genesi Moysi insinuans, ait Ego sum qui sum (Exod. III, 14). Deo enim unigenito esse est dissimiliter nunquam esse. Qui certe status tanto longe est a cunctis mortalibus, quanto clarius cognoscitur quia momentis singulis per multa variantur. Potest hoc et ad justitiae statum pertinere, quia electorum esse est in Deo per justitiam manere, Et quia unigenitus Dei Deus est, extra eum non est aliquis, quia nemo electorum nisi in ipso est. Quod si referetur ad divinitatem ejus, ut nequaquam intellectum humanitatis ejus evacuet, quia justus esse non potest qui fidem non habet divinae Incarnationis; Judaei ergo per hæc singula verba feriuntur, qui, dum Redemptorem contemnunt, Antichristum exspeclant, qui Deus non esse liquido comprobatur. Unde et per beatum Job dicitur Habitent in tabernaculo ejus socii ejus qui non est (Job. XVIII, 15). Tabernaculum Antichristi est amor perfidiae, quo fidei contradicit Redemptoris. In quonimirum tabernaculo Judaei nunc permanent, quia dum perfidiae suae situm amanter inhabitant, contra Redemptorem pugnant.","english":"This can also be understood without any implied qualification. When he says, then, \"Nor is there any other besides you,\" what else is signified in the Redeemer than the immutability of the divine essence? Hence he also says to the blaspheming Jews: \"Before Abraham was made, I am\" (John 8:58). Intimating the very same thing to Moses in Genesis, he says: \"I am who am\" (Exod. 3:14). For to the only-begotten God, to be is never to be in a different way. And this state is as far removed from all mortal beings as it is more clearly known that they are changed at every moment in many ways. This can also pertain to the state of righteousness, because for the elect to be is to remain in God through righteousness. And because the only-begotten of God is God, there is no one besides him, because none of the elect is except in him. But if this is referred to his divinity in such a way as by no means to empty out the understanding of his humanity—since he cannot be righteous who does not have faith in the divine Incarnation—then the Jews are struck by these individual words, who, while they despise the Redeemer, await the Antichrist, who is clearly proved not to be God. Hence it is also said through blessed Job: \"Let his companions dwell in his tabernacle who is not\" (Job 18:15). The tabernacle of the Antichrist is the love of faithlessness, by which he contradicts the faith of the Redeemer. In this tabernacle the Jews now remain, because while they lovingly inhabit the place of their faithlessness, they fight against the Redeemer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Qui etiam ejus qui non est socii esse referuntur, quia in proposito suo diabolum adjuvant, qui, dum a summae illius essentiae amore corruit, verum esse protinus amisit. Cui nimirum non esse est ab summam illam beatam essentiam per amoris participationem reverti non posse. Et quia Judaeorum populus, non solum arduam patrum veterum conversationem, sed etiam miraculorum ostensionem ad augmentum elationis habuit, subditur: (Vers. 2.) Et non est fortis sicut Deus noster.\n\n%. Quasi inaniter gloriantem Judaeam reprimat, dicens: Quos magnafecisse astruis, puri homines fuerunt; quem prædico, non solum homo sanctua fuit, sed etiam potens Deus. Dum ergo fortitudo respicitur, excellentia indicatur, quia nimirum omnino infirma est omnis fortitudo hominis in comparatione deitatis. Quo tamen in loco assertio divinitalis non probat excellentiam operis, sed incomparabilitas fortitudinis ostendit veritatem deitalis. Quasi dicat: In hoc cognoscitur qui vera protulit, quia deitatemquam in se asseruit incomparabilius operibus comprobavit. Unde per semetipsum dicit: Si opera non fecissem in eis, quæ nemo alius fecit, peccatum non haberent (Joan. xv, 24) Jam vero ipsa opera discutienda sunt. Moyses mare (Exod. xiv, 12), Delias flumen divisit (IY Reg. II, 8); Dominus noster Jesus super mare ambulavit (Matth. xiv, 24).","english":"Those also are said to be companions of him who is not, because they aid the devil by their own purpose—he who, when he fell from love of that highest essence, straightway lost true being. For to him, surely, not to be is to be unable to return to that supreme blessed essence through participation in love. And because the people of the Jews had, not only the arduous conduct of the ancient fathers, but also the display of miracles, as an increase of their elation, it is added: (Verse 2.) And there is no strong one like our God.\n\nAs if he would restrain Judea glorying vainly, saying: Those whom you assert to have been magnified were mere men; he whom I proclaim was not only a holy man, but also a mighty God. When strength, then, is regarded, excellence is indicated, because surely every strength of man is altogether weak in comparison with the Godhead. Yet in this place the assertion of divinity does not prove the excellence of the work, but the incomparability of strength shows the truth of divinity. As if he should say: In this is he known who brought forth true things, because the divinity which he asserted in himself he proved by incomparable works. Hence he says through himself: If I had not done among them the works which no other man did, they would not have sin (John 15:24). Now indeed those works themselves are to be discussed. Moses divided the sea (Exod. 14), Elijah the river (2 Kings 2); our Lord Jesus walked upon the sea (Matt. 14).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Quid ergo est elegantius in sicco profundi alveo viam transeunti populo exhibere, an ipsam maris faciem viam facere? Illi quippe, quia humanitatis deprimebantur pondere, in profundi solido viam qua pergerent requirebant; sed qui infirma humanae naturae in celsitudinem divinitatis assumpsisse cognoscitur, super aquas virtute propria ferebatur. Moyses de consortio sermonis Domini splendorem vultus obtinuit (Exod. xxxiv, 19), Josue orationibus solem fixit (Josue x, 12, 13); sed quia Deus est Jesus, coram discipulis in solis virtute resplenduit. In illius faciem filii Israel intendere non poterant, istius gloriam qui meruerunt cernere ceciderunt, ut aperte cognosceres quia divinum existeret quo humana transiret. Huic, in monte illis assistentibus, ab aeterno Patre dicitur: Hic est Filius meus dilectus, in quo mihi complacui, ipsum audite (Matth. XVII, 5, 6). Et idcirco etiam Helias, qui ne plueret coelum clausit, et ut plueret reseravit (III Reg. XVII, 1) in ejus comparatione quid est qui apertis coelis, Patrem exhibuit testem suae divinae generationis Non est ergo fortis utDominus, quia quidquid virtutis Moyses ostendere potuit, Dominus, non ipse fecit. Jesus autem omnia quæ mire gessit propria virtute exhibuit, quia Dominus etiam Moysi fuit. Non enim Moyses populo perdeserta gradienti, sed Dominus manna pluit (Exod. XVI, is, seq.).","english":"What then is more excellent: to provide a path for the people crossing through the dry bed of the deep, or to make a path of the very face of the sea? For they, because they were weighed down by the burden of humanity, sought a way in the solid depth by which they might journey; but he who is known to have taken up the weakness of human nature into the height of divinity was borne upon the waters by his own power. Moses obtained the splendor of his countenance from converse with the word of the Lord (Exod. 34:29); Joshua fixed the sun by his prayers (Josh. 10:12-13); but because Jesus is God, he shone before his disciples in the power of the sun. The children of Israel could not look upon that one's face; those who merited to behold this one's glory fell down, so that you might clearly recognize that what human weakness passed over was divine. To this one, as they stood on the mountain, it is said by the eternal Father: This is my beloved Son, in whom I am well pleased; hear him (Matt. 17:5-6). And therefore even Elijah, who shut up the heaven that it should not rain and opened it that it should rain (1 Kings 17:1), what is he in comparison with him who, with the heavens opened, presented the Father as witness of his divine generation? Therefore he is not strong as the Lord, because whatever power Moses could show, the Lord, not he himself, did. But Jesus displayed all the things he wondrously accomplished by his own power, because he was also the Lord of Moses. For it was not Moses but the Lord who rained manna upon the people walking through the deserts (Exod. 16:15 and following).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Non Moyses, sed Dominus in columna ignis per noctem, et nubis in die, populum praecessit (Ibid., xiv, 19).Non Moyses, sed verbum quod factum est ad eum, aquam de rupe produxit (Ibid. XVII, 6). Non Moyses, sed Dominus volatilia concupiscentibus exhibuit (Ibid. xvi, 17). Unde et Dominus Judaeos inpatrum fortitudinegloriantesreprimit,dicens: Non Moyes, sed Pater meus dedit vobis panem de cœlo (Joan. VI, 32). Hinc Psalmista non Moyseninaniter efferens, sed Dominum laudabiliter extollens, dicit: Fecit mirabilia in terra Ægypti, in campo Thaneos, interrupit mare, et perduxit eos, et statuit aquas quasi in utre. Eduxit eos in nube diei, et tota nocte in illuminatione ignis. Eduxit aquam de petra, et deduxit tanquam flumina aguas. Et mandavit nubibus desuper, et januas cæli aperuit, et pluit illis manna ad manducandum, et pluit super eos sicut pulverem carnes, et sicut arenam maris volatilia pennata (Psal. LXXVII, ii, leq.). Dominus autem Jesus fortis incomparabiliter non in aliena virtute apparuit, sed in sua. Unde et ex seipso potens, paralytico imperans, ait: Tibi dico, surge (Matth. IX, 6). Hinc etiam scriptum est: Quotquot tangebant eum, salvi fiebant a quocunque languore tenebantur (Marc. VI, 56). Et iterum: Virtus de illo exibat, et sanabat omn es (Luc. vi, 9).","english":"It was not Moses, but the Lord, who went before the people in a pillar of fire by night and of cloud by day. It was not Moses, but the word that was made to him, that brought water from the rock. It was not Moses, but the Lord, who provided birds for those who craved them. Hence the Lord also rebukes the Jews who boasted in the strength of their fathers, saying: Not Moses, but my Father gave you bread from heaven. Hence the Psalmist, not vainly exalting Moses but laudably extolling the Lord, says: He wrought wonders in the land of Egypt, in the field of Tanis; he divided the sea and led them through, and set the waters as in a wineskin. He led them out in a cloud by day, and all night in the light of fire. He brought water out of the rock, and led it forth like rivers of waters. And he commanded the clouds from above, and opened the doors of heaven, and rained manna upon them to eat, and rained flesh upon them like dust, and winged birds like the sand of the sea. But the Lord Jesus, mighty beyond comparison, appeared not in another's power but in his own. Hence, being powerful of himself, he commanded the paralytic, saying: I say to you, rise. Hence also it is written: As many as touched him were saved from whatever sickness held them. And again: Power went out from him, and healed all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Hoc namque insigne fortitudinis, nec Moyses, nec Helias habere potuit, ut, dum incomparabilia signainnotescerent, adventum unigeniti apertissime designarent. Recte ergo perpetuo silentio damnatur, cum subdilur: (Vers. 3.) Nolite multiplicare loqui sublimia. Recedant vetera de ore vestro.\n\nQuasi dicat: Dum incomparabiliter nova cernitis, gesta antiquorum reprehensibiliter effertis. Quasi enim umbra illa praecesserant. Sed nunc palam veri fideles haec Redemptoris nostri opera venerabiliter adorant, quia quod umbrabatur ibi occultatione sacramenti, in adventu Redemptoris patuit, exspectasse corpus revelandae veritatis. Ergo si ad nova referantur, vetera non sunt, quia in Spiritu sancto intellecta, vetustatem aliquam non recipiunt. De illo quippe renovante omnia spiritu, Psalmista precatur, dicens: Emitte Spiritum tuum et creabuntur, et renovabis faciem terræ (Psal. CIII, 30). Vetera ergo sunt, si Redemptoris operibus conferantur; sed cum ad confirmanda haec spiritaliter illa proferimus, eo spiritu quo haec intelligimus illa renovantur. Sancta ergo Ecclesia dum Judaeos de veterum narratione reprehendit, quid aliud quam eos acta Patrum spiritualia carnaliter intelligere designatur?","english":"For neither Moses nor Elijah could possess this mark of strength, so that, while incomparable signs became known, they most openly signified the coming of the Only-begotten. Rightly, therefore, is it condemned to perpetual silence, when it is added: (Ver. 3.) Do not multiply to speak lofty things. Let the old things depart from your mouth.\n\nAs if he were saying: While you behold incomparably new things, you set forth the deeds of the ancients reprehensibly. For those things had gone before as a shadow, so to speak. But now the faithful of the truth openly adore these works of our Redeemer venerably, because what was shadowed there in the concealment of the sacrament lay open in the coming of the Redeemer, that the body of truth to be revealed had been awaited. Therefore, if they are referred to new things, they are not old, because, understood in the Holy Spirit, they receive no oldness. For of that Spirit who renews all things, the Psalmist prays, saying: Send forth your Spirit and they shall be created, and you shall renew the face of the earth (Ps. 103:30). They are therefore old, if they are compared to the works of the Redeemer; but when we bring them forth spiritually to confirm these things, by the same Spirit by which we understand these things, those things are renewed. Therefore, when Holy Church reproves the Jews for the narration of old things, what else is she shown to mean than that they understand the spiritual deeds of the Fathers carnally?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Synagoga etenim contra sanctam Ecclesiam se tanto temerius erigit, quanto legis et prophetarum scientia superbius extollitur, quam suis patribus divinitus inspirat.am, sibi autem materialiter exhibitam didicit. Unde sequitur: Nolite multiplicare loqui sublimia, gloriantes. Et ut tumeredesinant,subjungit,dicens: Recedant veterade ore vestro. Jam quippe ei vetera sunt, quae, ut dixi, per renovantam spiritum non intelliguntur. Tale est igitur ac si dicat: Dignum est ub ab eorum narratione sileas, quorum novos et splendidos sensus ignoras. Quae nimirum etsi subtiliter intelligis, tumorem arrogantiae tibi praestare non debent, quia Deus scienliarum Dominus est. Redemptor quippe humani generis, quia summi Patris est Verbum, Dominus est utique omnium scientiarum. Alta quippe, et magna locutus est Isaias, magna locutus est Jeremias; sed profecto nihil dicerent, si hoc Verbum scientiarum Dominus non eis, antequam loquerentur, scientias indicaret. Unde et frequenter in libris ejusdem Isaiæ prophetae levitur: Verbum quod factum est ad Isaiam prophetam. Frequenter et in libro Jeremiae scribitur: Verbum quod factum est ad Jeremiam prophetam.Hoc Verbum scientiarum Dominum Joannes in altissimo summi Patris sinu aspiciens, ait: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. i, 1).","english":"For the synagogue lifts itself up against the holy Church all the more rashly, the more proudly it extols the knowledge of the law and the prophets, which it has learned was divinely inspired in its fathers, but was presented to itself only materially. Hence it follows: Do not multiply to speak lofty things, boasting. And so that they may cease from their rashness, he adds, saying: Let the old things depart from your mouth. For now those things are old to it, which, as I said, are not understood through the renewing Spirit. This is therefore as if he were saying: It is fitting that you be silent from the narration of those whose new and splendid meanings you do not know. And yet even if you understand these things subtly, they ought not to bestow upon you the swelling of arrogance, because God is the Lord of sciences. For the Redeemer of the human race, because he is the Word of the supreme Father, is indeed the Lord of all sciences. For Isaiah spoke lofty and great things, Jeremiah spoke great things; but assuredly they would say nothing, if this Word, the Lord of sciences, did not reveal the sciences to them before they spoke. Hence also it is frequently read in the books of the same prophet Isaiah: The Word that was made to Isaiah the prophet. Frequently also in the book of Jeremiah it is written: The Word that was made to Jeremiah the prophet. John, beholding this Word, the Lord of sciences, in the most high bosom of the supreme Father, says: In the beginning was the Word, and the Word was with God, and God was the Word (John 1:1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Hinc Paulus scientiarum Dominum Redemptorem nostrum insinuans, dicit: Quia in ipso habitat omnis plenitudo divinitatis corporali. ter (Col, II, 9). Dum ergo dicit: Recedant vetera de ore vestro, quia Deus scientiarum Dominus est, quid est aliud dicere, nisi Synagogæ aperta ratione monstrare, ut tanto sollicite tacere debeat, quanto non solum quod sint, sed etiam a quo sint eaquse dicitignorat? Quasi dicat: Illam scientiam, quam patrum tuorum fuisse astruis, tanto tibi dare arrogantiam non debait, quanto non ipsorum, sed unigeniti Filii Dei fuit, et ipsam eamdem scientiam non intelligis. Dicit ergo:: Recedant vetera de ore vestro. Ut Judaei nequaquam depravent quod intelligere recte non prsevalunt. Deus scientiarum, dicit, Dominus est, ut quod veraciter Dei esse comprabant, hominibus fallaciter non ascribant. Sed dum de verbisjactantiae Judaea reprehenditur, quia nullo timore compungitur, ei etiam de occultis perfidorum cordium motibus tormenta nuntatur. Nam sequitur: (Vers. 3) Et ipsi præparantur cogitationes.","english":"Hence Paul, intimating the Lord our Redeemer as the God of sciences, says: That in him dwelleth all the fullness of the Godhead corporally (Col. 2:9). Therefore, when he says: Let old things depart from your mouth, because God is the Lord of sciences, what else is this but to show the synagogue by open reasoning that it ought to keep silent all the more carefully the more it does not know not only that these things exist, but also by whom they exist? As if he were saying: That knowledge which you assert belonged to your fathers ought not to have given you so much arrogance, inasmuch as it was not theirs but the only-begotten Son of God's, and you do not understand that very knowledge. He says therefore: Let old things depart from your mouth, so that the Jews may in no way pervert what they cannot rightly understand. God, he says, is the Lord of sciences, so that what they prove truly to be God's they may not falsely ascribe to men. But while Judea is reproved for words of boasting, because it is pricked by no fear, torments are announced to it also concerning the hidden motions of the faithless hearts. For it follows: (Verse 3) And their thoughts are prepared.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Quasi dicat: Quem blasphemare non metuis, non solum linguae habebis judicem, sed et cordis. Unde et per Isaiam comminatur, dicens. Ego opera, et cogitationes eorum venio ut congregam (Isai. LXVI, 18) Hinc per Moysen Dominus comminans, ait: Nonne hæc condita sunt apud me, et signata in thesauris meis (Deut. XXXII, 34)? Et quia his verbis silentium Synagogae praecipitur, videamus jam sancta Ecclesia quibusfecundatis suæ laudibus in Annaevoceglorietur. Subdens namque ait: (Vers. 4.) Arcus fortium superatus est.\n\nQuiSDam est arcus fortium nisi fraudulenta sævitia Judæorum? Ex occulto quippe, quasi ex arcu Redemptori vulnus inflixerant, quem gentium manibus occidebant. Sed superatus est arcus fortium, quia qui eorum vulnere obiit, a mortuis resurrexit, in cælum ascendit, promissum Spiritum sanctum discipulis misit. Unde subditur: (Vers. 5.) Et infirmi accincti sunt robore.","english":"As if he were saying: Him whom you do not fear to blaspheme, you will have as judge not only of your tongue but also of your heart. Hence he also threatens through Isaiah, saying: I come to gather their works and their thoughts (Isa. 66:18). Hence the Lord, threatening through Moses, says: Are not these things stored up with me, and sealed in my treasuries (Deut. 32:34)? And because by these words silence is enjoined upon the Synagogue, let us now see with what fruitful praises holy Church glories in the voice of Anna. For adding, she says: (Verse 4.) The bow of the mighty is overcome.\n\nWhat is the bow of the mighty if not the deceitful savagery of the Jews? For from concealment, as if from a bow, they inflicted a wound upon the Redeemer, whom they killed by the hands of the Gentiles. But the bow of the mighty is overcome, because he who died from their wound rose from the dead, ascended into heaven, and sent the promised Holy Spirit to his disciples. Hence it is added: (Verse 5.) And the weak are girded with strength.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Appellatione quidem roboris, virtus ostenditur Spiritus sancti. Unde et eumdem Spiritum Dominus discipulis repromiltens, ait: Vos autem sedete in civitate, donec induamini virtute ex alto (Luc. XXIV, 49). Robur autem gratia sancti Spiritus recte dicitur, quam ut electi recipiunt, contra omnia adversa hujus saeculi fortes fiunt. Qui veroinfirmi hoc loco, nisi apostolo intelligendi sunt? Sed infirmi profecto, cum arcus fortium tenditur, non cum virtute ex alto vestiuntur. Nam in hora Dominicae comprehensionis scriptum de eis est, quia,relicto Domino, omnes fugerunt (Matth. XXVI, 56). An non valde infirmus tunc Petrus erat, cum interrogantis ancillulae vocem timuit, et Redemptorem negavit (Ibid., LXIII, 74)? Jam quippe superatus erat arcus forlium, annihilata saevitia Judaeorum, quia Redemptor morte victa surrexerat; et tamen adhuc infirmi apostoli superatos fortes, clausis januis, metuebant (Joan. xx, 19). Sed ubi eos robur induit libet intueri quam fortes fecit. Repentino quippe sonitu super eos Spiritus sanctus venit, et eorum infirmitatem in mirae charitatis virtutem permutavit (Act. II, 22, seq.). Coeperunt enim Christum jam robore induti praedicare, qui persecutorum minas non erubescebant delitescendo fugere, et qui mulierum verba timuerant, auctoritatem principium libertate frangebant.","english":"By the term \"strength,\" indeed, the power of the Holy Spirit is shown. Hence the Lord also, promising that same Spirit to his disciples, says: But sit in the city until you are clothed with power from on high (Luke 24:49). But \"strength\" is rightly said of the grace of the Holy Spirit, which, when the elect receive it, they become strong against all the adversities of this world. But who are the \"infirm\" in this place, if not the apostles? Infirm indeed, when the bow of the strong is bent, they are not clothed with power from on high. For in the hour of the Lord's arrest it is written of them that, having left the Lord, they all fled (Matthew 26:56). Was not Peter then exceedingly infirm, when he feared the voice of a questioning maidservant and denied the Redeemer (Matthew 26:74)? The bow of the strong had already been overcome, the savagery of the Jews annihilated, because the Redeemer had risen, having conquered death; and yet the still-infirm apostles, with doors closed, feared the strong who had been overcome (John 20:19). But when strength clothed them, it is fitting to behold how strong it made them. For with a sudden sound the Holy Spirit came upon them, and changed their infirmity into the power of wondrous charity (Acts 2:2 ff.). For those who had not blushed to flee by hiding from the threats of persecutors, and who had feared the words of women, now clothed with strength began to preach Christ, and with freedom broke the authority of princes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Vicit robur formidinem, errores, minas, et caedes superavit; et quos superveniendo induit, in coelesti militia mirabilis audaciae insignibus illustravit, ut inter flagella, caedes et opprobria non metuerent 48, sed exsultarent. Scriptum quippe de eis hoc jam robore indutis est: Ibant apostoli gaudentes a conspectu concilii, quoniam digni habiti sunt pro nomineJesu contumeliam pati (Act. v, 41.) Hinc jam praedicantes, dicunt: Omne gaudium existimate, fratres, cum in tentationes varias incideritis (Jac. I, 2). Bene ergo dicitur: Arcus fortium superatus est, et infirmi accincti sunt robore. Quia prius a mortuis resurrexit, et sic ad coelum Redemptor abiit, et Spiritum sanctum discipulis misit. Prius namque superandus erat arcus fortium, et post infirmi robore accingendi. Unde et scriptum est: Nondum erat spiritus datus, quia Jesus nondum fuerat glorificatus (Joan. VII, 39).","english":"The strength conquered fear; it overcame errors, threats, and slaughters; and those whom it clothed by coming upon them, it made illustrious in the heavenly militia with the insignia of wondrous boldness, so that amid scourges, slaughters, and reproaches they did not fear, but exulted. For it is written of those already clothed with this strength: The apostles went from the presence of the council rejoicing, because they had been counted worthy to suffer contumely for the name of Jesus (Acts 5:41). Hence now, as they preach, they say: Count it all joy, brothers, when you fall into various temptations (James 1:2). Well, then, is it said: The bow of the strong has been overcome, and the weak have been girded with strength. Because the Redeemer first rose from the dead, and so went to heaven, and sent the Holy Spirit to his disciples. For first the bow of the strong had to be overcome, and afterward the weak had to be girded with strength. Hence also it is written: The Spirit was not yet given, because Jesus had not yet been glorified (John 7:39).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Quo in loco notandum est quia hoc contra Judaeam dicitur quae miracula Redemptoris tanto superbius despicit, quanto inter supplicia mortuum recognoscit. Dicit ergo: Arcus fortium superatus est, et infirmi accincti sunt robore. Quasi mortem Redemptoris calumnianti Synagogæ respondeat, dicens: Noli despicere quod mori potuit, sed mirare potius quia mortuus resurrexit, et gentis tuae saevitiem reviviscendo superavit. Et quia hoc de praeterito ostendit, non solum denuntiando ei loquitur, sed insultando. Quasi enim inaniter insultanti improperet, dicens: Quid vobis protuit occidisse quem mortis laqueus non potuit tenere? Vos occidistis, ne post eum totus mundus iret; sed idcirco post eum totus mundus vadit, quia verum se Dei Filium probavit, dum monendo humanum genus redimeret, et dum resurgendo viventem se monstraret,et ad coelum conscenderet, et spiritum sanctum promissum discipulis destinaret. Et quia pro incredulitatis suae merito Synagoga a participatione promissæ gratiae repulsa est, id ipsum sancta Ecclesia improperens ei, subdens, ait: (Vers5.) Repleti prius, pro panibus se locaverunt, et famelici saturati sunt.","english":"In this passage it must be noted that this is said against Judaea, which despises the miracles of the Redeemer all the more proudly, the more it recognizes him as dead amid his punishments. It says therefore: The bow of the mighty has been overcome, and the weak have been girded with strength. As if it were answering the Synagogue that slanders the death of the Redeemer, saying: Do not despise what was able to die, but rather marvel that the dead one rose again, and by reviving overcame the savagery of your people. And because it shows this concerning the past, it speaks to her not only by denouncing but also by insulting. For as if it were reproaching her who insults in vain, it says: What did it profit you to have killed him whom the snare of death could not hold? You killed him so that the whole world would not go after him; but for this reason the whole world goes after him, because he proved himself the true Son of God, in that by teaching he redeemed the human race, and in that by rising he showed himself living, and ascended to heaven, and sent to his disciples the Holy Spirit as promised. And because by the merit of her unbelief the Synagogue has been driven away from participation in the promised grace, holy Church, reproaching her for this very thing, adds and says: (Verse 5.) Those who were formerly filled have hired themselves out for bread, and the hungry have been satisfied.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Qui fuerunt prius repleti, nisi qui cognitionem Dei, antequam cæteri populi, habuerunt? Qui eraro jepleti prius intelligendi sunt alii quam Judæi, quiin fide conditoris fere ab ipso fuerunt principio mundi eruditi? Ipsi quidem pro panibus se locaverunt Quid enim panes hoc loco significant, nisi mysteria divinae Incarnationis? Locus autem inveniendorum panum sacra est Scriptura. Unde et panis, qui de coelo descendit, ad inveniendum se ignorantibus dicit: Scrutamini Scripturas, quia ipsæ sunt quæ testimonium perhibent de me (Joan. v, 39). Pro panibus ergo se locaverunt, quia omnes Scripturas acceperant, ut in eis sacramenta divinæ Incarnationis invenire debuissent: sed cum panis venit. Synagoga, quae se pro pane locaverat, locum reliquit, in quo invenire panem debuit quem quaesivit. Scripturas quidem, ut dixi, ad cognoscendumRedemptorem habuit, sed qui secundum Scripturas venerat, venentiem confutavit. Famelici ergo saturati sunt, quia crediderunt de gentibus, dum mysteria divinae Incarnationis veneranter accipiunt, coelestem cibum habent ad internæ delectationis usum. Famelici quidem dicti sunt, quia ante adventum Redemptoris, infidelitatis fame projecti, spiritualis refectionis cibum nullum habuerunt. Vel certe famelici dicuntur, quia spiritualis cibi dulcedinem cum magna aviditate suscipiunt.","english":"Who were previously filled, if not those who had knowledge of God before the other peoples? Who should be understood as filled first other than the Jews, who were instructed in faith in the Creator almost from the very beginning of the world? They indeed hired themselves out for bread. For what do breads signify in this place, if not the mysteries of the divine Incarnation? But the place where breads are to be found is the sacred Scripture. Hence also the bread that came down from heaven says to those ignorant of him, so that he may be found: Search the Scriptures, because they are they which testify of me (John 5:39). For breads, therefore, they hired themselves out, because they had received all the Scriptures, so that in them they ought to have found the sacraments of the divine Incarnation; but when the bread came, the Synagogue, which had hired itself out for bread, abandoned the place in which it ought to have found the bread it sought. It had the Scriptures, indeed, as I said, for knowing the Redeemer, but it confuted the one who had come according to the Scriptures. The hungry, therefore, were satisfied, because some from the Gentiles believed, while they reverently receive the mysteries of the divine Incarnation, they have heavenly food for the use of inner delight. They are indeed called hungry because, before the advent of the Redeemer, cast out by the famine of unbelief, they had no food of spiritual refreshment. Or certainly they are called hungry because they receive the sweetness of spiritual food with great eagerness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Repleti vero, qui se pro pane locaverunt, audiant quem exspectabant: Ego sum panis vivus, qui de cœlo descendi (Joan. VI, 83, 41, seq.). Sed quia non meretbantur agnoscere, respondebant: Nonne hic est filius Joseph? quomodo dicit,quia de cœlo descendi (Luc.IV, 22; lonn. VI, 42)? Ipse autem, qui omnia noverat ad delectationis suae recubitum famelicos venturo prophetabatdicens: A men dico vobis quia ab Oriente et Occidente venient, et recumbent cum Abraham, Isaac et Jacob in regno caelorum, filii autem regni projicientur in tenebras exteriores (Matth. VIII, i 2). Repleti ergo se locaverunt pro panibus, sed famelici staturantur, quia Synagogae filii in Scripturis sanctis pastum fidei de futura Incarnatione Redemptoris habuerunt; sed nunc,projectis illis, dum gentiles in eum veracitercredunt, divinitatis et humanitatis ejus sacramenta in delectationis intimaerefectione suscipiunt.","english":"But those who were filled, who hired themselves out for bread, let them hear the one whom they were awaiting: I am the living bread that came down from heaven. But because they did not deserve to recognize him, they answered: Is not this the son of Joseph? How does he say, \"I came down from heaven\"? But he himself, who knew all things, foretold to the hungry ones reclining at the banquet of his delight, saying: Amen I say to you, that many will come from the East and the West, and will recline with Abraham, Isaac, and Jacob in the kingdom of heaven, but the children of the kingdom will be cast out into the outer darkness. Therefore the filled ones hired themselves out for loaves, but the hungry ones were satisfied, because the children of the Synagogue had in the Holy Scriptures the pasture of faith concerning the future Incarnation of the Redeemer; but now, when those have been cast out, while the Gentiles truly believe in him, they receive the sacraments of his divinity and humanity in the innermost refreshment of delight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"Quia vero per egregium Doctorem dicitur: Omnes eamdem escam manducaverunt, et omnes eumdem spiritalem potum biberunt (bibebant de spiritali consequente eos petra, petra autem erat Christus) (/ Cor. x, 3,4), potest rationabiliter colligi quia illi manducaverunt, et non sunt saturati, isti manducaverunt,et saturati sunt. Quod nimirum contra Synagogam a sancta Ecclesia recte dicitur, ut ii qui sunt sub gratia mira celsitudine praeeminere sub lege positisdesignentur. Quid enim illis fuit se pro panibus locare, nisi sacramenta venturi Redemptoris in Scriptura sacra perquirere? Quorum profecto nusquisque manducavit, et salutatus non est, quia futuram summi unigeni ti Incarnationem credidit, sed praesentem non vidit. Manducare quidem ei fuit, divinam Incarnationem in mentis desiderio dulciter retinere, et non saturari ei fuit desideratam ejus praesentiam non videre. Sed infirmi, qui robore accingendi erant, saturitatis suae praeconia ab eo quo saturabantur pane audiebant; Becati oculi qui vident quas vos videtis. Amen dico vobis quia multi reges et prophetæ voluerunt videre quæ vos videtis, et non viderunt, et audire quæ vos auditis, et nonaudierunt (Matth. XIII, 16,17). Qui enim videre volebant, jam intimae delectationispanem per desiderium manducabant; sed quia videre non poterant, habebant gaudium desiderii, sed non habebant per fruitionem saturitatis.","english":"But because it is said through the excellent Teacher: All ate the same spiritual food, and all drank the same spiritual drink (and they drank from the spiritual rock that followed them, and the rock was Christ), it can reasonably be gathered that those ate and were not satisfied, while these ate and were satisfied. And this is rightly said in contrast to the Synagogue, on the part of the holy Church, so that those who are under grace are shown to stand out by a wondrous height above those placed under the law. For what was it for them to hire themselves out for bread, if not to search the sacred Scripture for the sacraments of the Redeemer who was to come? And indeed each one of them ate and was not satisfied, because he believed in the future Incarnation of the highest only-begotten Son, but did not see it present. To eat was for him to hold the divine Incarnation sweetly in the desire of his mind, and not to be satisfied was for him not to see the presence he desired. But the weak, who were to be girded with strength, heard the proclamation of their satisfaction from the bread by which they were satisfied: Blessed are the eyes that see what you see. Amen I say to you that many kings and prophets desired to see what you see, and did not see it, and to hear what you hear, and did not hear it. For those who wished to see were already eating the bread of intimate delight through desire; but because they could not see, they had the joy of desire, but they did not have the satisfaction of enjoyment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Nam etsi Scriptura dicat: Quiapanem omnem suavitatem habentem et omnem dulcedinem, Deus eis dedit (Sap.xvl, 20), sic dicitur ab eis accipi, sicut nosci, sicut, per fidem notus ab eis, per charitatis desiderium poterat concupisci. Synagogse igitur in primis patribusglorianti, ii accincti robore praeferuntur, ut dum novum culmen electorum conspicitur praecelsum, nequaquam inaniler ultra glorietur. Et quia a discubitu sanctae Ecclesiae cibus vitae nunquam tollitur, tam futura quam praeterita insinuans, ait: (Vers. 6.) Donec sterilis peperit plurimos, etqua multos habebat filios infirmata est.\n\nQuæ est sterilis, nisi sancta Ecclesia, ut supra latius in Annae typo jam diximus? Quid est ergo famelicos saturari, donec slerilis pariat, nisi usque in mundi finem panem vitae possidere? Quod et ipse repromittit, dicens: Ecce ego vobiscum sumusque in consummationem saeculi (Matth XXVIII, 20). Non enim sunt nisi famelici quos sancta Ecclesia parit. Ergo donec parit, famelici saturantur, quia usque in mundi finem Deo filios generat, qui dum venisse in carne Redemptorem credunt, panemvitae, quem desiderant, comedunt, et plenitudino replentur. Sed donec sterilis plurimos parit, ea quae multos habebat filios infirmatur. Infirmari Synagogae est institutione legis veteris parere non posse. Quae enim fidem viri prioris perdidit, diabolo jam et non Deo parit.","english":"For even if Scripture says, \"God gave them bread having all sweetness and all pleasantness\" (Wisdom 16:20), it is said to be received by them in the same way as it is known—in the same way, that is, as it could be desired by them through the longing of charity, being known to them through faith. Therefore, to the synagogue glorying in the first fathers, these men girded with strength are preferred, so that when the new and exalted height of the elect is seen, it may no longer glory in vain. And because from the reclining of the holy Church the food of life is never taken away, indicating both things future and things past, he says: (Verse 6.) \"Until the barren has borne many, and she who had many sons has become weak.\"\n\nWho is the barren one, if not the holy Church, as we have already said more fully above in the type of Anna? What is it, then, for the hungry to be satisfied until the barren bears, if not to possess the bread of life even to the end of the world? Which he himself also promises, saying: \"Behold, I am with you even to the consummation of the world\" (Matthew 28:20). For those whom the holy Church bears are none other than the hungry. Therefore, until she bears, the hungry are satisfied, because she generates sons to God even to the end of the world, who, when they believe that the Redeemer has come in the flesh, eat the bread of life which they desire, and are filled with fullness. But while the barren bears many, she who had many sons is weakened. To be weakened is for the synagogue to be unable to bear by the institution of the old law. For she who has lost the faith of her former husband now bears to the devil and not to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Bene autem dicitur: Quae multos habebat filios, quia dum in veritate Scripturarum subjectum sibi populum antiquitus erudiret venturi Redemptoris adventum concupiscere, de complexu coelestis sponsi filios pariebat. Nunc autem quae habebat filios infirmata est, et filios non habet. Scripturas quidem suis auditoribus exhibet, sed quia Redemptorem negat, Deo filios nunquam generat. Infirmari ergo dicitur, cui spiritualis fecunditas negatur. Et quia tam Synagogae repulsio quam electio gentilitatis incomprehensibili Dei judicio facta est, sequitur: (Vers. 6-8.) Dominus mortificat, et vivificat, deducit ad inferos, et reducit; Dominus pauperem facit, et ditat; humiliat et sublevat. Suscitat de pulvere egenum, et de stercore erigit pauperem, ut sedeat cum principibus, et solium gloriæ teneat.\n\ni?. Quasi obstupescenti alicui de tam electæ gentis repulsione respondeat, dicens: Quid in his rationem quaeris, quae summa ratio incomprehensibiliter facit? Quod etiam genus quaerendi doctor egregius reprehendens, ait: Homo, tuquis es, qui respondeas Deo? Nunquid dicit figmentum fac ori suo: Quid me fecisti sic? Aut non habet potestatem figulus ex eodem luto aliud quidem vas facere in honorem, aliud vero in contumeliam (Rom. ix, 20, 21)!","english":"But it is well said: She who had many sons, because while in the truth of the Scriptures she instructed the people subject to her in ancient times to desire the coming of the future Redeemer, she bore sons from the embrace of the heavenly bridegroom. But now she who had sons has been weakened, and has no sons. She indeed presents the Scriptures to her hearers, but because she denies the Redeemer, she never generates sons for God. She is therefore said to be weakened, to whom spiritual fecundity is denied. And because both the rejection of the Synagogue and the election of the Gentiles were made by the incomprehensible judgment of God, it follows: (Vers. 6-8.) The Lord kills and makes alive, leads down to hell and brings back; the Lord makes poor and makes rich; he humbles and exalts. He raises the needy from the dust, and lifts the poor from the dung, that he may sit with princes and hold the throne of glory.\n\nAs if responding to someone astonished at the rejection of so chosen a people, he says: Why do you seek a reason in these things which the highest reason accomplishes incomprehensibly? The excellent teacher also reproves this very kind of questioning, saying: O man, who are you to answer back to God? Does the thing formed say to its maker: Why have you made me thus? Or does the potter not have power from the same clay to make one vessel indeed for honor, but another for dishonor (Rom. 9:20-21)!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Tale estergo ac si dicat: Quia omnium Dominus recte cognoscitur, opus illius, et in Judææ abjectione, et in gentium electione, venerandum et non discutiendum esse sentiamus. Morlificat quidem Dominus, quia incomprehensibili judicio quondam electum Judæorum populum a cognitione veritatisseparat, et in perpetuum damnat. Vivificat, quia gentilitatem ad agnitionem sui unigeniti temporaliter per fidem recipit, et ad ejus contemplandam gloriam aeternaliter perducit. Ad inferos ducit, quia districto ejus judicio ultrix gelienna eos puniendos in perpetuum recipit qui per culpam perfidiae a veneratione se dividunt Redemptoris. Reducit ab inferis, quia gentilem populum ad filii sui fidem devote accedentem suscipit, cui, velut altus abyssi carcer, exstitit immensa obscuritas erroris. Pauperem facit et ditat, quia et repulsam Judæam spiriLalibus virtutibus spoliat, et electam gentilitatem, tam pretio fidei quam honorum operum fulgoribus exornat. Qui etiam humiliare et sublimare dicitur Etenim Syoagoga,a Redemptore recedendo, sublimitatis suae alta deposuit, et sancta Ecclesia, Redemptorem venerando, ab imo infidelitatis, ubi projecta jacuerat, in altitudinem rectae fidei et Ghristianae potestatis celsitudinem surrexit. Quia ergo Dei Filium Judaea contempsit, gentilitas promeruit, recte et illa humiliata, et ista creditur exaltata. Sequitur: Suscitan.","english":"This is therefore as if he were saying: Because the Lord of all is rightly recognized, let us perceive that His work, both in the rejection of Judea and in the election of the Gentiles, is to be venerated and not scrutinized. The Lord indeed puts to death, because by His incomprehensible judgment He separates the once-chosen people of the Jews from the knowledge of the truth and condemns them forever. He gives life, because He receives the Gentile world into the knowledge of His only-begotten Son through faith in time, and leads it eternally to contemplate His glory. He leads down to the underworld, because by His strict judgment He receives those who through the guilt of faithlessness separate themselves from the veneration of the Redeemer to be punished forever in avenging Gehenna. He brings back from the underworld, because He receives the Gentile people devoutly approaching the faith of His Son, for whom the immense darkness of error stood as a deep prison of the abyss. He makes poor and enriches, because He both strips rejected Judea of spiritual virtues and adorns the chosen Gentile world with the price of faith and the splendors of good works. He is also said to humble and to exalt. For the Synagogue, by withdrawing from the Redeemer, laid down the heights of its own sublimity, and the holy Church, by venerating the Redeemer, rose from the depths of infidelity, where it had lain cast down, to the height of right faith and the loftiness of Christian power. Therefore, because Judea despised the Son of God and the Gentile world merited Him, rightly is the one humbled and the other believed to be exalted. It follows: He raises up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"de pulvere egenum, et de stercore erigens pauperem, ut ledeat cum principibus, et solium gloriæ teneat.\n\nEgenus et pauper gentilis populus intelligitur, qui de pulveresuscitatus et de stercore erectus dicitur, quia cum recipitur in fidem Redemptoris, et ei minima et graviora peccata remittuntur. Quia enim facile pulvis excutitur, et quem stercora inquinant horribiliter fcedant, pulvis leviora, stercus graviora peccata significat. Bene etiam de pulvere suscitatus egenus dicitur, et de stercore pauper erectus. In illis siquidem dormiebat,a quibus levi tactu gratiae suscitari poterat. In illis vero jacebal, quia, lapsus in gravioribus, manu magni auxilii indigebat. Sed jam egenus qui de pulvere suscitatur, et is qui de stercore pauper erigitur, audiamus quo culmine praeferatur.\n\nUt sedeat cum principibus, et solium gloriæ teneat. Qui vero principes hoc in loco nisi sancti apostoli designantur? De quibus nimirum principibus Deo per Psalmistam dicitur: Constitues eo. principe, super omnem terram, memores erunt nominis tui, Domine (Psal. XLIV, 17,48). Quid est quod pauper cum principibus sedet, nisi quia ordo praedicatorum, de gentibus electus, in sancta Ecclesia culmen apostolicae auctoritatis obtinet Cum principibus quippe sedet, quia de throno coelestis magisterii doctrinam salutis exhibeL Et solium gloriæ tenet, quia bonae farao odorem spargit, quibus dignitate praeeminet.","english":"raising the needy man from the dust, and lifting the poor man from the dung, that he may sit with princes and hold the throne of glory.\n\nThe needy and poor man is understood as the Gentile people, who is said to be raised from the dust and lifted from the dung, because when he is received into faith in the Redeemer, both his least and his graver sins are forgiven him. For since dust is easily shaken off, and what dung defiles horribly fouls, dust signifies lighter sins, dung graver ones. Rightly also is the needy man said to be raised from the dust, and the poor man lifted from the dung. For he was sleeping in those whom a light touch of grace could rouse; but he was lying in those who, having fallen into graver sins, needed the hand of great aid. But now let us hear to what height the needy man who is raised from the dust, and the poor man who is lifted from the dung, is preferred.\n\nThat he may sit with princes, and hold the throne of glory. But who are the princes in this place, if not the holy apostles? Of these princes it is surely said to God through the Psalmist: You shall appoint them princes over all the earth; they shall remember your name, O Lord. What is it that the poor man sits with princes, if not that the order of preachers, chosen from the Gentiles, obtains in the holy Church the height of apostolic authority? With princes indeed he sits, because from the throne of heavenly teaching he displays the doctrine of salvation. And he holds the throne of glory, because he spreads the odor of good fame to those whom he surpasses in dignity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Vel certe solium gloriae tenet, et cum princibus sedet, quia et sublimitatis honore radiat, et miraculis coruscat. Sed qui tam sublimi dignitate sustollitur, qualiter uti ea debeat indicat, cum subjungit: (Vers. 8.) Domini enim sunt cardines terrae, et posuit super eos orbem.\n\nCardines terrae sunt extrema terrae. Nomine autem cardinum ipsos praedicatores electos de gentibus voluit designari. Extrema quidem terrae dicuntur, quia de viii quodammodo et abjecta gentilitate producuntur. Qui profecto cardines Domini esse dicuntur pro mortiticatione propriæ voluntatis. Domini quidem sunt, quia non sua quærunt, sed quae Jesu Christi. Sed domum Domini esse dicuntur, singularis quaedam in eis sanctitas designatur. Qui vero Domini sunt, videant quia super eos orbis ponitur, non sub cis. Quid enim orbis nomine nisi sanctæ Ecclesiae subjecta designatur plenitudo fidelium? Super cardines quidem terrae Deus orbem posuit, quia praedicatores ad hoc sanctae Ecclesiae præponuntur, ut eorum infirmitatem relevent, et debiles quoque ad coelestem patriam, velut superimpositum onus portent. Non igitur se semper praelatos debent aspicere, sed quandoque subjectos, ut disciplina cohibe dis vitiis praesint, sed æstimatione et obedientia ministerii saepe subsint eis quibus praeeminent cura praelationis. Et quia magna sunt onera quae praedicatores sustinent, 8ubdit atque ait: (Vers.","english":"Or certainly he holds the throne of glory, and sits with princes, because he both shines with the honor of sublimity and gleams with miracles. But how he who is raised up to such high dignity ought to use it, he indicates when he adds: (Verse 8.) For the pillars of the earth are the Lord's, and he has set the world upon them.\n\nThe pillars of the earth are the farthest parts of the earth. But by the name of pillars he wished the chosen preachers from the nations to be designated. They are indeed called the farthest parts of the earth, because they are produced, as it were, from the lowest and abject gentility. And these same are said to be the Lord's pillars because of the mortification of their own will. They are indeed the Lord's, because they do not seek their own things, but the things of Jesus Christ. But in that they are said to be the house of the Lord, a certain singular holiness in them is designated. But those who are the Lord's should see that the world is placed upon them, not under them. For what is designated by the name of the world except the full multitude of the faithful subject to holy Church? God indeed set the world upon the pillars of the earth, because preachers are set over holy Church for this purpose, that they may relieve her weakness, and bear the weak also to the heavenly fatherland as a burden placed upon them. Therefore they ought not always to look upon themselves as prelates, but sometimes as subjects, so that by discipline they may preside over vices to be restrained, yet by esteem and obedience of ministry they may often be subject to those whom they surpass by the care of prelacy. And because the burdens which preachers sustain are great, he adds and says: (Verse","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"9.) Pedes sanctorum suorum servabit.\n\nQuasi dicat: Inter onera tam immensa corruerent, si eorum pedes Dominus non servaret. Pedes quidem sanctorum suorum sunt affectus mentium. Qui profecto a Domino servantur, quia ab ipsis gratia miraedevotionis infunditur, qua onus tantum gratanter ferunt. Servare quidem pedes sanctorum Dominus dicitur, quia tanti ponderis molem fugerent, si hoc intolera-. biliter grave, non eis infusadesupercbaritaslevigaret. Possunt etiam et status fortitudinis pedum appellatione signari Pedes vero sanctorum suorum Dominus servat, quando eos mira fortitudine roborat, ut inter tam immensa onera nequaquam cadant.Et quia non pedem, sed pedes servare dicitur, quid in utroque pede sanctorum intelligimus, nisi fortitudinem et humilitatem? Ne enim ruamus, in utroque pede consistimus. Quicunque enim tidelibus gregibus praesunt, in via, qua ab supernam patriam tendunt, modo prospera, modo adversa inveniunt. Ipsa enim prospera, quia elationem menti excitant, eam ad casum valde impugnant; verumtamem ne electa mons cadat, hinc subsistere nititur pede fortitudinis, inde consistit pede humilitatis. Firmum quippe statum inter utramque tentationem retineret, si tam solida humilitate consisteret, ut nulla hanc prosperitas elevaret, adversitas nulla dejiceret.","english":"9.) He will keep the feet of his saints.\n\nAs if he were saying: They would collapse under such immense burdens, if the Lord did not keep their feet. Indeed, the feet of his saints are the affections of their minds. These are truly kept by the Lord, because from him the grace of wondrous devotion is poured in, by which they bear so great a burden gladly. The Lord is said to keep the feet of his saints, because they would flee from the mass of such great weight, if that supervening grace did not lighten for them what is intolerably heavy. The standing of fortitude can also be signified by the name of feet. But the Lord keeps the feet of his saints, when he strengthens them with wondrous fortitude, so that amid such immense burdens they by no means fall. And because he is said to keep not a foot but feet, what do we understand in each foot of the saints, except fortitude and humility? For lest we fall, we stand on each foot. For whoever preside over the faithful flocks, on the way by which they tend toward the heavenly fatherland, find now prosperity, now adversity. For prosperity itself, because it stirs up elation in the mind, greatly assails it toward a fall; yet lest the elect mind fall, on this side it strives to stand by the foot of fortitude, on that side it stands firm by the foot of humility. Indeed it would retain a firm state amid both temptations, if it stood with humility so solid that no prosperity would lift it up, no adversity cast it down.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Quid est ergo quod dicitur: Pedes sanctorum suorum servabit, nisi quia debilis est omnis virtus hominis sine auxilio conditoris? Infirma quippe humilitas nostra, dum prosperitatis favore mulceturJ ab ineptae laetitiae impulsu prostemitur. Infirma fortitudo nostra, dum adversitate impiogitur, leviter superatur. Sed tristibus elidimur, laetis enervamus, cum nos nobis omnipotens Deus deserit, non cum auxilium suae protectionis impendit. Dicit ergo:Pedes sanctorum suorum servabit, quia omnipoteos Deus infirmitatem nostram in ferendis subditorum nostrorum oneribus adjuvat, ut nos nec adversa atterant, nec laeta seducant. Tunc quidem a Domino pedes nostri servantur, cum, divino auxilio roborati, obviantia mundi laeta contemnimus, adversa nulla formidamus, cum stabili patientia gratanter mala ferimus et inconcussa humilitate sublimem animum a vana delectatione refrenamus.","english":"What then is meant by the statement, He will keep the feet of his saints, if not that all human strength is weak without the help of its Creator? For our humility is weak: when it is soothed by the favor of prosperity, it is cast down by the impulse of foolish gladness. Our fortitude is weak: when it is struck by adversity, it is easily overcome. But we are crushed by sorrows and enervated by joys when almighty God abandons us to ourselves, not when he bestows the aid of his protection. He says therefore: He will keep the feet of his saints, because almighty God helps our weakness in bearing the burdens of those subject to us, so that neither adversities may wear us down nor prosperities seduce us. Indeed, our feet are then kept by the Lord when, strengthened by divine aid, we despise the prosperities of the world that meet us, fear no adversities, gladly bear evils with steadfast patience, and with unshaken humility restrain a lofty spirit from vain delight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Possunt autem pedes sanctorum fides et amor Redemptoris intelligi. Quibus profecto pedibus gradiuntur, cum eum quem per fidem fideles credunt amore consequuntur. Hos profecto pedes servari sibi a Domino postulabat, qui precabatur, dicens Super excelsa statue me, ut vincam in claritate ipsius (Habac. in, i9). Super excelsa statuitur, cui Redemptoris divinilas revelatur. Et in claritate ejus vincit, quia dum ejus claritatis radiis illustratur, cuncta maligni spiritus testamenta destruuntur. Statutos quidem in monte pedes tenet, qui veritatis contemplatione arduus est, et ejus quem credit summi Patris unigenitum amore succensus. Super excelsa quidem Petrus statutus erat, qui cum Domino confiteretur, dicens: Tu es Christus Filius Dei vivi, protinus audivit: Beatus es, Simon Barjona, quia caro et sanguis non revelavit tibi, sed Pater meus, qui est in cœlis (Matth. xvi, 16,17). Fundatus enim fide, accensus charitate, cum quem amabat etiam praedicabat. Bene ergo de reprobis subjunctum est: (Vers. 9.) Et impii in tenebris conticescent.","english":"But the feet of the saints can be understood as faith and love of the Redeemer. By these feet, surely, they walk when they follow in love the one whom the faithful believe in through faith. These feet, certainly, he was asking the Lord to keep for him, who prayed, saying, Set me upon the high places, that I may conquer in his brightness (Habakkuk 3:19). He is set upon the high places to whom the divinity of the Redeemer is revealed. And he conquers in his brightness, because while he is illuminated by the rays of his brightness, all the testimonies of the malignant spirit are destroyed. He holds his feet set on the mountain—which is steep through the contemplation of truth—and inflamed with love of the only-begotten of the Most High Father whom he believes. Peter, indeed, was set upon the high places, who when he confessed the Lord, saying, You are the Christ, the Son of the living God, immediately heard, Blessed are you, Simon Barjona, because flesh and blood has not revealed it to you, but my Father who is in heaven (Matthew 16:16-17). For being founded in faith and inflamed with charity, he even proclaimed the one whom he loved. Well, therefore, is it added concerning the reprobate: (Verse 9.) And the ungodly shall fall silent in darkness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Qui enim impii hoc in loco, nisi Judæi intelliguntur, qui a pietate verae fidei sunt extranei, et Redemptoris morte cruenti? De quibus recte dicitur: In tenebris conticescent, quia sancti super excelsa statuti Redemptorem mundi, quem in divinae majestaiis claritate conspiciunt, aeternis laudibus confitentur. in tenebris ergo tacent impii, quia Judæi ideo Redemptorem non praedicant, quod ineffabilis eos illa claritas divinitatis non illustrat. Scriptum quippe est: Tol latur impius, ne videat gloriam Domini (Isai. xxvi 10). Ilis quippe tenebris damnatos eos inluens, Joannes ait: Lux in tenebris lucet, et tenebræ eam non comprehenderunt (Joan. i, 5). Hinc David non optans, sed prophetans, dicit: Obscurentur oculi eorum,ne videant, et deorsum eorum semperincurva (Ps. LXVIII, 24). In tenebris ergo tacent impii, quia etsi Judæi divinae Scripturae verba in Dei laudibus proferunt, dum Filium negant, Deo Patri nulla vocum obsequia conseerant. Deo enim silet, qui, I'atrem laudans, Unigeniti laudem tacet. Sed quem crucitixum despiciunt, quando judex venerit expavescent. Unde etiam subditur: (Vers. 9, 10.) Quia non in fortitudine sua roborabitur vir, Dominum formidabunt adversarii ejus.","english":"For who are understood as the impious in this place, if not the Jews, who are strangers to the piety of the true faith, and stained with the blood of the Redeemer? Of them it is rightly said: They shall be silent in darkness, because the saints, set on high, confess with eternal praises the Redeemer of the world, whom they behold in the brightness of the divine majesty. In darkness, therefore, the impious are silent, because the Jews do not proclaim the Redeemer for this reason, that that ineffable brightness of the Godhead does not enlighten them. For it is written: Let the impious be taken away, lest he see the glory of the Lord (Isaiah 26:10). For John, shedding light on them as condemned in these darknesses, says: The light shines in the darkness, and the darkness did not comprehend it (John 1:5). Hence David says, not wishing but prophesying: Let their eyes be darkened, that they may not see, and let their back be always bowed down (Psalm 68:24). In darkness, therefore, the impious are silent, because even if the Jews bring forth the words of divine Scripture in the praises of God, while they deny the Son, they render no obedience of voices to God the Father. For he is silent to God, who, praising the Father, is silent about the praise of the Only-begotten. But the one whom they despise as crucified, when the judge shall come, they will be terrified. Whence it is also added: (Verses 9, 10.) Because a man shall not be strengthened in his own strength, his adversaries shall dread the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Nunc autem durus in infidelitate, fortis in errore est, et quem credere Deum contemnit, audacter blasphemare non meruit. Velut vir siquidem nunc vinci non potest, sed tunc sicut vir nequaquam roborabitur, cum is qui eorum insidiis crucifixus si, in sua majestale conspicietur. Tunc formidabun ejus adversarii, quando crucifixi virtute omnia moveri conspexerint, cum ejus judicio universa submitli, cum per excelsos coelos tonantia judicia audierint aeternae suae damnationis. Unde et subditur: (Vers. 10.) Et super ipsos in cœlis tonabit.\n\nQui enim coelorum nomine hoc loco, nisi sancti apostoli designantur? Quibus profecto coelis sublimitatis sum gloriam Dominus repromittens, ait: Sedebitis super sedes judicantes duodecim tribus Israel (Matth. xix, 28). Horum profecto coelorum tonitrua Judaeis Dominus insinuans, ait: Ipsi judices vestri erunt (Luc. xi, 19). Super Judaeos igitur impios tunc in cœlis touabit, quia a sanctis apostolis tunc terribilia judicia suae damnationis audient, ut eorum examine sententiam aeternae mortis accipiant, quos praedicantes humiliter vitæ aeternae bona persecutionibus affligebant. Quia vero de extremo judicio ista intelligi debeant, sequitur: (Vers. 10.) Dominus judicabit fines terræ.","english":"But now he is hard in unbelief, strong in error, and he who disdains to believe in God has not dared to blaspheme openly. For as a man he cannot now be conquered, but then he will by no means be strengthened as a man, when he who was crucified by their snares is seen in his majesty. Then his adversaries will fear, when they have seen all things moved by the power of the crucified one, when all things are subjected to his judgment, when through the high heavens they have heard the thundering judgments of their eternal damnation. Whence it is also added: (Verse 10.) And over them in the heavens he shall thunder.\n\nFor who in this place is designated by the name of the heavens, if not the holy apostles? To these heavens, surely, the Lord, promising the glory of his supreme sublimity, says: You shall sit upon seats judging the twelve tribes of Israel (Matthew 19:28). The Lord, surely intimating to the Jews the thunders of these heavens, says: They themselves shall be your judges (Luke 11:19). Over the impious Jews, therefore, he shall then thunder in the heavens, because from the holy apostles they shall then hear the terrible judgments of their damnation, so that by their examination they may receive the sentence of eternal death—those whom, as they preached, they afflicted with persecutions for the goods of eternal life. But because these things must be understood of the final judgment, it follows: (Verse 10.) The Lord shall judge the ends of the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Qui sunt fines terrae, nisi ultima hujus mundi? Fines vero terrae Dominus judicat, ut æquitatis ejus sententia impunita aut irremunerata nulla derelinquat, quia dum in judicio extrema concludit, aliqua discutienda non deserit. (Vers. 10.) Tunc sublimabit cornu Christi sui.\n\nQuando omnes electos in aeterna contemplatione sui Unigeniti recipiet, ut eis aeterna illa et ineffabili Majestate praesideat, qui dum in praesentis vitae peregrinatione viverent secun non erant. Tunc sublimabit cornu Christi sui, quando in celsitudine sua respieietur sublimitas Redemptoris. De hac sublimitate per Joannem dicitur: Videbimus eum sicuti est (I Joan. 111, 2). Nam potestas sive regnum Domini nostri Jesu Chrisli semper aequale est; sed tunc sublimari dicitur, quando tales erimus ut ejus sublimitatem intueri valeamus; quidquid enim nunc de illa sublimitate humana mens sibi potest fingere, omnino nihil est in illius gloriae comparatione. Nam scriptum est de illa: Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quæ præparavit Deus diligenti us se (Isai. LXIV, 4; I Cor. II, 9). Prius ergo Christo datur imperium, deinde cornu ejus sublimabitur, quia tunc sublimitatis ejus celsitudo respicitur, cum nostra quoque natura a corruptionis suae imo sublevatur, cum renovationis suæ integritatem resurgendo suscipit, qua praecelsum lumen contemplari valeat Redemptoris.","english":"What are the ends of the earth, if not the last things of this world? But the Lord judges the ends of the earth, so that by the sentence of his equity nothing is left either unpunished or unrewarded, because when in judgment he concludes the outermost things, he does not abandon any matters to be examined. (Verse 10.) Then he will exalt the horn of his Christ.\n\nWhen he receives all the elect into the eternal contemplation of his Only-begotten, so that he may preside over them in that eternal and ineffable Majesty—they who, while they lived in the pilgrimage of the present life, were not so. Then he will exalt the horn of his Christ, when in his highness the highness of the Redeemer is looked upon. Of this highness it is said through John: We shall see him as he is (1 John 3:2). For the power or kingdom of our Lord Jesus Christ is always equal; but then he is said to be exalted, when we shall be such as to be able to behold his highness; for whatever the human mind can now fashion for itself concerning that highness is altogether nothing in comparison with the glory of that [highness]. For it is written of it: What the eye has not seen, nor the ear heard, nor has it entered into the heart of man, God has prepared for those who love him (Isaiah 64:4; 1 Corinthians 2:9). First, then, dominion is given to Christ, and afterward his horn will be exalted, because then the height of his highness is looked upon, when our nature too is lifted up from the lowest depth of its corruption, when by rising again it receives the integrity of its renewal, by which it may be able to contemplate the most exalted light of the Redeemer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"Si vero in corum aliquis vult regnum intelligi, per regnum Christi sancta Ecclesia designatur. Quod profecto cornu sublimabitur, quia ima nostra ad angelorum aequalitatem perducentur. Quare et de electis in Evangelio Dominus dicit: Erunt sicut angeli Dei in cælo (Matth. XXII, 30). De ista cornu sui sublimitate iterum dicit: Fulgebunt justi sicut sol in regno Patris eorum (Ibid. XIII, 43). Sublimabitur ergo cornu Christi, quia sancta Ecclesia in aeterna contemplatione sui Redemptoris extolletur; et quæ nunc in hac valle miseriae dispositionis suae pœna deprimitur, absorpta tunc morte, renovata aeterni grandiiculmine, sublevabitur. Sed hæc jam typica explanatione protulimus, restat ut in sequenti volumine moraliler exprimamus.\n\nLIBER SECUNDUS.\n\nCAPUT PRIMUM.\n\nSuperiori libro, dum sacrae historiae textum moraliter discuteremus, Annæ fecunditatem in summae contemplationis perfectione posuimus, quia concipere menti est de summa Dei omnipotentis contemplatione ineffabiliter gaudere, parere autem in mente conceptae charitatis insignia occultare non posse. Nunc autem parienti,canticum dicere quid est, nisi conditorem, quem ineffabiliter diligit, veris praeconiis praedicare? Dicit ergo:: (1 Reg.u, 1.) Ezsultavit cor meum in Domino.","english":"If, however, anyone wishes to understand “kingdom” here as referring to them, then by the kingdom of Christ the holy Church is designated. That horn will surely be exalted, because our lowest parts will be brought to the equality of the angels. Hence the Lord also says of the elect in the Gospel: They will be like the angels of God in heaven (Matt. 22:30). Again he speaks of this exaltation of his horn: The just will shine like the sun in the kingdom of their Father (Ibid. 13:43). Therefore the horn of Christ will be exalted, because the holy Church will be raised up in the eternal contemplation of her Redeemer; and she who now in this valley of misery is pressed down by the penalty of her own disposition, having then swallowed up death and been renewed by the great gift of eternity, will be lifted up. But we have already set these things forth in their typical explanation; it remains for us to express them morally in the following volume.\n\nBOOK TWO\n\nCHAPTER ONE\n\nIn the preceding book, while we were discussing the text of sacred history morally, we placed Anna’s fruitfulness in the perfection of the highest contemplation, because to conceive in the mind is to rejoice ineffably in the highest contemplation of God the Almighty, while to give birth is to be unable to conceal the marks of the charity conceived in the mind. Now, however, for one giving birth to speak a song—what is this but to proclaim with true praises the Creator whom she loves ineffably? She says therefore: (1 Kings 2:1) My heart has exulted in the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"I. Sed ea quae manducavit et bibit, quae amarum animum habuit, quae tlevit largiter, quae votum vovit, quia illa mens omnipotentem Deum digne laudare potest, quae dignis agonibus ad charitatis ejussumma pervenit, hæc quidem diuturno usu contemnereomnia didicit, et dum cuncta creata ab intentione abjicit, tanto amplius in visione aeternae majestatis gaudet, quanto alicujus creaturae species in sui amore hanc retinere non praevalet. Haec ergo dicit: Exsultavit cor meum in Domino, quae eum, contemptis omnibus, solum amat. In hunc protecto affectum venerat, qui dicebat: Quid mihi restat in cælo et a te quid volui super terram (Psal. LXIII, 25). Hinc in Deo exsultana dicit: Vultum tuum, vultum tuum, Domine, requiram (Psal. XXVI, 3). Hinc sponsa in Canticis petit, dicens: Osculeturme osculo oris sui (Cant. i, 1). Dum ergo dicit: Exsullavit cor meum in Domino, quid aliud quam in ejus se osculis inhaesisse quem ardenter diligit gloriatur? Et idcirco illa sola hæc dicit, quae experta novit quae vis amoris sit in tbalamo spoosi. Cunctis quippe passionum victoriis illustrata, et prælata virtutum culmine, ad illam sublimitatem pervenit ex qua per gaudium mirae devolionis exsultationisque cor suum in Deo posuit. Et quia cor suum dicit, quid aliud quam mentissuae libertatem asseruit? Reprobi quidem corda sua non habent, quia ea diabolus possidet.","english":"I. But she who ate and drank, who had a bitter soul, who lifted up her voice abundantly, who made a vow—because that mind can worthily praise the almighty God which through worthy struggles has reached the summit of his charity—she has indeed learned by long practice to despise all things, and while she casts all created things away from her intention, she rejoices all the more in the vision of eternal majesty the less the appearance of any creature is able to hold her back in love of itself. She, then, says: My heart has exulted in the Lord—she who, having despised all things, loves him alone. He had truly come to this affection who said: What remains for me in heaven, and what have I desired from you upon the earth? Hence, exulting in God, she says: Your face, your face, Lord, will I seek. Hence the bride in the Song of Songs asks, saying: Let him kiss me with the kiss of his mouth. When, then, she says: My heart has exulted in the Lord, what else does she declare but that she has clung to the kisses of him whom she ardently loves? And therefore she alone says these things who, having experienced it, knows what the power of love is in the bridal chamber of the bridegroom. For she, made illustrious by all the victories over passions and set before others on the summit of virtues, has reached that sublimity from which, through the joy of wondrous devotion, she has placed her heart in God. And because she says \"her heart,\" what else has she asserted but the freedom of her mind? The reprobate indeed do not have their own hearts, because the devil possesses them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Unde et de proditore dicitur: Cum diabolus jam misisset in cor, ut traderet eum Judas Simonis Iscariotes (Joan. XIII, 2).Si enim Judas cor suum, et non diabolus, possideret, ipse potius in eo bonum quam diabolus malum poneret. Quo contra electus vir loquitur, dicens: Animam meam porto in manibus meis (Job. XIII, 14). Quid enim aliud manus electi est quam potestas internae libertatis? Quid ergo ei est, animam in manibus portare, nisi internae libertatis gloriam in potestate retinere? Quotiescunque ergo graviter delinquimus, cor nostrum nos non habemus. Quare et Jeremias Judaico populo graviter delinquenti improperans,ait: Audi,popule stulte, et qui non habes cor (Jerem. v, 21). Hinc item conversus alter propheta Deo confitetur, dicens: Invenit servus tuus cor suum (11 Reg. VII, 27). Dicit ergo: Exsultavit cor meum inDomino, ut libertatem mentis asseret et, sine qua Deum digne landare non posset. Sequitur: (Vers. 1.) Exaltatum est cornu meum in Deo meo.","english":"Hence it is also said of the betrayer: When the devil had already put it into his heart that Judas Iscariot, son of Simon, should betray him (John 13:2). For if Judas possessed his own heart, and not the devil, he himself would rather have placed good in it than the devil evil. Against this the chosen man speaks, saying: I carry my soul in my hands (Job 13:14). For what else is the hand of the chosen man but the power of inward freedom? What then is it for him to carry his soul in his hands, except to retain the glory of inward freedom in his power? Whenever, therefore, we gravely sin, we do not have our own heart. Wherefore Jeremiah also, reproaching the Jewish people who were gravely sinning, says: Hear, foolish people, and you who have no heart (Jeremiah 5:21). Hence again another prophet, when converted, confesses to God, saying: Your servant has found his heart (2 Samuel 7:27). He says therefore: My heart has exulted in the Lord, so as to assert the freedom of the mind, without which he could not worthily praise God. There follows: (Verse 1.) My horn has been exalted in my God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"In cornu electae mentis intentio designatur, quae mjrabiliter extollitur cum ad eum gaudendo per. venit qui super universa consistit. Unde et cornu suum non in alio aliquo exaltatum asserit, sed in Deo. Qui enim transeuntia bona diligit, hujus profecto intentio depressa, non exaltata est, quia in imo figitur ubi per desiderium locatur. Hinc est quod in Evangelio Dominus dicit: Ubi est thesaurus tuus, ibi est et cor tuum (Mattk. VI,; Luc. XII, 34). Exaltare ergo cornu nostrum volebat Dominus, cum dicebat: Thesaurizate vobis thesauros in cœlo (Matth. vi, 20, 33). Exaltatum cornu habebant ii quibus se Paulusconformabat, dicens: Nostra conversatio in cælis est (Philip. III, 20). Sed qui cœlestia tantum diligit, si illam intimae dulcedinis suavitatem gustare non novit, quanquam valde exaltatus sit, ad hujus tamen exaltationis sublimitatem non pervenit. Ille ergo hac exaltatione sublimis est, qui per incrementa virtutum proficiens, sublimitatem summae contemplationis obtinuit, non solum ut perfecte coelestia diligat sed etiam ut amoris perfectione in sola omnipotentis Dei contemplalione requiescat. In Deo exaltatum cornu habet, qui interni luminis alta visione fruitur, in qua familiari quadam singularitate gloriatur. Quare non ait, In Deo nostro, sed in Deo meo. Meum namque de co dicit quem familiariter ac singulariter diligit.","english":"In the horn of the elect mind the intention is designated, which is wonderfully lifted up when by rejoicing it comes to him who stands above all things. Hence he also asserts that his horn is exalted not in anything else, but in God. For whoever loves passing goods, his intention is surely pressed down, not exalted, because it is fixed in the depths where it is placed by desire. Hence it is that in the Gospel the Lord says: Where your treasure is, there will your heart be also (Matt. 6; Luke 12:34). The Lord therefore wished to exalt our horn when he said: Lay up for yourselves treasures in heaven (Matt. 6:20, 33). Those had an exalted horn to whom Paul conformed himself, saying: Our conversation is in heaven (Phil. 3:20). But he who loves only heavenly things, if he does not know how to taste that sweetness of intimate delight, although he is greatly exalted, nevertheless does not reach the sublimity of this exaltation. Therefore he is sublime with this exaltation who, advancing through increases of virtues, has obtained the sublimity of the highest contemplation, not only so as to love heavenly things perfectly but also so as by the perfection of love to rest in the contemplation of almighty God alone. He has his horn exalted in God who enjoys the high vision of the inner light, in which he glories with a certain familiar singularity. Therefore he does not say, In our God, but in my God. For he says mine of him whom he loves familiarly and singularly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"Ad quam certe divin:e familiaritlatis dignitatem pervenerat, qui dicebat: Deus meuses tu, et conritebor tibi: Deus meus es tu, et exaltabo te (Psal.CXVII, i8). Hinc Isaias ait incredulos increpans: Nunquid parumest vobis molestos essehominibus,quiamolesti estis et Deo meo (Isai. vn, 13)? Quae ergo exaItatione cornu in Deo sustollitur, Deum suum singulariter fatetur, quia summa illa infusio divinae dulcedinis exaltatam mentem, et sui susceptibilem, et valde familiarem facit. Sequitur: (Vers. 1.) Dilatatum est os meum super inimicos meos.\n\nQui sunt inimici electæ mentis, nisi spiritus maligni Quid ergo est dilatatum os super inimicos habere, nisi omnes malignorum spiritum suasiones amplissima sibi infusae gratiae largitate reprobare? Angustum quippe os habet, qui cunctis fraudibus malignorum spirituum per considerationem rationis contraire non praevalet. Os quippe mentis ejus ratio est, et loqui deliberare. Os namque repletur cum mentis ratio per infusam sibi graliam in contemplationem summae veritatis attollitur. Repleri quidem ei est illustralione summae veritatis imbui. Ibi quippe discit, et quod æternaliter appetat, et quod temporaliter contemnat. Et quia summa veritas amor est, subtilitate veritatis attollitur electa anima, ejusque rei charitate, quam didicerit, intlammatur, et tanto strictius servat magisterium, quanto ferventius id sibi inviscerat vis amoris.","english":"To that dignity of divine familiarity he had certainly attained who said: \"You are my God, and I will give thanks to you; you are my God, and I will exalt you\" (Ps. 117:28). Hence Isaiah, rebuking the unbelieving, says: \"Is it a small thing for you to be troublesome to men, that you are troublesome also to my God?\" (Isa. 7:13). Therefore the one who is lifted up by the exaltation of the horn in God confesses his God singularly, because that highest infusion of divine sweetness makes the exalted mind both capable of receiving it and greatly familiar with it. It follows: (Verse 1.) \"My mouth is enlarged over my enemies.\"\n\nWho are the enemies of the elect mind but the malignant spirits? What then is it to have the mouth enlarged over enemies but to reject all the persuasions of malignant spirits by the most ample largesse of grace infused into oneself? For he has a narrow mouth who cannot, through the consideration of reason, withstand all the deceits of the malignant spirits. For the mouth of the mind is its reason, and to speak is to deliberate. For the mouth is filled when the reason of the mind is raised by grace infused into it to the contemplation of the highest truth. To be filled, indeed, is for it to be imbued with the illumination of the highest truth. For there it learns both what it should desire eternally and what it should despise temporally. And because the highest truth is love, the elect soul is raised by the subtlety of truth, and is inflamed with the charity of that thing which it has learned, and keeps the master's teaching the more strictly the more fervently the power of love implants it within itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Cui nimirum etsi maligni spiritus mala suggerunt, dilatati oris apertione confunduntur, quia, veritate summae sapientiae instructa, et summi amoris facibus accensa, habet jam contra suggestionem erroris immensam lucemsapientiae,habet et contra oblatam mundi hujus pompam ineffabilem charitatem. In immensitate lucis videt quae reprobet, sed per vim summae charitalis amat inepta reprobare quae novit. Per sapientiam mala suggesta reprehendit, sed in virtute charitatis deprehensa redarguit. Os ergo super inimicos dilatat, quia ex abundantia rationis contra daemones multa deliberat, et eo acutius eorum objecta destruit, quo id unde mala suggesLa reprobet in sublimibus agnoscit. Unde protinus causam insinuans, ait: Quia lætata sum in salutari tuo.\n\nQuod profecto tale est ac si dicat: Quia exaltatum est cornu meum in Deo meo. Hoc certe est lsetari in salutare Dei, quod exaltatum cornu habere in Deo suo. Quod non de qualibet læitia salutaris accipitur, sed de illo perfectissimo gaudio, quo electa perfectaque anima more sponsæ gaudet in sponso. De qua nimirum laetitia David obsecrat, dicens: Redde mihi lætitiam salutaris tui, et spiritu principali confirma me (Psal. L, 14). Quae ergo dilatatum os habere super inimicos suos se gloriatur, in salutare. Dei prius lætata fuisse de crebitur, quia illa beata mens valide.","english":"To this one, indeed, even if the malignant spirits suggest evil things, they are confounded by the opening of a widened mouth, because, instructed by the truth of the highest wisdom and inflamed by the torches of the highest love, she now has, against the suggestion of error, the immense light of wisdom; she has also, against the offered pomp of this world, an ineffable charity. In the immensity of light she sees what things to reprove, but through the power of the highest charity she loves to reprove the unfit things which she knows. Through wisdom she censures the evil things suggested, but in the strength of charity she refutes them once they are detected. She therefore widens her mouth over her enemies, because from the abundance of reason she deliberates many things against the demons, and she destroys their assaults all the more sharply the more she recognizes in the heights that by which she reproves the evils suggested. Hence, at once intimating the cause, she says: Because I have rejoiced in your salvation.\n\nThis is certainly as if she were to say: Because my horn has been exalted in my God. To rejoice in the salvation of God is assuredly this: to have a horn exalted in one's God. This is not understood of any sort of joy in salvation, but of that most perfect joy with which the chosen and perfect soul rejoices in the bridegroom after the manner of a bride. Concerning this joy, indeed, David prays, saying: Restore to me the joy of your salvation, and confirm me with the principal spirit (Ps. 50:14). She, therefore, who glories that she has a mouth widened over her enemies, is believed first to have rejoiced in the salvation of God, because that blessed mind strongly...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"reprobare malignorum spirituum suasiones poterit, quæ in Redemptoris divinate per contemplationem sublimiter assumpta, ex eoetsapientiae accipit magnitudinem, et pleniludinem charitatis. Quem profecto dignis laudibus praedicat, dicens: (Vers. 2.) Non est sanctus ut est Dominus; neque enim est alius extra te, et non est fortis sicut Deus noster.\n\nHis namque Annae vocibus quaeque electa anima hoc RoJemplori clamat in laude, quod ab ipso credit in munere. Sed ex hoc piæ confessionis ordine orde innuitur. quo eadem muneris bona quae seriatim protulit consequamur. Sanctus itaque Dominus et fortis asseritur, a quo sanctificamur, ad requiern ducimur, et glorificamur. Sanctificationem a Domino accipimus in virtute regenerationis; esse autem, id est quietem ab bujus mutabilitate corruptionis, jn terminatione exsilii, fortitudinem in triumpho resurrectionis. Primum itaque horum munerum in ista vita consequimur, cum electi cujusque anima in carne est, sed utraque adhuc in agone operis posita; sequens autem in sola anima præter carnem, post carnis vitam, et jam de hujus vitae laboribus assumpta; ultimum vero, in carne et anima, sed utraque jam per gloriam aeternitaiis innovata.","english":"she can reject the suggestions of malignant spirits, she who, taken up sublimely into the divination of the Redeemer through contemplation, receives from him the greatness of wisdom and the fullness of charity. Him indeed she proclaims with worthy praises, saying: (Verse 2.) There is none holy as the Lord is; for there is none other besides thee, and there is none strong like our God.\n\nFor with these words of Anna, every chosen soul cries out this to the Redeemer in praise, which she believes from him in gift. But from this order of pious confession an order is hinted at, by which we may obtain the same good things of the gift which she has set forth in sequence. So the Lord is declared holy and strong, by whom we are sanctified, led to rest, and glorified. We receive sanctification from the Lord in the power of regeneration; but being, that is, rest from the mutability of this corruption, in the ending of exile; strength, in the triumph of the resurrection. The first of these gifts, then, we obtain in this life, when the soul of each chosen one is in the flesh, but both are still placed in the struggle of work; the second, however, in the soul alone apart from the flesh, after the life of the flesh, and now taken up from the labors of this life; the last, truly, in flesh and soul, but both now renewed through the glory of eternity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Prius itaque sanctus dicitur, quia regeneratis per salutis levacrum charitas Dei cordibus nostris infunditur, per cujus gratiam ad aeternae patriæ bona præparamur, utdum haec vita per decursionis suae tempus elabitur, ea nos vita suscipiat,cujus gaudio hinc electorum egredientes animae sine mortis pavore potiantur. Deinde esse ei ascribitur, quia securi consummationis nostraediem, videlicet claritatem ultimae resurreclionis, exspectamus, dum in illo munere acceptae requiei discimus extremi examinis discussionem non metuere, sed promissae gloriae laetitiam exspectare. Ultimo autem loco fortis asseritur, quia in gaudio futurae resurrectionis infirma nostra roborantur, cum caro surgit de pulvere; sed idem carnis nostræ pulvis translatus in perpetuae incorruptionis gloriam, ad fragilitatis suæ miscriam ultra non redit. Sed et notandum quia in his tribus ab altero ad alterum ducimur; sed cum habere non habitum coeperit, qui hoc accipit quod non habuit, quod ante habuerat non amittit. Nam cum de sanctificatione ad requiem perducimur, et de quiete animae perducimur ad robur aeternae incorruptionis, et sanctificatio charitatis augetur nobis in illa requie, et rcquies et amor excrescit valde in resurrectione. Conditorem namque suum unaquaeque anima per amorem conjuncta in tantis muneribusintuens,Annae vocibus dicat quam bene sapit sibi donum perfectæ regenerationis et vis amoris.","english":"First, then, she is called holy, because by the bath of salvation for the regenerate the love of God is poured into our hearts, and through its grace we are prepared for the goods of the eternal fatherland, so that while this life slips away in the course of its brief span, that life may receive us, whose joy the souls of the elect, departing from here, obtain without fear of death. Next, she is said to be secure, because we await the day of our consummation, namely the brightness of the final resurrection, while in that gift of accepted rest we learn not to fear the scrutiny of the last judgment, but to await the joy of the promised glory. In the last place, she is declared strong, because in the joy of the future resurrection our weak members are strengthened, when the flesh rises from the dust; but that same dust of our flesh, translated into the glory of everlasting incorruption, returns no more to the misery of its frailty. But it must also be noted that in these three we are led from one to another; yet when what is possessed begins to be a habit, the one who receives what he did not have does not lose what he had before. For when we are led from sanctification to rest, and from the soul's quiet we are led to the strength of eternal incorruption, the sanctification of love is increased for us in that rest, and rest and love grow greatly in the resurrection. For each soul, joined to its Creator through love, beholding him in such great gifts, may say with the words of Anna: how well she savors the gift of perfect regeneration and the power of love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Dicat: Non est sanctus, ut est Dominus. Dicat quam melius munus sibi est promissio quietis in hora sui transitus: Neque est alius extra te. Dicat quam optimum sibi placens praemium sit ultima renovatio sua, in gaudio perfecti spiritus sui et glorificate carnis. Dicat: Et non est fortis, sicut Deus noster. Et notandum quia hoc in precis cantico Anna loquitur. Electae etenim menti hæc in cantico poscere est, dona tam grandia cum gaudio desiderare. Petere quippe ei desiderare est, et gaudere cantare. Sed quae tam gandenter dignitatis suae munera conspicit, quam fortiter occultis hostibus exprobret innotescit. Sequitur enim, et dicit: (Yers. 3.) Nolite multiplicare loqui sublimia gloriantes, recedant vetera de ore vestro.\n\nSublimia quippe et vetera spiritus maligni loquuntur, cum alta quae videntur hujus saeculi appetenda fidelibus suggerunt. Qui ergo cornu suum in Deo exaltare jam didicit, qui teneri in gaudio Majestatis novit, quidquid offertur sibi de blandimento saeculi labentis, exprobrando despicit, dicens: Nolite multiplicare loqui sublimia gloriantes, recedant vetera de ore vestro. Ac si aperte loquatur, et dicat: Eo mihi ea quiæ offeruntur displicent, quo perdesiderium alia video quae valde placent.","english":"Let her say: \"There is none holy as the Lord.\" Let her say how the promise of rest in the hour of her passing is a better gift to her: \"Neither is there any besides thee.\" Let her say how the final renewal of herself is the best reward pleasing to her, in the joy of her perfected spirit and her glorified flesh. Let her say: \"And there is none strong as our God.\" And it must be noted that Anna speaks this in the song of her prayer. For for the chosen mind, to ask these things in song is to desire such great gifts with joy. Indeed, for her to ask is to desire, and to rejoice is to sing. But she who so joyfully beholds the gifts of her own dignity, with what strength she reproaches the hidden enemies becomes known. For it follows, and she says: (Verse 3.) \"Do not multiply to speak lofty things, boasting; let old things depart from your mouth.\"\n\nFor the malignant spirits speak lofty and old things when they suggest to the faithful the high things of this world that seem to be desired. Therefore, he who has already learned to exalt his horn in God, who knows how to be held in the joy of Majesty, despises by reproaching whatever is offered to him from the blandishment of this fleeting world, saying: \"Do not multiply to speak lofty things, boasting; let old things depart from your mouth.\" As if he were speaking openly and saying: For this reason the things that are offered to me displease me, because through desire I see other things that greatly please.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Quod profecto dicere, quia ei competit qui jam idoneus ad minislerium praedicationis agnoscitur, apte quoque contra arrogantes sapientes, et contra negligentes sanctæ vitæ professores, ista prolatasentiuntur. Alta quippe glorians loquitur, qui per scientiam quam accepit se intelligere sublimiter gloriatur. Vetera vero loquitur, qui, postpositis sanctae Scripturae cloquiis, saecularibus verbis occupatur. Dicitur itaque arrogantibus: Nolite loquisublimiagloriantes. Quibus profecto verbis ostenditur quia non modum locutionis prohibet, sed affectum intentionis. Quasi aperte dicat: sublimia loquimini, sed de eo quod altum dicitur gloriari refugite. Uodc et Paulus pie discipulum admonet, dicens: Noli altum sapere, sed time (Rom. X!, 20). Non dixit Non altum loqui, sed Noli altum sapere; sicut et hic non dicitur Nolite loqui sublimia, sed Nolite gloriantes loqui, quia sacra eloquia altius exquirenda sunt, sed quo alius exquirens proficit, semetipsum cohibere a vanae gloriae fastu debet per custodiam humilitatis. Dicituretiam otiose loquentibus: Recedat vetera de ore vestro. Vetera quippe sunt verba saeculi, quia dum in eis loquentis animus per intentionem figitur, devotionis suae decore spoliatur. Quare illi sublimia glorianles loqui non debent, et cur ab eorum ore vetera debeant recedere, haec causa demonstrat, quae subjangitur: (Vers. 3.) Quia Deus scientiarum Dominus est.","english":"Indeed, what is said here—since it applies to one who is already recognized as fit for the ministry of preaching—is aptly brought forward also against arrogant wise men and against negligent professors of a holy life. For he speaks lofty things while boasting, who through the knowledge he has received glories that he understands sublime matters. But he speaks old things, who, setting aside the utterances of holy Scripture, occupies himself with secular words. And so it is said to the arrogant: Do not speak, boasting of lofty things. By these words it is plainly shown that he does not forbid the manner of speech, but the disposition of intention. As if he were openly saying: Speak of lofty things, but refrain from glorying in what is called high. Hence Paul also piously admonishes his disciple, saying: Be not high-minded, but fear. He did not say, Do not speak high things, but, Be not high-minded; just as here it is not said, Do not speak lofty things, but, Do not speak while boasting—because the sacred utterances are to be searched out more deeply, but in whatever way one who searches profits, he ought to restrain himself from the pomp of vainglory through the guard of humility. He also says to those who speak idly: Let old things depart from your mouth. For the words of the world are old things, because while the mind of the speaker is fixed upon them through intention, it is stripped of the beauty of its devotion. Why, then, those who boast of lofty things ought not to speak, and why old things ought to depart from their mouth, the cause that is added below demonstrates: Because God is the Lord of knowledges.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Audiat itaque sciens et arrogans quia non ipse scientiarum dominus est, sed Deus. Nam recte glonans diceret ii ejus quia tumeret scientia, non omnipotens Deus, sed ipse dominus exstitisset. Audiamus et nos, quando loquimur verba saeculi, quia Deus scientiarum Dominus est. Jam quippe electorum mentes non solum Novi, sed etiam Veteris Testamenti scientia innovant; venit namque qui diceret: Ecce nova facio omnia (lsai. XLIII, 19). Cum ergo tot nova babeanius quae loqui possumus, vetera loqui sine culpa nullatenus valemus. Recedant igitur de ore nostro vetera, ut cum damnatævetustatis culpa etiam a sermone compescitur, in novi hominis pulchritudinem transeamus. Quod profecto si contemnimus, audianus: (Vers. 3.) Et ipsi præparantur cogitationes.\n\nQuasi a minori culpa, subintellecta comparatione, nos terreat, dicens: Hinc otiosa loquentes cogitent quam metuere culpam locutionis debeant, si is cui loquendo delinquilur etiam cogitationum excessus ad judicii sui examen servat. Audiant item arrogantes quod sequitur: (Vers.4.) Arcus fortium superatus est, etinfirni accincti sunt robore.","english":"Let the knowledgeable and arrogant man therefore hear that he is not himself the lord of knowledge, but God. For rightly, glorying, he would say these things are his, because he swells with knowledge—not Almighty God, but he himself would have been the lord. Let us too hear, when we speak words of the world, that God is the Lord of knowledge. For already the minds of the elect are renewed not only by the knowledge of the New Testament but also of the Old; for he came who would say: Behold, I make all things new (Isa. 43:19). Since, therefore, we have so many new things that we can speak, we are in no way able to speak old things without guilt. Let old things therefore depart from our mouth, so that, when the guilt of condemned oldness is restrained even from our speech, we may pass over into the beauty of the new man. And if we truly despise this, let us hear: (Verse 3.) And their thoughts are prepared.\n\nAs if by a lesser fault, with a comparison understood, let him terrify us, saying: Hence let those who speak idle things consider how much they ought to fear the guilt of speech, if he against whom one sins by speaking also keeps the excesses of thoughts for the examination of his judgment. Let the arrogant likewise hear what follows: (Verse 4.) The bow of the mighty is overcome, and the weak are girded with strength.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"it. Jam quippe ia allegorica expositione diximus quia immundi spiritus horum fortium appellatione designantur. Qui nimirum quia a coelesti gloria superbiendo ceciderunt, apte elatis doctoribus ad terrorem proponuntur, ut de se tanto jam humiliter sentiant quanto etiam angelos a superna gloria lapsos per appetitum vanae gloriæ contemplantur. Quod etiam Redemptorem nostrum in elatis discipulis egisse recolimus, qui cum se subjecta daemonia hahere jactarent, ab eo protinus audiere: Videbam Satanam, quasi fulgur de cælo cadentem (Luc. x, t8). Arcus itaque fortium superbia est spirituum malignorum. Dicuntur autem fortes, vel quia de se magna senserunt, vel quod humanum genus magnarum tentationum impetu vincant. Quem profectoarcum dum intentio impiat tetendit, jacere malitiaejacula supra se in conditorem studuit. Ponam, inquit princeps eorum, sedem meam ad Aquilonem, similis ero Altissimo (Isa. xiv, 13, 14). Sed superatus est arcu fortium, quia Deus apostatarum spiriluum superbiae restitit, de coelo praecipitavit, conditionali gloria virtutis exuit, ut in lapsis angelis homo disceret quid timeret. Nam quid de aeero vase fiet, si Deus nec aureis superbiae fetore plenis ignoscit? Unde et Petrus in Epistola sua. loquitur, dicens: Deus peccantibus angelis non pepercit, sed rudentibus inferni detractos in tartarum tradidit in judicium reservavi (II Petr II, 4).","english":"For indeed we have already said in the allegorical exposition that the unclean spirits are designated by the name of these mighty men. And since they fell from heavenly glory by their pride, they are fittingly set before arrogant teachers as a terror, so that they may think humbly of themselves in proportion as they behold even angels fallen from supernal glory through the desire of vainglory. We recall that our Redeemer also did this in the case of his arrogant disciples, who when they boasted that demons were subject to them, immediately heard from him: I saw Satan falling like lightning from heaven (Luke 10:18). The bow of the mighty, therefore, is the pride of the malignant spirits. They are called mighty either because they thought great things of themselves, or because they overcome the human race by the assault of great temptations. And when an impure intention has bent this bow, it has striven to shoot the arrows of malice upward, as it were, against its Creator. I will set, said their prince, my throne in the north; I will be like the Most High (Isa. 14:13-14). But he was overcome by the bow of the mighty, because God resisted the pride of the apostate spirits, cast them down from heaven, and stripped them of the glory of virtue that was conditional, so that in the fallen angels man might learn what he should fear. For what will become of a vessel of clay, if God does not spare even golden vessels filled with the stench of pride? Hence Peter also speaks in his Epistle, saying: God did not spare the angels when they sinned, but dragged them down by the ropes of hell and delivered them to Tartarus, reserved for judgment (2 Pet. 2:4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Quasi ergo electus et humilis praedicator superbientibus dicat: Ut cessetis ab elatione, in conformibus vobis angelis, videlicet lapsis, damnationis debitae poenas aspicite.\n\nEt quos imitari debeant proponens, ait: Et infirmi accincti sunt robore. Si ob praesumptionem aestimationis mali angeli fortes vocantur, infirmorum appellatio recte beatis spiritibus convenit, qui de se nulla praesumentes, virtuti sui opificis perpetua humilitate subjecti sunt. Infirmi accincti sunt robore, quia, voluntariæ subjectionis rnerito, sancti angeli interni amoris vinculo conditori suo conjuncli sunt. Quibus apte accinctionis nomen congruit, quia accinctus quilibet, eo quo cingitur cinctorio, ex omni parte retinetur, quia videlicet beatissimi illi spiritus sic sunt in aeternitate solidati, ne ab ea cadere unquam possint. Hinc est quod a Danielem in Babylonia praedicantem angelus mittitur, qui accinctus ob izo perhibetur (Dan. x, 5). Hinc est quod angelum cum quo in Apocalypsi Joannes colloquium habuit aurea zona ad mammillas circumdatum conspexit. Quia vero iidem beati spiritus ab humilitatis merito in amoris gloriam surrexerunt, sed quia eamdem gloriam in complexu aeternitatis habent, et in timore amissionis non habent, gloriosi siquidem ineffabilitcr sunt, sed ineffabilem illam gloriam amitere nunquam possunt. Ut itaque desinat gloriari, audiat arrogans: Arcus fortium superatus est.","english":"As if the chosen and humble preacher were therefore saying to the proud: \"So that you may cease from your elation, look upon the punishments of the damnation you deserve in the angels who are like you, namely the fallen ones.\"\n\nAnd setting before them those whom they ought to imitate, he says: \"And the weak have been girded with strength.\" If evil angels are called strong on account of the presumption of their self-esteem, then the designation \"of the weak\" rightly befits the blessed spirits, who, presuming nothing of themselves, are subject to the power of their Maker in perpetual humility. \"The weak have been girded with strength,\" because by the merit of voluntary subjection the holy angels are joined to their Creator by the bond of inward love. To them the name of girding aptly belongs, because anyone who is girded is held on every side by the belt with which he is girded—because, that is, those most blessed spirits are so solidified in eternity that they can never fall from it. Hence it is that an angel is sent to Daniel as he preaches in Babylon, who is said to be girded. Hence it is that John in the Apocalypse saw the angel with whom he held converse girded about the breasts with a golden belt. But because those same blessed spirits have risen from the merit of humility into the glory of love—yet because they possess that same glory in the embrace of eternity, and do not possess it in fear of losing it—they are indeed glorious ineffably, but that ineffable glory they can never lose. Therefore, so that the arrogant man may cease to boast, let him hear: \"The bow of the mighty has been overcome.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"Et ut damnata culpa superbiae proficiant in bumilitate, dicitur sibi: Infirmi accincti sunt robore. Robur namque infirmis impenditur, cum subjectionis merito mitibus infunditur virtus supernae charitatis. Accingimur etiam cum ad verbi ministerium praeparamur. Bene itaque accincti robore infirmi in alta locutione gloriantibus præponuntur, quia ii qui in ministerium mittuntur spiritus, propter eos qui hæreditatem capiunt salutis, priusquam accingerenturad ministenum humiles fuerunt. Ante enim memoratur infirmitas, post vero accinctio roboris. Hos profecto nobis accinclos Paulus insinuat, dicens: Nonne omnes sunt administratorii spiritus, in ministerium missit propter eos qui hæreditatem, capiunt salutis (Hebr. i, 14)? De quibus et propheta etiam loquitur, dicens: Millia millium ministrabant ei (Dan. VII, 40). Quasi ergo dicat: Prius vos agnoscite, et sic vos ad aliorum salutem praeparate, quia bonum praedicationis tunc bene impletur, cum praedicator qui sublimis et verbo humilis esse satagit ministerio. Sed quia superbos et arrogantes praedicatores loquendo redarguit, subdit, dicens: (Vers. 5.) Repleti prius pro panibus se locaverunt, et famelici saturati sunt.","english":"And so that the condemned guilt of pride may advance in humility, it is said to him: The weak have been girded with strength. For strength is bestowed upon the weak when, by the merit of subjection, the power of supernal charity is poured into the gentle. We are also girded when we are prepared for the ministry of the word. Rightly, therefore, the weak girded with strength are set before those who boast in lofty speech, because those who are sent as spirits for ministry, for the sake of those who obtain the inheritance of salvation, were humble before they were girded for ministry. For weakness is mentioned first, but afterward the girding of strength. Paul indeed introduces these to us as girded, saying: Are they not all ministering spirits, sent for ministry for the sake of those who obtain the inheritance of salvation (Heb. 1:14)? Of whom the prophet also speaks, saying: Thousands of thousands ministered to him (Dan. 7:10). As if he were therefore saying: First recognize yourselves, and so prepare yourselves for the salvation of others, because the good of preaching is then well fulfilled when the preacher who strives to be sublime in word is humble in ministry. But because by speaking he rebukes the proud and arrogant preachers, he adds, saying: (Verse 5.) Having been filled first, they hired themselves out for bread, and the hungry were satisfied.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"Repleti prius illi sunt qui, dum tumoris cibos in mentis refectione suscipiunt. delicias sanctarum virtutum, velut cibo jam pleni, capere non possunt. Sed tamen pro panibus se locant, quia in Scripturis quas intelligunt juxta magnitudinem sapientiae se percipere spiritualia munera virtutum putant. Sed saLurari nequeunt, quia repletioni arrogantiae dona sancti Spiritus addere nequaquam possunt. Ipse namque spiritus disciplinæ effugit fictum, et non habitat in corpore pleno peccatis (Sap. i, 5). Hine etiam scriptum est: Deus superbis resistil, humilibus autem dat gratiam (/ Pet. v, 5). Frustra ergo quae Dei sunt accipere gestiunt, qui in eo quod suf erbiunt largitorem munerum sibi adversantem reddunt. Salurari ergo nequeunt, quia munera spiritualium gratiarum non ad piscuntur. Qui vero sunt famelici, nisi a cibis vitiorum vacui, a tumere jujuni? Famelici ergo saturati sunt, quia sancti viri humilitatis arce præditi, dum de se alta non sentiunt, alta virtutum dona promerentur. Nam per humilitatis bonum, sancti Spiritu sedes fiunt, quem dum in se manentem recipiunt, ejus donis plenius replentur. Unde et per Prophetam Dominus dicit: Super quem requiescit spiritus meus, nisi super humilem, et quietum, et trementem sermones meos (Isa. LXVI, 2)? Valde ergo saturantur famelici, quia in donorum plenitudine super humiles sanctus Spiritus requiescit.","english":"Those were filled first who, while they take the foods of swelling in the refreshment of the mind, cannot grasp the delights of the holy virtues, as if already full with food. Yet they hire themselves out for bread, because in the Scriptures which they understand, they think they receive spiritual gifts of the virtues according to the greatness of wisdom. But they cannot be saved, because they can by no means add the gifts of the Holy Spirit to the fullness of arrogance. For the Spirit of discipline himself flees from the feigned, and does not dwell in a body full of sins (Wis. 1:5). Hence it is also written: God resists the proud, but gives grace to the humble (1 Pet. 5:5). In vain, therefore, do those desire to receive the things of God who, in that they are proud, make the giver of gifts an adversary to themselves. They cannot be saved, then, because they do not attain the gifts of spiritual graces. But who are the hungry, if not those empty of the foods of vices, those fasting from swelling? The hungry, therefore, are filled, because holy men, fortified by the citadel of humility, while they do not think highly of themselves, merit high gifts of the virtues. For through the good of humility, they become the seats of the Holy Spirit; and while they receive him remaining in themselves, they are more fully filled with his gifts. Hence the Lord also says through the Prophet: Upon whom does my spirit rest, except upon the humble and quiet and trembling at my words (Isa. 66:2)? Greatly, therefore, are the hungry filled, because in the fullness of gifts the Holy Spirit rests upon the humble.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Quod tamen contra negligentes sacri altaris ministros atque audaces dominici corporis susceptores dici non incoovenienter potest. Repleti vero prius sunt, vitiorumque cibo saturali, qui pro pane se locant, quia corpus ad susceptionem Eucharistiae praeparent. Qui nimirum comedunt, et saturari non possunt, quia etsi sacramentum ore percipiunt, virtute sacramenti nequaquam replentur. A virlute ergo illa sacramenti ideo jejunant, quia prius repleti fuerant. Salutis quippe fructum non percipiunt in comestione salutaris hostiae, qui ea quibus se replaverant flagitia portant in mente. Non saturantur ergo, nisi famelici, quia a vitiis perfecte jejunantes divina sacramenta percipiunt in plenitudine virtutis. Rt quia sine peccato electi etiam viri esse non pos- ' sunt, quid restat, nisi ut a peccatis quibus eos humana fragilitas maculare non desinit evacuari quotidie conentur? Nam qui quotidie non exhaurit quod delinquit, etsi minima sunt peccata quae congerit, paulatim anima repletur, atque ei merito auferunt fructum internæ saturatis. Hac repletione nos evacuare Paulus insinuans, ait: Probet seipsum homo, et sic de pane illo edat, et de calice bibat (I Cor. XI, i8). Quid enim est hoc loco probare, nisi, evacuata peccatorum nequitia, se probatum ad dominicam mensam, et qurum exhibere? de repletis etiam sublit: Qui enim manducat et bibit indigne, judicium. sibi manducat et bibit.","english":"Yet this can not unfittingly be said against negligent ministers of the sacred altar and presumptuous receivers of the Lord's body. But those were filled first, and with the satiating food of vices, who hire themselves out for bread, because they prepare the body for the reception of the Eucharist. These, to be sure, eat and cannot be satisfied, because even if they receive the sacrament with the mouth, they are by no means filled with the power of the sacrament. They therefore fast from that power of the sacrament because they had first been filled. For they do not receive the fruit of salvation in the eating of the saving victim, who bear in their mind the sins with which they had filled themselves. Therefore only the hungry are satisfied, because those who fast perfectly from vices receive the divine sacraments in the fullness of power. And because even chosen men cannot be without sin, what remains but that they strive daily to be emptied of the sins with which human frailty never ceases to stain them? For one who does not daily drain away what he commits—even if the sins he accumulates are very small—is gradually filled, and they rightly take away from him the fruit of inner satisfaction. Paul, suggesting that we empty ourselves of this filling, says: Let a man prove himself, and so let him eat of that bread and drink of the cup (1 Cor 11:28). For what is it to prove oneself in this place, except, with the wickedness of sins emptied out, to show oneself proved and pure for the Lord's table? Concerning the filled he also added: For whoever eats and drinks unworthily, eats and drinks judgment to himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Qui ergo quotidie delinquimus, quotidie ad pœnitentiæ lameuta curramus, quia ipsa sola virtus et quae evacuat quod in ventre animæ culpa coadunat. Et tuncvere famelici saturantur, quia quo studiosius mundamur lamento pœnitentiæ, eo uberiorem divinae gratiae fructum recipimus in spiritali refectione. Quae nimirum electorum saturitas, quia usque in mundi finem extenditur, subliit, atque ait: (Vers. 5.) Donec sterilis peperit plurimos, et quæ multos habebat filios infirmata est.\n\nQuae itaque hujus appellatione steriis signatur, nisi de qua ea Paulus loquitur, dicens: Quæ sursum est Jerusalem libera est, quæ mater noslra est (Galat. IV, 26, 27)? Unde et paulo post Isaiæ vaticinium ei coaptavit, dicens: Scriptum est enim: Lætare, sterilis quæ non paris; erumpe et clama, quæ non parturis, quia multi filii desertæ magis quam ei quæ habet virum (Isa. LIV, \\). Sed quomodo Jerusalem sterili, beatorum scilicet angelorum sancta societas, inteligitur, cum juxta vocis suæ significatum de aeterna pacis visione perenni gaudio sit facunda? Sed si mater est electorum hominum, sterilis profecto erat quo do humanum genus in alam perierat. Velut enim parturire non potuit, cum eum in quo fecunditatis suae extendere sinum debuit lapsi spiritus suasionibus amittit.","english":"Since we therefore sin daily, let us daily run to the remedies of penitence, because it alone is the virtue that empties out what guilt heaps up in the belly of the soul. And then the hungry are truly satisfied, because the more earnestly we are cleansed by the lament of penitence, the more abundant a fruit of divine grace we receive in spiritual refreshment. And this satiety of the elect, because it extends even to the end of the world, he set forth, saying: (Verse 5.) Until the barren has borne many, and she who had many sons has become weak.\n\nAnd so by the name of this barren woman, who is signified but she of whom Paul speaks, saying: The Jerusalem that is above is free, which is our mother (Galatians 4:26-27)? Whence also a little later he applied the prophecy of Isaiah to her, saying: For it is written: Rejoice, O barren, you who do not bear; break forth and cry out, you who do not travail, because many are the children of the desolate more than of her who has a husband (Isaiah 54:1). But how is Jerusalem understood as barren—that is, the holy fellowship of the blessed angels—when, according to the meaning of her name, she is eloquent with the eternal joy of the vision of peace? But if she is the mother of elect men, she was indeed barren as long as the human race perished in Adam. For she could not, as it were, give birth, when she lost him in whom she ought to extend the bosom of her fruitfulness, through the persuasions of the fallen spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"Tandiu accingunLur infirmi donec sterelis pariat, quia angelorum humilium valido ministerio eo usque indigemur, donec quotquot ad vitam praedestinati sunt de humano genere, usque in mundi hnem colligantur. Mittet namque Filios hominisangelos suos, et colligent electos suos aquatuor ventis (Matth. xxiv, 3i; Marc. XIII, 27). Ad eos namque colligendos tunc mittendi sunt, in quorum salute quotidie mittuntur, quia ad regnum non colligent, nisi quibus per robur accinctionis suae nunc adjutorium præbent. Usque etiam in mundi finem famelici saturantur. Sed et bene plurimos haec sterilis parere dicitur, qua non omnes homines, sed electi solummodo ad æterna gaudia perducuntur. Apte igitur etiam parere dicitur, quia angelorum ministerio docemu superna Petere, ut ad eorum valeamus bona pervenire. Sed cum baec sterilis parit, ea quæ multos habebat filios infirmatur, quia quo pleniora lucra electorum per angelorum ministena superna regna percipiuut, hujus Babyloniæ filii minuuntur. Velut enim infirma in partu suo est, quae inordinato amore rerum transeuntium, ut solet, filios gignere nequaquam potest. Ubique enim jam cœestia regna praedicant, quae profecto dum fidelium mentes audita diligunt, dum ea etiam bonis moribus inquirunt, velu in partu suo Babylonia stringitur, quia mater nostra Jerusalem eos per orbem Deo paturit, quos illa lapso perditionis ulero parere gehennæ consuevit.","english":"For so long are the weak girded until the barren woman gives birth, because we stand in need of the strong ministry of the humble angels until all who have been predestined to life from the human race are gathered together even to the end of the world. For he will send his angels with a great trumpet, and they will gather his elect from the four winds. For they are then to be sent to gather those to whom they are sent daily for salvation, because they will not gather them into the kingdom unless they now provide help to them through the strength of their girding. Even to the end of the world, moreover, the hungry are satisfied. But rightly is this barren woman said to give birth to very many, through whom not all men but only the elect are led to eternal joys. Fittingly, then, is she also said to give birth, because through the ministry of angels we are taught to seek heavenly things, so that we may be able to attain to their goods. But when this barren woman gives birth, she who had many sons is weakened, because the more abundant gains of the elect are received into the heavenly kingdoms through the ministry of angels, the more the sons of this Babylon are diminished. For she is, as it were, weak in her childbirth, who through disordered love of passing things, as is her custom, can by no means bring forth sons. For now everywhere the heavenly kingdoms are proclaimed, and while the minds of the faithful love what they have heard, while they seek after them even by good conduct, Babylon is, as it were, constrained in her childbirth, because our mother Jerusalem brings forth for God throughout the world those whom she was accustomed to bring forth from the fallen womb of perdition into hell.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Quorum tamenaccinctorum robur non ipsis, sed ei a quo accinguntur ascribitur. Apte itaque subditur: (Vers. 6.) Dominus mortificat, et vivificat.\n\nIn quibus profecto verbis etiam ordo notandus est. Prius quippe mortificare dicitur, deinde vivificare, quia nisi sæculum amare desistimus, Deo per amorem vivere non valemus, Joanne attestante, qui ait: Qui diligit mundum, non est charitas Patris in eo (I Joan. II, ł5). Unde et is qui se mortificatum et vivificatum, qui se prostratum et erectum meminerat, loquebatur, dicens: Mihi mundus crucifixus est et ego mundo (Galat. vi, 14). Vive at, sed non muodi vita, quia dicebat: Vivo jam, non ego, vivit vero in me Christus (Ibid,n, 20). Non ergo accinctorum aliquis, sed Dominus mortificat et vivificat. Mortificatum quippe et vivificatum esse est praesentia nulla concupiscere, et aeterna desiderare. Cui itaque de his muneribus referendae sint gratiae exponit, ditens: Dominus mortificat et vivificati Unde et sæpe jam Dominatus gentium praedicatordicit: Neque qui plantat est aliquid, neque qui rigat, sedqui incrementum dat Deus (/ Cor. III, 7). Sed quo ordine omnipotens Deus ista in electis operetur, exponit, dicens: (Vers. 6.) Ducit ad inferos, ei reducit.","english":"Yet the strength of those who are girded is ascribed not to themselves, but to the one by whom they are girded. Hence it is fittingly added: (Verse 6.) The Lord puts to death and gives life.\n\nIn these words, indeed, the order must also be noted. For first he is said to put to death, then to give life, because unless we cease to love the world, we cannot live to God through love, as John testifies, who says: Whoever loves the world, the love of the Father is not in him (1 John 2:15). Hence also he who remembered himself as put to death and given life, as cast down and raised up, was speaking, saying: The world is crucified to me, and I to the world (Galatians 6:14). But he lives, yet not the life of the world, because he was saying: I now live, no longer I, but Christ lives in me (Ibid., 2:20). Therefore not any one of those who are girded, but the Lord puts to death and gives life. For to have been put to death and given life is to desire nothing of the present, and to long for eternal things. To whom, then, thanks are to be rendered for these gifts he sets forth, saying: The Lord puts to death and gives life. Hence also the Lord of the nations often already says through the preacher: Neither is he who plants anything, nor he who waters, but God who gives the increase (1 Corinthians 3:7). But in what order almighty God works these things in the elect, he sets forth, saying: (Verse 6.) He leads down to the underworld, and brings back.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"i i. Ut mortificet quippe, ducit ad inferos; et ut vivificet, reducit ab inferis. Omnipotenti etenim Deo ad inferos ducere est peccatorum corda aeternorum cruciatiuum consideratione terrere. Ei quoque ab inferis reducere est territas pænitentium atque commissa lugentium mentes, spc vitaeindelicientis a toltere. Tunc quippe peccare desimus cum, superna gratia mollitis cordibus, futura tormenta formidamos. Et ab inferis reducimur cum, interno visitali solatio, ad spem veniae de pœnitentiæ laineuto respiramus. Apte itaque Dominus ducere ad inferos et reducere dicitur, quia humana duritia in hominis solius prædicatione, nec terrore concutitur, nec amore sublevatur. Nam si doctorum essetmortificare quotqaot eorum predicatio tangeret, peccare desinerent; etsi eorum esset vivificarc, quidcunquc ab eis cœlestia audirent, ad ea nos protinus omni conatu perquirenda intimi affectus sui amor ascenderet. Nunc autem, cum saepe peccatoribus aeterna supplicia minentur, cum ea quae possunt eis cælestia hona praedicent, et nec supplicia metuant, nec læta cuncupiscaot, clamemus Annae vocibus in laudibus Dei, et ei etiam illud, quod per cos quidam proficiunt imputantes, dicamus: Dominus mortificat et vivificat.","english":"For he puts to death when he leads down to hell, and he gives life when he brings back from hell. For to the almighty God, to lead down to hell is to terrify the hearts of sinners with the consideration of eternal torments. And for him to bring back from hell is to lift up the minds of the penitent, terrified and grieving over their sins, to the hope of life by the sweetness of his mercy. For then we cease to sin when, our hearts softened by supernal grace, we dread future torments. And we are brought back from hell when, by the inward consolation of visitation, we breathe again to the hope of pardon from the lamentation of penitence. Fittingly, therefore, the Lord is said to lead down to hell and to bring back, because human hardness, at the preaching of man alone, is neither shaken by terror nor raised up by love. For if it were the role of teachers to put to death as many as their preaching touched, they would cease to sin; and if it were their role to give life, whatever heavenly things they heard from them, the love of their inmost affection would straightway lift us up to seek those things with all effort. But now, since eternal punishments are often threatened to sinners, since heavenly goods, as far as they are able, are preached to them, and they neither fear the punishments nor desire the joys, let us cry out with the words of Anna in the praises of God, and let us say to him even that which some, attributing it to them, profit by: The Lord puts to death and gives life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Dominus itaque ducit ad inferos, et reducit, quia illi possunt futura tormentametuere, illi superna gaudia diligere, in quibus per eas voces quas foris homo loquitur intus Dei pietas operatur. Est autem in quo sese quisque cognoscat, si jam ad inferos ductus et reductus sit, si mundo obi it, coelis vivit; nam si electus est, proficit. Deo eodem vero profectu subdit. (Vers. 7.) Dominus pauperem jacit et ditat\n\nSaeculi divites idcirco de larga facultate glonantur, quia alto et incomprehensibili judicio Dei coelestia eis bona abscondita sunt. Dominusitaque faeitpauperes, quia dum æterna electis bona insinuat, eo se pauperiores tenent, quo a veris sese divitiis pulsos valent. Unde et rex ille qui sæculi possessone Jatissimus erat, quia ei veras divitias Dominus oslenderat, clamabat ad eum, dicens Respice in me, et miserere mei, quia unicusetpaupersum ego (Psal. xxiv, 16). Hinc propheta Jeremias, electi cujusque illuminationem in se exprimens, ait: Ego vir videns paupertatem meam (Thr. III 4). Pauperem itaque Domino facere est in contemplatione bonorum perennium electorum mentes ad contemptum rerum omniuni visibilium excitare.","english":"Therefore the Lord leads down to hell and brings back, because those whom God's loving-kindness works within through those words which man speaks outwardly are able to fear future torments and to love the joys above. But there is a way in which each person may recognize himself, whether he has already been led down to hell and brought back, whether he has died to the world and lives to the heavens; for if he is one of the elect, he makes progress. And by that same progress he is made subject to God. (Verse 7.) The Lord makes the poor and gives wealth.\n\nThe rich of this world boast of their abundant means for this reason, that by the high and incomprehensible judgment of God heavenly goods are hidden from them. Therefore the Lord makes men poor, because while he discloses eternal goods to the elect, they hold themselves the poorer the more they perceive themselves shut out from the true riches. Whence also that king who was most abundantly endowed with the possession of this world, because the Lord had shown him the true riches, cried out to him, saying: Look upon me and have mercy on me, because I am alone and poor (Ps. 24:16). Hence the prophet Jeremiah, expressing in himself the illumination of each of the elect, says: I am the man who sees my poverty (Lam. 3:1). Therefore to make a man poor for the Lord is, in the contemplation of everlasting goods, to stir up the minds of the elect to contempt of all visible things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Sed cui summa revelat, qui eadem summa diutus laboris pretio sint quaerenda insinuat, dicat quia pauperes facit, etiam ditat, quia niminum dum ab omnipotenti Deo bonorum coelestium cognitionem percipimus, ab ipso etiam virtutem consequimur, ut digno pro eis labore certemus. Bene autem subditur: (Vers. 7.) Humiliat et sublevat.\n\nQuia in contemplatione cælestium quam abjecti sunt in terra conspiciunt, sed in eadem abjectione temporalis inopiæ per Dei gratiam meritorum se pennis sublevant ad gaudia perennis vitae. Humilitatem ergo principiunt in aestimatione exsilii, sublimitatem vero in praeparatione sanctae operationis. Sequitur: (Vers. 8.) Suscitat de pulvere egenum, et de stercore erigil pauperem, ut sedeat cum principibus.\n\nPulvis namque est subtilis deliberatio cogitationis illicitae, quæ eam mentem cui insederit foedam reddit. Quid namque in stercore nisi foeda perpetratique flagitii audacie designatur unaeet propheta vitam carnalium cœno foedi operis obrutam intuens, ait Computruerunt jumenta in stercore suo (Joel i, 17). Apta igitur serie dona Dei in flagitiosorum conversione numerantur. Prius namque suscitatur de pulvere egemus quam pauper de stercore; quia a corde ante deliberatio immundæ cogitationis abscinditur, et postmodum ab actione culpa resecalur.","english":"But to whom the highest things are revealed, He intimates that those same highest things are to be sought at the cost of long labor, when He says that He makes poor and also enriches, because, namely, while we receive from almighty God the knowledge of heavenly goods, we also obtain from Him the strength to strive for them with labor worthy of them. Rightly, then, it is added: (Verse 7.) He humbles and lifts up.\n\nFor in the contemplation of heavenly things they see how abject they are on earth, but in that same abjection of temporal want, through God's grace, they lift themselves up on the wings of merits to the joys of eternal life. They begin, then, with humility in the estimation of their exile, but with sublimity in the preparation of holy action. It follows: (Verse 8.) He raises up the needy from the dust, and lifts the poor from the dung heap, that he may sit with princes.\n\nFor the dust is the subtle deliberation of an illicit thought, which renders foul the mind in which it has settled. For what is designated in the dung heap but the foul and shameless perpetration of a crime? And the prophet, beholding the life of carnal men buried in the mire of foul deeds, says: The beasts have rotted in their own dung (Joel 1:17). In an apt sequence, therefore, the gifts of God are enumerated in the conversion of the wicked. For first the needy is raised from the dust, then the poor from the dung heap; because first the deliberation of an impure thought is cut away from the heart, and afterward the guilt is cut off from action.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Apte quoque suscitari de pulvere egenus dicitur, pauper de stercore erigi, quia intus prava deliberans dormit a contemplatione justitiae. foris illicita perpetrans in iniquitate per actum jacet. Et quia jam cum fortibus de malignis spiritibus trophaea consequitur, suscitatus egenus et erectus pauper quid mereatur exponit, dicens: Ut sedeat cum principibus, et solium gloriæ teneat.\n\nSedere quippe triumphantis est. Unde et in Apocalypsi Joannis victoriæ nostræ dignitatem Dominus ostendit, dicens: Qui vicerit. faciam eum sedtre in throno meo, sicut et ego vici, et sedi cum Patre meo in throno ejus(Apoc. III, 21). Quod et Paulus intuens, suscitationis. atque sessionis nostrae donainDei laudibus numerans, ait: Conresuscitavit, et consedere nos fecit in cælestibus in Christo Jesu (Ephes. u, 6). Cum eo itaque principes sedent,quia qui ejusauxilio malignorum spirituum vires reprimunt. in eorum triumpho dignitatem sessionis habent quibus ex præsidentis sibi virtute dominantur. Cum eo item principes sedent, quia etsi stare per corpus in hac vitae labentis acrumna cernuntur, meritorum tamen sedem cum Redemptore in sublimibus habent, a cujus conformitate claritatis nec in ista foeditatis valle separantur. Egeni quoque rebus et pauperes sunt qui propter Evangelium ea quae in saeculo habere poterant, cuncta liquerunt.","english":"Fittingly too is the needy one said to be raised from the dust, and the poor man lifted up from the dung heap, because he who inwardly deliberates on depraved things sleeps from the contemplation of justice; he who outwardly perpetrates unlawful things lies in iniquity through his deed. And because he now obtains trophies with the strong against the malignant spirits, the needy one raised up and the poor man lifted up sets forth what he deserves, saying: That he may sit with princes, and hold the throne of glory.\n\nTo sit is indeed the mark of the triumphant. Whence also in the Apocalypse of John the Lord shows the dignity of our victory, saying: He who overcomes, I will make him to sit on my throne, as I also overcame, and sat with my Father on his throne (Rev. 3:21). Paul too, beholding this, numbering among the praises of God the gift of our being raised up and of our sitting, says: He has raised us up together, and made us to sit together in the heavenly places in Christ Jesus (Eph. 2:6). With him, therefore, the princes sit, because those who by his aid restrain the powers of the malignant spirits have a dignity of sitting in the triumph of those whom they dominate by the virtue of him who presides over them. With him likewise the princes sit, because even if they are seen to stand in the body amid the hardship of this slipping life, yet they have a seat of merits with the Redeemer in the heights, from whose likeness of brightness they are not separated even in this valley of foulness. The needy in goods and the poor are also those who for the sake of the Gospel have abandoned all the things which they could have had in the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Qui certe ut cum principibus possint sedere, de pulvere suscitari debent, et de stercore erigi. Quid enim favores linguæ, quid sunt aliud labentium dignitatum infulae, nisi pulvis? Nam eam quam blandiendo sordidant a veris splendoribus mentem caecant. Et quid divitiae pereuntes, et transitoriæ facultates, nisi stercora aeterna diligentibus sunt? Stercora quippesunt quae sanctae animæ in contemptu humilitatis habent, non in appetitu desiderii. Unde et Salomon in amissione bonorum temporalium contristatum saeculi divitem intuens, ait: De stercore boum lapidandus est piger (Eccli. XXII, 2). Quasi dicat: De eo verbera doloris sustinet quod is qui pro aeterna vita laborare appetit velut stercora contemnit. Hinc Paulus ait: Omnia detrimentum feci et arbitror ut stercora,ut Christum lucrifaciam. De pulvere itaque egenus suscitatur, et de stercore pauper erigitur, cum mens, saeculo abrenuntians, quidquid sibi placere solebat63 de linguae humanae favoribus, de honore dignitatum, et de abundantia rerum, calcat, dum ad sola aeterna respicit, quae sola ardenteramat. Ei namquesuscitari, et erigi, est ea quae corpore derelinquit mentis sublimitate despicere. Et cum principibus ei sedere est, supernae patriae civibus per gaudium aeternae quietis interesse. Qui certe tunc gloriae solium tenet, quia qui tam sublimiter praesidet a conditoris sui laudibus nunquam silet.","english":"Indeed, to be able to sit with princes, they must be raised from the dust and lifted up from the dung heap. For what are the favors of the tongue—what are they but dust, these trappings of slipping dignities? For they blind the mind that they defile by flattering, cutting it off from true splendors. And what are perishing riches and transitory possessions but dung to those who love eternal things? They are truly dung, which holy souls hold in contempt through humility, not in the appetite of desire. Hence also Solomon, seeing the rich man of this world grieved at the loss of temporal goods, says: The sluggard is to be stoned with the dung of oxen (Sirach 22:2). As if he were saying: He suffers the lashes of grief from that which the one who desires to labor for eternal life despises as dung. Hence Paul says: I have suffered the loss of all things, and I count them as dung, that I may gain Christ. Therefore the needy one is raised from the dust, and the poor man is lifted up from the dung heap, when the mind, renouncing the world, tramples underfoot whatever used to please it—from the favors of the human tongue, from the honor of dignities, and from the abundance of things—while it looks only to eternal things, which alone it ardently loved. For to be raised and lifted up is, for such a one, to despise by the sublimity of the mind the things that he has left behind in the body. And to sit with princes is to be present among the citizens of the heavenly homeland through the joy of eternal rest. And indeed he then holds the throne of glory, because he who presides so sublimely never ceases from the praises of his Creator.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Hanc namque gloriae sedem Psalmista admirans Domino loquitur, dicens: Beati qui habitantin domo tua, Domine, in sæcula sæculorum laudabunt te (PIal. LXXXIII, 5). Hanc sedem gloriae Isaias praedicat, dicens: Gaudium et lætitia invenietur in ea, gratiarum actio, et vox laudis (Isa. LI, 3). Hanc item sanctus Tobias ostendens, ait: Et omni lapide pretioso et mundo plateæ ejus sternentur, et per omnes vicos ejus Alleluia cantabitur (Tob. XIII, 22.) Sed ea quae sequunturereptus pauper aspiciat, quia ad principum sessionem, ad gloriae solium non statim ut fuerit erectus adducitur: (Vers. 8.) Domini, inquit, sunt cardines terræ, et posuit super eos orbem.\n\nQuia terrae nomine peccatores in sacro eloquio designantur, cardines terrae hi accipi convenienter possunt in quibus per inepta desideria saeculum circuit, et de alio ad alium ducit. Cum igitur conversos peccatores aspicimus, in laudem Creatorishis Annae verbis erumpamus. Quasi enim aliis verbis tuncdicimus: Jam Domini esseperejus gratiam cœperunt, qui diu in rota rerum transeuntium per mundi concupiscentiam tenti sunt. Et cum, jam derelictis vitae saecularis blandimentis, forla tentamenta fortiter tolerant, dicamus: Posuit super eos orbem. Orbem quippe super eos posuit, qui, antequam eis imponeretur, sub eis fuit.","english":"For the Psalmist, marveling at this seat of glory, speaks to the Lord, saying: Blessed are they that dwell in thy house, O Lord; they shall praise thee for ever and ever (Ps. 83:5). Isaiah proclaims this seat of glory, saying: Joy and gladness shall be found therein, thanksgiving and the voice of praise (Isa. 51:3). Saint Tobias likewise shows this, saying: And all thy streets shall be paved with precious and clean stone, and Alleluia shall be sung through all thy streets (Tob. 13:22). But let the poor man, once he has been lifted up, look upon the things that follow, because he is not brought at once, as soon as he has been raised, to the session of princes, to the throne of glory: The Lord's, he says, are the hinges of the earth, and he has set the world upon them (v. 8).\n\nSince by the name of earth sinners are designated in sacred Scripture, the hinges of the earth can fittingly be understood as those on which the world turns through unseemly desires, and is led from one thing to another. When, therefore, we see sinners converted, let us burst forth in praise of the Creator with the words of Anna. For then we say, as it were, in other words: Now they have begun to be the Lord's through his grace, who for a long time were held on the wheel of passing things by the concupiscence of the world. And when, having now abandoned the allurements of the secular life, they bravely endure grievous temptations, let us say: He has set the world upon them. For he has set the world upon them who, before it was placed upon them, was beneath them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Nam eum jam in onere tentationum habent, qui eis blandiendo velut subjectus serviebat, cum in eo delicias et voluptates sequendo recumberent. Et quia magnas ex eo tentationes habent, qui magna in illo oblectamenta habucrunt, adjungitur: (Vers. 9.) Pedes sanctorum suorum servabit.\n\nQuibus profecto verbis sic auxilium divinae protectionis propitiationisque ostenditur, ut pericula tentationum gravia designentur. Quasi etenim dicat: Tam grandia de eo cui adhaeserant saeculo tentamenta sustinent, ut solus ad adjuvandum ille sufficiat qui deesse fidedelibus suis in tribulatione non potest. Pedes namque sanctorum suorum servare, est concussos in tentatione affectus electorum, ne corruant, per gratiam roborare. Unde et qui ad casum nutaverat, et tamen a Domino conservatus erat, propheta dixit: Mei autem penemoti sunt pedesc, pene effusi sunt gressus mei (Psal. LXXII, 2). Hinc iterum: Pulsus sum; et eversus sum ut caderem, et Dominus suscepit me. Fortitudo mea, et laudatio mea Dominus, et factus est mihi in salutem (Psal. CXVII, 13,14). Et de hostium infirmitate subjunxit, dicens: (Vers. 9.) Et impii in tenebris conticescent.","english":"For they already hold him in the burden of temptations—he who, by flattering them, served them as though subject—since by pursuing delights and pleasures they reclined in him. And because those who had great delights in him have great temptations from him, it is added: (Verse 9.) He will keep the feet of his saints.\n\nBy these words, indeed, the help of divine protection and propitiation is shown in such a way that grave dangers of temptations are designated. As if he were saying: They endure such great temptations from that world to which they had clung, that he alone suffices to help who cannot be absent from his faithful in tribulation. For to keep the feet of his saints is to strengthen by grace the shaken affections of the elect in temptation, lest they fall. Hence the prophet, who had wavered toward a fall and yet was preserved by the Lord, said: But my feet were almost moved, my steps had well nigh slipped (Ps. 72:2). Hence again: I was pushed and overturned so that I might fall, and the Lord took me up. The Lord is my strength and my praise, and he has become my salvation (Ps. 117:13-14). And concerning the weakness of the enemies he added, saying: (Verse 9.) And the ungodly shall be silent in darkness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Quid est autem quod cum servare sanctorum pedes Dominus dicitur, silentium memoratur impiorum, nisi quia ad peccati lapsum ncquaquam impellimur, nisi cum perversa nobismalignorum spirituum tentamenta suggeruntur? Cum ergo pedes nostros Dominus servat, in tenebris tacent impii, quia dum gratia divina protegimur, vocem qua nospraecipitent dare nobis immundi spiritus nequaquam possunt. In tenebrisquippe tacent, quia caliginosa reproborum corda possident, a quorum ad nos progredi obscuritate non audent. Quare autem sanctorum pedes servet exponit, dicens: (Vers. 9.) Quia non in fortitudine sua roborabitur vir.\n\nQuasi dicat: Idcirco tenet, quia sine ipso stare non possent. Nam etsi vir virtutis agnoscitur, in fortitudine sua timorem lapsus habet, statum robur non habet, et toties illicita concupiscendo labitur, quoties interna ejus vestigia a Domino tenente deseruntur. An vero non vircrat cuiin juvencularum choro cantabatur; Saul percussit mille, et David decem millia (1 Reg. XVIII, 7)? Qui nimirum cum inter onera fortitudini suae relinquitur, in carnis suae culpam impulsus corruit, atque in se expertus est quia vir in se non habeat statum roboris, sed lapsum infirmitatis. Unde et relabi metuens, eum a quo teneri ad statum debeat exposcit, dicens: Non me derelinquas usquequaque (Psal. CXVIII, 8).","english":"But what is it that, when the Lord is said to guard the feet of the saints, the silence of the wicked is mentioned, unless it is that we are never driven to the fall of sin except when the perverse temptations of evil spirits are suggested to us? When, therefore, the Lord guards our feet, the wicked are silent in the darkness, because while we are protected by divine grace, the unclean spirits can by no means give us the voice by which they would cast us down. They are silent, indeed, in the darkness, because they possess the darkened hearts of the reprobate, from whose obscurity they do not dare to advance to us. But why he guards the feet of the saints he explains, saying: (Verse 9.) For a man shall not be strengthened in his own strength.\n\nAs if he were saying: For this reason he holds them, because without him they could not stand. For even if a man is recognized as one of virtue, in his own strength he has the fear of falling, he does not have the firmness of standing, and he slips into unlawful desires as often as his inner footsteps are abandoned by the Lord who holds them. Or was he not a man in whose honor it was sung among the chorus of young women: Saul struck down a thousand, and David ten thousand (1 Kings 18:7)? He, surely, when he was left among the burdens of his own strength, was driven into the guilt of his flesh and fell, and learned by experience in himself that a man does not have in himself a state of strength, but a fall of weakness. Hence also, fearing to slip back, he begs him by whom he ought to be held to stand, saying: Do not forsake me utterly (Psalm 118:8).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"Nemo ergo se fallat, quasi in se robur standi inveniat, quia etsi magna saepe occultorum hostium bella superamus, si digne eos in suis suasionibus reprobando velut in fugam versos insequimur, non nos tunc refugi spiritus, sed eum quem in nobis aspiciunt expavescunt. Vel certe si nos etiam timent, idcirco profecto timent, quia in divinae gratiae robur assumptos vident. Apte ergo subjuDgitur: (Vers. 10.) Dominum formidabunt adversarii ejus et super ipsos in cœlis tonabit.\n\nCoeli namque tunc sumus, cum in altitudinem divinae gratiae praesidentis nobis sublevamur. Et tonitrua contra ejus adversarios habemus, cum validis sanctorum desideriorum vocibus omne quod nobis de eorum suggestionc spirat elidimus. Quidquid enim tonitruum ferit, interficit. Tonitrua ergo Cælorum sunt perfecta desideria electorum. Nam velut a cælorum altitudine terribiliter sonando prodeunt, eum ab eo mentis culmine malignos spiritus feriunt, cui omnipotens Deus sic præsidet, ut amore praesidentis facile superet omne quod ad pugnam moveri poterat hostis audacia mala suggerentis. Sed praemonenteRedemptore novimus quia yui perseveraverit usque in finem, hic salvus erit (Matth. x, 22).Eodem quoque Domino promittente, didicimus quia quacunque hora peccalor conuertitur,salvuserit (Ezech. XVIII, 2i). In extremo itaque sui cantici addat Anna, et dicat unde peccantem terreat, dicat quo justum cautiorem reddat. (Vers.","english":"Let no one therefore deceive himself, as though he finds in himself the strength to stand, because even if we often overcome the great wars of hidden enemies, if we worthily pursue them as put to flight by rejecting them in their persuasions, it is not we whom the spirits then flee, but the one whom they see in us they dread. Or certainly if they even fear us, for that reason they truly fear, because they see us taken up into the strength of divine grace. Aptly therefore it is added: (Verse 10.) His adversaries will dread the Lord, and he will thunder over them in the heavens.\n\nFor then we are heavens, when we are raised up into the height of the divine grace presiding over us. And we have thunders against his adversaries, when with the strong voices of holy desires we strike down whatever breathes upon us from their suggestion. For whatever a thunderbolt strikes, it kills. The thunders of the heavens, then, are the perfect desires of the elect. For as if from the height of the heavens they come forth sounding terribly, when they strike the malignant spirits from that summit of the mind, over which almighty God so presides that by the love of the one presiding it easily overcomes whatever the enemy's audacity, suggesting evil, could be stirred up for battle. But with the Redeemer forewarning we know that he who perseveres to the end, this one will be saved (Matthew 10:22). With the same Lord also promising, we have learned that in whatever hour the sinner is converted, he will be saved (Ezekiel 18:21). Therefore at the end of her song let Anna add, and say whereby she may terrify the sinner, let her say whereby she may make the just man more cautious. (Verse","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"10.) Dominus, inquit, judicabit fines terræ.\n\nNon ait terram, sed fines terrae. Fines quippe terrae sunt, qui vitae sua ultima cum culpae perpetratione clauserunt. Nam qui peccat, etcorrigit quod delinquit, terra est per peccatum, et fillis terrae non est, quia delinquendo redemptionis suae alta deposuit,sed ab imo depositionis suae ante judicium resurrexit. Flevit namque quod fecit, et venturum judicem eo lætius sustinet, quo in damnationc terrenilatis per poenitentiam ipse in se flagella uhionis tenet. Quia ergo fines terrae Dominus judicat, conversus peccalor ad Dominum priora, sive media, non expavescat. Quia item fines terrae Dominus judicat, justus inchoata justitia, non praesumat. Nam si hunc ab ea qua cadere potest adhuc aequitate labentem subita mors intercipit, quia in suis extremis culpa clauditur, finium terrae lege judicatur. Sequitur: (Vers. 10.) Et dabit imperium regi suo, et sublimabit cornu Christi sui.","english":"10.) “The Lord,” he says, “will judge the ends of the earth.”\n\nHe did not say “the earth,” but “the ends of the earth.” For the ends of the earth are those who have closed off their own life with the final commission of a fault. For one who sins, and does not correct what he has done wrong, is “earth” through sin, and is not of the sons of earth, because by sinning he has cast down the heights of his redemption, but from the depth of his casting-down he has risen again before judgment. For he wept over what he did, and he awaits the coming judge the more joyfully in that, in the condemnation of his earthliness, through penitence he himself holds within himself the scourges of vengeance. Therefore, because the Lord judges the ends of the earth, let the sinner, converted to the Lord, not be afraid of his former or his middle deeds. And again, because the Lord judges the ends of the earth, let the just man not presume upon the righteousness he has begun. For if sudden death cuts him off while he is still slipping from that equity from which he can fall, because in his last moments he is closed in by fault, he is judged by the law of the ends of the earth. It follows: (Verse 10.) “And he will give empire to his king, and will exalt the horn of his Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Hoc profecto superius, quia ad Redemptorem retulimus, in hujus quoque explanationis ordine non mutamus. Ipse namque est pax nostra, qui fecit utraque unum (Ephes. it, 14). Ipse quoque est lapis angularis (Petr. u, 4, 5, 6), in quo dum electorum paries uterque copulatur, aeternae civitatis structura disponitur. Teneat itaque morem suum locutio nostra, ut prolato jam sacri cantici et morali et allegorico intellectu, in eo uterque conveniat quem fide credimus, moribus promereamur.\n\nCAPUT II.\n\nS eqaitur enim divinus sermo, et dicit: (Vers. 11.) Et abiit Helcana in Ramatha, in domum suam.\n\ni. Quem profecto virum, humani generis Redemptorem; Annam vero conjugem, ejus Ecclesiam; puerum Samuelem, credentium de gentibus populum; Ramatlia quoque civitatem, cælestem patriam designare ostendimus. Quid ergo est quod post conjugis canticum abiissc in Ramatham civitatem suam Helcana dicitur, cum post natum puerum Deo canticum Anna dixerit, atqne ante ad coelos Redemptor ascenderit, quam gentilem populum sancta Ecclesia in fide genuisset? Quod profecto ab eis solummodo quaeritur qui tantum Domini nostri corporalem praesentiam scire noscuntur. Nunquid enim tunc non eum secum Paulus habebat qui ad Patrem ascenderat, cum dicebat: An experimentum quæritis ejus qui in me habitat Christus (II Cor. XIII, 3)? qui item fatetur dicens: Sicut ex Deo, coram Deo et Christo loquimur (II Cor. II, 17).","english":"This indeed we established above, and since we have referred it to the Redeemer, we do not change it in the order of this explanation either. For He Himself is our peace, who has made both one (Eph. 2:14). He Himself is also the cornerstone (1 Pet. 2:4, 5, 6), in which, while the two walls of the elect are joined together, the structure of the eternal city is arranged. Let our speech therefore keep its custom, so that, once the moral and allegorical understanding of the sacred song has been set forth, both may agree in Him whom we believe by faith and merit by our conduct.\n\nCHAPTER II.\n\nFor the divine word follows and says: (Verse 11.) And Elkanah went to Ramah, to his own house.\n\n1. We have shown that this man indeed designates the Redeemer of the human race; Hannah His wife, His Church; the boy Samuel, the people of the Gentiles who believe; and the city of Ramah, the heavenly fatherland. What then is it that after the song of his wife Elkanah is said to have gone to Ramah, his city, when Anna sang her song to God after the boy was born, and the Redeemer ascended to heaven before the holy Church had brought forth the Gentile people in faith? This is sought only by those who are known to know only the bodily presence of our Lord. For did Paul not then have with him the One who had ascended to the Father, when he said: Do you seek a proof of Him who speaks in me, Christ (2 Cor. 13:3)? He likewise confesses, saying: As from God, before God, and in Christ we speak (2 Cor. 2:17).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"Quid est ergo quod sanctae Ecclesiae aliquando adfuit per gratiam muneris, aliquando ei se subtraxit per dispensationem probationis? Adfuit namque, ut in acquisitione Gentium vitae verba abundanter effunderet; sed aliquando ei velut absens se abscondit, ut, verbi munere sublato, cognosceret sine ejus praesentia qualis esset. Post finem itaque cantici dicitur: Abiit Helcana in domum suam, quia sancta Ecclesia ex ejus praesentia alta praedicat, qui cum mortalibus per dispensationem se subtrahit, æternis se civibus jugiter repraesentat. Domus namque sua illa supernorum civium, quam amando, replendo et sociando Dominus inhabitat. aeterna socictas est. In eam igitur vadit cum Annam deserit, quia qui se nobis adhuc proficientibus salubrilersubtrahit, perfectis atque consummatis æternæ patriae civibus eo se incessanter jungit atque exhibet, quo probari jam probatos ejus absentia ulterius non oportet. Apte itaque post Annae canticum dicitur: Abiit Helcana in domum suam,quia sancta Ecclesia, quæ tam sublimia electos edocet, sicut pia semper Domini dispensatione deseritur, ita et eadem alta quae doceat non semper habet. Sed plerique verba audiunt, præteritam malitiam detestantur, et correctionis vitæ opera proponunt; sed cum audire desicrint, ac si nunquam eadem vitae verba audissent, ad iniquitatem redeunt.","english":"What then is it that at one time the holy Church had him present through the grace of his gift, and at another time he withdrew himself from her through the dispensation of testing? For he was present, so that in the gaining of the Gentiles he might pour out the words of life abundantly; but at times he hid himself from her as though absent, so that, with the gift of the word taken away, she might recognize what she was without his presence. Therefore after the end of the song it is said: Elkanah went away to his own house, because the holy Church, by his presence, proclaims lofty things—he who, when he withdraws himself from mortals through dispensation, continually presents himself to the eternal citizens. For his house is that eternal society of the citizens above, which the Lord inhabits by loving, filling, and joining it to himself. Into it, therefore, he goes when he forsakes Anna, because he who healthfully withdraws himself from us while we are still making progress, joins and presents himself unceasingly to the perfected and completed citizens of the eternal fatherland, since those already proved no longer need to be tested by his absence. Fittingly, therefore, after Anna's song it is said: Elkanah went away to his own house, because the holy Church, which teaches the elect such sublime things, just as she is always forsaken by the Lord's loving dispensation, so also she does not always have those lofty things which she may teach. But many hear the words, detest their past malice, and set before themselves the works of a corrected life; but when they have ceased to hear, as if they had never heard those same words of life, they return to iniquity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"Auditor sanctae Ecclesiæ gentilis populus devotus ad audiendum fuit, et ad operandum promptus. Apte itaque subditur: (Vers. 11.) Puer autem Samuel erat minister in conspectu Domini, ante faciem Heli sacerdotis.\n\nAc si aperte diceretur: Ex eo quod audivit, omnipotenti Deo placere studuit. Qui apte puer dicitur, quia etsi grandia pro defensione fidei nostrae agenda susceperat, tamen in eadem fidei generatione adhuc novus erat. Et quia placidum omnipotenti Deo ministerium praebuit, minister in conspectu conditoris fuit. In conspectu et enim Domini est, quem in oblatione obsequiorum divina dignatio libenter aspicit. A quo nimirum Domini conspectu expelli valde metuens quis, orat, dicens: Ne projicias me a facie tua (Psal. L, 13). In quo item recipi vehementer cupiens, dilationis suae moram secum reputat, dicens: Quando veniam, et apparebo ante faciem Dei (Psal. XLI, 3)? Hinc Elias gloriatur; et ait: Vivit Dominus, in cujus conspectu sto (III Reg. XVII, 1). Minister itaque erat Samuel in conspectu Domini, quia in novae religionis obsequiis omnipotenti Deo gentilis populus valde acceptus fuit. Quo nimirum verbo Judææ quoque repulsio latenter innuitur, dum solus Samuel, in quo gentium fidelis populus exprimitur, ante Dominum ministrarc perhibetur. Solus itaque in cjus conspectu erat, quia profecto ei Judaicus populus placere desierat. Quod utrumque per Malachiam Dominus loquitur.","english":"The Gentile people, as a devoted hearer of the holy Church, was ready to hear and prompt to act. Fittingly, therefore, it is added: (Verse 11.) But the boy Samuel was a minister in the sight of the Lord, before the face of Eli the priest.\n\nAs if it were said plainly: From what he heard, he strove to please almighty God. He is fittingly called a boy, because although he had undertaken great things to be done for the defense of our faith, yet in that same generation of faith he was still new. And because he offered a pleasing ministry to almighty God, he was a minister in the sight of the Creator. For he is in the sight of the Lord whom the divine favor gladly looks upon in the offering of his services. And indeed, one who greatly fears being driven from that sight of the Lord prays, saying: Cast me not away from your face (Psalm 50:13). And again, one who earnestly desires to be received into it reckons with himself the delay of his postponement, saying: When shall I come and appear before the face of God? (Psalm 41:3). Hence Elijah boasts, and says: As the Lord lives, in whose sight I stand (1 Kings 17:1). Samuel, therefore, was a minister in the sight of the Lord, because in the services of the new religion the Gentile people was greatly acceptable to almighty God. By this same word the rejection of Judea is also hinted at in secret, since Samuel alone, in whom the faithful people of the Gentiles is expressed, is said to minister before the Lord. He alone, therefore, was in his sight, because surely the Jewish people had ceased to please him. The Lord speaks of both through Malachi.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Nam Judææ rcpulsionem insinuans, ait: Non est mihi voluntasin vobis, et sacrifium non suscipiam de manu vestra (Malach. i, 10). Sel qui a facie sua Judaicam perfidiam expulit, quem libenter intueatur, subjungens, ait: Ab ortu solis usque ad occasum, magnum est nomen meum in gentibus, et in omni loco offertur nomini meo oblatio munda (Ibid., 11). Sed subtiliter est vivendum quod dicitur: Antefaciem Heli Samuel Domino ministravit, quia piaedicatorum sanctæ Ecclesiae ministerium gentilis populi conversionem, amorem et reverentiam circa Redemptoris obsequium, veterum ordo doctorum longe ante videndo cognovit, et prophetando praedicavit. Hunc namque pronum in Domini ministerio noverat, qui dicebat: Adorabunt eum omnes reges terræ, omnes gentes servient ei (Psal. LXXI, 11). Hinc Aggæus loquitur, diceus: Veniet desideratus cunctis gentibus, et replebitur gloria aomus Domini (Aggæi. n, 8). Hinc Isaias dicit: Erit radix Jesse, qui exsurget regere gentes; in ipsum gentes sperabunt (Isa. xi, 10; Rom. XV, 12). Hinc Psalmista ait: Laudate, omnes gentes, Dominum et collaudate eum, omnes populi (Psal. CXVI, 1). Hinc patriarcha Jacob ait: Ipse erit exspectatio gentium (Gen. LIX, 10). Ante faciem ergo Heli minister Domini Samuel puer fuit, quia quod dignum Deo postmodum gentilis populus habuit, doctorum ordo veterum per prophetiae spiritum praevidit.","english":"For, intimating the rejection of Judea, he says: I have no will in you, and I will not accept a sacrifice from your hand (Mal. 1:10). But he who drove the Jewish faithlessness from his face, whom he gladly beholds, adds, saying: From the rising of the sun even to its setting, great is my name among the Gentiles, and in every place a clean offering is offered to my name (ibid., 11). But it must be carefully observed what is said: Before the face of Eli Samuel ministered to the Lord, because the order of the ancient teachers, seeing far in advance, knew and foretold in prophecy that the ministry of the holy Church of preachers would bring the conversion, love, and reverence of the Gentile people toward obedience to the Redeemer. For it knew him to be ready in the Lord's ministry, who said: All the kings of the earth shall adore him, all the Gentiles shall serve him (Ps. 71:11). Hence Haggai speaks, saying: The Desired of all the Gentiles shall come, and the house of the Lord shall be filled with glory (Hag. 2:8). Hence Isaiah says: There shall be a root of Jesse, who shall rise up to rule the Gentiles; in him shall the Gentiles hope (Isa. 11:10; Rom. 15:12). Hence the Psalmist says: Praise the Lord, all you Gentiles, and praise him together, all you peoples (Ps. 116:1). Hence the patriarch Jacob says: He himself shall be the expectation of the Gentiles (Gen. 49:10). Before the face of Eli, therefore, the boy Samuel was a minister of the Lord, because what the Gentile people afterward had that was worthy of God, the order of the ancient teachers foresaw through the spirit of prophecy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Et statim de projectis subditur: (Vers.12,13.) Porro filii Heli nescientes Dominum, et officium sacerdotis ad populum.\n\nSubaudis erant. Qui namque filii Hcli sunt alii, nisi Israelitae secundum carnem, qui Scripturam sacram noverant a patribus editam, et tamen quem Scriptura promiserat nesciebant? Quos nimirum per semetipsam Veritas in Evangelio increpat, diceos: Abraham exsultavit ut videret diem meum; vidit, et gravisus est (Joan. VIII, 56). Et idem: Si credere is Moysi, crederetis utique et mihi, de me enim ille scripsit (Ibid. v, 46). Nescierunt ergo Dominum, qui venientem in carne nostra Redemptorem spreverunt. Uude per Isaiam queritur, dicens: Cognovit bos possessorem suum, el asinus præsepe Domini sui; Isracl autem me non cognovit (Isai. i, 3). Quasi dicat: Et incarnationis meae vias ei longe ante per prophetas aperui, et tamen id quod promiseram exhibitum non accepit. Quare et officium sacerdotum ad populum nesciit. Officium sacerdotale quippe cognosceret, si ad redemptionem humani generis eum qui a lege et prophetis fuerat promissus jam venisse praedicaret. In quem profecto quia non solum non credidi sed etiam persequendo insanivit, et Dominum nesciit, et ad populum officium sacerdotum. Cujus tamen malitia minor esset, si qui prodesse minoribus Redemptoris adventum praedicando noluit, nocerc timuisset. Sequitur ergo, et dicit: (Vers.","english":"And immediately concerning those cast off it is added: (Vers. 12, 13.) Now the sons of Heli did not know the Lord, and the office of the priest toward the people.\n\nYou understand \"they were.\" For who are the sons of Heli other than the Israelites according to the flesh, who knew the sacred Scripture produced by the fathers, and yet did not know him whom the Scripture had promised? Whom indeed the Truth himself rebukes in the Gospel, saying: Abraham rejoiced that he might see my day; he saw it, and was glad (John 8:56). And the same: If you believed Moses, you would surely believe me also, for he wrote of me (Ibid. 5:46). They did not know the Lord, therefore, who despised the Redeemer coming in our flesh. Whence through Isaiah he complains, saying: The ox knows its owner, and the ass the manger of its lord; but Israel has not known me (Isa. 1:3). As if he should say: I opened the ways of my incarnation to him long beforehand through the prophets, and yet he did not accept what I had promised when it was shown. Therefore he also did not know the office of the priests toward the people. For he would have known the priestly office, if he had proclaimed that he who had been promised by the law and the prophets had already come for the redemption of the human race. And because he not only did not believe in him but even raged against him in persecution, he did not know the Lord, nor the office of the priests toward the people. Yet his malice would be less, if he who was unwilling to benefit the lesser by proclaiming the Redeemer's advent had feared to harm. It follows, therefore, and it says: (Vers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"13, 14.) Sed quicunque immolasset victimam,veniebat puer sacerdotis, dum coquerentur carnes, et habebat fuscinulam tridentem in manu sua, et mittebat in lebetem, vel caldarium, aut in ollam, sive in cacabum, et omne quod levabat fusciMula, tollebat sacerdotibus.\n\nQuid enim est immolare victimam, nisi verae fidei omnipotenti Deo offerre confessionem? Et quid vasa in quibus immolando caro coquitur, nisi fidelium mentes sunt? Quae dum Mediatorem Dei et hominum hominem Christum Jesum esse verum summi Patris Unigenitum credunt, nimirum in his caro coquitur quae Deo per devotionis intimae obsequium immolelur. Quis puer sacerdotis est alius quam perfidis Synagogae pastoribus per obsequium subjectus populus? Qui apte puer dicitur, quia dum infirma legis ad litteram tenere maluit, in virum perfectum crescere per Evangelium recusavit. Quid vero est quod ad inferendos ciborum raptus destinatur? Quid est iterum quod in illata violentia tenere tridentem fuscinulam dicitur? Sed cibus electae animae persona est Redemptoris. Qui profecto cibus in sacris vasis coquitur, dum per calorem sancti Spiritus ad suavitatem refectionis in electis mentibus praeparatur. Caro etenim coquitur, dum per Spiritus sancti gratiam humanitatem Dominicam in divinitatis naturam assumptam, et firmiter credimus, et efficaciter confitemur.","english":"(13, 14.) But whoever had sacrificed a victim, the priest's servant came, while the flesh was being cooked, and he had a three-pronged fork in his hand, and he cast it into the cauldron, or the pot, or the kettle, or the pan, and whatever the fork lifted up, he took for the priests.\n\nFor what is it to sacrifice a victim, if not to offer the confession of true faith to almighty God? And what are the vessels in which the flesh is cooked by sacrificing, if not the minds of the faithful? While they believe that the Mediator of God and men, the man Christ Jesus, is the true Only-begotten of the supreme Father, the flesh is surely cooked in them, which is sacrificed to God through the service of intimate devotion. Who is the priest's servant but the people subject in service to the faithless pastors of the Synagogue? He is aptly called a servant, because while he preferred to hold to the weak letter of the law, he refused to grow into a perfect man through the Gospel. But what is it that he is appointed to bring in by seizing foods? What is it again that in the violence brought in he is said to hold a three-pronged fork? But the food is the person of the Redeemer of the chosen soul. And this food is certainly cooked in the sacred vessels, when through the heat of the Holy Spirit it is prepared for the sweetness of refreshment in chosen minds. For the flesh is cooked, when through the grace of the Holy Spirit we both firmly believe and effectively confess that the Lord's humanity was assumed into the nature of divinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"Unde et per Moysen Agni paschalis carnes comedendas insinuat, dicens: Non comedetis ex eo crydum quid, aut coctum aqua (Exod. XII, 9). Crudum quippe ex eo manducare est, praeter Spiritus sancti gratiam, Redemptorem nostrum purum horninem credere. Aqua vero coquitur cum Redemptoris essenlia per humanam sapientiam ventilatur. Crudum ergo Judaei comedunt, aqua coctum haeretici, quia illi ejus divinitatem negant, isti per humanam sapientiam er divinitalis et humanitatis ejus sacramenta evacuant. Puer itaque sacerdotis ad tollendum fidelium cibos mittitur, quia Judæorum populus, a fide Redemptoris expulsus, amorem fidei ejus a corde fidelium auferre vehementer studuit. Qui apte fuscinulam tridentem in manu habuissc perhibetur, quibus carnis partem quam posset infigere eductam coqui prohiberet. Fuscinula quippe in manu pueri illata sanctae Ecclesiae Judaici populi persecutio est. Et quia blandimentis, poenis atque terroribus nocere fidelibus tentavit, tres utique fuscinula dentes habuit. Bene autem dicitur quia quod levabat uscinula tollebat puer sacerdotibus, quia magna epulatio iniquorum praelatorum erat, si cum blandientium sive furentium satellitum turba subverteret, quem in fidei nostrae sublimitate stare per confessionem cognovissent. Sequitur: (Vers. 14, 15.) Sic faciebant universo Israeli venientiin Silo, etiam antequam adolerentadipem.","english":"Hence he also indicates through Moses that the flesh of the paschal Lamb is to be eaten, saying: You shall not eat of it raw, or boiled in water (Exod. 12:9). For to eat of it raw is to believe our Redeemer to be a mere man without the grace of the Holy Spirit. But it is boiled in water when the essence of the Redeemer is sifted by human wisdom. The Jews, then, eat it raw, the heretics boiled in water, because the former deny his divinity, while the latter by human wisdom empty out the sacraments of his divinity and humanity. And so the priest's servant is sent to take away the food of the faithful, because the people of the Jews, driven out from faith in the Redeemer, strenuously strove to take away the love of faith in him from the heart of the faithful. He is fittingly said to have had a three-pronged fork in his hand, with which he might pierce whatever part of the flesh he could and, having drawn it out, prevent it from being cooked. For the fork brought in the hand of the servant is the persecution of the Jewish people against holy Church. And because it attempted to harm the faithful by flatteries, punishments, and terrors, the fork certainly had three prongs. And it is well said that whatever the fork lifted, the priest's servant took away, because it would have been a great banquet for the wicked prelates if, together with the crowd of flattering or raging attendants, he should overthrow one whom they had known by confession to stand in the height of our faith. It follows: (Vers. 14, 15.) Thus they did to all Israel who came to Shiloh, even before they burned the fat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"Adeps quidem interna pinguedo est, in qua nimirum illa devotio mentis exprimitur, qua electoram mentes conditori suo in perfectiori charitate copulantur. Qui recte jam cocta carne immolant, quia assurgere quis ad sublimilatem charitatis non poterit, nisi prius quae credit amet mysteria incarnatae divinitatis. Humanitatem quippe Domini Jesu in divinitatem assumptam per sanctum Spiritum credere, quae immoletur Deo carnem coquere est. Ante igitur quam adoleretur adeps, puer carnem praeripere studuit in universo 'sraele, quia apparitores Synagogse novos Christi confessores putaverunt evertere prius quam eos omnipotenti Deo charitas perfecta sociaret. Quod apertius ipsa sacras historiae verba indicant, quibus dicitur: Dum coquerentur carnes. Per quæ nimirum verba non perfectio coctionis, sed apparatus innuitur. Sed ordo nefariae hujus exactionis ostenditur per ea quæ sequuntur: (Vers. 15.) Veniebat puer sacerdotis et dicebat immolanti: Da mihi carnem, ut coquam sacerdoti; non enim accipiam a tecarnem coctam, sed crudam.","english":"The fat is indeed the inner richness, in which is expressed that devotion of mind by which the minds of the elect are joined to their Creator in more perfect charity. Those who now sacrifice properly cooked flesh are those who cannot rise to the sublimity of charity unless they first love the mysteries of the incarnate Godhead which they believe. For to believe that the humanity of the Lord Jesus was assumed into the Godhead through the Holy Spirit—this is to cook the flesh that is to be offered to God. Therefore, before the fat was burned, the servant was eager to snatch the flesh in all Israel, because the attendants of the Synagogue thought to overthrow the new confessors of Christ before perfect charity could unite them to almighty God. The words of the sacred history themselves indicate this more plainly, where it is said: While the flesh was being cooked. By these words, to be sure, not the completion of the cooking but the preparation is indicated. But the order of this wicked exaction is shown by what follows: (Verse 15.) The servant of the priest would come and say to the one sacrificing: Give me flesh, that I may cook it for the priest; for I will not receive cooked flesh from you, but raw.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"Carnem crudam puero daret, qui coram persecutoribus humanitatem Christi puram assereret, et eam puer sacerdoti coqueret, quia perignem malitiae Judaicus populus hoc putarel, quod ejus praelati in mentis suae refectione libenterexciperent. Venit ergo puer sacerdotis, et crudam carnem petiit, quando Judaicus populos litterae legis serviens, divinitatem Redemptoris negare fidelibus suggessit. Veniens ergo dicit: Non accipiam a te carnenl coctam sed crudam. Quia quem purum hominem fidelis compulit confiteri, esse Deum nec audire voluit. Cujus profecto populi importunitas ostenditur, cum verba sacrilega in netaria exactione geminantur. Nam sequitur: Non enim accipiam a te carnem coctam, sed crudam. Quia Jesum Dominum ad Redemptorem nostrum, non Dominum et hominem, sed purum tantum hominem audire valde desideravit. Sed quos quasi imperfectos in carne tentavit, perfectos reperit. Nam qui divinitatem Redemptoris negare compulsi sunt, non solum Redemptorem noluerunt negare, sed compulsores suos curabant ad vitam trahere. Unde et sequitur: (Vers. 16.) Dicebatque illi immolans: Incendatur primum juxta morem hodie adeps, et tolle tibi quantum desiderat anima tua.","english":"He would give raw flesh to the boy, who before persecutors asserted the pure humanity of Christ, and the boy would cook it for the priest, because through the fire of malice the Jewish people thought that this was what its prelates would gladly receive in the refreshment of their mind. The priest's boy therefore came and asked for raw flesh, when the Jewish people, serving the letter of the law, suggested to the faithful that they should deny the divinity of the Redeemer. Coming, then, he says: I will not accept cooked flesh from you, but raw. Because the one whom the faithful man compelled him to confess as a pure man, he was unwilling even to hear to be God. Indeed, the importunity of this people is shown when sacrilegious words are doubled in their shameless demand. For it follows: For I will not accept cooked flesh from you, but raw. Because Jesus the Lord, as our Redeemer—not as Lord and man, but only as a pure man—he greatly desired to hear. But those whom he tested as if imperfect in the flesh, he found perfect. For those who were compelled to deny the divinity of the Redeemer not only refused to deny the Redeemer, but strove to draw their compellers to life. Hence it also follows: And he said to him as he was sacrificing: Let the fat be burned first according to the custom today, and take for yourself as much as your soul desires.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"A bestiali siquidem appetitu cruda postulantem avertere nititur, qui ei ad libitum cocta pollicetur. Quasi male essurientibus Judaeis sanctae Ecclesia responsum praebeat, et pro humanitate simplici, quam vovare per desiderium cupiunt, divinitatis cibum reromittat, dicens: Prius coqui sinite quod ad refectionem vitæ habeatis in Spiritu sancto intellectum. An non tunc puer sacerdotis crudam carnem petiit, cum illuminato a Domino ei qui caecus fuerat natus diceretur: Da gloriam Deo; nos scimus quia hic homo peccator est (Joan. IX, 24)? Quid est dicere, da gloriam Deo, nisi non huic curationis tuae laudes tribuas, quia Deus non est? et qui peccator asseritur, non solum Deus esse negatur, sed etiam homo justus. Cui profecto erudam quam petebat carnem praebere noluit, coctam obtulit, quin quem salutis suae auctorem instanter asseruit. ex ostendo tantae admirationis signo, non solum hominem sanctum, sed verum Deum esse monstravit. Qui autem sequi bestias, amissa ratione, populus coeperat, crudam sibi carnem exhiberi importune postulabat. Nam sequitur: (Vers. 16) Nunc dabis, alioquin tollam tibi vi. Sequitur; (Vers. 17.) Erat enim peccatum puerorum grande nimis foram Domino.","english":"For he strives to turn away the one demanding raw flesh with a bestial appetite, promising him cooked flesh according to his desire. It is as if holy Church were giving an answer to the badly hungry Jews, and in place of the simple humanity they long to devour with desire, she sends back the food of divinity, saying: \"First let that be cooked which you may have for the refreshment of life—understanding in the Holy Spirit.\" Was it not then that the priest's boy sought raw flesh, when to him who had been born blind and was enlightened by the Lord it was said: \"Give glory to God; we know that this man is a sinner\" (John 9:24)? What is it to say \"Give glory to God\" but that you should not attribute the praises of your healing to this man, because he is not God? And he who is declared a sinner is denied not only to be God but even to be a just man. To him, indeed, she was unwilling to offer the raw flesh he sought; she offered cooked flesh, since she steadfastly proclaimed him the author of her salvation. By showing the sign of such great admiration, she demonstrated that he is not only a holy man but true God. But the people who had begun, with reason lost, to follow the beasts, was importunately demanding that raw flesh be set before them. For it follows: (Verse 16) \"Now you shall give it, otherwise I will take it from you by force.\" It follows: (Verse 17) \"For the sin of the boys was very great before the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Et causam qua grande fore hoc peccatum demonstraretur adjungit, dicens: (Vers. t7.) Quiade trahebant homines a sacrificio Domini.\n\n8Grande nimis peccatum esse cognoscitur, quod pcenitentiae lacrymis non deletur. Hoc namque nimis grande peccatum Synagogae propheta intuens. ait: Peccatum Judæ scriptum est stylo ferreo, in ungue adamantino (Jerem. XVII, 1). Vel certe grande nimis coram Domino peccatum erat, quia ad peccandum alios pertrahebat. Quare et subditur: Quia detrahebant homines a sacrificio Domini. Detrahebant quippe a sacrificio homines, quia ad confessionem rectae fidei progredi infirmorum corda prohibebant. Et notandum quia qui detrahuntur a sacrificio homines dicuntur, quia nimirum si in fidei nostrae vera confessione persisterent, hos divinus sermo fiItorum Dei appelatione signaret. Quibus profecto per Psalmislam Dominus dicit: Ego dixi dii estis, et filii excelsi omnes, vos autem sicut homines moriemini (Psal. LXXXI, 6, 7). Sequitur autem: (Vers. i8.) Samuel autem erat minister in conspectu Domini, puer accinctus ephod lineo.","english":"And he adds the reason by which it is shown that this would be a great sin, saying: (Verse 17.) Because they drew men away from the sacrifice of the Lord.\n\nA sin is recognized as exceedingly great when it is not wiped away by the tears of penitence. For the prophet, beholding this exceedingly great sin of the Synagogue, said: The sin of Judah is written with a pen of iron, in the nail of adamant (Jeremiah 17:1). Or certainly it was an exceedingly great sin before the Lord, because it drew others away to sin. Wherefore it is also added: Because they drew men away from the sacrifice of the Lord. For they drew men away from the sacrifice, because they prevented the hearts of the weak from advancing to the confession of right faith. And it is to be noted that those who are drawn away from the sacrifice are called men, because surely if they persisted in the true confession of our faith, the divine word would mark them with the name of sons of God. To whom indeed the Lord says through the Psalmist: I said, you are gods, and all sons of the Most High; but you shall die like men (Psalm 81:6-7). Then follows: (Verse 18.) But Samuel was a minister in the sight of the Lord, a boy girded with a linen ephod.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"Subtilior quam lanca vestis linea esse cognoscitur. Apte autem Samuel lineo ephod indutus asseritur, per quem sacerdotum ordo electus ex gentibus designatur. Nam in comparatione legalis vitae nova Evangelii conversatio lini subtilitas est. Ibi enim aliquid animale praeceptum est, ibi omnis maledicitur a quo semina propaginis in Sion nulla ielinquuntur. In Novo autem Testamento, quia subtiliora sunt omnia, quisquis ejus praeceptis utitur, velut delicatiori lini veste decoratur: ibi quippe connubii abstinentia damnatur, hic miris laudibus colitur; illic sacerdotes carnaliter generant, hic fructum spiritalis propaginis tanto copiosius afFerunt, quanto etiam per conjugale bonum pudicitiae detrimenta sentire non possunt. Bene autem dum Samuelis vestis exponitur linea fuisse perhibetur, ut novi sacerdotii gloriam aperte ostenderet, quod novae pudicitiæ nitoribus splenderet. Sed dum in conspectu Domini esse minister Samuel dicitur, ephod lineo accinctus memoratur, quia divina obsequia tunc bene exhibentur, cum exhibentis persona carnalis voluptatis sordibus non foedatur; et acceptum Deo tunc est munus ministerii, cum per sanctae conversationis munditiam Deo placita est persona minislri. Et quia inter primordia novitatis suae proficiebat, adhuc sequilur: (Vers.","english":"A linen garment is recognized as finer than a woolen one. And Samuel is fittingly said to have been clothed in a linen ephod, by whom the order of priests chosen from the nations is designated. For in comparison with the legal life, the new way of life of the Gospel is the fineness of linen. For there something animal was commanded; there everyone is cursed by whom no seed of offspring is left in Zion. But in the New Testament, because all things are finer, whoever makes use of its precepts is adorned as with a more delicate linen garment: for there abstinence from marriage is condemned, here it is honored with wondrous praises; there priests generate carnally, here they bring forth the fruit of spiritual offspring all the more abundantly in that even through the good of conjugal life they cannot experience losses of chastity. And well is it, when Samuel's garment is set forth, that it is stated to have been linen, so that it might openly show the glory of the new priesthood, because it shone with the brightness of new chastity. But when Samuel is said to be in the sight of the Lord as a minister, he is recorded as girded with a linen ephod, because divine services are then well performed when the person of the performer is not defiled by the filth of carnal pleasure; and then is the gift of ministry acceptable to God, when through the purity of holy conduct the person of the minister is pleasing to God. And because he was advancing among the first beginnings of his newness, it follows still: (Verse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"19.)Et tunicam parvam faciebat ei mater sua, quam afferebat ei, cum ascendebat cum viro suo, ut immolaret Domino hostiam solemnem.\n\nSanctæ Ecclesiae hostiam immolare est per eloquia prædicationis auditorum suorum corda in amorem conditoris accendere. Tunc itaque Samueli parva vestis delata perhibetur, quia dum adime per novitatis suae incrementa proficeret, ab Ecclesia apta suae parvitati accepit monumenta justitiæ, cujus splendore radiaret. Sequitur: (Vers. 20.) Et benedixit Heli Helcanæ, et uxori suæ, dicens: Reddat tibi Dominus semen de muliere hac, pro femore quod commendasti Domino.\n\nii. Quia in persona Heli sacerdotis etiam boni doctorcs populi veteris designantur, Helcanae et uxori ejus benedixisse cognoscitur, quia nimirum eorumdem veterum doctorum ordo Christi et sanctæ Ecclesiae spiritalem copulam praevidit, et eorum electorum prolem futuram cœlo dignam, cum devotione praedicavit. Quod quamvis longe ante actum fuerit, tamen tunc se eis sic benedixisse innotuit, cum, revelalajam nostrae redemptionis gratia, credere unusquisque fidelis poterat, quia tot bona patres nostri veteres de hac renovationc praecinebant. Et ut ordo quo fiebat agnoscatur, subjunctum est: (Vers. 20.) Et abierunt in locum suum.","english":"19. And his mother made him a small tunic, which she brought to him when she went up with her husband to offer a solemn sacrifice to the Lord.\n\nTo offer sacrifice to the holy Church is to kindle the hearts of her hearers into love of their Creator through the words of preaching. So then, a small garment is reported to have been brought to Samuel because, while he was advancing through the increases of his newness, he received from the Church marks of righteousness suited to his smallness, by whose splendor he might shine. It follows: (Verse 20.) And Heli blessed Helcana and his wife, saying: May the Lord give you offspring from this woman, for the thigh which you have dedicated to the Lord.\n\nii. Because in the person of Heli the priest the good teachers of the ancient people are also designated, he is known to have blessed Helcana and his wife, since indeed the order of those ancient teachers foresaw the spiritual union of Christ and the holy Church, and with devotion preached the future offspring of those elect, worthy of heaven. Although this was done long before, nevertheless he then made known that he had thus blessed them, when, with the grace of our redemption now revealed, every faithful person could believe that our ancient fathers foretold so many good things concerning this renewal. And so that the order in which it happened might be recognized, it is added: (Verse 20.) And they went away to their place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"In locum suum cum viro suo sanctae Ecclesiæ abire, est vitae activae molestias interdum fugere, et supernae vitae gaudiis per contemplationem vacare. Puerum quippe ad horam reliquerat mater illa, quae dicebat: Cupio dissolvi et esse cum Christo (Philip. i, i3). Si cum puero erat, quando eumdem egregium doctorem usque ad tertium ccelum vis amoris exlulerat (II Cor. Xli, 2-4)? Si tunc erat cum puero, J quando in paradiso exceptus, verba quae non licet homini loqui audiebat, et in locum suum rapiebatur, quia ostendit, dicens: Non habemus hic manentem civitatem, sed futuram inquirimus (Hebr. XIII, 14)? Sed quae cum viro abibat in locum suum, reverti hanc materna viscera cogebant ad tilium. Nam loquebatur et dicebat: In carne manere est mihi necessarium propter vos (Philip. i, 24). Sequitur: (Vers. 21.) Visitavit ergo Dominus Annam, et concepit, et peperit tres filios et duas filia.","english":"To go to her place with her husband, for the holy Church, is sometimes to flee the troubles of the active life and to be free for the joys of the heavenly life through contemplation. That mother had, as it were, left the child for a time—she who said: I desire to be dissolved and to be with Christ (Phil. 1:23). Was she with the child when love's force had carried that same outstanding teacher all the way to the third heaven (2 Cor. 12:2-4)? Was she then with the child when, received into paradise, he heard words that it is not lawful for a man to speak, and was caught up to his place, because he declared, saying: We have not here a lasting city, but we seek one that is to come (Heb. 13:14)? But she who went with her husband to her place—maternal affection compelled her to return to her son. For he spoke and said: To remain in the flesh is necessary for your sake (Phil. 1:24). It follows: (Verse 21.) Therefore the Lord visited Anna, and she conceived and bore three sons and two daughters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"In tribus filiis perfectiores quique sanctae Ecclesiæ designati sunt, qui pro fide Trinitatis fortia semper egisse cognoscuntur. Sed si solos perfectos sancta Ecclesiagigneret, nostra infirmitas ad æternæ vitae praemia pervenire non posset. Robur ergo filiorum duarum filiarum fragilitas sequitur, quia sancta. Ecclesia etsi contra superbientem hostem humani generis fortes protulit, tamen ad aeternae patriae gaudia etiam infirma ejus membra per duo charitatis praecepta perducuntur. Et quia in inchoationis suae initiis non semper mansit quisquis eo tempore erudiri ad sacerdotale ministerium cœperat, sequitur: (Vers. 21.) Et magnificatus est puer Samuel in conspectu Domini.\n\nQuo in loco valde notandum est quod pucr Sarnuel dicitur et magnificatus. Sed et cum magnificatus asseritur, hoc virtutis suae præconium non in conspectu hominum, sed in conspectu Domini habere perhibetur. Cur ergo puer, nisi quia ad perfectionis erat celsitudinem sublimatus? Puer itaque et magnificatus in conspectu Domini Samuel dicitur quia novus ordo prædicatorum, etsi ad magnæ conversationis celsitudinem pervenit, humilitatis suae virtutem non perdidit. Magnificari quippe ante Deum non prodesset, si puer esse desisteret, quia amissa humilitate, placere omnipotenti Deo de conversationis altitudine non valeret.","english":"In the three sons, all the more perfect members of the holy Church are designated, who are known always to have done mighty deeds for the faith of the Trinity. But if the holy Church bore only the perfect, our weakness could not attain to the rewards of eternal life. The frailty, then, of the two daughters follows the strength of the sons, because the holy Church, even though she has brought forth strong men against the proud enemy of the human race, nevertheless even her weak members are led to the joys of the eternal fatherland through the two precepts of charity. And because in the beginnings of his initiation, whoever had begun at that time to be instructed for the priestly ministry did not always remain, it follows: (Verse 21.) And the boy Samuel was magnified in the sight of the Lord.\n\nIn this place it must be very carefully noted that Samuel is called a boy and is magnified. But even when he is declared magnified, he is said to have this proclamation of his virtue not in the sight of men but in the sight of the Lord. Why then a boy, unless because he had been raised up to the height of perfection? Samuel, then, is called both a boy and magnified in the sight of the Lord, because the new order of preachers, even though it has reached the height of a great manner of life, has not lost the virtue of its humility. To be magnified before God would surely be of no profit if he ceased to be a boy, because, with humility lost, he could not please almighty God by the loftiness of his manner of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"Denique magnificati jam fuerant, qui in nomine Jesu ab obsessis dæmonia ejiciebant; sed quia pueritiæ suæ bonum perdidcrant, hos veritas arguit, dicens: Videbam Satanam, quasi fulgur de cælo cadentem (Luc. x, 18). Hinc iterum denuntians, ait: Nisi conversi eritis, et efficiamini sit'ut parvuli, non inlrabitis in regnum cœlorum (Matth. XVIII, 3). Quia ergo novorum praedicatorum vita et sublimis est merito, et plana per humilitatem, Samuel apte magnificatus et puer asseritur. Et quia ex utroque valde accepti Deo sunt, magnificatus non simpliciter, sed in conspectu Domini fuisse perhibetur. Sequitur: (Vers. 22.) Heli autem crat senex valde, et audivit omnia quæ faciebant filii sui in universo Israel, et quomodo dormicbant cum mulieribus quæ observabant ad ostium tabernaculi.\n\nIn perso a Heli non solum vetus sacerdotium, sed etiam antiquorum patrum doctrinae figurantur,7 i quia ex hoc quod spiritali dignitate praefuit, hoc suscepit officii, ut salutari praedicatione instrueret pro quibus placabiles hostias Domino offerret. Quid est ergo quod Heli sencx asseritur, nisi quia in reproborum Judaeorum cordibus vis infirmatur cælestium mandatorum? Juvenis quidem fuit Heli quandiu sacra Scriptura inelectisSynagogae vim magnae auctoritatis obtinuit, quia videlicet promissiones venturi Redemptoris acceperat, et eum cum magno desiderio exspectahat.","english":"Finally, they had already been magnified, who were casting out demons from the possessed in the name of Jesus; but because they had lost the good of their childhood, the Truth reproves them, saying: I was seeing Satan falling like lightning from heaven (Luke 10:18). Hence again, declaring, it says: Unless you are converted and become like little children, you will not enter into the kingdom of heaven (Matt. 18:3). Therefore, because the life of new preachers is both sublime in merit and level through humility, Samuel is fittingly declared both magnified and a child. And because by both he was greatly accepted by God, he is reported to have been magnified not simply, but in the sight of the Lord. It follows: (Verse 22.) But Eli was very old, and he heard all that his sons were doing in all Israel, and how they were sleeping with the women who were watching at the door of the tabernacle.\n\nIn the person of Eli is figured not only the old priesthood, but also the teachings of the ancient fathers, because from the fact that he presided with spiritual dignity, he received this duty of office, that by saving preaching he might instruct those for whom he offered appeasable sacrifices to the Lord. What is it, then, that Eli is declared old, except that in the hearts of the reprobate Jews the strength of the heavenly commandments is weakened? Eli was indeed young as long as the sacred Scripture obtained the force of great authority in the elect of the Synagogue, because, namely, it had received the promises of the coming Redeemer, and was awaiting him with great desire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"Tunc ergo Heli senuit, quando Judaea devotionem observandae promissionis amisit, utdesideratum a patribus suis Redemptorem coram se miraculis se probantam cerneret, et omnino cæca in tanta ejus luce de veritatis præsentia dubitaret. Valde etiam fuisse senex dicitur, ut profecto omnis vis fidei in Synagoga emarcuisse doceatur. Vere autem dicimus quia si valde senex erat Heli, omnino debilis vivebat. Quid enim tunc erat seni Scripturo vivere, nisi debilem valde aspirationem fidei Synagogae ministrare? Senex quidem valde esse et vivere poterat, cum Judaeorum corda nutabant ut Dominum Jesum nec Redemptorem verum esse crederent, nec quasi blasphemum aperte damnarent. IIujus namque senectutis debilitatem evangelista Joannes ostendit, dicens: Alii dicebant, quia bonus est, alii vero, non, sed seducil turbas (Joan. VII, 12). Hinc Judæi ipsi calliditatis suae versutiam proferentes, dicunt: Usquequo anirnas nostras tollis? si tu es Christus, dic nobis palam (Ibid. X, 24). Hine item dicunt: Magister volumus a te signum videre (Matth. Xli, 38).","english":"Therefore Heli grew old at that time when Judaea lost its devotion to observing the promise, so that it might see before its eyes the Redeemer desired by its fathers proving himself by miracles, and yet, wholly blind in the midst of such great light, it doubted the presence of the truth. He is said also to have been very old, so that it may be shown that all the strength of faith in the Synagogue had withered away. But we say truly that if Heli was very old, he was living altogether weakly. For what was it then for the old man to live according to the Scripture, except to minister to the Synagogue a very feeble breath of faith? He could indeed be very old and live, when the hearts of the Jews wavered, so that they neither believed the Lord Jesus to be the true Redeemer, nor openly condemned him as a blasphemer. For the Evangelist John shows the weakness of this old age, saying: Some were saying, He is good; but others were saying, No, but he seduces the crowds (John 7:12). Hence the Jews themselves, putting forth the cunning of their craftiness, say: How long will you take away our souls? If you are the Christ, tell us plainly (John 10:24). Hence also they say: Master, we wish to see a sign from you (Matthew 12:38).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Sed Heli valde senex audivit omnia quae faciebant filii sui universo Isracli. Audivit certe hac, quia novit. Quod autem cognovimus, intra aulas mcmoriæ clausum tenemus. Consulta vero sacra eloquia, intra se omnem Judaeorum perfidiam scriptam foris proferunt, et velut diu servatam memoriter ostendunt. Hujus profecto auditus notitiam. Amos, velut Hcli ascribens, ait: Non faciet Dominus verbumsuper terram, quod non revelaverit servis suis prophetis (Amos, III, 7). Hinc Habacuc Deo unigenito confitctur,dicens: Domine, audivi auditum tuum, et timui; considerari opera tua, et expavi; in medio duorum animalium innotesceris (Hab. III l, ex interpret. LXX). Veteribus quippe Synagogae doctoribus filiorum scelera audire, praecognoscere est. Sed qui praccognoverit, exponit, quia dicit: Omnia, quæ faciebant filii sui universo Israeli, et quomodo dormiebant cum mulieribus, quæ observabant ad ostium tabernaculi. Cum mulieribus quippe Judæis dormire est variis haeresibuspollui. Bene autem ipsae mulieres ad ostium tabernaculi observare referuntur. Quid enim est ostium tabernaculi, nisi litteralegis spiritalis? Judæi autem dum sacram Scripturam juxta litteram solam intelligunt, ibi haereses statuerunt, unde ad secretum verae fidei intrare potuere. Nam sicut per ostium ad interiora tabernaculi, ita per litteram sacræ Scripturae ad spiritalem intratur cognitionem Redemptoris.","english":"But Heli, very old, heard all that his sons were doing to all Israel. He certainly heard this, because he knew it. For what we have come to know, we keep shut within the chambers of memory. But the sacred utterances, when consulted, bring forth outwardly all the faithlessness of the Jews written within them, and display it as though long preserved in memory. This is truly the knowledge of his hearing. Amos, as though attributing it to Heli, says: The Lord will not do a word upon the earth, which he has not revealed to his servants the prophets (Amos 3:7). Hence Habakkuk confesses to the only-begotten God, saying: Lord, I have heard your hearing, and I feared; I considered your works, and I trembled; in the midst of two living creatures you will be made known (Hab. 3:1, from the interpretation of the LXX). For the old teachers of the Synagogue to hear the crimes of the sons is to foreknow them. But he who has foreknown makes them known, for he says: All that his sons were doing to all Israel, and how they slept with the women who watched at the door of the tabernacle. For to sleep with the women is for the Jews to be defiled by various heresies. Well, moreover, are those women said to watch at the door of the tabernacle. For what is the door of the tabernacle but the spiritual meaning of the letter of the law? But the Jews, while they understand the sacred Scripture according to the letter alone, have established heresies there, from which they could have entered into the secret of the true faith. For just as through the door one enters the inner parts of the tabernacle, so through the letter of sacred Scripture one enters into the spiritual knowledge of the Redeemer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"Quia ergo per observanliam litteræ Judæa decipitur, mulieres ad ostium, non intra tabernaculum, observare referuntur. Et quia in omnibus Scripturis Judaei Redemptori nostro contradicunt, non una mulier fuisse dicitur, sed plures. Hæc quidem sibi filii Heli faciunt, quia juxta prophetae vocem: Anima quæ, peccaverit, ipsamorietur (Ezech. VIII, 4, 20); sed universo Israeli ea facere dicuntur, quia dum in erroris sui nocte praelati intereunt, caliginis suae minores cæcitate involvuntur. Cum mulieribus ergo filii Heli dormiunt, quia reprobi Judæi hæresum suarum admistione usque in mundi finem polluuntur. Dormiunt etiam, quia etsi gravissima sunt erroris sui nocte obruti, per Heliam tamen sunt in fine mundi ad fidem Redemptoris excitandi (Matth. XVII, 11). Sequitur: (Vers. 23.) Et ait ad eos: Quare facitis res hujusmodi, quas ego audio res pessimas ab omni populo?","english":"Therefore, because Judea is deceived by the observance of the letter, the women are said to keep watch at the door, not inside the tabernacle. And because in all the Scriptures the Jews contradict our Redeemer, it is not said that there was one woman, but many. These things the sons of Heli indeed do to themselves, because according to the voice of the prophet: The soul that has sinned, it shall die (Ezek. 18:4, 20); but they are said to do them to all Israel, because while the prelates perish in the night of their error, the lesser ones are wrapped in the blindness of their darkness. With the women, therefore, the sons of Heli sleep, because the reprobate Jews are polluted by the admixture of their heresies even to the end of the world. They sleep also because, although they are overwhelmed by the most grievous night of their error, through Elijah they are nonetheless to be roused to faith in the Redeemer at the end of the world (Matt. 17:11). It follows: (Verse 23.) And he said to them: Why do you do such things, which I hear to be most wicked from all the people?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"Ecce sencx erat Heli, et acuta loquebatur, quia virtus sacri eloquii etsi in reproborum corde deficit, tamen coram recte intelligentibus, Judseorum culpas subtiliter exquirit. Districte enim discutiens, dicit: Quare facitis res hujusmodi, quas ego audis res pessimas ab omni populo? Sed qui exquirens interrogat Quare facitis? profecto ostendit eos impingere noctem haeresis sine discretione rationis. Ipsos autem fecisse res pessimas, quas audiebat, dicit, et ipsas res pessimas ab omni populo esse asserit. Quid est hoc, nisi quia universitas Judaici populi in haeresum profunda corruerat? Sed ipsius ruinæ causa reprobi sacerdotes erant. Unde et Oseas prophetans, ait: Causa ruinæ populi sacerdotes mali (Osee. v, 1). Nam ideo subjectus populus cecidit, quia ruentes prailatos studuit imitari. Cum ergo dicit: quas ego audio res pessimas ab omni populo, ipsae res a populo agi debent intelligi, non referri. Quod tale est, ac si dicat: Res pessimas, quas fieri ab omni populo audio, quare facitis? Unde et statim quid dixerit apertius insinuans, ait: (Vers. 24.) Nolite, filii; non est bona fama, quam ego audio de vobis, ut transgredi faciatis populum Domini.","english":"Behold, Eli was old, and he spoke sharply, because the power of the sacred word, even if it fails in the heart of the reprobate, nevertheless before those who understand rightly searches out the faults of the Jews with subtlety. For examining strictly, he says: Why do you do such things, which I hear to be most wicked from all the people? But he who, inquiring, asks Why do you do? plainly shows that they rush into the night of heresy without the discernment of reason. But he says that they themselves have done the most wicked things which he heard, and he asserts that those very things are most wicked from all the people. What is this, except that the whole body of the Jewish people had fallen into the depths of heresies? But the cause of that ruin was reprobate priests. Whence also Hosea, prophesying, says: The cause of the ruin of the people is evil priests (Hosea 5:1). For the subject people fell for this reason, because they strove to imitate their leaders as they rushed headlong. When, therefore, he says: which I hear to be most wicked from all the people, those things ought to be understood as done by the people, not as reported. Which is as if he said: The most wicked things, which I hear are done by all the people, why do you do them? Whence also, immediately making clearer what he has said, he says: (v. 24) Do not, my sons; the report is not good, which I hear of you, that you make the people of the Lord transgress.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"In quo autem populus Domini mandata transgrederetur, si ipsi dormirent cum mulieribus? Sed quia hoc in figura contingebat illis, hoc profecto quod dominicae Incarnationis tempore debeat fieri praesignabat. Nam quando sacerdotes cum mulieribus dormiunt subditi mandata Domini transgrediuntur, quia dum praelati haeresum admistione maculantur, reproba subjectæ Synagogæ multitudo in eisdem fetoribusmergitur. Ait ergo: Quare facitis res hujusmodi, quas ego audio, res pessimas ab omni populo? Quod tale est ac si dicat: Tanto gravius delinquitis, quanto fœdius universum populum vestro crimine maculatis. Simile etiam aliquid per prophetam dicitur: A Dan, inquit, auditus est fremitus curruum et equorum ejus (Jerem. VIII, 16). In quo nimirum loco non est intelligendum quod a Dan auditum sonitum referat, sed quod ipse curribus et equis saeviens, eumdem sonitum qui audiatur agat. Quo in loco hoc etiam notandum est, quia qui res pessimas ab omni populo se audisse retulit, munsuetæ affectionis verba subjunxit, dicens: Nolite, filii; non est bona fama quam audio de vobis, ut transgredi faciatis populum Domini. Et acute quidem reprehendit Heli, et mansuete admonuit, quia Scriptura patrum veterum et errorem Judaici populi dcnuntians, increpat, et ab ejusdem erroris sui nocte, benigno affectu, ad verae fidei diem vocat.","english":"But in what way would the people transgress the Lord's commandments if they themselves slept with women? But because this was happening to them in figure, it was certainly prefiguring what was to happen at the time of the Lord's Incarnation. For when priests sleep with women, their subjects transgress the Lord's commandments, because while the prelates are defiled by the admixture of heresies, the reprobate multitude of the subject Synagogue is plunged into the same stench. He says therefore: Why do you do these things of this kind, which I hear, the worst things from all the people? Which is as if he were to say: You sin all the more gravely, the more foully you defile the whole people with your crime. Something similar is also said through the prophet: From Dan, he says, the rumbling of his chariots and horses has been heard (Jeremiah 8:16). In which place, to be sure, it is not to be understood that he reports a sound heard from Dan, but that he himself, raging with chariots and horses, produces the very sound that is heard. In this place it is also to be noted that he who reported that he had heard the worst things from all the people added words of gentle affection, saying: Do not, my sons; the report is not good which I hear about you, that you make the people of the Lord transgress. And indeed Eli reproved sharply and admonished gently, because Scripture, declaring both the error of the ancient fathers and of the Jewish people, rebukes, and from the night of that same error of theirs, with kindly affection, calls to the day of true faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Filios quidem eos appellat, ut se debere esso baeredes paternae promissionis agnoscant; et tanto devotius mundi Satvatorem recipiant, quanto promissioncm ejus fuisse factam patribus non ignorant. Sed et de peccati audacia eos revocare gestiens, rationem subjungit, dicens: (Vers. 25.) Si peccaverit vir in virum, pacari ei potest Deus; si autem in Deum peccaverit, quis orabit pro eo.\n\nVir in virum peccare est homo in hominem perversa agere. Quid est ergo quod dicit: Pacari ei potest Deus, nisi quia talia peccata levia erant in illorum comparatione quae Judaei committere in Dei Filium cogitabant? In Deum quipppe peccabant, quia eum quem moliebantur occidere Deum se esse apertissima miraculorum luce monstraverat. Hoc quippe per semetipsum Dominus ostendit, dicens: Si opera non fecissem in eis, quæ nemo alius fecit, peccatum non haberent (Joan. xv, 24). Et ut ostenderet implacabilitatem Dei Patris, subjungitdicens: Nunc autem excusationem non habent de peccato suo, quia viderunt et oderunt me, et Patrem meum (Ibid.). Tale est ergo, ac si dicat: Cujus prece illud peccatum indulgetur, quod in ipsum indullorem committitur: quis pro eo omnipotentem Patrem obseerat,quicoaeternum Uni genitum in mortem damnat? Nihil enim apertius diceret, si fateretur, dicens: Hic, quem velut purum hominem persequimini,etiam Deus est.","english":"He indeed calls them sons, so that they may recognize that they ought to be heirs of the paternal promise; and they should receive the Savior of the world all the more devoutly, the more they know that his promise was made to the fathers. But also, desiring to recall them from the audacity of sin, he adds the reason, saying: (Verse 25.) If a man has sinned against a man, God can be appeased for him; but if he has sinned against God, who will pray for him?\n\nTo sin man against man is for a human being to act perversely against a human being. What is it, then, that he says, God can be appeased for him, except that such sins were light in comparison with those which the Jews were thinking to commit against the Son of God? For they were sinning against God, because the one whom they were striving to kill had shown by the most manifest light of miracles that he himself was God. This indeed the Lord showed through himself, saying: If I had not done works among them which no one else did, they would not have sin (John 15:24). And to show the implacability of God the Father, he adds, saying: But now they have no excuse for their sin, because they have seen and hated both me and my Father (Ibid.). This is therefore as if he were saying: By whose prayer is that sin forgiven which is committed against the very one who forgives? Who will entreat the omnipotent Father for him who condemns the coeternal Only-begotten to death? For he would say nothing more plainly than if he were to confess, saying: This one, whom you persecute as a mere man, is also God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Rationis ergo lex exigit ut quiconditorem persequitur venia de fraudetur. Sed ducit divina pietas districtionem rationis; legis enim aequitatem ostendit, sed prolatæ assertionis vigorem in promulgati juris exsecutione non tenuit. Æquitatis enim rigore decretum est ut ad indulgentiæ obtentum nulla prece pertingeret; sed quibus oratio hominis nulla suffecit, pietas Redemptoris non defuit. Omnis homo qui pro transgressionibus oret tollitur; sed quibus homo sufficiens erat nullus, ipse Deus homo factus est intercessor pius. Nam in cruce suspensus oravit, dicens: Pater, dimitte illis, quia nesciunt quid faciunt (Luc. XXII, 34). Pacatus est ergo Deus iis qui in Deum peccaverunt, non aliena prece, sed sua. Sed pacatus est Deus non omnibus, sed quibusdam. Quidam namque persecutores Domini prædicantibus aposlolis conversi sunt, caeteri vero periere. De istis enim Lucas meminit, dicens: Factus est numerus eorum quinque millia (Act. iv, 4). De reprobis vero subjungitur: (Vers. i5.) Et non audierunt vocem patris sui, quia voluit Dominus occidere eos.","english":"The law of reason therefore demands that whoever persecutes the Creator be deprived of pardon. But divine mercy draws back the strictness of reason; for it shows the equity of the law, yet did not hold the force of its extended assertion in the execution of the promulgated right. For by the rigor of equity it was decreed that no one should attain the obtaining of indulgence by any prayer; but for those whom no human prayer sufficed, the mercy of the Redeemer did not fail. Every man who prays for his transgressions is taken away; but for those whom no man was sufficient, God himself made man became a merciful intercessor. For hanging on the cross he prayed, saying: Father, forgive them, for they know not what they do. God was therefore appeased toward those who sinned against God, not by another's prayer, but by his own. But God was appeased not toward all, but toward certain ones. For some persecutors of the Lord were converted by the preaching apostles, but the rest perished. For Luke mentions these, saying: The number of them was made five thousand. But concerning the reprobate it is added: And they did not hear the voice of their father, because the Lord wished to kill them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"Per prophetam Dominus denuntians, ait: Nolo mortem peccatoris, sed ut convertatur et vivat (Ezech. xviii, 23; et XXXIII, 11). Quomodo ergo ei competit velle occidere peccatorem, et mortem peccatoris nolle? Sed in prafato testimonio sequitur unde veritas agnoscatur; ait enim: Sed ut convertatur et vivat. Qui enim peccatorem vult vivere utconvertatur, si hunc inconvertibilem divina praescientia noscit, occidit. Vult ergo Dominus occidere, sed eos quos praenoscit convertit nolle. Misericors enim et justus asserilur dum a Propheta flagitatur: Domine, inquit, libera animam meam, misericors et justus Deus noster (Psal. CXIV, 5). Per misericordiam vero non conversionem peccatorum exspectat; per justitiam non conversos damnat. Per misericordiam converti vult peccatores et vivcre, sed per justitiam eos qui converti noluerunt vult punire, misericorditer non salvat nisi volens, per justitiam nolens damnat. Dum ergo occidere velle dicitur, peccatorum impietas maxima et inemendabilis ostenditur, quae voluntarie divinaejustitiae exsecutione puniatur. Sic utique et piissimos secularium negotiorum judices agere videmus, qui vellent ut nemo delinqueret, ut ipsi punire neminem deberent; sed dum ab iniquis audacter scelera committuntur, voluntarie eos puniunt, quos libentius non commisisse punienda voluerunt. Quo contra illud hoc in loco cernitur, quia non dicit.","english":"Through the prophet the Lord declares, saying: I do not wish the death of the sinner, but that he be converted and live (Ezek. 18:23; and 33:11). How then does it fit him to wish to kill the sinner, and not to wish the death of the sinner? But in the aforesaid testimony there follows that by which the truth may be recognized; for it says: But that he be converted and live. For he who wishes the sinner to live so that he may be converted, if divine foreknowledge knows him to be unconvertible, he kills him. The Lord therefore wishes to kill, but those whom he foreknows to be unwilling to be converted. For he is proclaimed merciful and just when the Prophet entreats him: O Lord, he says, deliver my soul; our God is merciful and just (Ps. 114:5). Through mercy, indeed, he awaits the conversion of sinners; through justice he condemns the unconverted. Through mercy he wishes sinners to be converted and to live, but through justice he wishes to punish those who were unwilling to be converted; in mercy he saves only the willing, in justice he condemns the unwilling. When he is therefore said to wish to kill, the greatest and incorrigible impiety of sinners is shown, which is punished by the voluntary execution of divine justice. Thus indeed we see even the most dutiful judges of secular affairs act, who would wish that no one offend, so that they themselves should have to punish no one; but when crimes are boldly committed by the wicked, they voluntarily punish those whom they would more gladly have willed not to have committed things deserving punishment. In contrast to this, that is seen in this place, because he does not say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Quia corrigentis patris vocem audire noluerunt, sed: Non audiere, quia voluit eos Dominus occidere. Sed qui divini examinis æquitatem recte considerat, interesse nihil putat an occidatur aliquis, an illo in scelere dimittatur in quo aeterna reprobatione perimatur. Tale est ac si dicat: Tanta fuit magnitudo culpae, ut et conversionis monumenta susciperent, et a mortis suae fovea surgere nequaquam possent; et qui iræ Dei pelagus biberant, in damnationis suae cumulum haberent non solum poenam commissi sceleris, sed etiam additam vindictam contemptae praedicationis. Sed cur hoc de praeterito miramur, quod nunc usque fieri cernimus: Heli videlicet monentem filios contemnentes, Dominum occidere volentem? Quid enim sacra Scriptura quotidie Judaeis aliud quam caliginem sui erroris insinuat? Non equidem sic per latentes et spiritales intellectus Redemptorem praedicat, ut ejus incarnationem, nativitatem, passionem, resurrectionem, et ad coelos ascensionem non patenter ostendat. Nec ipsi tam irrationabiles sunt, ut tam excellentia bona Redemptori convenire non videant; sed tamen caeci sunt, ut promissa patribus suis signa in Redemptorem effulsisse audiant, et non credant. Caeci ergo sunt non modo videndo promissa, sed non credendo exhibita. Cur vocem Scripturae monentis non audiunt, nisi quia eos Dominus occidere vult? Nec mirum tamen, si ejus judicio pereunt, cujus Unigenitum occidure.","english":"Because they were unwilling to hear the voice of the correcting father, but: They did not hear, because the Lord wished to kill them. But one who rightly considers the equity of the divine examination thinks it makes no difference whether someone is killed, or is left in that crime in which he is destroyed by eternal reprobation. It is as if he were saying: So great was the magnitude of the guilt that they both received the warnings of conversion and were in no way able to rise from the pit of their death; and those who had drunk the sea of God's wrath had, for the accumulation of their damnation, not only the punishment of the crime committed, but also the added vengeance of the preaching they despised. But why do we marvel at this concerning the past, which we see happening even now: namely, Eli admonishing his sons who despised him, and the Lord wishing to kill them? For what else does sacred Scripture daily instill into the Jews but the darkness of their own error? Indeed, it does not so proclaim the Redeemer through hidden and spiritual understandings as not to show plainly his incarnation, nativity, passion, resurrection, and ascension to the heavens. Nor are they so irrational as not to see that such excellent goods fit the Redeemer; but nevertheless they are blind, so that they hear that the signs promised to their fathers shone forth in the Redeemer, and they do not believe. Blind, therefore, they are not only in seeing the promises, but in not believing what was fulfilled. Why do they not hear the voice of Scripture admonishing them, except because the Lord wishes to kill them? Nor is it surprising, however, if they perish by his judgment whose Only-begotten they killed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"Intimae enim æquitatis districtione cum Judaeorum populo agitur, ut monita vitae quotidie, Scripturis loquentibus, audiant et ipsi Scripturis monentibus nequaquam credant. Sed, repulsa Judaeorum perfidia, quibus successibus sanctorum praedicatorum ordo potiatur in gentibus exponit, dicens: (Vers. 26.) Puer autem Samuel proficiebat atque crescebat, et placebat tam Deo quam hominibus.\n\nProficiebat quidem lucro praedicationis, crescebat numero ministrorum. Nam de profectu ejus Apostolus gloriatur, dicens: A Jerusalem usque Illyricum replevi Evangelium Christi (Rom. xv,19). Crescendi quoque modum Lucas meminit, dicens: Crescente numero discipulorum, factum est murmur Gracorum adversus Hebrceos, eo quod despicerentur in ministerio viduæ eorum (Act. v!, 1). Et paulo post: Elegerunt, inquit, Stephanum plenum fide et Spiritu sancto, et ProcoruM, et reliquos (Ibid., 5). Hos statuere ante conspectum apostolorum, et orantes imposuerunt eis manus. Item de profectu isto novorum praedicatorum scriptum est: In omnem terram exivit sonus eorum, et in fines orbis terræ verba eorum (Psal. XVIII, 5).","english":"For by the strictness of deep equity it is dealt with the people of the Jews, that they may hear the warnings of life daily, with the Scriptures speaking, and yet by no means believe the Scriptures when they warn. But, the perfidy of the Jews being repelled, he sets forth by what successes the order of holy preachers prevails among the nations, saying: (Verse 26.) But the boy Samuel was advancing and growing, and was pleasing both to God and to men.\n\nHe was indeed advancing by the gain of preaching, he was growing by the number of ministers. For the Apostle glories concerning his advance, saying: From Jerusalem even to Illyricum I have filled up the Gospel of Christ (Rom. 15:19). Luke also records the manner of the growing, saying: As the number of the disciples was growing, there arose a murmuring of the Greeks against the Hebrews, because their widows were despised in the ministry (Acts 6:1). And a little after: They chose, he says, Stephen, full of faith and the Holy Spirit, and Prochorus, and the rest (Ibid., 5). These they set before the sight of the apostles, and praying they laid hands upon them. Likewise concerning this advance of the new preachers it is written: Their sound went forth into all the earth, and their words into the ends of the circle of the earth (Ps. 18:5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Sed subtiliter est intuendum quod dicitur: Placebat tam Deo quam hominibus. Hcminibus placet doctor cum se subditis venerabilem et bonis moiibus ornatum præbet: Deo autem placet cum de bona conversatione inaniter gloriari refugit, et solius Dei laudem promereri concupiscit. Dicit ergo: Placebat tam Deo quam hominibus, quia nonnulli praedicatores prætextum sanctitatis praeferunt, quam non habent. Hi ergo, quia clsi hominibus placent, Deo displicent, in typo novi et electi prædicatoris de Samuele nunc dicitur: Placebat tam Deo quam hominibus. Venerabiles quidem se exhibent subditis, et Deo offerunt puritatem intentionis. Hominibus quidem placere studuerat, qui dicebat: Christi bonus odor sumas in omni loco (II Cor. II, 15), Et item: Omnia omnibus factus sum, ut omnes facerem salvos (I Cor. ix, 22). Hominibus etiam placere auditores suos docebat, dicens: Sine offensione estote Judæis et gentibus, sicut et ego omnibus per omnia placeo, non quærens quod mihi utile est, sed quod multis (II Cor. x, 32, 33). Sed qui se hominibus placuisse insinuaverat, puritatem cordis commendat, dicens: Gloria nostra hæc est, testimonium conscientiæ nostræ (II Cor. I, 12). PLACEBAT tam Deo quam hominibus. Qui novus ordo praedicatorum venerabilem se suis auditoribus ad imitationem foris praebuit, et intus acceptum Deo per innocentiam voluntatis. Sequitur: (Vers. 27.) Venit vir Dei ad Heli.","english":"But it must be carefully considered what is said: He was pleasing both to God and to men. A teacher pleases men when he presents himself to his subjects as venerable and adorned with good character; but he pleases God when he shuns glorying vainly in his good conduct and desires to obtain the praise of God alone. He says therefore: He was pleasing both to God and to men, because some preachers put forward a pretext of holiness which they do not possess. These, then, because they please men, displease God; but in the figure of the new and chosen preacher, it is now said of Samuel: He was pleasing both to God and to men. They indeed show themselves venerable to their subjects, and they offer to God the purity of their intention. He had striven to please men who said: We are the good odor of Christ in every place (2 Cor 2:15), and again: I became all things to all men, that I might save all (1 Cor 9:22). He also taught his hearers to please men, saying: Be without offense to the Jews and to the Gentiles, as I also please all men in all things, not seeking what is profitable to me, but what is profitable to many (2 Cor 10:32-33). But he who had suggested that he pleased men commends the purity of his heart, saying: This is our glory, the testimony of our conscience (2 Cor 1:12). HE WAS PLEASING both to God and to men. He who was the new order of preachers showed himself outwardly venerable to his hearers for imitation, and inwardly acceptable to God through the innocence of his will. It follows: (Verse 27.) The man of God came to Eli.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"Quid per hunc virum Dei, nisi sanctorum apostolorum ille coetus venerandus exprimitur? Qui certe vir Dei dicitur, pro excellentia sanctitatis, quia culmen ordinis, quod in universi orbis praelatione conscenderat, aequa insublimitatc virtutis disponebat. Qui profecto ad Heli tunc venit, quando ad annuntiandam repulsionem Synagogae ejus pontificibus accessit. Sequitur: (Vers. 27, 28.) Et ait ad eum: Nunquid non aperte revelatul sum domni patris tui, cum esset in Ægypto in domo Pharaonis, et elegi eum ex omnibus tribubuI Israel mihi sacerdotem, ut ascenderet ad altare meum, et adoleret mihi incensum, et portaret ephod coram me, et dedi domni patris tui cuncta de sacrificiis filiorum Israelt\n\nQuia divino judicio Judaea repellitur, ipsius judicii districtio quam mira aequitatis disposition illata sit demonstratur. Prius enim collata Heli dona numerantur, ut dum tam benignus dator omnipotens Deus ostenditur, contemptorem suum quam juste feriat cognoscatur. Revelatum se domni patris ejus asseruit, ut ignorantiæ excusationem habere non possit. Eamdem vero suae revelationis cognitionem se ei in Ægypto exhibuisse edocct, ut se ei suis meritis Heli obtinuisse nequaquam putet. Quasi aperte dicat: Illic me ei cognoscendum praebui, ubi mei oblivisci poterat, reminisci nesciebat.","english":"What is represented by this man of God, if not that venerable company of the holy apostles? He is certainly called a man of God for the excellence of his holiness, because the summit of rank that he had ascended in the prelacy of the whole world he ordered with an equal sublimity of virtue. He came to Eli then, when he came to announce the rejection of the Synagogue to its priests. It follows: And he said to him: Was I not openly revealed to the house of your father, when he was in Egypt in the house of Pharaoh, and I chose him from all the tribes of Israel to be my priest, that he might ascend to my altar, and burn incense to me, and carry the ephod before me, and I gave to the house of your father all things from the sacrifices of the children of Israel.\n\nBecause Judaea is rejected by divine judgment, it is shown how wonderfully the severity of that same judgment was brought about by a disposition of equity. For first the gifts conferred on Eli are enumerated, so that while the almighty God is shown to be so kind a giver, it may be known how justly he strikes the one who despises him. He declared that he had revealed himself to the house of his father, so that he might not have an excuse of ignorance. He taught that he had shown that same knowledge of his revelation to him in Egypt, so that Eli might by no means think that he had obtained it for himself by his own merits. As if he were saying openly: There I offered myself to be known to him, where he could forget me, and did not know how to remember me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Et me ipsacognitionis divinae dona reprobo parva fortasse viderentur, de caetcris tribubus Israel ad culmen sacerdolii as sumptus asseritur. Quasi dicat: Eis eum praetuli, quibus non superior, sed aequalis fuit.\n\nNotandum vero est quod in officio ipsius sacerdolii tria denotantur. Ut ascenderet, inquit, ad altare meum, et adoleret mihi incensum, et portaret ephod coram me. Quid vero in hoc altari, nisi ille lapis ostenditur, quem patriarcha Jacob in titulum erexit (Gen. XXVIII, 18)? Et quis lapis iste alius nisi ille exprimitur quem Paulus in laude fidelium praedicat, dicens: Ædificati super fundamentum apostolorum et prophetarum, ipso summo angulari lapide Christo Jesu (Ephes. II, 20)? Pater ergo Heli ideo in sacerdotium electus a Domino est, ut ad altare ascenderet, quia ordo doctorum veterum ad hoc subjecto sibi populo praefuit, ut humani generis reparationem in Redemptoris adventu futuram praedicaret. Et incensum adolevit, quia ei quem futurum Redemptorem praedicat, per desiderium auditorum corda conjunxit. Ephod quoque portavit, quia desiderio tantae exspectationis dignae conversationis ornatum praebuit. Adoleret utique incensum, et ephod non portaret, si auditorum corda in desiderium venturi Redemptoris accenderet, a quo ipse foedae conversationis inaequalitate differret.","english":"And lest the gifts of divine knowledge themselves should perhaps seem small to me, he is declared to have been taken from the other tribes of Israel to the summit of the priesthood. As if he were saying: I preferred him to those to whom he was not superior but equal.\n\nBut it must be noted that in the office of the priesthood itself three things are denoted. That he should ascend, he says, to my altar, and burn incense to me, and carry the ephod before me. But what is shown in this altar, if not that stone which the patriarch Jacob set up as a monument? And what other is this stone than that which Paul proclaims in praise of the faithful, saying: Built upon the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone? Therefore the father of Heli was chosen by the Lord into the priesthood so that he should ascend to the altar, because the order of the ancient teachers was set over the people subject to it for this purpose, that it might proclaim the reparation of the human race to come in the advent of the Redeemer. And he burned incense, because by desire he joined the hearts of his hearers to him whom he proclaimed as the future Redeemer. He also carried the ephod, because by the desire of so great an expectation he offered the ornament of a worthy manner of life. He would indeed burn incense and not carry the ephod, if he kindled the hearts of his hearers to desire of the Redeemer to come, from whom he himself differed by the unevenness of a foul manner of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"Et quia omnipotens Deus vanitatem religionis, et non praetextum quarebat coram se, et non coram populo, ephod se ei portare praecepi se perhibuit. Coram Domino quidem ephod portare est de vitae innocentia solius divinae bonitatis retributionem quaerere. Aperte autem ista contra Heli per improperium dicuntur. Ad altare quippe non ascendit qui sacerdotium illud, quod manifestatae veritatis tempore Synagogae praefuit, cum qui tanta signorum magnitudine Redemptor humani generis claruit, subjectis plebibus nequaquam praedicavit. Et incensum Deo non adolevit, quia in persecutionem ejuspopulum, et non in amorem concitavit. Ephod etiam coram Domino portare contempsit, quia nulla religionis veritate resplenduit. Nam etsi nonnulla honestatis insignia præferebat ornatus ille vitae, ex praetextu fallaciae erat, non ex intentione charitatis. Unde et hoc ipsum in eis Dominus reprehendit, dicens: Væ vobis, Scribce et Pharisæi, quia similes estis sepulcris dealbatis, quæ foris videntur hominibus speciosa; intus autem plena sunt ossibus moriuorum (Matth. XXIII, 27). Sed cui tam multa et spiritalia praebuit, minus contulisse videretur, nisi etiam temporalia exhiberet. Unde et subditur: Et dedi domui patris iui cuncta de sacrificiis filiorum Israel.","english":"And because almighty God was seeking the truth of religion, and not its outward pretense, before himself and not before the people, he declared that he had commanded him to wear the ephod before him. To wear the ephod before the Lord is indeed to seek the recompense of divine goodness alone from the innocence of one's life. But these things are plainly said as a reproach against Heli. For he does not ascend to the altar who did not at all preach to the people subject to him that priesthood which presided over the Synagogue in the time of manifested truth, when the Redeemer of the human race shone forth with so great a magnitude of signs. And he did not burn incense to God, because he stirred up the people to persecution of him, and not to love. He also despised wearing the ephod before the Lord, because he shone with no truth of religion. For even if that adornment of life displayed certain marks of honesty, it was from a pretense of deceit, not from an intention of charity. Hence the Lord also reproaches this very thing in them, saying: Woe to you, Scribes and Pharisees, because you are like whitewashed tombs, which outwardly appear beautiful to men; but inwardly they are full of the bones of the dead (Matthew 23:27). But to him to whom he provided so many spiritual things, he would seem to have given less, unless he also bestowed temporal things. Hence it is also added: And I gave to the house of your father all things from the sacrifices of the children of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"Quasi ei aperta objectione reputet, dicens: In nullo ei defui; spiritualis honoris potestatisque culmina praebui, et ad temporales usus terrenae abundantiae copiam ministravi. Sed qui lam ralionabilitcr collata dona enumerat, audiamus jam transgressionis ejus audaciam qua instantia discussionis exquirat. Nam sequitur; (Vers.29.) Quare calce abjicitis victimam meam, et munera mea, quæ præcepi ut offerrentur in templo?\n\nQuare enim non dicit judex, nisi qui instanter discutit. Et qui calce repudisse victimam Dei et munera reprehenditur, ei injuriam sive consilio rationis fecisse (a.)judicatur. Notandum vero est quia plurali numero dicit: Quare calce abjecistis victimam meam, ut non tantum ad Heli, sed ad filios quod dicitur pertinere videatur. Fera quippe animalia solent sibi adhaerentia calca repellere. Quae enim fidelibus victimae aliae fuerunt, quam Redemptoris sui laudibus insistere, Christum Jesum pro salute mundi in mortem occubuisse praedicare, et resurgendo humani generis vitam reparasse? Et quae alia eorum numera erant, nisi pro tantis sibi collatis beneficiis gratiarum actiones omnipotenti Deo incessanter offerre? Quae profecto Heli filii calce repulerunt, quia in repulsione novae praedicationis, non consilium rationis per sacra eloquia secuti sunt, sed impetum feritatis.","english":"As if reckoning it to him by open accusation, he says: In nothing did I fail him; I provided the heights of spiritual honor and power, and for his temporal needs I supplied an abundance of earthly plenty. But let us now hear, from the one who already enumerates in order the gifts conferred, the boldness of his transgression, which he seeks out by the urgency of his examination. For it follows: (Vers. 29.) Why do you spurn my victim with the heel, and my gifts, which I commanded to be offered in the temple?\n\nFor why does he not say \"judge,\" except as one who examines urgently? And he who is reproved for having spurned God's victim with the heel and for his gifts is judged to have done injury either to him or to the counsel of reason. But it must be noted that he speaks in the plural number: Why have you spurned my victim with the heel, so that what is said appears to pertain not only to Heli but also to his sons. For wild animals are accustomed to repel with the heel those things that cling to them. For what other victims were there for the faithful than to persist in the praises of their Redeemer, to preach that Christ Jesus submitted to death for the salvation of the world, and by rising again restored the life of the human race? And what other gifts of theirs were there than, for such great benefits conferred on them, to offer ceaselessly to almighty God acts of thanksgiving? These indeed the sons of Heli repelled with the heel, because in their rejection of the new preaching they did not follow the counsel of reason through the sacred utterances, but the impulse of savagery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"Ab irrationabili namque saevitia ad rationalis consilii intentionem eos Veritas revocare capiebat, dicens: Scrutamini Scripturas, quia vos in ipsis putatis vitam æternam habere; et illæ testimonium perhibent de me (Joan. v, 39). Unde et hic quoque dicitur: Quæ præcepi ut offerentur in templo. In lege namque, psalmis, et prophetis scriptum de passione, resurrectione Domini, et universalis Ecclesiae statu fuerat. Calce ergo Synagogæ praepositi victimam et munera Domini in templo Domini offerri jussa repulerunt, quia profecto praedicationem sanctae Ecclesiae, non Scripturæ sanctae auctoritate discutere, sed solo feritatis suae impetu reprobare atque abjicere conatisunt. Nam si praecepta Dei in sacro eloquio illuminata mente consulerent, sanctos praedicatores, quos ferociter abjecere, quasi ad se mis os divinitus recepissent. Sed qui Heli filios, id est veteres doctores minoris ordinis, de irrationabili feritate reprehendit, ipsum etiam patrem de negligentia arguit, dicens: (Vers. 29.) Honorasti filios tuos magis quam me.","english":"For the Truth began to recall them from irrational savagery to the intent of rational counsel, saying: Search the Scriptures, because you think that in them you have eternal life; and it is they that bear witness concerning me (John 5:39). Hence here too it is said: Which I commanded to be offered in the temple. For in the law, the psalms, and the prophets it had been written concerning the passion and resurrection of the Lord and the state of the universal Church. Therefore the leaders of the Synagogue, with a heel, rejected the victim and the gifts of the Lord that were commanded to be offered in the temple of the Lord, because they strove to reject and cast off the preaching of the holy Church, not by weighing it with the authority of holy Scripture, but by the mere impulse of their own ferocity. For if they had consulted the precepts of God in the sacred word with an enlightened mind, they would have received as sent to them from God the holy preachers whom they fiercely cast off. But he who reproves the sons of Eli, that is, the old teachers of the lesser order, for irrational ferocity, also accuses the father himself of negligence, saying: (v. 29) You have honored your sons more than me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"Quasi aperte reprehendens dicat: Illi repulerunt, et tu repulsores honorasti. Magis quam Deum filios honoravit, quia dum aperta eorum opera ostensa contemneret, lucra temporalia iisdem providebat. Unde et subdit: (Vers. i9.) Ut comederetis primitias omnis sacrificii mei.\n\nQuibus nimirum verbis arguere majorem ordinem doctorum videtur, qui idcirco in Redemptoris morte consensit, quod oblationum veterum lucra amittere formidavit. Unde et inito consilio cum Phariæsis, dicebant: Quid facimus, quia hic homo multa signa facit? Si dimittimus eum sic, omnes credent in eum, et venient Romani, et tollent nostrum locum et gentem (Joan. XI, 47, 48). Et iterum: Videte quia nihil proficimus; ecce mundus totus post eum vadit (Ibid. XII, 19). Ideo igitur filios honoravit, ut comederenl, quia a praedicationis intentione conticuit, nedum veritatem novae oblationis assereret, habere ulterius ad voluptatis suae luxuriam vetera non valeret. Quia ergo magnitudinem qualitatemque reatus exposuit, videamus jam quanta aequitate examinis modum insinuet ultionis. Nam subdens ait: (Vers. 30.) Propterea ait Dominus Deus Israel: Loquens locutus sum, ut domus tua et domus patris tui ministraret in conspectu meo, amodo et usque in sempiternum. Nunc autem absit hoc a me.","english":"As if openly rebuking them, he says: They rejected me, and you honored those who rejected me. He honored the sons more than God, because while he despised their open deeds when they were exposed, he nonetheless provided them with temporal profits. Hence he also adds: (Ver. 19.) That you might eat the firstfruits of every sacrifice of mine.\n\nBy these words he clearly seems to rebuke the higher order of the teachers, who for this reason consented to the death of the Redeemer, because they feared to lose the profits of the ancient offerings. Hence also, having taken counsel with the Pharisees, they said: What do we do, because this man performs many signs? If we let him go on like this, all will believe in him, and the Romans will come and take away our place and nation (John 11:47-48). And again: See that we profit nothing; behold, the whole world has gone after him (Ibid. 12:19). Therefore he honored the sons so that they might eat, because he fell silent from the intention of preaching, lest, while he asserted the truth of the new offering, he should no longer be able to have the old ones for the luxury of his pleasure. Therefore, since he has set forth the magnitude and quality of the guilt, let us now see with what great equity of examination he intimates the manner of vengeance. For adding, he says: (Ver. 30.) Therefore the Lord God of Israel says: I spoke, speaking, that your house and the house of your father should minister in my sight, from now on and forever. But now let this be far from me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Quasi aperta congruaque sententia feriens, dicat: Tu filios tuos honorasti, ut omnis saerificii primitias ederetis; sed ideo vobis primitiarum jura auferuntur, quia indigne honorati sunt. Quid enim est dicere: Absit a me ut domus tua ministret in conspectu meo, nisi; Ab illo vos dejicio culmine cui primitiarum jura debebantur? Mira igitur aequitatis exsecutione comprehensus est, qui unde primitiarum esum inhianter appetiit, inde a primitiarum perceptione jejunavit. Nam Redemptorem mori pertulit, ne sacerdotalia lucra perderet, sed ille de triumpho mortis accepit, unde sacrificii veteris emolumenta destruxit. Dicit autem: Loquens locutus sum, ut domus tua et patris tui ministraret in conspectu meo; nunc autem absit hoc a me. Quasi verbis apertioribus dicat: Ut in tanto culmine dignitatis stares, te frequenter admonui, sed modo talis non es qualem esse desideravi. Quod quia in Judaici populi reprobatione dicitur, de ordine novorum praedicatorum subjunetum est: (Vers. 30.) Sed qui glorificaverit me, glorificabo eum.","english":"As if striking them with an open and fitting sentence, he says: You honored your sons, so that you ate the firstfruits of every sacrifice; but for this reason the rights of the firstfruits are taken from you, because they were honored unworthily. For what is it to say: Far be it from me that your house should minister in my sight, except: I cast you down from that height to which the rights of the firstfruits were owed? By a wondrous execution of equity, therefore, he was caught, who, in that he eagerly desired to eat the firstfruits, in that same matter was made to fast from the receiving of the firstfruits. For he endured the Redeemer to die, lest he should lose the priestly profits, but he received from the triumph of death that whereby he destroyed the emoluments of the old sacrifice. But he says: Speaking I spoke, that your house and your father's should minister in my sight; now however far be this from me. As if he were saying in more open words: That you might stand on so great a height of dignity, I frequently admonished you, but now you are not such as I desired you to be. And because this is said in the reprobation of the Jewish people, there is subjoined concerning the order of the new preachers: (Verse 30.) But whoever has glorified me, I will glorify him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"Jam quippe glorificantis gloriam cernimus, quia praedicatores sanctae Ecclesiae magno splendore vitae omnipotentis Dei laudes concinunt, atque in universali orbis praelatione gratulantur. Ecce jam sacerdotum vestigiis gentilitas universa substemitur, et eos quibus se gaudet obediendo subjicere patronos gloriatur in coelestibus possidere. Glorificantem se ergo Dominus glorificat, quia a quibus devotas quotidie laudes accipit, ad universi orbis honorem sustollit. An non glorificati gloria est, in terra manere, et coelum claudere? Vitam communiter homines vivere, atque supernas coelorum sedes subditis auctoritate potestatis exhibere? Glorificabat quippe Dominum, qui dicebat: Tu es Christus Filius Dei vivi (Matth. xvi, 16). Sed glorificantem se Dominus glorificavit, quia ei respondit, dicens: Tibi daboclavel regni caelorum, et quodcunque ligaveris tuper terram erit ligatum et in cœlis, et quodcunque solveris super terram erit solutum et in cœlis (Ibid., t9). Sed de projectis Judaeorum reprobis subditur: (Vers. 30.) Qui autem contemnunt me erunt ignobilis.","english":"Now indeed we see the glory of the one who glorifies, because the preachers of holy Church sing the praises of almighty God with the great splendor of their life, and rejoice in their preeminence over the whole world. Behold, already the whole Gentile world is laid low beneath the footsteps of priests, and those whom it rejoices to obey it boasts that it possesses as patrons in the heavens. Therefore the Lord glorifies the one who glorifies him, because those from whom he daily receives devoted praises he raises up to the honor of the whole world. Is it not the glory of the glorified to remain on earth and to open heaven? To live the life of men in common, and to exhibit the heavenly thrones of the heavens to those subject to his authority of power? Indeed, he was glorifying the Lord who said: You are the Christ, the Son of the living God. But the Lord glorified the one who glorified him, because he answered him, saying: To you I will give the keys of the kingdom of heaven, and whatever you bind on earth will be bound also in heaven, and whatever you loose on earth will be loosed also in heaven. But concerning the reprobate cast off from among the Jews it is added: But those who despise me will be ignoble.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"3i. Ipsi quidem contemnunt, qui nequaquam hunc esse mundi Redemptorem credunt: de quibus profecto ipsa Veritas in Evangelio queritur, dicens: Civen autem ejus oderant illum, et miserunt legationem post eum, dicentes: Nolumus hunc regnare super nos (Luc. xix, 14). Sedeorum jam ignobilitatemcernimus, quia et genere et conditione proscribuntur. Genere quidem ignobiles sunt, quia ab ipsa Veritate audierunt: Vos ex patre diabolo estis (Joan. VIII, 44). Conditione edam ignobiles sunt, quia amissa libertale, et regno, perpetua gentium servitute deprimuntur. Sed poenarum ordinem clarius ostendit, dicens: (Vers. 31.) Ecce dies veniunt, et præcidam brachium tuum, et brachium domus patris tui, ut non sit senex in domo tua.\n\nJam quidem sine brachio est, quia qui templum et tabernaculum perdidit, manum ad oblationem sacrificii veteris non extendit. Et quia Heli, id est majoribus Synagogae sacerdotibus, loquebatur, non solum brachium ejus, sed etiam domus ejus se praecidere minatur, ut profecto universalem ritus veteris destructionem insinuet, et hoc quod novo tempore jam factum cernimus antiquitus fuisse dispositum sentiamus. Et brachium ilaque ejus, et domus ejus Dominus praecidit, quia et summos Judææ pontifles, et minores sacerdotes ab immolatione veteri penitus amovit. Unde et convenienter adjungitur: Ut non sit senex in domo tua.","english":"31. Indeed they themselves reject him, who do not at all believe that he is the Redeemer of the world: concerning whom Truth itself complains in the Gospel, saying: But his citizens hated him, and sent a delegation after him, saying: We do not want this man to reign over us (Luke 19:14). We now see the ignobility of the Jews, because they are proscribed both by race and by condition. By race indeed they are ignoble, because they have heard from Truth itself: You are from your father the devil (John 8:44). By condition also they are ignoble, because, having lost their liberty and their kingdom, they are pressed down by the perpetual servitude of the nations. But he shows the order of the punishments more clearly, saying: (Verse 31.) Behold, the days are coming, and I will cut off your arm, and the arm of your father's house, so that there may not be an old man in your house.\n\nAlready indeed it is without an arm, because the one who has lost the temple and the tabernacle does not stretch out his hand to the offering of the old sacrifice. And because he was speaking to Eli, that is, to the greater priests of the Synagogue, he threatens to cut off not only his arm, but also his house, so that he may indeed imply the universal destruction of the old rite, and that we may perceive that what we now see accomplished in the new time was arranged long ago. And therefore the Lord cut off both his arm and his house, because he removed both the highest pontiffs of Judea and the lesser priests entirely from the old immolation. Hence it is fittingly added: So that there may not be an old man in your house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"Senes quippe intelligendi sunt sacerdotes, quorum officium, quia graviLate magnæ honestatis impenditur, a religionis pondere nulla puerili levitate vacuatur. Brachium igitur ejus, et domus patris ejus ita præcisum est, ut in domo sua senex non sit, quia sic veteris sacerdotii ritus evanuit, ut omnino nemo remanserit, qui veteri more immolare jam possit. Nam pos quam Redemptor humani generis pro peccatis nostris novo sacrificii more se obtulit, esse sacerdos consuetudine antiqua cessavit. Sed qui amissi sacerdotii damna sustinet, habet tormentum majoris pœnæ de dolore invidiae. Quare et subditur: (Vers. 32.) Et videbis aemulum tuum in templo, in universis prosperis Israel.\n\nIntra templum quippe aemulum suum videt, quia ipse jam foras expulsus est. Nam quis aemulus sacerdotii veteris alius est, quam ordo novorum prædicatorum? Qui profecto dum veterum et electorum patram studia vivendo atque docendo adaequare nititur, bona Heli nimirum in bono aemulatur. Hinc Paulus admonet, dicens: Bonum æmulamini in bono omnes (Gal. iv, i8). Quæ autem Israel prospera, nisi felicitates hujus transeuntis temporis intelliguntur, in quibus Israel secundum carnem valde lsetabatur? In universis ergo Israel prosperis aemulum suum videt, qui in sancta Ecclesia praedicatores veritatis felices aspicit, et rerum opulentia et celsitudine dignitatis.","english":"The elders are to be understood as the priests, whose office, because it is discharged with great dignity, is in no way emptied of the weight of religion by any childish levity. His arm, therefore, and his father's house have been so cut off that there is no elder in his house, because the rite of the old priesthood has so vanished away that absolutely no one has remained who can now sacrifice in the old manner. For after the Redeemer of the human race offered himself for our sins in the new manner of sacrifice, to be a priest according to the ancient custom ceased. But he who endures the losses of a priesthood that has been lost has the torment of a greater punishment from the pain of envy. Therefore it is also added: (Verse 32.) And you shall see your rival in the temple, in all the prosperities of Israel.\n\nFor he sees his rival within the temple, because he himself has now been cast outside. For who else is the rival of the old priesthood than the order of the new preachers? Indeed, while by living and teaching they strive to equal the zeal of the ancient and chosen fathers, they surely emulate the good things of Eli in a good way. Hence Paul admonishes, saying: Be zealous for good things in good, all of you (Gal. 4:18). But what are the prosperities of Israel, unless they are understood as the felicities of this passing time, in which Israel according to the flesh greatly rejoiced? In all the prosperities of Israel, therefore, he sees his rival, who in the holy Church beholds the preachers of truth as happy, both in the abundance of things and in the height of dignity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Hoc etiam quod in templo videndus asseritur perfectiori intelligentia declaratur. In omnibus quippe prosperis in temploestaemulus, quia ordo praedicatorum omne quod sibi famulatur de felicitate temporis, in contemplatione disponit aeternitatis. Sequitur: (Vers. 33.) Veruntamen non auferam penitus ex te virum ab altari meo.\n\nPenitus namque ab altari suo virum auferret, si ad fidei nostrae unitatem nullum admitteret. Penitus ergo non abstulit, quia etsi reprobos Synagogae sacerdotes repulit, plures tamen ex eis ad sui cognitionem misericorditer adduxit. Quorum profecto in apostolorum Actibus Lucas meminit, dicens: Plurima turba sacerdotum obediebat fidei (Act. VI, 7). Digni namque tanto et novo ministerio inventi sunt, qui remanere cum perditis in vetustate noluere. Sed quia non solum electos praedicatores de gentibus, verumetiam illos qui de Judaea credidero ad tormentum invidiaeJudaicumsacerdotium habuit, sequitur: (Vers. 33.) Sed ut deficiant oculi tui, et tabescat anima tua.","english":"This too, which is asserted of him being seen in the temple, is declared with a more perfect understanding. For in all prosperous things he is a rival in the temple, because the order of preachers disposes everything that serves it from the felicity of time in the contemplation of eternity. It follows: (Verse 33.) Nevertheless I will not utterly take away a man from you from my altar.\n\nFor he would utterly take away a man from his altar if he admitted no one to the unity of our faith. Therefore he did not utterly take him away, because even if he repelled the reprobate priests of the Synagogue, he mercifully brought many of them to the knowledge of himself. Luke indeed mentions these in the Acts of the Apostles, saying: A very great multitude of priests obeyed the faith (Acts 6:7). For they were found worthy of so great and new a ministry, who were unwilling to remain with the lost in their oldness. But because he had the Jewish priesthood not only for the elect preachers from the nations, but also for those who believed from Judea, to the torment of envy, it follows: (Verse 33.) But that your eyes may fail, and your soul may waste away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"Vel idcirco virum penitus ex eo ab altari suo non abstulit, ut Heli oculi deficerent, et anima ejus tabesceret, quia videlicet electos de Judaea noluit ad ministerium novae praedicationis assumere, ut, remotis eis, culpa ad poenam reprobos teneret. Defecerunt namque oculi Heli cum summum sacerdotium veritatem fidei per ora praedicatorum in auditu haut, et non cognovit. Anima quoque ejus tabescit, quia videlicet per repulsionis suae poenam emarcuit, dum sancti spiritus gratiam amisit. Sequitur: (Ver. 33.) Et pars magna domus tuæmorietur, cum ad virilem aetatem pervenerit.\n\nÆtas virilis tempus est dominicae Incarnationis, quod profecto Apostolus insinuat, dicens: Quando venit plenit'udo temporis, misit Deus Filium suum factum ex muliere, factum sub lege, ut eos qui sub lege erant redimeret, et adoptionem filiorum perciperemus(Gal. iv, 4,5). Quid igitur praecepta Judææ Cuerunt, nisi quaedam eruditiones infantiae? Hujus item pueritiae tempus idem Apostolus insinuat, dicens: Cum essemus parvuli, sub elementis mundi hujus eramus servientes (Ibid., 3). In virili ergo aetate mortua est, quia in plenitudine temporis in mundi Redemptorem saeviit, et semetipsam infidelitatis mucrone transfixit. Bene autem non tota domus, sed pars magna domus ejus moritura praedicitur, quia ex eis quidam in Redemptorem crediderunt. Et causam majoris doloris adjiciens, ait: (Vers.","english":"Or for this reason he did not entirely remove the man from his altar, so that Heli's eyes might fail and his soul waste away, because namely he did not wish to take the elect from Judaea for the ministry of the new preaching, so that, with them removed, guilt might hold the reprobate for punishment. For Heli's eyes failed when the high priesthood did not hear the truth of the faith through the mouths of preachers, and did not know it. His soul also wastes away, because namely through the punishment of its rejection it withered, when it lost the grace of the Holy Spirit. It follows: (Ver. 33.) And a great part of your house shall die, when it has reached man's estate.\n\nMan's estate is the time of the Lord's Incarnation, which indeed the Apostle suggests, saying: When the fullness of time had come, God sent his Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive adoption as sons (Gal. 4:4-5). What then were the precepts of Judaea but certain instructions of infancy? The same Apostle also suggests the time of this childhood, saying: When we were children, we were enslaved under the elements of this world (Ibid., 3). In man's estate, therefore, it died, because in the fullness of time it raged against the Redeemer of the world, and transfixed itself with the sword of unbelief. Well indeed is it foretold that not the whole house, but a great part of his house would die, because some of them believed in the Redeemer. And adding the cause of greater grief, he says: (Vers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"34.) Hoc autem tibi signum, quod venturum est duobus filiis tuis, Ophni et Phinee,. In una die morientur ambo.\n\nIn duobus filiis Heli geminum sacerdotii vetoris ordinem supra ostendimus designari. Qui certe una die mortui sunt, quia simul in Redemptoris morta convenerunt. Bene autem sacerdotum mors in signum morituræ domus posita memoratur, quia cum pastores intereunt, necesse est ud ad eumdem interitum grex sequatur. Et quia ex falsa ratione decepti sunt, in die mori perhibentur. De cujus falsitate lucis beatus Job loquitur, dicens: Sic in tenebris, sicut in luce ambulant (Job. XXIV, 17). Sed qui vetus expulit, nov,um sacerdotium praeparavit. Unde et subditur: (Vers. 55.) Et suscitabo mihi sacerdotem fidelem.\n\nMortuis namquo fillis lieli fidelem sacerdotem sibi Dominus suscitavit, quia exstinctis in perfiJia prælatis veteris populi, electos ad exhibendum redemptiopis nostrae minislerium ascivit. Qui nimirum fidelis assumptus dicitur, quia vetus, cui successit, per infidclitatem fuit reprobatus. Et quia ea fides ejus sacerdotis laudibus ascribitur, quae per dilectionem operatur, ipsa dilectionis opera per sequentia verba designantur. Nam sequitur: (Vers. 35.) Qui juxta cor meum et animam meam faciat.","english":"34.) But this will be a sign to you, which will come upon your two sons, Ophni and Phinee: in one day they will both die.\n\nIn Heli's two sons we have shown above that the twofold order of the old priesthood is signified. And they certainly died on one day, because they came together in the death of the Redeemer. And well is the death of the priests recorded as having been set as a sign of the house that was to die, because when the shepherds perish, the flock must necessarily follow to the same destruction. And because they were deceived by false reasoning, they are said to die on the day. Of whose falseness blessed Job speaks, saying: Thus in darkness, as in light, they walk (Job 24:17). But he who expelled the old prepared a new priesthood. Whence it is also added: (Verse 35.) And I will raise up for myself a faithful priest.\n\nFor when Heli's sons died, the Lord raised up for himself a faithful priest, because when the prelates of the old people were extinguished in perfidy, he took to himself the elect to carry out the ministry of our redemption. And he is indeed said to be assumed as faithful, because the old one, whom he succeeded, was reprobated through infidelity. And because the faith of that priest is ascribed to his praises, which works through love, the very works of love are designated through the following words. For it follows: (Verse 35.) Who shall do according to my heart and my soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"Hoc namque ineffabilis divina substantia signari per partes hominis voluit, quod in se juxta litteram intelligi non oportet. Dixit itaque: Qui juxta cor meum et animam meam faciat. Non quod incorporea et incircumscripta Dei substantia coret animam habeat, sed sic loquitur homini ut homo homini loqui solet, ut per hoc quod ex verbo suo audiens homo cognoscit, aperte sciat quid etiam vclit Deus. Quod profecto dici simplicius potuisset: Qui faciat voluntaLem meam. Et præmia operis exponit, dicens: (Vers. 35.) Et ædificabo ei domum fidelem.\n\nQuae namque ista domus alia, nisi aeterna patria intelligitur? Quam profecto domum Dominus commendans, ait: In domo patris mei, mansiones multæ sunt (Joan. xiv, 2). Sed hæc domus ædificari nunc dicitur, quia ex piæ vitæ actionibus præparatur. Verumtamen ad eam promerendam indignum est opus hominis, si non hoc agat gratia. misericordis Dei. Bene itaque, cum domusaedificium ponitur, Dominus ei eam ædificare pollicetur, quia nimirum vires humanae a tanta operatione deficiunt, si nondivinitus adjuventur. Hinc Paulus ait: Deus est qui operatur, in me velleet perficere (Philip. II, 13). Hinc iterum dicit: Non est volentis, neque currentis, sed miserentis est Dei (Rom. It, 16). Hanc domum se aedificare promittebat, cum diceret: Vado parare vobis locum, et iterum veniam, et accipiam vos ad meipsum, ut ubi ego sum, et vos sitis (Joan. IV, it 3).","english":"For the ineffable divine substance willed to be signified by parts of a man, what ought not to be understood of it according to the letter. And so he said: Who shall do according to my heart and my soul. Not that the incorporeal and uncircumscribed substance of God has a heart and a soul, but he speaks to man as man is accustomed to speak to man, so that through this, which man hearing from his word comes to know, he may clearly know what God also wills. This could indeed have been said more simply: Who shall do my will. And he sets forth the rewards of the work, saying: (Verse 35.) And I will build him a faithful house.\n\nFor what is this house other than the eternal fatherland? Commending this house, the Lord indeed said: In my Father's house there are many mansions (John 14:2). But this house is now said to be built, because it is prepared from the actions of a pious life. Yet for meriting it, the work of man is unworthy, unless the grace of a merciful God accomplishes this. Well, therefore, when a house is set before him as a building, the Lord promises that he will build it for him, because surely human strength fails for so great a work unless it is aided from on high. Hence Paul says: It is God who works in me to will and to perfect (Philippians 2:13). Hence again he says: It is not of him who wills, nor of him who runs, but of God who shows mercy (Romans 9:16). He was promising that he would build this house when he said: I go to prepare a place for you, and I will come again and receive you to myself, that where I am, you also may be (John 14:3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"Quia vero vocantem se gratiam ex arbitrii libertate devote secuturus erat, adjungitur: (Vers. 35.) Et ambulabit coram Christo meo cunctis diebus.\n\nUnicuique enim electorum coram, Christo ambulare est se semper in conspectu Redemptoris aspicere, et ea quae ei accepta cognoscit operari. Vel certe coram Christo ambulat, qui in omni quod agit semper ad. ipsum respicit, et vitae suaerectitudinem in eo. dirigit, quem per assumptam humaqitatem ad componendum electorum speciem venisse recognoscit. Sed in caecitatis suae tenebris Judæa non semper deserenda est, quia per prophetam dicitur: Sifuerit numerus filiorum Israel, sicut arena maris, tamen reliquiæ salvæ fient (Isai. X, 22). Hinc Paulus ait: Catcitas ex parte contigit in Israel, donec plenitudo gentium introeat, et sic omnis Israel salvus fiat (Rom. XI, 25, i6). Hanc ergo Judææ visitationem subsequenter ostendit, quia dicit: (Vers. 33.) Futurum est autem ut quicunque remanserit in domo tua, veniat, ut oretur pro eo.","english":"But because he was going to follow the grace that called him by the free choice of his will devotedly, there is added: (Verse 35.) And he shall walk before my Christ all his days.\n\nFor for each of the elect, to walk before Christ is always to look upon himself in the sight of the Redeemer, and to do those things which he knows to be acceptable to him. Or certainly he walks before Christ who in everything he does always looks to him, and directs the uprightness of his life in him whom he recognizes to have come, through assumed humanity, to fashion the beauty of the elect. But Judea is not always to be abandoned in the darkness of its blindness, because it is said through the prophet: If the number of the children of Israel shall be as the sand of the sea, yet the remnant shall be saved (Isa. 10:22). Hence Paul says: Blindness in part has happened in Israel, until the fullness of the Gentiles should come in, and so all Israel should be saved (Rom. 11:25-26). Therefore he subsequently shows this visitation of Judea, because he says: (Verse 33.) But it shall come to pass that whoever remains in your house shall come, that prayer may be made for him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"Tunc certe Judaea pro se orari Dominum postulat, quando, collectis jam electis de gentibus, cæcitatis suae tenebras non ignorat, cum per sacerdoles omnipotentis Dei ei offerri per confessionem sanctae Trinitatis appetit, quia in vetustate pristina, superna promereri gaudia non praesumit, sed et fidem Redemptoris, quam conversa recepit, praedicando etiam convertendis aliis impendit. Bene etiam subditur: (Vers. 33.) Ut offerret nummum argenteum.\n\nArgento quippe eloquia divina, signantur, quia per Prophetam dicitur: Eloquia Domini igne examinata, argentum igne probatum (Psal. xi, 7). Quod profecto argentum tunc Judaea in Dei laudibus impendit, cum aperte fidem nostram praedicat, cui in infidelitale posita ante contradixit. Et quia eumdem Redemptorem, quem amando praedicat, etiam compatiendo imitatur, adjungitur: (Vers. 33.) Et tortam panis.","english":"Then surely Judaea asks the Lord to be prayed for on its own behalf, when, with the elect now gathered from the nations, it does not ignore the darkness of its blindness, when through the priests of almighty God it desires that there be offered to Him on its behalf through the confession of the holy Trinity, because in its former oldness it does not presume to merit the joys on high, but also bestows by preaching the faith of the Redeemer, which, once converted, it received, even upon others who are to be converted. Well also is it added: (Verse 33.) That he should offer a silver coin.\n\nFor by silver the divine utterances are signified, because it is said through the Prophet: The words of the Lord are examined by fire, silver tried by fire (Ps. 11:7). And that silver Judaea then spends in the praises of God, when it openly proclaims our faith, to which, placed in unbelief, it formerly contradicted. And because the same Redeemer whom it proclaims by loving, it also imitates by suffering with Him, there is added: (Verse 33.) And a cake of bread.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"81, 43. Panis namque nomine ille exprimitur qui de semetipso ait: Ego sum panis vivus qui de cælo descendi (Joan. VI, 51). Torta itaque panis Redemptoris caro est affecta suppliciis. Hunc namque tortum panem propheta intuens, ait. Vere languores nostros ipse tulit, et dolores nostros ipse portavit (Isai. LIII, 4). Et quia per quemdam sapientem dicitur: Si sederis ad mensam potentis, sapienter attende quæ apponuntur tibi, quia similia oportet te præparare (Prov. XXIII, i, i, sec. LXX), tortam panis et nummum argenteum Judaea tunc offert, cum Redemptorem nostrum aperta confessione praedicat, et pro ejus amore, quem praedicat, sustinere tormenta a perfidis non recusat. In qua nimirum imitatione passionis et refectione dulcedinis quia valdo delectatur, sequitur: (Vers. 33.) Dicatque dimitteme, obsecro, an unam partem sacerdotatem.\n\nDimitte me, ait, quasi dicat: Noli me, quasi infamem et morte Redemptoris cruentatam, repellere. Unam quoque partem sacerdotalem sibi concedi obsecrat, quia veris sacerdotibus sociari desiderat, ut eorum valeat admisceri gaudiis, quorum oblationes appetit, seipsam offerens, imitari. unde et refectionis suae exponens desiderium, dicit: (Vera. 33.) Ut comedam buccellam panis","english":"81, 43. For by the name of bread is expressed that one who said of himself: I am the living bread which came down from heaven (John 6:51). The twisted loaf, then, is the flesh of the Redeemer afflicted with torments. For the prophet, beholding this twisted bread, said: Truly he bore our sicknesses, and he carried our sorrows (Isaiah 53:4). And because it is said through a certain wise man: If you sit at the table of a powerful man, attend wisely to what is set before you, because you ought to prepare similar things (Proverbs 23:1, according to the Septuagint), Judaea then offers the twisted loaf and the silver coin, when she proclaims our Redeemer with open confession, and for love of him whom she proclaims, does not refuse to endure torments from the faithless. And in this imitation of his passion and refreshment of sweetness, because she is greatly delighted, it follows: (Verse 33.) And let her say, I beseech you, let me go, that I may take one part of the priestly portion.\n\nLet me go, she says, as if she were saying: Do not drive me away as infamous and stained with the death of the Redeemer. And she beseeches that one priestly portion be granted to her, because she desires to be joined to the true priests, so that she may be able to be mingled with the joys of those whose offerings she longs to imitate, offering herself. Hence also, declaring the desire of her refreshment, she says: (Verse 33.) That I may eat a morsel of bread.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"Qua, in re notandum est quia tortam panis in deT votione oblationis habitura, prædicitur, et buccellam in appetita comestionis. Cur ergo ad comedondum non torta panis, sed buccella concupiscitur? Et cur non buccella, sed torta offerenda perhibetur? Sed quia in rotunditate buccella. conficitur, rotunditas autem ipsa quodam modo nec principio, nec fine dignoscitur, recte per panis buccellam Redemptoris æternitas designatur. Torta igitur panis a nobis offerri, et non buccella potest, quia qui passionem dominicam imitari moriendo, sive carnem affligendo, possumus, aeternitatem in nobis, quam præsentemus ejus conspectui, non habemus. Et buccella nobis in perfectione desiderii esse, non torta panis, debet, quia qui bumani generis Redemptorem compatiendo temporaliter sequimur, in superna patria non mortalem jam, nec patientem, sed æternum atque regnantem possidere desideramus. Eam igitur quam offerre tortam panis desiderat dicit: Ut comedam buccellam panis, quia conversi de Judæa Redemptorem nostrum in æternitate refectionis possidere desiderant, cujus passionem imitati hic sunt ad strenuitatem militiæ, non ad praemium retribationis.","english":"In this matter it must be noted that the twisted loaf of bread is foretold as destined for the devotion of the offering, and the morsel for the appetite of eating. Why, then, is it not the twisted loaf of bread but the morsel that is desired for eating? And why is it not the morsel but the twisted loaf that is declared to be offered? But because the morsel is made in roundness, and that roundness itself is in a certain manner recognized as having neither beginning nor end, rightly by the morsel of bread is signified the eternity of the Redeemer. The twisted loaf of bread, therefore, and not the morsel, can be offered by us, because we can imitate the Lord's passion by dying or by afflicting the flesh, but we do not have in ourselves the eternity which we may present before his sight. And the morsel, not the twisted loaf of bread, ought to be for us in the perfection of desire, because we who follow the Redeemer of the human race temporally by suffering with him, desire to possess him in the heavenly fatherland no longer as mortal nor as suffering, but as eternal and reigning. That twisted loaf of bread, then, which he desires to offer, he mentions, saying: That I may eat a morsel of bread, because those converted from Judea desire to possess our Redeemer in the eternity of refreshment, whose passion they have imitated here for the vigor of warfare, not for the reward of recompense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"CAPUT III.\n\ni. Haec de sacra historia typica explanatione percurrimus, ut in eisdem sacræ historiæ verbis moralis intelligentiæ aliquid perquiramus, Itaque puer Samuel in conspectu Domini minister asseritur; quod tamen ministerium non absolute, sed ante faciem Heli Domino exhiberi memoratur. His igitur verbis non ostenditur perfectio ministerii, sed humilitatis, Facies namque Heli uniuscujusque institutoris ratio est arbitrii. Illi namque ante præceptoris sui faciem Domino ministrat, qui in exhibitione min isterii sui proprii arbitrii rationem non sequitur, qui eo operis itinere graditar quod eimagistri sui cognitione praevidetur. Nam perfecti quique viri, et docibilcs Dei (Joan. VI. 45; Isai. LIV, 13), ministri quidem in conspectu Domini sunt, sed ante faciem hominis ministri ejus non sunt, quia ipsa eos intus divinitas erudit qualiter foris etiam vita et moribus ac doctrina disponantur; nnde et præcursori Redemptoris a paterni oraculi laude promittitur: Tu quidem, puer, propheta Altissimi vocaberis; præibis enim ante faciem Domini parare vias ejus (Luc., i,76).Antefaciem quidem Domini præire describitur, qui in ministerio soo non erat secuturus arbitrium superioris hominis, J sed inspirationem divinitatis.","english":"CHAPTER III.\n\ni. We have run through these things from sacred history by way of typical explanation, so that in the very words of sacred history we may seek out something of moral understanding. And so the boy Samuel is declared a minister in the sight of the Lord; yet that ministry is recorded as being shown to the Lord not absolutely, but before the face of Eli. By these words, therefore, it is not the perfection of ministry that is shown, but of humility. For the face of Eli is the reasoning of each one's own will. For that man ministers to the Lord before the face of his teacher who, in the performance of his ministry, does not follow the reasoning of his own will, who advances by that path of work which is foreseen by the knowledge of his master. For all perfect men, and those teachable by God, are indeed ministers in the sight of the Lord, but they are not His ministers before the face of man, because the Godhead itself teaches them within how they are to be ordered outwardly also in life and conduct and doctrine; whence also to the forerunner of the Redeemer it is promised by the praise of the Father's oracle: You indeed, child, shall be called the prophet of the Most High; for you shall go before the face of the Lord to prepare His ways. He is described as going before the face of the Lord who in his ministry was not to follow the will of a superior man, but the inspiration of the Godhead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"Ante faciem ergo Heli Samael Domino ministrare dicitur, ut subjecti quique ejus exemplo doceantur, quatenus de ministerio suo sic placere conditori studeant, ut præter praelatorum suorum arbitrium agere aliquid non praesumant. Nam qui ante institutoris sui faciem Domini minister asseritur,siejusfaciemprseire per tumorem despicit, minister in conspectu Domini non existit, quia omnipotentem ignorare convincitur, cui per ejus arbitrium placere despicit, cujus se imperio ut ei placeret subjugavit. Unde et Heli, et filii Belial esse, et nescire Dominum dicuntur, et ad populum officium sacerdotum. Filii namque sunt quispiritualibus patribus ad eruditionem subiguntur. Qui prorecto cum eorumdem palrum sequi consillia superbiendo despiciunt, Belial filii recte nominantur, quia ejus, qui per superbiam de cœlo cecidit, apostatæ spiritus imitatores fiunt. Qui certe tanto deterius Dominum nesciunt, quanto ejus sibi cognitionem arrogantius ascribunt. Eo namque agitur ut quod scire debent perioulosius nesciant, quo id quod se scire existimant nescientes discere non curant. Et quia invisibilem conditorem amare nequeunt, quem ignorant, in apPetitu visibilium ipsa quae sibi usurpant Dei ministeria dissipant. Unde et ii qui ignorare Dominum sacerdotes relati sunt, et sacerdotum quoque officium ad populum nescire perhibentur.","english":"Before the face of Eli, therefore, Samuel is said to minister to the Lord, so that each of those subject to him may be taught by his example, striving so to please their Creator in their ministry that they presume to do nothing apart from the judgment of their superiors. For he who is declared a minister of the Lord before the face of his instructor, if he despises to look upon that face beforehand through swelling pride, is no minister in the sight of the Lord, because he is convicted of not knowing the Almighty, whom he despises to please by his judgment, and to whose command he subjected himself in order to please him. Hence both Eli and the sons of Belial are said to be, and not to know, the Lord, and the priests' office toward the people. For sons are those who are subjected to spiritual fathers for instruction. But when these, through pride, despise to follow the counsels of those same fathers, they are rightly called sons of Belial, because they become imitators of that apostate spirit who fell from heaven through pride. And indeed they know the Lord the worse the more arrogantly they ascribe knowledge of him to themselves. For it comes about that they know more perilously what they ought to know, in that what they think they know, not knowing it, they take no care to learn. And because they cannot love the invisible Creator, whom they do not know, in their appetite for visible things they squander the very ministries of God that they usurp for themselves. Hence those who are reported to have not known the Lord are also said to be priests, and the office of priests toward the people is likewise said to be unknown to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"Et ut reprehensionis ejus causas aperiat, ad omnem immolantem ignorantis sacerdotis puer cum tridente fuscinula venire memoratur, et crudam carnem violenter exigere. Quibus profecto verbis in aviditate suae rapacitatis tres gulae species notantur. Nam is cujus puer, antequam coquerentur carnes, ad inferendam pro eis violentiam veniebat, legi timam refectionis horam sustinere non poterat; et cui carnes quaerebantur, simplicibus cibis uti nesciebat et quia, coctam renuens, crudam carnem exigebat, communi praeparatione eamdem carnem edere fastidiebat. Verum cum sacerdotum voluptati servient perversitas famulorum, quid est quod non ipsorum sacerdotum, sed puerorum peccatum grande nimis, etiam coram Domino, fuisse memoratur?Sedeisdem verbis sacerdotum culpa major ostenditur; nam qui minorum peccatum grande nimis coram Domino fuisse asserit, majorum ioquitatem in quem damnationis cumulum excrevisse cognovit. Quae tamen magnitudo reatus asseritur, non solum pro appetitu illicitae comestionis, sed etiam pro violentis rapaci tatis.","english":"And to reveal the causes of his reproach, it is recalled that the boy of the ignorant priest came to every person offering sacrifice with a three-pronged fork and violently demanded raw flesh. In these words, certainly, three kinds of gluttony are noted in the greed of his rapacity. For he whose boy came, before the flesh was cooked, to bring violence upon them for it, could not endure to wait for the lawful hour of refreshment; and he for whom flesh was sought did not know how to use simple foods; and because, refusing the cooked, he demanded raw flesh, he was disgusted to eat that same flesh with the common preparation. But since the perversity of servants served the pleasure of the priests, why is it that the sin, not of the priests themselves but of the boys, is recorded as having been exceedingly great even before the Lord? By the same words the guilt of the priests is shown to be greater; for he who asserts that the sin of the lesser ones was exceedingly great before the Lord has recognized into what a heap of damnation the iniquity of the greater ones had grown. Yet that magnitude of guilt is asserted not only for the appetite of illicit eating, but also for the violence of rapacity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"Sed ad electi pueri narrationem divinus sermo regreditur, ut in eo, non quod reprobandum, sed quod imitandum est, attentius consideremus. Itaque ephod lineo accinctus, et in conspectu Domini esse perhibetur. Quid ergo in ephod lineo nisi continentiae candor ostenditur? quo nimirum ephod accingimur, cum ad nitorem pudicitiae ox omni parte retinemur,cum animæ et carnis pars nulla a districtionis lege absolvitur, per quam od luxuriae caliginem diffluamus. Talis itaque minister in conspectu Domini est, quia de omnipotentis Dei sperata visione non fallitur, cui cum tanto accinctionis suae nitore famulatur. Cui profectopuero ascendens mater cum viro ad immolandum solemnem hostiam attulisse parvam tunicam dicitur. Mater quidem cum viroascendit quando mens praedtcatoris per praescientiam interni sponsi sese ad contemplanda sublimia illa aeternitatis gaudia erigit. Tunc quippe immolat solemnem hostiam, quia dum per illus amoris ineffabilem suavitatem conditori conjungitur, supernis a!taribus devotio festiva praesentatur. Et tunc quidem parvam tunicam defert, quia, etsi per magnam internæ visitationis gratiam pastori anima ad superna sustollitur, parvulus tamen non ad modum subtilitatis suae, sed pro eorum viribus imponere praecepta conversationis debet. Unde et Moyses a monte in immenso vultus sui splendore regrediens faciem velavit, ut in eum populus intendere visum potuisset (Exod.","english":"But the divine word returns to the account of the chosen boy, so that in him we may consider attentively not what is to be rejected but what is to be imitated. And so, girded with a linen ephod, he is also said to be in the sight of the Lord. What, then, is shown in the linen ephod but the whiteness of continence? By this ephod, surely, we are girded when we are held back on every side for the brightness of chastity, when no part of soul or flesh is released from the law of strictness, through which we might flow away into the darkness of luxury. Such a minister, therefore, is in the sight of the Lord, because he is not deceived concerning the hoped-for vision of almighty God, to whom he serves with so great a brightness of his girding. To this boy, indeed, his mother, going up with her husband to sacrifice the solemn victim, is said to have brought a small tunic. The mother goes up with her husband when the mind of the preacher, through foreknowledge of the inner bridegroom, raises itself to contemplate those sublime joys of eternity. For then indeed she sacrifices the solemn victim, because while through the ineffable sweetness of that love she is joined to the Creator, a festive devotion is presented at the altars on high. And then indeed she brings a small tunic, because, although through the great grace of inner visitation the soul is lifted up to heavenly things for the shepherd, nevertheless it ought to impose the precepts of conduct not according to the measure of its own subtlety, but according to the strength of those [who are to receive them]. Hence also Moses, coming down from the mountain with the immense splendor of his countenance, veiled his face, so that the people might be able to look upon him (Exod.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"XXXIV, 33). Parvam itaque tunicam eaquaespiritalis mater est filio deferat, ut parvulis adhucinitia quaedam et plana praecipiat, et non fortitudinis suae onus imponat. Nam sæpe inter magna opera corruunt qui per minora vincere bostem possunt. Unde et David contra Allophylorum fortissimum in pugnam progrediens, loricam, clypeum et militaria quaeque instrumenta deposuit; et qui se in eorum pondere contra hostem exercere non potuit, in uno eum fundæ lapide prostavit (1 Reg. xvn, 39, 40, seq.). Ad immolandam solemaem hostiam mater illa ascenderat, quæ dicebat: Scio hujusmodi hominem, qui raptus est inparadisum (II Cor. XII, 4).Sed de tanta magnitudine magnam vestem parvulis non adduxit, quia dicit: Audivit arcana verba, quæ non licet homini loqui (Ibid.). Item: Lac vobis potum dedi, non escam (1 Cor. III, 2). Parvam itaqueparvo filio tunicam mater deferat, et pro modo corporis mensura indumenti tendatur, quatenus dum temperatæ conversationis virtute dimicat, hunc hostis inaequali armorum sarcina non substernat.","english":"Therefore let the spiritual mother bring a small tunic to her son, so that she may instruct the little ones, still at the beginning, in certain plain and simple precepts, and not lay upon them the burden of her own strength. For often those who could conquer the enemy through lesser things fall amid great works. Hence also David, going out to battle against the strongest of the Philistines, laid aside the breastplate, the shield, and all the military equipment; and he who could not exercise himself against the enemy under their weight, laid him low with a single stone from his sling (1 Kings 17:39, 40, seq.). That mother had ascended to offer the solemn sacrifice, who said: I know a man of this kind, who was caught up into paradise (2 Corinthians 12:4). But out of such great magnitude she did not bring a great garment to the little ones, because she says: He heard secret words, which it is not lawful for a man to speak (ibid.). Likewise: I gave you milk to drink, not meat (1 Corinthians 3:2). Therefore let the mother bring a small tunic to her small son, and let the measure of the garment be stretched according to the measure of the body, so that while he fights by the virtue of a well-tempered way of life, the enemy may not lay him low under an unequal burden of arms.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"Et quia ex discreto curae pasloralis studio praedicatori Deus conversorum lucra multiplicat, visitata a Domino Anna perhibetur, atquepergratiam divini muneris in filiis et filiabus meruisse gratiam fecunditatis. Quae filios quidem parit, cum eos verba lucratur per quospraedicationissemina aliis tribuit. Filias vero Darit cum eas mentes ad omnipotentis Dei servitium revocat, quae etsi ad praedicationem idoneae non sunt, verbi Dei tamen semen diligenter a prædicatoribus acceptum nutriunt, quod velut parturientes postmodum filiae per bona opera in exemplum proximorum gignunt.Sed quia prius Samuel lineo ephod accinctus asseritur, dehinc fecunditas matris in pluralitale liberorum potest rationabiliter intelligi hoc quod fieri quotidie cernimus, quia videlicet ex bona opinione electi discipuli magistro succressuut lucra conversorum. Unde et post ortum fratrum et sororum, magnificatus Samuel apud Dominum fuisse perhibetur, quia profecto coram Domino jam magni sunt qui per exempla piae conversationis proximorum corda ad omnipotentis Dei servitium couvertunt.","english":"And because, by the discerning care of pastoral zeal, God multiplies for the preacher the gains of those who are converted, Anna is said to have been visited by the Lord, and through the grace of the divine gift to have merited in sons and daughters the grace of fruitfulness. She indeed bears sons when she wins by her words those through whom she bestows the seeds of preaching upon others. But she bears daughters when she recalls minds to the service of almighty God which, though they are not suited for preaching, nevertheless carefully nourish the seed of the word of God received from preachers, which, as it were in travail, the daughters afterward bring forth through good works as an example to their neighbors. But because Samuel is first declared to have been girded with a linen ephod, and afterward the fruitfulness of the mother in the multitude of children, that which we see happen daily can reasonably be understood: namely, that from the good reputation of a chosen disciple, gains of converts accrue to the master. Hence also, after the birth of brothers and sisters, Samuel is said to have been magnified before the Lord, because indeed those are already great before the Lord who, through the examples of a pious conduct, turn the hearts of their neighbors to the service of almighty God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"Magnus vero nobis timor incutitur, quia Heli filiorum culpa damnatur, cujus peccata propria nulla referuntur. Nam bonis subditis bene vivere ad sa!utem sufficit, praelatis vero propria vita non sufficit. Valde etenim senex est, qui vivere irreprehensibiliter semper studet. Unde etiam scriptum est: Senectus enim venerabilis est, non diuturna, neque annorum numero computa ta;cani enim sunt sensus hominis, et ætas senectuti, vita immaculata (Sap.IV,8) Sed quidam bene vivendo praeeminent, qui auctoritatem 84quam praelatio exigit nullam habent. Nam etsi ad agenda bona excitare subditos satagunt, tamen contraire delinquentibus per zelum rectitudinis erubescunt. Qui nimirum etsi ad redarguendos eos aliquando exeunt, nocent potius loquendo quam prosunt, quia eorum obstinationem non digna severitate confundunt. Nam idem Heli filiorum scelera,et quomodo ad tabemaculi ostium cum mulieribus dormirent, audivit; qui, velut ab aspera invectione auctoritatis incipiens, res pessimas ab omni populo se audisse perhibuit. Sed qui insequi eas quas exposuit culpas debuit, per subsequentia verba laevigavit, dicens: Nolite, filii. In qua nimirum propinquitatis appellatione quantum a Domini voluntate dissentiat liquet, quia illos filios appellavit quos divinus sermo supra Belial, id est spiritus nequam, filios esse perhibuit, dicens: Porro filii Heli filii Belial.","english":"But great fear is struck into us, because Heli is condemned for the fault of his sons, whose own sins are reported to be none. For to good subjects, to live well is sufficient for salvation; but to prelates, their own life is not sufficient. For he is truly old who always strives to live irreproachably. Whence also it is written: For venerable old age is not long-lived, nor computed by the number of years; for the senses of a man are gray hairs, and an immaculate life is the age of old age (Wis. 4:8). But some excel by living well who have no authority such as prelacy demands. For even if they strive to stir their subjects to good deeds, yet they blush, through zeal for righteousness, to oppose those who sin. And indeed, even if they sometimes go out to rebuke them, they harm rather than profit by speaking, because they do not confound their obstinacy with worthy severity. For the same Heli heard of the crimes of his sons, and how they slept with women at the door of the tabernacle; and he, as if beginning with a harsh invective of authority, declared that he had heard the worst things from all the people. But he who ought to have pursued the sins he set forth, softened them by the words that follow, saying: Do not, my sons. In that appellation of kinship, indeed, it is clear how much he dissents from the will of the Lord, because he called those sons whom the divine word above declared to be sons of Belial, that is, of the wicked spirit, saying: Moreover the sons of Heli were sons of Belial.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"Cum mulieribus quippe dormire est secure et sine metu futurae vindictae peccare. Mulieres quippe meretrices sunt concupiscentiae saeculares. Quae bene ad tabernaculi ostium observare perhibentur,quia ad introitum regni coelestis tendentibus insidiantur. Qui vero sic mundi concupiscentias sequitur, ut saepe divini metus consideratione terreatur, polluitur quidem cum mulieribus, sed non dormit, quia etsi transgrediendo labitur, in perpetratis tamen facinoribus per securitatem nequaquam requiescit. Dormiens itaque cum mulieribus nomine propinquitatis bonorandus non est, quia qui, projecto jam Dei timore, in suis sceleribus obslinati sunt, leviori increpatione arguendi non sunt, ne leve pondus peccati esse putent id in quo corruunt, dum grave eis illud non sonat quod ex auctoritate praedicatur. Sed remissi pastores inter fomenta verborum quaedam proferre solent argumenta rationis. Unde et Heli voce dicitur: (Vers. 25. )Si peccaverit vir in virum. pacari ei potest Deus; Ii autem in Deum peccaverit, quis orabit pro eo?","english":"To sleep with women is to sin securely and without fear of future vengeance. For \"women\" are the secular lusts. They are rightly said to watch at the entrance of the tabernacle, because they lie in wait for those pressing toward the entrance of the heavenly kingdom. But whoever follows the lusts of the world in such a way that he is often terrified by the consideration of divine fear is indeed defiled with women, but he does not sleep, because even if he slips by transgressing, yet in the crimes he has committed he by no means rests in security. And so one who sleeps with women is not to be honored by the name of kinship, because those who, with the fear of God now cast off, have been smeared over in their crimes are not to be reproved with a lighter rebuke, lest they think that to be a light weight of sin in which they fall, while what is preached by authority does not sound grave to them. But lax pastors are accustomed to bring forward, among the enticements of words, certain arguments of reason. Hence it is also said to Heli: If a man has sinned against a man, God can be appeased for him; but if a man has sinned against God, who will pray for him?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"Vir in virum peccare est de rebus labentibus alterutrum sibi homines Docere. In Deum vero peccare est ea ei quae ad aeternitatem condidit auferre. Quicunque igitur aut suam aut alterius fidelis hominis animam ad peccandum pertrahit, in Deum peccare convincitur, quia sua ei auferre propria nititur. Quod nimirum tanto gravius peccatum osse ostenditur, quanto et qui pro ejus absolutione dignus intercessor existat rarius invenitur. Nam sub interrogatione: Quis orabit pro eo non dicitur ut talibus etiam poenitentiae remedia denegentur, sed quia a!tiora peccatorum vulnera dificilius curantur.\n\nQuod tamen idcirco dictum potest intelligi, quia sacerdotes arguuntur. Vir enim in virum peccat, cum ille delinquit cujus culpa corrigenda ad hominis superioris judicium respicit. Quia igitur peccata subditi populi, quae ad sacerdotes respiciunt, ipsorum sacerdotum precibus delentur, cum sacerdos in culpam labitur, superior persona non est cujus precibus expielur. Quod et ipsa Veritas per se insinuat, dicens: Si sal evanuerit, in quo salietur (Matth. v, 13)? Dicat ergo: Quis orabit pro eo? Quasi dicat, quis ei intercessor remanet, cum ille se transgrediendo praecipitat, qui ad intercedendum pro aliis ordinatus eat? Quo profecto culpae magnitudo monstratur, quia plerique eorum a Domino in impœnitentis cordis caliginem projiciuntur, et nulla hominis adhortatione resipiscunt.","english":"For a man to sin against a man is for men to teach one another from passing things. But to sin against God is to take away from him the things he created for eternity. Whoever, therefore, draws either his own soul or the soul of another faithful man into sin is convicted of sinning against God, because he strives to take away from him what is his own. And this sin is shown to be plainly the more grievous in proportion as one who is worthy to intercede for its absolution is found more rarely. For in the question \"Who will pray for him?\" it is not said that the remedies of penitence are denied even to such persons, but because the deeper wounds of sins are healed with greater difficulty.\n\nYet this can be understood as said for the reason that priests are being reproved. For a man sins against a man when he who does wrong is one whose fault must be corrected by the judgment of a superior. Since, therefore, the sins of the subject people, which pertain to the priests, are blotted out by the prayers of the priests themselves, when a priest falls into guilt, there is no higher person by whose prayers he may be cleansed. This too the Truth himself intimates, saying: If the salt has lost its savor, with what shall it be salted? Let him say, then: Who will pray for him? As if to say, who remains as an intercessor for him, when he who was ordained to intercede for others plunges himself headlong by transgressing? In this, surely, the greatness of the guilt is shown, because many of them are cast by the Lord into the darkness of an impenitent heart, and are not brought to their senses by any exhortation of man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"Quare apte subjunctum est: (Vers. 25.) Non audierunt vocem patris sui, quia voluit eos Dominus occidere.\n\nPuer autem Samuel et proficere et crescere memoratur, et tam Deo quam hominibus placere, ut electi auditoris studium designetur, qui rectae vitae itinere suos conatus ad supernam patriam dirigit, dum ad majora convalescit. Unde et per Psalmistam dicitur: Ambulabunt de virtute in virtutem, videbitur Deus deorum in Sion (Psal. LXXIII, 8). Profectus itaque conversationis est crescere meritis, placere Deo et hominibus consummatae perfectionis. Et quia ad opera conversatio pertinet, meritumque provenit ex charitate, illi auditores proficiunt, et non crescunt, qui bona opera pro studio vanitatis exhibent, et charitatem non habent. Proficimus ergo, et crescimus, si cum sublimiori conversatione per, opera meliora sustollimur, ex eadem sublimitate operis ad sola intendimus gaudia aeternitatis. Placere autem tam Deo quam hominibus magnæ virtutis est, quia plerumque de bono opere nostro proximos nostros offendimus, si eadem bona opera non cum magna cautela faciamos. Tam Deo igitur quam hominibus placet, qui in bono opere quod omnipotentis Dei obsequiis impendit cautus est; qui sic Deo placere curat, ut de Dei ministerio aliquem non offendat.","english":"Therefore it is aptly added: (Verse 25.) They did not listen to the voice of their father, because the Lord willed to kill them.\n\nBut the boy Samuel is recorded both to advance and to grow, and to please both God and men, so that the zeal of the chosen hearer may be designated—one who directs his efforts along the path of a right life toward the heavenly homeland, while he grows strong toward greater things. Hence it is also said through the Psalmist: They will walk from virtue to virtue; the God of gods will be seen in Zion (Psalm 73:8). And so the progress of one's conduct is to grow in merits; to please God and men is [the mark] of consummate perfection. And because conduct pertains to works, and merit arises from charity, those hearers advance and do not grow who perform good works out of a zeal for vanity and do not have charity. We advance, therefore, and we grow if, while we are raised up through better works along with a more sublime manner of life, out of that same sublimity of work we direct our intent toward the joys of eternity alone. But to please both God and men is a matter of great virtue, because very often we offend our neighbors by our good work, if we do not perform those same good works with great caution. He therefore pleases both God and men who in the good work that he devotes to the service of almighty God is cautious—who so takes care to please God that by his ministry of God he offends no one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"Et quia de Samnele adhuc puero et sub aliena instructione posito dicitur, communiter viventium per hoc vita eruditur. Nam quidam in sacris locis communiter viventes fervore novitio sub colore magnæ operationis sibi vacare appetunt, qui contubernalibus fratribus quo minus sunt utiles, hoc minus placent. Electus itaque per Samuel communiter viventibus forma proponitur, cui imprimuntur. Deo itaque et hominibus quisque eorum placet, cum fratribus utilis est, Deo devotus. Sic ergo agant curam sui, ut ea quæ sunt proximi non omittant, quatenus ex benignitate his placeat qui secum in imo sunt, supernis vero oculis ex devotione fortitudinis suae robur caute exhibeat, ut infirmorum corda non atlerat, dum fortitudinis suae impetu ad auperna festinat.\n\nVir autem Dei ad Heli venisse describitur, qui profecto divinae sententise severitatem prolaturus, quanta ei dona contulerat diligenter enumeravit. Et quia tandem vindictæ quam mereretur poenam denuntiat, quid dat intelligi, nisi quia pastorum culpae subtilius judieantur? et non solum peccata eis poenam ultionis aggravant, sed etiam munera concessa. Item quia sigillatim eadem dona replicat, aliquid gravius designat, quia singula ad tormentum veniunt, quee male fuisse servata comprobantur. Male namque in se omnipotentis Dei munera custodit, qui nitorem pastoralis culmiois per maculas polluit pravæ actionis.","english":"And because this is said of Samuel while still a boy and placed under another's instruction, by this the life of those living in common is instructed. For certain ones living in common in sacred places, with a new fervor, under the color of great activity, desire to be free for themselves; and the less useful they are to the brothers of their household, the less they please. Therefore the chosen one is set forth through Samuel as a model for those living in common, to which they are imprinted. And so each of them pleases God and men when he is useful to his brothers and devoted to God. Let them therefore so take care for themselves that they do not neglect the things that are their neighbor's, inasmuch as by their kindness they may please those who are with them in the depths, while with the eyes on high, out of the devotion of their strength, they may cautiously display the vigor of their strength, so as not to cast down the hearts of the weak while hastening to the heights by the impulse of their strength.\n\nBut the man of God is described as having come to Eli, who indeed, about to bring forth the severity of the divine sentence, carefully enumerated how great the gifts were that He had conferred on him. And because he at last announces the punishment of the vengeance that he deserved, what does he give to be understood, except that the faults of shepherds are judged more subtly? And not only do their sins aggravate the punishment of vengeance for them, but also the gifts granted. Likewise, because he repeats those same gifts one by one, he designates something more grievous, because each single thing comes to torment, which are proved to have been badly kept. For he badly guards the gifts of almighty God in himself, who pollutes the brightness of the pastoral office through the stains of depraved action.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"Unde et apte Heli domus munera et victimas Domini calce abjecisse reprehenditur. Calx quidem ea pars corporis est qua terram tangimus. In hac igitur inferiori parte corporis animae affectus ostenditur quo terrena concupiscuntur.\n\nii. Et quia, ut quibusdam visum est, pro consecuta vel consequenda victoria victimae offerri consueverant et munera amicis dari, quid in victimis et muneribus nisi proficientium adhuc vota et perfectorum devotiones in omnipotentis Dei laudibus designantur Qui enim per occultorum hostium tentamenta proficimus, cum ad eorum conflictum virtutem praeparamus, profecto victimas in omnipotentis Dei laudibus tenemus. Sed devictis jam iis quae ingenmtur nobis praeliis, cum de victoria consecuta omnipotenti Deo gratias agimus, eidem Domino nimirum victimas immolamus. Qui autem ei familiaris amoris affectum offerunt, quasi amico munera impendunt. Munera igitur sunt affectiones charitatis, quibus corda electorum in desiderium sui conditoris inardescunt. Et quia cum rector terrena sequitur, plerisque in spirituali conflictu positis, plerisque etiam jam anhelare incipientibus nocet, calce nimirum Dei victimas et munera abjicit, quia exemplo suae pravitatis eorumdem utrorumque studia expellit.","english":"Hence Heli is also rightly reproved for having cast away with the heel the offerings and victims of the Lord. The heel is that part of the body by which we touch the earth. In this lower part of the body, then, is shown the affection of the soul by which earthly things are coveted.\n\nii. And because, as it has seemed to some, victims were customarily offered for a victory obtained or to be obtained, and gifts were given to friends, what is designated in victims and gifts but the vows of those still advancing and the devotions of the perfect in the praises of almighty God? For those of us who advance through the temptations of hidden enemies, when we prepare our strength for conflict with them, we surely hold victims in the praises of almighty God. But when the battles that are brought upon us have already been conquered, when we give thanks to almighty God for the victory obtained, we doubtless immolate victims to the same Lord. Those, however, who offer him the affection of familiar love, as it were bestow gifts upon a friend. Gifts, then, are the affections of charity, by which the hearts of the elect burn with desire for their Creator. And because when a ruler pursues earthly things he harms many who are placed in spiritual conflict, and many, too, who are already beginning to pant for them, he surely casts away God's victims and gifts with the heel, because by the example of his own wickedness he drives out the zeal of both.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"Abjiciuntur itaque victimæ, quia saepe a rudibus Christi militibus pugnae spiritualis labor relinquitur, cura principes Chistianae expeditionis in terrenorum blandimentorum requie sequi corporis otia videntur. Calce abjiciuntur munera, quia affectiones charitatis a plurimorum jam superna diligentium mente frigescuot, dum prcelatos suos aspiciunt supernam patriam per nulla amoris desideria quaerere, sed corporis frigore constrictos infimis delectationibus jacere. Quorum profecto nonnulli sunt, qui ipsos spiritales honores carnaliter exhibent, et quod meritis dibetur, propinquitati tribuunt. Qui profecto presumptionis suæ reatum expavescerent, si hoc, quod de Heli sacerdote Dominus queritur, attente pensarent.\n\n(Vers. i9.) Honorasti, inquit, filios tuos, magis quam me, ut comederetis primitias omnis sacrificii populi mei Israel.\n\nFilios quippe et propinquos magis quam Dominum honorat, qui ad sacros ordines personas eligit non ex conversationis honestate, sed amore propinquitatis. Idcirco filii honorati referuntur, ut sacrificii primitias ederent, quia carnales prselati spiritualis honoris culmina carnalibus propinquia ideo tribuunt, ut ecclesiasticis facultatibus dicentur, et in altitudine ordinis cumulentur abundantia ubertatis. Nec curant quales sunt quid ad spirituale ministerium veniunt, sed tantum ut temporali dignitate praeferant quos carnali affectione complectuntur.","english":"Thus the victims are cast away, because often by the unskilled soldiers of Christ the labor of spiritual battle is abandoned, while those who are leaders of the Christian campaign are seen to pursue bodily ease in the rest of earthly enticements. The gifts are cast away with the heel, because the affections of charity grow cold in the mind of many who now seek things above, when they see their prelates seeking the heavenly fatherland through no desires of love, but lying bound by the cold of the body in the lowest pleasures. And indeed some of these are those who exhibit spiritual honors themselves in a carnal way, and attribute to kinship what is owed to merits. Surely they would dread the guilt of their presumption, if they attentively weighed this which the Lord complains of concerning Heli the priest.\n\n(Vers. 19.) You have honored, he says, your sons more than me, so that you might eat the firstfruits of every sacrifice of my people Israel.\n\nFor he honors sons and kinsmen more than the Lord, who chooses persons for the sacred orders not from the honesty of their conduct, but from love of kinship. Therefore the sons are said to be honored, so that they might eat the firstfruits of the sacrifice, because carnal prelates grant the heights of spiritual honor to carnal kinsmen for this reason, that they may be enriched with ecclesiastical resources, and in the height of their order be heaped up with an abundance of plenty. Nor do they care what sort of men they are who come to the spiritual ministry, but only that they may prefer in temporal dignity those whom they embrace with carnal affection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"Queritur ergo honorasse filios, sed scelestos, qui et carnali propinquitate proximi habendi non sunt, si ecclesiasticae doctrinæ conversatione nequaquam fulgescunt. Sed qui reprobos provehunt ipsum promotionis ordinem confundere designantur, cum idcirco honoratos filios refert, ut sacrificii primitias ederent. Non enim praedicat sacerdos ut comedat, sed ideo, ut praedicet, manducare debet. Quod et Paulus insinuat, dicens: Qui Evangelium nnnuntiat, de Evangelio vivat (ICor. IX, 14). Hinc iterum dicit: Bovi trituranti non claudatur os (I Cor. ix, 9; ITim. v, 18); Deut. xxv, 4), ut videlicet prædicatur sanctæ Ecclesiæ ideo comestionem subministret corpori, ut ferre valent laborem praedicationis. Rectum itaque promotionis ordinem pervertere comprobantur, qui propinquos provehunt, non ad intentionem ministerii, sed ad propositum dignitatis. Quod profecto non facerent, si se et eos in spiritali culmine carnaliter non amarent. Sed si Heli repulsionem intelligunt, sui quoque reatus judicia pertimescant. Nam divina voce dicitur: Honorasti filios tuos magis quam me, ut comederetis omnes primitias populi mei Israel.","english":"The question is therefore raised that he honored his sons, but wicked ones, who are not to be regarded as neighbors by carnal kinship if they by no means shine with the conduct of ecclesiastical teaching. But those who promote the reprobate are shown to confound the very order of promotion, since for this reason he reports that his honored sons ate the firstfruits of the sacrifice. For the priest does not preach in order to eat, but in order to preach he ought to eat. Paul also intimates this, saying: He who proclaims the Gospel should live by the Gospel (1 Cor 9:14). Hence he says again: The mouth of the ox that treads out grain is not to be muzzled (1 Cor 9:9; 1 Tim 5:18; Deut 25:4), namely that the preaching of the holy Church supplies food to the body for this reason, that they may be able to bear the labor of preaching. And so they are proven to pervert the right order of promotion who advance relatives, not with the intention of ministry, but with the purpose of dignity. This indeed they would not do if they did not love themselves and them carnally on the spiritual height. But if they understand the rejection of Eli, let them also fear the judgments of their own guilt. For it is said by the divine voice: You have honored your sons more than me, so that you all might eat the firstfruits of my people Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"(Vers. 30.) Propterea ait Dominus Deus Israel: Loquens locutus sum, ut domus tua et domus patns tui ministraret in conspectu meo usque in sempiternum. Nunc autem absit hoc a me.\n\nEcce Heli celsitudine dignitatis sententia divina deponilur, qui pro primitiarum esu scelestos filios honorasse convincitur, ut profecto sanctæ Ecclesiae praedicatores intelligant quia si carnali amore reprobis spiritalia ministeria scienter committunt, ab illo in quo foris stare videntur culmine interni arbitri æquitate ceciderunt. Et quia subsequenter ad- junxit: (Vers. 30.) Sed quicunque glorificaverit me, glorificabo eum.\n\nEtiam inhonoratum fuisse corum audacia latenter innuit. Quibus profecto et Paulus idipsum improperansait: Nomen Dei per vos blasphematur inter gentes (Rom. n, 24). Quia enim decorem acceptae dignitatis per miseræ famae sordes maculant, profecto Dominum inhonorant. Digne enim ab honoris arce repellitur, qui ei facit injuriam a quo bonoratus fuisse comprobatur. Quo contra generali promissione affirmat, dicens: Sed qui me glorificaverit, glorificabo eum.","english":"(Verse 30.) Therefore the Lord God of Israel says: I have spoken plainly, saying that your house and your father's house should minister in my sight forever. But now this be far from me.\n\nBehold, Eli is deposed from the height of his dignity by divine sentence, since he is convicted of having honored his wicked sons for the sake of eating the firstfruits, so that in truth the preachers of holy Church may understand that if they knowingly entrust spiritual ministries to the reprobate out of carnal love, they have fallen by the equity of the inner judge from that height on which they appear outwardly to stand. And because he subsequently added: (Verse 30.) But whoever glorifies me, I will glorify him.\n\nHe also subtly indicates that he was dishonored by their audacity. To these indeed Paul also says, reproaching them for the very same thing: The name of God is blasphemed among the Gentiles because of you (Rom. 2:24). For because they stain the beauty of the dignity they have received with the filth of a wretched reputation, they truly dishonor the Lord. For he is justly driven from the citadel of honor who does injury to the one by whom he is proven to have been honored. In contrast to this, he affirms by a general promise, saying: But the one who glorifies me, I will glorify him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"Deum quippe pastor glorificat qui exemplo bonorum operum ad imitationem fidelium corruscat, qui de sublimitate regiminis ingenti lumine radiat magnae conversationis, qui ad speculum sacrorum ordinum reproborum ministrorum personas non accipit, sed eos ad formam subjecti gregis eligit quos omnis qui imitationem respicit, quia verum in eis lumen sequitur, non offendit. Quibus nimirum per semetipsum Veritas loquitur, dicens: Sic luceat lux vestra coram hominibus, ut videant vestra bona opera, et glorificent Patrem vestrum, qui in cœlis est (Matth. v, 16). Glorificanles quidem se Dominus glorificat, quia quod electi pastores sanctae Ecclesiae exterius portant de gloria culminis, hoc intus accipiunt ex gratia divinae bonitatis, et honorem quo sublimes sunt in oculis hominum digno studio in interiori ab internæ majestatis largitate promerentur. Quo con tra inhonorantium se gloriam a se non esse eis impensam queritur, dicens: Ipsi regnaverunt, et non ex me; principes exstiterunt, et ego ignoravi (Osee. VIII, 4). Ex se namque, et non ex electione summa ordinationis, regnant, quia ad gloriam ecclesiastici culminis non vocantur divinitus, sed per cupiditatem perducuntur. Quos profeclo Dominus ignorat, quia eos per internae æquitatis judicium reprobat. Tote est ergo ac si dicat: Et si meus esse videtur honor quem habent, non illum meruerunt obsequio, sed per cupiditatem rapuerunt.","english":"For the pastor glorifies God who shines forth by the example of good works for the imitation of the faithful, who radiates from the height of his governance with the great light of a mighty manner of life, who in the mirror of the sacred orders does not accept the persons of reprobate ministers, but chooses those for the pattern of the flock subject to him whom everyone who looks to their imitation does not offend, because he follows the true light in them. To such, indeed, the Truth speaks through himself, saying: So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven (Matt. 5:16). The Lord indeed glorifies those who glorify him, because what the chosen pastors of holy Church bear outwardly from the glory of their high station, this they receive inwardly from the grace of divine goodness, and the honor by which they are exalted in the eyes of men they earn by worthy zeal within, from the generosity of the inward majesty. By contrast, against those who dishonor him, he complains that the glory was not bestowed on them by him, saying: They themselves have reigned, and not from me; they have become princes, and I knew it not (Hos. 8:4). For they reign of themselves, and not by the election of the highest ordination, because they are not called to the glory of ecclesiastical high station by God, but are led to it by covetousness. These, surely, the Lord does not know, because he rejects them by the judgment of inward equity. The whole meaning is therefore as if he were saying: Even if the honor they hold seems to be mine, they did not merit it by obedience, but seized it through covetousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"Unde et subsequenter adjungit.\n\n(Vers. 30.) Qui autem contemnunt me erunt ignobiles.\n\nQuasi aperte loquatur, dicens: Etsi nobilitatem dignitatis praeferunt prætextu religionis, ignobiles tamen sunt, quia excellentiae ejus quam habent gloriae non concordant per sublimitatem vitae. Sed quia hoc totum expressione futuri temporis promittitur, potest non inconvenienter ad venturæ retributionis meritum referri. De qua nimirum Joannes dicit: Cum apparuerit, similes ei erimus (/ Joan. III, 2). Hinc cvangelista Marcus asserens ait: Tunc videbunt Filium hominis cum potestate multa, et gloria (Afarc. XIII, 26). Cum autem glorificantem se glorificaturum asserit, profecto ei suae similitudinis gloriam repromittit. Glorificantem quippe se Dominus glorificat, quia eos aeterna sublimitale remunerat, qui nunc intra sanctam Ecclesiam per exempla bonorum operum in electorum oculis coruscant. Contemptores autem erunt ignobiles, quia in electorum glona recipi non merentur. Nam quia modo per conversationem reprobam lapsi angeliimaginem vestiunt, igoobiles cum eo tunc erunt, quando ei in interna poena sociantur. Horum namque glorificationem atque illorum ignobilitatem Propheta intuens, ait: Exsultabunt sancti in gloria, lœtabuntur in cubilibus suis. Exsultationes Dei in faucibus eorum, et gladii ancipites in manibus eorum. Ad faciendam vindictam in nationibus, increpationes in populis.","english":"Hence he adds next.\n\n(Verse 30.) But those who despise me shall be inglorious.\n\nAs if he were speaking openly, saying: Even if they display the nobility of rank under the pretext of religion, they are nevertheless inglorious, because they do not agree with the excellence of the glory that they have through the sublimity of their life. But because all this is promised by the expression of a future time, it can fittingly be referred to the merit of future recompense. Of this, surely, John says: When he shall appear, we shall be like him (1 John 3:2). Hence the evangelist Mark, asserting it, says: Then they shall see the Son of man with great power and glory (Mark 13:26). But when he declares that he will glorify those who glorify him, he surely promises them the glory of his own likeness. For the Lord glorifies those who glorify him, because he rewards with eternal sublimity those who now within the holy Church shine in the eyes of the elect through the examples of good works. But the despisers shall be inglorious, because they do not deserve to be received into the glory of the elect. For because now through a reprobate manner of life, having fallen, they put on the image of the angels, they will be inglorious with him then, when they are joined to him in inner punishment. For the Prophet, beholding the glorification of these and the ignobility of those, says: The saints shall exult in glory, they shall rejoice in their beds. The exultations of God are in their throats, and two-edged swords in their hands. To execute vengeance upon the nations, rebukes upon the peoples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"Ad alligandos regestorum in compedibus, et nobiles eorum in manicis ferreis. Glorificantem se quippe Dominus glorificat, quia humiles electi cum eo in aeterna gloria exsultant. Qui nimirum, quia glorificationis claritatem ex modo propriae conversationis accipiunt, in cubilibus suis laetari de gloria consecuta perhibentur. Contemptores autem ejus perpetua ignobilitate feriuntur, quia nationum reges et nobiles ferreis, aeternis videlicet, vinculis ad pænam vinciuntur. Reges autem nationum, et principes, sunt superbi et gloriosi praelati carnalium. Ignobiles autem tunc erunt, quando ferreis vinculis ligantur, quia qui modo se adversus parvulos temporaliter ciigunt, a fulgore honoris, et ausu suae tyrannidis aeterna poena cohibentur. Unde et bic quoque subditur: (Vers. 31.) Ecce dies veniunt, et præcidam brachium tuum, et brachium domus patris tui.","english":"To bind their kings in fetters, and their nobles in iron chains. For the Lord glorifies the one who glorifies himself, because the humble elect exult with him in eternal glory. Indeed, since they receive the brightness of glorification from the measure of their own manner of life, they are said to rejoice in their beds over the glory they have obtained. But his despisers are struck with perpetual ignobility, because the kings and nobles of the nations are bound for punishment with iron, that is, eternal, chains. Now the kings of the nations and their princes are the proud and glorious prelates of carnal men. They will then be ignoble when they are bound with iron chains, because those who now bestir themselves against the little ones for a time are restrained from the splendor of honor and from the boldness of their tyranny by eternal punishment. Hence it is also added here: (Verse 31.) Behold, the days come, and I will cut off thy arm, and the arm of thy father's house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"Brachium quippe contemptoris est fortitudo temporalis. Et quia de summi patris familia transgrediendo exiit, lapsum angelum a coelesti gloria habere jam patrem coepit. Domus itaque patris ejus est ea quae sibi favet im malo societas subditorum. De quibus profecto superius dicit; Honorasti filios tuos magis quam me. Brachium ergo contemptoris, et domus patris ejus præciditur, cum, interveniente morte carnis, praelatus et subditi violentiam suae tyrannidis pariter amittunt. Tunc quippe sine brachio est, cum in oppressione parvulorum exercere violentiam nequaquam potest. Unde et aeterni judicis æquitate decernitur: Ligatis, inquit, manibus et pedibus, projicite in tenebras exteriores (Mattk. XXII, 13). In cojus etiam domo senex non erit. Damnati quippe hominis domus infernus est. Senectus autem vera est maturitas sapientiae. In domo itaque ejux senex non erit, quia in inferno nulla inveniri poterunt consilia salutis. Unde et ad verae sapientiæ opera sacra Scriptura excitat, dicens: Quodcunquepotestmanus tua, instanter operare, quia nec ratio, nec sapientia, necscientia est apud inferos, quo tu properas (Eccle. ix, 10). Hinc Paulus ait: Ecce nunc tempus acceptabile, ecce nunc dies salutis (II Cor. VI, 2). In domo itaque contemptoris senex non erit, quia quisque recie sapit, non in inferno, sed in cælo sibi mansionem paravit.","english":"For the arm of the despiser is temporal strength. And because by transgressing he went out from the household of the highest Father, the fallen angel has already begun to have as his father the one from heavenly glory. And so the house of his father is that society of subjects which favors itself in evil. Concerning these, indeed, it says above: You have honored your sons more than me. Therefore the arm of the despiser, and the house of his father, is cut off, when, with the death of the flesh intervening, the prelate and the subjects alike lose the violence of their tyranny. For then he is without an arm, when in the oppression of the little ones he is by no means able to exercise violence. Whence also it is decreed by the equity of the eternal judge: Bind, he says, his hands and feet, and cast him into the outer darkness (Matt. 22:13). In his house, also, the old man will not be. For the house of a damned man is hell. But true old age is the maturity of wisdom. And so in his house the old man will not be, because in hell no counsels of salvation can be found. Whence also sacred Scripture stirs us to the works of true wisdom, saying: Whatever your hand is able to do, do it earnestly, because neither reason, nor wisdom, nor knowledge is among the dead, where you are hastening (Eccl. 9:10). Hence Paul says: Behold, now is the acceptable time, behold, now is the day of salvation (2 Cor. 6:2). And so in the house of the despiser the old man will not be, because whoever is rightly wise has prepared for himself a dwelling not in hell but in heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"Qui etiam contemptor ad augmentum poenae suæ æmulum suum videt in templo in universis prosperi lsrael. Templum etenim Dei superna patria est, de qua etiam per Prophetam dicilur: Dominus in templo sancto suo, Dominus in cœlo sedes ejus (Psal. X, 4). Israel autem, qui videns Deum interpretatur, angelorum illa felix multitudo signatur, de qua Dominus in Evangelio dicit: Angeli eorum semper oident faciem Patris mei, qui in cælis est (Matth. XVIII, 10). Israel autem prospera sunt beatorum illorum spirituum gaudia sempiterna. In templo igitur aemulam suum contemptor aspiciet, quia praedicator reprobas jam damnatus ordinem humilium jam gaudere in coelestibus recognoscit. Cui nimirum aemulo universa Israel prospera tribuuntur; scriptum quippe est: Erit Deus omnia in omnibus (I Cor. XV, i8). Cancta igitur Israel prospera omnia quae Deus est illis beatissimis civibus designantur. Nam cum aeterna illa essenlia summum videlicetet simplex bonum in semetipso sit, tamen quia revelatione Majestatis suæ omnia illorum beatorum spirituum desidena satiat, hanc esse Doctor egregius demonstrat. Unde et caute non in semetipso Deus omnia, sed in omnibus omnia esse praedicat, quia qui in natura sua unum et simplex bonum ineffabiliter existit, tot bona est bonis omnibus, quot ipsi omnes de contemplatione gloriae adimplentur gaudiis.","english":"This despiser also, to the increase of his punishment, sees his rival in the temple amid all the prosperities of Israel. For the temple of God is the heavenly homeland, of which it is also said through the Prophet: The Lord is in his holy temple, the Lord has his seat in heaven (Ps. 10:4). But Israel, which is interpreted as \"seeing God,\" signifies that happy multitude of angels, of which the Lord says in the Gospel: Their angels always see the face of my Father who is in heaven (Matt. 18:10). And the prosperities of Israel are the eternal joys of those blessed spirits. Therefore the despiser will look upon his rival in the temple, because the preacher, now condemned, recognizes that the order of the humble already rejoices in heavenly places. And to this rival, indeed, all the prosperities of Israel are ascribed; for it is written: God will be all in all (1 Cor. 15:28). Therefore all the prosperities of Israel, all that God is, are designated for those most blessed citizens. For although that eternal essence, namely the highest and simple good, is in itself, yet because by the revelation of his Majesty it satisfies all the desires of those blessed spirits, the distinguished Teacher shows this to be so. Hence he also cautiously proclaims that God is all things not in himself but in all things, because he who in his own nature exists ineffably as one and simple good is so many goods to all the good, as all are filled with joys from the contemplation of his glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"Universa igitur lsrael prospera aemulo tribuuntur, quia ordo humilium electorum inter angelorum choros excipitur, ut divinae contemplationis gaudiis aeterna perceptione satietur. Qui recte æmalus eontemptoris esse perhibetur, quia electi Dei etiam superborum atque negligentium praedicatorum bonae admonitionis hortamenta suscipiunt. Unde et Dominus praecipit, dicens: Quascunque dixerint vobis facite, secundum opera illorum tacere nolite Matth. XXIII, 3). Hinc Paulus ait: Bonum œmulamini in bono omnes (Gal. IV, i8). Sed cum Scriptura dicat: Tollatur impius, ne videat gloriam Domini (Isai. xxvi, 10), contrarium videtur ut ii qui in inferno damnati sunt eos qui in coelo gaudent videre intelligantur. Sed quia videre etiam ad cognitionem pertinet, in templo aemulum videt, quia etsi inferni poenis constrictus tenetur impius, electos humiles, quos oculis non videt, in coelo non dubitat angelorum gaudiis interesse. Et notandum quia bis dicitur: Non erit senex in domo tua, quia nec de pœnarum experientia, quam damnatus habet, nec de scientia alienæ felicitatis, nec de pœnarum experientia, quam non habet, ad salutem eruditur. Aliquando autem a pastoribus reprobis electi per doctrinam filii nascuntur. Quos nimirum obligatos pastorum culpa non retinet, quia bonae praedicationis ejus hortamenta sequuntur quæ audiunt, et non perversa opera quæ vident. Unde et subditur: (Vers.","english":"All the prosperity of Israel, therefore, is ascribed to the rival, because the order of the humble elect is received among the choirs of angels, so that it may be satisfied with the joys of divine contemplation in eternal fruition. He is rightly said to be the rival of the despiser, because the elect of God receive even the encouragements of good admonition from proud and negligent preachers. Whence also the Lord commands, saying: Whatever they say to you, do; do not be silent according to their works (Matt. 23:3). Hence Paul says: Be zealous for good in good, all of you (Gal. 4:18). But since Scripture says: Let the wicked be taken away, lest he see the glory of the Lord (Isa. 26:10), it seems contrary that those who are damned in hell are understood to see those who rejoice in heaven. But because to see also pertains to knowledge, he sees his rival in the temple, because even if the wicked is held bound by the punishments of hell, he does not doubt that the humble elect, whom he does not see with his eyes, share in the joys of the angels in heaven. And it is to be noted that it is said twice: There will not be an old man in your house, because neither from the experience of punishments, which the damned man has, nor from the knowledge of another's felicity, nor from the experience of punishments, which he does not have, is he instructed unto salvation. Sometimes, however, the elect are born as sons through the teaching of reprobate pastors. These, surely, the fault of the pastors does not hold bound, because they follow the encouragements of his good preaching which they hear, and not the perverse works which they see. Whence also it is added: (Vers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"33.) Verumtamen non auferam penitus ex te virum ab altari meo.\n\nViri namquc sunt qui ardua rigidae conversationis arce fulgescunt. Quasi ergo dicat. Idcirco eos ab altari meo non aufero, quia viri sunt. Nam pro merito conversationis servatur eis fortitudo et celsitudo potestatis. Unde et per prophetam Dominus æquitalis edicta promulgat, dicens: Anima quas peccaverit, ipsa morietur. Filius non portabit iniquitatem patris, nec pater filii (Ezech. XVIII, 20). Ab altari itaque suo ex eo virum Dominus juste auferret, sifilius petris iniquitatem portaret. Sed ex eo ipso quod electus auditor in gloria cernitur, reprobo doctori poena cumulatur. Quare et subditur; (Vers. 33.) Sed ut deficiant oculi tui, et tabescat anima tua.\n\nOculi namque ejus deficiunt, quia ex ejus vita qui sua perfecit exhortatione confunduntur. Anima quoque ejus tabescit, quia abundantius dolore compellitur, dum bonum quod docuit per gloriam retributionis florerc noscit in subditis, et ipse hoc agere non curavit. In qurbus etiam verbis notandum est quia qui pemtus ex eo virum ab altari suo se non ablaturum promittit, rarus invenitur esse quem recipit, quia profecto doctoris reprobi plures auditores sunt qui sequantur prava quae agunt, quam recta quae docent. Unde et hic quoque magna pars domus ejus in virili aetate moritura perhibetur.","english":"33.) Nevertheless I will not utterly take away a man from you from my altar.\n\nFor they are men who shine forth on the lofty citadel of strict conduct. As if he were to say: For this reason I do not take them away from my altar, because they are men. For in proportion to the merit of their conduct, strength and loftiness of power are preserved for them. Hence also through the prophet the Lord promulgates the decrees of equity, saying: The soul that has sinned, it shall die. The son shall not bear the iniquity of the father, nor the father that of the son (Ezek. 18:20). And so the Lord would justly take away a man from his altar on this account, if the son bore the iniquity of the father. But from the very fact that the chosen hearer is seen in glory, punishment is heaped up for the reprobate teacher. Therefore it is also added: (v. 33) But that your eyes may fail, and your soul may waste away.\n\nFor his eyes fail, because they are confounded by the life of him who has completed his exhortation. His soul also wastes away, because he is compelled by grief more abundantly, when he knows that the good which he taught flourishes through the glory of retribution in his subjects, and he himself did not take care to do it. In these words also it must be noted that, since he promises that he will not utterly take away a man from his altar, he whom he receives is found to be rare, because indeed of a reprobate teacher there are more hearers who follow the wicked things he does than the right things he teaches. Hence here too a great part of his house is said to be about to die in the age of manhood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"Ætas namque virilis tempus est administrandi sacerdotii. Imitator itaque doctorisreprobiad virilem aetatem ducitur cum ad sacri ordinis celsitndincm promovetur. Ad quam profecto aetatem cum pervenerit, moritur, quia ad tantum ministerium quisquis indignus accesserit, vel in eo indigne vixerit, condemnatur. Unde et Paulus dominici corporis et sanguinis mentionem faciens, ait: Qui manducat et bibit indigne, judicium sibi manducat etbibii (I Cor. XI, 29). In virili ergo aetate moriuntur, quia de praesumptione et ausu ministerii sublimioris, intereunt. Hinc ergo, hincjam quippe prsecipites colligant, et tanti ministerii subire onera non ambiant sed expavescant. Nam qui mori praedicitur quando ad virilem, aetatem pervenerit, donec ad eam perveniat vivit, quia nimirum infirmi quique, et illi tanto ministerio impares, si pusillitatis suae modum considerant, habent in sancta Ecclesia locum in quo secustodientes vivant. Unde et per Moysen Dominus denuntiat, dicens: Bestia, si montem tetigerit, lapidetur (Exod..aix, 12; Hebr. XII, 20). Hinc estetiam quod cum Loth exiret de Sodomis, ab ascensu montis abstinuit et in Segor parvulam civilatem declinavit (Gen. xix, 20, seq.) ne dum parvulusadhucad altioranititur, virilem aetatem impiogens moriatur. Sodomam quippe eximus cum ardentis concupiscentise incendia declinamus.","english":"For the age of manhood is the time for administering the priesthood. Therefore the imitator of the reprobate teacher is brought to the age of manhood when he is promoted to the height of the sacred order. And when he has indeed reached that age, he dies, because whoever approaches so great a ministry unworthily, or lives unworthily in it, is condemned. Whence also Paul, making mention of the Lord's body and blood, says: He who eats and drinks unworthily, eats and drinks judgment to himself (1 Cor. 11:29). In the age of manhood, therefore, they die, because they perish from the presumption and boldness of a more exalted ministry. Hence, then, hence let those who are already headlong gather themselves together, and let them not strive to take up the burdens of so great a ministry but tremble at them. For he who is foretold to die when he has reached the age of manhood lives until he reaches it, because, to be sure, all the weak and those unequal to so great a ministry, if they consider the measure of their own smallness, have a place in the holy Church in which they may live as those who keep themselves safe. Whence also through Moses the Lord declares, saying: If a beast touches the mountain, it shall be stoned (Exod. 19:12; Heb. 12:20). Hence it is also that when Lot was going out from Sodom, he refrained from ascending the mountain and turned aside to Segor, a little city (Gen. 19:20 ff.), lest, while as yet a little one he strives for higher things, he complete the age of manhood and die. For we go out from Sodom when we turn aside from the fires of burning concupiscence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"Qui statim ad sublimia non ascendimus, quia superioris ministerii summa non tangimus, dum infirmitatem propriam metiendo consideramus, ne si intirmae aetatis nostræ tenere modum contemnimns, qui parvuli viximus, in virili aetate moriamur. In signum vero moriturae domus ambo Heli filii una die mori prædicuntur. Quos nimirum filios illos signare diximus qui ad sacros ordines a propinquis carnalibus promoverentur, non ad intentionem administrandi ordinis, sed ad gloriam mundanæ dignitatis. In una ergo die ambo moriuntur, quia in appetilu mundanae felicitatis intereunt. Gloria saecularis, honoris reverentia, potestas culminis, claritas dignilaiis, frequentia obsequentium, affluentia rerum saeculariter amata, dies est, sed quae interficit.\n\nt0. Audiant ergo filii Heli quia in una die ambo moriuntur. Qui enim de accepto pastorali culmine labentis vitæ felicitatem diligunt, intentionem quidem habent gaudii, fructum vero lamenti, propqsitum in exsultatione vitae, et perventionem in mortis moerorem. Ad mortem itaque properant, quoties vane de temporali felicitate gratulantur. Quod et Apostolus probat, cum apostatantis viduae meminit, dicens: Quas autem in deliciUest, vivensmortua cst(I Tim. v, 6). In die namque hac mori perhibuit, qui causam mortis viduae esse delicias ostendit. Sed mors filiorum minus pessima esset, si ipsa causa mortis alienae non fieret.","english":"We do not ascend at once to lofty things, because we do not reach the summit of higher ministry while, measuring our own weakness, we consider it, lest—if we despise keeping the limit of our feeble age—we who lived as little ones die in the age of manhood. But as a sign of the house about to die, both sons of Eli are foretold to die on one day. These sons, to be sure, we have said signify those who are promoted to sacred orders by carnal relatives, not with the intention of administering the order but for the glory of worldly rank. On one day, therefore, both die, because they perish in the appetite for worldly happiness. Secular glory, the reverence of honor, the power of high station, the brightness of dignity, the crowd of those obeying, the abundance of things loved in a worldly way—this is a day, but one that kills.\n\n10. Let the sons of Eli therefore hear that on one day both die. For those who, from the pastoral height they have received, love the happiness of a slipping life have indeed the intention of joy, but the fruit of lamentation; a purpose in the exultation of life, and an end in the grief of death. They hasten to death, then, as often as they vainly rejoice over temporal happiness. The Apostle also proves this, when he mentions the widow who apostatizes, saying: But she who is given to pleasures is dead while she lives (1 Tim. 5:6). For on this day he declared her to die, who shows that pleasures are the cause of the widow's death. But the death of the sons would be less evil if it did not itself become the cause of another's death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"Unde et non simpliciter mori, sed in signum moriturae domus mori prædicuntur, quia cum ii qui de vicino doctorem reprobum imitantur in eodem praecipitio corruant, et secutores sequentium in ruina cumulantur. Hoc itaque de officio suscepti culminis temporalem felicitatem amantes audiant, et reatus sui magnitudinem pertimescant. Tanto denique graviori poena digni sunt, quanto aperte conspiciunt quia de vanitate quam diligunt non soli moriuntur, quia dum in praetextu mundanae laetitiae mortem ebibunt, potus sui pestem ad sequentium se multitudinem transmittunt. Quibus tamen verbispotest doctoribus reprobis praesentis vitæ brevitas intimari. In una quippe die moriuntur, quia cum ad teminum hujus vitae perveniunt, breve eis omnino fuisse cernitur quod vixerunt. Unde per quemdam sapientem dicitur: Gaudium hypocritæ ad instar puncti (Job. xx, 5). Hinc iterum de hujus mundi amatoribus beatus Job loquitur, dicens: Ducunt in bonis dies suos, et in puncto ad in ferna descendunt (Ibid. XXI, 13). Sed raptis ad poenam reprobis, ad gregis dominici curam sapientes et electi pastores excitantur. Quare et subsequenter adjungit: (Vers. 35.) Et suscitabo mihi sacerdotem fidelem.","english":"Hence they are said not simply to die, but to die as a sign of the house that is about to die, because when those who imitate a reprobate teacher from nearby fall into the same precipice, the followers of those who follow are heaped up together in the ruin. Let those who love temporal happiness hear this concerning the office of the height they have undertaken, and let them dread the greatness of their guilt. For they are worthy of a punishment so much more severe as they clearly see that they do not die alone from the vanity they love, because while under the pretext of worldly joy they drink down death, they transmit the pestilence of their draught to the multitude of those who follow them. Yet by these words the brevity of the present life can be made known to reprobate teachers. For they die in a single day, because when they reach the end of this life, what they have lived is seen to have been altogether brief. Hence it is said through a certain wise man: The joy of the hypocrite is like a point (Job 20:5). Hence again blessed Job speaks of the lovers of this world, saying: They lead their days in good things, and in a moment they descend into hell (Ibid. 21:13). But when the reprobate have been snatched away to punishment, wise and elect pastors are stirred up to the care of the Lord's flock. Therefore he also adds subsequently: (Verse 35.) And I will raise up for myself a faithful priest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"Fidelem namque sacerdotem sibi Dominus excitat, quia videlicet eum summus locus ad sui curam exigit qui non solum recte intelligat, sed qui fideliter ministret. Ministrare autem tunc recte potent, cum ministerii sui modum de sacro eloquio recognoscit. Unde et cum fidelis sacerdos promittitur, juxta cor et animam omnipotentis Dei facturus esse perhibetur. Quid enim cor et animam Dei, nisi sacram ejus Scripturam accipimus? Nam corde cogitamus ad deliberationem, anima vero afficimur ad amorem. Quia ergo in sacro eloquio consilia omnipotentis Dei agnoscimus, ibique amorem quo humanum genus dilexit invenimus, ipsum eloquium cor et anima ejus rationabiliter designant. Illum itaque omnipotens Deus ad suum ministerium sacerdotem eligit, qui juxta cor ejus et animam facit, quia profecto non alius tanto ordine dignus est, nisi qui voluntatem ejus de sacro eloquio didicit, et hoc quod didicit proximorum utilitalibus per studium charitatis impendit. Sed vigilanter est adhuc intuendum quod dicitur: (Vers. 35.) Juxta cor et animam meam.","english":"For the Lord raises up for himself a faithful priest, because the highest place demands for its care one who not only understands rightly but also ministers faithfully. He will then be able to minister rightly when he recognizes the measure of his ministry from the sacred word. Hence, when a faithful priest is promised, he is declared to be one who will act according to the heart and soul of almighty God. For what do we understand by the heart and soul of God but his sacred Scripture? For with the heart we think for deliberation, but with the soul we are moved toward love. Since, therefore, in the sacred word we recognize the counsels of almighty God, and there we find the love with which he loved the human race, that same word reasonably designates his heart and soul. Thus almighty God chooses for his ministry the priest who acts according to his heart and soul, because assuredly no one else is worthy of so great an order except the one who has learned his will from the sacred word and bestows what he has learned upon the benefits of his neighbors through the zeal of charity. But what is said must still be considered vigilantly: (Verse 35.) According to my heart and soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"Nam quaedam in Scriptura sacra inveniuntur praecepta quae dispensatione quidem Dei praecepta sunt, et non amore Dei. Quae profecto si sacerdos qui excitandus promittitur adimpleret, juxta cor quidem Dei, et non juxta animam, faceret, dum consilium divinae dispensationis, et non amoris praeceptum operibus reddidisset. An non de dispensatione Dei illa mandata cjus fuerant, de quibus loquitur, dicens: Dei eis mandata non bona (Ezech. xx, 25)? Et cum Pharisapi de dando repudii libello cum ipsa veritate disputarent, audierunt: Ad duritiam vestram dedit vobis legem Moyses (Matth. xix, 8). Quia itaque de dispensatione consilii ejus illa fuere, quisquis eisdem praeceptis usus est, juxta cor quidem Domini, et non juxta animam fecit. Nam cordis et animae praeceptum illud est de quod dicitur: Hoc est præceptum meum, ut diligatis invicem, sicut dilexi vos (Joan. xv, 12). Quia hoc quod per consilium præcipit per amplexumcharitatis apprehendit. Hinc item dicit: Diligite inimicos vestros, benefacite iis qui oderunt vos (Luc. vi, i7). Hinc item praecipit, dicens: Quas vultis ut faciant vobis homines, hœc facite eis. Haec itaque et hujusmodi cordis et animae Dei praeceptat sunt, quia hoc revelatione ostenditur secreti ejus consilii quod in ejus conspectu suscipitur probatione eharitatis. Sacerdos ergo fidelis per hoc indicium noscitur.","english":"For there are certain precepts found in sacred Scripture that were commanded by God's dispensation indeed, but not by love of God. And if the priest who is promised to be raised up were to fulfill these, he would act according to the heart of God, but not according to the soul, since he would have rendered in his works the counsel of divine dispensation, and not the precept of love. Were not those commandments of God's dispensation which he mentions, saying: I gave them commandments that were not good (Ezekiel 20:25)? And when the Pharisees were disputing with the Truth himself about giving a bill of divorce, they heard: Moses gave you a law because of the hardness of your heart (Matthew 19:8). Since, therefore, those things were of the dispensation of his counsel, whoever made use of those same precepts acted according to the heart of the Lord indeed, but not according to the soul. For that is the precept of the heart and of the soul of which it is said: This is my commandment, that you love one another, as I have loved you (John 15:12). For what he commands through counsel, he embraces through the embrace of charity. Hence he also says: Love your enemies, do good to those who hate you (Luke 6:27). Hence he also commands, saying: Whatever you wish that men should do to you, do these things to them. These things, therefore, and things of this kind, are the precepts of the heart and of the soul of God, because it is shown by the revelation of his secret counsel that what is undertaken is received in his sight by the test of charity. The faithful priest, therefore, is known by this indication.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"Si videlicet juxta cor et animam ejus operatur, quia profecto tunc vere fidelis est, si non dispensationis ejus licentiam, sed praecepta sequatur amoris. Sed quia non frustra, sed ad lucrum subjectæ plebis eligitur, subdit, atque ait: (Vers. 35.) Et aedificabo ei domum fidelem.\n\nDomus namque sacerdotis est amplitudo in qua conversantur populi subjecti. Quae profecto domus ei fidelis a Domino ædificatur, quia ad obedientiae studium divina inspiratione erigitur. Infidelis oamque domus est ea subditorum societasquse boni rectoris quotidie praedicationem suscipit, cui tamen obedire per studium boni operis non intendit. Infidelis enim domus esse cognoscitur, quia verbi Dei pecunia quae ei prædicatoris sui ministerio creditur per negligentiam prodigae vitae dissipatur, et quod sibi ad negotii lucrum committitur nequaquam in tempore reddendae rationis invenitur. Bono itaque praedicatori fidelis a Domino domus construitur cum ad obediendum voci ejus subjectae plebis divinilus corda praeparantur, ut non solum id quod in ea reconditur de verbi talento custodiat, sed lucro multiplici cumulatum ad mensam aeternae susceptionis dueat. Et notandum quia fidelis domus a Domino aedificari dicitur, ut de bona conversatione subjecti populi praedieator nequaquam inaniter glorietur.","english":"If, that is, he works according to His heart and soul, because he is then truly faithful if he follows not the license of His dispensation but the precepts of love. But because he is chosen not in vain but for the gain of the people subject to him, he adds and says: (Verse 35.) And I will build him a faithful house.\n\nFor the house of the priest is the multitude in which the subject peoples dwell. And this house is truly built as faithful to him by the Lord, because it is raised up to the zeal of obedience by divine inspiration. For that house of subjects is unfaithful which daily receives the preaching of a good ruler, yet does not intend to obey him through the zeal of good work. For it is recognized as an unfaithful house, because the money of the word of God, which is entrusted to it by the ministry of its preacher, is squandered through negligence of a prodigal life, and what is committed to it for the profit of business is by no means found at the time of rendering account. Therefore, for the good preacher a faithful house is built by the Lord when the hearts of the subject people are divinely prepared to obey his voice, so that it may not only guard what is stored within it from the talent of the word, but may bring it, multiplied by abundant gain, to the table of eternal reception. And it is to be noted that the faithful house is said to be built by the Lord, so that the preacher may by no means glory in vain over the good conduct of the subject people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"Notandum quoque quia sacerdotem fidelem sibi Dominus excitat, ut subjectorum corda hoc ipsum, quod, optimo rectore reguntur, tribuere suis meritis non præsumant. Notandum etiam quod sacerdotem quem excitat Dominus dicit fidelem sibi, domum autem quam ei aedificat fidelem ipsi sacerdoti dicit futuram; quia profecto praidicator Deo obedientiam debet, subjectus prælato. Sed ante subjectum tunc recte praelalus graditur, si ad omnia dirigenda vitae suae itinera veritas ipsa videatur. Sequitur ergo: (Vers. 35.) Etambulabit coram Christo meo omnibus diebus.\n\nChristus autem Domini Redemptor est generis humani. Qui nimirum, quia jam ad coelos ascendisse creditur, a fidelibus suis nunc non oculis corporcis, sed mente, videtur. Coram ipso itaque omnibus diebus ambulat qui cogitatione subita nihil operatur. Nam ut rectos gressus foris ponat in opere, intus ad Cbristum respicit, quem per considerationem portat in corde. Sed quia adhuc reprobo pastori loquitur, subjungens, ait: (Vers. 36.) Futurum est autem ut quicunque remanserit de domo tua veniat ut oretur pro eo.","english":"It must also be noted that the Lord raises up for Himself a faithful priest, so that the hearts of his subjects may not presume to attribute to their own merits the very fact that they are governed by the best of rulers. It must also be noted that the priest whom the Lord raises up He calls faithful to Himself, but the house that He builds for him He says will be faithful to that priest himself; because, surely, the preacher owes obedience to God, and the subject to his prelate. But then the prelate rightly goes before the subject if the Truth itself is seen to direct all the paths of his life. There follows therefore: (Verse 35.) And he shall walk before my Christ all his days.\n\nNow the Christ of the Lord is the Redeemer of the human race. And indeed, since He is believed already to have ascended to the heavens, He is now seen by His faithful not with bodily eyes but with the mind. Therefore he walks before Him all his days who does nothing by sudden impulse. For in order to set his steps straight outwardly in action, he looks inwardly to Christ, whom he carries in his heart through contemplation. But because He is still speaking to the reprobate shepherd, He adds, saying: (Verse 36.) But it shall come to pass that whoever remains of your house shall come to pray for him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"Remansurus namque de ejus domo aliquis dicitur, quia magna pars illius moritura perhibetur. De domo namque reprobi pastoris remanet quem conscientia peccati a spe consequendae veniae non exstinguit. Remanet ergo quia pondus conscientiae per pœnitentiæ propositum lævigatur ape consequendas vitæ. Qui profecto ut oretur pro eo venit, et ad Deum poenitendo properat, a quo peccando recessit. Ut oretur itaque pro eo venit, quia qui indignum Deo se fecit, dignum intercesserum exigit, ut alienis precibus expietur,qui propriis mundari non posse cognoscitur. Unde et pie Jacobus admonet, dicens: Confitemini alterutrum peccata vestra, et orate pro invicem, ut salvemini (Jac. v, 16). Hinc iterum: Multum valet oratio justi assidua. Sed pro eo oratio valet, qui dum se a peccati immunditia cohibet, ad Dei se simililudinem redigit, qua se peccando spoliavit. Unde et hic quoque subditur: (Vers. 36.) Ut offerat nummum argenteum.","english":"For someone from his house is said to be going to remain, because a great part of it is reported as going to die. For someone from the house of the reprobate pastor remains, whom the consciousness of sin does not extinguish from the hope of obtaining pardon. He remains, then, because the weight of conscience is lightened through the resolve of penitence for the sake of obtaining life. Indeed, he comes so that prayer may be offered for him, and he hastens to God by repenting, from whom he had withdrawn by sinning. So he comes that prayer may be offered for him, because he who has made himself unworthy of God demands one worthy to intercede, so that he may be cleansed by the prayers of others, who is recognized as unable to be cleansed by his own. Whence also James piously admonishes, saying: Confess your sins to one another, and pray for one another, that you may be saved (James 5:16). Hence again: The assiduous prayer of the righteous man avails much. But prayer avails for him who, while he restrains himself from the uncleanness of sin, restores himself to the likeness of God, which he had despoiled himself of by sinning. Whence also here it is added: (Verse 36.) That he may offer a silver coin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"In nummo igitur imago Domini sculpitur, ut ejus esse cognoscatur a quo formari praecipitur. Nummus itaque Dei similitudo ejus accipitur. Unde in Genesi loquitur, dicens: Faciamus hominem ad imaginem et similitudinem nostram (Genes. i, 26).Et quia de sacro eloquio Dei imaginem et similitudinem ad quam redigamur agnoscimus, argenteus nummus esse perhibetur. Qui ergo a peccati via ut pro se oretur venit, nummum argenteum offerre debet, quia nihil ei prodest quod poenitendo compungitur, nec quod flendo confitetur, si, inemendata et incorrepta, interius pulchritudine bonae voluotatis, luce Dei imaginis nequaquam radiare cognoscitur. Imago etenim et similitudo Dci est inclylo odio malum odire, et amore perfecto Deum diligere. Unde et Propheta claritatem divinae similitudinis ab humano genere periisse intuens, ad eum qui cum inclyta reparationis nostrae luce de cœlo venit respicit, dicens: Dilexisti justitiam, et odisti iniquitatem (Psal. XLIV, 8). Hinc se jam de ejus contemplatione in perfectionis formam renovatum considerans,ait: Iniquos odio habui, et legem tuam dilexi (Psal. CXVIII, 113). Qui ergo de domo reprobi per confessionem venit, qui per humilitatem pro se orari Dominum petit, curet omnino necesse est ut nummum argenteum offerat, quatenus, sumpto splendore bonae voluntatis, perfecte oderit malum quod fecit, et bonum integro amore diligat quod neglexerit.","english":"In the coin, then, the image of the Lord is engraved, so that it may be recognized as belonging to him by whom it is commanded to be formed. And so the coin is understood as his likeness. Hence in Genesis he says: Let us make man in our image and likeness (Gen. 1:26). And because from the sacred word we recognize the image and likeness of God to which we are to be restored, it is called a silver coin. Therefore, whoever comes from the way of sin so that prayer may be made for him ought to offer a silver coin, because nothing profits him that he is pricked by repenting, nor that he confesses by weeping, if, uncorrected and unreformed, he is found in no way to shine inwardly with the beauty of good will, with the light of God's image. For the image and likeness of God is to hate evil with steadfast hatred and to love God with perfect love. Hence the Prophet also, perceiving that the brightness of the divine likeness had perished from the human race, looks to him who came from heaven with the glorious light of our restoration, saying: You have loved righteousness and hated iniquity (Ps. 45:8). From this, now considering himself renewed from the contemplation of him into the form of perfection, he says: I have hated the wicked, and I have loved your law (Ps. 119:113). Therefore, whoever comes from the house of the reprobate through confession, who through humility asks that the Lord be prayed for on his behalf, must take care in every way to offer a silver coin, so that, having taken up the splendor of good will, he may perfectly hate the evil he has done and love with wholehearted love the good he has neglected.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"Unde et justi judiois examine propiliationis edicta promulgantur. In quacunque die, vel hora, ait, peccator convertitur, vita vivet, et non morietur (Ezech. XVIII, 27).Conversio autem peccatoris non est in humilitate confessionis, sed in renovatione interioris hominis, cum peccatori, jam divina inspiratione correcto, et malum displicet quod amavit, et bonum placet quod odit. Nam sunt nonnulli qui se et de nequitia accusant cnmims, et pravitatem non corrigunt voluntatis. Qui profecto converti ad Dominum non creduntur, quia vera conversio in ore non accipitur, sed in corde. Converti etenim simul verti est. Conversio itaque peccatoris vera tunc est, cum ad Creatoris nostri beneplacitum uterque noster homo reducitur, cum et caro nostra per iniquitatis odium cohibetur a perpetratione facinoris, et per amorem justitiae mens se extendit ad intentionem bonae operationis. Sed quia nonnulli intra Ecclesiam sunt, qui tantum in vitae suae terminum ad pcenitentiae satisfactionem veniunt, et judicio Veritas dicitur: Quacunque hora peccator convertitur, vivit, a nonnullis valde quaeri solet si statim vitam post carnis mortem inveniant qui magnae vitae tempore peccata perpetrant, et tantum in vitae exitu se nequiter egisse accusant. Ad quod dicendum est quia ex vi conversionis magnitudo deletur criminis. Vis autem conversionis est affectio cbaritatis cordi infusae visitatione sancti Spiritus.","english":"Hence also by the just examination of judgment the decrees of propitiation are promulgated. \"In whatever day or hour,\" he says, \"the sinner is converted, he shall live and not die\" (Ezek. 18:27). But the conversion of a sinner is not in the humility of confession, but in the renewal of the inner man, when, the sinner having already been corrected by divine inspiration, both the evil that he loved displeases him and the good that he hated pleases him. For there are some who accuse themselves of wickedness with all their might and yet do not correct the depravity of their will. These assuredly are not believed to be converted to the Lord, because true conversion is not received in the mouth but in the heart. For \"to be converted\" means at the same time \"to be turned.\" The conversion of a sinner, then, is truly conversion when both our men are brought back to the good pleasure of our Creator: when both our flesh is restrained from the perpetration of a crime through hatred of iniquity, and the mind extends itself to the intention of good works through love of righteousness. But because there are some within the Church who come to the satisfaction of penance only at the end of their life, and the Truth is said in judgment: \"In whatever hour the sinner is converted, he lives,\" it is often greatly asked by some whether those who perpetrate sins during the time of a great life, and only at the departure of life accuse themselves of having acted wickedly, find life immediately after the death of the flesh. To this it must be said that by the power of conversion the magnitude of the crime is blotted out. But the power of conversion is the affection of charity infused into the heart by the visitation of the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"Et scriptum est de eodem Spiritu: Quia ipse remissio peccatorum est. Nam cum electorum corda dignanter visitat, ab omni peccatorum immunditia potenter purgat, quia ut se menti infuderit, eam protinus in peccatorum et vitiorum odia et in virtutum amorem ineffabiliter cxcitat. Facit eam statim odisse quod amabat, et quod odio habuerat ardenter diligere, atque in utroque valde ingemiscere, quia et mala quae odit se damnabililer amasse recolit, et bona quae diligit odisse. Quis enim audeat dicere, licet omnimoda peccatorum sarcina praegravetur, quod perirc possit aliquis visitatus gratia Spiritus sancti? Quia ergo peccator nulla hora convertitur, nisi qua a sancto Spiritu illustratur, quid restat, nisi quia sicut peccati mortem exsecrando, deserit, ita vita justitiae ad quam se desideranter convertit vivat? Qui statim post mortem in vita recipitur, si tantum amoris ignem recipit in conversione qui consumere in anima possit omnem congestam peccati rubiginem. Unde et de peccatrice muliere dicitur: Remittuntur ei peccata multa, quoniam dilexit multum (Luc. VII, 47).Hinc ab eadem Veritate in cruce pendente dicitur: Amen dico tibi, hodie mecum eris in paradiso (Ibid., XXIII, 43). In vitae igitur exitu hi solummodo salubriter resipiscunt, qui et per internam visitationem perfecte bona diligunt, et mala oderunt quae amaverant.","english":"And it is written concerning the same Spirit: that he himself is the remission of sins. For when he worthily visits the hearts of the elect, he powerfully cleanses them from every uncleanness of sins, because as soon as he pours himself into the mind, he ineffably stirs it to hatred of sins and vices and to love of virtues. He causes it at once to hate what it loved and ardently to love what it had held in hatred, and to groan deeply over both, because it recalls that it damnably loved the evils it now hates, and that it hated the goods it now loves. For who would dare to say, even though one be weighed down by the whole burden of sins, that anyone visited by the grace of the Holy Spirit can perish? Since, therefore, a sinner is converted at no hour except that in which he is enlightened by the Holy Spirit, what remains but that, just as by loathing the death of sin he forsakes it, so he may live the life of righteousness to which he desirously turns himself? For he is at once received into life after death, if in his conversion he receives so great a fire of love as can consume in the soul every accumulated rust of sin. Hence also it is said of the sinful woman: Her many sins are forgiven her, because she loved much (Luke 7:47). Hence by the same Truth hanging on the cross it is said: Amen I say to you, today you will be with me in paradise (Ibid. 23:43). At the departure of life, therefore, only those recover soundly who both through the inner visitation perfectly love the good and hate the evils they had loved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"Qui tamen si sufficienter pro admissis iniquitatibus dolere non possunt, nihilominus et isti in hora qua convertuntur vivunt. Nam qui perfectionem bonæ voluntatis habuerunt in confessione peccati, post mortem purgatoria poena peccati ad vitam transeunt, si ad delenda peccata sufficientem vim amoris nequaquam habuerunt. Unde et Paulus dicit: Sic salvi fient, quasi per ignem (I Cor. III, 15). Sed peccator, qui ibi salvari per ignem meruit, hic per afflictionem carnis adimpleat hoc quod sibi de vi amoris deesse cognoscit.\n\n(Vers. 36.) Et tortam panis.\n\nPanis namque nomine aliquando terrenae delectationis refectio designatur. Quare et propheta Jeremias in appetitu saeculari corruptae Judææ populum memorans, ait: Omnis populus ejus gemens (Thren. I, ii), et quærens panem. Panem itaque peccalor conversus torquet cum praeteritam delectationem cruciat per afflictionem poenitentiae. Panem namque torquere est carnem pro perpetrata delectatione affligere. Qui ergo sine tormento ignis ad salutem transire desiderat, cum nummo argenteo tortam panis offerat, ut qui per bonam voluntatem peccata deserit, ea nimirum valida carnis afflictione penitus exstinguat. Nummum namque argenteum offerebat, qui, recepta jam Dei similitudine, confitendo exsecrabatur quod fecerat, dicens: Computruerunt cicatrices meas a facie insipientiæ meæ (Psal. XXXVII, 6).","english":"Yet if they cannot grieve sufficiently for the sins they have committed, even so these too live in the hour when they are converted. For those who had the perfection of good will in the confession of sin, after death pass to life through the purgatorial punishment of sin, if they did not at all have the power of love sufficient to blot out their sins. Whence also Paul says: Thus shall they be saved, yet so as by fire (1 Cor. 3:15). But the sinner who there deserved to be saved through fire, let him here fulfill through affliction of the flesh what he knows was lacking to him from the power of love.\n\n(Verse 36.) And a cake of bread.\n\nFor by the name of bread the refreshment of earthly delight is sometimes designated. Wherefore also the prophet Jeremiah, recalling in the secular appetite of corrupted Judea the people, says: All her people groaning (Lam. 1:11), and seeking bread. So the converted sinner tortures bread when he torments past delight through the affliction of penitence. For to torture bread is to afflict the flesh for the delight that was perpetrated. Therefore, let him who desires to pass to salvation without the torment of fire offer a cake of bread with a silver coin, so that he who by good will forsakes his sins may utterly extinguish them by the strong affliction of the flesh. For he was offering a silver coin who, having now received the likeness of God, by confessing execrated what he had done, saying: My wounds have rotted away because of my foolishness (Ps. 37:6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"Et item: Incurvatus sum, et humiliatuI usquequaque. Sed qui nummum argenteum sibi non sufficere ad oblationem timuit, panis tortam addere curavit. Nam confitetur, et dicit: Rugiebam a gemitu cordi meis (Ibid., 9). Rugitus enim fletum magni doloris insinuat in afflictione poenitentis. Hunc tortum panem argenteo nummo socians idem ipse loquitur, dicens: Quoniam iniquitatem meam annuntiabo, etcogitabo pro peccato meo (Ibid., 19). Pro peccato etenim cogitare est delectationi praeteritae dignam carnis actionem proponere. Offerendum ergo panem torquebat, qui et flagitia perpetrata pronuntians, quater ea delere posset cogitabat. Et quia de austeritate conversationis pœnitentibus subrepere aliquando solet cupido laudis, intentio vere conversi peccatoris insinuatur per hoc quod subditur: (Vers. 36.) Dicatque: Dimitte me, obsecro, ad unam partem sacerdotalem.","english":"And again: I was bowed down and humbled on every side. But he who feared that a silver coin was not enough for him to offer, took care to add a cake of bread. For he confesses, and says: I roared with the groaning of my heart (Ibid., 9). For a roar suggests the weeping of great grief in the affliction of the penitent. Joining this cake of bread to the silver coin, the same man speaks, saying: For I will declare my iniquity, and I will be sorry for my sin (Ibid., 19). For to think upon one's sin is to set before a past delight a worthy action of the flesh. Therefore he twisted the bread to be offered, who, both declaring the sins he had committed, was thinking how he might blot them out. And because, in the austerity of one's manner of life, the desire of praise is sometimes wont to creep in upon penitents, the intention of the truly converted sinner is suggested by what is added: (Verse 36.) And let him say: Let me go, I beseech you, to one part of the priestly portion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"Pars namque sacerdotalis uniuscujusque est in aeterna vita retributio electi. Sacerdotes etenim Dei omnes electi ejus sunt, quia cui per oblationem ministerii sui incessanterserviuntsacra semper offerre munera non desistunt. Unde etiam illi in regno lripudiantes, dicunt: Redemisti nos Deo in sanguine tuo, et fecisti nos Deo nostro regnum, et sacerdotes (Apoc. v, 9,10). Dicere ergo peccatori converso: Dimitteme, obsecro, ad unam partem sacerdotalem, est de austeritate vitae et pœnitentiæ solam partem aeternae beatitudinis exspectare, ut videlicet securitatem delectationis inveniat, quam et perenni perfruitione possideat, et post se tortiones pœnitentiæ nunquam trahat. Quare et subditur: (Vers. 36.) Ut comodnm bucellam panis.\n\nSi enim panis in sacro eloquio pro delectatione accipitur, bucella panis est indeficiens delectamentum aeternae vitae. De quo nimirum oblectamento per prophetam dicitur: Gaudium et lætitia invenietur, in ea, gratiarum actio, et vox laudis (Isai., LI, 3). Hinc item jam ad mensam non tortae panis, sed buccellae invitatos convivas intuens, ait: Lætitia aempiterna super capita eorum, gaudium et exultationem obtinebunt (Ibid., XXXV, 10). Hinc Psalmista voce correpti poenitentis pronuntians, dicit: Notas mihi fecisti vias vitæ, adimplebis me lœlitia cum vultu tuo, delectationes in dextera tua usque in finem (Psal. xv, 10).","english":"For the priestly portion of each one of the elect is his recompense in eternal life. For all the elect are the priests of God, because they serve him continually through the offering of their ministry and never cease to offer sacred gifts. Hence even those rejoicing in the kingdom say: You have redeemed us to God by your blood, and have made us to our God a kingdom and priests. To say, then, to the converted sinner, Let me go, I beg you, to one priestly portion, is to expect from the austerity of life and of penance only a portion of eternal blessedness—namely, that he may find the security of delight which he may both possess in everlasting enjoyment and never drag after himself the torments of penance. Therefore it is added: That he may eat a morsel of bread.\n\nFor if bread in sacred Scripture is taken for delight, a morsel of bread is the unfailing delight of eternal life. Of this delight certainly it is said through the prophet: Joy and gladness shall be found in her, thanksgiving and the voice of praise. Hence again, seeing guests invited to the table not of loaves of bread but of morsels, he says: Everlasting joy shall be upon their heads, they shall obtain joy and exultation. Hence the Psalmist, pronouncing in the voice of the corrected penitent, says: You have made known to me the ways of life; you will fill me with joy with your countenance, delights at your right hand even to the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"Viae etenim vitae sunt afflictiones paenitentiae, quibus nimirum a damnationis suæ baratbro peccator ad supernam patriam ducitur, dum pro commissis iniquitatibus sponte cruciatur. Unde et cnm correptum se esse peccatorem insinuat, praesumit, dicens: Tu es, Domine, qui restituisti hæreditatem meam mihi (Psal. xv, 5). Et item confidens, ait: Quoniam non derelinques animammeam in inferno (Ibid., 10). Viae namque vitae peccatori notae fiunt quando afHictiones poenitentiae ei divinitus insinuantur, quando videlicet illuminata mente considerat quam vita amaritudinem singulis præteritæ culpae delectationibus apponat. Qui nimirum cum vultu omnipotentis Dei jucunda laetitia adimpleri gloriatur, quia de manifesta divinae contemplationis satietate reficitur, et qui in laeva vita praesentis ad tempus poenitendo compungitur, in dextra aeternae vitae usque in finem delectationibus saliatur. Qui ergo tortam panis obtulit, ad buccellae comestionem perducit.ur, quia qui amore supernæ vitae noxias delectationes cruciat, in discubitu aeterni gaudii sibi perpetuam refectionem parat. Sequitur:","english":"For the ways of life are the afflictions of penitence, by which, surely, the sinner is led from the pit of his own damnation to the heavenly homeland, while he willingly torments himself for the iniquities he has committed. Hence also, when he intimates that he has been corrected as a sinner, he presumes, saying: You are, Lord, who have restored my inheritance to me (Ps. 15:5). And likewise, trusting, he says: For you will not abandon my soul in hell (Ibid., 10). For the ways of life become known to the sinner when the afflictions of penitence are divinely revealed to him, namely when, with his mind enlightened, he considers what bitterness of life he adds to each of the past pleasures of his guilt. He, surely, glories that he is filled with pleasant joy by the countenance of almighty God, because he is refreshed by the manifest satiety of divine contemplation, and he who in the left of the present life is for a time pricked by repenting, in the right of eternal life is salted with delights even to the end. He therefore who offered a round loaf brings it to the eating of a morsel, because he who by love of the supernal life torments harmful pleasures prepares for himself perpetual refreshment at the banquet of eternal joy. It follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"CAPUT IV.\n\n(1 Reg. m, i.) Puer autem Samuel ministrabat Domino coram Heli.\n\nIllud autem hoc in loco repetiisse ostenditur, quod de electo puero superius memoratur, ubi dicit: Puer autem Samuel erat minis ter in conspectu Domini ante faciem Heli. Hoc quidem est ministrare Domino coram Heli, quod esse ministrum Domini ante faciem Heli. Et quia ibi istud, Domino adjuvante, plenius exposuimus, in iterandaejus expositione penitus non moramur. Verum quia divinus sermo est, qui hoc in isto loco, et in illo loquitur, sine utilitate rationis nequaquam hoc egisse moastratur. Pro fastidio itaque lectoris explanationem tacemus, repetitionis vero causam dicimus ad ejus utilitatem. Quidam namque prselatorum sanctae Ecclesiae magisterio subditi rudes obediunt; sed cum paulo altius per conversationem proficiunt, in eadem obedientiae humilitate nequaquam persistunt. iQuos bene Agar Sarae ancilla spiritaliter designat, quae cum de Abraham viro ejus concepisse se vidit, dominam despexerit (Gen. xvi,5). Agar quippe concipit quando reproba mens subditi, aut per eruditionem scientiae se proficere, aut per vitæ conversationem, credit.","english":"CHAPTER IV.\n\n(1 Kings 3:1.) But the boy Samuel ministered to the Lord before Eli.\n\nNow it is shown that he has repeated in this place what was mentioned above concerning the chosen boy, where it says: But the boy Samuel was a servant in the sight of the Lord before the face of Eli. For to minister to the Lord before Eli is the same as to be the Lord's servant before the face of Eli. And because we have expounded that matter more fully there, with the Lord's help, we do not linger at all over the repetition of its exposition. But since it is the divine word that speaks this in this place and in that one, it is shown that he did this not without profit of reason. Therefore, to spare the reader's weariness, we pass over the explanation, but we state the cause of the repetition for his profit. For certain ones of the prelates of holy Church, subject to her teaching, obey as unlearned men; but when they advance somewhat higher through their manner of life, they by no means persist in the same humility of obedience. These are well signified spiritually by Hagar, the handmaid of Sarah, who, when she saw that she had conceived by Abraham her husband, despised her mistress (Gen. 16:5). For Hagar conceives when the reprobate mind of a subject believes that it is advancing either through learning of knowledge or through the manner of its life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"Queeprofecto praegnans dominam suam despexisse dicitur, quia jam præsidenti sibi præpositi sui voluntati per obedientiam subdi dedignatur.Sed quæ dominam despicit, ancilla esae perhibetur, quia superbi subjecti et infirmi sunt per elalionem, et ad filiorum Dei numerum non pertingunt. Samuelis autem profectus exponitur, quia superius dictum est: Puer autem Samuel proficiebat et crescebat etplacebat tam Deo quam hominibus (1 Reg. u, i8.) Quae profecto tria qua sublimitate conversationis percurrerit, supra expositum est. Quia ergo etiam nunc coram magistro ministrare memoratur, quid est, nisi quia electis auditoribus formam præbet, ut quo altiori vita proficiunt, servare bonum obedientiae nunquam obliviscantur? Nam tunc vere proficiunt, si altitudinem meritorum et fortitudine conantur operis, et virtute humilitatis.\n\nQuo in loco est aliud quod notari debeat: quia tunc Samuel coram Heli Domino ministrare ostenditur, quando ipse de filiorum negligentia a Domino objurgatur. Nonnulli namque subjecti, dum fortitudinis suae modum considerant, prælatorum suonim malunt esse severi judices quam auditores pii. Qui nimirum quia exaggerare et discutere corum vitas consueverunt, si in eorum converaatione vel levioris delicti maculas intuentur, subdi eorum praerepto obcdiendo renuunt. Sed vere fortes existerent, si majorum quae infirma existimant humiliter sustinerent.","english":"For she is said to have despised her mistress while pregnant, because she now disdains to be subject in obedience to the will of the one set over her, who already presides over her. But she who despises her mistress is shown to be a handmaid, because the proud are both weak and subject through their pride, and they do not attain to the number of the children of God. But the progress of Samuel is set forth, because it was said above: But the boy Samuel advanced and grew and pleased both God and men (1 Kings 2:26). With what sublimity of conduct he passed through these three things indeed has been explained above. Since, therefore, even now he is remembered to have ministered before his master, what is this but that he provides a model for chosen hearers, so that the more they advance in a higher life, the more they should never forget to preserve the good of obedience? For then they truly advance, if they strive after the height of merits both by the strength of action and by the virtue of humility.\n\nIn this place there is another thing that ought to be noted: that Samuel is shown to minister to the Lord before Eli at the time when Eli himself is rebuked by the Lord for the negligence of his sons. For some subjects, while they consider the measure of their own strength, prefer to be severe judges of their prelates rather than dutiful hearers. These, surely, because they are accustomed to magnify and scrutinize their lives, if they perceive in their conduct the stains of even a lighter fault, refusing to be subject by obedience, they withdraw themselves. But they would truly be strong, if they humbly endured the things of their superiors which they judge to be weak.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"Nam ante Deum ille magnus per meritum noscitur, qui ei in bono praecepto subjicitur qui ex parte aliqua venerabilis non videtur. Ecce enim Heli aperta Dei sententia de negligentiae suae perpetrata culpa reprehenditur, sed puer Domini Samuel coram eo ministrare Domino memoratur, ut profecto apud se colligat qualis sit qui in leviori culpa sibi praelatum despicit, si ei se Samuel obediendo subdidit quem omnipotens Deus sui examinis tanta districtione reprobavit. Sed quia Heli non valde supra peccantes subditos honorasse reprehenditur, ipsæ sacrorum ordinum dignitates pensandae sunt. Nam rector peccantem subditum nisi correptum lionorare debet, subjectus autem nec tunc prælatum despicere, cum se justum et illum agnoverit peccatorem, quia aeternus judex subditorum judicium sanctae Ecclesiae rectoribus tribuit, sed eosdem rectores discutiendos suo examini reservavit. Hoc tamen ipsum rectoribus valde timendum est, quod Dei servantur examini, quia tanto subtiliores rationes vitae et doctrinae suae parare debent, quanto sapientior est judex quem sustinent. Nec tantum ejus futurum judicium in futura vita, quasi in longinquo positum, thneant, ne qui ubique praesens est incautum feriat de vicino.","english":"For that man is known before God to be great by merit who submits himself in good obedience to one who does not seem venerable in some respect. For behold, Heli is reproved by the open sentence of God for the committed fault of his negligence, yet Samuel, the Lord's boy, is recorded to have ministered to the Lord in his presence, so that he may surely gather within himself what kind of man he is who despises one set over him in a lighter fault, if Samuel submitted himself in obedience to him whom almighty God reprobated with such strictness of his examination. But because Heli is reproved for not having honored his sinning subjects greatly enough, the dignities themselves of the sacred orders must be weighed. For a ruler ought not to honor a sinning subject unless he has been corrected, but a subject ought not even then to despise his prelate when he has known himself to be just and him a sinner, because the eternal judge has given the judgment of subjects to the rulers of holy Church, but has reserved those same rulers to be examined by his own judgment. Yet this very thing must be greatly feared by rulers, that they are reserved for God's examination, because they ought to prepare more subtle accounts of their life and doctrine the wiser the judge is whom they await. Nor should they fear only his future judgment in the future life, as though placed far off, lest he who is present everywhere strike the unwary from nearby.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"Negligentes namque paslores ad evadendam futurae vindictae pœnam longa vitae praesentis spatia ad pœnam cogitant; sed judex, qui ubique est, de vicino pœnitentiam irrogat, quia prius eis lumen contemplationis subtrahit, deinde ad tormenta per mortem rapit. Unde et de eodem Heli, qui de paulo inferius, fracta cervice, moritur, subjunctum est: (Vers. 1.) In diebus illis non erat visio manifesta.\n\nNam dum rector agenda quae novit despicit, agitur cum eo districto judicio, ut agenda non videat, quia implere noluit quod videbat. Manifesta namque visio negligentis pastoris non est, sed amantis. Unde et per seipsam Veritas dicit: Quidiligitme diligetur a Patre meo, et ego diligam eum, et manifestabo ei meipsum (Joan. xiv, 21). Claritas namque manifestæ visionis, est revelatio amatae veritatis. Quae profecto ventas si merito dilectionis ostenditur, iis qui torpent a bono opere dignissime occultatur, quia signum amoris non est in affectione animi, sed in stadio bonae operationis. Unde et in Evangelio Dominus præmisit, dicens: Qui habet mandata mea, et facit ea. hic est qui me diligit llbid.). Quia ergo de negligentia operis caligo incurritur internæ visionis, apte nimis, dum de contemptu mandatorum sacerdos arguitur, visio occultata memoratur. Sequitur: (Vers. 1.) Et sermo Domini erat pretiosus.","english":"For negligent shepherds, in order to escape the punishment of future vengeance, think that long spans of the present life are for punishment; but the Judge, who is everywhere, inflicts repentance from nearby, because first he withdraws from them the light of contemplation, and then snatches them away to torments through death. Hence also concerning the same Heli, who a little below dies with his neck broken, it is added: (Verse 1.) In those days the vision was not manifest.\n\nFor when a ruler despises the things he knows ought to be done, it is brought about with him by strict judgment that he does not see the things he ought to do, because he was unwilling to fulfill what he saw. For the manifest vision is not of the negligent shepherd, but of the one who loves. Hence also Truth says through itself: He who loves me will be loved by my Father, and I will love him, and I will manifest myself to him (John 14:21). For the brightness of manifest vision is the revelation of beloved truth. And this truth, if it is shown by the merit of love, is most deservedly hidden from those who are sluggish from good work, because the sign of love is not in the affection of the mind, but in the zeal of good operation. Hence also in the Gospel the Lord said beforehand: He who has my commandments and does them, this is the one who loves me (ibid.). Therefore, because from negligence of work the darkness of inner vision is incurred, quite aptly, while the priest is reproved for contempt of the commandments, the hidden vision is recalled. It follows: (Verse 1.) And the word of the Lord was precious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"Quantum ad sacrae historiæ veritatem pertinet, pretiosum pro raro posuit. Pretiosus itaque sermo erat, quia dum ranis esset qui summa contemplando cerneret, frequens esse non poterat qui bona loquendo praedicaret. Quod nunc quoque in sancta Ecclesia fieri videmus, quia dum plerique de reverentia culminis gloriam affectant honoris, dum sacri ordinis ministeria negligunt, summa quae videre nequeunt subjectis plebibus prædicare non possunt, atque in eorum familia pretiosus sermo esse cognoscitur, quia raro bonae prædicationis horlamenta audiunt, quorum praelati ex desiderio non quaerunt superna quae dicant, sed terrena quae agant. Quos profecto sacra Scriptura notat, quae dicit: Canes muti non valentes latrare (Isa. LVI, 10). Non dixit non volentes,sed non valentes, quia certe dum mundi gloriam ex toto corde, et ex tota anima, et ex tota mente et virtute diligunt, vellent populo sublimia dicere, ut etiam de sublimitate verbi possent gloriam habere. Canes ergo muti volentes latrare, non possunt, quia dum pravo corde terrena meditantur, occulta veritatis quae proferant revelatione nulla comprehendunt. Sed quia quod pretiosum est magna cum diligentia custodiri solet, potest hoc quod dicitur: Non erat visio manifesta, ad carnalium praelatorum negligentiam referri.","english":"As far as the truth of sacred history is concerned, he set down \"precious\" in place of \"rare.\" So the word was precious because, while it was rare for one who could discern the highest things by contemplation, it could not be frequent for one who would preach good things by speaking. We see this happen even now in the holy Church: while many aspire to the glory of honor out of reverence for the highest rank, while they neglect the ministries of the sacred order, they cannot preach to the subject peoples the highest things which they are unable to see, and in their household the word is recognized as precious, because they rarely hear the encouragements of good preaching—these prelates who do not seek from desire the heavenly things they may say, but the earthly things they may do. Sacred Scripture certainly marks these men, saying: Dumb dogs, not able to bark (Isa. 56:10). It did not say \"not willing,\" but \"not able,\" because, surely, while they love the glory of the world with their whole heart and whole soul and whole mind and strength, they would wish to say sublime things to the people, so that they might also have glory from the sublimity of the word. Dumb dogs, therefore, wishing to bark, are not able, because while with a depraved heart they meditate on earthly things, they grasp by no revelation the hidden things of the truth which they might bring forth. But because what is precious is customarily guarded with great diligence, this statement, \"the vision was not manifest,\" can be referred to the negligence of carnal prelates.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"Quod vero additur: Et sermo Domini erat pretiosus, ad bonorum ardens studium subditorum, cum fideles subjecti etsi non habent qui eis frequenter de thesauro sacri eloquii superna prædicet, hoc tantum quod aliquando scire potuerunt mira devotione complectuntur, et velut rem ineffabiiiter pretiosam custodiunt, dum per bona opera in coelo collocant, ubi Cures qui id auferre valeant nequaquam appropinquant. Unde et in Evaogelio de emptore bonae margaritae dicitur: Inventa una pretiosa margarita, dedit, omnia sua et comparavit eam (Matth. XIII, 46). Cum itaque in occultatae visionis tempore pretiosus sermo esse describitur electorum, subditorum laudes nuntiantur, quia tanto sublimiori gloria praedicandi sunt, quanto id bonum, quod de eminentiori loco periit, perfectione magnæ charitatis in inferioribus remansit. Quorum profecto bona conversatione plerumque agitur, ut ea quae occultata fuerat visio, manifestetur, ut qui devote custodiunt minima, scire debeant quae faciant, et majora. Unde et subditur: (Vers. 2.-4.) Factum est igitur in die quadam, Heli jacebat in loco suo, et oculi ejus caligaverant, nec poterat videre lucernam Dei, anlequam exstingueretur. Samuel autem dormiebat in templo Domini, ubi erat arca Dei. Et vocavit Dominus Samuelem.","english":"But what is added: And the word of the Lord was precious, refers to the ardent zeal of the subjects for good things, since when faithful subjects do not have someone who frequently proclaims to them the heavenly things from the treasury of sacred eloquence, they embrace with wondrous devotion even that alone which they were once able to know, and they guard it as something ineffably precious, while through good works they lay it up in heaven, where thieves who could take it away by no means draw near. Hence also in the Gospel it is said of the buyer of the good pearl: Having found one precious pearl, he gave all that he had and bought it (Matt. 13:46). So then, when in the time of the hidden vision the word is described as precious to the elect, the praises of the subjects are announced, because they are to be proclaimed with glory all the more sublime as that good, which perished from a more eminent place, remained among the lower ones through the perfection of great charity. And indeed by their good conduct it is often brought about that the vision which had been hidden is made manifest, so that those who devoutly guard the least things ought to know what they should do, and the greater things as well. Hence it is also added: (Vers. 2-4.) It came to pass therefore on a certain day, that Eli was lying in his place, and his eyes had grown dim, and he could not see the lamp of God before it was extinguished. But Samuel was sleeping in the temple of the Lord, where the ark of God was. And the Lord called Samuel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"Samuel quippe puer a Domino vocatur quoties humilibus subjectis divini consilii arcana revclantur, et humilitatis suae merito lumen contemplationis acquirunt, quod superbiae suae retributione elati praedicatores perdunt. Sed notandum quia id quadam die factum ostenditur, qua videlicet Heli et in loco suo jacere, et videre non posse perhibetur. In die namque vocatur, qui pro sua et aliorum salute ad supernae sapientiae scienda secreta sustollitur. Quo contra et Salomon sapientiam in nocte percepit, ut caligo temporis indicaret quia eamdem sapientiam non perseveratus acciperet (III Reg. 111, 5, 12). Quod intelligi et aliter potest, quia videlicet Heli caligo memoratur. Positione itaque dici, ejus ostenditur magnitudo caecitatis, quia profecto magnas tenebras habuit, qui in die non vidit. Nunc quoque si aa Ecclesiae statum respicimus, generalis gratia luminis est. Venit namque qui verae claritatis radios spargens, diceret: Ego sum lux mundi, qui sequitur me non amtulat in tenebris (Joan. VIII, 12). Et quia interni splendoris ejus gloria ineffabilis est, non dicitur de die isto, vel illo, sed die quadam: cujus profecto diei claritas non est; claritatis vero fNonne melius, claritas est. Claritatis vero, etc.] magnitudo incognita. Magnas ergo tenebras Pastor sustinet, sitis qui Ecclesiæ oculus esse per officium noscitur in gratia tantae lucis visionem non habet.","english":"For Samuel as a boy is called by the Lord whenever the hidden counsels of the divine plan are revealed to humble subjects, and by the merit of their humility they acquire the light of contemplation, which proud preachers lose through the recompense of their pride. But it must be noted that this is shown to have happened on a certain day, namely the day on which Eli is said both to have been lying in his place and to have been unable to see. For he is called on the day who is raised up for his own salvation and that of others to know the secrets of heavenly wisdom. By contrast, Solomon also received wisdom in the night, so that the darkness of the time might indicate that he did not receive that same wisdom by persevering (3 Kings 3:5, 12). This can also be understood in another way, namely that Eli is spoken of as darkness. Thus by the position of the day the greatness of his blindness is shown, because he surely had great darkness who did not see in the day. Now too, if we look at the state of the Church, the grace of light is general. For he came who, scattering the rays of true brightness, would say: I am the light of the world; whoever follows me does not walk in darkness (John 8:12). And because the glory of his inner splendor is ineffable, it is not said of this day or that day, but on a certain day: the brightness of which day is not [known]; but of the brightness the greatness is unknown. Therefore the Pastor endures great darkness, if he who is known by his office to be the eye of the Church does not have, in the grace of such great light, the vision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 8:12","text":"The English carries the scriptural phrase “i am the light of the world”, which matches John 8:12. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":255,"ref":"p255","source":"Quare et ejusdem oculi tenebras per semetipsam veritas magnas ostendit, diceris: Ipsce tenebræ quantæ erunt (Matth. VI, i3)? Sed jam unde sibi tanta caligo oriatur insinuat, quia dicit: Jacebat in loco suo. Locus namque praedicatoris standi, non jacendi, officium habet. ne et de seipso Dominus formam ejusdem praedicatoribuspraebet, dicens: Ego autem in medio vestri sum, sicut qui ministrat (Luc. XXII, 27). Stare enim in medio fratrum est per laboriosam conversationem se in exemplum minoribus praebere. Stare itaque ad laborem operis pertinet, et ad pugnae necessitatem. Unde et agonotheta spiritualis certaminis praecipit, dicens: State ergo succincti lumbos in veritate (Ephes vi, 14). Et quia jacere quiescentis est, in loco praelii et laboris quietis teporem sequi reprehenditur, qui in loco jacere memoratur. Stare etiam justi est. Unde et Paulus dicit: Fide enim statis (11 Cor. i, 23). Jacere ergo etiam ad remissioris vitae uegligentiam pertinet. Tunc itaque Heli jacet in loco suo, cum per lapsum pravitatis reprobus praedicator requiescit In sede justi. Jacentis ergo in loco suo oculi caligani, quia summa videre nequeunt, qui in arce pastoralis culminis non exsequuntur virtutis opera, sed remissioris vitae blanditiis immerguntur. Qui profecto lucerna Dei jam non veritate laudis, sed per improperium appellatur derisionis.","english":"Therefore the Truth itself shows how great are the darknesses of that same eye, saying: If then the light that is in thee be darkness, how great is that darkness (Matt. 6:23)? But now he discloses whence such great blindness arises in him, because he says: He was lying in his place. For the place of a preacher has the office of standing, not of lying. And indeed the Lord himself provides the model for such preachers, saying: But I am in the midst of you, as he that serveth (Luke 22:27). For to stand in the midst of the brethren is to offer oneself as an example to the lesser by a laborious manner of life. To stand, therefore, pertains to the labor of work and to the necessity of battle. Whence also the judge of the spiritual contest commands, saying: Stand therefore, having your loins girt in truth (Eph. 6:14). And because to lie is the part of one at rest, he is reproved for following the lukewarmness of rest in the place of battle and labor, who is recorded to have been lying in his place. To stand is also the part of the just man. Whence also Paul says: For by faith you stand (2 Cor. 1:24). To lie, therefore, pertains also to the negligence of a more slack life. Then, therefore, Eli lies in his place, when through the fall of wickedness a reprobate preacher rests in the seat of the just man. Therefore the eyes of him who lies in his place grow dark, because those who are in the citadel of the pastoral height cannot see the highest things, who do not carry out the works of virtue but are immersed in the allurements of a more slack life. And he, who was formerly the lamp of God, is now called not by the truth of praise but, by way of reproach, by the name of mockery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"Nam qui lucernae Dei appellatione fungitur, et videre non posse perhibetur, deridetur potius tanto nomine quo censetur. Nam in vera justi laude dicitur: Ipse erat lucerna ardens et lucens (Joan. v, 35). Nam veri luminis jubar quod amando hauserat loquendo fundebat. Prsedicator etiam carnalis dicitur lucerna per officium, caeca per intentionem, quia dignitate fungitur præbendi luminis, sed mentem tigit in tenebris vamtalis.\n\nCujus profecto consummata perversilas designatur, quia non dicitur non videbat, sed videri non poterat. Quare et malae arboris mentionem faciens Dominus, ait: Non potest arbor mala fructus bonos facere (Mattk. VII, 18). Lucerna itaque Dei videri non potest, cum is qui pastorali dignitate præeminet tanta apissitate ssecularis amoris premitur, ut ad internae claritatis intuitum nulla gratias inspiratione sublevetur; cum jam videlicet, justa Dei indignationeprojeclus, in caliginissuaccaecitate relinquitur, ut ulterius per infusionem superni luminis nunquam visitetur. Bene autem dicitur: Antequam exstingueretur. Non videre enim poena peccatoris est in hoc tamen adhuc saeculo viventis, videre autem non posse estmortui impii in aliojam saeculo æterna pœna damnati. Unde et conditoris judicio in exterioribus tenebris claudi precipitur, ut videlicet ad lucis intuitum nunquam reducatur.","english":"For he who functions under the name of God's lamp, and is said to be unable to see, is rather mocked by the very title by which he is esteemed. For in the true praise of the just man it is said: He was a burning and shining lamp (John 5:35). For the radiance of the true light, which he had drawn in by loving, he poured out by speaking. But even a carnal preacher is called a lamp by reason of his office, blind by reason of his intention, because he functions with the dignity of furnishing light, but his mind is touched in the darkness of vanity.\n\nIndeed, the consummate perversity of such a man is designated, because it is not said that he did not see, but that he could not be seen. Wherefore also the Lord, making mention of the bad tree, says: A bad tree cannot bring forth good fruits (Matt. 7:18). And so God's lamp cannot be seen when he who stands out with pastoral dignity is pressed by such great thickness of worldly love that he is not raised up by any grace of inspiration to the contemplation of inner brightness; namely, when already, cast out by the just indignation of God, he is left in the blindness of his own darkness, so that he is never again visited by the infusion of supernal light. But it is well said: Before it was extinguished. For not to see is the punishment of a sinner still living in this world, but to be unable to see is [the punishment] of the dead wicked man already condemned to eternal punishment in the other world. Whence also by the judgment of the Creator he is commanded to be shut up in outer darkness, so that, namely, he may never be brought back to the contemplation of light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"Cum ergo antequam exstingueretur videre non posse dicitur in isto adhuc saeculo vivens praedicator reprobus, damnato jam iu perpetuum impio in csecitate similatur. Exslinguitur autem lucerna cum pastor moritur. Vel certe lucerna exstinguitur, quia cum reprobus praedicator per mortem carnis interit, quidquid in eo lucere videbatur, de gloria culminis amittit, et velut sola lucernae testa sine lumine remanet, cum ad æternum judicium servari persona cogitur, quae omni penitus saeculi fulgore spoliatur. Antequam igitur exstinguatur lucerna Dei, videre non potest, quia et meritum futuræ damnationis per æternitatem suae caecilatis possidet, et tamenadhuc coram hominibus per splendorem acceptae dignitatis fulget.\n\n(Vers.3.; Samuel autem dormiebat in templo Do. mini, ubi erat arca Dei.\n\nBene autem roprobus prælatus non dormire, sed jacere dicitur, puer autem sublitus et electus non jacere, sed dormire, quia dormire aliquando in bonam partem accipitur, jacere autem fere semper in malam. Unde et Sponsa in Cantico canticorum dicit: Egodormio, et cor meum vigilat (Cant. v, 2). In somno itaque pueri perfecti uniuscujusque electi subditi a pravo opere requies designatur. In templo quippe et ubi est area dormit, qui, in cælesti desiderio atque in sacrae Scripturae meditatione occupatus, ad ea quae ad perversitatem pertinent non intendit.","english":"When, therefore, before it is extinguished, he is said to be unable to see, the reprobate preacher, still living in this world, is likened to the wicked man already condemned to eternal blindness. But the lamp is extinguished when the shepherd dies. Or certainly the lamp is extinguished because, when the reprobate preacher perishes through the death of the flesh, whatever seemed to shine in him he loses from the glory of his high office, and he remains like the mere shell of a lamp without light, when the person is kept for eternal judgment, stripped utterly of all the splendor of the world. Before the lamp of God is extinguished, therefore, he cannot see, because he both possesses the recompense of future damnation through the eternity of his blindness, and yet still shines before men through the splendor of the dignity he has received.\n\n(Vers. 3: But Samuel was sleeping in the temple of the Lord, where the ark of God was.)\n\nRightly, then, the reprobate prelate is said not to sleep but to lie, while the subordinate and chosen boy is said not to lie but to sleep, because to sleep is sometimes taken in a good sense, but to lie almost always in a bad sense. Hence also the Bride says in the Song of Songs: I sleep, and my heart keeps watch (Cant. 5:2). In the sleep, then, of the boy is designated the rest of each perfect elect subordinate from wicked works. For he sleeps in the temple, where the ark is, who, occupied in heavenly desire and in meditation on sacred Scripture, does not direct his attention to the things that pertain to perversity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"Quidam namque in templo dormiunt, sed in loco ubi est area Dei non dormiunt, quia nonnulli simplices in cælesti contemplatione per amorem requiescunt, sed sacrieloquii occulta meditari nesciunt. Samuel autem, qui non solum in templo, sed coram arca Dei dormire dicitur, eruditospariteretelectos subditos designat, quia dum amoris sui flammas de sacro elo. quiofrequentiusmeditando hauriunt,ad supernæ patriæ desiderium altius assumuntur, et velut intima templi ad somnum eligunt, dum eo longius separantur a publico terreni operis, quo secreMus per meditationem reconduntur in sacrario internae visionis.\n\n(Vers. 4) Et vocavit Dominus Samuelem.\n\nVocare etenim Dei per vim majoris gratiae excitare est. Dormientem namque Dominus vocat, quia a terrena intentione quiescentes ad augmentum supernæ cognitionis excitat. Nam dum ad ea quae foris sunt per sollicitudinem vigilamus, interna et spiritualia non sentimus. Repulsio itaque terrenae cure praeparatio est nostra ad perceptionem supernae gratire, quia in electis fit uberior infusio divini muneris, quo mens fuerit purior per custodian internae meditationis. Sequitur: (Vers. 49.) Et vocavit, inquit, Dominus Samuelem. Qui respondens, ait: Ecce ego, et cucurrit ad Heli. et dixit: Vocasti enim me, qui dixit: Non vocavi te fili mi, revertere et dormi. Et abiit et dormivit. Et adjecit Dominus vocare rursum Samuelem.","english":"For certain people sleep in the temple, but they do not sleep in the place where God's ark is, because some simple souls rest in heavenly contemplation through love, but do not know how to meditate on the hidden things of sacred speech. Samuel, however, who is said to have slept not only in the temple but before the ark of God, designates learned and elect subjects alike, because while by meditating more frequently they draw the flames of their love from sacred speech, they are lifted higher to the desire for the heavenly fatherland, and as it were they choose the inmost parts of the temple for sleep, in that they are separated the farther from the public business of earthly work, the more secretly they are hidden through meditation in the sanctuary of inner vision.\n\n(Verse 4) And the Lord called Samuel.\n\nFor God's calling is an arousing by the power of greater grace. For the Lord calls the sleeper, because those resting from earthly intention he arouses to the increase of heavenly knowledge. For while through solicitude we keep watch over the things that are outside, we do not perceive the inner and spiritual things. Therefore the repulsion of earthly care is our preparation for the reception of heavenly grace, because in the elect the infusion of the divine gift becomes richer in proportion as the mind has been purer through the guarding of inner meditation. It follows: (Verse 4.) And the Lord called, it says, Samuel. And he answering said: Behold, here I am, and he ran to Eli and said: For you called me. And he said: I did not call you, my son; return and sleep. And he went and slept. And the Lord added to call Samuel again.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"Consurgensque abiit ad Heli, et dixit: Ecce ego, quia vocasti me. Qui respondit: Non vocavi te, fili, revertere et dormi. Porro Samuel non sciebat Dominum, neque revelatusei fuerat sermo Domini. Et adjecit Dominus, et vocavit Samuelem tertio. Qui consurgens abiil ad Heli,et dixit: Ecce ego, quia vocastime. Intellexit igitur Heliquia Dominus vocaret puerum, et ait ad Samuelem: Vade et dormi, et si deinceips vocaverit et, dice,: Loquere, Domine, quia audit servus tuus.\n\nQuid est ergo quod omnipotens Deus vocationem suam tanta arte insinuat, ut vocati mens teneatur, ne se vocantem cognoscat; Deum audieus, ma. gistrum hunc esse hominem putet; vocationem emittat, et causam taceat; ire ad magistrum sinat, toties ad somni quietem redire, et tamen dormientem quiescere non permittat? Nunquid enim qui ad secreta sua cognoscenda vocavit quem voluit, voce tantum Heli simili, et non potuit voce qua voluit; et qui quando voluit vocavit, causam vocationis statim indicare non potuit; et qui excitare voluit, ut audiret, nisi per magistrum eum docere non potuit quemadmodum audire debuisset? Sed hac in re magna omnipolens Deus dispensatione utitur, ut profecto electorum corda duplici eruditione doceantur, quatenus et in superficie historiae quod sequantur obedientiae bonum quique subjecti videant, et praelati intueantur occulta mysteria, quae ad lucem intelligentiae discutiendo perducant.","english":"And rising up he went to Eli, and said: Behold, here I am, for you called me. He answered: I did not call you, my son; go back and sleep. Now Samuel did not yet know the Lord, nor had the word of the Lord been revealed to him. And the Lord added and called Samuel a third time. And rising up he went to Eli, and said: Behold, here I am, for you called me. Eli therefore understood that the Lord was calling the boy, and he said to Samuel: Go and sleep, and if he calls you hereafter, you shall say: Speak, Lord, for your servant is listening.\n\nWhat is it, then, that almighty God insinuates his call with such great skill that the mind of the one called is held back from recognizing the one who calls; that hearing God, it thinks this one is a man, its master; that he sends out the call and keeps silent about its cause; that he allows him to go to the master, to return so many times to the rest of sleep, and yet does not permit the sleeper to rest? For surely he who called whom he willed to the knowledge of his secrets—was he able only with a voice like Eli's, and not with the voice he willed? And he who called when he willed—could he not at once indicate the cause of the call? And he who willed to rouse him so that he might hear—could he not teach him through the master how he ought to hear? But in this matter almighty God uses a great dispensation, so that the hearts of the elect are truly taught by a twofold instruction: both so that those who are subject may see in the surface of the history the good of obedience which they should follow, and so that prelates may contemplate the hidden mysteries, which they may bring to the light of understanding by examining them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"Sed quod primo loco dicendum arbitror, puer qui loquentem Dominum esse magistrum putavit vocem corpoream audivit. Non itaque per semetipsum Deus, sed per evangelicum spiritum puero locutus est, quia qui non stringitur forma corporea, instrumento corporis non angustatur ad sonum vocis. Quod nimirum et puerili audientiae convenit. Nam etsi magna sunt merita inchoantis subditi, quia tamen adhuc non in perfectione esse, sed in profectu conversationis agnoscitur, ad eam locutionem qua omnipotens Deus per semetipsum loquitur non pertingit. Per se quidem omnipotens Deus, summus videlicet et incircumscriptus spiritus, magnis viris et spiritualibus spiritualiter lo loquitur, cum spirituali locutione eorum mentibus indicat, et agenda quæ agant, et loquenda quæ sciant. Exteriorom itaque vocem per evangelicum spiritum movit, sed gratiae suæ præsentia Creator spiritus quæ voluit indicavit. Vocans itaque voce, dum Heliputatus est, cognitione latuit, ut ad magistrum puer curreret, et dum se non fuisse vocatum audiret, deceptus ostenderet in quanto culmine virtutis staret. Puer ergo humiliter homini subjectus, atque obedientia ardua arce sublimatus, dum vocatus accessit, jussus rediil, quid aliud nobis exemplo præbet, nisi altissimæ formam obedientiae?","english":"But what I think must be said in the first place is that the boy, who thought that his teacher was the one speaking, heard a bodily voice. For God did not speak to the boy through himself, but through the evangelical spirit, because he who is not constrained by bodily form is not narrowed to the sound of a voice by the instrument of a body. And this certainly suits a boy's hearing. For although the merits of a beginning subordinate are great, yet because he is recognized as not yet being in perfection but in the progress of his manner of life, he does not reach that speech by which almighty God speaks through himself. Indeed, almighty God, that is, the highest and uncircumscribed spirit, speaks spiritually to great and spiritual men, when by spiritual speech he indicates to their minds both what they should do and what they should know. Therefore he moved an outward voice through the evangelical spirit, but the Creator spirit indicated by the presence of his grace what he willed. So when he called by a voice, while he was thought to be Eli, he lay hidden from their knowledge, so that the boy might run to his teacher, and when he heard that he had not been called, being deceived he might show at how great a height of virtue he stood. Therefore the boy, humbly subject to a man and exalted by obedience to a lofty citadel, when called he approached, when ordered he returned—what else does he offer us by his example but the form of the highest obedience?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"ii. Vera namque obedientia nec præpositorum intentionem discutit, nec praecepta discernit, quia qui omne vitae sure judicium majori subditit, in hoc solo gaude!, si quod sibi praecipitur operatur. Nescit enim judicare quisquis perfecte didicerit obedire, quia hoc tantum bonum putat, si præceptis obediat. Sed in tanta perfectae conversationis ejus gloria vita nostra confunditur. Ecce etenimadsupernam patriam sub ducibus Christiani exercitus proficisci decrevimus, sed opera diversa etiamsi diversis temporibus jubemur agere, murmuramus. Quis enim sese a murmuratione compesceret, quis ab ira temperaret, si vocatum se bis et ter audiret, et tamen ex vocantis responso perciperet quia vocatus minime fuisset? Quam profecto desidiæ nostræ caliginem patimur, qui tantæ virtutis bonum qua præmii sui claritate respondeat non videmus. Unicum etenim bonum est ad recuperationem vitæ, si inobedientiæ culpa malum sufficiens fuit ad perpetrandam mortem. Si ergo in malo inobedientiæ mors prævaluit, totiesvitæ reddimur, quoties obedimus. Puer itaque Samuel nec vocatus, nec repulsus offenditur, quia vocantis aut repellentis animum videre noluit, qui in hoc solo gaudere noverat quod obedivit.","english":"ii. For true obedience does not scrutinize the intention of superiors, nor does it discern the commands, because one who has submitted every judgment of his life to a greater authority rejoices in this alone, if he carries out what is commanded him. For whoever has perfectly learned to obey does not know how to judge, because he considers this alone good, if he obeys the commands. But in the glory of such great perfection of his, our life is confounded. For behold, we have decided to set out for the heavenly homeland under the leaders of the Christian army, yet even though we are commanded to perform different works at different times, we murmur. For who would restrain himself from murmuring, who would temper himself from anger, if he heard himself called twice and three times, and yet perceived from the response of the one calling that he had not been called at all? We indeed suffer the darkness of our own sloth, who do not see with what clarity of reward the good of such great virtue responds. For it is the one good for the recovery of life, if the guilt of disobedience was a sufficient evil to bring about death. If therefore in the evil of disobedience death prevailed, we are restored to life as many times as we obey. And so the boy Samuel is offended neither when called nor when rejected, because he was unwilling to see the mind of the one calling or rejecting him, who knew how to rejoice in this alone, that he obeyed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"Et quia surgere ad laborem, redire autem ad dormiendum pertinet ad quietem, quid insinuat, nisi quia utrumque nobis vitam praeparat, si obedietis animus in eo quod agit nonnisi obedientiae bonum pensat Praeceptum namque in hoc solo pensari debet, quod majoris praeceptum est; et qui obedientiae bonum exsequitur, non injunctum opus debet considerare, sed fructum, quia ad promerenda aeternae vitae gaudia non exquiritur qualitas operis, sed mortificatio propriæ, et exsecutio alienae voluntatis. Unde et Paulus ait: Circumcisio nihil prodest, et præputium nihil est, sed observatio mandatorum Dei (/ Cor. VII, 19). Jam ergo apud omnipotentem Deum nec ea quae ad laborem, neque ea quæ ad quietem pertinent parva sunt, si aeternam vitam parare obedientibus possunt. Quisquis ergo alieno imperio subjectus e3t hoc solum consideret, quia quod sibi secundum Deum injungitur valde magnum et excelsum in lucro est menti, quod vitam præparet in mercede retributionis. Quo contra inobedientes aspiciant quia primus humani generis parens a paras gaudiis nec furto, nec rapina, nec adulterio, nec homicidio, sed pomi vetiti inobedientia corruit Gen. III, 6). Unde et apte colligitur quia si parva quae videntur majorum imperia contempta ab internis gaudiis separant, etiam minima quae perficiuntur vitam parant.","english":"And because to rise for labor belongs to work, but to return to sleep belongs to rest, what does this suggest, except that each prepares life for us, if you obey? The mind in what it does weighs nothing but the good of obedience. For the command should be weighed in this alone, that it is the command of a superior; and one who carries out the good of obedience ought not to consider the work enjoined, but the fruit, because for earning the joys of eternal life what is sought is not the quality of the work, but the mortification of one's own will and the execution of another's. Hence Paul also says: Circumcision profits nothing, and the foreskin is nothing, but the observance of the commandments of God. So then, before almighty God, neither the things that belong to labor nor those that belong to rest are small, if they can prepare eternal life for the obedient. Therefore, whoever is subject to another's command should consider this alone, that what is enjoined on him according to God is very great and exalted as gain for the mind, because it prepares life in the reward of recompense. By contrast, let the disobedient look to it, that the first parent of the human race fell from the joys of paradise not by theft, nor by robbery, nor by adultery, nor by homicide, but by disobedience regarding the forbidden fruit. Hence it is aptly gathered that if the commands of superiors, when despised, separate from inner joys even in small things that seem so, then even the least things that are performed prepare life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"Operator itaque slrenuus vitae socialis, et cummuniter secum Deo servientium pius æmulator, si aeterni meriti ampliorem retributionem per obedientiae bonum adipisci desiderat, in hoc solo se cognoscat excellere, si prae caeteris arbitrio majoris propriam subdiderit voluntatem. Nam nec magna lucra jejunii, nec asperæ vitæ studia devotis Christi militibus in majorum praecepto valde pensanda sunt. Majoris etenim est meriti charitatis injuncta refectio jejunio propria delibera tione suscepto. Qui enim jussus carnem reficit, invitus jejunii praemium devotione promeruit, et ampliorem merce dem obedientiae manducando conquisivit. Vocavit ergo Deus puerum, sed voce magistro simili, ut profecto modum suæ locutionis indicaret. Causam vocationis tacuit, ut electus puer qua humilitate obedientiae esset sublimis ostenderet. Ire ad præceptorem pertuli, ut devotionis suae manus offerret, Redire ad somni quietem sinitur, ut profecto nec ea quae sunt minima contemnamus. Iterato excitat, ut eum quem in forma eleclorum ponere volebat ostenderet, quia nec imperiorum instantia fatigaret.","english":"Therefore the vigorous worker of the social life, and the devout emulator of those serving God together with him, if he desires to obtain a fuller recompense of eternal merit through the good of obedience, should recognize that he excels in this alone: that before all others he has subjected his own will to the judgment of a superior. For neither the great gains of fasting nor the pursuits of a harsh life are to be greatly esteemed by the devoted soldiers of Christ under the command of superiors. For it is of greater merit to eat what is enjoined out of charity than to undertake fasting by one's own deliberation. For he who at command refreshes the flesh has, though unwilling, earned the reward of fasting by devotion, and by eating has gained the fuller wage of obedience. God therefore called the boy, but with a voice like the teacher's, so as surely to indicate the manner of his speaking. He kept silent the reason for the calling, so that the chosen boy might show with what humility of obedience he was exalted. To go to the teacher was permitted him, that he might offer the hands of his devotion. To return to the quiet of sleep he is allowed, so that surely we should not despise even the smallest things. He rouses him again, to show that he whom he wished to place in the form of the elect was not wearied even by the urgency of commands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"Per eum qui reprobandus erat audire quemadmodum debuisset didicit, ut profecto sciamus quia majorum imperia tunc etiam veneranda sunt, cum ipsi laudabilem non habent vitam, quia eorum doctrina, quae prava operatione potest superbis vilescere, humiles auditores facit ad divinae familiaritatis celsitudinem pervenire.\n\nSed quia sequitur: Porro Samuel necdum sciebat Dominum, et superius ministrare Domino perbibetur, valde contrarium videtur esse quod dicitur, quia nescire non poterat cui ministrabat. Quis enim ei serviat quem ignorat? Sed profecto per id qued subjunctum est liquet id quod sonat contrarium, qua intelligi couvenientia rationis debeat. Neque revelatus ei fuerat sermo Domini. Per quod nimirum datur intelligi quia quem amore et ministerio noverat, sermonis ejus revelatione nesciebat. Nondum enim sic vocantem audierat, quem se cognovisse et devotione ministerii et virtute testabatur amoris. Sed in conversatione fidelium convenienter accipitur; nam plerique sub aliena institutione bene proficiunt, qui novitatis suae temporeomnipotenti Deo ministeria persolyunt, et tamen puritate contemplationis ad internae pulchritudinis ejus speciem non pertingunt. Qui cum subjectionis suae merito etiam donum divinae contemplationis accipiunt, et experientia internae visionis ioteUigunt quia sic nondum sciebant cui ministrabant.","english":"Through him who was to be rejected he learned how he ought to have listened, so that we may truly know that the commands of superiors are to be revered even when those superiors themselves do not have a praiseworthy life, because their teaching, which through depraved action can grow worthless in the eyes of the proud, makes humble hearers reach the height of divine intimacy.\n\nBut because it follows: Now Samuel did not yet know the Lord, and above he is said to minister to the Lord, what is said seems to be greatly contradictory, since he could not be ignorant of the one whom he was serving. For who would serve one whom he does not know? But indeed through what has been added it is clear that what sounds contradictory is to be understood by a fittingness of reason. Nor had the word of the Lord been revealed to him. Through this, surely, it is given to be understood that the one whom he knew by love and ministry, he did not know by the revelation of his word. For he had not yet heard him calling in such a way, whom he testified that he had known both by the devotion of ministry and by the power of love. But this is fittingly understood in the conversation of the faithful; for many make good progress under another's instruction who in the time of their newness perform ministries to almighty God, and yet by purity of contemplation do not reach the beauty of his inward loveliness. When by the merit of their subjection they also receive the gift of divine contemplation, and by the experience of inward vision they understand that they did not yet know him to whom they were ministering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"Quod bene Jacob, ad accipiendamconjugem proiiciscens, designat, qui post laborem itineris per soporem quictis Dominum vidit, sed a somno evigilanse ait: Vere Dominus est in loco isto, et ego nesciebam (Gen. XXVIII, 16). Neque eqim illic esse pominumantequam dormiret dubitare poterat, qui esse hunc ubique sentiebat; sed quia tunc eum perfectius didicit, ignorasse se illum perhibuit cum familiarius non agnovit. Via namque qua ad conjugem pergitur intentio devotae obedientiae est, qua fecunditas internae charitatis consequi desideratur. Jacob itaque dormit in via, cum fidelis subjectus, maligni spiritus supplantator, per laborem obedientiae ad quietem suscipitur internae visionis. Qui profecto tunc Dominum se agnovisse fatebitur, quia dum eam ad quam Doviter esi assumptus internae lucis miratur speciem, quantum ante nescierit experientia revelatæ pulchritudinis agnoscit. Fide etenim, velut fama, Deum cognoscimus, amore autem contemplationis is qui fama innotuit nobis velut ex ostensione praesentiae revelatur. Bene autem per obedient.iam proficiscens subditus,dum ad contemplationisaltitudinem ducitur, dudum ignorasse Dominum perhibetur, quia is quasi ex præsentia? veritate invenitur, qui fama velut incognitus, et non præsentia velut cognitus, ante videbatur.","english":"This is well signified by Jacob, setting out to take a wife, who after the toil of the journey saw the Lord through the sleep of rest, but waking from sleep said: Truly the Lord is in this place, and I did not know it (Gen. 28:16). For neither could he doubt that the Lord was there before he slept, since he perceived that he is everywhere; but because he then learned of him more perfectly, he declared that he had not known him, in that he had not recognized him more intimately. For the way by which one goes to a wife is the intention of devoted obedience, by which the fruitfulness of inner charity is desired to be attained. So Jacob sleeps on the way when a faithful subject, the supplanter of the malignant spirit, is received through the labor of obedience into the rest of inner vision. And he will surely then confess that he has known the Lord, because while he marvels at the beauty of inner light to which he has been led, he recognizes by the experience of revealed beauty how much he did not know before. For by faith, as by report, we know God, but by the love of contemplation he who became known to us by report is revealed to us as it were by the showing of his presence. Well, then, does the subject advancing through obedience, while he is led to the height of contemplation, declare that he formerly did not know the Lord, because he is found as it were by the truth of his presence, who before seemed as though unknown by report, and as though not known by presence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"Sed quia separatim dicitur: Nondum sciebat Dominum, neque revelatus ei fuerat sermo Domini, potest subtilius intelligi. Nam in unaeademqueinterna Dei contemplatione et mira charitas contemplanti infunditur de fructu tantae gloriae, et stupor magnus in secreti verbi revelatione. Quidam ergo Dominum sciunt, et sermonis ejus revelationem percipiunt, quia et mira dulcedine replentur, ex ea quam ex consuetudine hauriunt infusione tantaecharitatis,etmagna crudiuntur sapientia revelatione verbi. A nonnullis vero scitur Dominus, quibus sermo Domini nequaquam revelatur; quia simplices quique, sed magna conversatione perfecti viri, de contemplationis divine gloria ineffabilem quidem amoris dulcedinem contemplando percipiunt, sed tamen ad revelati verbi ejus altitudinem non pertingunt, quia ad amantium ordinem assumpti sunt, non ad celsitudinem praedicationis. Revelatur quidem ei verbum, ut ametur; et ne praedicetur, absconditur. Bene autem de eo qui ad minislerium praedicationis elevatur dicitur: Nondum sciebat Dominum, neque revelatus ei fuerat sermo Domini, ut dum ea quae nondum habet rudis insinuatquibus bonisditaripraedicator debeatpaienter ostendat. Nam qui, illam intimi amoris virtutem nondum percepit, profecto omnipotentem Dominum, quem fide velut fama novit,praesentia illius magna charitatis nescit.","english":"But because it is said separately: He did not yet know the Lord, nor had the word of the Lord been revealed to him, this can be understood more subtly. For in one and the same inward contemplation of God, both wondrous charity is poured into the one contemplating from the fruit of such great glory, and great astonishment in the revelation of the secret word. Some, therefore, know the Lord and perceive the revelation of his word, because they are both filled with wondrous sweetness from that infusion of such great charity which they draw from habit, and are instructed with great wisdom by the revelation of the word. But by some the Lord is known to whom the word of the Lord is by no means revealed, because all the simple, but men perfect in great conduct, do indeed perceive in contemplating the ineffable sweetness of love from the glory of divine contemplation, yet they do not reach the height of his revealed word, because they have been taken up into the order of those who love, not into the eminence of preaching. The word is indeed revealed to him so that it may be loved, and it is hidden so that it may not be preached. Well, however, is it said of him who is raised to the ministry of preaching: He did not yet know the Lord, nor had the word of the Lord been revealed to him, so that while the untrained man sets forth what he does not yet possess, he may patiently show the preacher by what goods he ought to be enriched. For he who has not yet perceived that power of intimate love, surely does not know the almighty Lord, whom he has known by faith as by report, by the presence of that great charity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"Et si ardenter dilligit, et arcana mysteriorum discutere per spiritum nondum novit, jam quidem Dominum cognoscit, sed ad sermonis ejus revelationem non pervenit. De obediente autem puero statim subditur: (Vers. 9.) Abiit ergo Samuel, et dormivit\n\ni5. Jam quippe addivinae locutionis notitiam puer instructus mittitur,cum electus subditusmajoris consilio ad spiritalia cognoscenda præparatur. Et dormirequidem ei est indesiderio æternæ vitae quiescere, eum videlicet animae jam sola superna sitienti cuncta praesentia in dedignatione sunt, ut quo studiosius ab intentione sua corporeum omne 1Q3 repellitur, amore invisibilium abundantius repleatur. Et notandum quia jam quater ad somni quietem redire præcipitur, quia dum negligenter utimur isto saeculo circa. visibilia, opere, locutione et cogitatione vigilamus, Ter ergo dormire praecipimur, ut ad cognitionem supernorum per quietem operis, oris silentium et cogitationum superfluarum abjectionem praeparemur. Quarto autem loco ad somnum mittimur cum majorum nostrorum licentia ab utili etiam ministerio cessare præcipimur, ut dum nulla præpedimur cura sollicitudinis, totam se mens colligat ad intuitum supemæ visionis.","english":"And if he loves ardently and does not yet know how to examine the secrets of the mysteries through the spirit, he already indeed knows the Lord, but has not attained to the revelation of his word. But concerning the obedient boy it is immediately added: (Verse 9.) Therefore Samuel went and slept.\n\nAlready, surely, the boy instructed is sent to the knowledge of the divine utterance, when the chosen subordinate is prepared by the counsel of his superior for knowing spiritual things. And to sleep is for him to rest in the desire of eternal life—that is, when for the soul now thirsting only for heavenly things all present things are held in contempt, so that by how much more earnestly everything bodily is driven back from its attention, by so much more abundantly it may be filled with the love of invisible things. And it must be noted that he is now commanded a fourth time to return to the quiet of sleep, because while we negligently use this world, we are awake in deed, speech, and thought regarding visible things. Three times, therefore, we are commanded to sleep, so that we may be prepared for the knowledge of heavenly things through the quiet of work, the silence of the mouth, and the casting away of superfluous thoughts. But in the fourth place we are sent to sleep when, by the permission of our superiors, we are commanded to cease even from useful ministry, so that while we are hindered by no care of solicitude, the mind may gather itself wholly for the gaze of the supreme vision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"Et notandum quia quiescentem puerum, nesciente Heli, Dominus excitat, sed tamen excitato. nisi eodem Heli praecipiente, vocationis suæ causam nequaquam manifestat, quia electos subditos occulta. inspiratione ad supernae patriae desiderium erigit,sed. per quietem vocare eos ad eam quam diligunt patriam sine majorum licentia non permittit.Quia ergo quoties vocatur puer,toties ire ad magistrum sinitur, quid est aliud,nisi quia ipsa divinitus inspiratasubjectorum desideria majorum judicio submittuntur? Opus namque subjecti divinitus inspiratum tunc Deo gratum esse cognoscitur, si majoris imperio aut permissione peragatur.Quater ergo vocatur puer Domino, quater somni quies praecipitur a magistro, quia ad, temperamentum operis, silentium oris, abjectionem internae sollicitudinis, cessationem ministerii, pro amore secretioris vitae per divinam inspirationem suecendimur, et tamen amoris nostri desideria adimplere sine majorum nostrorum permissione prohibemur. Vocat itaque Dominus, et vocationis causam tacet, ut permittente magistro semetipsum vocato subjecto insinuet. Nam qui non jusso audire postquam vocavit siluit, ubi doctor homo praecepit, vocans Deus vocationis causam indicavit. Sequitur enim: (Vers. 9-11.) Abiit ergo Samuel, et dormivit in loco suo. Et venit Dominus, et stetit; et vocavit, sicut vocaverat secundo, Samuel. Et ait Samuel: Loquere, Domine, quia audit servus tuus.","english":"And it must be noted that the Lord rouses the sleeping boy while Heli does not know, yet he does not at all make manifest the cause of his calling to the roused boy except by the command of the same Heli, because he raises up his chosen subjects by hidden inspiration to the desire of the heavenly fatherland, but he does not permit them, through rest, to be called to that fatherland which they love without the permission of their elders. Since, therefore, as often as the boy is called, so often is he allowed to go to the master, what is this other than that the divinely inspired desires of subjects are submitted to the judgment of their elders? For the divinely inspired work of a subject is then known to be pleasing to God if it is carried out by the command or permission of a superior. Four times, therefore, is the boy called by the Lord, four times is rest in sleep commanded by the master, because for the tempering of work, the silence of the mouth, the casting off of inward anxiety, the ceasing of ministry, we are kindled through divine inspiration for the love of a more hidden life, and yet we are forbidden to fulfill the desires of our love without the permission of our elders. The Lord therefore calls, and is silent about the cause of the calling, so that, with the master permitting, he may insinuate himself to the called subject. For he who was silent after he called, so that he was not heard as one commanded, when man the teacher gave command, God who calls made known the cause of the calling. For it follows: (Verses 9–11.) Samuel therefore went and slept in his place. And the Lord came and stood, and called, as he had called the second time, Samuel. And Samuel said: Speak, Lord, for your servant hears.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"Et ait Dominus ad eum.\n\nQuibus profecto verbis, quia de incorporea et invisibili divina substantia illud dicitur quod ad corpus pertinere cognoscitur, necesse est ut rationabiliter intelligatur. Nam quo veniat qui ubique est? quo pacto stare et loqui dicitur qui corporea substantia non formatur?Sed in illa omnia dictante substantia ponuntur verba inopiae nostrae, per quae surgere valeamus ad cognoscenda mysteria operationis suae. Nam venire Domino est praesentia gratiae suae corda electorum tangere, stare ejus est, manenti ejusdem gratia? suae dono eas quas tangit mentes inconcessae gratiae suae dono retinere. Vocare autem ejus est electum mentem ad augmentum majoris gratiae excitare. Venit namque Dominus, et non stat, cum corda negligentium tanguntur per gratiam, et tamen in affectu et amore tangentis gratiae nequaquam perseverant. Velut enim præsens est veniens, et non stans recedens, cum ex praesenti tactu divinae gratiae repente bona facere proponunt, et statim derelicti, ejusdem boni propositi intentionem deserunt. Quod si ad vim contemplationis refertur, venit et stat Dominus cum electorum corda et repente per gratiam tangit, et tacta repente non descrit, ut veniendo visitet, stando confirmet, et qui ad gaudium sibi dilectae mentis ostenditur,non recedatipsepriusl04quam illa vivendo satietur.","english":"And the Lord said to him.\n\nIn these words, since that is said of the incorporeal and invisible divine substance which is known to pertain to a body, it must necessarily be understood in a reasonable manner. For where does he come who is everywhere? How is he said to stand and to speak, who is not formed of corporeal substance? But in that substance which dictates all things, the words of our poverty are set down, through which we may be able to rise to the knowledge of the mysteries of his working. For the Lord's coming is to touch the hearts of the elect with the presence of his grace; his standing is, by the gift of his grace abiding, to retain in the gift of his unwithdrawn grace those minds which he touches. But his calling is to arouse the mind of the elect to the increase of greater grace. For the Lord comes and does not stand, when the hearts of the negligent are touched through grace, and yet they by no means persevere in the affection and love of the grace that touches them. For he is, as it were, present in coming, and not standing in departing, when from the present touch of divine grace they suddenly resolve to do good, and at once, being forsaken, they abandon the intention of that same good resolve. But if this is referred to the power of contemplation, the Lord comes and stands when he suddenly touches the hearts of the elect through grace, and does not suddenly desert those he has touched, so that by coming he may visit, by standing he may confirm, and he who is shown to the mind he loves for its joy may not himself depart before that mind is satisfied in living.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"Sed quia stare dicitur, discessurus quandoque designatur, quia etsi aliquando electas animas in sua revelatione per aliquantulam moram saliat, praesentiae suae dulcedinem subtrahit, ut subtractam ardentius concupiscant. Venit ergo Dominus visitans, stat suaviter se demonstrans, vocat ad amorem ostensae suae gloriae per ardentissimum desiderium excitans. Unde et toties excitatus puer repetito nomine. Vocatur, quia vocatio ex nomine designat affectum magnae charitatis et familiaritatis. Unde et Moysi loquitur, dicens: Novi te ex nomine (Exod. XXXIII, 12, ł7). Vocati igitur nomen iteratur, cum in magnam jam familiaritatem internæ Majestatis mens videntis excipitur, et ferentibus desideriis ad amorem se vocantis elevatur, ut praeter id quod audit nil libeat, atque in laetitia auditus sui immorari perpetuo concupiscat. Unde et hic aperte subjungitur: Ait ergo Sumuel: Loquere, Domine, quia audit servus tuus. Qui ergo loquere posuit, ex necessitate conclusit. Quasi enim verbis apertioribus dicat: Ego respondi Loquere, qui aliter respondere non potui. Nam quid aliud desiderare potest mens in illo gaudio loquentis Majestatis assumpta? Dicere enim menti Deo Lo- I quere, illam ineffabiliter dulcem locutionem semper audire, desiderare est. Dicit ergo Loquere, qui vellet ut nunquam taceret. Unde et subditur quia audit servus tuus.","english":"But because he is said to stand, he is shown to be about to depart at some time, since even if he sometimes leaps into chosen souls in his revelation for a little delay, he withdraws the sweetness of his presence, so that they may desire it more ardently once withdrawn. The Lord therefore comes visiting, stands showing himself sweetly, calls to love, arousing by a most ardent desire to the love of his revealed glory. Hence also the boy, stirred up so many times, is called by a repeated name. He is called, because a calling by name designates the affection of great charity and familiarity. Hence also he speaks to Moses, saying: I have known you by name. Therefore the name of the one called is repeated, when the mind of the one seeing is received into the great familiarity of the internal Majesty, and is lifted up by fervent desires to the love of the one calling him, so that beyond what he hears nothing may please him, and in the joy of his hearing he may desire to remain forever. Hence also here it is plainly added: Samuel therefore said: Speak, Lord, because your servant hears. He who therefore put \"speak\" concluded it by necessity. For as if he were saying in clearer words: I, who could not answer otherwise, have answered \"Speak.\" For what else can the mind, taken up into that joy of the speaking Majesty, desire? For to say to the mind of God \"Speak\" is to desire always to hear that ineffably sweet speech. He therefore says \"Speak,\" who would wish that he never be silent. Hence also it is added that your servant hears.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"Quasi dicit: quia hoc quod experientia interni affectus excipio æterna frui perceptione concupisco. Petit ergo ut loquatur, qui hunc nunquam in internis suis affectibus silere desiderat, ne qui tam sublimi exsultatione Domino loquente sustollitur, ad proferendas damnatae humanitatis augustias, eo tacente, deponatur. Nam si a corruptionis nostræ tenebris, ipso loquente, assumimur, cum nobis per substractionem gratiae tacet,eisdem tenebrissubjugamur. Merito igitur tanto subvectus culmine Domino dicit:Loquere, quia eo interni auditus gaudio sibi c.omplacet, quo in exterioribus suis nihil placet; et manere cum colloquente secum tanto ardentius cuperet, quanto ad infirma sua libentius nunquam deponi voluisset.\n\niS. Etiam, auctore Deo, cum Domino dicimus loquere, ipso donante dicimus, sed tamen quo affectu id ei perfectiores electi dicant dicere non valemus, quia quod desiderii est ineffabilis non exprimitur locutione rationis. Quem profecto affectum bene Petrus insinuat, qui cum transformato Domino in monte assisteret, refuJgentemque faciem ejus sicut sol cerneret, et ad instar nivis albentia vestimenta ejus conspexisset, ait: Bonum est nos hic esse: si vis, faciamus hic tria tabernacula, tibi unum, Moysi unum, et Heliæ unum (Matth. XVII, 4; Luc. IX, 33). Qui enim dicit; Bonum est nos hic esse, si posset, ab illa visione tantae gloriæ nunquam deponi voluisset.","english":"As if he says: because what I receive by the experience of inner affection, I long to enjoy with eternal perception. He asks, therefore, that he speak, who never desires him to be silent in his inner affections, lest he who is lifted up by such sublime exultation when the Lord speaks be cast down, when he is silent, to bring forth the miseries of condemned humanity. For if, when he himself speaks, we are taken up from the darkness of our corruption, when he is silent to us through the withdrawal of grace, we are subjected to the same darkness. Deservedly, therefore, lifted up to so great a height, he says to the Lord: Speak, because he is pleased with the joy of inner hearing to the extent that nothing in his outward affairs pleases him; and he would desire to remain with the one speaking with him all the more ardently, the more willingly he would never have wished to be cast down to his own weaknesses.\n\nYes, with God as author, when we say to the Lord \"speak,\" we say it by his gift, but yet with what affection the more perfect elect say this to him, we cannot express by saying it, because what belongs to ineffable desire is not expressed by the utterance of reason. Peter indeed well suggests this affection, who when he stood with the Lord transfigured on the mountain, and beheld his face shining like the sun, and saw his garments white as snow, said: It is good for us to be here; if you wish, let us make here three tabernacles, one for you, one for Moses, and one for Elijah (Matt. 17:4; Luke 9:33). For he who says, It is good for us to be here, if he could, would never have wished to be brought down from that vision of such great glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"Dum enim dicit Petrus, Domine, bonum est nos hic esse, et Samupl dicit: Loquere, Domine, quia audit servus tuus, voces quidem diversae sunt, affectiones aequales. Hoc enim significat Petrus in monte, transfigurato Domino, quod Samuel a veniente, a stante, et stante Domino secundo vocatur. Sed etsi quasi nesciens Petrus quid diceret ad evangelista reprehenditur, huic tamen sensui contrarium non videtur. Eyangelista quippe non affectum Petri, sed rationem reprehendit, quia cum Domino assumptus in gloria seorsum, sic esse semper cupiebat, et pro redemptone communi eum ad ignominiam crucis descendere nolebat. Nesciebat ero quid diceret, sed ardenter quod videbat amabat, quia profecto tantum bonum videbat, quod sic non amari nullatenus poterat. Unde etsi jusle Petrus reprehenditur, ei tamen rationabiliter indulgetur, quia amore tantæ Majestatis per fruitionem vincebatur. Verumtamen cum de dicendi ignorantia Petrusarguitur, ejusdem ignorantiae causa memoratur. Nam subdens evangelista, ait: Erant enim timore exterrit. Illa enim internae Majestatis ineffabilis pulchritudo electam mentem cui se delectabiliter ostendit aliquando mirabili pavore cuncutit, ne de visionis magnitudine ad elationem prosiliat,si eam quam blanda contemplatioad tam summa evehit provector suus spiritus timoris moderamine non refrenat.","english":"For when Peter says, Lord, it is good for us to be here, and Samuel says, Speak, Lord, for your servant hears, the words are indeed different, but the affections are equal. For what Peter signifies on the mountain, when the Lord was transfigured, Samuel signifies when he is called by the coming, standing, and again standing Lord. But even if Peter, as if not knowing what he was saying, is reproved by the evangelist, this does not seem contrary to that meaning. For the evangelist reproves not Peter’s affection but his reasoning, because, having been taken up with the Lord into glory apart, he desired to be so always, and for the common redemption he was unwilling for him to descend to the ignominy of the cross. He did not know, therefore, what he was saying, but he ardently loved what he saw, because he truly saw so great a good that it could by no means be loved otherwise. Hence, although Peter is justly reproved, he is nevertheless reasonably pardoned, because he was overcome by love of such great Majesty through enjoyment. Yet when Peter is reproved for ignorance of speaking, the cause of that same ignorance is mentioned. For the evangelist, adding, says: For they were terrified by fear. For that ineffable beauty of inner Majesty sometimes shakes the chosen mind, to which it delightfully shows itself, with wondrous dread, lest it leap forth to elation from the greatness of the vision, if the mind, which bland contemplation raises to such heights, is not restrained by its advancing spirit with the moderation of fear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"In una quidem et eadem revelatae gloriae visione, et bonitas Redemptoris aspicilur ineffabihter blandiens, et aequitas illius ineffabiliter terrens, ut quo videntis animus de respectu Dei bonitate dulcius pascitur, consideratione aequitatis territus caveat, ne inaniter satietur. Unde et Samuel, cum ad divinae locutionis familiaritatem sustollitur, ei non laeta de electorum profectu, sed de magnorum defectu terribilia nuntiantur. Nam subditur: (Vers. 11.) Et ait Dominus ad Samuelem: Ecce ego facio verbum in Israel, quod quicunque audirit, tinnient ambæ aures ejus.\n\nInter dona quippe sublimia electa mens eo cautius ab elatione compescitur, quo per omnipotentis Dei justitiam etiam illos repulsos aspicit, qui donis sublimioribus fulti esse videbantur. Quare et de verbo quod facturum se esse Dominus mmatur, tinnire aures audientium praedicuntur. Aures quippe corporis tinniunt, quando intolerabili sonitu impeluntur. Nam cum ultra auditus capacitatem ei clamor infunditur, hunc quem officii angustia sonitum rejicit, in tinnitum convertit, quia dum per aurium antra vox sibilat, quae infusa simul, ad interiora non intrat. Ad aures vero mentiun intolerabilis clamor est alicujus magni repulsio praedicatoris.","english":"In one and the same vision of revealed glory, both the goodness of the Redeemer is seen to allure ineffably and His equity to terrify ineffably, so that the mind of the one who sees, the more sweetly it is fed by the goodness of God through His regard, the more, terrified by the consideration of His equity, it takes care not to be filled to no purpose. Hence also Samuel, when he is raised up to familiarity with the divine speech, is told not glad things concerning the progress of the elect, but terrible things concerning the failure of the great. For it is added: (Verse 11.) And the Lord said to Samuel: Behold, I do a thing in Israel, which whosoever shall hear, both his ears shall tingle.\n\nFor in the midst of lofty gifts, the chosen mind is restrained from elation the more cautiously, the more it sees that even those who appeared to be supported by more sublime gifts have been rejected through the justice of almighty God. Wherefore also concerning the word which the Lord threatens that He will do, the ears of those who hear are foretold to tingle. For the ears of the body tingle when they are struck by an intolerable sound. For when a cry is poured into them beyond the capacity of hearing, it turns into a tingling that sound which the narrowness of the organ rejects, because while the voice hisses through the passages of the ears, being poured in all at once, it does not enter into the inner parts. But to the ears of the mind, the intolerable cry is the rejection of some great preacher.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"Clamoris ergo effusi magnitudo non capitur, quia dum sublimia dona praedicatori reprobo concessa recoluntur, quo divinæ aequitatis examine projicitur ignoratur, In tinnitum ergo aurium effusae vocis magnitudo convertitur, quia etsi quo Dei judicio fiat, mentis intentione non capitur, dum diu per considerationem pensatur, corda consideratione timore consternantar. Velut enim de clauso magnae vocis sonitu aures tinniunt, quando de diu considerata magnorum virorum reprobatione juslorum corda pertimescunt. Sed ambæ aures tinnire referuntur, dextera videlicet et sinistra. Et quia per dexteram aeterna vita, per sinistram vero praesens designatur, et per aurem ea quae dicuntur audimus, quid per sinistram aurem nisi intentionem piæ operationis, et quid per aurem dexteram nisi intentionem supernae visionis accipimus? Ambae itaque audientis aures tinnient, quia cum summorum virorum ruina ostenditur, electorum intentio utraque turbatur, quia et paventi corde ad contemplanda aeterna se erigunt, et sine ingenti formidine temporalia non disponunt. Hunc namque aurium tinnitum passus fuerat, qui Domino loquebatur, dicens: Justitia tua sicut montes Dei,judicia tua abyssus multa (Psal. XXXV, 7). Montes quippe Dei summi et electi viri intelliguntur.","english":"The magnitude of the poured-out cry is therefore not comprehended, because when the sublime gifts granted to a reprobate preacher are recalled, by what examination of divine equity he is cast off is unknown. The magnitude of the poured-out voice is therefore turned into a ringing of the ears, because even if it happens by what judgment of God, it is not comprehended by the intent of the mind; while it is long weighed through consideration, hearts are struck down by fear through consideration. For as if from the sound of a great voice shut in, the ears ring, when from the long-considered reprobation of great men the hearts of the righteous tremble. But both ears are said to ring, namely the right and the left. And because by the right ear eternal life is designated, but by the left the present life, and by the ear we hear the things that are said, what do we understand by the left ear but the intention of pious work, and what by the right ear but the intention of supernal vision? Both ears of the hearer therefore will ring, because when the ruin of the greatest men is shown, both intentions of the elect are disturbed, because both with a trembling heart they raise themselves up to contemplate eternal things, and they do not arrange temporal things without great dread. For he had suffered this ringing of the ears who spoke to the Lord, saying: Your justice is like the mountains of God; your judgments are a great abyss. For the mountains of God are understood as the highest and elect men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"Quibus profecto montibus Dei justilia aequatur, cum ardua ejus mandata opere perficiunt, sed tamen divina judicia abyssus multa sunt, quia etsi in sanctorum virorum oculis recta sunt ea S quæ agunt, ante omnipotenlis Dei oculos qualia sunt scire non possunt. Unde et bona quae praevaleut incessanter agunt, et super se tooantem illam judiciorum abyssum pertimescunt, quia de facto Domini verbo quod audiunt tinnitu magni terroris eorum corda quatiuntur. Apte autem non nisi audientium aures tinnire prædicuntur. Nam et in Evaogelio hoc admonet, dicens: Qui habet aures audiendi audiat (Luc. VIII, 8). Qui enim tota intentione ad ca quae foris sunt vigilant, hunc timoris tinnitum nesciunt, quia super se divinorum judiciorum altitudinem nequaquam pensant. Sed ecce qui subtilia Dei judicia super se pensare noluit, de eo judiciorum sententiae quam acutæ replicantur. Nam subdens dicit: (Vers. et 14.) Prædixi enim quod judicaturus essem domum ejus usque in æternum propter iniquitatem, eo quod noverat filios suos indigne agere, et non corripuit eos. Idcirco juravi domui Beli quod non expietur iniquitas domus ejus victimis et muneribus in æternum.","english":"By these mountains of God justice is indeed matched, when they fulfill his arduous commandments in deed, but yet the judgments of God are a great deep, because even if in the eyes of holy men those things which they do are right, before the eyes of almighty God they cannot know what manner of things they are. Hence they also ceaselessly do the good things that prevail, and they fear that sounding deep of judgments above themselves, because at the word of the Lord which they hear the hearts of these are shaken by the ringing of great terror. Fittingly, however, it is not except the ears of those hearing that are said to ring. For in the Gospel also he admonishes this, saying: He who has ears to hear, let him hear (Luke 8:8). For those who with their whole attention keep watch over the things that are outside do not know this ringing of fear, because they by no means weigh above themselves the height of the divine judgments. But behold, against him who was unwilling to weigh above himself the subtle judgments of God, how sharply are the sentences of the judgments turned back. For adding, he says: (Verse 13 and 14.) For I have foretold that I would judge his house even unto eternity for his iniquity, because he knew that his sons were acting wickedly, and he did not rebuke them. Therefore I have sworn to the house of Beli that the iniquity of his house shall not be expiated with victims and gifts even unto eternity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"Quia enim plerumque justæ severitatis sententia per clementiam temperatur, magnae districtionis hoc judicium est, ubi animadversionis sententia replicando asseritur. Praedixit enim superius Heli, cum per virum Dei, suppresso nomine, dejectionis ejas sententiam nuntiavit. Quia vero et nunc idem se acturum jurat, profecto damnationis judicium replieat Qua in re etiam notandum est quia qui inique agentes filios non corripuit, iniquitatem fecisse reprehenditur quae in aeternum victimis et muneribus nequaquam expietur. Quae ergo erit districtio iniquitatis propriae, si irremediabitis culpa est negligentia curæ alienae? Nam si subditorum peccata incorrepta pcrenni reatu nos obligant, audacia iniqui- ' tatis propriae quibus nos poenis ligat? Merito ergo audientis aures tinniunt, quia nimirum electorum mentes, quae hoc attente considerant, de tanta districtione contremiscunt. Merito audientis hoc aures tenniunt, quia profecto immensitatem clamoris habet, quam electa corda vix sustinent. Et dextera quidem audientis auris tinnit, quia etsi perfectionis suae merito se quisque ad superna contemplanda erigit, tamen de vitae suæ celsitudine non confidit. Sinistra etiam auris tinnit, quia etsi dono scientiae habet, ut temporalia quis perfecte ordinet, tamen de perfectione ministerii sui fiduciam nullam habet.","english":"For because the sentence of just severity is often tempered by clemency, this is a judgment of great strictness, where the sentence of punishment is asserted by repetition. For he had foretold it above concerning Heli, when through the man of God, with the name suppressed, he announced the sentence of his casting down. But because he now also swears that he himself will do the same, he surely repeats the judgment of condemnation. In this matter it is also to be noted that he who did not rebuke his sons when they acted wickedly is reproached for having committed iniquity, which will by no means be expiated for eternity by victims and offerings. What strictness, then, will there be for one's own iniquity, if negligence of care for another is an irremediable fault? For if the uncorrected sins of subjects bind us by perpetual guilt, by what punishments does the boldness of our own iniquity bind us? Rightly, therefore, the ears of the hearer ring, because undoubtedly the minds of the elect, who consider this attentively, tremble at such great strictness. Rightly do the ears of the hearer ring at this, because it surely has the immensity of a clamor which elect hearts can scarcely endure. And indeed the right ear of the hearer rings, because even if by the merit of his perfection someone raises himself to contemplate things above, yet he does not trust in the height of his own life. The left ear also rings, because even if by the gift of knowledge someone has the ability to order temporal things perfectly, yet he has no confidence in the perfection of his own ministry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"Inter dona quippe sublimia verbum audiunt, de cujus clamore auris utraque tinnitum patitur, sub quo, donec ista incertitudinis vita ducitur, pavere non desinit. Unde et apte subjungitur: (Vers. 15.) Dormivit Samucl usque mane.\n\nUsque mane enim dormit qui quousque venturi Redemptori splendor appareat in incceptae bonae operaLionis conversatione requiescit. Usque mane dormit, qui tota praesentis vitae nocte per propositum inchoatae juslitiae exspectat, ut ad gaudium emeritae retributionis claritas sibi promissi Redemptoris effulgeat. Verbum enim promissum in Israel audivit, de quo aures ejus tinnire non desinunt, quia de conspecta districtione divinae justitiae timoris spiritum hausit, sub cujus pondere ad saeculi amorem evigilare non poterit. Sed fortasse usque mane dormire dicitur, pro tinnitu auris dexterae. Nam dextera auns tinnit, quia dum perfectus Interioris vitae amator de perfectione contemplationis dubitat, magis ac magis proficere in ea qua coepit vitae sublimitate appetit. Sed quandiuin hac mortali cerne sumus, maligni spiritus ad summa tendentibus insidiantur; et ut eos ab internae gloriae visione retrahant, ineptarum cogitationnm figmenta congregant, quœ internis eorum oculis proponant. Bene itaque dicitur: Dormivit Samuel usque mane. Tentatio immundorum spirituum nox est; qui vero usque mane dormit oculos tota nocte non aperit.","english":"Among sublime gifts, indeed, they hear the word, from whose clamor both ears suffer a ringing, under which, until this life of uncertainty is lived out, one does not cease to fear. Hence it is also fittingly added: (Verse 15.) Samuel slept until morning.\n\nFor he sleeps until morning who rests in the conduct of a good work begun until the splendor of the coming Redeemer appears. He sleeps until morning who, through the whole night of the present life, by the purpose of the righteousness he has begun, waits for the brightness of the promised Redeemer to shine forth upon him unto the joy of the reward he has earned. For he heard the word promised in Israel, concerning which his ears do not cease to ring, because from the sight of the strictness of divine justice he drew in the spirit of fear, under whose weight he will not be able to keep awake for the love of the world. But perhaps he is said to sleep until morning because of the ringing of the right ear. For the right ear rings, because while the perfect lover of the inner life doubts concerning the perfection of contemplation, he desires more and more to advance in that sublimity of life which he has begun. But as long as we are in this mortal flesh, malignant spirits lie in wait for those striving toward the heights; and in order to draw them back from the vision of inner glory, they gather the figments of foolish thoughts, which they set before their inner eyes. Well, then, is it said: Samuel slept until morning. The temptation of unclean spirits is the night; but he who sleeps until morning does not open his eyes through the whole night.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"Dormit ergo in nocte qui figmenta daemonum dedigoatur aspicere in tentatione. Tota nocte etiam dormit, quia caligine tentationis non vincitur, sed viriliter sustinet, donec per adventum gratiae claritatis supernae luce visitetur. Et tunc profecto velut mane evigilat, quia oblectamento refusi sibi poat tenebras luminis hilarescit. Quasi evigilans quippe tunc oculos aperit, quia lucem qua respergitur laetanter aspicit, qui aspicere sibi illatas tenebras non curavit. De tinnitu quidem dexterae auris obtinet ut qui supernis innititur videre reproba dedignetur, et certitudinem sui profectus insinuat, dum quod pace proficit per aperta et violenta bella non perdit. Sequilur: (Vers. 15.) Et timuit indicare visionem Heli.\n\nii. Illud namque ei indicare timuit quod sibi Dominus ostendit, ut temerilatem humanae audaciac refrenaret vigore disciplinae. Quidam namque adeo sunt præcipites, ut ad praelatorum suorum reprehensionem facile proruant, atque comm erratibus minari futura supplicia non pavescant. Qui nimirum, quia sanctæ Scripturæmorem nesciunt, loquemem sibi Dominum nequaquam audierunt. Nam quibus omnipotens Deus loquens praelatorum suorum pœnas insinuat, ea quae audierunt eis dicere formidant. Hinc ergo praepositorum suorum reprehensores colligant quanta se inconsideratione praecipitent, et lapsus sui profunda pertimescant.","english":"He therefore sleeps in the night who in temptation is brought to look upon the figments of demons. He sleeps even the whole night, because he is not overcome by the darkness of temptation, but manfully endures until, through the coming of grace, he is visited by the light of supernal brightness. And then indeed he awakens as it were at morning, because with the delight of the light poured back upon him he rejoices at the darkness having been dispelled. As one awakening, then, he opens his eyes, because he joyfully beholds the light by which he is sprinkled, who did not care to behold the darkness brought upon him. From the ringing of the right ear indeed he obtains that he who leans upon heavenly things may disdain to look upon wicked things, and he intimates the certainty of his progress, in that what he advances in peace he does not lose through open and violent wars. It follows: (Verse 15.) And he feared to declare the vision to Eli.\n\nii. For he feared to declare to him what the Lord showed to him, so that he might restrain the rashness of human audacity by the vigor of discipline. For certain men are so precipitate that they easily rush forth to the reproof of their prelates, and are not afraid to threaten future punishments for their errors. And these, surely, because they do not know the custom of holy Scripture, have by no means heard the Lord speaking to them. For those to whom almighty God, speaking, discloses the punishments of their prelates, fear to say to them the things which they have heard. Hence, therefore, let the reprovers of their superiors gather with how great inconsideration they cast themselves down, and let them dread the depths of their own fall.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"Si enim ii quibus omnipotens Deus loquitur praelatis suis loqui metuunt, ii quibus nequaquam locutus est Deus recondere se sub linguae suae silentio quanto terrore debuerunt? Timor ergo Samuelis non pavorem servilem insinuat, sed reverentiam debitam culmini pastorali. Nam etsi negligens praedicator reprehensionem et minas ex rcatu meretur proprio, timorem reverentiae exigit ejus ordinis celsitudo. Sequitur: j (Vers. 15.) Aperuitque ostia domus Domini.\n\nQnidnam est quod is qui loqui timuit, domus Domini ostia reseravit, nisi quia obedire non erubuit, qui indicare tristia expavit Nam superius dictum est: Samuel dormiebat in templo Domini, ubi erat arca Dei. Puer enim, qui in templo Domini dormisse et nunc ejusdem aperire ostia dicitur, injunctum ministerium habuisse ostenditur, ut horis congruentibus aperiret ostia, et obseraret. Qui ergo visionem indicare expavit, et ostia domus Domini apernit, reverentiam magistro dupliciter impendit, videlicet cura ministerii, et custodia locutionis. Quam profecto loquendi custodiam quam districte tenuisset ostenditur, si ea quæ sequuntur subtiliter attendantur. Nam repente subinfertur: (Vers. 16-18.) Venit ergo Heli ad Samuelem, et dixit: Samuel fili mi. Qui respondit: Præsto sum. Et interrogavit eum: Quis est sermo quem locutus est Dominus ad te: oro, ne celaveris mihi.","english":"For if those to whom almighty God speaks fear to speak to their prelates, with how great terror ought those to whom God has by no means spoken to hide themselves beneath the silence of their tongue? Therefore the fear of Samuel suggests not servile dread, but the reverence due to the pastoral height. For even if a negligent preacher deserves reproach and threats from his own fault, the loftiness of his order demands the fear of reverence. It follows: (Verse 15.) And he opened the doors of the house of the Lord.\n\nWhat is it that he who feared to speak opened the doors of the house of the Lord, unless that he was not ashamed to obey, who trembled to declare sorrowful things? For it was said above: Samuel was sleeping in the temple of the Lord, where the ark of God was. For the boy, who is said to have slept in the temple of the Lord and now to open its doors, is shown to have had an enjoined ministry, that at fitting hours he might open the doors and shut them. He therefore who feared to declare the vision, and opened the doors of the house of the Lord, rendered reverence to his master in two ways, namely by the care of his ministry and by the guard of his speech. And how strictly he would have kept that guard of speaking is shown, if those things which follow are attended to subtly. For suddenly it is added: (Verses 16-18.) Eli therefore came to Samuel, and said: Samuel, my son. Who answered: I am here. And he asked him: What is the word that the Lord has spoken to you? I pray, do not hide it from me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"Hæc faciat tibi Deus, et hæc addat, si absconderis a me sermonem ex omnibus quæ dicta sunt tibi. Indicavit ergo ei Samuel universos sermones, et non abscondit ab eo.\n\nQui enim tanta imprecationis instantia ad loquendum coactus asseritur, magna districLione silentii obligatus fuisse declaratur. Et quia non tam pro c.ustodia puritatis quam obstinatione proterviae quidam tacere subjecti solent, Samuel electi subditi formam ostendit, qui reverenter tacuit, sed tacere loqui jussus expavit. Itaque gemina luce conversationis enituit, dum qui filialis timoris virtute siluit, loquendi utilitatem loquendo conquisivit. Se. quitur: (Vers. 18.) Et ille respondit: Dominus est, quod bonum est in oculis suis faciat.\n\nQui simplicius quam debet istam Heli responsionem considerat, tam recte hunc respondisse quam humiliter putat. Nam sicut auditur exterius, quid humilius respondisse potuit, qui reprobationem suam audivit, et minanti Deo, imo reprobationis suae sententiam promulganti, quidquid de se facere vellet obtulit? Sed profecto ista responsionis humilitas si subtiliter inspiciatur, vera humilitas non est. Vera namque esse cognoscitur quae bonum obedientiae in majoris imperia consequenda comitatur. Vere itaque esset humilis, si sese ad emendationem culpae pro qua arguebatur obtulisset.","english":"May God do these things to you, and may he add these things, if you hide from me the word from all the things that have been said to you. Therefore Samuel declared to him all the words, and did not hide them from him.\n\nFor he who is asserted to have been compelled to speak by such insistence of imprecation is declared to have been bound by great strictness of silence. And because certain subjects are accustomed to keep silent not so much for the guarding of purity as from the obstinacy of perverseness, Samuel shows the form of the chosen subject, who reverently kept silent, but, when ordered to speak, feared to be silent. And so he shone with the twin light of conversation, when he who was silent by the virtue of filial fear acquired the usefulness of speaking by speaking. It follows: (Verse 18.) And he answered: It is the Lord; let him do what is good in his eyes.\n\nHe who considers this response of Heli more simply than he ought thinks that he responded as rightly as humbly. For as it is heard outwardly, what could he have responded more humbly, who heard his own reprobation, and to God threatening, nay rather promulgating the sentence of his reprobation, offered whatever he wished to do concerning him? But indeed this humility of response, if it is inspected subtly, is not true humility. For that is known to be true which is accompanied by the good of obedience in carrying out the commands of a greater. Therefore he would truly be humble, if he had offered himself for the amendment of the fault for which he was being reproved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"Sed et fortasse verius esset humilis, si reprehensus nequaquam responderet, sed neglectam correptionem scelestis filiis adhiberet, si vel tunc pastorali zelo insisteret, et flagitiosorum sacerdotum scelera digna ultione vindicaret. Dum ergo dicit: Dominus est, quod bonum est in oculis suis faciat, electionis suae verbum apertius protulisse cognoscitur quam responsionem humililatis, quia nimirum potius elegit minarum Dei causas incurrere quam de perpetratis iniquitatibus filios condemnare. quanti sunt adhuc imitatores Ilcli, qui cum minanlem sibi omnipotentem Dcum quotidie de sacro eloquio sentiant, et tamen hominibus displicere trepidant, et divinae indignationis minas incurrere non formidant, et dum inimicitias hominum, velut implacabiles metuunt, de Dei misericordia etiam peccando confidunt.\n\nSed inordinata fiducia apud omnipotentem Deum vindictae locum habere potest, indulgentiam vero obtinere non potest. Incorrepto enim peccatori, et in culpae suae proposito perduranti, quid est deminanti sibi Deo dicere: Dominus est, quod bonum est in oculis suis faciat, nisi de ordinatissima Dei misericordia inordinate confidere? De omnipotentis etenim Dei misericordia ordinate confidit qui hoc quod peccando delinquit poenitendo corrigit, fiendo tergit. Peccare ergo, et de Dei Creatoris clementia praesumere, pelago juslitiae ejus exponi est.","english":"But perhaps he would have been more truly humble if, when reproved, he had by no means answered, but had applied the neglected correction to his wicked sons, if even then he had pressed on with pastoral zeal and avenged the crimes of the shameful priests with deserved punishment. Therefore, when he says, \"It is the Lord; let him do what is good in his eyes,\" he is recognized to have brought forth the word of his election more openly than a response of humility, because he surely chose rather to incur the causes of God's threats than to condemn his sons for the iniquities they had committed. How many imitators of Eli are there still, who, though they daily perceive from the sacred word the Almighty God threatening them, nevertheless tremble at displeasing men, and do not fear to incur the threats of divine indignation; and while they dread the enmities of men as if implacable, they trust in God's mercy even while sinning.\n\nBut disordered confidence can have a place of vengeance with the Almighty God, yet it cannot obtain indulgence. For to the sinner uncorrected and persisting in the purpose of his guilt, what is it for God, who is diminishing him, to say, \"It is the Lord; let him do what is good in his eyes,\" except to trust inordinately in the most ordered mercy of God? For he trusts in an ordered way in the mercy of the Almighty God who corrects by repenting what he has done wrong by sinning, and wipes it away by weeping. Therefore to sin and to presume upon the clemency of God the Creator is to be exposed to the sea of his justice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"Sic nimirum peccata perpetrata non tergere poenitendo, et de Dei misericordia præsumere, in judicium districtionis ejus offendere est. Dum ergo Heli vita in reproborum praedicatorum forma describitur, non solum culpa lapsus ostenditur, sed etiam culpae in praecipitatione securatas. Nam qui timore pœnitentiæ divinae in lignationis magnitudinem placare potuit, dum neglexit quod audivit, incurrit quod meruit.\n\nOmnipotens enim Deus, etsi aequitate justus est, abundantior tamen creditur miseratione pius. Unde et per Prophetam dicitur: Miserationes eis. super omnia opera ejus (Psal. CXLIV, 9). Hinc est id quod per Jonam prophetam Ninivitis minas subversionis protulit, et tamen pœnam evertendae civitatis poenitentibus indulsit (Joan. III, i, j, seq ). Hinc est enim quod Ezechiae Tegi (IV Reg. xx, 1, seq.) per prophetae oraculum mortis poena promittitur (Isa. XXXVIII, 1, seq.), sed quia rex, mori metuens, coram Domino se pœnitentiæ lacrymis affiixit, mortem, qua moreretur, apud eum, quem timuit, no. invenit. Et supra quidem se Dominus locutura fuisse asseruit, ut domus Heli et patris ejus in conspectu suo usque in sempiternum ministraret, sed qui de bono agente, bona locutus fuerat, de domo reproba jam effecta sententiam permutavit, dicens; Nunc autem absit hoc a me (I Reg. II, 30).","english":"Thus, without doubt, not to wipe away sins that have been committed by repenting, and to presume on God's mercy, is to offend against the judgment of His severity. Therefore, while Eli's life is described as the pattern of reprobate preachers, not only is the guilt of his fall shown, but also the security of guilt in its headlong ruin. For he who could have appeased the greatness of the divine severity by the fear of repentance, since he neglected what he heard, incurred what he deserved.\n\nFor almighty God, though He is just in equity, is believed to be more abundantly merciful in pity. Hence it is also said through the Prophet: His mercies are over all His works (Ps. 144:9). Hence it is that through the prophet Jonah He pronounced against the Ninevites the threats of overthrow, and yet to those repenting He granted pardon from the punishment of the city that was to be destroyed (Jonah 3:1 ff.). Hence it is that to Hezekiah the son of Ahaz (4 Kings 20:1 ff.) the penalty of death is announced through the prophet's oracle (Isa. 38:1 ff.), but because the king, fearing to die, afflicted himself before the Lord with the tears of repentance, he did not find in Him whom he feared the death by which he would die. And indeed the Lord had declared above that He would have spoken that the house of Eli and of his father should minister in His sight forever, but He who had spoken good things concerning a good agent changed His sentence concerning the house now made reprobate, saying: But now far be this from me (1 Kings 2:30).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"Si ergo bona promissa revocat omnipotens Deus, quia ii quibus promiserat male permutantur, quanto magis minarum effectus retrahit, cum bene conversus eos aspicit quibus pro admissis iniquitatibus pœnam animadversionis intimavit? Quid ergo ad haec dicimus, qui quotidie delinquimus, atque in reatus nostri obligationc securi sumus? Hoc igitur ipsum, quod districtionem divinae justiciae non tenemus, nobis valde timendum est, quia ecce qui divina indignatione projicitur pro culpa perpetratæ negligentiæ nullo timore sollicitus fuisse perhibetur. Sed quia ad timorem reprobi prædicatoris repulsioncm novimus, electi profectum audiamus. Nam sequitur: (fers. 19.) Crevit autem Samuel, el Dominus erat eum eo.\n\nHoc profecto si ad historiam ligitur, crevisse puer Samuel aetate corporis designatur; si vero ut cætera spiritali investigatione ista perquirimus, cum eo Dominus esse describitur, qui crevisse memoratur Crescit autem qui in virnm perfectum mentis aetate proficit. Unde et per Prophetam de electis proficientibus dicitur? Ambulabunt de virtute in virtutem, videbitur Deus deorum in Sion (Psal. LXXIII, 8). Hinc Paulus ait: Donecoccurramus ei in virum perfectum, in mensuram ætatis plenitudinis Christi (Ephes. IV, 13) Veram nonnulii sunt qui dum virtutibus crescunt, elatione corruunt.","english":"If, then, almighty God revokes good promises because those to whom He promised them are evilly changed, how much more does He withhold the effect of His threats when He sees a man well converted, one to whom He had made known the punishment of His visitation for the iniquities he had committed? What, then, do we say to these things, who sin daily and are secure in the bond of our guilt? Therefore this very thing—that we do not hold fast to the strictness of divine justice—is greatly to be feared by us, because behold, the one who is cast off by divine indignation for the guilt of negligence he has perpetrated is reported to have been troubled by no fear. But since we know the rejection of the reprobate preacher leads to fear, let us hear the progress of the elect. For it follows: (1 Kings 2:21) \"But Samuel grew, and the Lord was with him.\"\n\nIf this is read according to the history, the boy Samuel is shown to have grown in bodily age; but if we examine these things, as the rest, by spiritual investigation, the Lord is described as being with him who is said to have grown. For he grows who advances to a perfect man in the age of the mind. Whence also is it said through the Prophet concerning the elect who advance? \"They shall walk from virtue to virtue; the God of gods shall be seen in Zion\" (Ps. 84:7). Hence Paul says: \"Until we all meet him in a perfect man, in the measure of the age of the fullness of Christ\" (Eph. 4:13). But there are some who, while they grow in virtues, fall through elation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"Hi nimirum crescere videntur, sed tamen cum eis Dominus non est, quia se eum, alta sentiendo de se, ejiciunt, quem in profectu virtatom positi per humilitatem secum habere potuerunt. Vel si per exteriorem dignitatem crevisse intellicitur, Dominus cum eo esse memoratur, quia profecto plerique in humilio inordine religiosi sunt; sed eum subito ad culmen dignitatis pervenerint, prima opera cum humilitate de relequunt. Samuel igitur et proficit, et proficiens Dominum secum habuit, ut profecto electorum praedicatorum morem praeferret, qui eam dona, et dignitates, quibus prosint aliis, assequuntur, de semetipsis placere Deo non negligunt, et ex eo illa quae pro aliis acceperuntdona multiplitant, unde in semetipsis ostendunt bonum, quod in eis loquendo propagare concupiscunt. Quare et subditur: (Vers. 19.) Et non cecidit ex omnibus verbis ejus in terram.","english":"These, surely, seem to grow, yet the Lord is not with them, because by thinking lofty things of themselves they cast Him out, whom they could have had with them through humility when established in the progress of virtues. Or if he is understood to have grown through outward dignity, the Lord is said to be with him, because indeed many are religious in lowly station; but when they have suddenly reached the summit of dignity, they abandon their first works together with humility. Samuel, therefore, both advances and, advancing, had the Lord with him, so as truly to set forth the manner of the elect preachers, who, when they obtain gifts and dignities by which they may benefit others, do not neglect to please God concerning themselves, and from that source multiply those gifts which they received for others, whence they show forth in themselves the good which by speaking they desire to propagate in them. Wherefore it is also added: (Verse 19.) And none of all his words fell to the ground.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"In terra quippe verbum prædicatoris cadit, cum ex reproba praedicatoris conversatione vilescit. Unde et Veritatis voce dicitur: Ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus (Matth. v, 13). Et notandum quia ex omnibus verbus ejus non cecidisse in terram dicitur, ut profecto praedicatori nihil agere liceat quod licet reprobare. Nam quidquid agi prohibet, is profecto si agit, verbum in terram cadit, quia dum a loquente contemnitur, hoo audientes nequaquam venerantur. Verbum namque aliquod in terram cadere prohibebat Dominus, cum negligentibus prædicatoribus negligentiæ suæ verbum exponebat, dicens: Quicunque solverit unum ex mandatis istis minimis, et docuerit sic homines, minimus vocabitur in regno cælorum; qui autem fecerit et docuerit, magnus vocabitur in regno cælorum (Ibid. v, 19). Mandatum namque nee minimum praedicator solvit, cujus verbum ex verbis omnibus in terram non cadit. Dum autem ex omnibus verbis Samuelis verbum in terram non cecidisse dicitur, cujus mores insinuat Samuel, nisi qui merito et praedicationis et operis magni sunt in regno cœlorum?","english":"For the word of the preacher falls to the earth when it is cheapened by the reprobate conduct of the preacher. Hence also it is said by the voice of Truth: It is good for nothing any more, but to be cast out and trodden under foot by men (Matthew 5:13). And it must be noted that of all his words it is said that not one fell to the earth, so that truly the preacher may do nothing that it is lawful to condemn. For whatever he forbids to be done, if he himself does it, the word falls to the earth, because while it is despised by the speaker, those who hear by no means reverence it. For the Lord forbade any word to fall to the earth when He set before negligent preachers the word of their own negligence, saying: Whosoever therefore shall break one of these least commandments, and shall so teach men, he shall be called least in the kingdom of heaven; but he that shall do and teach, he shall be called great in the kingdom of heaven (Matthew 5:19). For the preacher does not break even the least commandment, whose word of all his words does not fall to the earth. But when it is said that of all the words of Samuel not a word fell to the earth, whose character does he set forth, Samuel, except that of those who by the merit of both preaching and work are great in the kingdom of heaven?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"Itaque ex omnibus verbis ejus in terram non cadit, quia omne quod altum sanctae Ecclesiae perfectus praedicator loquitur, ab eo etiam sublimi praedicatur conversatione, cum, velul in ardua specala positus, ctsapientes verbo erudit, et simplicibus iter, per quod ad æternam patriam ingredi debeant, operibus ostendit. Unde et subditur: (Vers. 20). Et cognovit universus Israel a Dan usque Bersabee, quod fidelis Samuel propheta esset Domini.\n\nQuid enim per Dan nisi simplices, et quid per Bersabee nisi sapientes designantur? A Dan usque Bersabee fidelis Samuel propheta Domini recognoscitur, quando electi prædicatoris vita simplicibus ad salutis exemplum proponitur, et sapientibus per doctrinam ejus sanctæ Scripturæ arcana revelantur. Quia vero Bersabee putcus septimus interpretatur, possunt per Bersabee non solum sapientes, sed etiam justi designari. Puteus enim septimus quid est, nisi gratia Spiritus septiformis Per Dan peccatorum vita ostenditur, quia per veterem prophetam dicitur: Fiat Dan coluber in via, cerastes in semita, mordens ungulam equi, ut cadat ascensor ejus retro (Gen. XLIX, 17). A Dan itaque usque Bersabee Samuel Domini propheta cognoscitur, dum electi praedicatoris vita, at.","english":"And so not one of all his words falls to the earth, because everything that the perfect preacher of the holy Church speaks on high, he also proclaims by his own lofty conduct, since, as if placed on a high watchtower, he instructs the wise by his word and shows to the simple by his works the path by which they ought to enter into the eternal fatherland. Whence it is also added: (Verse 20). And all Israel from Dan even to Beersheba knew that faithful Samuel was the prophet of the Lord.\n\nFor what is designated by Dan but the simple, and what by Beersheba but the wise? From Dan even to Beersheba faithful Samuel is recognized as the prophet of the Lord, when the life of the chosen preacher is set before the simple as an example of salvation, and to the wise the hidden things of holy Scripture are revealed through his teaching. But since Beersheba is interpreted as the seventh well, by Beersheba can be designated not only the wise but also the just. For what is the seventh well but the grace of the sevenfold Spirit? By Dan the life of sinners is shown, because through the ancient prophet it is said: Let Dan be a serpent in the way, a horned snake in the path, biting the horse's heel, so that his rider falls backward (Gen. 49:17). From Dan therefore even to Beersheba Samuel is recognized as the prophet of the Lord, when the life of the chosen preacher, and.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":287,"ref":"p287","source":"que doctrina, peccatoribus est venerabilis, est justis, ut in eo videlicet et lapsi bonum videant, in quo se poenitendo corrigant, et boni mirentur vitae celsitudinem, ad quam quotidie proficiendo convalescant. Sequitur: (Vers. 21.) Et addidit Dominus ut appareret in Silo.\n\nSuperius de tempore reprobi pastoris dicitur: In dicbus illis non erat visio manifesta. Cum itaque ex sacro etoquio optimus praedicator ostenditur, apparare iterum Dominus perhibetur, quia nimirum cognito divini consilii, quae absconditur reprobis, puritatis merito revelatur electis. Si enim et hominum consilia nisi familiaribus non creduntur, omnipotens Deus secreta suae dispositionis æstimandus est suis patefaccre inimicis? Prius ergo justi doctoris vita praedicatur, deinde addidisse ut apparere Dominus dicitur, quia profecto divinae lucis ostensio reprobos et fictos fugit, quae se electis, et mundis cordibus aperit. Unde et per semetipsam vera lux loquendo, nos illuminat, dicens: Beati mundo corde, quoniam ipsi Deum videbunt ( Matth. v, 8). Igitur, ut appareret Dominus, addidit quia mundum prædicatoris sui oculum vidit. Sed cum addidit Ut appareret in Silo, in eodem loco illum apparuisse vice alia de. signatur. Quia autem dixit ubi apparuit, ne Heli apparuisse crederetur, subsequenter et personam ejus cui apparuit ostendit, dicens: (Vers.","english":"which doctrine is venerable to sinners and to the just, so that in it the fallen may see the good by which they may correct themselves through repentance, and the good may marvel at the height of life to which they may grow strong daily by advancing. It follows: (Verse 21.) And the Lord added that he might appear in Shiloh.\n\nAbove, concerning the time of the reprobate pastor, it is said: In those days there was no manifest vision. And so, when the best preacher is shown from the sacred utterance, the Lord is again said to appear, because undoubtedly, once the counsel of the divine plan is known—which is hidden from the reprobate—it is revealed to the elect by the merit of purity. For if even the counsels of men are not entrusted except to intimates, is almighty God to be thought to lay open the secrets of his disposition to his enemies? First, therefore, the life of the just teacher is proclaimed, then the Lord is said to have added that he might appear, because truly the showing forth of the divine light flees the reprobate and the feigned, but opens itself to the elect and to pure hearts. Whence also the true light, by speaking through himself, enlightens us, saying: Blessed are the clean of heart, for they shall see God (Matt. 5:8). Therefore, that the Lord might appear, he added it because he saw the eye of his preacher to be clean. But when he added That he might appear in Shiloh, by another expression it is signified that he appeared in that same place. And because he said where he appeared, lest it be believed that he appeared to Eli, he subsequently also shows the person to whom he appeared, saying: (Verse","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"21.) Quoniam revelatus fuerat Dominus Samueli in Silo, juxta verbum Domini.\n\nTunc namque se ei revelavit, cum ei secretum sui consilii de repulsione reprobi praedicatoris apefuit. Quod profecto juxta verbum Domini factum asseritur, ut hoc quod non valde superius per virum Dei ad Heli dictum fuerat,etiam secundum historium impletum esse sentiatur: Et suscitabo mihi sacerdotem fidelem qui juxta cor meum, et animam meam faciat et ambulabit coram Christo meo omnibus diebus (I Reg. n, 35). Et item: Videbis æmulum tuum in templo, in universis prosperis Israel (Ibid., 32). Quod si juxta spiritalem intelligentiam perscrutamur, quomodo addit Dominus ut electis appareat, nisi quia qui electos suos de contemplatione justitiae suae mirabiliter terret, etiam de ostensione gloriae ineffabililer demulcet. Qui enim apparendo justus, corda sanctorum terrore concutit, ut appareat addit, quando cordi terrilo dulcedo refunditur suae pietatis. Hinc est enim quod Moysi non semper in igne apparuit, sed in igne aliquando, aliquando in nube. In igne quippe terror judicii est. Unde et de secundo Redemptoris nostri adventu per Psalmistam dicitur: Ignis ante eum præibit, et in circuitu ejus tempestas valida (Psal. XLIX, 3). In nube autem protectio miserationis exprimitur, quia ejusdem protectionis suæ blandimentum electis suis promittens Dominus, ait: Tunc videbunt Filium hominis venientem in nube (Marc.","english":"21.) For the Lord had been revealed to Samuel in Shiloh, according to the word of the Lord.\n\nFor then he revealed himself to him, when he opened to him the secret of his counsel concerning the rejection of the reprobate preacher. And this is asserted to have been done according to the word of the Lord, so that what had been said not very long before by the man of God to Eli may be understood to have been fulfilled even according to the history: And I will raise up for myself a faithful priest who shall do according to my heart and my soul, and he shall walk before my Christ all days (1 Kings 2:35). And again: You shall see your rival in the temple, in all the prosperity of Israel (Ibid., 32). But if we examine this according to the spiritual understanding, how does the Lord add that he appears to the elect, unless because he who wondrously terrifies his elect by the contemplation of his justice also ineffably soothes them by the showing of his glory? For he who by appearing as just shakes the hearts of the saints with terror, he adds that he appears when the sweetness of his loving-kindness is poured back into the terrified heart. Hence it is that he did not always appear to Moses in fire, but sometimes in fire, sometimes in a cloud. For in fire there is the terror of judgment. Whence also concerning the second coming of our Redeemer it is said through the Psalmist: Fire shall go before him, and round about him a mighty tempest (Psalm 49:3). But in the cloud the protection of mercy is expressed, because the Lord, promising to his elect the gentleness of his own protection, says: Then they shall see the Son of man coming in a cloud (Mark","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"XIII,; Luc. XXI, 27). In igne itaque et nube per deserta gradientibus Dominus apparet, quia mentes contemplantium se in hac exsilii peregrinatione, etsi aliquando terret de justitia, pavore dejectas erigit blandimento protectionis. Dominus itaque Samueli apparuit, et, ut appareret, addidit, quia qui ab electorum mentibus in igne terroris aspicitur, in nube etiam dulcedinis exhibetur. Ignis namque visionem intus viderat, qui nuntiabat foris, dicens: Sanctum et terribile nometi ejus (Psal. ex, 10). In igne item eum visum ostendere cupiens, ait: Venite et videte opera Domini, terribilis in consiliis super filios hominum (Psal. LXV, G). Sed qui ei in igne apparuit, ut apparcret addidit, quia suavitatem gloriæ, et dulcedinis suae, ei etiam de nube propinavit. Quare et exhilaratus, qui terrilus fuerat, dixit: Quam magna multitudo dulcedinis tuæ, Domine, quam abscondisti timentibus te (Psal. XXX, 20). Hinc item additam apparilionemadmirans,ait: Quam bonus Israel Deus iis qui recto sunt corde (Psal LXXII, 1).","english":"13; Luke 21:27). In fire, therefore, and in a cloud the Lord appears to those walking through the desert, because the minds of those who contemplate him in this pilgrimage of exile, even if at times he terrifies them concerning justice, he raises up those cast down by fear with the soothing of his protection. The Lord therefore appeared to Samuel, and, in order that he might appear, he added, because he who is beheld by the minds of the elect in the fire of terror is also shown in the cloud of sweetness. For he had seen the vision of fire within, who was announcing it without, saying: Holy and terrible is his name (Ps. 110:10). Likewise, desiring to show that he was seen in fire, he says: Come and see the works of the Lord, terrible in his counsels over the sons of men (Ps. 65:6). But he who appeared to him in fire, in order that he might appear, added, because he also offered to him the sweetness of his glory and of his sweetness from the cloud. Wherefore also he, rejoicing, who had been terrified, said: How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you (Ps. 30:20). Hence also, marveling at the added appearance, he says: How good is God to Israel, to those who are right of heart (Ps. 72:1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"Sed attente considerandum est quod subjungitur: Juxta verbum Domini. Verbum ergo Domini cognoscendum est, antequam ad apparitionem Domini pertingere mereamur, ne injusta et indiscreta visio ignis et nubis, non solum nobis perfectionem non ostendat cœlestis itineris, sed ad submersionem eiToris nos impellat. Origines quippe dum apparentem Dominum sine verbo Domini videre voluit, visionem nubis inordinate conspexit, quia ignis apparilionem horruit. Nam dum, abnegata vel minuta justitia Dei, superfluam ejus elementiam praedicaret, asseruit quod non solum omnibus damnatis hominibus parceret, sed etiam de aeterna paena reprobos angelos quandoque liberaret. Novatus autem ignis aspicere visionem amplius amavit, qui dum severam omnipotentis Dei justitiam implacabilem diceret ape veniae consequendae et pœnitentiæorr.ne remedium peccatoribus abstulit. Nec Novato igitur, nec illi alii Dominus apparuit, quia uterque eorum juxta quod per veritatem sacri eloquii cernitur, omnipotentem Dominum non conspexit. Tunc ergo juxta verbum Dominus apparet, cum ea ostensione se menti revelat, quam sacrae Scripturae fides non reprobat. Unde et apte subjungitur: (Vers 21.) Et venit sermo Samuelis in universo Israeli.","english":"But it must be carefully considered what is added: According to the word of the Lord. The word of the Lord, therefore, must be known before we deserve to attain to the appearing of the Lord, lest an unjust and undiscerning vision of fire and cloud not only fail to show us the perfection of the heavenly journey, but even drive us headlong into the drowning of error. For Origen, when he wished to see the Lord appearing without the word of the Lord, looked upon the vision of the cloud inordinately, because he shuddered at the appearing of the fire. For while, having denied or diminished the justice of God, he preached his superfluous mercy, he asserted that he would spare not only all condemned men, but would even at some time free the reprobate angels from eternal punishment. Novatus, however, loved more to behold the vision of the fire, who, while he declared the severe justice of almighty God to be implacable, took away from sinners the remedy of obtaining pardon and of repentance. Therefore the Lord appeared neither to Novatus nor to that other man, because neither of them, according to what is discerned through the truth of sacred eloquence, beheld the almighty Lord. Then, therefore, does the Lord appear according to his word, when he reveals himself to the mind by that showing which the faith of Sacred Scripture does not reject. Hence it is also fittingly added: (Verse 21.) And the word of Samuel came to all Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"Haerelicorum quippe sermo non venit. Novati enim sermo fuit, quia justus Deus semel lapsis fidelibus nequaquam parcit. Origenis sermo fuit quia misericors Dominus mullam creaturam rationalem perire per aeternam damnationem sinit. Sed quia conversi ad Dominum peccatores nequaquam pereunt, et semel lapsi angeli et in peccato suo mortui peccatores nunquam salvantur, hæreticorum profecto sermo non venit. Sermo igitur Samuelis venit in universo Israeli, quia catholici viri praedicatio completur, quae in veritate sacri eloquii recte cognoscitur. Et notandum quia ejus sermo venisse dicitur, cui visionem suam Dominus addidisse perhibetur, quia nimirum ejus praedicalio vera est, cui sic divinæ justiHae terror ostenditur, ut benignitatis ejus abundans gratia non celetur;videlicet ut mentem videutis sic conspecta veritas terreat, ut etiam ostensa benignitas mentem territam in desperationem cadere non permittat; ut sic de benignitate praesumat, quatenus ad praevaricationis ausum non proruat.","english":"The speech of heretics, surely, has not come. For it was the speech of Novatus, that God is just and by no means spares the faithful who have fallen once. It was the speech of Origen, that the merciful Lord allows no rational creature to perish through eternal damnation. But because sinners who have turned to the Lord by no means perish, and angels who have fallen once and sinners who have died in their sin are never saved, the speech of heretics has assuredly not come. The speech of Samuel, therefore, came to all Israel, because the preaching of catholic men is fulfilled, which is rightly recognized in the truth of the sacred utterance. And it must be noted that his speech is said to have come, to whom the Lord is reported to have added his vision, because undoubtedly his preaching is true, to whom the terror of divine justice is so shown that the abundant grace of his kindness is not concealed; namely, that the truth seen may so terrify the mind of the one who sees it, that the kindness also shown may not permit the terrified mind to fall into despair; so that he may presume of kindness only to the extent that he does not rush forth into the boldness of transgression.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":292,"ref":"p292","source":"Ilacc autem in secundo libello praesentis operis disputata sufficiant, ut dum ea quae sequuntur novo principio inchoare disponimus, dicendi etiam stadium per devotionem renovetur.\n\nLIBER TERTIUS\n\nCAPUT PRIMUM.\n\ni. Cum sacrae historiae sensus qualiter electorum moribus conveniret studiose quaereremus, allegoriæ ordinem repetere exponendo distulimus Ut ergo ea quae omisisse cernimur suppleamus, quaeritur: Quid est quod dum Samuel ministrare Domino coram Heli memoratur, pretiosus sermo Domini esse describitur? Sed, sicut superius est dictum, per Samuelem prædicatores sanctæ Ecclesiae, per Heli etiam electi patres testamenti veteris designantur. Puer ergo Samuel ministrabat Domino coram Heli, cum novus doctorum ordo Redemptoris fidem prædicabat. De quo nimirum ministerio Paulus loquitur, dicens: Quandiu sum gentium apostolus, ministerium meum honorificabo (Rom. xi, 13). Hinc iterum dicit: Hebraei sunt, et ego: Israelitæ sunt, et ego: ministri Christi sunt, et ego (IlCor. XI, 2). Ministrare ergo Domino, in laborem praedicationis pergere est. Quod profecto ministerium Samuel coram Heli Domino impeodice dicitur, quia quidquid de religione novae fidei, novus predicatorum ordo asseruit, hoc Patrum veterum auctoritate reboravit.","english":"But let these matters, discussed in the second book of the present work, suffice, so that, while we arrange to begin what follows with a new beginning, the zeal for speaking may also be renewed through devotion.\n\nBOOK THREE\n\nCHAPTER ONE\n\n1. When we were diligently inquiring how the sense of sacred history fit the conduct of the elect, we postponed, by explaining, to take up again the order of the allegory. Therefore, so that we may supply what we are seen to have omitted, it is asked: What is it that, when Samuel is remembered as ministering to the Lord before Heli, the precious word of the Lord is described as being? But, as was said above, by Samuel the preachers of the holy Church, and by Heli also the elect fathers of the old testament, are designated. The boy Samuel, therefore, was ministering to the Lord before Heli, when the new order of teachers was preaching the faith of the Redeemer. Of this ministry, surely, Paul speaks, saying: As long as I am the apostle of the Gentiles, I will honor my ministry (Rom. 11:13). Hence again he says: They are Hebrews, and so am I; they are Israelites, and so am I; they are ministers of Christ, and so am I (2 Cor. 11:22). To minister, therefore, to the Lord is to proceed into the labor of preaching. And that ministry Samuel is said to perform before Heli, because whatever the new order of preachers asserted concerning the religion of the new faith, this he confirmed by the authority of the ancient fathers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"Domino quippe mioistrabat Samuel, quando novus praedicator asserebat, dicens: Dico enim Christum Jesum ministrum fuisse circumcisionis propter veritatem Dei, gentes autem super misericordia honorare Deum (Rom. xv, 8). Qui profecto ut ministerium, quod Domino exhibebat, coram Heli quoque impenderet, adjunxit dicens: Sirit scriptum est: Laudate, omnes gentes, Dominum, et collaudate eum, omnes populi (Psal. cavi, 1). Et ut se arctius coram Heli in ministerio Domini cohiberet, adjunxit: Isaias enim dicit: Erit radiM Jesse, qui exsurget regere gentes, in eum gentes sperabunt (Rom. xv, 12; ex Isa. XI, 10). Puer Samuel Domino ministrabal,cum dominicae Resurrectionis gloriam Petrus assereret, dicens: Jesum Nazarenum virum approbatum a Deo in vobis signis et prodigiis, traditum per manus impiorum interemistis; hunc Deus suscitavit a mortuis præfinito consilio tertia die, sicut impossibile erat teneri eum doloribus inferni (Act. II, 22, seq.) 2. Sed boc ministerium, quod Domino exhibuit, etiam coram Heli exhibuit, quia subjunxit, dicens: David enim dicit: Quoniam non derelinques animam meam in inferno, nec dabis sanctum tuum videre corruptionem (Act. n,; Psal. xv, 10).","english":"Samuel was ministering to his Lord when the new preacher declared, saying: For I say that Christ Jesus was a minister of circumcision for the truth of God, but that the Gentiles honor God for his mercy (Rom. 15:8). And indeed, so that he might discharge before Heli as well the ministry that he was rendering to the Lord, he added, saying: As it is written: Praise the Lord, all you Gentiles, and praise him, all you peoples (Ps. 116:1). And so that he might restrain himself more closely before Heli in the ministry of the Lord, he added: For Isaiah says: There shall be the root of Jesse, who shall rise to rule the Gentiles; in him the Gentiles shall hope (Rom. 15:12; from Isa. 11:10). The boy Samuel was ministering to the Lord when Peter declared the glory of the Lord's Resurrection, saying: Jesus of Nazareth, a man approved by God among you by signs and wonders, you killed, delivered up by the hands of the wicked; God raised him from the dead on the third day by a predetermined counsel, since it was impossible for him to be held by the sorrows of hell (Acts 2:22 ff.). 2. But this ministry, which he rendered to the Lord, he also rendered before Heli, because he added, saying: For David says: Because you will not abandon my soul in hell, nor will you let your holy one see corruption (Acts 2; Ps. 15:10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"Coram Heli itaque Samuel ministrare Domino apte dicitur, quia electi saoctae Ecclesiae praedicatores, dum statum novae fidei praedicando erigerent, quod ratione asserere conati sunt, Patrum veterum auctoritate firmaverunt.\n\nEt tunc quidem sermo Domini pretiosus fuisse perhibetur. Preliosa quippe res parvo pretio emi non potest. Pretium autem, quo sermo Dei emitur, labor est sanctae operationis. Velut enim rem quam habere volumus pretio emimus, cum per sermonem prædicationis quem accipimus laborem operis exhibemus. Tunc autem erat sermo pretiosus, cum pro qualicunque labore operis non dabatur, cum omnis qui emptorem sermonis interficiebat obsequium Deo se praestare cogitabat. Eo igitur tempore sermonis emptor multo pretio eguit, quia sine magno labore verbum fidei servare non potuit, qui pro eo quod credidit ad tormenta pervenit. Tempus namque tunc eratquois quiemebatursermo, non typo figuratæ moralitatis, sed apertae locutionis praecepto hortabatur, dicens: Qui vult venire post me, tollat crucem suam quotidie, et sequatur me (Matth. XVI, 24). Hine item dicit: Qui autem amat patrem aut matrem plus quam me, non est tne dignus (Ibid., x, 37). Et: Qui non renuntiaverit omnibus quæ possidet, non potest meus esse discipulus (Luc. XIV, 33).","english":"Therefore Samuel is rightly said to minister to the Lord in the presence of Heli, because the chosen holy preachers of the Church, while by preaching they raised up the standing of the new faith, confirmed by the authority of the ancient Fathers what they attempted to assert by reason.\n\nAnd then indeed the word of the Lord is reported to have been precious. For a precious thing cannot be bought at a small price. But the price at which the word of God is bought is the labor of holy action. For just as we buy with a price a thing that we wish to have, so by the word of preaching that we receive we display the labor of work. But then the word was precious, when it was not given for any kind of labor of work, when everyone who killed the buyer of the word thought that he was offering service to God. At that time, therefore, the buyer of the word needed a great price, because he could not keep the word of faith without great labor, who for that which he believed came to torments. For then was the time when the word was proclaimed, not by the figure of a typological morality, but by the precept of open speech it exhorted, saying: If anyone wishes to come after me, let him take up his cross daily and follow me (Matt. 16:24). Hence it also says: But he who loves father or mother more than me is not worthy of me (Ibid., 10:37). And: He who has not renounced all that he possesses cannot be my disciple (Luke 14:33).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"Itaque cum miuisterium Samuelis asseritur, pretiosius sermo Domini esse perhibetur, quia profecto inter initia fidei, illi qui praedicantibus aeternae vitae doctoribus crediderunt, pro accepto verbo fidei magni laboris opera expendisse credendi sunt. Et quia Judaicus populus jam lumen divinae cognitionis amiserat, sequitur: (I Reg, 3, 1.) In diebus illis non erat visio manifesta.\n\nManifesta namque visio ejus esset, si in Redemptorem, quem ad visitationem suam venisse audierat, credidisset. Do qua nimirum ejus caecitate subjungitur: (Vers. 2.) Factum est autem, Heli jacebat in loco suo, nec poterat videre lucernaM Dei, antequam exstingueretur.\n\nVisio namque Heli manifesta non est, quia Judaeorum sacerdotium in perfidiae suae caecitate sepultum est. Heli ergo jacet in loco suo, quia et litteram legis habet, et in lege et prophetis non habet statum luminis, sed lapsum caecitatis. Locus namque Heli, videlicet Judaici praedicatoris, sacra lex est. Quia ergo Judaicum sacerdotium adhuc sacram Scripturam habet, in loco suo est. Et quia virtutem sanctae Scripturae nesciens ad statum fidei non erigitur, nimirum in loco suo non stare, sed jacere perhibetur. Quia item usque ad mundi finem projectus est, lucernam Dei videre non posse memoratur.","english":"Therefore when Samuel's ministry is asserted, the word of the Lord is declared to be more precious, because indeed in the beginnings of the faith, those who believed the preachers who were teachers of eternal life are to be believed to have spent works of great labor for the word of faith they received. And because the Jewish people had already lost the light of divine knowledge, it follows: (1 Kings 3:1) In those days the vision was not manifest.\n\nFor the vision would have been manifest to him if he had believed in the Redeemer, whom he had heard had come for his visitation. Concerning this blindness of his, it is further added: (Verse 2) And it came to pass, Heli was lying in his place, and he could not see the lamp of God before it was extinguished.\n\nFor the vision of Heli is not manifest, because the priesthood of the Jews has been buried in the blindness of its unbelief. Heli therefore lies in his place, because he both has the letter of the law and in the law and the prophets he has not a standing of light but a fall of blindness. For the place of Heli, that is, of the Jewish preacher, is the sacred law. Because, then, the Jewish priesthood still has the sacred Scripture, it is in its place. And because, not knowing the power of the sacred Scripture, it is not raised up to the standing of faith, it is said, of course, not to stand in its place but to lie. Because likewise it has been cast down even to the end of the world, it is recorded that it cannot see the lamp of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":296,"ref":"p296","source":"Unde et cum quotidie tot a santa Ecclesia praedicationis hortamenta suscipiant, cum tot sacrae fidei assertionibus Judaei victi non credant, quid aliud, nisi hoc quod in sancta Scriptura de eis legimus, et etiam per experimentum tenemus, quia videlicet projecti sunt, non solum ut non videant, sed etiam ut videre non possint? Unde et apostoli superfluum laborem reputantes eorum qui videre non poterant, in Actibus suis dicunt: Quia indignol vos fecistis æternæ vitas, ecce convertimur ad gentes (Act. XIII, 46). Sed qui videre non posse relatus est, Dei lucerna vocatur. Synagogæ namque minislerium Dei lucerna fuit, quando in electis Patribus et per verae praedicationis lumen, et per venturi Redemptoris promissionem luxit. Quae profecto lucerna, ministrante Samuele, videri non potuit, quia tempore novae praedicationis, Synagogae magisterium poenam perpetuae repulsionis incurrit.","english":"Hence also, since daily they receive so many encouragements of preaching from the holy Church, since the Jews, though conquered by so many assertions of the sacred faith, do not believe, what else is this but what we read concerning them in holy Scripture, and also hold by experience—namely, that they have been cast off, not only that they may not see, but also that they may not be able to see? Hence also the apostles, reckoning the labor of those who could not see to be superfluous, say in their Acts: Because you have judged yourselves unworthy of eternal life, behold we turn to the Gentiles (Acts 13:46). But that which is said to be unable to see is called the lamp of God. For the ministry of the synagogue was the lamp of God, when in the chosen Fathers it shone both through the light of true preaching and through the promise of the coming Redeemer. And that lamp, indeed, with Samuel ministering, could not be seen, because in the time of the new preaching the teaching office of the synagogue incurred the penalty of perpetual rejection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":297,"ref":"p297","source":"Et notandum quia non dicitur, lucere non poterat, quia profecto adhuc lumen sanctae Scripturae pro nobis portat, sed quod portat ignorat. Unde et antequam exstingueretur, videre non posse dicitur. Nondum enim exstinguitur, et videre non potest, quia certe, ut jam dixi, lumen gerit, quod non attendit, ante enim quam exstioguatur, est, donec lucet. Et quia ab eo usque ad mundi finem sacra Scriptura non tollitur, si antequam exstinguatur, non videt, cum mundi fine extenditur in cæcitate. Quod si accensio ejus refertur ad zelum perfidiae, idcirco non potest videre, quia non exstinguitur. Nam si ignem perfidiae de mente exstingueret, ablato impietatis zelo, ad placitum verae fidei lumen mentis oculos aperiret. Sed dum videre non posse dicitur, indigna lucerna perhibetur, et ad videndum ea quae digna est quaeritur. Nam subdit dicens: (Vers. 3.) Samuel autem dormiebnt in templo Domini, ubi erat arca Domini, et vocavit Dominus Samuelem.","english":"And it must be noted that it is not said that it could not shine, because in truth it still carries the light of holy Scripture for us, but it does not know what it carries. Hence also, before it was extinguished, it is said to be unable to see. For it is not yet extinguished, and it cannot see, because certainly, as I have already said, it bears a light to which it does not attend; for it exists before it is extinguished, as long as it shines. And because sacred Scripture is not taken away from it even to the end of the world, if it does not see before it is extinguished, it is extended in blindness to the end of the world. But if its kindling is referred to the zeal of unbelief, for this reason it cannot see, because it is not extinguished. For if it were to extinguish the fire of unbelief from the mind, with the zeal of impiety removed, it would open the eyes of the mind to the light of true faith, as it pleases. But while it is said to be unable to see, it is declared an unworthy lamp, and it is asked to see those things of which it is worthy. For it adds, saying: (Verse 3.) But Samuel was sleeping in the temple of the Lord, where the ark of the Lord was, and the Lord called Samuel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":298,"ref":"p298","source":"Confirmata cæcitate Heli, Samuelcm Dominus vocavit, quia, damnato Judaeorum sacerdotio, ad majorem gratiam novum praedicatorum ordinem assumpsit. Sed qui exposuit quem vocavit, unde etiam vocaret ostendit, quia in templo Domini ubit erat area, Samuelem dormire perhibuit. Templum enim Dei est locus ubi habitat Deus. Unde et per Psalmistam dicitur: Dominus in templo sancto suo Dominus in cælo sedes ejus (Psal. x, 5). Quem profecto locum Paulus insinuat, dicens: Templum Dei sanctum est, quod estis vos (I Cor. III, 17).Templum itaque Dei uniuscujusque est anima electi. Templum ubi a ea Dei reconditur mens est, in qua divini eloquii sacramenta per intelligentiam reservantur. Quid ergo ei aliud dormirc in templo, nisi per intentionis custodiam in propria circum pectione persistere? Samuel itaque dormiebat in templo Dei, quia novae gratiae unusquisque praedicator, dum cuncta quae mundi sunt perfecte contempsit, in electae suae mentis intima circumspectione requievit. Et quia in sacramentis divinae Scripturae eruditus fuit, in templo dormiebat, ubi erat area.","english":"Once Eli's blindness was confirmed, the Lord called Samuel, because, with the Jewish priesthood condemned, He took up a new order of preachers for greater grace. But He who explained whom He called also showed from where He called, since He reports that Samuel slept in the temple of the Lord where the ark was. For the temple of God is the place where God dwells. Hence it is also said through the Psalmist: The Lord is in His holy temple, the Lord's seat is in heaven (Ps. 10:5). Paul certainly indicates this place, saying: The temple of God is holy, which you are (1 Cor. 3:17). And so the temple of God is the soul of each of the elect. The temple where God is hidden by it is the mind, in which the sacraments of the divine word are preserved through understanding. What else, then, does it mean for him to sleep in the temple but to persist in watchful circumspection of himself through the guard of intention? And so Samuel slept in the temple of God, because each preacher of the new grace, when he has perfectly despised all things that are of the world, rested in the inner watchful circumspection of his elect mind. And because he was instructed in the sacraments of divine Scripture, he slept in the temple where the ark was.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"Et notandum quia non dicitur dormivit, sed dormiebat, quia nimirum eamdem mentis suae circumspectionem non in transitu servare studuit, sed in diuturnitate perseverantiae. Somnus itaque Samuelis perfectum mundi contemptum designat in mente doctoris. Dormit ergo praedicator in templo, dum, repulsa a se penitus mundana solliciludine, sese per considerationem rerum spiritualium recondit in mente. Hujus namque somni quietem Petrus elegerat, cum dicebat: Non est bonum relinquere verbum Dei, et ministrare mensis (Act. vi, 2). Hinc Jetro Madianita Moysen cognatum suum juste arguit, dicens: Stulto labore consumeris tu; sed audi verba mea, et erit Dominus tecum. Esto tu populo in ii, quæ ad Deum pertinent, ut referas quæ dicuntur ad eum (Exod. XVIII. i8, 19). Hinc Paulus ad templi somnum Corinthios revocat, diceM: Jam quidem delictum est in vobis, quod judicia habetis inter vos. Quare non magis fraudem patimini (I Cor. vi, 7)? Dormire quippe in templo Dei non posse conspexerat, quos judiciorum occupatio a spiritali meditatione retrahebat. Dormiens ergo in templo vocatus a Domino dicitur, quia ille tunc doctor ad cognoscenda divina secreta assumptus est, qui per cordis intentionem non in exterioribus, sed in interioribus morabatur. Sequitur: (Yers. i, 5.) Qui respondens, ait: Ecce ego. Et cucurrit ad Heli et dixit: Vocasti enim me. Qui dixit: Non vocavi te, fiti mi, revertere et dormi.","english":"And it must be noted that it is not said \"he slept\" but \"he was sleeping,\" because surely he did not endeavor to preserve that same circumspection of his mind in passing, but in the long duration of perseverance. And so Samuel's sleep designates a perfect contempt of the world in the mind of the teacher. The preacher, therefore, sleeps in the temple when, having thoroughly driven worldly solicitude away from himself, he hides himself in his mind through the contemplation of spiritual things. For Peter had chosen the quiet of this sleep when he said: It is not good to leave the word of God and serve tables (Acts 6:2). Hence Jethro the Midianite rightly reproved Moses his kinsman, saying: You will be consumed by foolish labor; but hear my words, and the Lord will be with you. Be for the people in those things which pertain to God, that you may report the things that are said to him (Exodus 18:18-19). Hence Paul recalls the Corinthians to the sleep of the temple, saying: Indeed there is already a fault among you, that you have judgments among yourselves. Why do you not rather suffer fraud (1 Corinthians 6:7)? For he had seen that those who were drawn away from spiritual meditation by the occupation of judgments could not sleep in the temple of God. Therefore he who sleeps in the temple is said to be called by the Lord, because that teacher was then taken up to know divine secrets who, through the intention of his heart, was dwelling not in outward things but in inward things. It follows: (Verse 1:5.) He answering said: Behold, here I am. And he ran to Eli and said: For you called me. He said: I did not call you, my son, return and sleep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":300,"ref":"p300","source":"Cur is qui vocantem se Dominum audivit, ad Heli cucurrit, nisi quia se ab Heli vocatum putavit? Et quia explanationis tvpicae ordinem tenemus, quomodo Heli putatur, cum vocato puero Deus loquitur? Sed quaecunque in Scripturis sanctis Patres nostri veteres locuti sunt, ad Heli referuntur locutionem. Qui nimirum, quia a semetipsis non sunt locuti, dum Deus per eos quae voluit locutus est, ea quae in Scripturis sanctis auditur vox Dei esse cognoscitur, quae per Heli profertur. Puer autem, quia, loquente Deo, ad Heli cucurrit, vocem profecto Deus Heli similem protulit. Quid ergo est quod divinae locutionis vox ab Heli voce non differt, nisi quia et per Patres veteres ipse locutionem profert? Vox namque Heli Dei esse cognoscitur, quoniam electi Patres quidquid per sacra eloquia loquuntur, non a semetipsis, sed a Domino acceperunt. Unde et in prophetis per omnem fere locutionem repetitur: Hæc dicit Dominus, ut ea quae prophetae oraculo vox resonat sentiamus non esse loquentis hominis, sed praecipientis Dei.","english":"Why did he who heard the Lord calling him run to Eli, except that he thought himself called by Eli? And since we hold to the order of typical explanation, how is Eli thought to be speaking when God speaks to the boy who was called? But whatever our ancient Fathers spoke in the Holy Scriptures is referred to the speech of Eli. For surely, because they did not speak of themselves, since God through them spoke what he willed, what is heard in the Holy Scriptures is recognized to be the voice of God, which is brought forth through Eli. But the boy, because he ran to Eli when God was speaking, God certainly uttered a voice similar to Eli's. What then is it that the voice of the divine utterance does not differ from the voice of Eli, except that through the ancient Fathers he himself brings forth speech? For the voice of Eli is recognized to be God's, since the chosen Fathers, whatever they speak through the sacred utterances, received not from themselves but from the Lord. Hence also in the prophets, through almost every utterance, it is repeated: Thus says the Lord, so that we may understand that the voice which resounds from the prophet's oracle is not that of a man speaking, but of God commanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":301,"ref":"p301","source":"Aliquando autem per Scripturam loquitur Deus, aliquando per occultam inspirationem. Revelatione autem, occulta loquitur cum electae menti per Spiritum aut agenda, aut docenda panduntur. Samuel itaque, cum vocantem se Dominum audivit, ad Heli cucurrit, quia electus ordo praedicatorum sanctae Ecclesiae hoc quod, Deo revelante cognoverat, quale esset in sacro eloquio perquirebat. Regula quippe rectae intelligentiae in Scripturae sacrae libris expressa est, quia divina consilia ibi per venerabiles Patres nostros exposita sunt, qui Spiritum sanctum habuerunt. Vocatus ergo tam saepius a Domino Samuel, ad Heli cucurrit, quia ordo praedicatorum in omni quod spiritali revelatione didicit Patrum veterum dicta consuluit, ut tunc demum a Domino sibi fuisse revelalum crederet, cum ab eo quod in sacra Scriptura legebat ncquaquam differre cognovisset. Nam facile fallitur qui hoc quod occulta contemplatione colligit in praeclara sanctae scripturae veritate nescit discutere quale sit. Cude et Apostolus denuntiat, dicens: Transfigurat se Satanas In angelum lucis (II Cor. xi, 14). Quomodo autem falsa in verae lucis claritate discernuntur? Ad Heli ergo currit Samuel, quoties a Domino vocatur, quia sancti praedicatores, ne falste lucis imagine in intima contemplatione fallantur, modum occultae revelalionis in aPerta Scripturae sanctæ veritate discutiunt.","english":"Sometimes God speaks through Scripture, sometimes through hidden inspiration. But by revelation He speaks hiddenly when things to be done or to be taught are disclosed to the chosen mind through the Spirit. And so Samuel, when he heard the Lord calling him, ran to Eli, because the chosen order of preachers of holy Church sought in the sacred eloquence, as it were, what manner of thing it was that he had come to know by God's revealing. For the rule of right understanding is set forth in the books of sacred Scripture, because the divine counsels have been expounded there by our venerable Fathers, who had the Holy Spirit. Therefore Samuel, though called so often by the Lord, ran to Eli, because the order of preachers consulted the sayings of the ancient Fathers in everything that it learned by spiritual revelation, so that only then would it believe that something had been revealed to it by the Lord, when it had recognized that it in no way differed from what it read in sacred Scripture. For he is easily deceived who does not know how to examine, in the clear truth of holy Scripture, what manner of thing it is that he gathers by hidden contemplation. Whence also the Apostle declares, saying: Satan transforms himself into an angel of light (2 Cor. 11:14). But how are false things discerned in the brightness of the true light? Therefore Samuel runs to Eli as often as he is called by the Lord, because the holy preachers, lest they be deceived in their inmost contemplation by the image of a false light, examine the measure of hidden revelation in the open truth of holy Scripture.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"Quia in re quaerendum est quomodo Heli dicere competat: Non te vocavi, flli mi. Sed Patres nostri,qui per sacrum eloquium novis praedicatoribus loquuntur, non eos vocant, sed qualis sit interna eorum revelatio indicant. Vocare etenim Dei electorum suorum mentes aspiratione suae gratiae excitare est. Antiqui vero Patres per Scripturam quidem sacram loquuntur, sed tamen aspiratione divinae gratiae corda audientium excitare non possunt. Consulta ergo sacra eloquia, dum se donum spiritoalis gratiae dare non posse indicant, auctoritate Samuelis sese Heli velut quibusdam locutionibus excusant. Sed hoc nimirum, quod dare non possunt, insinuare qualitcr acquiri debeat possunt. Unde et Heli voce ad Samuelem dicitur: Revertere et dormi.\n\nii. Quid est quod vocatum puerum redire Heli ad somnum praecipit, nisi quia praedicatoribus ostendit at ad percipiendum donum internae gratiae se per mentis quietem parent? Et notandum quia dicitur: Revertere. Samuel namque revertitur cum electus praedicator a medilatione sacri cloquii ad secretum redit internae contemplationis. Reversus ergo dormifit, quia in internae contemplationis intentione requievit. Quo in loco etiam hoc notandum est, quia Samuel a Domino ter vocatur, ter iterum ab Heli dormire praecipitur:","english":"For in this matter it must be asked how it is fitting for Heli to say: \"I did not call you, my son.\" But our Fathers, who speak to new preachers through the sacred eloquence, do not call them, but indicate what their inner revelation is like. For to call is to arouse the minds of God's elect by the breathing of His grace. The ancient Fathers indeed speak through sacred Scripture, but nevertheless they cannot arouse the hearts of their hearers by the breathing of divine grace. Therefore when the sacred utterances are consulted, since they indicate that they cannot give the gift of spiritual grace, they excuse themselves by the authority of Samuel, as it were by certain utterances, to Heli. But this, surely, which they cannot give, they can suggest how it ought to be acquired. Hence also it is said by the voice of Heli to Samuel: \"Return and sleep.\"\n\nii. What is it that Heli orders the called boy to return to sleep, except that he shows to preachers that they should prepare themselves to receive the gift of inner grace through the quiet of the mind? And it must be noted that it is said: \"Return.\" For Samuel returns when the chosen preacher, from the meditation of sacred eloquence, returns to the secret of inner contemplation. Having returned, then, he slept, because he rested in the intent of inner contemplation. In this place it must also be noted that Samuel is called three times by the Lord, and three times again he is ordered by Heli to sleep:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"ii. Quid est hoc, nisi quia tres gradus dilectionis esse ipsa veritate docente, didicimus? Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota virtute tua (Matth. XXII, 17). Sed qaid in corde accipimus, nisi consilium? Quid autem in mente, nisi voluntatem? Quid vero in virtute, nisi amoris affectio designatur? Sed et per consilium qnidaliud quamveritatiscertitudinem investigamus Et per voluntatem quid diligentes, nisi bona valdo concupiscimus? Per affectionem quid nisi veri gaudii perfruitionem quaerimus? Per gradus namque dilectionis ad summa sustollimur, cum cordis nostri consalio veritas revelatur, et voluntati mentis bonitas vera conceditur, atque affectioni virtutis nostrae per iafusionem divinae gratiae spiritale et verum gaudium datar.\n\nTer igitur est Samuel vocatus a Domino, quia dum ordo praedicatorum rudis adhuc Ecclesiae ad superna se studia extendit, et veritatem de ratione eoosilii, et bonitatem de electione voluntatis, et veram gaudium appeliit de intentione affectionis. Ter etiam ad Heli vocatus accessit, quia de omni appetita suo sacram Scripturam meditationis festinatione consuluit. Ter item, qui ab eo non vocaretur audivit, quia meditando didicit quod Patres nostri ad eruditionem nostram sacra nobis eloquia scripta tradiberunt; verumtatem dona nobis spiritalia dare minime possunt.","english":"ii. What is this, except that we have learned, with Truth itself as our teacher, that there are three degrees of love? You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole strength (Matt. 22:37). But what do we understand by the heart, except counsel? What, moreover, by the mind, except the will? And what by strength, except the affection of love? But through counsel what else do we investigate than the certainty of truth? And through the will, what do we who love desire except good things exceedingly? Through affection, what do we seek except the enjoyment of true joy? For by the degrees of love we are raised to the highest things, when by the counsel of our heart truth is revealed, and to the will of the mind true goodness is granted, and to the affection of our strength, through the infusion of divine grace, spiritual and true joy is given.\n\nThree times, therefore, was Samuel called by the Lord, because while the order of preachers, as yet untrained, extends itself to the studies of the Church on high, it calls for truth from the reasoning of counsel, and goodness from the choice of the will, and true joy from the intention of affection. Three times also he came near when called to Heli, because concerning his every desire he consulted the sacred Scripture with the haste of meditation. Three times likewise he heard that he was not being called by him, because by meditating he learned what our Fathers handed down to us in writing, the sacred utterances, for our instruction; but they are in no way able to give us spiritual gifts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"Quid est ergo dicere Non te vocavi, nisi desiderium donorum spiritualium ogo nondedi? Nam si sacra Scriptura, aut aliquis scriptorum dona spiritalia conferret, quotquot sacra eloquia legerent, quotquot sanctae Scripturae tractatores audirent, donis spiritalibus ornarentur. Nunc vero cum multi sacram Scripturam legant, et tractantes prædicatores audiant, et post studium lectionis, et praedicationis adhortationem, alii in pristino frigore vitiorum suorum remaneant, alii per gratiam in amorem sanctarum virtutum ferveant; aperte liquet quia ordo Patrum venerabilium dona nobis virtutum per editas Scripturas ostendit, sed amorem virtutum quas insinuat, solus nobis conditor tribuit. Quare et Jacobus pie admonet, dicens: Omne datum optimum et omnedonum perfectum desursum est, descendens a Patre luminum Jac. i, 17). Hinc Paulus ait: Neque qui plantat est aliquid, sed qui incrementum dat, Deus (1 Cor. III, 7).Quid est ergo aliud dicere: Non te vocavi, nisi aperta eruditione ostendere quia hoc quod fidelis anima ad superna desideria erigitur, ex sola divinae gratiae infusione generatur? Quia ergo ter vocatur a Domino, ter ad dormiendum a magistro reverti præcipitur, tres ille gradus dilectionis insinuat qualiter acquiritatur.","english":"What then is it to say, \"I have not called you,\" except that I have not given the desire for spiritual gifts? For if sacred Scripture, or any of the writers, conferred spiritual gifts, then as many as read the sacred utterances, as many as hear the expositors of holy Scripture, would be adorned with spiritual gifts. But as it is, though many read sacred Scripture and hear preachers expounding it, and after the zeal of reading and the exhortation of preaching, some remain in the former coldness of their vices, while others by grace grow fervent in love of the holy virtues, it is plainly evident that the order of the venerable Fathers shows us the gifts of the virtues through the Scriptures they have published, but the love of the virtues which it sets forth, the Creator alone bestows on us. Therefore James also piously admonishes, saying: Every best gift and every perfect gift is from above, coming down from the Father of lights (Jas 1:17). Hence Paul says: Neither is he that plants anything, but God who gives the increase (1 Cor 3:7). What then is it to say, \"I have not called you,\" except to show by open teaching that this very thing—that a faithful soul is raised to desires for things above—is generated from the infusion of divine grace alone? Since, then, he is called three times by the Lord, and three times he is commanded by the master to return to sleep, that threefold degree of love intimates how it is acquired.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":305,"ref":"p305","source":"Nam quia cordi consilium aptavimus, consilium vero invenire veritatem desiderat, magnus utique sopor est necessarius, ne prius amans evigilet quam quæsita veritas inveniatur. Revertatur ergo puer, et dormiat, ut qui veritatis lucem invenire desiderat, per quietem caveat, ut ad se errorum tenebras non admittat. Secundo etiam dormiat, ut amoris obsequium omnipotenti Deo ex tota mente impendat, ut bona quae amat pura simplicitate nul-. loque malorum velamine pallientur. Quod profecte quia non nisi magna discretionis subtilitate cognoscitur, vocatus puer a Domino ab Heli reverti u dormiat jubetur. Nam si dormire pro ascendendo isto amoris gradu negligit, hoc quod de virtute appetitnonacquirit, quia etsi jambona, Deo aspirante, amare possumus, nisi magna mentis quiete qualia sint ipsa bona quae volumus non dijudicamus. Ter ergo ad dormiendum Samuel mittitur, quia profecto novus praedicatorum ordo ut ex tota virtute diligat admonetur. Et quia virtutem ad affectionem retulimus, affectio au tem mentis de gaudio spiritali perficitur, magnam somni quietem Samuel habuit; et duro spiritualia per quietem ordo prædicatorum certus didicit, sub specie veri gaudii gaudium extraneum non recepit. Nam sicut de virtutibus caeteris, ita et de profectucontemplationis mens contemplantis plerumque inaniter hilarescit.","english":"For because we have fitted counsel to the heart, and counsel truly desires to find the truth, a great sleep is certainly necessary, lest the lover wake before the sought truth is found. Let the boy therefore return and sleep, so that he who desires to find the light of truth may beware through quiet, that he not admit the darkness of errors into himself. Let him sleep a second time also, so that he may bestow the obedience of love upon almighty God with his whole mind, so that the good things he loves may be palliated by pure simplicity and no veil of evils. And because this is certainly known only by the great subtlety of discretion, the boy, called by the Lord, is bidden to return from Eli and sleep. For if he neglects to sleep for the sake of ascending to this degree of love, he does not acquire what he desires concerning virtue, because even if we can already, with God inspiring, love good things, unless with great quiet of mind we judge what sort those good things are which we will, we do not discern them. Three times therefore is Samuel sent to sleep, because certainly the new order of preachers is admonished to love with whole virtue. And because we have referred virtue to affection, but affection of mind is perfected by spiritual joy, Samuel had a great quiet of sleep; and the sure order of preachers learned spiritual things through quiet, and under the appearance of true joy did not receive an alien joy. For just as concerning the other virtues, so also concerning the progress of contemplation, the mind of the contemplative often rejoices vainly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"Dormivit ergo iterum Samuel, quia nimirum ordo doctorum nisi caute se contemplatione circumspiceret, aliquando vane gaudendo se verogaudio gaudere existimaret. Primo itaque dormivit, quia dum cognoscendae veritati animum intendit, magna consilii subtilitate erronea cuncta reprobavit. Secundo dormivit, quia cum conditorem diligere ex tota mente didicit, magna apud se quiete disposuit ut bonis quæ cuperet aliqua reproba non misceret. Tertio etiam dormivit, ut dum supremum gaudium de divina conlemplatione perciperet vanam lætitiam reprobare consulta mente potuisset. Et quia hoc de Samuele adhuc proficiente dicitur, apte subjungitur: (Vers. 7.) Porro Samuel necdum sciebat Dominum, nec revelatus ei fuerat sermo Domini.\n\nDominum namque tunc ordo praedicatorum nesciit ea perfectione qua postea profecit. Vel fortaase idcirco nescire Dominum dicitur, quia alta et profunda quae noverat infirmis adhuc ad rudibus tuditoribus non pandebat. Unde et volentibus diem dominici adventus agnoscere ea quae omnia noverat, et indicare nolebat, Veritas dicit: De die autem illa et hora nemo scit, neque angeli cœlo, neque Filius, nisi solus Pater (Marc. XIII, 32). Quid est quod sciens omnia Filius judicii diem nescit, nisi quia inter cuncta quæ noverat, diem sciens, nescebat eum ut diceret, sed ejus tempus et qualitatem sciebat?","english":"Samuel therefore slept again, because undoubtedly the order of teachers, unless it looked about itself cautiously in contemplation, would sometimes suppose, by rejoicing vainly, that it rejoiced with true joy. First, therefore, he slept, because while he directed his mind to the truth to be known, he rejected all erroneous things by the great subtlety of counsel. Second, he slept, because when he learned to love the Creator with his whole mind, he arranged within himself with great quiet that he should not mix any reprobate things with the good things he desired. Third, he also slept, so that while he received the supreme joy from divine contemplation, he might be able, with counsel taken, to reject vain gladness. And because this is said of Samuel while he was still making progress, it is fittingly added: (Verse 7.) Now Samuel did not yet know the Lord, nor had the word of the Lord been revealed to him.\n\nFor at that time the order of preachers did not know the Lord with that perfection in which it afterward advanced. Or perhaps he is said for that reason not to know the Lord, because he did not disclose the high and deep things that he knew to the weak and still rudimentary hearers. Hence also to those wishing to know the day of the Lord's coming, he who knew all things and was unwilling to indicate it, the Truth says: But of that day and hour no one knows, neither the angels in heaven, nor the Son, but the Father alone (Mark 13:32). What is it that the Son, knowing all things, does not know the day of judgment, except that among all the things he knew, knowing the day, he did not know it in the sense of telling it, but he knew its time and quality?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":307,"ref":"p307","source":"Hinc Joannes Baptista, qui Dominum perfecte noverat, ad eum quasi nesciens discipulos mittebat, dicens: Tu es qui venturus es, an alium exspectamus (Luc. VII, 20). Velut enim Dominum nesciens Samuel prædicabat, cum evangelisla Matthaeus, divinitatem Redemptoris praeteriens, a sola bumanitate ejus inchoavit, dicens: Liber generationis Jesu Christi filii David, filii Abraham (Matth. i, i, seq.). Sed sciebat profecto Dominum, et revelatus erat ei sermo Domini, cum Joannes, divinitatem ejus alta exponendo suscipiens, ait: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. i, t). Nesciebat Dominum, cum Paulus loqueretur, dicens: Factus sum omnia omnibus, ut omnes facerem salvos (I Cor. IX, 22). Qui enim infirmis infirmus, et parvulis fiebat parvulus, et omnibus omnia, nimirum cum ignorantibus etiam ignorabat. Nam ut ejusdem ignorantiae verbo uteretur, Corinthiis loquens, ait: Nihil judicavi, me scire inter vos, nisi Christum Jesum et hunc crucifixum (Ibid., II, 2). Nam cum sapientibus et Dominum noverat, et sermonem ejus revelatum habebat. Unde et dicit: Nos autem revelata facie Domini gloriam speculantes, in eamdem imaginem transformamur, tanquam a Domini spiritu (II Cor.III, 18).","english":"Hence John the Baptist, who knew the Lord perfectly, sent disciples to him as though not knowing him, saying: Art thou he that is to come, or do we look for another? For as though not knowing the Lord, Samuel was preaching, when the evangelist Matthew, passing over the divinity of the Redeemer, began from his humanity alone, saying: The book of the generation of Jesus Christ, the son of David, the son of Abraham. But John had surely known the Lord, and the word of the Lord had been revealed to him, when, undertaking to set forth his divinity on high, he said: In the beginning was the Word, and the Word was with God, and God was the Word. He did not know the Lord when Paul said: I became all things to all men, that I might save all. For he who became weak to the weak, and a little one to the little ones, and all things to all, doubtless was ignorant even with the ignorant. For to use the very word of that ignorance, speaking to the Corinthians, he said: I judged not myself to know anything among you, but Jesus Christ and him crucified. For with the wise he both knew the Lord and had his word revealed. Whence he also says: But we, beholding the glory of the Lord with open face, are transformed into the same image, as by the Spirit of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"Hinc item loquitur, dicens: Sapientiam loquimur inter perfectos, non sapientiam hujus mundi, neque principum hujus sæculi, sed loquimur Dei sapien tiam quæ in mysterio abscondita est (/ Cor. II, 6). Hinc item eum quem noverat Dominum praedicat, dicens: Quicum sit splendor gloriæ, et figura substantiæ ejus portansque omnia verbo virtutis suœ, purgationem peccatorum faciens, sedet ad dexteram majestatis in excelsis, tanto melior angelis effectus, quanto differentius præ illis nomen hæreditavit. Cui enim dixit angelorum: Filius meus es tu,ego hodiegenui te (Hebr. I, 3-5)? Nescire ergo Dominum dicitur, non ignorantia cognitionis, sed praetextu simpJicitatis. Sequitur: (Vers. 9.) Intellexit ergo Hell quia Dominus vocaret puerum.\n\nNam si non intelligeret, per sacra eloquia ei salutis consilia nequaquam ministrasset. Intellexit namque quia praevidit.Quidquid enim omnipotensDeus in constructione futurae Ecclesiae agere disposuit, hoc veteribus Patribus per sanctum prophetae spiritum revelavit. Nam per Amos prophetam dicitur: Non faciet Dominus Deus verbum, quod non revelaverit servis suis prophetis (Amos, in, 7). Quid enim aliud quam novorum praedicatorum vocationem intellexerat qui dicibat: Pro patribus tuis nati sunt tibi filii, constitues eos principea super omnem terram (Psal. XLIV, 17). Sed ei quem vocandum intellexit etiam consilium subministravit, dicens: (Vers.","english":"Hence he also says: We speak wisdom among the perfect, not the wisdom of this world, nor of the princes of this age, but we speak the wisdom of God which is hidden in a mystery (1 Cor. 2:6). Hence he also proclaims him whom he knew to be the Lord, saying: Who being the brightness of his glory and the figure of his substance, and upholding all things by the word of his power, making purgation of sins, sits at the right hand of the majesty on high, being made so much better than the angels as he has inherited a more excellent name than they. For to which of the angels did he say: Thou art my Son, this day have I begotten thee (Heb. 1:3-5)? He is therefore said not to know the Lord, not through ignorance of knowledge, but under the pretense of simplicity. It follows: (v. 9) Eli therefore understood that the Lord was calling the boy.\n\nFor if he had not understood, he would by no means have ministered to him counsels of salvation through the sacred utterances. For he understood because he foresaw. For whatever almighty God disposed to do in the building of the future Church, this he revealed to the ancient Fathers through the holy spirit of prophecy. For through the prophet Amos it is said: The Lord God will do nothing without revealing his word to his servants the prophets (Amos 3:7). For what else had he understood than the calling of the new preachers, who said: Instead of thy fathers, sons are born to thee; thou shalt make them princes over all the earth (Ps. 45:17). But to him whom he understood was to be called, he also supplied counsel, saying: (v.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"9.) Vade et dormi, et si deinceps vocaverit te, dices: Loquere, Domine, quia audit servus tuus.\n\nJam quidem de somno Samuelis satis, ut arbitror quia internae meditationis quietem designet ostensum est. Qui profecto somnus ab Heli Samueli præcipitur, quia ad contemplanda interna mysteria vacare doctor per sacrum eloquium docetur. Sed quid est quod Samuel quoties vocatur, toties ad dormiendum remittitur, et tamen ei adhuc nequaquam jubetur ut dicat Deo: Loquere, Domine, quia audit servus tuus. Ibi enim dormire jubetur, non tamen loqui; hic autem etiam cum obcdienda somni etiam licentia injungitur locutionis. Ibi etiam ad dormicdum misso, non dicitur: Vade, sed, Revertere; hic quoque nequaquam dicitur Revertere, sed Vade. Quid enim sibi vult tanta praecipiendi varietas? Quam nimirum varietatem clarius agnoseimus, si illud quod hoc in loco Samuelis somnus significat attendamus. Et quia superiores somni modos ad probationem donorum sanctæ dilectionis retulimus (Supra, num. 11, 12), quid est hoc loco Samueli, id est novo prædicatori dormire, nisi probata jam et cognita eadem dona cum securitatis quiete possidere? Merito igitur ei prius non dicebatur Vade, sed Revertere; nunc autem non Revertere, sed Vade. Qui enim adhuc examinabat reverti jubebatur, ut mentis tranquillitate aliud donum discuteret, qui aliud jam eadem mentis quiete cognovisset.","english":"Go and sleep, and if he calls you again hereafter, you shall say: Speak, Lord, for your servant is listening.\n\nNow indeed, concerning Samuel's sleep, I think it has been sufficiently shown that it designates the quiet of inner meditation. For this sleep is certainly commanded by Heli to Samuel, because the teacher is instructed through sacred eloquence to be free for contemplating inner mysteries. But what is it that Samuel, as often as he is called, is so often sent back to sleep, and yet he is still by no means commanded to say to God: Speak, Lord, for your servant is listening? For there he is commanded to sleep, but not yet to speak; here, however, along with the permission of sleep, the license of speech is also enjoined upon him as he obeys. There too, when he is sent to sleep, it is not said: Go, but, Return; here also it is by no means said Return, but Go. For what does such great variety of command mean? We recognize this variety more clearly, surely, if we attend to what Samuel's sleep signifies in this place. And since we have referred the earlier modes of sleep to the proving of the gifts of holy love, what is it here for Samuel, that is, for the new preacher, to sleep, except to possess those same gifts, now proven and known, with the quiet of security? Deservedly, therefore, it was said to him first not Go, but Return; now, however, not Return, but Go. For he who was still examining was commanded to return, so that in the tranquility of mind he might examine another gift, who had already come to know another gift in that same quiet of mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":310,"ref":"p310","source":"Ei autem quia jam cuncta examinando probaverat, Vade dicitur, quia ad possidenda cognita securajam intentione mittebatur. Cur ergo prius somnus sine loculione praecipitur, nunc autem somnus cum locutione, nisi quia non licebat dicere Loquere, nisi ci qui vera cognitione certus existeret quia is qui loqueretur mentis suæ affectibus Deus esset? Examinanti ergo non dicitur, quia nisi loquentem intus perfecte dijudicet, locutionem spiritalem sibi adhuc incertam non debet cupere, et excipere quasi certam. Dicere enim menti Deo Loquere, est internam ejus aspirationem secure excipere. Igitur perfecte cognoscenti hoc competit, non probanti, quia ante judicium interni examinis, sicut divina locutio non probatur, ita quod de Deo nobis et incognitum pro certo et cognito non excipitur. Dictum namque est Samueli Vade et dormi, quia cum ordo sanctorum prædicatorum dona spiritalia per sacri eloquii probationem didicit, ejusdem sanctæ scripturae eruditione cognovit, ut in ejusdem donis eo securius per amorem requiesceret, quo eorum virtutem apertiori ratione cognovisset. Præceptum quoque est ei ut vocanti Deo diceret Loquere, Domine. Quia sacræ locutionis studio doctus est, non solum per internae visitationis gratiam loquentem Dominum devote audire, sed silentem etiam, ut loqui dignaretur, magnis desideriis imp1orare.","english":"But to him, because he had already proved all things by examining them, it is said, Go, because he was now being sent to possess the things he knew with a secure intention. Why then is sleep without speech first commanded, but now sleep with speech, except that it was not permitted to say Speak, except to him who stood certain by true knowledge that the God who was speaking was [present] to the affections of his mind? Therefore it is not said to the one examining, because unless he perfectly discerns the one speaking within, he ought not yet to desire spiritual speech as something still uncertain to him, and to receive it as though certain. For to say to the mind, Speak, to God, is to receive His inner breathing securely. Therefore this belongs to one perfectly knowing, not to one still testing, because before the judgment of inner examination, just as divine speech is not tested, so what is unknown to us concerning God is not received as certain and known. For it was said to Samuel, Go and sleep, because when the order of holy preachers had learned spiritual gifts through the testing of sacred eloquence, it came to know by the instruction of the same holy Scripture that it might rest in the same gifts the more securely through love, the more clearly by open reasoning it had known their power. It was also commanded him that to God calling he should say, Speak, Lord. Because he was taught by the study of sacred speech not only devoutly to hear the Lord speaking through the grace of inner visitation, but also, when He was silent, to implore with great desires that He deign to speak.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"(Vers. 9.) Abiit ergo Samuel, et dormivit in loco suo.\n\nTot habet loca praedicator sanctae Ecclesiae, quot profectus vitae. Unde et profectus sui loca divinis laudibus consecrans, beatus Job dicit: Per singulos gradas meos pronuntiabo eum (Job. XXXI, 37). Non enim jam in loco examinis, sed certae cognitionis s'stitur, cum ed altiora sublevatur. Locus raraque prædicatoris rerum cognoscendarum certa cognitio est. Nam de reprobis praedicatoribus Dominus dicit: Tenentes legem meam, nescierunt me (lerem. II, 8). In loco igitur suo Samuel dormivit, cum ordo doctorum spiritalium rerum cognitionem cum certitudine veritatis retinuit. Sed in quem gradum proficiat ostendiditur, quia repente subinfertur.\n\n(Vers. 10.) Venit ergo Dominus, et stetit.\n\ni8. Quia non redire, sed venire Dominus dicitur, Judææ destitutio et sanctae Ecclesiae visitatio designatur. Unde non solum venire, sed stare perhibetur. Ad Judææ visitationem se venisse insinuat, dicens: Non sum missus nisi ad oves quæ perierunt domus Israel (Matth. xv, 24). Sed veniens non stetit, quia salutis suae bonum contemnentem deseruit. Unde et Synagogse principibus minatur, dicens: Relinquetur vobis domus vestra deserta (Ibid.. XXIII, 38). Hinc item denuntians, ait: Amen dico vobis quia auferetur a vobis regnum, et dabitur genti facienti fructus ejus.","english":"(Verse 9.) So Samuel departed and slept in his place.\n\nThe preacher of holy Church has as many places as he has advances in life. Hence blessed Job, consecrating the places of his own advance with divine praises, says: Through all my steps I will pronounce him (Job 31:37). For he is no longer set in the place of examination, but of certain knowledge, when he is raised up to higher things. The place of the preacher is the sure knowledge of things to be known. For of reprobate preachers the Lord says: Holding my law, they have not known me (Jeremiah 2:8). Therefore Samuel slept in his place when the order of spiritual teachers retained the knowledge of spiritual things with the certainty of truth. But to what degree he advances is shown, because it is suddenly added.\n\n(Verse 10.) Therefore the Lord came and stood.\n\n18. Because the Lord is said not to return but to come, the abandonment of Judea and the visitation of holy Church are designated. Hence he is reported not only to come but to stand. He intimates that he came for the visitation of Judea, saying: I was not sent except to the lost sheep of the house of Israel (Matthew 15:24). But coming, he did not stand, because he abandoned the one despising the good of his salvation. Hence he also threatens the rulers of the synagogue, saying: Your house shall be left to you desolate (Matthew 23:38). Hence again, declaring, he says: Amen I say to you, that the kingdom shall be taken from you and given to a nation producing its fruits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"Ad Samuelem itaque venit, et stetit, quia praedicatores sanctae Ecclesiae semel assumpsit, a quibus per custodiam suae gratiae ulterius non recedit. Nam ad Samuelem venerat, cum novos praeferens orbi praedicatores, dicebat: Ite in orbem universam, et prædicate Evangelium omni creaturæ; qui crediderit, et baptizatus fuerit, salvus erit; qui vero non crediderit, condemnabitur (Marc. XVI, 15, seq.). Sed si stare debeat qui venit Dominus, dicat: Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi (Matth. XXVIII, 20). Venerat ergo Dominus, non ut recederet, sed ut staret, quia novos fidei ministros elegit, quo usque in mundi finem per sanctarum virtutum sibi patrimonium succedentes protegit. Sed qui venit per gratiam visitans, qui stat per electionis suae immutabilitatem Perseverans, quid adjungat audiamus.\n\n(Vers. 10.) Et vocavit, sicut vocaverat secundo, Samuel, Samuel.","english":"He came therefore to Samuel and stood, because he once took up the preachers of holy Church, from whom he thereafter does not withdraw through the keeping of his grace. For he had come to Samuel when, bringing new preachers to the world, he said: Go into the whole world, and preach the Gospel to every creature; whoever believes and is baptized will be saved; but whoever does not believe will be condemned (Mark 16:15ff.). But if the Lord who came is to stand, let him say: Behold, I am with you all days, even to the consummation of the world (Matt. 28:20). The Lord had therefore come, not to withdraw, but to stand, because he chose new ministers of the faith, whom he protects even to the end of the world, succeeding to him as his inheritance through holy virtues. But let us hear what he who came, visiting through grace, and who stands, persevering through the immutability of his election, adds.\n\n(Verse 10.) And he called, as he had called the second time, Samuel, Samuel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":313,"ref":"p313","source":"Secundo quippe vocavit, quia ei in ministerio praedicationis officium duplex praebuit, ut videlicet Synagogae superbiam repel!endo contereret, et hamilitatem gentilitatis ad finem vocando sublevaret. Vel certe secundo vocatur, quia in destructionem veteris hominis atque in novi aedificationem excitatur. Vocatus est ergo semel cum per spiritum instruebatur qualiter peccata et vitiA in peccatorum cordibus delere potuisset; secundo vocatus, cum interni magisterii eum Deus documento instruxit, ut, destructa in mente conversorum impieLatis cedificatione, novam sanctarum virtutum fabricam erigere deberet. Quod profecto magisterium, quia ordo sanctorum praedicatorum et libenter didicit, atque ad obediendum devote se obtutit, subditur: (Vers. 10.) Ait ergo Samuel: Loquere, Domine, quia audit servus tuus.\n\nAudire loquentem Deum præcepta ejus operibus adimplere est. Quod contra in Evangelio reprobis per semetipsam Veritas dicit: Qui ex Deo est verba Dei audit; propterea vos non auditis, quia ex Deo non estis ( Joan. VIII, 47). Sed audienti quod insinuare appetit subdit; namque sequitur: (Vers 11.) Et ait Dominus ad Samuelem:: Ecce facio verbum in Israel, quod quicunque audierit tinnient ambœ aures ejus.","english":"He called him a second time, because in the ministry of preaching he gave him a twofold office: namely, that by repelling the pride of the Synagogue he should crush it, and by calling the humility of the Gentiles to its end he should raise it up. Or certainly he is called a second time, because he is roused to the destruction of the old man and to the building up of the new. He was therefore called once when he was instructed by the Spirit how he might be able to blot out sins and vices in the hearts of sinners; called a second time when God instructed him by the teaching of inward mastery, so that, having destroyed in the mind of converts the building of impiety, he should raise up a new fabric of holy virtues. And because the order of holy preachers both gladly learned this mastery and devoutly offered itself to obedience, it is added: (Verse 10.) Samuel therefore said: Speak, Lord, for your servant hears.\n\nTo hear God speaking is to fulfill his precepts in deeds. Which the Truth says on the contrary in the Gospel to the reprobate through itself: He who is of God hears the words of God; for this reason you do not hear, because you are not of God (John 8:47). But to the one hearing he adds what he desires to insinuate; for it follows: (Verse 11.) And the Lord said to Samuel: Behold, I do a word in Israel, which whoever hears, both his ears shall tingle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":314,"ref":"p314","source":"Et idem verbum aperiens, ait: (Vers. t3 et 14.) Prædixi enim ei quod jurdicaturus essem domum ejus usque in æternum propter iniquitatem, eo quod noverat indigne agere filios suos, et non cornpuit eos. Idcirco juravi domui Heli quod non expietur iniquitas domus ejus victimis et muneribus in æternum.\n\nQuid enim his verbis aliud quam toties jam explicata Judaeorum repulsio designatur? Domus namque prœdicatoris est multitudo populi subjecti, quam velut possidendo inhabitat, dum per sure sollicitudinis curam servat. Domus ergo Heli, id est sacerdolii veteris, Judaea fuit, quam dum per conversationem reprobam coluit, pravitatis suae maculis immundam fecit. Qui profecto filios suos indigne agere conspexit, quia summum sacerdolium minoris ordinis sacerdotes in Redemptorem saevientes vidit, et eos non corripuit, nec ab effusione tanti sanguinis ulla eos auctoritate revocavit. Idcirco ei divina comminationc promittitur quod domus ejus in aeternum judicetur. Judicare etenim Dci damnare est. In acternum ergo judicatur, quia perire æterna poena decernitur. Et quia hoc aeterna Dei animadversione fit, jurejurando se affirmasse perhibuit quod iniquitas domus Heli in aeternum precibus et muneribus non expietur. Quod profecto aperta veritate impleri conspicimus, quia Judaicus populus in suae perfidiæ obstinatione perseverat.","english":"And opening the same word, he says: (Verses 13 and 14.) For I have foretold him that I would judge his house forever because of his iniquity, in that he knew his sons were acting wickedly, and he did not rebuke them. Therefore I have sworn to the house of Heli that the iniquity of his house shall not be expiated with victims and gifts forever.\n\nFor what else is designated by these words than the rejection of the Jews, already explained so many times? For the house of the preacher is the multitude of the people subject to him, which he inhabits as if by possessing it, while he preserves it through the care of his solicitude. The house of Heli, then, that is, of the old priesthood, was Judea, which while he cultivated it through a reprobate manner of life, he made it unclean with the stains of his own depravity. He certainly saw his sons acting wickedly, because he saw the priests of the lesser order, raging against the Redeemer, and he did not rebuke them, nor did he recall them by any authority from the shedding of so great blood. Therefore it is promised to him by divine threat that his house shall be judged forever. For to judge is, for God, to condemn. Forever, then, it is judged, because it is decreed to perish by eternal punishment. And because this is done by the eternal animadversion of God, he declared that he had affirmed by oath that the iniquity of the house of Heli shall not be expiated forever by prayers and gifts. Which indeed we see fulfilled in manifest truth, because the Jewish people perseveres in the obstinacy of its own perfidy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"Quid enim est praesens duritia, et caecitas quondam tam electi populi, nisi jusjurandum divinae animadversionis? Nam digno supplicio se sub aeterna morte cohibuit, qui ad mortem temporis aeternam vitam cogere non cxpavit. Sed hoc quod jurejurando asserit prædixisse se dicit, quia nimirum sanctae Ecclesiae doctoribus subsequentibus de Judææ repulsione illud innotuit, quod eorum praedecessoribus ante manifestavit, quia hoc per Samuelem ad Heli nunc dicitur, quod ei per virum Dei superius dicebatur. Sequitur; (Vers. 15.) Dormivit Samuel usque mane.\n\nQuid est quod per sacrum eloquium Samuelis somnus tam attente describitur? Et quia jam quater repetisse somnum dicitur, multum desipit qui a Dei Spiritu hoc non spiritualiter dictum credit. Nam etsi dormisse toties recte intelligitur pro veritate historiae, ad hoc scribitur, ut in verilate litterae intellectus proferantur allegoriae. Quid ergo designat Samuelis haec quinta dormitio? Sed quia primum somnum retulimus ad exquisitionem veritatis, secundum ad probationcm veri operis, tertium ad explorationem veri gaudii, quartum ad perfruitionem inventae et probatae cognitaeque perfectionis, quinta somni species refertur ad studium disponendae locutionis.","english":"For what is the present hardness and blindness of a people once so chosen, if not the sworn oath of divine punishment? For by a deserved penalty he confined himself under eternal death, who did not strive to compel eternal life at the time of death. But this which he asserts by oath that he foretold, he says, because indeed it became known to the teachers of holy Church who followed concerning the rejection of Judaea, that which he had made manifest to their predecessors beforehand, because this which is now said through Samuel to Heli is that which was said to him above through the man of God. It follows: (Verse 15.) And Samuel slept until morning.\n\nWhat is it that the sleep of Samuel is described so attentively by the sacred eloquence? And because he is said to have repeated sleep now four times, he is very foolish who believes this was not said spiritually by the Spirit of God. For even if he is rightly understood to have slept so many times according to the truth of the history, it is written for this purpose, that in the truth of the letter the understanding of the allegory may be brought forth. What then does this fifth sleep of Samuel designate? But because we have referred the first sleep to the seeking of truth, the second to the testing of true work, the third to the exploration of true joy, the fourth to the full enjoyment of perfection found, tested, and known, the fifth kind of sleep is referred to the zeal of arranging speech.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"Samuel igitur quinta repetitione dormivit, quia ordo praedicatorum, etsi per cordis consilium veritatem didicit, per votuntatem mentis bona elegit, per affectionem virtutis verum gaudium recepit, pcr certitudinem inventæ et cognitae beatitudinis in virtutum sublimium securitate requieyit, hoc tamen quod in semetipso cognovit sine magni dispensatione consilii subditis praedicare non potuit. Plerumque etenim doctor et quae praedicet apud semetipsum habet, sed tamen ea quae habet prout debet prædicare ea non potest, quia si ea quae dicat jam Domino revelante didicit, modum quod ad populum sunt proferenda non novit. Dormivit ergo Samuel iterum, quia ordo praedicatorum apud se magna quietis intentione disposuit ne praedicando verbi Dei semen inutiliter spargeret, quod utili contemplatione collegisset. Nam dum praedicator considerare compellitur quid et quantum, sive quando, loquitur, quae dicat simul omnibus, qualiter moneat aliquos seorsum, quia magna sanctae meditationis quiete utitur apte nimis in typo novi praedicatoris Samuel iterum dormire perhibetur. Dormire quippe ei tunc est dicendi modum tranquilla mente disponere. Et evigilare ei est a quiete meditationis ad loquendum exire. Et quia rationabiliter non evigilat antequam dicenda disponat, sequitur: Usque mane. Mane enim perfecta pronuntiandi verbi cognitio in mente doctoris est.","english":"Samuel therefore slept a fifth time, because the order of preachers, even if by the counsel of the heart it learned the truth, by the will of the mind chose good things, by the affection of virtue received true joy, and by the certainty of beatitude found and known rested in the security of sublime virtues, nevertheless could not preach to subjects without the dispensation of great counsel that which it knew within itself. For often the teacher has even within himself the things he is to preach, but nevertheless he cannot preach the things he has as he ought, because if he has already learned by the Lord's revelation the things he is to say, he does not know the manner in which they are to be brought forth to the people. Samuel therefore slept again, because the order of preachers disposed within itself, with great intent of quiet, that it might not scatter the seed of God's word uselessly by preaching what it had gathered by useful contemplation. For when the preacher is compelled to consider what and how much, or when, he speaks, what he should say to all at once, how he should admonish some separately, because he enjoys the great quiet of holy meditation, Samuel is said to sleep again, fittingly enough in the type of the new preacher. For to sleep for him then is to dispose the manner of speaking with a tranquil mind. And to awake for him is to go forth from the quiet of meditation to speak. And because he does not reasonably awake before he disposes the things to be said, it follows: Until morning. For morning in the mind of the teacher is the perfect knowledge of proclaiming the word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"Unde et praecipites doctores Propheta arguit, dicens: Vanum est vobis ante lucem surgere (Psal. CXXVI, 2). Ante lucem quippe surgunt qui usque mane non dormiunt., sed in vanum evigilant, quia inutiliter verbum proferunt, quod qualiter proferri debeat meditatione nulla didicere. Unde et consilium eis ostendit, dicens: Surgite postquam sederitis, ut videlicet per quietem meditando verbum coiligant, quod per laborem locutionis non in vanum, sed in audientium lucrum spargant. Sequitur: (Vers. 15.) Et timuit indicare visionem Heli.\n\nQuidnam est quod timebat, nisi quia hoc dormiendo didiccrat? Nam qui meditando verbum ordinat, ratione statuit quando etiam verbum dicat. Visionem quippe Samuel vidit, et Heli indicare timuit, quia doctorum ordo sanctae Ecclesiae, et Judaeac repulsionem debitam conspexit, atque ei eam objicere ante repulsionis suae tempora formidavit. Unde et ad poenitentiae remedium eam potius cohortatur, dicens: Pxnitentiam agite, et baptizetur unusquisque vestrum (Act. II, 38). Quare et subditur (Vers. 15.) Aperuit ostia domus Domini.","english":"Hence the Prophet also rebukes headlong teachers, saying: It is vain for you to rise before the light (Ps. 126:2). For those rise before the light who do not sleep until morning, but wake in vain, because they bring forth the word uselessly, having learned by no meditation how it ought to be brought forth. Hence he also shows them counsel, saying: Rise after you have sat down, that is, that through quiet they may gather the word by meditating, so that through the labor of speaking they may scatter it not in vain but for the gain of their hearers. It follows: (Verse 15.) And he feared to tell the vision to Heli.\n\nWhat is it that he feared, except that he had learned this by sleeping? For one who orders the word by meditating establishes by reason when he should also speak the word. For Samuel saw the vision, and feared to tell it to Heli, because the order of teachers of the holy Church both perceived the rejection owed to Judaea and dreaded to cast it in her teeth before the time of her rejection. Hence he also exhorts her rather to the remedy of penitence, saying: Do penance, and let each one of you be baptized (Acts 2:38). Wherefore it is also added: (Verse 15.) He opened the doors of the house of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":318,"ref":"p318","source":"Quaenam est alia domus Domini quam sancta Ecclesia? Et quae sunt hujus domus ostia, nisi spirituales virtutes? Usha namque domus omni oamuel aperuit quando concurrentibus ad unitatem verae fidei praedicatorum ordo virtutum spiritalium dona patefecit. Velut enim clausa erant domus ostia cum sanctae Ecclesiae virtutes ignorabantur. Bene autem, cum visionem Heli indicare Samuel timuit, domus Domini ostia aperuisse memoratur, quia prius quam apertam Judææ repulsionem praedicatorum ordo indicaret, dum ad poenitentiam monuih electis ad fidem currentibus virtutum spiritalium occulta reseravit. Nam qui misericordiæ tempore dicere visa timuit, tempore exquirendae justitiæ visionem justitiae indicavit, dicens: Quid indignos vos fecistis æternæ vitæ, ecce convertimur ad gentes. (Act. XIII, 45). Ex qua profecto ratione quaestio oritur, quia videlicet visionem Samuelis prece magis et imprecalione Hcli indicatam fuisseperhibetur. Nam subditur.","english":"What other is the house of the Lord than the holy Church? And what are the doors of this house but the spiritual virtues? For Usha opened the doors of the house to all when, as preachers hastened together to the unity of the true faith, the order of spiritual virtues laid open its gifts. For as it were the doors of the house were closed when the virtues of the holy Church were unknown. Well indeed is it recorded that Samuel opened the doors of the house of the Lord when he feared to declare the vision to Eli, because before the order of preachers declared the open rejection of Judea, while he admonished them to repentance, he unlocked the hidden things of the spiritual virtues to the elect running to the faith. For he who in the time of mercy feared to speak the things he had seen, in the time of exacting justice declared the vision of justice, saying: You have made yourselves unworthy of eternal life; behold, we turn to the Gentiles (Acts 13:45). From this reasoning indeed a question arises, namely that the vision of Samuel is said to have been indicated to Eli rather by entreaty and supplication. For it is added below.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":319,"ref":"p319","source":"(Vers. 16—18.) Venit ergo Heli ad Samuelem, et dixit: Samuel, fili mi. Qui respondit: Præesto sum. Et interrogavit eum: Quis est sermo quem locutus est Dominus ad te? oro, ne celaveris mihi. Hæc faciat tibi Deus, et hæc addat, si absconderis a me sermonem ex omnibus quæ dicta sunt tibi. Indicavit igitur ei Samuel universos sermones, et non abscondit ab eo.\n\nQuomodo enim ab exsecutore divinae sententiæ visionem suae repulsionis didicit, qui hoc non tam a comminante quam ab eo qui magis precibus cogebatur audivit? Sed qui istud quaerunt primo intelligant quia non ad litteram, sed ad spiritalem et typicam significationem ista discutimus. Hoc enim loco venire Hcli, neque ad motum corporis Judaici sacerdotii refertur, neque ad affectum mentis, sed tamen venire ei fuit hoc ipsum quod rationalis Dei creatura est praedicatoribus apparere. Venit itaque cum in humana natura visus est, doctorumque corda sibi ad miserandum movit. Venire ergo Heli non est in veteri populo accessus mentis, aut corporis, sed ostensio humanae conditionis. Vel fortasse venire ei fuit ex eo quod ex omnibus populis ad Dei cultum electus fuit. Eum quoque filium appellavit qui ab illo respicitur qui in electis Patribus institutor sanctae Ecclesiae fuisse memoratur. Vocat ergo filium non affectu appellationis, sed ostensione amissae dignitatis.","english":"(Verses 16–18.) Eli therefore came to Samuel and said: Samuel, my son. And he answered: I am here. And he asked him: What is the word that the Lord has spoken to you? I pray you, do not hide it from me. May God do this to you and add this, if you hide from me the word of all that has been said to you. Samuel therefore told him all the words, and did not hide it from him.\n\nFor how did he learn the vision of his own rejection from the executor of the divine sentence, when he heard this not so much from one threatening as from one who was rather compelled by prayers? But those who ask this should first understand that we discuss these things not according to the letter but according to spiritual and typical signification. For in this place Eli's coming is referred neither to the motion of the body of the Jewish priesthood nor to the affection of the mind, but yet for him to come was this very thing, that a rational creature of God appeared to the preachers. He came therefore when he was seen in human nature, and he moved the hearts of teachers to pity for him. Eli's coming, then, is not an approach of mind or body in the old people, but a showing forth of the human condition. Or perhaps for him to come was because he was chosen from all peoples for the worship of God. He also called him son who is looked upon by him who is remembered to have been the instructor of the holy Church in the elect Fathers. He calls him son, then, not by the affection of address, but by the showing forth of lost dignity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":320,"ref":"p320","source":"Et quia in caligine caecitatis aspicitur, indicari sibi visionem postulasse perhibetur. Obsecrare etenim ei est respectu communis naturæ praedicatorum mentes ad misericordiam provocare. Qui etiam imprecationem precibus addidit, quia ordo praedicantium, dum in tanta miseria positum Judaeorum sacerdotium attenderet, irasci sibi omnipotentem Dominum limuit, si non ei verba subveniret. Unde et apte subjungitur; Indicavit ei Samuel universos sermones, et non abscondit ab eo. Omnia quippe ei visa indicavit, ut,aadito quod meruit, magnitudo formidinis ad sollicitudinem eum converteret impetrandae divinae miserationis. Universo ei Domini sermones indicavit, ut dum in vetustate sua se proiectum cognosceret, per pœnitentiæ lacrymas ad verae fidei renovationem festinaret. Qui profecto respondit, dicens: (Vers. 18.) Dominus est, quod bonum est in oculis suis faciat.","english":"And because he is seen in the darkness of blindness, he is said to have asked that the vision be made known to him. For to beseech him is, by regard for our common nature, to stir the minds of preachers to mercy. He even added an imprecation to his prayers, because the order of preachers, when it considered the Jewish priesthood placed in such great misery, grieved that the almighty Lord would be angry with him if he did not come to its aid with words. Hence it is fittingly added: Samuel told him all the words, and did not hide them from him. For he told him all that he had seen, so that, with what he deserved having been added, the greatness of the dread might turn him to solicitude for obtaining divine compassion. He told him all the words of the Lord, so that, when he recognized himself cast down in his old age, he might hasten through the tears of penitence to the renewal of true faith. And he indeed answered, saying: (Verse 18.) It is the Lord; let him do what is good in his eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"Quibus nimirum verbis quid aliud quam Judaici populi perfidia clarius agnoscitur? Nam qui omnipoteDtem Deum Dominum vocat, adhuc ei servire se existimat. Cum igitur Judaico populo repulsio sua a sanctae Ecclesiae doctoribus insinuatur, dicit: Dominus est,quod bonum est in oculis suis faciat. Quia dum Deo se placere per veterem institutionem credit, sanctae Ecclesiae nequaquam minas espavescit. Quasi enim apertiori voce Judaica perdia asserat, et comminantibus sibi sanctae Ecclesiae praedicatoribus dicit: Eo nobis minis vestris terrorem nullum incutitis, quo circa fidem ei nos ministrare credimus a cujus gratia nos decidisse praedicatis. Cum ergo adjungit: Faciat quod bonum est in oculis suis, sanctae Ecclesiae doctores subsannat potius quam se divinae sententiae offerat. Quasi alia intentione loquatur, et dicat: Eo nobis tale aliquid non facit, quo noster est Dominus ille quem nobis ad vindictam proponitis. Sequitur: (Vers. 19.) Crevit autem Samuel,et Dominus erat cum eo.","english":"By these words, what else is more clearly recognized than the faithlessness of the Jewish people? For he who calls the omnipotent God \"Lord\" still thinks that he serves him. Therefore, when his rejection is made known to the Jewish people by the teachers of the holy Church, he says: \"It is the Lord; let him do what is good in his eyes.\" For while he believes that he pleases God through the old institution, he by no means dreads the threats of the holy Church. For as if the Jewish people were asserting with a clearer voice, and were saying to the preachers of the holy Church who threaten them: By this very fact you strike no terror into us with your threats, since we believe that we serve him in faith, from whose grace you preach that we have fallen. Therefore, when he adds: \"Let him do what is good in his eyes,\" he mocks the teachers of the holy Church rather than offering himself to the divine sentence. As if he were speaking with another intention, and saying: By this very fact he does not do such a thing to us, since that one is our Lord whom you set before us for vengeance. It follows: (Verse 19.) But Samuel grew, and the Lord was with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":322,"ref":"p322","source":"i7. Quid est quod postquam Heli visionem exposuit, crevisse Samuel dicitur, nisi quia doctorum nostrorum ordo, postquam verbo Synagogae filios repulit, majoris reverentiæ gloriam apud gentilitatem invenit i Crevit ergo, quia qui per verbi ministerium se prius in una gente cohibuit,postmodum sanctitatis atque doctrinae famam in universo mundo dilatavit. Unde et per Psalmistam dicitur: In omnem terram exivit sonus eorum, et in fines orbis terræ verba eorum (Psal. XVIII, 5). Hinc iterum sanctae Ecclesire loqueos, ait: Pro patribus tuis nati sunt tibi filii, constitues eos principes super omnem terram (Psal. XLIV, 17). Crevit itaque cum in universo mundo radiavit. Cum quo etiam Dominus esse perhibetur, quia omne quod de fama sanctitatis redoluit, omne quod clarum per verbum luxit, de præsentia Redemptoris accepit, quem secum habuit. Nam etsi verbo Paulue. non solum infirma et terrene, sed etiam summa et coelestia penetrat, ex eo hanc dicendi virtutem obtinet, quem secum esse affirmat, dicens: An experimentum ejus quœritis qui in me habitat Christus (II Cor. XIII, 3)? Qui enim in se loquebatur secum erat. Redolet omni mundo per vitam, sed ex eo vitaeodorem trahit quem ostendit: dicens: Christi bonus odor sumus in omni loco (Ibid. 11, 15). Omnia esse de præsentia Redemptoris Joannes insinuat, quia dicit: De plenitudine ejus omnes accepimus (Joan. 1,16).","english":"What is it that after Eli had explained the vision, Samuel is said to have grown, except that the order of our teachers, after it repelled the sons of the Synagogue by the word, found the glory of greater reverence among the Gentiles? He grew, therefore, because he who had first confined himself to one people through the ministry of the word afterward spread the fame of his holiness and doctrine throughout the whole world. Hence it is also said through the Psalmist: Their sound went forth into all the earth, and their words to the ends of the world (Ps. 18:5). Hence again, speaking to the holy Church, he says: Instead of your fathers, sons are born to you; you shall appoint them princes over all the earth (Ps. 44:17). He grew, therefore, when he shone forth in the whole world. With him the Lord is also said to be, because everything that gave forth the fragrance of the fame of holiness, everything that shone brightly through the word, received from the presence of the Redeemer, whom he had with him. For even if the word of Paul penetrates not only weak and earthly things but also the highest and heavenly things, he obtains this power of speaking from him whom he affirms to be with him, saying: Do you seek a proof of him who speaks in me, Christ (2 Cor. 13:3)? For he who was speaking in him was with him. He gives forth fragrance to the whole world through life, but he draws the odor of life from him whom he shows forth, saying: We are the good odor of Christ in every place (2 Cor. 2:15). John intimates that all things are from the presence of the Redeemer, because he says: Of his fullness we have all received (John 1:16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"Samuel ergo cum crevisse dicitur, cum eo Dominus esse memoratur, quia doctorum ordo cum magnae sanctitatis atque doctrinae gratia omni mundo resplenduit, ex eo tam magnus apparere potuit qui cum in mundo positum non reliquit. Sequitur: (Vers. 20.) Et cognovit universus Israel a Dan usque Bersabee quod fidelis Samuel propheta esset Domini.\n\nQuibus profecto terrae nominibus Judææ universitasdesignatur.Quid ergo in universa Judæa nisi omnis designatur Ecclesia? Universitas itaque Israel quia Samuel propheta est Domini recognoscit, quia profecto omnis qui fidelis est credit quod sanctorum praedicatorum ordo vera de futuris dicit. Prophetae namque officium est, et futura praedicere, et occulta revelare. Praedicatoresautem sanctaeEcclesiaedumlatentia quaeque vitia in mente deprehendunt, dum spirltalium virtutum secreta aperiunt, dum sanctarum Scripturarum latentes intellectus ad communem nolitem proferunt, dum lutura coelestis patriae gaudia electis fidelibus repromittunt, prophetae ministerio utuntur. Ab universo igitur Israele propheta Domini fidelis Samuel esse cognoscitur, quia omnipolentem Dominum fide videre non potest, qui sanctae Ecclesiae doctoribus fidem non adhibet. Et quia eadem divinae cognitionis gloria in sancta Ecclesia remansit, quae se doctoribus primis aperuit, subditur: (Vers. 21.) Et addidit Dominus ut appareret in Silo.","english":"When Samuel, therefore, is said to have grown, the Lord is recorded to have been with him, because when the order of teachers shone forth to the whole world with the grace of great holiness and doctrine, from that source he was able to appear so great—he who did not abandon him once he was placed in the world. It follows: (Verse 20.) And all Israel from Dan to Beersheba knew that Samuel was a faithful prophet of the Lord.\n\nBy these names of lands, surely, the whole of Judea is designated. What, then, in all Judea is designated but the whole Church? Therefore the whole of Israel recognizes that Samuel is a prophet of the Lord, because surely everyone who is faithful believes that the order of holy preachers speaks true things about the future. For it is the office of a prophet both to foretell future things and to reveal hidden things. But the preachers of the holy Church, when they detect any latent vices in the mind, when they open the secrets of spiritual virtues, when they bring forth the hidden understandings of the holy Scriptures for common usefulness, when they promise the joys of the heavenly fatherland to the elect faithful, exercise the ministry of a prophet. From all Israel, therefore, Samuel is recognized to be a faithful prophet of the Lord, because he cannot see the omnipotent Lord by faith who does not give credence to the teachers of the holy Church. And because the same glory of divine knowledge remained in the holy Church which opened itself to the first teachers, it is added: (Verse 21.) And the Lord added that he would appear in Shiloh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":324,"ref":"p324","source":"Silo quippe missus interpretatur. Et quia usque in mundi finem in praedicationis ministerium mittit, in Silo Dominus apparet, quia se eis clarius ostendit per quos lucis suae gloriam aliis aperit. Bene autem dicitur Addidit ut appareret, quia incessanter eliguntur quibus claritas divinae lucis infunditur. Unde et causam cur auditam visionem asserat subdit, dicens: (Vers. 21.) Quoniam revelatus fuerat Dominus Samueli.\n\nIdcirco enim ut appareat addit, quoniam qui revelatus fuerat Dominus se iterum atque iterum tevelat, et suae ostensionis donum a sancta Ecclesia nequaquam subtrahit, quam ei exbibere ex ejus exordio non cessavit. Sed qui Samueli revelatus asseritur, quoties apparere addiderit non refertur, quia nimirum usque in mundi finem sancta Ecclesia ducitur, cui prædicatores præsunt, qui ex eo in infimis alta aeternitatis gaudia praedicent, quo summa quæ prædicant in alta Dei manifestatione vident. Quam profecte apparitionem juxta verbum Domini factam perhibetur. Quid est autem verbum Domini, nisi promissio Redemptoris? Addidit ergo ut appareret juxta verbum Domini, quia promissionis suæ veritatem exhiberet non desinit. Verbum namque Domini in additione apparitionis est. Ecce ego vobiscum sum omnibus diebus, usque ad consummationem sæculi (Matth. XXVIII, 20.) Sequitur: (Vers.21.)Et venit sermo Samuelis in universo Israeli.","english":"For \"Silo\" is interpreted as \"sent.\" And because he sends them into the ministry of preaching even to the end of the world, the Lord appears in Silo, because he shows himself more clearly to those through whom he opens the glory of his light to others. And it is well said, \"He added that he might appear,\" because those to whom the brightness of the divine light is poured out are ceaselessly chosen. Hence he also adds the reason why he asserts that the vision was heard, saying: (Verse 21.) \"Because the Lord had been revealed to Samuel.\"\n\nFor this reason he adds \"that he might appear,\" because the Lord who had been revealed reveals himself again and again, and does not in any way withdraw from the holy Church the gift of his showing forth, which from its beginning he has not ceased to display to it. But it is not reported how often he added that he appeared to Samuel, to whom he is asserted to have been revealed, because undoubtedly the holy Church is led even to the end of the world, over which preachers preside, who from the fact that they see the highest things they preach in the lofty manifestation of God, preach the high joys of eternity in the lowest places. And this appearance is said to have been made according to the word of the Lord. But what is the word of the Lord, if not the promise of the Redeemer? He therefore added \"that he might appear according to the word of the Lord,\" because he did not cease to fulfill the truth of his promise. For the word of the Lord is in the addition of the appearance: \"Behold, I am with you all days, even to the consummation of the world\" (Matthew 28:20). It follows: (Verse 21.) \"And the word of Samuel came to all Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"3i. Sermo etenim venire cognoscitur, cum praedicatorum nostrorum promissio adimpletur. Promissio enim verbi est gaudium sine fine mansurum. Universo igitur Israeli sermo Samuelis venit, quia omnis multitudo sanctae Ecclesiae ad gaudium aeternae beatitudinis pervenit, et quod nunc in fide sermonis a sanctis ejus praedicatoribus repromittitur, per rei veritatem eidem in regnis coelestibus exhibetur. Verbum namque doctorum in repromissione fidelium est: Omnis qui credit in ipsum non perit, sed habebit vitam æternam (Joan. m, 15). Vel certe sermo doctorum in repromissione munerum est: Quœ oculus non vidit, nec auris audivit,nec in cor hominis ascendit, quæ preparavit Deus diligentibus se (Isa. LXIV, 4; I Cnr. II, 9). Sermo itaque Samuelis in universo Israeli venit, i25 quia quisquis sanctis prædicatoribus et vitæ praesentis religiosam conversalionem suadentibus et aeterna gaudia justis promittentibus credit, ad ea quæ pie vivendo exspectavit gaudia aeterna carne moriendo transivit. Undeet is in cujus fide promiserat affirmat, dicens: Amen dico vobis, cælum et terra transibunt, verba autem mea non transibunt (Marc. XIII, 31). Vel certe sermo Samuelis in universo Israeli jam venit, quia per effectum divinæ animadversionis generalis impleta cognoscitur re. pulsio Judaeorum. Unde et ordinem quo idem sermo in universo Israeli venerit latius exponens, ait:","english":"3i. For the word is known to come when the promise of our preachers is fulfilled. For the promise of the word is a joy that will remain without end. Therefore the word of Samuel came to all Israel, because the whole multitude of the holy Church comes to the joy of eternal blessedness, and what is now promised in the faith of the word by his holy preachers is bestowed upon that same multitude through the reality of the thing itself in the heavenly kingdoms. For the word of the teachers consists in the promise made to the faithful: Everyone who believes in him does not perish, but will have eternal life (John 3:15). Or certainly the word of the teachers consists in the promise of gifts: What the eye has not seen, nor the ear heard, nor has it entered into the heart of man, God has prepared for those who love him (Isa. 64:4; 1 Cor. 2:9). And so the word of Samuel came to all Israel, because whoever believes the holy preachers when they urge a religious manner of life in the present and promise eternal joys to the righteous, passes by dying in the flesh to those eternal joys which he awaited by living piously. Whence he also confirms it in whose faith he made the promise, saying: Amen I say to you, heaven and earth will pass away, but my words will not pass away (Mark 13:31). Or certainly the word of Samuel has already come to all Israel, because through the effect of divine judgment the general rejection of the Jews is known to have been fulfilled. Whence also, explaining more fully the order by which that same word came to all Israel, he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":326,"ref":"p326","source":"CAPUT II.\n\n(I Reg. IV, 1-3.) Egressus namque est Israel obviam Philisthiim in prælium, et castrametatus estjuxta Lapidem Adjutorii. Porro Philisthiim vencrunt in Aphec, et instruxerunt aciem contra Israel. Inito autem certamine, terga vertit Israel, et cœsa sunt in illo certamine passim per agros quatuor millia virorum. EI reversus est Israel in castra.\n\ni. Esse spiritalia praelia beatus Apostolus ostendit, dum sanctæ Ecclesiae castraad victoriam cobortatur, dicens: Von est nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates, et contra spiritales nequitias in caelestibus (Ephes. VI, 13). De quibus profecto prælis etiam consequcndae victoria: consilium praebens, ait: Et scutum fidei, in quo possitis omnia tela nequissimi ignea exstinguere, et galeam salutis assumitet et gladium spiritus, quod est verbum Dei (Ibid16-17). Hinc Petrus exhortans dicit: Solliciti estote, et vigilate in orationibus, quia adversarius vester diabolul circuit quœ rens quem devoret; cui resistite fortes in fide (I Petr. IV, 7; v, 8). Dum ergo Israelitis praelia per litteram referuntur, interna et spiritalia designantur. Philisthiim namque cadentes poculo interpretantur; quo nimirum nomine reprobi a geli exprimuntur, quia per abundanliorem polum superbiae statum perdiderunt aeternae vitae.","english":"CHAPTER II.\n\n(I Reg. IV, 1-3.) For Israel went out to meet the Philistines in battle, and encamped beside the Stone of Help. Then the Philistines came to Aphek, and drew up their line against Israel. When the battle was joined, Israel turned their backs, and four thousand men were slain in that battle here and there throughout the fields. And Israel returned to the camp.\n\ni. The blessed Apostle shows that there are spiritual battles, when he urges the camp of the holy Church to victory, saying: Our wrestling is not against flesh and blood, but against principalities and powers, and against the spiritual wickednesses in the heavenly places (Eph. VI, 13). Indeed, giving counsel also for obtaining victory in these same battles, he says: And the shield of faith, with which you may be able to extinguish all the fiery darts of the most wicked one, and take the helmet of salvation, and the sword of the Spirit, which is the word of God (Ibid. 16-17). Hence Peter also exhorts, saying: Be careful and watch in prayers, because your adversary the devil goes about seeking whom he may devour; resist him, strong in faith (I Pet. IV, 7; V, 8). Therefore, while battles are reported for the Israelites according to the letter, inward and spiritual things are signified. For the Philistines are interpreted as falling from a cup; by this name, surely, the reprobate are expressed as falling, because through a more abundant draught of pride they lost the state of eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"Eis quippe velut poculo cadere fuit potum superbiae sine omni mora retractionis assumere. Nam quod potatur facile sumitur. De quorum profecto cadentium principe velut de potante Dominus dicit: Quia in veritate non stetit (Joan. viu, 44). Velut enim potu corruit, qui, superbiae suae velocitate ebrius, in ea qua fuerat conditus veritate nec ad momentum stetit.\n\nSed valde quaerendum est quomodo Israel secundum carnem egredi in praelium contra istos eadentes poculo intelligatur. Nemo enim pugnat cum eo qui sibi subjicitur. Judaicus ergo populus, qui malignis spiritibus per infidelitatem subjectus, contra eos in praelium quomodo egredi dicitur? Pugnare tamen asseritur non veritate fortitudinis, sed fallacia aestimationis. Veritatesquippefortitudiois a malignis spiritibus victus est, sed tamen dum Patrum veterum tradiliones servut, cum malignis spiritibus se certamen habere existimat. Unde et sub captivitatis suae vinculis tanto strinctius ligatur, quanto ipsa libertatis quam non habet fiducia ab eorum sibi calliditate suggentur. versuti namque adversarii occuitis suggestionibus ei falsae libertatis fortitudinem praedicant, uteam qua premitur caliginem non attendat, et eo securius jam eum deceptum possideant quo ab eis quibus tenetur infidelitatis vinculis solvi in Redemptorem nostrum credendo non curai. Et notandum quia de repulso populo dicitur: Egressus est Israel.","english":"For them, indeed, to fall as if by a cup was to drink in pride without any delay of restraint. For what is drunk is easily taken in. And of the prince of those who were falling, as it were, while drinking, the Lord says: Because he stood not in the truth (John 8:44). For he fell as if by a draught, who, drunk with the swiftness of his own pride, did not stand even for a moment in the truth in which he had been established.\n\nBut it must be asked very carefully how Israel according to the flesh is understood to go out to battle against those who were falling by the cup. For no one fights against one who is subject to him. How, then, is the Jewish people, who through unbelief are subject to malignant spirits, said to go out to battle against them? Yet it is asserted that they fight not by the truth of strength, but by the deception of estimation. For they were conquered by malignant spirits by the truth of strength, but nevertheless, while they observe the traditions of the ancient fathers, they think that they have a contest with malignant spirits. Hence they are bound the more tightly under the chains of their captivity, the more that very confidence of liberty which they do not have is suggested to them by the cunning of those spirits. For the crafty adversaries, by their hidden suggestions, proclaim to them the strength of a false liberty, so that they do not attend to the darkness by which they are pressed down, and possess them, now deceived, the more securely, the more they do not care to be loosed from the chains of unbelief by which they are held, by believing in our Redeemer. And it is to be noted that it is said of the rejected people: Israel went out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"Tunc recte exiit cum sacrae fidei monumeDta dereliquit. Unde et de iis qui a Scripturae sanctae mysteriis errando deviaverant, Joannes dicit: Ex nobis exierunt, sed non erant ex nobis (/ Joan. II, 19).Exire igitur Israeli secundum carnem est rectae fidei terminos errando praeterire. Sed quia alium Christum exspectare non desinunt, juxta Adjutorii Lapidem castra ponunt. Merito igitur terga vertisse Israel dicitur, quia et egressus fuisseperhibetur.Nam si mtus maneret, vinci nequaquam potuisset, quia si se intra munitiones servaret fidei, armatos spiritus debellaret erroris. Et quia fraude superatur, Philisthiim in Aphec aciem instruxisse perhibentur. Malignis namque spiritibus aciem instruere est incautis Judaeorum cordibus argumenta de ceptionis ordinare. Sed inito certamine, terga verlit Israel, quia dum mori metuit, malignis spiritibus non resistit. Ideo quippe pugnae profugi terga hostibus vertunt, ne resistentes morianlur. Quia vero, si in Redemptorem Judaei credant, mori trepidant, idcirco non resistunt, ut vivant, quia in Redemptorem non credunt, ut in veteri circumcisione salventur. Resisterent quippe malignis spiritibus, si arma suae fortitudinis in Redemptoris nostri fide tenuissent. Sed ideo ne moriantur fugiunt, et ideo quia fugiunt moriuntur.","english":"Then he rightly went out when he abandoned the monuments of the sacred faith. Hence also concerning those who had wandered astray from the mysteries of Holy Scripture, John says: They went out from us, but they were not of us (1 John 2:19). To go out, therefore, for Israel according to the flesh is to pass beyond the boundaries of right faith by wandering. But because they do not cease to expect another Christ, they pitch camp beside the Stone of Help. Rightly, therefore, Israel is said to have turned its back, because it is also reported to have gone out. For if it had remained, it could by no means have been conquered, because if it had kept itself within the fortifications of faith, it would have conquered the armed spirits of error. And because it is overcome by deceit, the Philistines are reported to have drawn up their battle line at Aphek. For to draw up a battle line for malignant spirits is to arrange the arguments of deception for the careless hearts of the Jews. But when battle was joined, Israel turned its back, because while it fears to die, it does not resist the malignant spirits. For those who flee from battle turn their backs to the enemy for this reason, that they may not die while resisting. But because, if the Jews were to believe in the Redeemer, they tremble at death, therefore they do not resist, in order that they may live, because they do not believe in the Redeemer, in order that they may be saved in the old circumcision. They would indeed resist the malignant spirits, if they had held the arms of their own strength in faith in our Redeemer. But therefore they flee lest they die, and therefore because they flee, they die.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"Hostis namque insequens eo facilius fugientem interficit, quo is qui fugiendo percutitur imminentis victoris sui gladio non resislit. Unde et in eodem certamine quatuor Judaeorum millia caesa memorantur. Quae enim sunt baec quatuor millia, nisi qui recipere quatuor Evangeliorum veritatem noluerunt? Quare et in agris mori perhibentur, quia in errorum suorum latitudine immorantur. Et quia erroris sui latibula adhuc nequaquam derelinquunt, Israel in castra reversus asseritur. Nam, ut jam dixi, cum malignis spiritibus adhuc haberecertamen se aeslimat cum eorum voluntati potius obediat quam repugnet.\n\nQuia vero etiam in bona significatione poculum accipitur, cadentes poculo intelligi sanctæ Ecclesiæ praedicatores possunt. De quo nimirum poculo Propheta gloriatur, dicens: Irnpinguasti in oleo caput meum, et poculum meum inebrians, quam præclarum est (Psal. XXII, 5) I Poculum namque inebrians, abundans est gratia Spiritus sancti, quae apte poculum dicitur, quia ejus plenitudine electorum corda in momento inebriantur. Unde et de primis sanctae Ecclesiæ pastoribus dicitur: Factus esi repente de cælo sonus, tanquam advenientis spiritus vehementis, et replevit totam domumubi erant sedentes (Act. n, 2). Quo nimirum poculo praedicatores cadunt, quia dum sancti Spiritus gratiam abundaoter excipiunt, statum vitæ carnalis ex totoderelinquunt.","english":"For the pursuing enemy kills the fugitive all the more easily the less the man who is struck while fleeing resists the sword of the victor who presses upon him. Hence also in that same battle four thousand of the Jews are recorded to have been slain. For what are these four thousand but those who were unwilling to receive the truth of the four Gospels? Therefore they are also said to die in the fields, because they linger in the broad expanse of their errors. And because they still by no means abandon the hiding places of their error, Israel is asserted to have returned to the camp. For, as I have already said, he thinks he still has a struggle with the malignant spirits when he rather obeys their will than resists it.\n\nBut because a cup is also taken in a good sense, those who fall by the cup can be understood as the preachers of Holy Church. Of this cup surely the Prophet boasts, saying: You have anointed my head with oil, and my cup, how inebriating it is, how glorious! For the inebriating cup is the abundant grace of the Holy Spirit, which is fittingly called a cup, because by its fullness the hearts of the elect are inebriated in a moment. Hence also it is said of the first pastors of Holy Church: Suddenly there came a sound from heaven, as of a violent spirit coming, and it filled the whole house where they were sitting. By this cup surely the preachers fall, because while they receive the grace of the Holy Spirit more abundantly, they wholly abandon the standing of the carnal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"Quotidie namque per hoc poculum velut nimiae potantes cadunt, quia etsi eos aliquando carnales motus ad per. petrandas culpas erigunt, virtute tamen potati spiritus in statu peccati non inveniuntur. Cum quibus profecto quia Judaicus populus certamen habet tidei contra Philisthæos istos, carnalis Israel quotidie egreditur ad campum belli.\n\nPossunt autem Philisthinorum appellatione ideirco sanctæ Ecclesia prædicatores intelligi, quiade errore gentilium ad gratiam fidei per Dei misericordiam sunt perducti. Cum quibus nimirum Israel prælians terga vertit, quia loquenti per ora praedicatorum spiritui non resistit. In praelium namque Israel contra Philistiim exierat cum praedicanti Stephano Judaei obsisterent, et de fidei nostree ratione disputarent. Sed prælians tergavertit, quia resistere disputando non potuit. Nam deterga vertentibus in apostoloram Actibus dicitur: Non poterant resistere sapientiæ et spiritui qui loquebatur (Act. vi, 10). Cædi autem Israelitjs est ab infidelitatis vita separari. Bene quoque in agris mori perhibentur; agri enim certaminis sunt sacri eloquii virentes intelleetas. In agris igitur caesa pugnatorum Israelitarum millia assignantur, quia qui sanctorum prædicatorum ministerio de Judaea conversi sunt in Redemptorem homani generis per sanctarum Scripturarum documenta crediderunt.","english":"For daily through this cup they fall as if drinking to excess, because even if carnal impulses sometimes stir them up to commit sins, nevertheless, having drunk of the power of the spirit, they are not found in a state of sin. And indeed, because the Jewish people has a contest of faith with these Philistines, carnal Israel goes out daily to the field of battle.\n\nBut by the name of the Philistines the preachers of holy Church can for this reason be understood, because they were led from the error of the Gentiles to the grace of faith through God's mercy. And indeed, Israel fighting with them turns its back, because it does not resist the spirit speaking through the mouths of the preachers. For Israel had gone out to battle against the Philistine when the Jews opposed Stephen as he preached and disputed about the rationale of our faith. But fighting, it turned its back, because it could not resist by disputing. For in the Acts of the Apostles it is said of those who turned their backs: They could not resist the wisdom and the spirit who was speaking (Acts 6:10). But for the Israelites to be struck down is to be separated from a life of unbelief. It is well also that they are said to die in the fields; for the fields are the flourishing understandings of sacred eloquence, the fields of contest. In the fields, therefore, the thousands of the Israelite warriors are assigned as struck down, because those who were converted from Judea by the ministry of the holy preachers believed in the Redeemer of the human race through the teachings of the Holy Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"Quatuor vero millia caesorum fuisse memorantur, quia eamdem sacri eloquii auctoritatem de lege, prophetis, psalmis, atque de Evangelio voverunt. Sed et caecis aliis, alii in castra revertuntur, quia de Judaea nonnulli praedicatorum ministerio ad cognitionem Redemptoris perducli sunt, sed ejusdem gentis plenitudo sanctæ Ecclesiae assertionibus tanto audacius adversatur, quanto, in infidelitatis suae tenebris profundius ejecta, ad veritatis lumen non ducitur. In castra quippe ei reverti est adversari non desistere. Et quia eos qui crediderant velut stultos, et nulla sufficienti ratione superatos arguunt, sequitur: (Vers. 3.) Dixerunt que majores natu Israel: Quare percussit nos hodie Dominus coram Philisthiim?\n\nQuare enim hoc loco non est inquisitionis interrogatio, sed querela admirationis. Sub admiratione ergo de percussione interrogant, quia ad eam rationem qua religionis suae homines fidem Redemptoris excepisse conspexerant pertiogere non valebant. HI notandum quia quiadmiranter interrogant, majores natu de Israel fuisse memorantur, quia profecto superbi quique, in sua sapientia gloriantes, ad divinorum mysteriorum cognitionem pertingere nequaquam potuerunt. Unde et in Evangelio Dominus ad Patrem loquitur, dicens: Confiteor tibi Pater, rex cæli et terræ, quia abscondisti hœc a prudentibus et sapientibus, et revelasti ea parvulis (Matth. xi, 25).","english":"But four thousand of the slain are recorded, because they devoted that same authority of sacred eloquence to the law, the prophets, the psalms, and the Gospel. Yet others, being blind, return to the camp, because some from Judea were led to the knowledge of the Redeemer by the ministry of preachers, but the fullness of that same nation opposes the assertions of holy Church all the more boldly the more deeply, cast out into the darkness of its unbelief, it is not led to the light of truth. To return to the camp is for it not to cease from opposing. And because they argue that those who had believed are as it were fools, overcome by no sufficient reason, it follows: (Verse 3.) And the elders of Israel said: Why has the Lord struck us down today before the Philistines?\n\nFor here the question is not an inquiry of investigation, but a complaint of astonishment. Under astonishment, therefore, they ask about the defeat, because they could not grasp the reason by which they had seen men of their own religion receive the faith of the Redeemer. And it must be noted that those who ask in astonishment are recorded to have been the elders of Israel, because indeed all the proud, glorying in their own wisdom, were by no means able to attain to the knowledge of the divine mysteries. Whence also in the Gospel the Lord speaks to the Father, saying: I confess to you, Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent, and have revealed them to little ones (Matthew 11:25).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"Qui profecto se percussos fuisse conqueruntur, quia dum per eos qui crediderunt veterem legis consuetudinem solvi conspicerent, quaedam percussionis vulnera incomprehensibili judicio Dei inflicta sibi arbitrati sunt, quae communi dolore declamarent. Sed qui cecidisse alios conqueruntur, quo se consilio ad resistendum præparent, subdunt: (Vers. 3) Afferamus ad nos de Silo arcam fœderis Domini, et veniat in medio nostri;, et salvet nos de manu inimicorum nostrorum.\n\nEt de affectu ejusdem consilii protinus subinferlur: Vers. 4.) Misit ergo populus in Salo, et tulit inde arcam fœderis Domini exercituum sedentis super cherubim.\n\nHoc est certe consilium, hoc opus Israelis contra certamen cadentium poculo, sed profecto consilium, et opus inauditum, quia non est Israelis secundum spiritum, sed Israelis secundum carnem, videlicet non Deum videre videntis, sed Deum quem despicit se videre arbitrantis. Quid est enim ad Silo mittere, nisi ad legem Moysi recurrere, cui a Domino dicitur: Veni, mittam te ad Pharaonem (Exod. III, i0)? Quid estafferre aream Domini, nisi veteris legis sacramenta ad reprobandam novae fidei veritatem recolendo adducere! Et quia eamdem legis scientiam suorum neminem ignorare patiuntur, in medium eorum arca adduci praecipitur. quid est item quod dicunt: Et salvet nos de manu inimicorum nostrorum, nisi quia dum pertinaciter defendunt vetera.","english":"They indeed complain that they themselves have been struck, because when they saw the old custom of the law being dissolved by those who believed, they supposed that certain wounds of striking had been inflicted upon them by the incomprehensible judgment of God, and these they loudly lamented with shared grief. But those who complain that others have fallen—let them consider with what plan they prepare themselves to resist—they add: (Verse 3) Let us bring to us the ark of the covenant of the Lord from Shiloh, and let it come into our midst, and let it save us from the hand of our enemies.\n\nAnd from the disposition of this same plan it is immediately added: (Verse 4) Therefore the people sent to Shiloh, and took from there the ark of the covenant of the Lord of hosts, who sits upon the cherubim.\n\nThis is certainly the plan, this is the work of Israel against the contest of those falling by the cup—but truly a plan and a work unheard of, because it is not the plan of Israel according to the spirit, but of Israel according to the flesh, namely not of one who sees God seeing, but of one who despises God thinking that he sees himself. For what is it to send to Shiloh, except to run back to the law of Moses, to whom it is said by the Lord: Come, I will send you to Pharaoh (Exodus 3:10)? What is it to bring the ark of the Lord, except to bring back the sacraments of the old law by recalling them to condemn the truth of the new faith! And because they do not permit anyone of their own to be ignorant of this same knowledge of the law, the ark is ordered to be brought into their midst. Again, what is it that they say: And let it save us from the hand of our enemies, except that while they stubbornly defend old things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":333,"ref":"p333","source":"repellunt nova, et hoc habent in fiducia salutis, si ad verae fidei rationem bonorum praedicatorum studion trahi non possunt? Quia igitur veritatem divinae cognitionis per vcterem legem habere se jaclant, eamdem arcam, quam ad salvationem suam deferri praecipiunt, Domini exercituum esse confirmant. Et quia incomparabili scientia ejusdem legis se pollere arbitrantur, dum area deferri dicitur, Domini exercituum sedentis super cherubim esse perhibetur.\n\n(Vers. 5.) Cumque arca venisset, omnis lsrael grandi clamore vociferatus est.\n\nQuia profecto de eo quod carnaliter scientiam legis accipiunt, in sanctae Ecclesiae exprobralione garriunt, sine ostensione rationis. Qui enim clamasse, ct nihil dicuntur dixisse, hoc profecto exprimunt quod agunt, quia dum loqui spiritualia carnaliter satagunt, clamorem quidem in garrulitate habent, sed rationem veritatis non habent. Voce quidem multa dicunt, sed, sine ratione loquentes, sanctae Ecclesiæ eleclis in nullo obsunt, et, insemetipsa Synagoga loquens, inani devotione concutitur, quia ejus verbis sancta Ecclesia non movetur. Undeapte nimis terra tantum sonuisse relata est. Terra quippe Judaea nunc dicitur, non quia Deo fructificct, sed propter carnalitatem, quianimirum,dum Redemptoris fidem recipere noluit, coelestem conversationem penitus amisit.","english":"they reject new things, and do they place their hope of salvation in this, that they cannot be drawn to the understanding of true faith by the zeal of good preachers? Since, therefore, they boast that they possess the truth of divine knowledge through the old law, they affirm that the same ark, which they command to be brought forward for their salvation, belongs to the Lord of hosts. And because they reckon that they excel in the incomparable knowledge of that same law, when the ark is said to be brought forward, it is declared to be the Lord of hosts who sits upon the cherubim.\n\n(Ver. 5.) And when the ark had come, all Israel shouted with a great cry.\n\nBecause, indeed, from the fact that they receive the knowledge of the law in a carnal manner, they babble in reproach of the holy Church, without any display of reason. For those who are said to have shouted and to have said nothing plainly express what they do, because while they busily strive to speak spiritual things carnally, they indeed have a shout in their garrulity, but they do not have the reason of truth. With their voice they say many things, but, speaking without reason, they do no harm to the elect of the holy Church, and Synagogue herself, speaking within herself, is shaken by empty devotion, because the holy Church is not moved by her words. Hence it is quite fittingly reported that the earth made only a noise. For Judaea is now called earth, not because it bears fruit to God, but on account of its carnality, because, doubtless, when it refused to receive the faith of the Redeemer, it utterly lost its heavenly way of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"Sed dum vociferalione sua concutitur, ea existimatione qua semetipsam considerat esse se terribilem sanctae Ecclesiae praedicatoribus exsultat.\n\n(Vers. 6.) Et audierunt Philisthiim vocem clamoris, dixeruntque: Qucenam est hœc vociferatio in castris Hebrœorum\n\nTerræ quippe sonitum et castrorum vociferationem Philisthiim audiunt, quia ii qui in sancta Ecclesia poculo sancti Spiritus refecti sunt Judææ quidem et garrulitatem et vanam perfidiae devotionem cognoscunt. Et quia eorum aestimationem incontemptu derisionis habent, subditur: (Vers. 6, 7.) Et cognoverunt quod arca Domini venisset in castra, timuerunt que Philisthiim dicentes: Venit Deus in castra, et ingemuerunt.\n\nArea in castra Hebraeorum venisse, et cadentes poculo timuisse, atque ingemuisse per ironiam dicitur, quia ad conflictum sanctæ Ecclesiae sacramenta legis veteris a Synagogae carnalibus dcfensoribus carnaliter exponuntur. De eo namque disputant, quod si secundum Dei spiritum saperent, hostibus suis, si quos haberent, in veritate terribiles esse potuissent.","english":"But while it is shaken by its own outcry, it exults over the preachers of holy Church with that estimation by which it considers itself to be terrible.\n\n(Verse 6.) And the Philistines heard the voice of the shouting, and they said: What is this outcry in the camp of the Hebrews?\n\nFor the Philistines hear the sound of the earth and the shouting of the camps, because those who in holy Church have been refreshed by the cup of the Holy Spirit recognize both the garrulity of Judaea and the vain devotion of its perfidy. And because they hold their estimation in contempt of derision, it is added: (Verses 6, 7.) And they knew that the ark of the Lord had come into the camp, and the Philistines feared, saying: God has come into the camp, and they groaned.\n\nThat the ark came into the camp of the Hebrews, and that those falling by the cup feared and groaned, is said by irony, because for the conflict of holy Church the sacraments of the old law are expounded carnally by the carnal defenders of the Synagogue. For they dispute concerning this, that if they savored according to the Spirit of God, they could have been truly terrible to their enemies, if they had any.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"Dum ergo pertimuisse et ingemuisse cadentes poculo dicuntur, non passiones mentium in sanctis praedicatoribus Scriptura ostendit, sed subsannationem Judaicae disputationis; quae tanto contemptibilior, et risu dignior noscitur, quanto ad spiritalem conversationem Judaicus populus legem a Domino spiritalem accepit, et hoc quod spiritu donante acceperat, in spiritu non atlendit. Quare et ejusdem Judaicae derisionis verba addentes dicunt: (Vers. 8.) Vœ nobis, non fuit tanta exsultatio heri, et nudiustertius.\n\nEt quia abundantius deridendi suut,subdentes dicunt: (Vers. 8.) Quis nos liberabit de manu deorum istorum sublimium?\n\nEt notandum quia deorum appellatione deridentur qui, a fide veterum Petrum recedentes, se in veritate fidei existere, atque in filiorum Dei numero confidunt. In se quidem illa divinæ laudationis praeconia prolata asserunt, quae per Prophetam Dominus pronuntiat, dicens: Ego dixi, dii estis, et filii excelsi omnes (Psal. LXXXI, 6). Si itaque mendaci existimalione omnes Israelilae secundum carnem nuncupative dii sunt sublimes dii ejusdem Judaicae existimationis mendacio sunt sapientes Judaeorum. Et quia periti Synagogae ad sanctæ Ecclesiae conflictum veniunt, ipsi sanctorum praedicatorum voce deridentur, qui de ea quam non habent doctrinae vir tute gloriantur. Et quia de antiqua Patrum veterum conversatione superbiunt, verba subsannationum supponuntur.","english":"Therefore, when those falling by the cup are said to have been greatly afraid and to have groaned, Scripture does not show the passions of minds in the holy preachers, but the mockery of Jewish disputation; which is known to be all the more contemptible and worthy of laughter, the more the Jewish people received from the Lord a spiritual law for spiritual conversation, and did not attend in spirit to that which they had received by the gift of the spirit. Wherefore, adding also the words of this same Jewish derision, they say: (Verse 8.) Woe to us, there was not such exultation yesterday and the day before.\n\nAnd because they are to be mocked more abundantly, they add, saying: (Verse 8.) Who will deliver us from the hand of these lofty gods?\n\nAnd it is to be noted that by the appellation of gods they are derided who, departing from the faith of the ancient fathers, trust that they exist in the truth of faith and in the number of the sons of God. They assert, indeed, that those proclamations of divine praise were brought forth among them which the Lord pronounces through the Prophet, saying: I have said, you are gods, and all sons of the Most High (Psalm 81:6). If therefore by a false estimation all Israelites according to the flesh are so-called lofty gods, the wise men of the Jews are lofty gods by the falsehood of this same Jewish estimation. And because the experts of the Synagogue come to the conflict of holy Church, they are derided by the voice of the holy preachers, who glory in the virtue of a doctrine which they do not have. And because they are proud of the ancient conversation of the old fathers, words of mockery are added.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":336,"ref":"p336","source":"(Vers. 8.) Hisunt dii qui percusserunt Ægyptum omni plaga in deserto.\n\nIpsi namque essent, si nobilitatem quam trahunt ex carnis origine rectae fidei virtutibus illustrarent. Nunc autem quia per carnis propaginem eorum sunt filii quorum virtutes non habent, de amissa earumdem virtutum successione per contraria verba deridentur: Hi sunt, inquiunt, dii. Quasi aperta derisione Judaeorum sapientes doctorum nostrorum ordo reprobcl, dicens: carne quidem magnorum virorum se filios esse gloriantur, sed eorum de quorum generatione superbiunt nobilitatem fidei non consequuntur. Ipsi ergo sunt dii subsecutione generis, sed quia ipsi non sunt imitatione virtutis, cum ipsi esse dicuntur qui virtute claruerunt, desidentur potius quam laudantur. Et quia eorum assertiones sanctae Ecclesiae doctores pro nihilo ducunt, sequitur: (Vers. 9.) Confortamini, et estote viri, Philisthiim, ne serviatis Hebræis, sicut ipsi servierunt vobis.","english":"(Verse 8.) These are the gods who struck Egypt with every plague in the desert.\n\nFor they themselves would be such, if they illustrated the nobility that they draw from the origin of the flesh with the virtues of right faith. But now, because through the propagation of the flesh they are the sons of those whose virtues they do not have, they are mocked with contrary words concerning the lost succession of these same virtues: \"These,\" they say, \"are the gods.\" As if by open mockery of the Jews, the order of our teachers reproves the wise, saying: They glory that they are sons of great men according to the flesh, but they do not attain the nobility of faith of those from whose generation they are proud. Therefore they are gods by the succession of their lineage, but because they are not such by the imitation of virtue, when those are said to be these who shone with virtue, they are rather mocked than praised. And because the doctors of holy Church count their assertions as nothing, it follows: (Verse 9.) Be strengthened, and be men, Philistines, lest you serve the Hebrews, as they themselves served you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"Contra Judaeorum quippe vanas assertiones sanctae Ecclesiae doctores eo nihil fortius noviter praeparant, quo quidquid a Judæis de Redemptoris contemptu falso asseritur pro nullo pensant. Contra eorum quippe congressionem confortarentur, et quasi virili fortitudine decertarent, si velut a sapientioribus et rationabiliter disputantibus assertionis suæ munimenta infringi timuissent. Quasi enim dicat: Contra eorum objectiones eo robusta et acuta aliqua nobis exquirenda non sunt, quo ipsi nequaquam subtilia et timenda, sed debilia et contemnenda objiciunt. Sed, ut dixi, praedicatores sanctæ Ecclesiae etsi contra Judaeorum vaniloquia noviter nulla praeparant, piaM tamen et humili veraefidei nostrae ratione quocunque modo defensorum Synagogæ impetum debellant, Unde et subdit; (Vera. 10, 11.) Pugnavit ergo Philisthiim, at aversus est Israel, unusquisque in labernaculum suum, et facta est plaga maqnanimis, et area Dei capta est, Duo quoque filii Heli mortui sunl, Ophni et Phinees.","english":"Against the vain assertions of the Jews, the teachers of holy Church prepare nothing new the more strongly, in that whatever is falsely asserted by the Jews concerning the contempt of the Redeemer they count as nothing. Against their assault they would indeed be strengthened, and would contend as with manly courage, if they had feared that the bulwarks of their assertion were being broken down, as it were, by those wiser and reasoning more soundly. For it is as if he were saying: Against their objections, no strong and sharp arguments are to be sought by us, in that they themselves object nothing subtle and to be feared, but things weak and contemptible. But, as I have said, the preachers of holy Church, even if they prepare nothing new against the idle talk of the Jews, nevertheless with the pious and humble reasoning of our true faith they beat back in whatever way the attack of the defenders of the Synagogue. Hence he also adds: (Verse 10, 11.) Therefore the Philistines fought, and Israel was turned back, each one to his own tabernacle, and there was a great slaughter, and the ark of God was captured. And the two sons of Heli died, Ophni and Phinees.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"Pbilisthiim, id est poculo cadentes pugnant, cum doctores sanctæ Ecclesiae cum catholicæ fidei vexillo Judaeis impugnantibus obviant. Israel autem avertitur, quia in omni disputatione Judaeorum versutia superatur. Averti enim ei est ex pari virtute adversari non posse. Qui autem praeliando avertitur, in praelio quidem est, sed fugiens, etsi virtute deficiens, nocendi tamen desiderium non amittens. Sic namque est omnis repulsus Israel. Fugit quippe, quia doctoribus sanctae Ecclesiae respondere non sufficit; sed fugiens vellet resistere, quia victus et confusus cuperet sibi suppetere unde veritati, qua vincitur, refragari potuisset. Bene itaque cum aversus Israel dicitur, caute subjunctum est: Unusquisque in tabernaculum suum. Tabernaculum quippe uniuscujusque Israelitae est cor perfidiac conclusione circumseptum. Quia igitur, victi a sanctae Ecclesiae prædicatoribus, erroris sui latibula repetunt, singuti fugientes de praelio in suum tabernaculum revertuntur. Et quia hoc totam de adimpletione verbi Samuelis, videlicet de Ecclesiae primitivæ comminatione, dicitur, plaga magna nimis facta fuisse perhibetur, quae profecto plaga, pro lectoris arbitrio, et secundum spiritalem percussionem, et secundum materialem accipi convenienter potest.","english":"The Philistines, that is, those falling by the cup, fight, when the teachers of holy Church meet the Jews attacking with the standard of the catholic faith. But Israel is turned away, because in every dispute the cunning of the Jews is overcome. For to be turned away is for him to be unable to stand against an equal force. But he who is turned away in battle is indeed in battle, but fleeing, even if failing in strength, yet not losing the desire to harm. For so is every repulse of Israel. He flees, certainly, because he does not suffice to answer the teachers of holy Church; but fleeing he would wish to resist, because, conquered and confounded, he would desire that there be supplied to him that whereby he might have been able to strive against the truth by which he is conquered. Well, therefore, when Israel is said to be turned away, it is cautiously added: Every man into his own tabernacle. For the tabernacle of each Israelite is the heart enclosed by the conclusion of perfidy. Because, therefore, conquered by the preachers of holy Church, they seek the hiding places of their error, fleeing one by one from the battle they return into their own tabernacle. And because this is said concerning the fulfillment of the word of Samuel, namely concerning the threatening of the primitive Church, it is reported that a very great plague was made, which plague, indeed, according to the judgment of the reader, can be taken fittingly both according to spiritual striking and according to material.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"Nam de spiritali eorum plaga ad discipulosin prædicatione destinatos Dominus dicit: Quicunque non receperint vos exeuntes foras de domo, vel civitate, excutite pulverem de pedibus vestris. Amen dico vobis: tolerabilius erit terræ Sodomorum et Gomorrhœorum in die judicii, quam illi civitati (Matth, x, 14). Hinc iterum dicit: Qui crediderit et baptizatus fuerit, salvus erit; quivero noncrediderit, condemnabitur (Marc. xvi, 16). Secundum materialem quoque percussionem plagam magnam insinuat, cum ad Jerusalem loquitur,dicens: Venient dies in tetet circumdabunt te inimici tui vallo. et coangustabunt Ie undique et filios tuos, et ad terram prosternent te, et non relinquetur in te lapis super lapidem (Luc. XIX, 43, 44). Hinc compatientibus sibi atque lugentibus mulieribus, ad passionissuaedignationemproficiscens, loquitur, dicens: Filiœ Jerusalem, nolite flere super me, sed super vos ipsas flete, et super filios vestros, quoniam ecce venient in te dies in quibus dicent: Deatœ steriles, et ventres qui non generunt, et ubera quœ non tactaverunt. Tunc incipient dicere montibus: Cadite super nos; et colibus: Operite nos. Quia si in viridi ligno hæc faciunt, in arido quid fiet (Luc. XXIII, 28, seq.). Quibus profecto verbis ea quae Judaeorum populo a Romanis principibus Vespasiano et Tilo illata est et mors et captivitas designatur.","english":"For concerning their spiritual wound, the Lord says to the disciples appointed for preaching: \"Whoever will not receive you, as you go out of the house or city, shake off the dust from your feet. Amen I say to you: it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that city\" (Matt. 10:14). Hence again he says: \"Whoever believes and is baptized will be saved; but whoever does not believe will be condemned\" (Mark 16:16). According to material striking as well, he indicates a great blow when he speaks to Jerusalem, saying: \"The days will come in which your enemies will surround you with a rampart, and will hem you in on every side, and your children, and will cast you to the ground, and there will not be left in you stone upon stone\" (Luke 19:43-44). Hence to the women who sympathized with him and mourned, as he was going forth to the indignity of his passion, he speaks, saying: \"Daughters of Jerusalem, do not weep over me, but weep over yourselves and over your children, for behold, days will come in which they will say: Blessed are the barren, and the wombs that did not bear, and the breasts that did not nurse. Then they will begin to say to the mountains: Fall upon us; and to the hills: Cover us. For if they do these things in the green wood, what will be done in the dry?\" (Luke 23:28ff.). By these words indeed is designated both the death and the captivity that was inflicted on the people of the Jews by the Roman leaders Vespasian and Titus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":340,"ref":"p340","source":"Tunc quippe plaga magna facta fuit, quando cum internecione populi Judaeorum civitas et capta exstitit et eversa, quando pro ultione divinis sanguinis, et hostili gladio populus corruit, et qui evadere ferrum potuit poenam sustinuit æternæ captivitatis. Quae profecto plagae immensitas averso jam Israeli perhibetur, quia Judaicus populus ante fuit a sanctae Ecclesiae doctoribus et victus et reprobatus quam a Romano exercitu expugnatus, peremptus et in captivitatem ductus. Nam inde expugnari, occidi et in captivitatem duci temporaliter potuit, quia aeternae libertatis securitatem oblatam sibi a sanctae Ecclesiae doctoribus non recepit. Sed et eadem plaga in Israelem veterem alta divinae bonitatis dispensatione decernitur, ut area Dei a gentilibus caperetur, et divinorum sacramentorum intellectus sanctae Ecclesiae fideles tanto securius sub spiritali explanatione perciperent, quanto in Judaea nihil remanere cernerent, quod carnaliter exhiberet. Volente namque Deo, civitatem, templum, arcam foederis vetus populus perdidit, ut nova plebs sanctae Ecclesiae eo plenius veri et novi sacrificii mysterium recognoscat, quo apud Judaeos, novis apparentibus, vetera penitus defecisse considerat. Arca itaque Dei a Philisthæis capta asseritur, quia, destructo more veteris Scripturae, sacramenta a gentilibus secundum veritatem spiritus fideliter accipiuntur.","english":"For then indeed a great plague came to pass, when with the slaughter of the Jewish people the city was both captured and overthrown, when in vengeance for the divine blood the people fell by the enemy's sword, and whoever could escape the sword endured the penalty of eternal captivity. And truly the immensity of this plague is declared to have been brought upon Israel now turned away, because the Jewish people was conquered and rejected by the teachers of holy Church before it was stormed, slain, and led into captivity by the Roman army. For it could be stormed, killed, and led into temporal captivity for this reason: that it did not receive the security of eternal freedom offered to it by the teachers of holy Church. But this same plague is also decreed against old Israel by the deep dispensation of divine goodness, so that the ark of God might be captured by the Gentiles, and the faithful of holy Church might receive the understanding of the divine sacraments all the more securely under spiritual exposition, the more they see that nothing remained in Judea to present it carnally. For by God's will the old people lost the city, the temple, and the ark of the covenant, so that the new people of holy Church might recognize the mystery of the true and new sacrifice the more fully, in that among the Jews, when new things appeared, it considers that the old things had utterly failed. Therefore the ark of God is said to have been captured by the Philistines, because, with the custom of the old Scripture destroyed, the sacraments are faithfully received by the Gentiles according to the truth of the spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"Capit quippe arcam Dei qui divinae cognitionis mysteria in sacro eloquio per veritatem intelligentiæ, mentis devotione comprehendit. Sed capta area, duo protinus Heli filii moriuntur, quia profecto et majoris ordinis sacerdotes, atque minoris, in officio immolationis veleris nusquam vivunt. Mori namque perhibentur, qui offerre sacra omnino deciere. Sequitur: (Vers. 12, 13). Curremsautem vir unus de Benjamin ex acie, venit in Silo in die illo, scissa veste, et conspersus pulvere caput. Cumque ille venisset, Heli Madeat super sella, spectant contra viam. Vir autem ille, postquam ingressus est, nuntiavit urbi, et ululavit omnis civitas.\n\nQuid per virum istum exprimitur, qui de acie fugit, nisi ea pars Judaici populi quæ ad Redemptoris cognitionem veniendo Judaicam perOdiam dereliquit? Currere namque ei fuit a pravitate errorissui devotionis velocitate desistere. Quia vero forlia agcre in Redemptoris professione disposuit, vir fuit. Qui nimirum eo die quo victus est de praelio currit, quia ea fidei illuminatione qua perfidiae tenebras deseruit ad praedicandum veritatem quam noverat accessit. Unde et in Sito venisse perhibetur, quia ad praedicationem mittitur. Qui vestem scidit, quia veterem se hominem exuit; caput pulvere conspersit, quia de splendore novi hominis, quo se induit, nequaquam superbivit.","english":"He who grasps the mysteries of divine knowledge in the sacred text through the truth of understanding by the devotion of his mind, truly captures the ark of God. But when the ark is captured, the two sons of Eli immediately die, because indeed priests of both the greater and the lesser order nowhere live in the office of sacrifice. For they are said to die who altogether cease to offer the sacred things. It follows: (Vers. 12, 13). But a certain man of Benjamin ran from the battle line and came to Shiloh on that day, with his garment torn and his head sprinkled with dust. And when he had come, Eli was sitting on his seat, looking out toward the road. But that man, after he had entered, announced it to the city, and the whole city wailed.\n\nWhat is expressed by this man who fled from the battle line, if not that part of the Jewish people which, by coming to the knowledge of the Redeemer, abandoned Jewish hostility? For to run was for him to desist from the depravity of his error with the swiftness of his devotion. But because he resolved to act bravely in the confession of the Redeemer, he was a man. And indeed on that day on which he was defeated he runs from the battle, because by that illumination of faith by which he abandoned the darkness of unbelief, he came to preach the truth that he knew. Whence also he is said to have come to Shiloh, because he is sent to preach. He tore his garment, because he stripped off the old man; he sprinkled his head with dust, because he by no means took pride in the splendor of the new man with which he clothed himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":342,"ref":"p342","source":"Scissa namque vestis ad decorem sanctae couversationis pertinet, conspersio pulveris ad aestimationem humilitatis. Quia ergo sanctis praedicatoribus, nec vitae munditia sine humilitate nec humilitas sufficit sine sancta conversatione, vir qui in doctorum typo ad annuntiandum Israelis in teritum venit, et vestem scidit, et caput pulvere conspersit. Hoc namque pulvere caput conspersum portabat, qui, Domino loquens, ait: Loquar ad Dominum meum, cum sim pulvis et cinis (Gen. xvIJ, 27)? Consperso item capite loquebatur Propheta, cum supplicare, dicens: Memento, Domine, quia pulvis sumus (Psal. CII, 15). Vestem quoque sciderat, qui confitens, dixit: Conscidisti saccum meum, et præcinxisti me lætitia (Psal. XXIX, 12).\n\nSed cum ecclesiastici pradicatoris humilitas commendatur, pariter et superbia Judaici doctoris exprimitur, quia videlicet Heli super sella sedere perhibetur. In isto quippe loco Heli non pontifices, sed legisperitos Synagogæ insinuat. Quid est autem quod sedet super sella, nisi quia superbe extollitur de doctrina? Et quid est quod spectat contra viam, nisi quia dum superbe Scripturas accipit, ei per quem ire ad aeternam patriam debuit contradicit? Yia quippe salutis illa est quae semetipsam asserit, dicens: Ego sum Via, Veritas et Vita (Joan. XIV, 6). Non itaqueviam, sed contra viam respicit, quia Kedemptorem non cognoscit, cui contradicit.","english":"For a torn garment pertains to the beauty of holy conduct, while the sprinkling of dust pertains to the esteem of humility. Since, then, for holy preachers neither purity of life suffices without humility nor humility without holy conduct, the man who comes in the figure of the teachers to announce to Israel in the third place both tore his garment and sprinkled his head with dust. For he bore his head sprinkled with this dust who, speaking to the Lord, said: \"I will speak to my Lord, though I am dust and ashes\" (Gen. 18:27). The Prophet likewise spoke with his head sprinkled when he prayed, saying: \"Remember, Lord, that we are dust\" (Ps. 102:15). He too had torn his garment who, confessing, said: \"You have torn my sackcloth and girded me with gladness\" (Ps. 29:12).\n\nBut when the humility of the ecclesiastical preacher is commended, the pride of the Jewish teacher is likewise expressed, namely because Eli is reported to sit on a seat. For in this place Eli signifies not the high priests but the scribes of the Synagogue. What is it, then, that he sits on a seat, except that he is proudly exalted by doctrine? And what is it that he looks opposite the way, except that while he proudly receives the Scriptures, he contradicts him through whom he ought to go to the eternal homeland? For that is the way of salvation which asserts itself, saying: \"I am the Way, the Truth, and the Life\" (John 14:6). He therefore looks not at the way but opposite the way, because he does not recognize the Redeemer, whom he contradicts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":343,"ref":"p343","source":"Et bene morluis filiis pater super sella sedere dicitur, quia qui veteri more sacrificent Synagoga non habet, et tamen qui veteri more doceant adhuc habet. Et quia per sapientes doctores ad ministerium crudiebantur, dum cessavit qui sacrificaret, et adhuc qui doceatremaneret, apte filii referuntur mortui, et pater super sella sedere; sed de ea quam audivit annuntialione Redemptoris multitudo Synagogæ non gaudium,scd mœrorem habuit. Unde et postquam vir de prælio venit, et captionem arcae annuntiavit, ululasse omnis civitas dicitur: Quæ nimirum tristiLia, quia usque ad doctores pervenit, sequitur: (Vers, 14). Et audivit Heli sonitum clamoris, I dixitque: Quis est hic sonitus tumultus hujus?\n\n1G. Tumultus est vociferatio populi, sed Confusa, cum videlicet sine disciplina audiendi, multis simul loquentibus, magnitudo fit murmuris sine oslensione rationis. Heli ergo cum ululatum civitatis audivit, dixit: Quis est sonitus tumultus hujus? Quia videlicet magisterium Synagogæ, subjectis sibi perfidis, de praedicatione Jesu Christi dolentibus, dum causam doloris audire voluit, non percepit responsionem rationabilem, sed confusionem querelæ. Ut autem excusationem ignorantiæ habere non posset, qui de circumcisione ad ministerium ecclesiasticæ praedicationis accesserat, et rei veritatem aperuit. Unde et subditur: (Vers. 14). At ille festinavit, et venit, et nuntiavit Heli.","english":"And rightly is the father said to sit upon a seat when his sons are dead, because the Synagogue no longer has those who sacrifice in the old manner, and yet still has those who teach in the old manner. And because through wise teachers they were being made ready for ministry, while he who was to sacrifice ceased and he who was to teach still remained, the sons are aptly reported as dead and the father as sitting upon a seat. But from that announcement of the Redeemer which she heard, the multitude of the Synagogue had not joy but grief. Hence also, after the man came from the battle and announced the capture of the ark, every city is said to have wailed. And these mournful things, because they reached even to the teachers, follow: (Verse 14). And Eli heard the sound of the clamor, and he said: What is this sound of this tumult?\n\nTumult is the outcry of the people, but a confused one, namely when, without the discipline of listening, with many speaking at once, there arises a great murmur without the showing forth of reason. Therefore Eli, when he heard the wailing of the city, said: What is the sound of this tumult? Because, namely, the teaching office of the Synagogue, when its own faithless subjects were grieving over the preaching of Jesus Christ, while it wished to hear the cause of the grief, did not perceive a reasonable answer but the confusion of complaint. But so that he who had come from circumcision to the ministry of ecclesiastical preaching might not be able to have an excuse of ignorance, he also laid bare the truth of the matter. Hence it is further added: (Verse 14). But he hastened and came and announced it to Eli.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"Sed quia idem Heli statim mortuus annuntiationem suscepit viri venientis, qualis sit ipse audiens subse. quenter innotescit: (Vers. 15). Heli autem eratnonaginta et octo annorum, et oculi ejus caligaverant, etviderenon poterat.\n\nPerfectae namque senectutis esset, si centenanum numerum annorum vivendo peregisset. Cui profecto numero, quia duo anni deesse conspiciuntur, quid est aliud, nisi quia perfectae matuntatis existeret, si sacramentum geminum in Redemptoris nostri incarnatione cognovisset, videlicet veram divinitatem in humanitate ejus, et veram humanitatem in divinitate? Nunc autem, quia multa de lege veleri, plurima de mandatis caelestibus recte intelligit, nonaginta et octo annorum est. Et dum Deum credit, et ex Virgine nasci potuisse per carnem, et humanitatis ejus naturam suscipi abnegat in divinitate, centum annorum non est. Unde et, audita viri relatione, juste moritur, quia sine fide Redemptoris ei bona quae cognoscit et alia nequaquam prosunt. Et quia alto et incomprehensibili judicio Dei caecitas ignorantiæ ejus menti incutitur, caligasse et videre nen poluisse memoratur. Sequitur: (Vers. 16). Et dixit ad Heli: Egosum qui veni de prælio, ego cui de acie fugi hodie.","english":"But because the same Eli, having received the announcement of the man coming, straightway died, what manner of man he is who hears is subsequently made known: (Verse 15). Now Eli was ninety-eight years old, and his eyes had grown dim, and he could not see.\n\nFor he would have been of perfect old age if he had lived out the number of a hundred years. And since two years are seen to be lacking from that number, what else is this but that he would have been of perfect maturity if he had known the twin mystery in the incarnation of our Redeemer—namely, true divinity in his humanity, and true humanity in his divinity? But now, because he rightly understands many things from the old law, and very many from the heavenly commandments, he is ninety-eight years old. And while he believes that God could be born in the flesh from a Virgin, and yet denies that the nature of his humanity was taken up into divinity, he is not a hundred years old. Hence also, upon hearing the man's report, he justly dies, because without faith in the Redeemer the good things he knows, and others besides, profit him nothing. And because by the deep and incomprehensible judgment of God the blindness of ignorance is struck into his mind, he is recorded to have grown dim and to have been unable to see. It follows: (Verse 16). And he said to Eli: I am the one who came from the battle, I who fled today from the line of battle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":345,"ref":"p345","source":"Quasi in praelio se fuisse memorabat ille qui dicebat: Audistis conversationem meam aliquando it. Judaismo; quoniam supra modum persequebar Ecclesiarn Dei, et expugnabam illam, et proficiebam inJudaismo supra multos coætaneos meos, in genere meo, abundantius æmulator existens paternarum mearum traditionum (Gal. i, 13,14). Sed de praelio venit qui dicit: Qui prius fui blasphemus et persecutor; sed misericordiam consecutus sum, quia ignorans feci (I Tim. I, 13). Fugere ergo de acie Judaeo quid est aliud quam a perfidorum errore separari? et de præDio venire quid est, nisi rectae fidei bonum aliis nuntiare Fugere namque meluentis est; venire, volentis. Quo in loco, quia prius dicitur venire de praelio, quam ex acie fugere, cum prius deseratur perfidia quam veritas praedicetur, mirum non est. Nam hoc, quod de acie se fugisse posterius dicit, non ad ordinem quo factum est dicitur, sed ad certitudinem verbi quod praemisit. Quod etiam secundum historiæ ordinem demonstratur, quia nisi prIus de acte fugisset, venire de praelio nequaquam potuisset.","english":"He was recalling that he had been, as it were, in battle, who said: You have heard of my conduct at one time in Judaism; for beyond measure I persecuted the Church of God and laid waste to it, and I advanced in Judaism beyond many of my contemporaries in my own nation, being more abundantly a zealot for the traditions of my fathers (Gal 1:13-14). But he comes from battle who says: I who was formerly a blasphemer and a persecutor; but I obtained mercy, because I did it ignorantly (1 Tim 1:13). Therefore, for a Jew to flee from the battle line, what else is it than to be separated from the error of the faithless? And to come from battle, what is it but to announce the good of right faith to others? For to flee is the act of one unwilling; to come, of one willing. In this place, because it is said first that he comes from battle, before that he flees from the battle line, since perfidy is first abandoned before truth is preached, it is no wonder. For this, that he says afterward that he fled from the battle line, is not said according to the order in which it happened, but according to the certainty of the word he set forth beforehand. This is also shown according to the order of the history, because unless he had first fled from the battle line, he could by no means have come from battle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":346,"ref":"p346","source":"Nos autem qui secundum spirilum spiritalia etiam in rebus Judaeorum carnaliter gestis inquirimus, illum virum quem loquentem paulo superius introduximus attendamus.Nam auditum est ab Ecclesia quia is qui quondam persequebatur evangelizaret, sicut scriptum de eo jam evangelizante est: Cum autem venisset Jerusalem, tentabat i se jungere discipulis, et omnes timebant eum, non credentes quia esset discipulus (Act. IX, 26). Hinc item ad Ananiam discipulum Dominus Damasci apparens, ait: Surgens vade in vicum qui vocatur Rectus, et quære in domo Judæ Saulum nomine Tarsensem, et impone sibi manum, ut visum recipiat (Ibid., et 12). Qui nimirum confessim Domino respondit, dicens: Domine, audivi a multis quanta mala sanctis tuis fecerit in Jerusalem,et potestatem habet a principibus sacerdotum aligandi omnes qui invocant nomen tuum (Ibid., et 14). Cum ergo illum Judaeispraedicabat, quem impugnare minis solebat et caedibus, nimirum de praelio veniebat. Seddum ei praedicanti discipuli omnessejungere timerent, de acie cum fugisse dubitabant. De praelio quippe veniebat, cum a vocante Domino In terram prostratro dictum fuerat:Surgetetingrederecivitatem et dicetur tibi quid te oporteat facere (Ibid., 7).","english":"But we who seek spiritual things according to the Spirit even in the deeds of the Jews that were done carnally, let us attend to that man whom we introduced speaking a little above. For it has been heard by the Church that he who once persecuted should preach the gospel, just as it is written of him already preaching the gospel: But when he had come to Jerusalem, he tried to join himself to the disciples, and all feared him, not believing that he was a disciple (Acts 9:26). Hence again the Lord, appearing at Damascus to Ananias his disciple, says: Rise and go into the street which is called Straight, and seek in the house of Judas a man of Tarsus named Saul, and lay your hand upon him, that he may receive his sight (Ibid., and 12). And he indeed immediately answered the Lord, saying: Lord, I have heard from many how much evil he has done to your saints in Jerusalem, and he has authority from the chief priests to bind all who invoke your name (Ibid., and 14). When therefore he was preaching to the Jews him whom he was accustomed to attack with threats and slaughters, he was undoubtedly coming from battle. But while all the disciples feared to join themselves to him as he preached, they doubted that he had fled from the battle line. For he was coming from battle, when by the Lord who called him, as he lay prostrate on the ground, it had been said: Rise and enter the city, and it shall be told you what you ought to do (Ibid., 7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"Sed fugisse eum de acie, Ananias non credidit, qui ea mala quæ sanctis in Jerusalem fecerat, et potestatem quam acceperat, Domino praecipienti intimavit, Ut ergo eum venisse de praelio et fugisse de acie veraciter demonstraret, eidem Ananiac Dominus præcipit, dicens: Vade, quia vas electionis est mihi iste, ut portet nomen meum coram Gentibus, et regibus et filiis Israel (Act. ix, 13). Et notandum, quia eo die quo haec nuntiabat, se venisse de prælio et fugisse de acie asserebat. In die quippe fugiunt: quia, attestante Veritate: Qui in tenebris est, nescit quo vadat (Joan. XII, 33). Hiuc etiam scriptum est: Qui dormiunt, in nocte dormiunt; et qui ebrii sunt, in nocte ebrii sunt (I Thess. v, 7). Et quia in exemplo beati apostoli Pauli, virum de acie fugientem videre cœpimus; hoc quod in die fugiat attendamus. Nam nox erat quando aciem contra sanctam Ecclesiam construebat, quando acceptis epistolis a principibus sacerdotum ad Damascum, minarum et caedis spirans in discipulos, festinabat (Act. ix, 1, 2). Sed qui in nocte bellum paravit, in die fugit: quia in itinere lux de coelo eum subito circumfulsit, in terramque prostravit, ineffabili pavore terruit, ut tenebras immensi erroris agnosceret, et pro ea quam expugnabat nocte Ecclesia in diei lumine dimicaret. In die igitur fugit, quem ut perfidiæ noctem desereret, de cœlo ostensa Redemptoris claritas circumfulsit.","english":"But Ananias did not believe that he had fled from the battle line—Ananias, who reported to the Lord, when he was commanding, the evils that he had done to the saints in Jerusalem and the authority he had received. Therefore, to show truly that he had come from battle and fled from the battle line, the Lord commands the same Ananias, saying: Go, for this man is a vessel of election to me, to carry my name before the Gentiles and kings and the children of Israel (Acts 9:13). And it must be noted that on the day he was announcing these things, he was asserting that he had come from battle and fled from the battle line. For they flee in the day, because, as the Truth attests: He who is in darkness does not know where he is going (John 12:33). Hence it is also written: Those who sleep, sleep in the night; and those who are drunk, are drunk in the night (1 Thess 5:7). And because in the example of the blessed apostle Paul we have begun to see a man fleeing from the battle line, let us attend to this: that he flees in the day. For it was night when he was drawing up a battle line against the holy Church, when, having received letters from the chief priests for Damascus, breathing threats and slaughter against the disciples, he was hurrying (Acts 9:1-2). But he who prepared war in the night fled in the day, because on the journey a light from heaven suddenly shone around him, cast him to the ground, terrified him with ineffable fear, so that he would acknowledge the darkness of his immense error and, instead of the night with which he was attacking the Church, would do battle in the light of day. In the day, therefore, he fled—he whom the brightness of the Redeemer, shown forth from heaven, shone around, so that he would abandon the night of his treachery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":348,"ref":"p348","source":"Quid est ergo quod eo die se fatetur venire de prælio quo de acie fugerit, nisi quia rectæ predicationis intentio dcsignatur? Quidam namque eo die de acie fuginnt, sed alio veniunt de praelio: ruis errores pristinos amore aeternae vitæ derelinquunt, sed, cum ad prædicationis ministerium assumuntur, de sua praedicationis facundia temporales retributiones appetunt. Alio igitur die quam eo quo fugerant veniunt: quia nimirum recti sunt conversatione, sed praedicationis intentione perversi. Sancti ergo praedicatores, qui per Redemptoris nostri gratiam de circumcisione crediderunt, non alio die, sed eo quo de acie fugerant de praelio venerunt: quia profecto utrumque donum in superni amoris splendore consecuti sunt, veritatem scilicet conversationis, cum praedicatione verbi. Et quia Judaicum magisterium, etsi non intentione cognoscendæ veritatis, curiositatis tamen sollicitudine sanctorum praedicatorum assertiones audire voluit, sequitur: (Vers. 16.) Cui ille ait: Quid actum est, fili mi?","english":"What then is it that he declares he has come from battle on the day he fled from the line, except that the intent of right preaching is signified? For some flee from the line on that day, but come from battle on another day: they abandon their former errors out of love for eternal life, but when they are taken up into the ministry of preaching, they seek temporal rewards from the eloquence of their preaching. They come, therefore, on a different day than the one on which they fled: because they are upright in conduct, but perverse in the intention of their preaching. The holy preachers, then, who through the grace of our Redeemer believed from the circumcision, came from battle not on another day but on the one on which they had fled from the line: because they obtained both gifts in the splendor of heavenly love—namely, the truth of conduct together with the preaching of the word. And because the Jewish teacher wished to hear the assertions of the holy preachers, though not with the intention of knowing the truth, yet with the solicitude of curiosity, it follows: (Verse 16.) To whom he said: What has been done, my son?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":349,"ref":"p349","source":"Sub unius quippe descriptione omnibus loquitur, quia gentis suae homines vidit, quos aliquando doctrina Legis instruxit. Vel fortasfe filium vocavit, non affectu amoris, sed adulatione calliditatis: ut eo hunc facilius per deceptionem caperet, quo se eum paterno affectu diligere demonstraret. Eum ilaque filium vocat, a quo quid actum fuerit scire appetit: ut profecto ille, pro impenso honore adulationis, seriem perverteret veritatis. Honor igitur appellationis non ad amorem refertur, sed ad calliditatem. Sed qui praelatae laudis favorem respuit, constanter vera patefecit. Unde et subditur: (Vers. 17.) Respondens autem qui nuntiabat: Fugit, inquit, Israel coram Philisthiim, et ruina magna facta est in populo, Insuper et duo filii tui mortui sunt, Ophni et Phinees. Et arca Dei capta est.\n\nHoc namque vir fugiens nuntiavit, quod experientia didicit. Quid est igitur quod fugisse Israelem asserit, nisi quia constanter affirmat quod, dum Judaicus populus Legis sensum carnaliter retinet, I spiritalibus sanctae Ecclesiae doctoribus resistere disputando non potest? Et quid est quod magnam ruinam factam fuisse in populo praedicat, nisi quia omnes qui de Judaico populo verbum fidei repulerunt æterna morte periisse confirmat? Et quid est quod duo Heli filii morlui referuntur, nipi quia uterque ordo veteris sacerdotii defecisse asseritur?","english":"For he speaks to all under the description of one, because he saw the men of his own people, whom the teaching of the Law had once instructed. Or perhaps he called him son, not out of affection of love, but by the flattery of cunning, so that he might more easily capture him through deception, in that he showed himself to love him with a fatherly affection. Therefore he calls him son from whom he desires to know what has been done, so that, in return for the honor of flattery bestowed, he might pervert the sequence of the truth. The honor of the address, then, is referred not to love but to cunning. But he who rejected the favor of the praise offered him steadfastly laid bare the truth. Hence it is also added: (Verse 17.) And the one who brought the news answered and said: Israel has fled before the Philistines, and a great ruin has been made among the people; moreover, your two sons are dead, Hophni and Phinehas. And the ark of God has been captured.\n\nFor the man fleeing reported this, which he had learned by experience. What is it, then, that he asserts Israel has fled, except that he steadfastly affirms that, while the Jewish people retain the sense of the Law carnally, they cannot resist the spiritual teachers of holy Church by disputing? And what is it that he proclaims a great ruin has been made among the people, except that he confirms that all who from the Jewish people rejected the word of faith have perished by eternal death? And what is it that the two sons of Eli are reported dead, except that both orders of the old priesthood are asserted to have failed?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":350,"ref":"p350","source":"Et quid est quod arcam Dei captam fuisse dicit, nisi quia cognitionem divinorum sacramentorum a Judaeis ablatam, atque a Gentibus fideliter apprehensam asserit? quia a Gentibus jam, Dei gratia vocante, fidelibus divina mysteria cognoscuntur. Sequitur: (Vers. 18.) Cumque ille nominasset arcam Dei, cecidit Heli de sella retrorsum juxta ostium, et fractis cervicibus, mortuus est.\n\nQuid est quod Hcli, audita Israelis fuga, relata sibi ruina populi, intimata filiorum morte, de sella nequaquam cadit: cognita autem arcae captione, et de sella cadit, et vitam perdit? Sed quia in Heli sapientes Judaeorum et legisperilos designari diximus, audita Israelis fuga, de sella non cecidit: quia, quod simplices Synagogæ filii a sanctae Ecclesiæ doctoribus in praedicatione superentur, pro parvo ducit. Non cadit relata sibi ruina populi: quia, dum perire audit eos qui in Judaismo moriuntur, nequaquam expavescit. Intimata filiorum morte non cadit: quia, et objecta sibi sacerdotii utriusque cessatione, superbirc non desinit. Illata autem sibi arcae captione cadit: quia, dum sacramenta Scripturae suae profunde et spiritualiter sciri a sanctae Ecclesiae praedicatoribus et fidelibus videt, de ea quam carnalitcr tantum intelligit, sacri eloquii eruditione superbire non audet. De sella igilur cadit, quia, spiritali cognito, superbire de carnali magisterio non praesumit.","english":"And what is it that he says the ark of God was captured, except that he asserts that the knowledge of the divine sacraments was taken away from the Jews and faithfully grasped by the Gentiles? Because now, by the calling of God's grace, the divine mysteries are known by faithful Gentiles. It follows: (Verse 18.) And when he had named the ark of God, Heli fell backward from his seat beside the door, and his neck was broken, and he died.\n\nWhat is it that Heli, having heard of the flight of Israel, the ruin of the people reported to him, the death of his sons made known, does not fall from his seat at all; but when the capture of the ark is known, he both falls from his seat and loses his life? But because we have said that in Heli the wise men and teachers of the Law of the Jews are designated, having heard of the flight of Israel, he did not fall from his seat: because he counts it as nothing that the simple sons of the Synagogue are overcome in preaching by the teachers of holy Church. He does not fall when the ruin of the people is reported to him: because, while he hears that those who die in Judaism perish, he does not tremble at all. When the death of his sons is made known, he does not fall: because, even with the cessation of both priesthoods set before him, he does not cease to be proud. But when the capture of the ark is brought upon him, he falls: because, while he sees that the sacraments of his Scripture are known profoundly and spiritually by the preachers and faithful of holy Church, he does not dare to be proud, on the basis of the learning of the sacred eloquence, of that which he understands only carnally. He falls, therefore, from his seat, because, when the spiritual sense is known, he does not presume to be proud about carnal teaching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":351,"ref":"p351","source":"Sed, quia vera praedicari sublimiter audit et nequaquam credit, dum confunditur et non salvatur, cadit et moritur. Capit quippe de sella, quia extoni desinit de doctrina. Scd cadens moritur, quia si ratione vincitur, ejusdem tamen rationis judicio, pervenire ad aeterna gaudia non meretur.\n\nQua in re notandum est, quia qui cadens moritur, juxta ostium cadit. Quid est enim quod cadit juxta ostium, nisi quia, dum caecus errat, impingit in Redemptorcm? Qui nimirum de semetipso asserit, dicens: Qui ceciderit super lapidem istum, confringetur; super quem vero ceciderit, conteret eum (Matth. xxi, 44). Ipse quoque de sernetipso ait: Ego sum ostium; per mesi quis introierit, salvabitur et egredietur, et regredietur, et pascua inveniet (Joan. x, 9). Juxta ostium ergo mortuus est Heli, quia Sinagogae magisterium idcirco periit, quia in Redemptoremoffendit.Ibi enim cecidit, ubi deliquit. Qui etiam cadens, cervices fregit. In cervice tumor temporalispotentiaedesiguatur. Fracta ergo cervice moritur, qui per-' fidiæ magnitudine, amissa regni potentia, condemnatur.","english":"But because he hears the truth preached sublimely and does not believe it at all, while he is confounded and not saved, he falls and dies. He falls from the seat, because he ceases from teaching through astonishment. But falling he dies, because if he is overcome by reason, yet by the judgment of that same reason he does not deserve to arrive at eternal joys.\n\nIn this matter it must be noted that he who falls and dies falls beside the door. For what is it that he falls beside the door, except that while blind he wanders, he strikes against the Redeemer? He indeed asserts this of himself, saying: Whoever falls on this stone shall be broken; but on whomever it falls, it will crush him (Matt. 21:44). He also says of himself: I am the door; through me if anyone enters, he shall be saved, and shall go out and come in, and shall find pasture (John 10:9). Therefore Heli died beside the door, because the teaching office of the Synagogue perished for this reason, that it offended against the Redeemer. For there he fell where he sinned. And falling, he also broke his neck. In the neck the swelling of temporal power is designated. Therefore he dies with his neck broken, who by the greatness of his faithlessness, having lost the power of his kingdom, is condemned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"Potest quoque per ostium sacræ Scripturae litlera designnari. Nam velut per ostium ad æterni templi atria ducimur, dum per sacri eloquii litteram ad allegoricam et spiritualem intelligentiam sublevamur. Intus quoque rex cernitur: quia promissus Redemptor humani generis in spirituali sacræ Scripturæ intelligentia invenitur. Heli ergo juxta ostium mortuus cecidit: quia profecto Synagogæ magistcrium idcirco interiit, quia per spiritalem Scripturam eam qui in spiritu promissus fuerat Redemptorem humani generis, non spiritaliter, sed carnaliter, quaesivit. Juxta ostium namque mortuus est: quia de eo inleriit, quod spiritalem Rcdemptoris promissionem, non secundum intelligentiam spiritalem, sed secundum simplicem loculionem historiæ intellcxit. Et quia per doctrinae suæ studium nullo tempore, Judææ, non amore bona operanti, sed timore a malo declinanti, præfuit, sequitur: (Vers. 18.) Senex enim erat, el grandævus: et ipse judicavit Israel quadraginta annis.","english":"By the door can also be designated the letter of Sacred Scripture. For as if through a door we are led into the courts of the eternal temple, when through the letter of the sacred word we are raised up to the allegorical and spiritual understanding. Within, the king is also discerned: because the promised Redeemer of the human race is found in the spiritual understanding of Sacred Scripture. Therefore Heli fell dead beside the door: because indeed the teaching of the Synagogue perished for this reason, that through the spiritual Scripture it sought the Redeemer of the human race, who had been promised in the spirit, not spiritually but carnally. For he died beside the door: because he perished in that respect, in that he understood the spiritual promise of the Redeemer not according to spiritual understanding but according to the simple utterance of history. And because through the zeal of his teaching he at no time presided over Judaea, which was not declining from evil out of love for good works but out of fear, it follows: (Verse 18.) For he was old and advanced in years: and he judged Israel forty years.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"Senex etenim fuit, et grandævus diuturnitate temporum. Quadraginta vero annis praefuit, per timorem legalium mandatorum. Quadragenarius quinpe numerus ad peccatores pertinet. Unde et Quadragesimæ tempus in sancta Ecclesia eodem dierum numero consecratum est, ut videlicet ea quae committimus peccata tergere poenitendo studeamus. Quadragenarius quippe numerus ex denario et quaternario consummatur. Et quia, peccando, Decalogum divinae Legis transgredimur, ipsam vero peccandi facultatem ex ea qua consistimus, quatuor elementorum compactione contrahimus; sub numero quadragenario, quandiu in peccato existimus, continemur. Heli ergo quadraginta annis Israelem judicavit, quia Synagogae magisterium et austeram Legis disciplinam ad timorem subjectæ plebis exhibuit: ut materiam humanae conditionis, per concupiscentinm frugilem, in statu justitiae per timorcm retineret. Sed jam mortuus estHeli, jam fractis cervicibus juxta ostium jacet; sed tamen pravæ doctrinae ejus virus in semine remanet. Jam quippe, qui non credit de Judæorum sapientibus, judicatus est; sed quia in ejus instructione pravitatis semina mentes concipiunt, qui ejus doctrina filii nascuntur perfidiæ ejus vesaniam non relinquunt. Quare et subditur: (Vers.","english":"For he was old, and advanced in years by the length of time. But he presided for forty years, through fear of the legal commandments. For the number forty pertains to sinners. Hence also the time of Lent has been consecrated in the holy Church with that same number of days, so that we may strive to wipe away by penitence the sins we commit. For the number forty is made up of ten and four. And because by sinning we transgress the Decalogue of the divine Law, and we draw the very capacity for sinning from the compaction of the four elements of which we consist, under the number forty, as long as we exist in sin, we are contained. Eli therefore judged Israel for forty years, because he displayed the teaching office of the Synagogue and the harsh discipline of the Law unto the fear of the subject people: so that he might hold back the material of the human condition, through the fruit-bearing concupiscence, in the state of justice through fear. But now Eli is dead, now with broken neck he lies beside the door; yet nevertheless the poison of his depraved teaching remains in his seed. For now he who does not believe, of the wise men of the Jews, has been judged; but because minds conceive the seeds of depravity in his instruction, those who are born as sons of his doctrine do not abandon the madness of his perfidy. Wherefore it is also added: (Vers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"19, 20.) Nurus autem ejus uxor Phinees prægnans erat, vicinaque parlui: quæ, audito i nuntio, quia capta esset arca, et mortuus socer suus, et vir suus, incurvavit se, et peperit. Irruerunt enim in eam dolores subiti. In ipso autem momento mortis ejus dixerunt ei, quas stabant juxta eam: Ne timeas, quia filium peperisti. Quæ non respondit, neque animadvertit.\n\nQuæ autem fuit Durus Heli, nisi plebs Judacorum, reprobis sacerdotibus subjecta? Quae quia per corum praedicationem semina perfidiae in mente susceperat, prægnans erat. Et quia conceptam malitiam ipsa quoque cogitabat effundere, non solum prægnans fuisse dicitur, sed etiam partui vicina. Quid est autem quod, audita arcæ captiono et soceri atque viri sui morte, peperisse dicitur, nisi quia Judaicae plebis residuum, dum spiritalia sacramenta Scripturarum ad Gentium erudilionem transisse cognoscit, dum sapientes Synagogae cum utroque sacerdotio interiisse jam conspicit, ea quae concepit, hæresis suae semina, Joqucndo effundere non desistit? Parere autem ei, est conceptam pravitatem loquendo aliis apcrire. Et quia reproba praedicat, dum parere asseritur, incurvata memoratur. Velut enim non se curvantes pariunt, qui cælestia loquuntur: quia in statu fidei auditorum suorum corda ad studium erigunt bonæ operationis.","english":"19, 20.) But his daughter-in-law, the wife of Phinehas, was pregnant and near to giving birth; and when she heard the news that the ark had been captured, and that her father-in-law was dead, and her husband, she bowed herself and gave birth. For sudden pains rushed in upon her. And at the very moment of her death, those who were standing beside her said to her: Do not fear, for you have borne a son. But she did not answer, nor did she take notice.\n\nBut who was this daughter-in-law of Eli, if not the people of the Jews, subject to reprobate priests? And because through their preaching she had received in her mind the seeds of faithlessness, she was pregnant. And because she herself was also thinking to pour out the malice she had conceived, she is said not only to have been pregnant, but also near to giving birth. But what is it that, upon hearing of the capture of the ark and the death of her father-in-law and her husband, she is said to have given birth, if not that the remnant of the Jewish people, when it recognizes that the spiritual sacraments of the Scriptures have passed over to the instruction of the Gentiles, when it now sees that the wise men of the Synagogue have perished together with both priesthoods, does not cease to pour out in speech the seeds of its own heresy, which it has conceived? But to give birth for her is to disclose to others by speaking the depravity she has conceived. And because she preaches as reprobate, while she is declared to give birth, she is recorded as having bowed down. For those who speak heavenly things give birth, as it were, without bowing themselves down, because in the standing of faith they raise up the hearts of their hearers to the zeal of good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"Quae igitur prava asserit, incurvata parit: quia profecto hoc sibi loquendo agitur, ut quo attentius loquitur, in damnationis suae barathro profundus deponatur. Recte igitur dum ad partum incunatur, mori dicitur. Pariens namque moritur, quia in blasphemiæ suae merito condemnatur. Et quia mortis suae tormenta non prævidet, subiti dolores in cam irruerc dicuntur. Subiti namque dolores sunt repentinae afflictiones mortis sine prævisione venientis. Subito enim dolores irruunt, cum Judaicae plebi suppliciorum perennium retributiones obviant: quae nunc in contemptu veritatis posita, non formidat. Quia enim pro paternarum traditionum observatione, ad aeternam vitam moriendo se transire aestimat, in subitos dolores tunc corruit, cum sustinere tormenta inchoat, quae non speravit. Et notandum, quia de moriente dicitur: Irruerunt in eam dolores subiti: quia videlicet dum per carnis molestias ad exitum vitae cogitur, tunc flagella dolorum irruere in eam temporaliter incipiunt, quibus ejus impietas aeterna vindicta puniatur; et quia vicino exitu reproba? Judæorum mentes se alterutrum ad perfidiam cobortantur. In ipso autem momento mortis ejus, dixerunt ei, quae stabant juxta eam: Ne timeas, quia filium peperisti. Filium quippe peperit: quia durum in nequitia ct insuperabilem populum erudivit. Quæ autem mulieres juxta stant, nisi mentes aequali ordine impietatis adstrictæ?","english":"Therefore, what she asserts as perverse, she brings forth while bowed down: for by her very speaking this is accomplished in her, that the more attentively she speaks, the deeper she is cast down into the abyss of her own damnation. Rightly, then, while she is bent over toward giving birth, she is said to die. For she dies in giving birth, because she is condemned in the merit of her blasphemy. And because she does not foresee the torments of her death, sudden pains are said to rush upon her. For sudden pains are the unforeseen afflictions of a death that comes without warning. For pains rush upon her suddenly when the recompenses of everlasting punishments meet the Jewish people: which now, placed in contempt of the truth, it does not fear. For because, on account of the observance of the traditions of the fathers, it thinks that by dying it passes over to eternal life, it then falls into sudden pains, when it begins to endure torments that it did not hope for. And it must be noted that it is said of the dying woman: Sudden pains rushed upon her: because, namely, while through the troubles of the flesh she is driven toward the departure of life, then the scourges of pains begin to rush upon her temporally, by which her impiety is punished with eternal vengeance; and because, with the end near, the reprobate minds of the Jews encourage one another to faithlessness. But at the very moment of her death, those who stood beside her said to her: Do not fear, for you have borne a son. For she bore a son: because she trained a people hard and unconquerable in wickedness. But who are the women standing beside her, if not minds bound together in an equal order of impiety?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"Stant quippe non veritate et rectitudine fidei, sed praesumptione et jactanLia religionis. Idcirco eam, ne timeat, cohortantur, quia filium peperit: ut videlicet tanto sccurius in veteri traditione mori non timeat, quanto illos etiam in ea obduratos ct inconvertibiles aspicit, quos suo magisterio eruditos cognoscit. Sed dum in se abundantius dolore compellitur, pro nihilo ducit, quidquid alii sua cruditione profecerunt, unde et subditur: Quæ non respondit, neque animadvertit. Nam dum aeterni doloris experiri amaritudinem inchoat, hoc, qnod temporaliter aliis praefuit, non delectat. Vel certe idcirco de nato puero non laetatur: quia is, qui gignitur sua institutione, in captivitate conspicitur. Unde et subditur: (Vers. 21, 22.) Et vocavit puerum Hichaboth, dicens: Translata est gloria Domini, quia capia est arca Dei.\n\nArea quidem capitur: quia jam, auctore Deo, a veris fidelibus, sanctae Scripturæ sacramenta Terse intelligentiæ capacitate retinentur. Et gloria Israel translata est: quia, postquam a vera religione cecidit, redolere per bonae famae opinionem cessavit. Bene autem non perire Israel gloria dicitur, sed transferri: quia religionis fama, quam perdidit, ad Gentilitatem transivit.","english":"For they stand not in the truth and uprightness of faith, but in presumption and the boasting of religion. Therefore they exhort her not to fear, because she has borne a son: so that, namely, she may not fear to die in the old tradition the more securely, the more she sees those also hardened and unconvertible in it, whom she knows to have been instructed by her own teaching. But while she is compelled by grief more abundantly within herself, she counts as nothing whatever others have profited by her instruction; hence it is added: She did not answer, nor did she regard it. For when she begins to experience the bitterness of eternal sorrow, that which she temporally presided over for others no longer delights her. Or certainly for this reason she does not rejoice over the son born: because he who is begotten by her instruction is seen in captivity. Hence it is also added: (Vers. 21, 22.) And she called the boy Ichabod, saying: The glory of the Lord is transferred, because the ark of God is captured.\n\nThe ark indeed is captured: because now, by God's author, by the true faithful, the sacraments of Holy Scripture are retained with the capacity of pure understanding. And the glory of Israel is transferred: because, after she fell from true religion, she ceased to give forth fragrance through the opinion of good fame. Well, moreover, is it said that the glory of Israel does not perish but is transferred: because the fame of religion, which she lost, passed over to the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":357,"ref":"p357","source":"Translata quippe est gloria: quia in sancta Ecclesia verse religionis fragrantia redolet, quæ in fide Redemptoris posita, pro aeterni apleodoris certitudine, quem exspectat, donum saocti Spiritus pignus tenet Idcirco de nato fiiio lætari refugit: quia profecto, dum ad Gentes transisse præteritam gloriam conspicit, ad captivitatem se parere ingemiscit. A translatione etiam gloriae filium nominat: quia profeoto impietatem in qua permanet, quasi prælato nomine, perpetuo repræsentat. Potest autem per hoc, quod a matre ei nomen impoaitur aperto intelligi quod videmus. Ex ea enim nomen suscepit, a qua ei meritum impietatis venit. Sequitur:\n\nCAPUT III.\n\n(I Reg. x, 1-3.) Philisthiim autem tulerunt arcam, et asportaverunt a Lapide Adjutorii in Azotum. Tulerunt Philisthiim aream Dei, et intulerunt eam in templum Dagon, et surrexerunt Azotii altera die, et invenerunt Dagon jacentem ante arcam, pronum in terra.","english":"For her glory has been transferred: because in the holy Church the fragrance of true religion gives forth its scent, which, placed in faith in the Redeemer, holds the gift of the Holy Spirit as a pledge for the certainty of the eternal reward which it awaits. Therefore she refuses to rejoice over the son born to her: because, surely, when she sees that her former glory has passed over to the Gentiles, she groans that she gives birth only for captivity. It is also from the transfer of glory that she names the son: because surely, as if by a name given in preference, she forever represents the impiety in which she persists. But by the fact that the name is given to him by the mother, what we see can be plainly understood. For he received his name from her from whom came to him the merit of impiety. It follows:\n\nCHAPTER III.\n\n(1 Samuel 10:1-3.) Now the Philistines took the ark and carried it away from the Stone of Help to Ashdod. The Philistines took the ark of God and brought it into the temple of Dagon, and the Ashdodites rose on the next day and found Dagon lying before the ark, face down on the ground.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"i. Quid est quod area a Lapide Adjutorii asportatur, nisi quia praecones veritatis ab eo, quem Judaei falsa opinione exspectant, Christo mysteria Scripturarum auferunt? Dum enim ad veri Redemptoris cognitionem sanctæ Scripturæ testimonia convertunt. ib eo nimirum in quem sui auxilii spem Judæi posuerant arcam tollunt. Et quia Genlibusfidei mysteria credantur, arca Dei in Azotum perducitur. Quæ profecto arca in templum infertur. Quid ergo fuit templum Dagon, nisi unaquæque anima infidelis, quondam idololatriae superstitione pulluta? Quid simulacrum Dagon, nisi totius idololatriæ superstitionem designat? Quid igitur erat aliud, mysteria fidei cordibus Gentilium intimare, quam arcam Dei in templum Dagon inferri? Velut enim juxta Dagon statuebatur area, dum prædicatores sanctæ Ecclesiæ Gentiles admonerent, ut, ad probandam Mei veritatem, et prædicationem quam audiebant, et idololatriæ quam tenebant errores discuterent. Bene itaque die alia Dagon proaum in terra ante aream jacentem Azotii repererunt. Unam quippe diem Azotus habuit, in iNdita prædicatione veritatis, alteram in cognitione fidei. Primo namque die arca Dei juxta Dagon statuitur, quia in audita praedicatione Redemptoris, erroris vetuli tenebras deprehendunt. Altera vero die surgentes, pronum in terra ante arcam jacenlem Dagon invenerunt: quia in cognitione veritatis statum idololatria perdidit.","english":"What is it that the ark is carried away from the Stone of Help, except that the heralds of truth take away the mysteries of the Scriptures from that Christ whom the Jews await by a false opinion? For while they turn the testimonies of the holy Scriptures to the knowledge of the true Redeemer, they take away the ark from him in whom the Jews had placed the hope of their help. And because the mysteries of the faith are believed by the Gentiles, the ark of God is brought to Azotus. And this ark is certainly brought into the temple. What, then, was the temple of Dagon, except every unbelieving soul, once polluted by the superstition of idolatry? What does the image of Dagon designate, except the superstition of all idolatry? What else, then, was it to make the mysteries of the faith known to the hearts of the Gentiles, than to bring the ark of God into the temple of Dagon? For as it were the ark was set beside Dagon, when the preachers of the holy Church warned the Gentiles, so that, to prove the truth of my [faith], they might examine both the preaching which they heard and the errors of the idolatry which they held. Well, therefore, on another day the Azotites found Dagon fallen prone on the ground before the ark. For Azotus had one day, in the unheard-of preaching of the truth, and another in the knowledge of the faith. For on the first day the ark of God is set beside Dagon, because in the preaching of the Redeemer which they heard, they perceive the darkness of the old error. But on the second day, rising, they found Dagon lying prone on the ground before the ark: because in the knowledge of the truth idolatry lost its standing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"Unde et bene cum lapsus Dagon asseritur, jacere pronus in terra memoratur. Ante arcam quidem cadit, quia ex mysteriorum divinorum scientia innotescit. Sed pronus in terra jacet, quia, auctore jam Deo, ad aspectum fidelium simulatæ rationis imaginem non habet. Qui enim pronus in terra jacet, faciem in terra deprimit. Per faciem vero simulacri, simulatio exprimitur rationis. Pronum itaque in terra jacere, cst jam vera cognoscentibus, simulationis suae fraudibus illudere nequaquam posse. Sed tamen, ut certius Centiles vera cognoscerent, eamdem fidei nostræ auditam rationem, et superslilionis suae vetustam consuetudinem magis ac magis discutere conati sunt. Apte itaque sequitur: Vers. 3.) Tulerunt Dagon, et restituerunt eum in locum suum.\n\nId est, in templo, ubi area Dei posita fuerat. Quid est ergo Dagon in locum suum restituere, nisi juxta jam cognitam spiritualium sacramentorum veritatem, idololatriae statum subtili consideratione perquirere? Et quia quo subtilius idololatriæ error aspicitur, verius condemnatur, subjunctum est: (Vers. 4.) Rursusque diluculo surgentes, invenerunt Dagon jacentem super faciem suam coram area Domini.","english":"Hence also, when the fall of Dagon is asserted, he is recorded to have lain prone on the ground. He falls indeed before the ark, because he becomes known through the knowledge of the divine mysteries. But he lies prone on the ground, because, now that God is the author, in the sight of the faithful he has no image of a feigned reasoning. For he who lies prone on the ground presses his face into the ground. But by the face of the idol, the pretense of reasoning is expressed. Therefore for him to lie prone on the ground is for him to be in no way able to mock with the deceits of his pretense those who now know the truth. But nevertheless, so that the Gentiles might know the truth more certainly, having heard that same reasoning of our faith, they attempted more and more to examine the ancient custom of their own superstition. Therefore it aptly follows: (Verse 3.) They took Dagon and restored him to his place.\n\nThat is, into the temple where the ark of God had been placed. What is it, then, to restore Dagon to his place, except, according to the now-known truth of the spiritual sacraments, to investigate the state of idolatry with subtle consideration? And because the more subtly the error of idolatry is examined, the more truly it is condemned, it is added: (Verse 4.) And rising again at dawn, they found Dagon lying on his face before the ark of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"Diluculo iterum surgunt: quia ad amorem auditæ bonitatis jam certitudine deliberationis se erigunt. Primus itaque dies probationis est, soquens cognitionis, tertius vero deliberatæ jam certitudinis, et oblatae professionis. Qui profecto dies, quia illuminatis conversorum mentibus, in splendore perfectae et consummatae fidei illuxit, sequitur: (Vers. 4.) Caput autem Dagon, et duæ palmæ manuum ejus abscissæ erant super limen. Porro Dagon truncus remanserat in loco suo.\n\n3..Quid enim Dagon, id est idololatriæ caput, est aliud nisi ipsum initium omnis iniquitatis diabolus? Et quae sunt palmae manuum ejus, nisi universa opera idololatriae? Caput itaqueDagon amisit: quia per idolorum culturam reguare maligni spiritus i. corde Gentilium desinunt. Palmæ etiam manuum ejus abscissæ sunt, quia idolis vaDis sacrificia nusquam offeruntur. Et quia a cunctis fidelibus ejus deformitas ubique conspicitur, truncus Dagon in loco suo remansisse memoratur. Caput vero etmunusabscissae, et super limen positae memorantur: quia profecto quisquis ad veram fidem iugreditur, principia diabolicæ suasionis repollere, atque universis ejusdem Satanae opelibus renuntiare praecipitur. Posita ergo hæc sunt in limine, ut ab introcuntibus conculcentur: quia vere fidclis esse non poterit, qui et pravis maligni spiritus consiliis adversari, atque iniquis operibna, non proponit.","english":"At dawn they rise again, because they now rouse themselves to the love of the goodness they have heard with the certainty of deliberate choice. So the first day is one of testing, the second of knowledge, but the third of certainty now deliberated and of profession offered. And this day, because it has shone in the splendor of perfect and consummate faith upon the enlightened minds of converts, there follows: (Verse 4.) But the head of Dagon and the two palms of his hands were cut off upon the threshold. Moreover, Dagon had remained as a trunk in his place.\n\n3. For what else is Dagon, that is, the head of idolatry, but the very beginning of all iniquity, the devil? And what are the palms of his hands but all the works of idolatry? So Dagon has lost his head, because through the worship of idols the malignant spirits cease to reign in the heart of the Gentiles. The palms of his hands have also been cut off, because sacrifices are nowhere offered to idols. And because his deformity is everywhere seen by all the faithful, Dagon is recorded to have remained as a trunk in his place. But his head and hands are recorded to have been cut off and placed upon the threshold, because indeed whoever enters into the true faith is commanded to repel the beginnings of diabolical persuasion and to renounce all the works of that same Satan. These things, then, have been placed on the threshold so that they may be trampled by those who enter, because he cannot truly be faithful who does not resolve to oppose the wicked counsels of the malignant spirit and his iniquitous works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"Nam qui Dagon caput atterere, et manus vitat, etsi fidelium numero contineri videtur, idololatra quodam modo esse convincitur. In oblectatione etenim dæmonum non solum exteriora sacrificia, sed etiam iniqua desideria ab eorum cultoribus offeruntur. Qui ergo in veræ fidei cognitione receptus est, et ab immundis desideriis et pravis operibus non remotus, quia Dagon collidere caput et manus despicit, maligno spiritui, quem in oblatione cærimoniarum despicit, per internæ concupiscentiæ, et exterioris vitas immunditiam, oblationem facit. Quare et subditur (Vers. 5.) Propter hoc non calcanl sacerdotes Dagon super limen usque in hodiernum diem.\n\nSacerdotes quippe Dagon se esse insinuant, qui super limen non calcant. Quibus in verbis caute inspiciendum est, quia non dixit, limen, sed super limen, ut caput et manus Dagon calcanda esse doceantur, quae super limen abscissa esse referuntur. Idcirco autem sacerdotes super limen non calcant, quia abscissas ejus manus et caput pede conterere vitant. Sacerdotes namque Dagon usque in hodiernum diem remanent: quia qui per immunda desidena antiquo hosti sacrificent, adhuc sunt. Qui profecto super templi limen calcare refugiunt: quia nec immundis suggestionibus, nec malis operibus resistunt. Dagon itaque sacerdotes sunt, quia etsi manufactis se idolis non hnmiliant, concupiscentiarum tamen simulacris per nefaria opera se incurvant.","english":"For whoever avoids crushing Dagon's head and hands, even if he seems to be counted among the faithful, is shown in a certain way to be an idolater. For in the worship of demons, not only outward sacrifices but also wicked desires are offered by their worshippers. Therefore, one who has been received into the knowledge of the true faith but has not been separated from unclean desires and depraved works—because he disdains to strike Dagon's head and hands—makes an offering to the malignant spirit, whom he disdains in the offering of ceremonies, through the uncleanness of inward concupiscence and outward life. Wherefore it is also added (verse 5): \"For this cause the priests of Dagon do not tread upon the threshold unto this day.\"\n\nFor they show themselves to be priests of Dagon who do not tread upon the threshold. In these words it must be carefully observed that he did not say \"the threshold,\" but \"upon the threshold,\" so that it may be taught that Dagon's head and hands are to be trampled, which are reported to have been cut off upon the threshold. But for this reason the priests do not tread upon the threshold, because they avoid crushing with the foot his severed hands and head. For the priests of Dagon remain unto this day, because those who sacrifice to the ancient enemy through unclean desires still exist. They indeed shrink from treading upon the threshold of the temple, because they resist neither unclean suggestions nor evil works. And so they are priests of Dagon, because even if they do not humble themselves before idols made by hands, they nonetheless bow themselves down to the images of their desires through wicked deeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"Sequitur: (Vers. 6.) Aggravata est manus Domini super Azotios.\n\nManus Domini est virtus divinæ potestatis. Et quia in Azotiis primordia gentilitatis designata sunt, quid est quod manus Domini super Azotios aggravata perhibetur? Sed manum super Azotum aggravavit, cum Gentilium corda virtute suae potentiae ad conversionem movit. Nam dum per internam aspirationem eis vim aeternae mortis innotuit, de perpetratis iniquitatibus, Gentium mentes mirabili terrore percussit. Quia ergo dum manus Domini aggravata dicitur, interfici Azotii perhibentur, gravedo haec manus accipitur inmultiplicationeconversorum. Nam mori Gentilibus fuit, ab infidelitate separari. Manu quoque Domini occidi, est eamdem verae fidei cognitionem, non ministerio hominum, sed divina virtute, promereri. Levis itaque erat manus Domini super Azotum, cum adhuc per paucos ministros fidei pauci errorem desererent gentilitatis. Unde et quasi de aggravatione manus orare verbi ministros Dominus admonet, dicens: Messis quid me multa est, operarii autem pauci: rogate Dominum messis, ut mittat operarios in messem suam (Matth. IX, 38). Quasi aliter dicat: Qui per paucos ministros, velut levi manu paucos ad infidelitate separat, rogate ut ministros multiplicet, ut quasi in conversorum multitudine manum gravet.","english":"It follows: (Verse 6.) The hand of the Lord was heavy upon the Ashdodites.\n\nThe hand of the Lord is the power of divine might. And since in the Ashdodites the beginnings of the gentile nations are signified, what is it that the hand of the Lord is said to have been made heavy upon the Ashdodites? But he made his hand heavy upon Ashdod when he moved the hearts of the Gentiles to conversion by the power of his might. For when through inner inspiration he made known to them the force of eternal death, he struck the minds of the Gentiles with wondrous terror over the iniquities they had committed. Therefore, since while the hand of the Lord is said to be made heavy, the Ashdodites are reported to be slain, this heaviness of the hand is understood as the multiplication of the converted. For to die was, for the Gentiles, to be separated from unbelief. And to be slain by the hand of the Lord is to obtain the same knowledge of the true faith, not by the ministry of men but by divine power. Light, then, was the hand of the Lord upon Ashdod when as yet through a few ministers of the faith a few were abandoning the error of the gentiles. Hence the Lord also admonishes the ministers of the word, as it were, to pray for the heaviness of the hand, saying: The harvest indeed is great, but the laborers are few: pray the Lord of the harvest to send laborers into his harvest (Matthew 9:38). As if he were saying otherwise: You who through few ministers, as if with a light hand, separate a few from unbelief, pray that he multiply the ministers, so that, as it were, in the multitude of the converted he may make his hand heavy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":363,"ref":"p363","source":"Sed et modus interfectionis exponitur: quia quisquis mori hac infectione dicitur, dum ad purgandum ventrem exiret, in secretiori parte natium morderi a muribus perhibetur. Ad litteram una percussio hic ostenditur, sed in typica expositione geminatur. Nam per litterae significationem, et gravationem manus Domini, et murium morsus ad ejusdem mortis effectum pertinet: quia ad hoc dicitur manus Domini super Azotios aggravari quod per murium morsus interfici.\n\nQuia vero per spiritalem significationem duas mortes agnovimus: unam videlicet qua peccatores justitiae peccando moriuntur, alteram qua justi a peccatis in quibus vixerant poenitendo se erigunt; unam quae ad humana corda, diabolo suadente, ingreditur, alteram quam omnipotentis Dei virtus operatur: necesse est ergo ut utramque mortem in hoc loco spiritualiter attendamus. Mors quidem, qua peccatores a peccatis pœnitendo resurgunt, designatur, quia dicit: Aggravata est snper Azotios manus DoMnini. Illa autem mors qua Gentiles se immunditiæ et iniquitati servos exhibuerunt, designatur, cum morderi a muribus, et interfici, dicuntur. Mus quippe immundum est anima!, et per Legem edi prohibitum (Levit. XI, 29). Quid ergo per mures, nisi daemonia designuntur? Et quid est morderi a muribus, nisi peccati poena lacerari? Sed mordebantur a muribus, cnm ud purgandum ventrem egrediebantur.","english":"But the manner of the killing is also explained: for whoever is said to die by this infection, while he went out to purge his belly, is reported to be bitten by mice in the more secret part of the buttocks. According to the letter, one blow is shown here, but in the typical exposition it is doubled. For by the meaning of the letter, both the heaviness of the hand of the Lord and the bites of the mice pertain to the effect of that same death: because the hand of the Lord is said to be heavy upon the Ashdodites for this reason, that they were killed by the bites of mice.\n\nBut since by the spiritual signification we have recognized two deaths: one, namely, by which sinners die to righteousness by sinning, the other by which the just raise themselves up by repenting from the sins in which they lived; one which enters human hearts, with the devil persuading, the other which the power of almighty God works: it is necessary, therefore, that we attend spiritually to both deaths in this place. Indeed, the death by which sinners rise again from their sins by repenting is designated, because it says: The hand of the Lord was heavy upon the Ashdodites. But that death by which the Gentiles showed themselves servants of uncleanness and iniquity is designated, when they are said to be bitten by mice and killed. For the mouse is an unclean animal, and forbidden to be eaten by the Law (Lev. 11:29). What, then, is designated by mice, except demons? And what is it to be bitten by mice, except to be torn by the punishment of sin? But they were bitten by mice when they went out to purge their belly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"Quid est ergo purgare ventrem, nisi expletione peccati miserae famae fetorem proferre? Qui ergo ad purgandum ventrem egreditur, manum morsu perimitur: quia qui peccando ad aliorum notitiam per exemplum pravitatis extenditur, ad æternam quoque mortem gravi dæmonum obligatione retinetur. In secretiori enim parte natium percussi perhibentur: quia peccator quisque ex ea parte vulnus accipit animae quam incurvat ad peccati delectationem. Cum ergo mauus Domini super Azotum aggravatur, a muribus percussus asseritur: quia prædicantibus aeternae vitae doctoribus, dum ab infidelitate Gentiles conversi sunt, qua peccatorum morte, suasione daemonum, obligati essent, cognoverunt. Alorderi igitur Azotiis post aggravatam manum Domini, est post verae fidei cog.iitionem, daemonibus non subjici, sed quibus se peccati fetoribus pœnæ | mortis obtulerant, per fidei illuminationem intueri. Quasi enim tunc morsi sunt, quando peccatorum suorum morsus agnoverunt. Sequitur: (Vers. 7.) Videntes autem viri A zotii hujuscemodi plagam, dixerunt: Non maneat arca Dei apud nos, quoniam dura est manus ejus super nos, et super Dagon deum nostrum.","english":"What then is \"to purge the belly\" but to bring forth the stench of a wretched reputation through the discharge of sin? Therefore, the one who goes out to purge his belly is destroyed by the bite of a hand, because whoever by sinning extends himself to the notice of others through the example of wickedness is also held fast unto eternal death by the heavy bondage of demons. For they are said to be struck in the more secret part of the buttocks, because each sinner receives the wound of the soul in that part which he bends toward the delight of sin. When therefore the hand of the Lord is made heavy upon Azotus, he is declared to have been struck by mice, because when the teachers of eternal life preached, while the Gentiles were converted from unbelief, they came to know by what death of sins, by the persuasion of demons, they had been bound. Therefore to be healed for the men of Azotus after the hand of the Lord has been made heavy is, after the knowledge of the true faith, not to be subject to demons, but by the illumination of faith to see clearly those stench-filled sins by which they had offered themselves to the death of punishment. For they were, as it were, bitten then, when they recognized the bites of their sins. It follows: (Verse 7.) But when the men of Azotus saw this kind of plague, they said: Let not the ark of God remain with us, for his hand is hard upon us, and upon Dagon our god.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":365,"ref":"p365","source":"Nam cum cernerent templa destrui, sacrificia cessare, uxores a viris et viros ab axoribus dividi, a genitoribus filios et patres a filiis separari; quid aliud quam et super se et super superstitionem suam manum Domini duram esse putaverunt? Sed quid deinde factum fuerit, sequitur: (Vers. 8.) Et mittentes congregaverunt omnes satrapas Philisthinorum, responderuntque Gethæi: Circumducatur arca Dei.\n\nQnia satrapas Philisthinorum congregaverunt dicitur, quare autem congregaverunt non dicitur. Sed quia respondisse satrapae dicuntur, et circumducendae area consilium tribuisse, quia ad tribuendum pro eadem arcæ consilium vocati easent aperte cognoscitur. Qui ergo sunt satrapæ Philisthinorum, nisi eiecti praedicatores Gentilium? Satrapæ quidem principes dicuntur. De quibus profecto principibus per Psalmistam dicitur: Principes populorum congregati sunt cum Deo Abraham (Psal. XLVI, 10). Populorum namque appellatione Gentes designantur. Qui ergo populorum nomen et principum posuit, nimirum eos. de quibus loquitur, Philisthinorum satrapas designavit. Qui certe populorum principes cum Abraham Deo convenerunt, quando ad salutom convertendarum Gentium, hoc prædicatores sonuerunt verbo, quod omnipotens Deus interno eis aspirabat desiderio.","english":"For when they saw the temples destroyed, the sacrifices cease, wives divided from their husbands and husbands from their wives, sons separated from their parents and fathers from their sons, what else did they think but that the hand of the Lord was hard upon them and upon their superstition? But what was done next follows: (Verse 8.) And sending, they gathered together all the satraps of the Philistines, and the Gittites answered: Let the ark of God be led around.\n\nBecause they gathered the satraps of the Philistines it is said; but why they gathered them is not said. Yet because the satraps are said to have answered, and to have given counsel that the ark should be led around, it is openly known that they were called together to give counsel concerning that same ark. Who, then, are the satraps of the Philistines but the chosen preachers of the Gentiles? For satraps are called princes. Of these princes indeed it is said through the Psalmist: The princes of the peoples are gathered together with the God of Abraham (Psalm 46:10). For by the name of peoples the Gentiles are designated. He therefore who set down the name both of peoples and of princes, clearly designated as the satraps of the Philistines those of whom he speaks. And these princes of the peoples certainly came together with Abraham to God, when, for the salvation of the Gentiles who were to be converted, the preachers sounded forth that word which almighty God was breathing into them by an inward desire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":366,"ref":"p366","source":"Quasi enim in auditorum Gentilium cordibus mira erat convenientia Dei et principum, cum simul et a sanctis praedicatoribus rationem rectæ praedicationis acciperent, atque a Domino fructum bonae voluntatis. Et quia adversarii esse cognoscuntur, qui dixerant: non maneat arca Dei apud nos: quomodo principes mittentes congregant? Sed mittere, et principes congregare, est sanctorum praedicatorum mentes ad prædicationis instantiam provocare: quia illic erat attentius prædicandum, ubi Gentilium corda in errore profundius mergebantur. Hinc est quod egregius doctor nobiliorem de indomilis hostibus se elegisse victoriam gloriatur, dicens: Ab Jerusalem usque Illyricum percircuitumreplevi Evangelium Christi: sic autem hoc prædicavi Evanoelium, non ubi de eo annuntiatum fuerat, ne super alienum fundamentum ædificarem (Rom. xv, 19, 20). Provocati ergo sunt principes non desiderio, sed errore infidelium, cum inde Deo lucrum majusfacere arbitrati sunt, unde caligo errorum per flatum superbiæ sublimius ferebatur. Quare et sanctae praedicationis instantia designatur, cum subditur: Responderuntque Gethæi: Circumducatur area Dei. illi dicunt: Non maneat area Dei apud nos; et isti dieunt: Circumducatur. Quid est enim arcam Dei circumducere, nisi vera: fidei mysteria publice prædicare? Manet enim area apud eos, qui verae tidfi sacramenta, quae audiunt, per amorem amplectuntur.","english":"For there was, as it were, a wonderful harmony of God and of the princes in the hearts of the Gentile hearers, when they received at once from the holy preachers the reason of right preaching and from the Lord the fruit of good will. And because they are recognized as adversaries who had said, \"Let not the ark of God remain with us,\" how do the princes who send gather together? But to send and for princes to gather is to stir up the minds of holy preachers to the urgency of preaching, because preaching was to be done more attentively there, where the hearts of the Gentiles were plunged more deeply in error. Hence it is that the distinguished teacher glories that he chose for himself a nobler victory over untamed enemies, saying: \"From Jerusalem as far as Illyricum I have fully preached the Gospel of Christ; and so I preached this Gospel, not where it had been announced concerning him, lest I build upon another's foundation\" (Rom. 15:19-20). The princes, then, were stirred up not by the desire but by the error of the unbelievers, when they judged that they would make greater gain for God from that source whence the darkness of errors was borne higher aloft by the breath of pride. Therefore the urgency of holy preaching is also designated when it is added: \"And the Gethites answered: Let the ark of God be led around.\" They say, \"Let not the ark of God remain with us,\" and these say, \"Let it be led around.\" For what is it to lead the ark of God around, if not to preach publicly the mysteries of the true faith? For the ark remains with those who embrace through love the sacraments of the true faith which they hear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":367,"ref":"p367","source":"Qui autem Non maneat apud nos arca dicunt, prædicationem fidei a se averti concupiscunt. Satrapæ ergo ei contrario dicunt: Circumducatur arca Dei; quia illis attentius divina praedicabant, quos td odium veritatis gravis error accenderat. Et quia per sanctorum praedicatorum ministeria etiam talium magna lucra regnis cœlestibus illata sunt, sequitur: (Vers. 9.) Illis autem circumducentibus eam, fiebat manus Domini per singulas civitates interfectionis magnæ nimis, ct percutiebat viros uniuscujusque urbis a parvo usque ad majorem, et computrescebant prominentes extales eorum.\n\nArca quippe circumducitur, cum mysteria fidei palam et sine timore praedicantur. Et quia inter initia fidei innumeri convertebantur, interfectio magna nimis per civitates singulas facta perhibetur. Item quia non solum simplices, sed sapientes conversi sunt: eadem interfectio a parvo usque ad majorem facta asseritur. Sed per eamdem percossionem computrescere extales referuntur. Extales quippe putrescere, est peccati meatus abeffusione consueti fetoris penitus iuterire. Bene namque percussus est, cujus prominentes extales computrescunt: quia nimirum nonnulli sunt, qui post mundit ibm convers o: s,pris:iua nvolvuntur sorde flagitii. Horum pic ecto prominentes extales minime computrescunt: quia ad consuetum pecatorum fluxum per iniqua opera recurvantur.","english":"But those who say, Let not the ark remain with us, desire that the preaching of the faith be turned away from them. Therefore the satraps say to him in opposition: Let the ark of God be led about; because they preached divine things the more attentively to those whom a grievous error had inflamed to hatred of the truth. And because through the ministries of the holy preachers great gains even of such as these were brought into the heavenly kingdoms, it follows: (Verse 9.) But while they were leading it about, the hand of the Lord was made through each city with a very great slaughter, and it struck the men of each city from the small even to the great, and their prominent entrails rotted.\n\nFor the ark is led about when the mysteries of the faith are preached openly and without fear. And because in the beginnings of the faith innumerable persons were converted, a very great slaughter is reported to have been made through each city. Likewise, because not only the simple but also the wise were converted, the same slaughter is asserted to have been made from the small even to the great. But through that same striking the entrails are said to rot. For the entrails to rot is for the passage of sin, by the outpouring of its accustomed stench, to perish utterly. For he is well struck whose prominent entrails rot: because undoubtedly there are some who, after the cleanness of their conversion, are entangled in the former filth of shameful conduct. The prominent entrails of these do not rot at all: because through iniquitous works they turn back to the accustomed flux of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":368,"ref":"p368","source":"Hos nimirum ab imperfecta percussione male sanos ille redarguit, qui ad fetores pristinos devolutos insinuat, Canis reversus ad vomitum, et sus lota in volutabro luti(Prov. xxvi, 11; II Petre II, 22). Quasi enim ad computrescendum extales percutiebat ille, qui verbi gladium ingerens, ait: Non regnet peccatum in vestro mortali corpore, ut obediatis concupiscentiis ejus (Rom. VI, 12).\n\nPotest autem per hoc, quod Asotii dicunt: Non maneat arca apud nos, eorum, qui de eisdem Gentibus et verbum fidei audierunt, et ad aeternam vitam minime praedestinati credere noluerunt, perversitas designari. Circumducere ergo aream Dei satrapis fuit, sanctis pradicatoribus ejus verbum veritatis subtrahere, atque illis, qui digni erant, mysteria fidei revelare. Circumducta ergo est arca: quia fidei nostræ sacramenta ab aliorum notitiasublata sunt, atque aliis revelata. Unde et cum circumduceretur, interfectio magna nimis persingulascivitates fieri perhibetur: quia ubicunque verbum ducebant fidei, gratia multiplicabatur conversionis. Et quia ubicunque praedicabant, inter eos qui credebant erant qui praedestinati ad aeternam vitam non erant, sequitur: (Vers. 10, 11.) Miserunt arcam Dei in Accaron. Cumque venisset area Dei in Accaron, exclamaverunt Accaronitæ dicentes: Miserunt ad nos arcam Dei, ut interficia nos et populum nostrum.","english":"Those who are wrongly sound he certainly refutes by an incomplete striking, who intimates that they have rolled back into their former stench: The dog returned to its vomit, and the sow washed in the wallowing of mud. For as it were he was striking the intestines to make them rot, who, thrusting in the sword of the word, said: Let not sin reign in your mortal body, so that you obey its desires.\n\nBut by this, that the Ashdodites say, Let not the ark remain with us, the perversity of those who, from the same Gentiles, both heard the word of faith and, not predestined to eternal life, refused to believe, can be signified. To lead the ark of God about, therefore, was for the satraps to withdraw the word of truth from his holy preachers, and to reveal the mysteries of the faith to those who were worthy. The ark was led about, therefore, because the sacraments of our faith were taken away from the knowledge of some and revealed to others. Hence also, when it was led about, a very great slaughter is reported to have occurred throughout individual cities, because wherever they led the word of faith, the grace of conversion was multiplied. And because wherever they preached, among those who believed there were some who were not predestined to eternal life, it follows: They sent the ark of God into Ekron. And when the ark of God had come into Ekron, the Ekronites cried out, saying: They have sent the ark of God to us, to kill us and our people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":369,"ref":"p369","source":"Miserunt ergo et congregaverunt omnes satrapas Philisthinorum qui dixerunt: Dimittite arcam Domini in locum suum.\n\nSatrapæ, ut diximus, sancti prædicatores intelliguntur. Accaronitæ, qui interpretantur steriles, Gentiles designant inconvertibiles. Qui nimirum prædicatores dimittendæ arcae consilium tribuerunt, ut si salutem suam de divina prædicatione recusarent, fidelibus ad æternam patriam eum sacramentis fidei tendentibus, non obsisterent. Locus namque arcae, divinorum videlicet sacramentorum ibi esse cognoscitur, ubi quidquid de omnipotente Deo nunc per Scriptuarum mysterium dicitur, aperta postmodum nobis cognitione revelatur. Proprium quippe arcae locum cognoverat, qui dicebat: Videmus nunc per speculum in œnigmate, tunc autem facie ad faciem: nunc cognosco ex parte, tunc cognoscam, sicut et cognitus sum (I Cor. XIII, 12). Consilium itaque satraparum fuit, ut in locum suum reverti arcam Dei permitterent: ut videlicet, qui de verbi prædicatione nullum fidei fructum ferebant, eam saltem illis dimitterent, qui ex ea fructum sibi in æternitate præpararent. Bene igitur, qui remittendae arcæ consilium accipiunt, Accaronitæ nominantur. Accaronitæ quippe interpretantur steriles. Quia enim de audita fidei veritate, nullum credulitatis, aut boni operis fructum dederant, steriles erant.","english":"They sent therefore and gathered together all the satraps of the Philistines, who said: Let the ark of the Lord be sent back to its own place.\n\nThe satraps, as we have said, are understood to be the holy preachers. The Accaronites, which is interpreted as “sterile,” designate the unconvertible Gentiles. These preachers, to be sure, gave counsel that the ark should be sent back, so that if they refused their own salvation from the divine preaching, they would not stand in the way of the faithful who were pressing on toward the eternal fatherland by the sacraments of faith. For the place of the ark—that is, of the divine sacraments—is recognized to be there where whatever is now said of almighty God through the mystery of the Scriptures is afterward revealed to us by open knowledge. He had indeed known the proper place of the ark who said: We see now through a glass in a dark manner, but then face to face: now I know in part, then I shall know as I am also known (1 Cor. 13:12). The counsel of the satraps, therefore, was that they should permit the ark of God to return to its own place: namely, that those who bore no fruit of faith from the preaching of the word should at least leave it to those who would prepare for themselves fruit from it in eternity. Well, then, are those who receive the counsel that the ark should be sent back called Accaronites. For the Accaronites are interpreted as “sterile.” Because, indeed, from the truth of the faith once heard, they had given no fruit of belief or of good work, they were sterile.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"Tollendæ ergo areæ principes consilium præbuerunt, sed a sterilibus, ut videlicet verbi Dei semen, quod in pessima terra germinare non poterat, terræ optimae servoretur, quæ de hoc labore hiemis, in perenni vita fructum centesimum proferret ætatis. Et cansam protinus relaxandae arcæ ostendunt, cum prædicatores subdunt: (Vers. i i.)Ne interficiat nos cum populo nostro.\n\nAccaronitæ clamaverunt: Miserunt arcam Dei ad nos, ut interficiat nos et populum nostrum. Satrapæ consilium tribuunt, dicentes: Dimititearcam Dei Israel, ut non interficiat non cum populo nostro. Quis est populus, de quo satrapæ, id est principes, dicunt: ut non interficiat nos cum populo nostro? Quis est populus, nisi populus Christianus? Dicunt ergo principes,Dimittite arcam Dei Israel, ut revertatur in locumsuum.Quasi dicat hoc: Unde vos mori pertimescitis, nobis ad æternæ vitæ meritum exercere non prohibeatis. Sed quodaddunt: Ut non interficiat nos cum populo nostro, Gentilium quidem reproborum corda in errore suo per hanc responsionem confunduntur, dum inde se isti amrmarent mortem evadere, unde illi trepidarent mori. Arcam quoque Dei sancti prædicatores auferunt: quia dum contemptoribus spiritalia panduntur, ad damnationem indiscreti praedicatoris agitur, si eadem divina mysteria, non imitanda perfidis, sed irridenda, et concludenda descrantur.","english":"Therefore the leaders gave counsel that the ark should be taken up, but by barren women, so that the seed of the word of God, which could not sprout in the worst soil, might be preserved for the best soil, which from this winter's labor would bring forth in eternal life the hundredfold fruit of its age. And they show the reason for releasing the ark at once, when the preachers add: (Verse 11.) Lest it kill us with our people.\n\nThe Ekronites cried out: They have sent the ark of God to us, to kill us and our people. The satraps give counsel, saying: Let the ark of the God of Israel be sent away, that it may not kill us with our people. Who is the people of whom the satraps, that is, the leaders, say: that it may not kill us with our people? Who is the people, if not the Christian people? The leaders therefore say: Send away the ark of the God of Israel, that it may return to its own place. As if to say: Do not forbid us to exercise for the merit of eternal life that from which you fear to die. But what they add: That it may not kill us with our people—by this answer the hearts of the reprobate Gentiles are indeed confounded in their error, since those men claim to escape death from the very thing at which the others trembled to die. The holy preachers also take up the ark of God, because when spiritual things are revealed to the contemptuous, it is brought about for the condemnation of the indiscreet preacher if those same divine mysteries are treated not as things to be imitated by the faithless but as things to be mocked and shut away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"Nam quasi transferendæ arcae non tam satrapæ, quam satraparum Dominus praeceptum ponebat, dicens: Nolite sanctum dare canibus, neque ponatis margaritas ante porcos, ne conversi conculcent eas pedibus suis (Matth. VII, 6). Hinc iterum dicit: Si persecuti vos fuerint in una civitate, fugite in aliam (matt. X, 23). Arcam itaque, ne moriantur, auferunt: quia contemptoribus idcirco spiritualia abscondunt, De de corum contemptu ii qui temere ea proferunt, ex indis- I cretione puniantur. Sed quia Accaronitis area præcipitur dimitti, hoc profecto insinuat, quod praemisi: quia tempore persecutionis sanctorum predicatorum exhortatio facta est, ut ipsi crederent; aliquando autem, ut si ipsi vitae verbum non reciperent, illud recipientibus non obstarent: et si ipsi tormentorum metu, salutis viam non arriperent, eis impedimento non essent, qui ad regna cœlestia festinare necminis, nec pOenis destitissent. Sequitur: (Vers. 12.) Fiebat enim timor mortis in singulis urbibus, et gravissima valde manus Domini.","english":"For the Lord was issuing a command, as it were, for the ark to be transferred—not so much to the satraps as to the Lord of the satraps—saying: Do not give what is holy to the dogs, and do not cast your pearls before swine, lest they turn and trample them under their feet (Matt. 7:6). Hence again he says: If they have persecuted you in one city, flee to another (Matt. 10:23). Therefore they carry the ark away, lest they die—because for this reason they hide spiritual things from the contemptuous, lest those who rashly bring them forth be punished for their contempt through indiscretion. But because the ark is commanded to be sent away to the Ekronites, this surely intimates what I have already stated: that in the time of persecution the exhortation of the holy preachers was made, so that they themselves might believe; and sometimes, so that if they themselves did not receive the word of life, they might not stand in the way of those who would receive it; and if they themselves, through fear of torments, did not seize the way of salvation, they might not be an obstacle to those who hastened to the heavenly kingdoms, who would not have been deprived of rewards or of punishments. It follows: (Verse 12.) For the fear of death was in each city, and the hand of the Lord was exceedingly heavy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":372,"ref":"p372","source":"Hoc quidem ad exteriorem persecutionem qualiter accipiatur, supra expositum est. Sequitur: (Vers. 12.) Yiri quoque, qui mortui non fuerant, percutiebantur in secretiori parte natium: et ascendebat ut ululatus uniuscjusque civitatis in caelum.\n\nDe natium quidem percussione, quia superius diximus, dicendum hic non esset, si bic aliud quam ibi nequaquam diceretur. Quid est ergo, quod dicit: Viri quoque, qui mortul non fuerant, percutienbantur? Numquid vero ii, qui mortui fuerant,morderi iterum pro arcae poena debuerunt? Sed et cum percussorum clamor in coelum ascendisse dicitur, satis ostendi poterat, quia de vivis, et non de mortuis diceretur. Neque enim in cœlum ascendere clamor poterat v!. rorum mortuorum. Sed quia percussionem natium superius retulimus ad cognitionem peccatorum, sunt profecto viri, qui non sunt mortui. Viri quippesunt, qui pro alterna vita quam appetunt, agere fortia decreverunt. Sed viri adhuc non sunt mortui, qui agere magna deliberant, et tamen ad dolorem compunctionis mala praeterita nequaquam pensant. Mordentur ergo a muribus, ut moriantur: quia in quibus nequiter ceciderunt, recolunt, et pro praeteritis actibus se promereri aeternae vitæ amissionem credunt.Quia ergo viri sunt, de Dei misericordia non desperant: et quia mordentur, ut moriantur, de eo quod magni esse incipiunt, se non exaltant.","english":"How this is to be understood with respect to outward persecution has been explained above. There follows: (Verse 12.) The men also, who had not died, were struck in the more secret part of the buttocks: and the wailing of each city went up to heaven.\n\nAbout the striking of the buttocks, since we have spoken of it above, there would be nothing to say here, if nothing other than what was said there were being said here. What is it, then, that it says: The men also, who had not died, were struck? Surely those who had died ought not to be bitten again as a punishment for the ark? But also, when the cry of those struck is said to have gone up to heaven, it could be shown clearly enough that this was said of the living, and not of the dead. For the cry of dead men could not go up to heaven. But since we referred the striking of the buttocks above to the knowledge of sins, there are indeed men who have not died. For men are those who, for the sake of the other life which they desire, have resolved to do brave things. But men are not yet dead who deliberate to do great things, and yet by no means weigh their past evils unto the pain of compunction. They are therefore bitten by the mice, that they may die: because they recall the things in which they wickedly fell, and for their past deeds they believe that they deserve the loss of eternal life. Since, then, they are men, they do not despair of God's mercy: and since they are bitten, that they may die, they do not exalt themselves because of the fact that they are beginning to be great.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":373,"ref":"p373","source":"Quorum profecto clamor in coelum ascendit quia omnipotens Deus conversorum gemitus clementer accipit. Et quia in tempore conversionis Gentium magnus erat ad fidem concursus, non ab aliqua una, sed a pluribus civitatibus clamor ascendisse perhibctur. Uude et in persona universalis Ecclesia propheta deprecatur, dicens: Intende orationi meæ, a finibus terra' ad te clamavi (Psal. LX,2, 3). E'in coelum ascendisse clamorem a finibus terrae clamantis ostendens, ait: Exaudivit de templo sancto suo vocem meam, et clamor meus in conspectu ejus introivit in aures ejus (Psal. XVII, 7). Cum ergo unaquæque civitas in cœlum clamasse dicitur, universalis pœnitentia conversionis commendatur. Quod si percussio ad conversionem, clamor autem refertur ad divinæ laudis devotionem; hoc profecto in mysteriis Scripturarum legimus, quod videmus. In Dei namque omnipotentis laudibus unaquaeque civilas clamat: quia Redemptoris præconia orbis universus aequaquam tacet; quem non absconse prædicat, sed ineffabilis laetitiae jubilatione collaudat. Quid enim aliud, quam universas civitates ad clamorem cohortabatur, qui diecbat: Omnes Gentes, plaudite manibus, jubilate Deo in voce exsultationis, quoniam Deus summus et terribilis, et rex magnus super omnes deos (Psal. XLVI, 2, 3). Hinc iterum admonens, nit: Jubilate Deo omnis terra, servite Domino in lætitia (Psal. XCIX, 2).","english":"Their cry certainly ascended to heaven, because almighty God mercifully receives the groans of those who are converted. And because in the time of the conversion of the Gentiles there was a great gathering to the faith, the cry is said to have ascended not from any one city but from many. Hence the prophet also prays in the person of the universal Church, saying: Give ear to my prayer, from the ends of the earth I have cried to you (Ps. 60:2-3). And showing that the cry of one crying from the ends of the earth has ascended to heaven, he says: He has heard my voice from his holy temple, and my cry has entered into his ears in his sight (Ps. 17:7). When, therefore, each city is said to have cried to heaven, the universal repentance of conversion is commended. But if the striking is referred to conversion, and the cry to the devotion of divine praise, we certainly read in the mysteries of the Scriptures what we see. For in the praises of almighty God each city cries out, because the whole world does not keep silent about the proclamation of the Redeemer; it does not proclaim him in secret, but praises him with the jubilation of ineffable joy. For what else was he urging all cities to cry out, who said: All you Gentiles, clap your hands, rejoice to God with a voice of exultation, for God is most high and terrible, and a great king above all gods (Ps. 46:2-3). Hence again, admonishing, he says: Rejoice to God, all the earth; serve the Lord with gladness (Ps. 99:2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":374,"ref":"p374","source":"Hinc rursum, tam plagam mordentium munum, quam clamorem civitatum exprimit, dicens: Commoveatur a facie ejus universa terra, dicite in Gentibus, quia Dominus regnavit (Psal. xcv, 9,10). Praemiserat enim: Cantate Domino canticum novum, cantate Domino omnia terra (Ibid. 1). Commotio quippe terrae pertinet ad dolorem pœnitentiæ: cantare Domino, sive annuntiare in Gentibus quia Dominus regnavit, ad studium praedicationis, et ad devotionem divinae laudis. Uniuscujusque civitatis clamor in coelum ascendit: quia in universo orbe tam praedicationis veritas, quam devotionum laudes a fidelibus sanctae Ecclesiae declamantur, quæ ad superni auditus celsitudinem per susceptionem divinæ dignationis assumuntur.\n\nCAPUT IV.\n\n(I Rrg. VI, 1.) Fuit ergo area Domini in regione Philisthinorum septem mensibus.\n\ni. Quid septem menses isti, nisi totam vitne præsentis prolixitatem designant? Quanquam Azotii ct Accaronitæ clamarent, Circumducatur arca Dei Israel% et non maneat arca Dei apud nos: veritate tamen sanctae historiæ dicitur, quod in typo sanctae Ecclesiae cognoscamus, quia in rcgione Philisthinorum area Dei septem mensibus fuit. Non ergo malorum et impiorum hominum voluntas, sed Dei dispensatio in salute Gentilium adimpleta est.","english":"Hence again he expresses both the plague of the biting mice and the cry of the cities, saying: Let all the earth be moved at his face; say among the Gentiles that the Lord has reigned (Ps. 95:9-10). For he had first said: Sing to the Lord a new song, sing to the Lord, all the earth (Ibid. 1). The commotion of the earth, indeed, pertains to the grief of penitence; to sing to the Lord, or to announce among the Gentiles that the Lord has reigned, pertains to the zeal of preaching and to the devotion of divine praise. The cry of each city ascends to heaven, because in the whole world both the truth of preaching and the praises of devotions are proclaimed by the faithful of holy Church, which are taken up to the height of the hearing on high through the reception of divine condescension.\n\nCHAPTER IV.\n\n(1 Kings 6:1.) Therefore the ark of the Lord was in the region of the Philistines for seven months.\n\ni. What are these seven months but the whole length of the present life? Although the men of Ashdod and Ekron cried out, Let the ark of the God of Israel be brought around, and let not the ark of God remain with us; nevertheless it is said by the truth of sacred history, that in the type of holy Church we may recognize that the ark of God was in the region of the Philistines for seven months. Therefore it was not the will of evil and impious men, but the dispensation of God that was fulfilled in the salvation of the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":375,"ref":"p375","source":"Jam quidem de gentilitate sublati sunt impii, jam mortui sunt, qui Christi confessores persequebantur, et tamen area Dei a Philisthinorum regione non tollitur: quia divina sacramenta apud Gentes, sancti Spiritus poculo dcbriatas, per studiosam sollicitudinem reservantur. Bene autem dicitur septem mensibus, quia sanctarum Scripturarum mysteria usque in nundi finem cum Christi fidelibus perdurabunt. Sed quisquis cjusdem sanctae Scripturæ mysteria per gratiam intimae charitatis apprehendit, non de loco, in quo temporaliter area dimittitur, sed de eo, in quo æternaliter sistitur, sollicitus fuit. Quare et subditur: (Vers. 2.) Et vocaverunt Philist hæi sacerdotes, et divinos dicentes: Quid faciemus de arcaDei? Indicate nobis. Et quomodo remittamus eam in locum suum.\n\nQui sunt, qui sacerdotes et divinos consulunt, nisi fideles sanctæ Ecclesiæ, qui æternae salutis viam sine errore tenere concupiscunt? Et qui sacerdotes, et divini, nisi sanctae Ecclesiae prædicatores intelliguntur? Sacerdotes quippe sunt ob oblationem sacramenti: divini vero, ministerio prædicationis. Nam duo ista pastoris persona conveniunt., si ei adsit et sanctitas vitae, et eruditio sapientiæ: quia ad purganda peccata subditorum ronstitutus cst, ct ad errorum caliginem prædicationis luce depellendam.","english":"Indeed, the impious have already been taken away from the Gentiles; already those who persecuted the confessors of Christ are dead, and yet the ark of God is not removed from the region of the Philistines: because the divine sacraments are preserved among the Gentiles, inebriated by the cup of the Holy Spirit, through diligent care. And it is well said \"seven months,\" because the mysteries of the Holy Scriptures will endure with the faithful of Christ even to the end of the world. But whoever apprehends the mysteries of that same Holy Scripture through the grace of intimate love has been solicitous not about the place in which the ark is temporarily left, but about that in which it is eternally set. Therefore it is also added: (Verse 2.) And the Philistines called the priests and the diviners, saying: What shall we do with the ark of God? Tell us. And how shall we send it back to its place?\n\nWho are those who consult the priests and diviners, if not the faithful of Holy Church, who desire to hold the way of eternal salvation without error? And who are understood as the priests and diviners, if not the preachers of Holy Church? For they are priests by reason of the offering of the sacrament; diviners, however, by the ministry of preaching. For these two things befit the person of a pastor, if both holiness of life and learning of wisdom be present in him: because he is appointed to cleanse the sins of his subjects, and to drive away the darkness of errors by the light of preaching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"Pastor ergo sanctæ Ecclesiæ, qui vitae sanctitatem habet, et divinae prædicationis virtutem non habet, sacerdos quidem, et non divinus est. Item si verbi farundiam retinet, sine vitae sanctitate, etsi divinus esse cernitur, sacerdotii honore nequaquam decoratur: quia quod sublimiter praedicat, terrena actione conculcat. Qui autem de arcæ loco, et do remittenda arca Dei interrogant, et sacerdotes et divinos vocant: quia nimirum ii, qui de cognitione divinae prædicationis venturae vitæ gaudia diligunt, ad salutis contilium, ncc carnales sapientes, nec multum simplices religiosos pastorcs quærunt. Sacerdotes itaque et divinos vocant: quia eis se committunt, qui et superni rectitudinem itneris demonstrant sublimitate scientiæ, ct pro subditis omnipotenti Deo idonei intercessores sunt, per puritatem vitæ. De remittenda igitur in locum suum area interrogant: quia de ista cognitione Scripturarum, quam in mysteriis verborum accipiunt, transire ad perfectam Dei cognitionem in æternitate concupiscunt. Velut enim arca remittitur, cum parva ista cognitio per vitæ præsentis transitum adimpletur. Et in loco suo ostensæ arcæ Dei gloriam cemimus, quando ab altis figurarum tegminibus specicm divinae majestatis revelata facie contuemur.","english":"Therefore the pastor of holy Church who has the sanctity of life but not the power of divine preaching is indeed a priest, but not a divine. Likewise, if he retains the eloquence of the word without sanctity of life, even if he is seen to be a divine, he is by no means adorned with the honor of the priesthood: because what he preaches in a lofty manner, he tramples underfoot by earthly action. But those who ask about the place of the ark and about sending back the ark of God call both priests and divines: because undoubtedly those who, from the knowledge of divine preaching, love the joys of the life to come, seek for the counsel of salvation neither carnal wise men nor very simple religious pastors. And so they call them priests and divines: because they commit themselves to those who both demonstrate the uprightness of the heavenly journey by the loftiness of their knowledge, and are fit intercessors before almighty God on behalf of their subjects, through purity of life. Therefore they ask about sending the ark back to its place: because from that knowledge of the Scriptures, which they receive in the mysteries of the words, they long to pass to the perfect knowledge of God in eternity. For as it were the ark is sent back, when this little knowledge is completed through the passage of the present life. And we see the glory of the ark of God shown in its place, when from the deep coverings of figures we behold the beauty of the divine majesty with unveiled face.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":377,"ref":"p377","source":"De ista quippc in loco suo arcae relatione per prophetam dicitur: Et non docebit vir ultra proximum suum, dicens: Cognosce Dominum: a minimo usque ad maximum cognoscent me (Jerem. xxxi, 34). Hinc Joannes repromittit, dicens: Cum apparuerit, simile, ei erimus, quoniam videbimus eum sicuti est (/ Joan. III, 2). Sed jam remittendæ quod consilium sacerdotes et divini quaerentibus tribuant, attendamus. Nam sequitur: (Vers. 4.) Qui dixerunt: Si dimiseritis arcam Dei Israel, nolite dimittere eam vacuam, sed quod debetis, reddite ei pro peccato, et tunc curabimini, et scictis quare non recedat manus ejus a vobis.\n\nQuidnam est arca vacua, nisi divina scienti, sine bona operatione? Vacuam namque arcam remittere, est de cognitione spiritualiurn sacramentorum fructum boni operis nullum ferre. Vacua ergo area remittitur, cum mens ad fidem venientis, ad aeternam Dei contemplationem jam transire desiderat, et tamen in hac vita bonis operibus insudare nequaquam curat. Praedicatorum ergo voce praecipitur, ut area cum dimittitur, vacua non relaxetur, ut, si bona opera, quisquis fidelis est, non multiplicat, ad aeternam Dei omnipotentis cognitionem, quod transiturus sit, confidere non pracsumat. Vacua autem area non dimittitur, si illud ei pro peccato redditur, quod debetur. Quid est quod pro peccato debetur arcæ, nisi afflictio devotæ poenitentiee?","english":"Concerning this bringing back of the ark in its place, it is said through the prophet: And a man shall no longer teach his neighbor, saying: Know the Lord: from the least to the greatest they shall know me (Jer. xxxi, 34). Hence John promises, saying: When he shall appear, we shall be like him, for we shall see him as he is (1 John iii, 2). But now let us attend to what counsel the priests and divines give to those who ask, since it must be set aside. For it follows: (Verse 4.) Who said: If you send back the ark of the God of Israel, do not send it back empty, but render to it what you ought for your sin, and then you shall be healed, and you shall know why his hand does not withdraw from you.\n\nWhat is an empty ark but divine knowledge without good action? For to send back an empty ark is to bear no fruit of good work from the knowledge of spiritual sacraments. Therefore the ark is sent back empty when the mind of one coming to the faith already desires to pass over to the eternal contemplation of God, and yet in no way cares to labor at good works in this life. Therefore by the voice of the preachers it is commanded that, when the ark is sent back, it not be released empty, so that, if anyone who is faithful does not multiply good works, he not presume to trust that he is to pass over to the eternal knowledge of almighty God. But the ark is not sent back empty if that which is owed is rendered to it for sin. What is owed to the ark for sin but the affliction of devoted penitence?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"Quo in loco notandum est, quia eis loquitur qui a muribus morsi sunt. Qui cnm sunt morsi a muribus, nisi qui in fidei catholicae illuminatione positi, ante ejusdem fidei cognitionem, sive post, prava egisse se recolunt? Nam qui ante gratiam regenerationis nulla crimina admisit, et regenerationis donurn digna conversatione retinuit, arcæ quidem debet, sed ei pro peccato non debet. Cognitione quidem divini eloquii, boni operis reddere fructum cogitur, sed ad pœnitentiæ satisfactionem ex scelerum, quae respuit, debito non urgetur. Qui ergo mordentur adhuc, debitum arcæ pro peccato reddanl; ut pro criminum memoria, humilem pœnitentiæ oblationem omnipotenti Deo restituant. Et tunc quidem curantur; quia tum conscientiæ vulnus obducitur, cum aftlicta mens per pœnitentiam ad sperandae veniæ securitatem relevatur. Tunc etiam sciunt, quare manus Domini non recolat ab eis: quia tunc utilitatem compunctionis, seu aMictæ carnis bonum intelligunt, cum de fiducia divinæ indulgentiæ ineffabiliter lætantur. Quid est cnim dolor pœnitentiæ, nisi plagæ molestia ex da?monum percussione? Nam quasi in dolore plagæ adhuc acriter pungentis suspirabat conversus ille, cum diceret: Conversus sum in ærumna mMa, dum configitur spina (Psal. XXXI, 4). Quid enim ærumna, nisi afflictionem insinuat pœnitentiæ? Sed in eadem ærumna conversum se asserit, dum spinæ confixuram sentit.","english":"In this place it must be noted that he speaks to those who have been bitten by mice. And who are these who have been bitten by mice, except those who, placed in the illumination of the catholic faith, recall that they acted wickedly either before or after the knowledge of that same faith? For he who committed no crimes before the grace of regeneration, and who retained the gift of regeneration by a worthy manner of life, owes something to the ark, but he does not owe it for sin. He is indeed compelled by the knowledge of the divine word to render the fruit of good work, but he is not pressed by the debt of crimes, which he spurned, to the satisfaction of penance. Therefore let those who are still bitten render the debt to the ark for sin, so that, in memory of their crimes, they may restore a humble offering of penance to almighty God. And then indeed they are cured, because then the wound of conscience is covered over, when the afflicted mind is raised up through penance to the security of hoped-for pardon. Then also they know why the hand of the Lord does not withdraw from them, because then they understand the benefit of compunction, or the good of afflicted flesh, when they rejoice ineffably in confidence of divine indulgence. For what is the grief of penance, except the annoyance of a wound from the striking of demons? For that converted man was still sighing, as it were, in the pain of a wound still sharply stinging, when he said: I am turned in my anguish, while the thorn is fixed (Ps. xxxi, 4). For what does anguish suggest, except the affliction of penance? But he declares himself turned in that same anguish, while he feels the piercing of the thorn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":379,"ref":"p379","source":"Quasi dicat: Dum recordatione flagitii mordeor, arcæ debitum reddere non desisto. Spina quippe configitur, dum per omnipotentis Dei dispensationem, ad lacrymas conversorum anima criminum recordatione inflammatur. Et arcae debitum solvitur, quando jam pro qualitate criminis, mensura extenditur lamentationis; cum post diuturnas lacrymas afflictæ diu menti, interni solatii lux infunditur, atque a percussionis intimae pondere divino dono levigatur: cum jam purgatæ menti per gratiam suæ inspirationis omnipotens Deus appropriat, atque ex fiducia consecutae indulgentiae eam exhilarat, quam ei ex praesentiae suæ gratia subministrat. Quasi enim de percussione tunc sanatur, cum per refusæ induigentiæ gratiam magnitudo doloris de poenitentis afflicta mente removetur.\n\nUnde et is, qui in aerumna convertebatur, dum configeretur spina, in eodem psalmo omnipotentem Deum curationis suae auctorem lactanter alloquitur, dicens: Tu es mihi refugium a pressura, quæ circumdedit me, exultatio mea (Psalm. XXXI, 7).Pressuram quippe vocat gravissimam valde manum Domini. De qua percussione gravissimae manus etiam Paulus loquitur, dicens: Ipse enim spiritus pro nobis postulat gemitibus inenarrabilibus (Rom. VIII, 26). Qui ergo a pressura invenisse Domini refugium, et exsultationem insinuat, ab interni doloris pecussione, gaudio divinæ indulgentiæ curatum se esse manifestat.","english":"As if he were saying: While I am bitten by the remembrance of my sin, I do not cease to pay the debt of the ark. For the thorn is driven in when, through the dispensation of almighty God, the soul of the converted is set aflame by the remembrance of its sins unto tears. And the debt of the ark is paid when the measure of lamentation is now extended according to the quality of the sin; when, after long weeping, the light of inward consolation is poured into the long-afflicted mind, and by a divine gift it is lightened from the weight of the inward blow; when almighty God now draws near to the purified mind through the grace of his inspiration, and cheers it with confidence in the forgiveness it has obtained, which he supplies to it from the grace of his presence. For it is as if it were then healed from the blow, when through the grace of forgiveness poured out the magnitude of its pain is removed from the afflicted mind of the penitent.\n\nHence also he who was being turned in distress, while the thorn was being driven in, joyfully addresses almighty God, the author of his healing, in the same psalm, saying: You are my refuge from the distress that has surrounded me, my exultation (Psalm 31:7). For he calls the most grievous hand of the Lord a distress. Of this blow of the most grievous hand Paul also speaks, saying: For the Spirit himself pleads for us with groanings unutterable (Romans 8:26). He therefore who declares that he has found in the Lord a refuge from distress and an exultation, shows that he has been cured from the blow of inward pain by the joy of divine forgiveness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":380,"ref":"p380","source":"Hinc item dolens adhuc confiteur, dicens: Tibi soli peccavi, et malum coram te feci (Psal, L, 6). Sed quia decuralione praesumit, insinuans, ait; Auditui meo dabis gaudium et lætitiam. et exsullabunt ossa humiliata (Ibid., 7). Debitum ergo arcæ redditur pro peccato, cum peccatorcs ex Scripturae sacrae cognitione affliguntur, et cruciatu tergere culpas satagunt, quas carnis delectatione traxerunt. Curantur autem, quando jam expleta mensura afflictionis, ad fiduciam divinæ indulgentiae per auxilium relevantur interni solatii. Unde et Psalmista loquitur, dicens: Cibabis nos pane lacrymarum, et potum dabis nobis in lacrymis in mensura (Psal. LXXIX, 6). Lacrymarum quippe potus ad mensuram dat: quia profecto peccalor, etsi ex interna Dei aspiratione pro culpa compungitur, ex eadem compunctionis afflictione eodem consolante relevantur. Unde et per Moysen Dominus dicit: Ego occidam, et ego vivere faciam: percutiam, et ego sanabo (Deut. XXXII, 39). Percutit namque, et sanat: quia quos per compunctionem sauciat, per indulgentiæ securitatem curat. Bene itaque curatis jam dicitur: Et scietis, quare manus ejus non recedat a vobis.","english":"Hence he again, still grieving, confesses, saying: To you alone have I sinned, and I have done evil before you (Ps. 50:6). But because he presumes upon his cleansing, he adds, saying: You will give joy and gladness to my hearing, and the humbled bones will exult (Ibid., 7). Therefore the debt of the ark is paid for sin, when sinners are afflicted by the knowledge of sacred Scripture, and strive to wipe away by torment the faults which they drew in by the delight of the flesh. But they are healed when, the measure of affliction now completed, they are raised to confidence in divine pardon through the help of inward consolation. Whence also the Psalmist speaks, saying: You will feed us with the bread of tears, and you will give us drink in tears in measure (Ps. 79:6). For he gives the drink of tears in measure: because truly the sinner, even if he is pricked for his guilt by the inward breathing of God, is raised up from that same affliction of compunction by the same one consoling. Whence also through Moses the Lord says: I will kill, and I will make alive: I will strike, and I will heal (Deut. 32:39). For he strikes and heals: because those whom he wounds through compunction, he cures through the security of pardon. Well, then, is it said to those already healed: And you shall know why his hand does not withdraw from you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":381,"ref":"p381","source":"Nam antequam curet, quare manus Domini ab eis non recedat, scire non possunt: quia tunc pœnitentiæ bonum intelligunt, cum in purificato jam corde sancti Spiritus gratiam recognoscunt, et divinæ indulgentiæ dona concupiscunt, de quibus ineffabili exsultatione gratulantur. Nam curantis jam manus Domini causam, qua ab afflictione non recesscrat, eos scisse conspexerat, qui percussorum exsultationes exprimit, Deo loquens et dicens: Repleti sumus mane misericordia tua, exsultavimus et delectatisumus prodichus, quibut nos humiliasti, annis quibus vidimus mala (Psal. LXXXIX, 14, 15). Velut enim in nocte pœnitentiæ luctum exceperant, qui mane videlicet divinae dignationis apparente claritate, se repletos misericordia congaudebant, qui se delectatis pro diebus, in quibus humiliati fuerant, asserunt: per donum curationis, gravitatem manus Domini, quare ab eis non recesserat, scire demonstrantur. Sed quia a principibus adhuc per consilium dicitur, ut quod debetur pro peccato arcæ reddatur, et quid sit illud quod debetur, non exponitur, adjunctum est: (Vers. 4, 5.) Qui respondentes dixerunt: Quid est quod pro delicto reddere debeamus?","english":"For before they are healed, they cannot know why the hand of the Lord has not withdrawn from them: because they then understand the good of penitence, when in a heart already purified they recognize the grace of the Holy Spirit, and they long for the gifts of divine indulgence, over which they rejoice with ineffable exultation. For the man who is being healed had already perceived that they knew the reason why the hand of the Lord had not yet withdrawn from affliction—he who expresses the exultations of those who were struck, speaking to God and saying: We have been filled in the morning with your mercy; we have exulted and been delighted for the days in which you humbled us, the years in which we saw evils (Ps. 89:14-15). For as if in the night of penitence they had received mourning, who, when the morning—that is, the brightness of divine condescension—appeared, rejoiced that they were filled with mercy, who declare themselves delighted for the days in which they had been humbled: through the gift of healing they are shown to know the weight of the hand of the Lord, why it had not withdrawn from them. But because it is still said by the princes in counsel that what is owed for sin should be returned to the ark, and what that is which is owed is not explained, there is added: (Vers. 4, 5.) Those who, answering, said: What is it that we ought to return for our transgression?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":382,"ref":"p382","source":"Responderuntilli: Juxta numerum provinciarum Philisthiim quinque anos aureos facietis, et quinque mure: quia plaga una fuit vobis et satrapis vestris Facietisque similitudines anorum vestrorum, et similitudines murium, qui demoliti sunt terram, et dabitis Deo Israel gloriam, si forte relevet manum suam a vobis, et a diis vestris, et a terra vestra.\n\nQuid cst, quod quinque anorum similitudines, et totidem similitudines murium, juxta provinciarum numerum, fieri jubentur, et sic arcae debitum solvitur? Haec profecto, si more Judaico secundum litteræ vilitatem pensantur, non solum despicienda sunt, sed nec auditu digna. Quae profecto digne accipit, qui quo viliora per litterae sonum audit, eo ea per spiritalem significationem utiliora csset intelligit. Nam sanctus Spiritus, quo inspirante tota haec sacra historia scribitur, nunquam tam vilia promeret si in hujus vi1itatis arcano magna quaedam, et pretiosa valde mysteria non signaret. Unde doctor egregius fatetur, dicens: Omnia in figura contingebant illis; scripta sunt autem propter nos, in quos fines sæcularum devenerunt (I Cor. X, 11). Eo igitur per spiritum allius requirenda sunt, quo in exposita velut carne litterae vile cernitur quod loquuntur. Quae ergo sunt anorum similitudines, quae murium imagines?","english":"They answered: According to the number of the provinces of the Philistines you shall make five golden tumors and five mice, because one plague was upon you and your rulers. And you shall make likenesses of your tumors and likenesses of the mice that have ravaged the land, and you shall give glory to the God of Israel, if perhaps he may lift his hand from you and from your gods and from your land.\n\nWhat is it that five likenesses of tumors and as many likenesses of mice are commanded to be made according to the number of the provinces, and thus the debt of the ark is paid? These things, to be sure, if they are weighed in the Jewish manner according to the lowliness of the letter, are not only to be despised but not even worthy of being heard. But he truly receives them worthily who, the viler the things he hears through the sound of the letter, the more useful he understands them to be through spiritual signification. For the Holy Spirit, by whose inspiration all this sacred history is written, would never bring forth such vile things unless in the secret of this vileness he were signifying certain great and exceedingly precious mysteries. Whence the distinguished teacher confesses, saying: All these things happened to them in figure; but they were written for us, upon whom the ends of the ages have come. Therefore they are to be sought by the Spirit in that sense in which, in the letter as though in flesh set forth, what they speak is seen to be vile. What then are the likenesses of the tumors, what the images of the mice?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":383,"ref":"p383","source":"Et quia haec tam ad tentantia dæmonia, quam ad membra peccatorum fetoribus exposita, superius retulimus, similitudines anorum et murium, qua significatione deaurantur? Sed profecto tunc areæ debitum pro peccato bene solvitur, si anorum et murium similitudines ex auro fabricentur. In ani quippe similitudine emittendi fetoris membrum cernitur: et tamen, quia similitudo, non veritas est, fetore jam nullo maculatur. Et quia de auro efficitur, hoc profecto insinuat: quia ex splendore pulchritudinis species commutatur deformitatis. Peccator ergo conversus ani similitudinem facit, cum quibus peccati fetoribus membra sua deposuerat, ad memoriam ducit. Ani ergo similitudinem fabricare, est membrorum suorum nuper peccantium turpitudinem pœnitenti corde rccolere. Non itaque anum, sed ani similitudinem fabricat, qui et a peccati fetoribus membra abluit, et eadem membra, quibus peccatis subdiderit, recolere non omittit. Et quidem ex auro fieri ani similitudo cernitur, quia ad pretium æternæ salutis peccatorum turpitudines alteruntur. Vel fortasse memorando similitudines anonim fiunt, flendo deaurantur: quia et recolendo, quae fecimus, fingimus: et dum commissa attentius lugemus, in juslitiae splendorem membra deauramus.","english":"And since we have recounted above that these things pertain both to the tempting demons and to the members of sinners exposed to stench, with what meaning are the likenesses of the anus and of the mice gilded? But indeed, then is the debt of the threshing floor for sin well paid, if the likenesses of the anus and of the mice are fashioned from gold. For in the likeness of the anus, the member that emits stench is discerned: and yet, because it is a likeness, not the truth, it is now defiled by no stench. And because it is made of gold, this indeed it insinuates: that from the splendor of beauty the appearance of deformity is changed. The converted sinner therefore makes a likeness of the anus, when he brings to memory those stench-filled sins to which he had subjected his members. To fashion a likeness of the anus, then, is to recall with a penitent heart the foulness of one's members that recently sinned. And so he does not fashion an anus, but the likeness of an anus, who both washes his members from the stenches of sin and does not omit to recall those same members to which he had subjected himself in sins. And indeed the likeness of the anus is seen to be made of gold, because the foulnesses of sins are changed into the price of eternal salvation. Or perhaps by remembering, the likenesses of the anus are made, and by weeping they are gilded: because both by recalling what we have done, we fashion them, and while we grieve more attentively over our transgressions, we gild our members into the splendor of righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":384,"ref":"p384","source":"Anorum ergo similitudo, non veritas cernitur, quia tunc peccator suae deformitatis ignominiam respicit, cum prava opera non solum comittendo non cxercet, sed etiam in praeterito se commisisse vehementer dolet. Quinque autem ani fieri jubentur, quia universalis omnium Gentilium satisfactio imperatur. Unde et caute notatum est: Juxta numerum provinciarum Philisthiim. Quare erum quinque sunt Philisthinorum provinciæ, nisi quia carnalis vita Gentilium designatur? Quia enim quique sensus corporis non ad laudem Creatoris, sed ad carnalem vitam contulit, per quinarium numerum PhilistHinorum provinciae exprimuntur. Quinque anos aureos praecipiuntur ut faciant, ut de omnibus compungantur sensibus; ut quia omnes peccaverunt, ideo ad supernae vitae claritatem membra omnia redigant, quæ per oblectamenta carnis omnimoda polluerunt sorde flagitii. In auro quippe supernae conversationis fulgor ostenditur, quia per Joanem de superna civitate dicitur: Ipsa vero civitas aurum munaum, similis vitro mundo (Apoc. XXI, i8). Membra igitur deaurantur, cum corpus terrena et cœnosa concupiscentiarum fœditate deforme, in splendorem commutatur aeternae vitae: cum videlicet per sanctae conversationis pulchritudinem radiat, quod in appetitu mundanae delectationis peccatorum fetore sordebat.","english":"The likeness of the anuses, then, is beheld, not the truth, because the sinner then looks upon the shame of his own deformity when he not only ceases to practice his wicked deeds by committing them, but also grieves bitterly that he has committed them in the past. But five golden anuses are commanded to be made, because the universal satisfaction of all the Gentiles is enjoined. Whence it is also carefully noted: According to the number of the provinces of the Philistines. For why are there five provinces of the Philistines, unless because the carnal life of the Gentiles is designated? For since each one has applied the senses of the body not to the praise of the Creator but to a carnal life, by the number five the provinces of the Philistines are expressed. They are commanded to make five golden anuses, so that they may be pricked with compunction in all their senses; so that, because all have sinned, they may therefore reduce to the brightness of the heavenly life all the members which they have defiled through the allurements of the flesh with every kind of filth of shameful conduct. For in gold the splendor of the heavenly way of life is shown, because through John it is said of the heavenly city: And the city itself was pure gold, like to clear glass (Rev. 21:18). Therefore the members are gilded over when the body, deformed by the earthly and muddy foulness of its lusts, is changed into the splendor of eternal life: namely, when through the beauty of a holy way of life that shines forth which had been foul with the stench of sins in the appetite for worldly delight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":385,"ref":"p385","source":"Ad istam namque deaurationem beatus Paulus auditores suos admonebat, dicens: Sicut exhibuistis membra vestra servire immunditiæ, et iniquitati ad iniquitatem, ita exhibeatis membra vestra servire justiticein sanctificationem (Rom. VI, 19). Et quasi ad amorum similitudines eos respicere compellens, intulit, dicens: Quem ergo fructum habuistis in illis, in quibus nunc erubescitis? Nam finis illorum mors. Anorum ergo similitudines ad ruborem fiunt: quia profecto fœditatis nostræ maculas ad memoriam ducimus, ut de eisdem maculis confundamur. Sed deaurantur ad securitatem: quia profecto dum deformitatem nostram supernae vitae claritate obducimus, divini examinis discussionem quadam securitate praestolamur.\n\nMures etiam, qui terram demoliti sunt, de auro fieri iubentur: quia et immundi spiritus, qui carni nostrae corruptionis oblectamenta suggerunt, adjustificationem nostram memorantur. Quid est enim similitudines murium facere, nisi eas quas de nobis maligni spiritus habuerunt victorias, memorari?Sed murium quoque similitudines deaurantur, cum nos corum elisos viribussuspiramus.Nam dum ipsorum nos fraudibus victos plangimus, similitudines prorecto murium aureas tenemus, dum praeterita consilia dæmonum non habemus in blandimento operis,scd in contemptu reprobationis. Ex auro itaque similitudines murium fiunt, quia præteritæ fraudes daemonum ad fulgorem nobis bonæ vitæ proficiunt.","english":"For to this gilding the blessed Paul was exhorting his hearers, saying: As you have exhibited your members to serve uncleanness and iniquity unto iniquity, so now exhibit your members to serve justice unto sanctification (Rom. 6:19). And as though compelling them to look upon the likenesses of the anuses, he added, saying: What fruit therefore did you have in those things in which you now blush? For the end of them is death. The likenesses of the anuses, then, are made for blushing, because indeed we bring the stains of our foulness to memory, so that we are confounded over those same stains. But they are gilded for security, because indeed when we overlay our deformity with the brightness of the heavenly life, we await the examination of the divine judgment with a certain security.\n\nThe mice also, which laid waste the land, are ordered to be made of gold, because even the unclean spirits, which suggest to our flesh the enticements of corruption, are called to mind for our edification. For what is it to make likenesses of mice, except to remember those victories which the malignant spirits had over us? But the likenesses of mice are also gilded, when we sigh, broken by their forces. For while we lament that we have been conquered by their deceits, we hold the likenesses of mice as it were golden, when we hold the past counsels of demons not in the enticement of the deed, but in contempt of reprobation. From gold, therefore, the likenesses of mice are made, because the past deceits of demons profit us unto the splendor of a good life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":386,"ref":"p386","source":"Tanto enim humiliores jam sumtu, quanto membra nostra por supernæ conversationis fulgorem radiant; et ipsi qui jam Dei omnipotentis auxilio fortia agimus, immundorum spirituum prostratos fuisse fraudibus nosmetipsos videmus. Quod profecto consilium, quia pluribus tribuunt, ejusdem quoque rationem ostendunt, quia dicunt: Quia plaga una fuit vobis et satrapis vestris. Quasi aperte dicant: Quia omnes peccato subditi fuistis, necesse est ut ad melioris vitae studium corda pariler præparetis. Unde et Paulus dicit: Omnes peccaverunt, et egent gloria Dei, justificati gratis per gratiam ipsius (Rom. in, 23).\n\nEt ut attentius meliorandæ vitae propositum commendent, inculcando repetum dicentes: Facietis similitudines anorum, vestrorum, et murium, qui demoliti sunt terram, et dabitis Deo Israel gloriam, si forte relevet manum suam a vobis, a diis vestris,et a terra vestra. Eis, quae prædictæ sunt, similitudinibus factis. Deo gloriam dare, est de studio boni operis, et de aestimatione humilitatis, in semetipso inaniter non gloriari; sed Dei omnipotentis laudibus omne quod agitur impendere. Et quia dicunt: Si forte relevet manum suam a vobis (I Reg. vi, 5): quid aliud in hoc verbo dubitationis accipitur, nisi quia difficilis ostenditur reconciliatio criminosorum? Unde et per Jonam dicitur: Quis scit, si convertatur, et ignoscat Deus (Jonæ. III, 2)?","english":"For we are all the more lowly in our outward bearing, the more our members shine out with the splendor of a heavenly way of life; and we ourselves, who now by the help of almighty God do mighty things, see that we have been laid low by the deceits of unclean spirits. And this counsel, because they ascribe it to many, they also show the reason for it, saying: Because there was one plague upon you and your satraps. As if they were saying openly: Because you have all been subject to sin, it is necessary that you prepare your hearts alike for the zeal of a better life. Hence Paul also says: All have sinned, and need the glory of God, being justified freely through his grace.\n\nAnd in order that they may commend more attentively the purpose of a better life, they repeat it by urging it, saying: You shall make likenesses of your tumors and of your mice, which have destroyed the land, and you shall give glory to the God of Israel, if perhaps he may lift up his hand from you, and from your gods, and from your land. When the likenesses that have been foretold have been made, to give glory to God is, out of zeal for good work and out of the estimation of humility, not to glory vainly in oneself; but to devote to the praises of almighty God everything that is done. And because they say: If perhaps he may lift up his hand from you: what else is understood in this word of doubt, except that the reconciliation of the guilty is shown to be difficult? Hence also it is said through Jonah: Who knows if God may turn and forgive?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":387,"ref":"p387","source":"Quia ergo, si forte relpvet manum dicitur, commoveri ad pœnitentiæ lacrymas cum magna fortitudine debemus: quia etsi hi qui pœnitentiam austeram faciunt, vix fiduciam salutis inveniunt, negligentes salvi fieri quando possunt? Quae profecto reconcilialionis difficultas si in pœnitentium aestimatione tenetur, apud omnipotentem Deum nequaquam invenitur: quia et dum Ninivitae velut pro difficili reconciliatione gravi poenitentia se dejiciunt, omnipotentis Dei misericordiam facile meruerunt. Et cum prophetae Joelis voce acri se Deo populus lamento prostraret, egit profecto, ut qui videbatur ad placandum difficilis, ejus iram levigarct. Nam statim in eo scriptum est: Zelatuq est Dominus terram suam, et pepercit populo suo(Joel. II, 18). Manus itaque relevatur, cum mens in poenitentia valide compuncta ad consecutæ misericordiæ donum, divina aspiratione sustollitur. Et quia, ut dixi, in initio nascentis Ecclesiae, sicut generalis peccatorum conversio, ita et generalis erat reconciliatio conversorum: manus Dei quae relevanda asseritur, et ab auditoribus, et a diis corum, et a terra relevanda perhibetur. Per deos namque sublimes et sapientes viri designantur. Nam et ad Moysen Dominus dicit: Posui te in deum Pharaonis (Exod. VII, 1). Et in Legis etiam mandato praecipitur: Diis non detrahes (Exod. XXII, 28).","english":"Therefore, if it is said that the hand is lifted up, we ought to be moved to tears of penitence with great courage; for if even those who perform austere penance scarcely find confidence of salvation, when can the negligent be saved? And indeed, this difficulty of reconciliation, if it is held in the estimation of the penitent, is by no means found with almighty God; for even while the Ninevites cast themselves down with heavy penance as if for a difficult reconciliation, they easily merited the mercy of almighty God. And when, at the voice of the prophet Joel, the people prostrated themselves before God with bitter lamentation, they surely brought it about that he who seemed difficult to appease mitigated his anger. For immediately it is written in that same book: The Lord has been zealous for his land, and has spared his people (Joel 2:18). Thus the hand is lifted up when the mind, strongly pricked in penitence, is raised up by divine inspiration to the gift of the mercy it has obtained. And because, as I said, at the beginning of the nascent Church, just as the conversion of sinners was general, so also was the reconciliation of the converted general, the hand of God which is asserted to be lifted up is said to be lifted up both from the hearers and from their gods and from the earth. For by \"gods\" are designated sublime and wise men. For the Lord also says to Moses: I have placed you as a god to Pharaoh (Exod. 7:1). And in the commandment of the Law also it is enjoined: You shall not speak evil of the gods (Exod. 22:28).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":388,"ref":"p388","source":"Per terram vero, simplicium vita exprimitur: quia dum praedicationem superiorum, velut cæli pluviam in se cadentem, recipiunt, de irrigatione verbi fructum proferunt bonae operationis. A diis ergo, et a terra manus Domini rclevatur, cum tam sapientes, quam simplices ad certitudinem divinae indulgentiae aut occulto et spiritali solatio, aut prædicatorum judicio reducuntur. Unde et iI, qui paulo superius deaurari mombra monuerat, dicens: Exhibete membra vestra servire justitiæ in sanclificationem (Rom. VI, 19), quasi relcvatæ manus Domini judicium proferens, ait: Nunc autem liberati a peccato, servi autem facti Deo, habetis fructum vestrum in sanctificationem, finem vero vitam æternam (Ibid., 22). Hinc iterum conversis a nequioris vitæ deformitate, integrum auri fulgorem mirabatur, dicens: Fuistis alicando tenebræ, nunc autem lux in Domino (Eph. V, 8). Hinc idem suos collaudans, ait: In medio nationis pravæ et perversæ, in quibus lucetis, quasi luminaria in mundo (Phil. II, 13). Factis igitur ex auro similitudinibus anorum et marium. et data Dco gloria, manus Domini relevatur: quia post pœnitentiæ luctum, post meliorationem vitæ, et aestimationis humilitatem, ad plenam omnipotentis Dei misericordiam pcccatores reducuntur.","english":"By \"earth,\" however, the life of the simple is expressed, because when they receive the preaching of their superiors like the rain of heaven falling upon them, from the watering of the word they bring forth the fruit of good action. Therefore the hand of the Lord is lifted up over the gods and over the earth, when both the wise and the simple are brought to certainty of divine forgiveness, either by hidden and spiritual consolation or by the judgment of preachers. Hence also he who a little above admonished that the members be made golden, saying: Present your members to serve righteousness unto sanctification (Rom. 6:19), as if pronouncing the judgment of the lifted-up hand of the Lord, says: But now being made free from sin, and become servants to God, you have your fruit unto sanctification, and the end everlasting life (ibid., 22). Hence again, for those converted from the deformity of a wicked life, he marveled at the whole brightness of gold, saying: You were sometimes darkness, but now light in the Lord (Eph. 5:8). Hence the same apostle, praising his own, says: In the midst of a crooked and perverse nation, among whom you shine as lights in the world (Phil. 2:13). Therefore, when likenesses of men and women have been made out of gold, and glory has been given to God, the hand of the Lord is lifted up, because after the mourning of penitence, after the improvement of life, and after the humility of self-esteem, sinners are brought back to the full mercy of almighty God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":389,"ref":"p389","source":"Et quia ista omnia adhuc per consilium præcipiuntur; prædicatorum vero consilium alii devote perficiunt, alii vero contemnunt, qui de bonæ vitæ splendore bonos laudibus efferunt, contra superbos per invectionem increpationis accenduntur. Nam sequitur: (Vers. 6.) Quare aggravatis corda vestra, sicut Ægyptus et Pharao?\n\nCor namque, ut Ægyptus et Pharao, aggravat, qui jam cognitione sacri eloquii, vulnera peccatorum suorum intelligit, et tamen per meliorationem vitæ, per amaritudinem poenitentiæ, ad vera futurae vitæ gaudia animum non intendit. Bene ergo Ægyptiis in gravitate cordis similatur. Ægyptus quippe tenebræ dicitur. Quid ergo Ægypti nomine accipitnr, nisi a coelorum sedibus angelorum lapsa multitudo? Et quid in Pharaone Ægypti rege, nisi ipse tenebrarum auctor diabolus designatur? Bene ergo dissimulatores pænitentiae, Ægypto et Pharaoni in cordis aggravatione similantur. Reprobi quippe angeli semel a cœlestibus lapsi, sicut amorem amissae beatitudinis non recipiunt, ita et poenitentiam agere de perpetrata superbia nunquam possunt. Dum ergo sancti praedicatores contra impudentes peccatores per acutam inrrepationem se invehunt, Ægypti et Pharaonis similitudinem ad medium ducunt; ut auditores eorum tanto facilius ad satisfactionem proruant, quanto per id, quod pænitentiam nolunt agere, damnatis angelis se esse similes non ignorant.","english":"And because all these things are still enjoined by counsel, some fulfill the counsel of the preachers devoutly, while others despise it—those who extol the good with praises for the splendor of their good life, and are kindled against the proud with the vehemence of rebuke. For it follows: (Verse 6.) Why do you harden your hearts, as Egypt and Pharaoh?\n\nFor he hardens his heart like Egypt and Pharaoh who already by the knowledge of sacred eloquence understands the wounds of his sins, and yet through the improvement of his life, through the bitterness of penitence, does not direct his mind to the true joys of the life to come. Well, then, are they likened to the Egyptians in the heaviness of their heart. For Egypt is said to mean darkness. What, then, is understood by the name of Egypt but the multitude of angels that fell from the seats of the heavens? And what is designated in Pharaoh, the king of Egypt, but the very author of darkness, the devil? Well, then, are those who dissemble penitence likened to Egypt and Pharaoh in the hardening of their heart. For the reprobate angels, once fallen from heavenly things, just as they do not recover the love of the blessedness they lost, so they can never do penance for the pride they committed. When, therefore, the holy preachers inveigh against shameless sinners with sharp rebuke, they bring forward the likeness of Egypt and Pharaoh, so that their hearers may rush to satisfaction all the more readily, the more they know that by this—that they are unwilling to do penance—they are like the condemned angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":390,"ref":"p390","source":"Unde et instanter ad studium adimplendi consilii eoscogunt, dum subinferentes dicunt: (Vers. 7-9.) Accipite erga, et facite plaustrum novum unum, et duas vaccas fetas, quibus non est impositum jugum, jungile ad plaustrum, et claudite vitulo, earum domi: tolletisque arcam Domini, et ponetis eam in plaustrum, et vasa aurea, quæ exsolvistis ei pro delicto, panetis in capsella ad latus ejus, et dimittite eam, ut vadat. Et aspicictis: et si quidem per viam confinium suorum ascenderit contra Bethsames, ipse fecit vobis grande malum hoc. Si autem minime scietis quia nequaquam manus ejus tetigit nos, sed casu accidit.\n\nQuid enim plaustri nomine, nisi aut universa simul sancta Ecclesia, aut unaquæque cujusque fidelis anima degignatur? Cujus profecto plaubtri rotæ sunt utrumque Testamentum. Nam dum sancta Ecclesia, vel electa quælibet mens per vetus et novum Testamentum instructa, ad æternam vitam innititur, quasi sublimibus prælatis rotis, ad propositum locum per altum fertur. Sed plaustrum fieri novum præcipitur, ut videlicet, qui ad aeterna gaudia pervenire desiderat, per præceptum dilectionis novi bominis splendore vestiatur. Hoc quippe plaustrum innovari praecipiebat Dominus, dicens: Hoc est præceptum meum, ut diligatis invicem, sicut dilexi vos (Joan. XV, 12).","english":"Hence they are urgently compelled to the zeal of fulfilling the counsel, when they add and say: (Vers. 7-9.) Take the ark, and make one new cart, and two cows that have calved, on which no yoke has been imposed; yoke them to the cart, and shut up their calves at home: and you shall take the ark of the Lord, and place it on the cart, and the golden vessels which you have paid back to him for your offense, you shall place in a little chest at its side, and let it go, that it may depart. And you shall look: and if indeed it goes up by the way of its own borders against Bethsames, he has done you this great evil. But if not, you shall know that his hand has by no means touched us, but it happened by chance.\n\nFor by the name of the cart, what is signified but either the whole holy Church at once, or each one faithful soul? Whose wheels, indeed, are the two Testaments. For while the holy Church, or any chosen mind instructed by the old and new Testament, leans toward eternal life, as if borne on lofty wheels, it is carried on high to the place intended. But the cart is commanded to be made new, so that, namely, whoever desires to reach eternal joys may be clothed with the splendor of the new man through the precept of love. For the Lord commanded this cart to be made new, saying: This is my commandment, that you love one another, as I have loved you (John 15:12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":391,"ref":"p391","source":"Hinc Paulus præcipit, dicens: Renovamini spiritu mentis vestræ, et induimininovum hominem, qui secundum Deum creatus est (Ephes. IV, 23). Hinc Romanos alloquens, ait: Non in comessationibus et ebrietatibus,non in contentione et æmulatione, non in cubilibus et impudicitiis, sed induimini Dominum Jesum Christum (Rom. XIII, 13). Plaustrum igitur novum facit, qui et utrumque Testementum recte intelligit, et splendore sanctae conversationis indutus, ad superna sese desideria extendit.\n\nPossunt quoque rotæ, quibus hoc plaustrum graditur, electi cujusque geminum desiderium designare: quia quisquisjam, opitulante Deo, præsentem vitam inaerumnam peregrinationis tenet, ad futuram bpatitudinem idcirco pervenire desiderai; ut impassibilis et immortalis fiat: ut videlicet per unam, eam quam horret, miseriam deserat; per aliud, eam, quam promeretur, beatitudinem nunquam perdat. Vaccæ autem sunt saucti prædicatores. Qui quia et gemino præcepto charitatis insignes sunt, et in nova conversatione conversorum animas gignunt, recte tam binario numero, quam feminino genere designantur. Vituli autem sunt desideria terrena. Cum ergo vaccæ plaustrum trahunt, domi vitulosclaudunt: quia dum electis fidelibus ad supernam patriam ducatum praebent, ea desideria quæ eis reprobam vitam suggerunt, prodire ad effectum prohibent.","english":"Hence Paul enjoins, saying: Be renewed in the spirit of your mind, and put on the new man, who was created according to God (Eph. 4:23). Hence, addressing the Romans, he says: Not in revelries and drunkenness, not in strife and jealousy, not in beds and impurities, but put on the Lord Jesus Christ (Rom. 13:13). Therefore he makes a new cart who both understands each Testament rightly and, clothed in the splendor of holy conduct, stretches himself out toward desires for things above.\n\nThe wheels, too, by which this cart moves, can designate the twofold desire of each of the elect: because whoever now, with God's help, holds the present life as the hardship of a pilgrimage, desires for that reason to arrive at future blessedness: so as to become impassible and immortal; namely, that through the one he may leave behind the misery he dreads, and through the other he may never lose the blessedness he has merited. The cows, however, are the holy preachers. Because they are both distinguished by the twofold precept of charity and beget the souls of converts in a new manner of life, they are rightly designated both by the number two and by the feminine gender. The calves, however, are earthly desires. When the cows therefore draw the cart, they shut the calves up at home: because while they provide leadership for the elect faithful toward the heavenly fatherland, they prevent those desires which suggest a reprobate life to them from coming forth into effect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":392,"ref":"p392","source":"Claudunt quippe vitulos, cum jam superba desideria in ipso suggestionis initio, intra conscientiam conterunt, et proficere ea ad effectum operis non permittunt. Unde et vaccae, quibus non est jugnm impositum, ad trahendum plaustrum exquiri perhibentur: quia prædicatores electis fidelibus, providendi sunt, qui per nulla onera criminis subjecti sint impurio diabolicæ potestatis. De quo profecto jugo per prophetam dicitur: Computrescet jugum a facie olei (Isa. X, 27). Bene autem processus sensuum ordini concordat verborum: quia etsi adversa dominatione sunt liberi. necesse est ut semper sint do futura conversatione suspecti. Vaccæ ergo et sine jugo sunt, et tamen earum vituli domi clauduntur: quia sancti prædicatores adversariis spiritibus ex virtute dominantur: sed ab edomantis pravis desideriis, eo intentionem non auferunt, quo de sanctitale, qua se ornatos aspiciunt, securitatem in hac vita perpetuam habere non possunt. Et quia talibus divinae cognitionis gratia latius aperitur, apte area Domini tolli, et super plaustrum poni praecipitur. Quod autem imponi area audiloribus super plaustrum jubetur, hoc profecto insinuat, videlicet, quod in sancta Ecclesia plures ordines praesulum invenimus: quia dum praerogativa alii aliis digniores sunt, etiam auctoritatem præcipiendi sortiuntur in culmine ordinis altioris.","english":"They shut in the calves, surely, when they crush proud desires within the conscience at the very beginning of the suggestion, and do not allow them to advance to the effect of the deed. Hence also the cows that have not had the yoke imposed are said to be sought out for drawing the cart: because for the chosen faithful there must be provided preachers who are subject to no burdens of sin through the impurity of diabolical power. Concerning this yoke, indeed, it is said through the prophet: The yoke shall rot away at the presence of the oil (Isa. 10:27). Rightly, moreover, the sequence of the senses agrees with the order of the words: because even if they are free from adverse domination, it is necessary that they always be wary concerning their future conduct. The cows, therefore, are both without the yoke and yet their calves are shut in at home: because the holy preachers dominate the hostile spirits out of virtue, but they do not remove their attention from the depraved desires of the one who subdues them, in that from the holiness with which they see themselves adorned they cannot have perpetual security in this life. And because to such as these the grace of divine knowledge is opened more widely, the ark of the Lord is fittingly commanded to be lifted up and placed upon the cart. But that the ark is commanded to be placed upon the cart for the hearers, this surely insinuates, namely, that in the holy Church we find several orders of prelates: because while some by prerogative are worthier than others, they also obtain the authority of commanding on the summit of a higher order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":393,"ref":"p393","source":"Cum ergo area Domini reduci præcipitur, super plaustrum novum poni perhibetur: quia profecto ad aeternam patriam cum cognitione sacramentorum spiritualium recte graditur, qui hoc quod de sancta Scriptura didicit, per novae conversationis pulchritudinem non relinquit.\n\nii. Ad latus autem ejusdem arcæ vasa aurea, quæ ei pro delicto sunt reddita, poni praecipiuntur. Vasa quippe aureat vocat, quæ superius memorat, dicens: Facielis similitudines anorum vestrorum et murium. In quibns profecto vusis peccatorum atque tentationum memoria designari dixeramus. Quid est ergo, quod superius anorum, et murium similitudines esse perhibuit, nunc vasa aurea appellavit? Sed ibi de eo, quod arcae pro peccato exsolvi debebat, tractabatur, hic autem de arcæ remissione. Quid ergo est, quod res istæ eaedem honestiori nomine exprimantur, nisi quia peccata, quæ pœnitentiæ fletibua tersa non sunt, in deformitate sua attentius videnda atque lugenda sunt: ea vero, quae jam sunt diluta magnis fletibus, non attentius, neque in deformitate sua respicienda, sed aestimatione humilitatis aliquando cogitanda? Quasi enim in mente poenitentis, et acriter dolentis ani similitudo, et murium est: quando ut attentius lugeat eam, quam ante mentis suae oculos congerit, peccati massam coadunatam videt.","english":"When, therefore, the ark of the Lord is commanded to be brought back, it is said to be placed on a new cart: because surely he travels rightly to the eternal homeland with the knowledge of the spiritual sacraments, who does not abandon what he has learned from Holy Scripture through the beauty of a new manner of life.\n\nii. But at the side of the same ark, the golden vessels that had been returned on account of the trespass are commanded to be placed. For it calls those vessels golden which it mentioned above, saying: You shall make likenesses of your tumors and of your mice. In these vessels, surely, we had said that the memory of sins and temptations is designated. What is it, then, that above it declared them to be likenesses of tumors and mice, and now has called them golden vessels? But there the matter was being treated of what was owed to the ark for sin, whereas here it is of the ark's remission. What is it, then, that these same things are expressed by a more honorable name, except that sins which have not been wiped away by the tears of penitence are to be looked upon and mourned more attentively in their deformity; but those which have already been washed away by great weeping are not to be looked upon more attentively, nor in their deformity, but are at some time to be thought of with the estimation of humility? For, as it were, in the mind of one repenting and grieving bitterly, there is a likeness of tumors and of mice: when, in order that he may mourn more attentively that mass of sin which he has gathered before the eyes of his mind, he sees it heaped together.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":394,"ref":"p394","source":"Sed cum jam magnis et diuturnis fletibus quodammodo de peccatorum suorum remissione securus ad supernam patriam festinare cursu magnae conversationis cœperit, quasi aurea jam vasa conspicit: quia peccata videt, non quibus se obligatum viderat, sed quæ omnipotentis Dei laudibus impendat. Bene autem in capsella ad lacus arcæ eadem vasa reponuntur. Nam si area divinæ cognitionis secretum insinuat, ad latus vasa dependuntur: quia dum altitudo divinae cognitionis mentem elevat, ad virtutem humilitatis infirma nostra praeterita ad memoriam reducenda sunt. Non igitur ponenda sunt ante arcam; ne, dum immoderatius infirma respicimus, attolli ad superna nequeamus. Constat itaque, quia ex latere dependantur: ut et superna videamus libere, et, cum expedit, ad nostra iofirma mentis oculos revocemus.\n\nQuid est autem, quod praecipiuntur: Et dimittite eam, ut vadat? Sed area dimittitur, quando eruditae mentes subditorum a suis rectoribus libere vivere permittuntur: ut videlicet ad aeternam patriam properent, non jam majoris imperio, sed propriae arbitrio rationis. Tenenda est igitur, ut plaustro imponatur; imposita quoque dimittur: quia nimirum electis subditis disponendæ vitae suae licentia a praelatis ante danda non est, quam doctrinae spiritualis eruditionem percipiant, et firmam consuetudinem bonas operationis.","english":"But when, after great and long-continued weeping, he has begun, as it were, secure in the forgiveness of his sins, to hasten with the course of a great manner of life toward the heavenly homeland, he now sees, as it were, golden vessels: because he sees his sins, not as those by which he had seen himself bound, but as those which he may devote to the praises of almighty God. And well are these same vessels placed in a little basket at the side of the ark. For if the ark suggests the secret of divine knowledge, the vessels are hung at its side: because while the height of divine knowledge lifts up the mind, our past weaknesses must be brought back to memory for the virtue of humility. They are not, therefore, to be placed before the ark; lest, while we look too immoderately upon our weaknesses, we be unable to be raised up to heavenly things. It is clear, then, that they are hung at the side: so that we may both freely see heavenly things, and, when it is expedient, recall the eyes of the mind to our own weaknesses.\n\nBut what is it that they are commanded: And let it go, that it may go? The ark is let go when learned minds of subjects are permitted by their rulers to live freely: namely, that they may hasten to the eternal homeland, no longer by the command of a superior, but by the judgment of their own reason. It must therefore be held, so that it may be placed on the cart; and once placed, it is also let go: because surely the freedom of disposing of their own life is not to be given by prelates to chosen subjects before they receive the instruction of spiritual teaching and a firm habit of good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":395,"ref":"p395","source":"Nam nec simplicibus subjectis et bene viventibus, nec eruditis et infirmis vivendi iibertas recto conceditur. Illi quippe a callido adversario decipi tanto facilius poterunt, quando et deprehendere ejus insidias per spiritalem eruditionem nequaquam didicerunt: isti vero eo difficilius servant bonum eruditionis, quo tentatoris laqueos eruditi conspiciunt, et eorum vincula devitare eruditi non possunt. Tunc ergo compelenter arca dimittitur, cum id, cui imponi debent, plaustrum ante fabricatur, cum ei vasa aurea, quæ debentur pro peccato, ex latere dependuntur: quia profecto tuncsecura esse poterit vita libere viventis subditi, cum renovationem interioris hominis custodire longo usu didicerit; cum ex vitæ puritate celsitudinem divinæ eruditionis apprehen dit,atque inter donas sublimia, ca quæ aliquando prave egisse memorat, recolere ad humilitatem non negligit. Quæ profecto vivendi libertas, quia ad solum studium superni amoris bonis subjectis impenditur, apte et causam, qua eadem area dimittatur, adjungit: ut vadat, inquit. Quasi enim et aliis verbis dicat: Ad hoc solum liberius vivcre permittendi sunt, ut ad coelestem patriam celerius proficiscantur.","english":"For freedom of living is not rightly granted either to simple subjects who live well, nor to the learned who are weak. The former can be deceived by the cunning adversary all the more easily, since they have by no means learned to detect his snares through spiritual learning; but the latter preserve the good of learning the more difficultly, in that, being learned, they see the tempter's snares, and, being learned, cannot avoid his chains. Therefore the ark is then let go as it were by compulsion, when the cart on which it is to be placed is first built, when the golden vessels that are owed for sin are hung from its side: because, surely, then the life of a subject living freely will be able to be secure, when he has learned by long practice to guard the renewal of the inner man; when from purity of life he grasps the height of divine learning, and among the sublime gifts he does not neglect to recall to humility those things which he remembers he once did wickedly. And this freedom of living, because it is bestowed upon good subjects for the sole pursuit of heavenly love, aptly adds also the reason why the same ark is let go: that it may go, it says. For as if it were saying in other words: For this alone are they to be permitted to live more freely, that they may hasten more swiftly to the heavenly homeland.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":396,"ref":"p396","source":"Sed quia nonnulli subditi tam conversatione quam scientia humano judicio perfecti sunt, non divino; providendum bonorum rectorum studio est, ut eorum curam tunc nec omnino praetereant, cum iidem subditi sede eorum cura dimissos putant, sed pia calliditate explorent jam liberi qualiter vivant, quorum subdilionis bona plenius noverant. Quare etsubjungitur: Et aspicietis, et si quidem per viam finium suorum ascenderit contra Bethsames, ipse fecit nobis hoc malum grande. Sin autem minime, sciemus quia nequaquam manus ejus teligit nos, sed casu accidit.\n\nBethsames, ut jam diximus, interpretatur domus solis. Dimissam autem arcam prædicatores aspiciunt, utrum recto itinere contra Bethsames gradiatur: quia et cum proprio arhitrio dimiltuntur subditi, explorare praelati debent, nn bonum libertatis ad profectum convertant cœlestis itineris. Sed et caute notandum est: quia tunc recte contra Bethsames area ascendit, cum confinium viam gradiendo non descrit. Confines etenim nostri sunt electi priores: confines quippe sunt, qui juxta se possessiones dispositas habent. Confines igitur electorum sunt aeterni regni perpetui cohæredes. Nam velut juxta se dispositis possessionibus habitant, qui in eamdem aeternae patrim societatem vocati, de una et eadem Conditoris majestate sortiti sunt jura æternae hæreditatis.","english":"But because some subjects are perfect in both conduct and knowledge by human judgment, not by divine judgment, it must be the concern of good rulers that they not then entirely neglect their care for them, when those same subjects think themselves dismissed from their care, but that with pious cunning they explore how those now free are living, whose goods of subjection they had more fully known. Therefore it is also added: And you shall look, and if indeed it has gone up by the way of its own borders against Bethsames, he has done us this great evil. But if not, we shall know that his hand has by no means touched us, but it happened by chance.\n\nBethsames, as we have already said, is interpreted as house of the sun. But the preachers look upon the dismissed ark, to see whether it walks by the right path toward Bethsames: because even when subjects are dismissed to their own judgment, prelates ought to explore whether they turn the good of liberty to the profit of the heavenly journey. But it must also be carefully noted: that the ark then rightly goes up against Bethsames, when by walking it does not leave the way of the border. For our borders are the elect who are before us: for they are borders who have possessions arranged next to them. Therefore the borders of the elect are the perpetual co-heirs of the eternal kingdom. For they dwell as it were with possessions arranged next to them, who, called into the same fellowship of the eternal patrimony, have obtained the rights of eternal inheritance from the one and the same majesty of the Creator.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":397,"ref":"p397","source":"Vel idcirco dicuntur confines: quia cum de bona conversatione ad perrennis vitæ gaudia electi perveniant, qui recte vivunt in hoc mundo, cœlestibus civibus vicini sunt. Quae est ergo via confinium, nisi afflictio temporalis, Hanc viam Bethsamis per semetipsum Dominus demonsitat. dicens: Arcta est via, quæ ducit ad vitam (Matth. VII, 14). Hanc item commendat, eum discipulos increpans, ait: stulti, et tardi corde ad credendum, nonne oportui pati Christum, et ita intrare in gloriam suam?(Luc. XXIV, 25.) Hinc Paulus ait: Per multas tribulationes oportet nos intrare in regnum Dei (Act. XIV, 21;.Contra Bethsames ergo tunc area dirigitur, cum per viam confinium ascendere videtur: quia in superna conversatione ille verius proficit, qui ad æterna gaudia pervenire non per mundanas delectationcs, sed per carnis afflictiones et mundi adversitaLes quærit. Sed quia non ire, sed ascendere, dimissa area dicitur, altior via dimissis in libertate subditis indicatur: quia per viam Bethsamis non recte gradiuntur, si non quotidie de bonis ad meliora proficiunt. Ascendere enim meritis virtutum, quotidie ad meliora proficere est. Sed cum recte contra Bethsames area ducitur, malum grande quod perpessi fuerant omnipotentis Dei operibus ascribunt. Malum namque grande eam percussionem vocant, de qua superius legitur: Fiebat manus Domini super singulas civitates interfectionis magnæ nimis.","english":"Or they are called \"borderlands\" for this reason: because when the elect come from good conduct to the joys of eternal life, those who live rightly in this world are neighbors to the heavenly citizens. What, then, is the way of the borderlands, if not temporal affliction? The Lord demonstrates this way of Beth-shemesh through himself, saying: \"Narrow is the way that leads to life\" (Matt. 7:14). He commends it again when, rebuking his disciples, he says: \"O foolish ones, and slow of heart to believe! Was it not necessary that Christ should suffer, and so enter into his glory?\" (Luke 24:25). Hence Paul says: \"Through many tribulations we must enter into the kingdom of God\" (Acts 14:21). Therefore the ark is then directed toward Beth-shemesh when it is seen to ascend by the way of the borderlands: because in the heavenly way of life that person truly makes progress who seeks to arrive at eternal joys not through worldly delights, but through afflictions of the flesh and adversities of the world. But because the ark is said not to go but to ascend, a higher way is indicated when the subjects are left in freedom: because they do not walk rightly along the way of Beth-shemesh if they do not daily advance from good to better. For to ascend by the merits of virtues is to advance daily to better things. But when the ark is rightly led against Beth-shemesh, they ascribe the great evil that they had suffered to the works of almighty God. For they call that striking a great evil, of which it is read above: \"The hand of the Lord was upon the individual cities with a very great slaughter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":398,"ref":"p398","source":"Et quia eamdem interfectionem tam ad conversionem Gentilium, quam ad fidelium delinquentium salubrem compunctionem retulimus, cum area recte contra Bethsames graditur, malum illud grande quod acciderat, a Deo esse indicatur: quia profecto electorum singulorum finis indicat, qualitcr prædicatoris animus eorum prima opera recognoscat.\n\nNam si in fine deficiunt, aperte cognoscitur, quia bona eorum principia a Domino non fuerunt. Unde et subditur: Sin autem minime, scimus quia nequaquam manus eius tetigit nos, sed casu accidit. Manus Domini quid est, nisi unigenitus Patris aeterni Manu namque Domini non tanguntur, qui non inspiratione divini verbi, sed subita deliberatione cordis sui a pristina conversatione separantur. Qui certe tanto celerius ab incœpta bonitate deficiunt, quanto quod per arctam viam ingredi ad aeternam patriam proposuerant, qua fortitudine exsequendum esset, praecogitare nescierunt. Quare apte dictum est: Casu accidit. Quod enim casu accidit, subito et sine consilio et provisione contingit. Cum ergo hi qui a mundi amore, sive qui ab infidelitate discessisse videbantur conversi, ad priori vitae nequitiam reviviscunt, aperte cognoscitur, quia non manu Domini, ut videbantur interfecti, sed accidente casu a pristina sint conversatione separati. Sequitur: (Vers.","english":"And because we have referred that same slaying both to the conversion of the Gentiles and to the healthful compunction of delinquent faithful, when the ark is rightly carried against Bethsames, that great evil which had befallen is shown to be from God: because, surely, the end of each of the elect indicates how the preacher's mind may recognize their first works.\n\nFor if they fail at the end, it is openly known that their good beginnings were not from the Lord. Whence it is also added: But if not, we know that his hand has by no means touched us, but it happened by chance. What is the hand of the Lord but the only-begotten of the eternal Father? For they are not touched by the hand of the Lord who are separated from their former manner of life not by the inspiration of the divine word, but by a sudden deliberation of their own heart. And indeed they fail from the good they had begun all the more quickly, the less they knew beforehand with what strength that which they had resolved to enter by the narrow way to the eternal homeland was to be carried out. Therefore it is aptly said: It happened by chance. For what happens by chance comes about suddenly and without counsel and foresight. When, then, those who seemed to have turned away from the love of the world, or who seemed to have been converted from unbelief, revive to the wickedness of their former life, it is openly known that they were not slain, as they seemed, by the hand of the Lord, but were separated from their former manner of life by a chance occurrence. It follows: (Vers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":399,"ref":"p399","source":"10, 11.) Fecerunt illi hoc modo, et tollentes duas vaccas juxerunt ad plaustrum, vitulosque earum clauserunt dumi, et posuerunt arcam Dei super plaustrum, et capsellam quas habebat mures aureos et similitudines anorum.\n\nQuia haec supra latius exposita sunt, quid jam in se de spiritali eruditione contineat ipsa profectio arcæ, videamus. Nam sequitur: (Vers. 12.) Ibant autem in directum vaccæ per viam quæ ducit Bethsames, et itinere uno gradiebantur, pergentes et mugientes: et non declinabant neque ad dexteram, neque ad sinistram.\n\ni5. In directum per viam quæ ducit Betbsames ire, est in studio coelestis perfectionis, afflictionem carnis tenere per virtutum discretionis. Nam in directum vaccae nequaquam gradiuntur, si in afflictione carnis discretio non servatur. Denique dum ultra modum caro affligitur, conferre opero spiritui eadem caro omnino defecta nou sufficit. Et si digne non affligitur, dum superbit, velut libera servire menti indomita dedignatur. Bene igitur, dum per viam Bethsamis in directum vaccæ ire referuntur, subjunctum est: Quia non declinabant neque ad dexteram, neque ad sinistram. Ad dexteram quippe declinare, est virtuti abstinentiae immoderate insistere: quia per honum, quod videtur, viam deserimus, dum sic necessariam abstinentiae virtutem sequimur, ut alia nobis auxilia de carne subtrahamus. Ad sinistram quoque declinare, est carnis abundandus indulgere.","english":"They did this in this manner, and taking two cows they yoked them to the cart, and shut up their calves at home, and they placed the ark of God upon the cart, and the little box which had the golden mice and the likenesses of the emerods.\n\nSince these things have been expounded more fully above, let us now see what the very setting forth of the ark contains in itself concerning spiritual learning. For it follows: (Verse 12.) But the cows went straight along the way that leads to Bethsames, and they went forward on one path, going on and lowing: and they did not turn aside either to the right or to the left.\n\nTo go straight along the way that leads to Bethsames is, in the zeal of heavenly perfection, to hold the affliction of the flesh through the discretion of the virtues. For the cows by no means go straight if discretion is not preserved in the affliction of the flesh. Finally, while the flesh is afflicted beyond measure, that same flesh, utterly worn out, is not sufficient to contribute its work to the spirit. And if it is not afflicted worthily, while it is proud, untamed, it disdains to serve the mind as though it were free. Well, then, when the cows are reported to go straight along the way of Bethsames, it is added: Because they did not turn aside either to the right or to the left. For to turn aside to the right is to insist immoderately on the virtue of abstinence: because through a good that is seen, we abandon the way, while we pursue the necessary virtue of abstinence in such a way that we withdraw other helps from the flesh for ourselves. To turn aside to the left is also to indulge in the abundance of the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":400,"ref":"p400","source":"Nam per apertae remissionis vitium a Bethsamis via deflectimur, dum carnem per deiicias deducimus, qui paradisi viam in afflictione dispositam noveramus.\n\nEt quia nulla est vitæ parcioris sinceritas, si munditiae boni operis simplicitas non concordat intentionis, caute expressum est: Et itinere uno gradiebantur. Uno quippe itinere graditur, qui virtutem quam praetendit in bono opere, in recta servat intentione. Quo contra de unoquoque reprobo dicitur: Væ peccatori ingredienti terram duabus viis (Eccli. II, 14). Duabus quippe viis peccator terram ingreditur, cum Dei videtur esse quod agit, sed ex omni quod rcligiosum foris exhibet, intus saeculi intentionem tenet. Uno autem itinere gradi electos suos Dominus insinuat dicens: Si oculus tuus fuerit simplex, totum corpus tuum lucidum erit (Matth. VI, 22). Hinc Paulus ait: Gloria nostra hæc est, testimonium conscientiæ nostræ (11 Cor. I, 12). Hinc David: Omnis gloria ejus filiæ regis ab intus (Psal. XLIV, 14). Uno igitur iunere contra Bethsames vaccæ gradiuntur, quia electi ad æternam patriam festinantes, bona foris agunt, sed ex eisdem bonis operibus saeculi praemia non requirunt.","english":"For through the fault of an open remission we are turned aside from the way at Beth-shemesh, when we drag the flesh down through pleasures, we who knew that the way of paradise was appointed in affliction.\n\nAnd because there is no sincerity of a more sparing life if the simplicity of good work does not agree with the purity of intention, it is carefully expressed: And they went along one way. For he walks along one way who preserves the virtue that he displays in good work in a right intention. On the other hand, it is said of each reprobate: Woe to the sinner who enters the earth by two ways (Sir. 2:14). For the sinner enters the earth by two ways when what he does seems to be of God, but from everything that he shows outwardly as religious, he holds within the intention of the world. But the Lord indicates that his elect walk by one way, saying: If your eye is simple, your whole body will be bright (Matt. 6:22). Hence Paul says: This is our glory, the testimony of our conscience (2 Cor. 1:12). Hence David: All the glory of the daughter of the king is from within (Ps. 44:14). Therefore the cows walk by one way toward Beth-shemesh, because the elect, hastening to the eternal fatherland, do good outwardly, but from those same good works they do not seek the rewards of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":401,"ref":"p401","source":"Quid est autem quod de eisdem vaccis dicitur quia gradiebantur pergentes et mugientes. Sed pergere dicuntur, quia sancti viri bona incessanter faciunt: mugiunt vero, quia carnalia desideria in semelipsis exstinguere sine magna quotidie lribulatione non possunt. Mugire namque, ad laborem edomandæ carnis pertinet; pergere autem, ad perseverantiam bonae voluntatis.Nam dum contranaturam caro carnales motus comprimere cogitur, velut mugit dum graditur, quia propria desideria adimplere prohibetur. Bene quippe duo haec in sanctorum profectionedescribuntur, videlicet pergere et mugire. Quia otsi eis ad supernam patriam festinantibus, magna et instantia desiderii, est nihililominus invincib lis patientia laboris. Nam de vaccis pergentibus per Ezechielem dicitur: Non revertebantur, cum incederent (Ezech. i, 12). Vacarum quoque mugitum, et causam exprimit Paulus, dicens: Video aliam legem contradicentem legimentis meæ, et captivum me ducentem in lege peccati. Infelix ego homo, quis me liberabit de corpore mortis hujus? (Rom. VII, 23, 24.) Mugiunt ergo vaccae, sed pergunl; quia sancti viri, etsi magna sunt tentamenta quae perferunt, viam tamen supernae patriae non relinquunt. Pergunt item, sed mugiuot: quia etsi magnis desideriis ad superna properant, profectum tamen superni itineris non de quiete pacis obtinent, sed ex triumpho tentationis. Sequitur: (Vers.","english":"But what is it that is said of the same cows, that they went forward, proceeding and lowing? They are said to proceed, because holy men do good things without ceasing; but they low, because they cannot extinguish carnal desires within themselves without great daily tribulation. For to low belongs to the labor of subduing the flesh; but to proceed belongs to perseverance of good will. For when the flesh is compelled to suppress carnal motions against nature, it lowing as it were as it proceeds, because it is forbidden to fulfill its own desires. Rightly indeed are these two things described in the advance of the saints, namely to proceed and to low. Because even if for those hastening to the heavenly fatherland there is a great and urgent desire, there is nonetheless invincible patience of labor. For concerning the cows proceeding, it is said through Ezekiel: They did not turn back when they went. And Paul also expresses the lowing of the cows, and the reason, saying: I see another law contradicting the law of my mind, and leading me captive in the law of sin. Wretched man that I am, who will deliver me from this body of death? Therefore the cows low, but they proceed; because holy men, even if the temptations they endure are great, still do not abandon the way of the heavenly fatherland. Again they proceed, but they low: because even if with great desires they hasten to heavenly things, they nonetheless obtain the progress of the heavenly journey not from the quiet of peace, but from the triumph of temptation. It follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":402,"ref":"p402","source":"12.) Sed et satrapæ Philis thinorum sequebantur usque ad terminos Bethsamis.\n\ni8. Quinam sunt termini ad quos sequi proficiscentem arcam Dei prælatis necessarium est, et quos in arcae Dei comitatu progredi congruum non est? Quos nimirum terminos si accipiamus in eruditione sacri eloquii, et bona operatione, contrarium non videtur. Sed hi profecto termini Bethsamis, sequentium principum termini sunt, cum pro modo suo quisque super subditis perfectus est doctrina sacri eloquii, et usu bonae operationis. Eo enim jam de isto securus pastor efficitur, quo et caute jam spiritalia conspicit, et ea quae ratione comperit fortitudine boni operis apprehendit. Qui profecto termini, Bethsamis esse termini dicuntur: quia nimirum, dum eruditos Dei operarios dignanter excipiunt, ad contemplationem supernae patriae introducunt. Termini namque sunt: quia et dignos ad contemplationem suscipiunt, indignos expellunt. Indoci quippe si ad contemplanda subtilius superna se sustollere praesumunt, potius errondo deviant, quam lumen veritatis apprehendant. Et nisi quis bona opera praemittat, hoc profecto agit, ut illam quam appetit claritatem internae visionis, nunquam inveniat.","english":"12. But the satraps of the Philistines also followed as far as the borders of Bethsames.\n\n18. What are these borders, as far as which it is necessary for prelates to follow the advancing ark of God, and beyond which it is not fitting to proceed in the company of the ark of God? If we take these borders to mean instruction in sacred eloquence and good action, it does not seem contrary. But these are truly the borders of Bethsames, the borders of the princes who follow, when each one according to his measure is perfect over his subjects in the teaching of sacred eloquence and in the practice of good action. For by this the pastor is now made secure concerning it, in that he both cautiously beholds spiritual things and grasps by the strength of good work those things which he has learned by reason. These borders are said to be the borders of Bethsames: because, namely, when they worthily receive the learned workers of God, they lead them to the contemplation of the heavenly fatherland. For they are borders: because they both receive the worthy for contemplation and drive out the unworthy. For the unlearned, if they presume to raise themselves to contemplate heavenly things too subtly, wander astray by erring rather than apprehend the light of truth. And unless one first sends good works ahead, he brings it about that he never finds that clarity of inner vision which he desires.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":403,"ref":"p403","source":"Unde et Dominus in Evangelio, quasi ad terminos Bethsamis contemplativae vitae amatores transmittens, ait: Qui labet verba mea, et facit ea, hic est qui me diligit: qui autem diligit me, diligetura Patre meo, et ego diligam eum, et manifestabo ei meipsum (Joan. XIV, 21). Qui enim se manifestatuum non nisi diligentibus dicit, se autem diligere eosqui servant mandata ejus aperte docet quia lucem suæ occultæ visionis non tribuit, nisi pro retributione bonæ operationis. Sequitur: ( Vera. 13.) Porro Bethsamitce metebant triticum in valle.\n\nQui enim Bethsamitae rectius possunt intelligi quam hi qui perfecti jam viri sunt in sublimitate contemplationis? Nam velut de domo solis sunt, qui, contemptis terrenis omnibus, veri luminis splendoribus illustrantur. De domo quidem solis sunt, qui, jam omni mundo sepuJti, ad videndam Conditoris sui claritatem flamma mirae dilectionis inardescunt. Quia ad civitatem suam duobus modis ascendunt: qui ad supernas patriae claritatem, et nunc per contemplationem, et in fine per veritatem gloriae perducuntur, nunc ad domum solis contemplando euvlant; sed quod nunc mentis puritate aspiciunt, tunc per praesentem laetitiam aeternae retributionis veritatem apprehendunt. Belhsames ergo area Dei perducitur, cum meus electa, aut per conteroplationis altitudinem, aut per assumptionem retributionis, ad aeterna gaudia sublimatur.","english":"Hence the Lord also in the Gospel, as though sending the lovers of the contemplative life to the borders of Bethsames, says: He who hears my words and does them, this is the one who loves me; but he who loves me will be loved by my Father, and I will love him and will manifest myself to him (John 14:21). For in saying that he will manifest himself only to those who love him, he plainly teaches that he loves those who keep his commandments, because he does not grant the light of his hidden vision except as the reward of good works. It follows: (Verse 13.) Now the Bethsamites were reaping wheat in the valley.\n\nFor who can be more rightly understood as the Bethsamites than those who are already perfect men in the height of contemplation? For they are, as it were, from the house of the sun, who, having despised all earthly things, are illumined by the splendors of the true light. They are indeed from the house of the sun who, already buried to the whole world, burn with the flame of wondrous love to see the brightness of their Creator. For they ascend to his city in two ways: those who are led to the brightness of the heavenly fatherland both now through contemplation and at the end through the truth of glory; now they fly to the house of the sun by contemplating, but what they now behold by purity of mind, they then apprehend through the present joy of eternal recompense as the truth. Therefore the ark of God is brought to Bethsames when the elect mind is raised to eternal joys, either through the height of contemplation or through the receiving of recompense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":404,"ref":"p404","source":"Qui ergo æternum illum, et ineffabilem arcæ situm scire non possumus, ea, quae de isto, quem novimus, dicuntur, audiamus. Quid est ergo, quod Bethsamitae metunt triticum in valle, nisi quia contemplativae vitae dediti, delicias internae refectionis colligunt in virtute humilitatis? Vallis quippe in sacro eloqaio æstimationem designat humilium, Psalmista testante, qui de Domino loquens, ait: Qui emittis fontes in convallibus (Psal. CIII, 10). Nam infusionem supernae gratiae mentibus infundit dispositis per humilitatem. Belhsamitæ ergo in valle triticum metunt: quia contemplationi vacantes, dum pro humilitatis merito clarius superna conspiciunt, ad suaviorem refectionem mentium ligant manipulos gaudiorum. Nam triticeus pauis, sicut aspectu candidior, ita et sapore delectabilior est.\n\nSed fortasse in ista vita adhuc positi non sumimus panem, sed spicas metimus; in illa autem superna vita beatitudinis, non spicas, sed panem manducamus. In ista etenim vita, cum ad contemplanda aeterna sustollimur, supernarum rerum similitudines capere de rebus istis infimis et visibilibus nitimur: ut juxta egregii doctoris vocem, Invisibilia a creatura mundi, per ea quæ visibilia facta sunt, cognoscamus (Rom. I, 20). Quare et ille verus Bethsamita, et domesticus solis justitiæ exsultans, ait: Delectasti me, Domine, in factura tua, etin operibus manuum tuarum exsultabo.","english":"Since, then, we cannot know that eternal and ineffable location of the ark, let us hear what is said concerning this one that we do know. What is it, then, that the Bethsamites reap wheat in the valley, except that those devoted to the contemplative life gather the delights of inner refreshment in the strength of humility? For \"valley\" in the sacred eloquence designates the estimation of the humble, as the Psalmist testifies, who, speaking of the Lord, says: You send forth springs in the valleys. For he pours the infusion of supernal grace into minds disposed through humility. The Bethsamites, therefore, reap wheat in the valley: because those devoted to contemplation, while by the merit of humility they behold heavenly things more clearly, bind up sheaves of joys for the sweeter refreshment of minds. For wheaten bread, as it is more radiant in appearance, so is it more delightful in taste.\n\nBut perhaps, placed as we still are in this life, we do not yet eat the bread, but reap the ears; in that supernal life of blessedness, however, we eat not ears but bread. For in this life, when we are lifted up to contemplate eternal things, we strive to grasp the likenesses of supernal realities from these lowest and visible things: so that, according to the voice of the excellent teacher, we may know the invisible things of God from the creation of the world, through those things which are visible. Wherefore also that true Bethsamite, and the household servant of the Sun of justice, exulting, says: You have delighted me, O Lord, in your works, and in the works of your hands I will exult.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":405,"ref":"p405","source":"Quam magnificata sunt opera tua, Domine, nimis profundæ factæ sunt cogitationes tuae (Psal. XCI, 5, G). Sed dum in rebus visibilibus invisibilium rerum gaudia excipimus, velut intra paleas adhuc triticum tenemus. Tunc autem nobis purum triticum, sive de tritico panis erit. Nam cum absorpta jam morte, in aeterna vita, revelata facie, clarius Redemptorem cernemus, ad ejus cognitionem thecis similitudinum non egemus. Bene ergo de Bethsamitis dicitur, quod metebant triticum in valle: quia perfecti viri, etsi pro humilitatis merito sublimitatem supernae contemplationisaccipiunt, ad illam omnipotentis Dei puram substantiam contemplandam eo pertingere nequeunt, quo refectionem suae mentisadhuc velut inter paleas metunt. Cujus profecto humilitatis bonum designatur, cum subditur: (Vers. 13.) Etelevantes oculos viderunt arcam Dei.\n\nOculos quippe elevant: quia dum de se alta non sentiunt, aestimatione sua velut in plano sunt. Oculos elevant: quia eos, quos divina gratia dignos aspiciunt, in alto positos meritorum culmine contemplantur. Sed elevantes oculos arcam vident: quia quo se humilius per aestimationem dejiciunt, proximorum bona cognoscere melius possunt.","english":"How magnificent are your works, Lord; your thoughts have become exceedingly deep. But while we receive the joys of invisible things in visible things, we still hold the wheat, as it were, among the chaff. Then, however, the wheat will be pure for us, or the bread from the wheat. For when death has already been swallowed up, in eternal life, with face unveiled, we shall see the Redeemer more clearly, and we shall not need the chests of similitudes for the knowledge of him. Well, therefore, is it said of the Bethsamites that they were reaping wheat in the valley: because perfect men, even if by the merit of humility they receive the sublimity of heavenly contemplation, cannot reach so far as to contemplate that pure substance of almighty God, but reap the refreshment of their mind still, as it were, among the chaff. The good of this humility is indeed designated when it is added: (Verse 13.) And lifting up their eyes they saw the ark of God.\n\nThey lift up their eyes, surely, because while they do not think highly of themselves, they are, in their own estimation, as it were on level ground. They lift up their eyes because those whom they see to be worthy by divine grace, they contemplate as placed on high on the summit of merits. But lifting up their eyes they see the ark: because the more humbly they cast themselves down in their own estimation, the better they can know the good things of their neighbors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":406,"ref":"p406","source":"Ea et enim veritas, quæ superborum corda per semetipsam deserit, illa eis etiam dona, quae confert humilibus, abscondit; ut velut obcæcati penitus, nec in terra diffusum jam solem videant, qui ejus claritatis radios videre in coelo desierunt. Sed quia regressionem arcæ Dei ad propositum contemplativae vitæ retulimus, elevatio etiam oculoruin ad studium discernendurum spirituum non inconvenienter referri potest. Bethsamitæ quippe oculos levant, cum vitæ secretioris proposilo confluentium ad se dona, subtili inspectione considcrant; cum intenta mente discutiunt, an vitæ altioris propositum, quod accedendo expetunt, recta validaque intentiono prosequantur. Levare igitur oculos eis est novitiorum spiritum altius considerare. Sed levantes oculos aream Dei respiciunt: quia dum subtilius ejus conversiones discutiunt, quia virtutum spiritualium gratia fulgeant, deprehendunt. Et quia per affectum dilectionis, de cognitis eorum bonis hilarescunt, apte subjungitur: (Vers. 13.) Et gavisi sunt, cum venissent.","english":"For that truth which by itself abandons the hearts of the proud also hides from them those gifts which it bestows on the humble, so that, as it were utterly blinded, they do not even see the sun now spread over the earth—they who have ceased to see the rays of its brightness in heaven. But since we have referred the return of the ark of God to the purpose of the contemplative life, the lifting up of the eyes as well can fittingly be referred to the study of discerning spirits. For the Bethsamites lift up their eyes when, by the purpose of a more hidden life, they consider with subtle inspection the gifts of those who flock to them; when with an intent mind they examine whether those who seek the purpose of a higher life by drawing near pursue it with a right and strong intention. To lift up their eyes, then, is for them to consider more deeply the spirit of the newcomers. But those who lift up their eyes look upon the threshing floor of God, because while they examine his turnings more subtly, they perceive that they shine with the grace of spiritual virtues. And because through the affection of love they rejoice over the good things of these that they have come to know, it is fittingly added: (Verse 13.) And they rejoiced when they had come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":407,"ref":"p407","source":"Sequitur: (Vers. 14.) Et venit plaustrum in agrum Josue Bethsamitæ, et stetit ibi.\n\nSi Bethsames interpretatur domus solis domus solis civitas est coelestis. Hic Josue Bethsamita non tam typo, quam ipso nomine et dignitate bumani generis Redemptorem significat. Josue quippe, salvator nostro cloquio dicitur. Et de semetipso Dominus dicit: Venit filius hominis quærere, et salvum facere quod perierat (Luc. xix, 10). Hinc est etiam, quod Joseph in somnis per angelum repromittitur: Ipse salvum faciet populum suum a peccatis eorum (Matth. I, 21). Betbsamitam quoque se esse pcr semetipsum manifestat, dicens: Ego sum panis vivus, qui de cœlo descendi (Joan. VI, 41). Hinc Joannos Baptista ait: Qui de cœlo venit, super omnes est (Joan. III, 31). Quis est ergo ager Josue Bethsamitæ, nisi amœnitas vitæ contemplativæ? Ibi enim et herbarum virores, et odores aromatum, et florum diversa pulchritudo cernitur; quia nimirum quo superna illa societas clarius aspicitur, quod incorruptibile floret angelis, quod immarcescibile viret sanctis, quod inviolabile in virginibus redolet, contemplantium oculis gratius exhibetur. Bene autem idem ager Salvatoris esse perhibetur; quia contemplativæ vitæ amatores, quo secretius conversantur, Redemptori nostro gratiores et familiariores sunt.","english":"It follows: (Verse 14.) And the cart came into the field of Joshua the Beth-shemite, and stood there.\n\nIf Beth-shemesh is interpreted as \"house of the sun,\" the house of the sun is the heavenly city. This Joshua the Beth-shemite signifies the Redeemer of the human race, not so much by a figure as by the very name and dignity. For Joshua, in our speech, is called \"savior.\" And the Lord says of himself: The Son of man came to seek and to save what had perished (Luke 19:10). Hence it is also that Joseph is promised in a dream through the angel: He will save his people from their sins (Matthew 1:21). He also shows himself to be a Beth-shemite through himself, saying: I am the living bread that came down from heaven (John 6:41). Hence John the Baptist says: He who comes from heaven is above all (John 3:31). What, then, is the field of Joshua the Beth-shemite but the pleasantness of the contemplative life? For there the greenness of grasses, the fragrances of spices, and the varied beauty of flowers are seen; because, surely, the more clearly that heavenly fellowship is beheld, the more pleasingly is it shown to the eyes of those who contemplate—what blossoms incorruptibly for the angels, what grows green unfadingly for the saints, what gives forth fragrance inviolably in virgins. And well is that field said to be the Savior's; because the lovers of the contemplative life, the more secretly they dwell, the more pleasing and intimate they are to our Redeemer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":408,"ref":"p408","source":"Inagrumquoque Josue Bethsamitae plaustrum venit, cum mens electa a sæculi intentione divisa, solis cœlestibus intendit, cum cœlestia jam amœnitate visionis fruitur; quia terrena respicere per amorem dedignatur. Et notandum quia hoc plaustrum novum fuisse, non valde supra relatum est; quia profecto mens criminum vetustate rcsoluta, ad tantam gloriam recipi uon meretur.\n\nSed habet vita secretior delicias in amœnitate visionis, habet ingentem laborem in strenuitate certaminis; quia nimirum divina præmia sicut ex triumpho consequimur, ita et strenue dimicando custodimus. Bene ergo de veniente in agrum Jesu plaustro subjungitur: Et stetit ibi. Stare quippe ad prælii custodiam pertinet, non ad pacis quietem. Stetit quippe plauslrum in agro; quia elsi mens, amœna jam illius supernæ, et semper virentis patriæ videndo atque amando inhabitat; tamen quod amorem visionis delectabiliter possidet, sine incessantes curæ sollicitudine nequaquam servat. Sed nimirum intantoagone posita mens humana deficeret, si ille, qui humanam infirmitatem in sua divinitate roboravit, ei præsentiæ suæ auxilium non praeberet. Quare et causam exponens, qua stare in agro plaustrum potuerit, addidit, dicens: (Vers. 14.) Erat enim ibi lapis magnus.","english":"The cart also came into the field of Joshua the Beth-shemite, when the mind chosen and separated from the world's intent strains toward the things of heaven, when it already enjoys heavenly things in the pleasantness of vision, because it deigns not to look upon earthly things through love. And it is to be noted that it was not stated very clearly above that this cart was new; because, surely, a mind dissolved by the oldness of sins does not deserve to be received into such great glory.\n\nBut the more hidden life has its delights in the pleasantness of vision, and has its great labor in the vigor of struggle; because, surely, just as we obtain divine rewards from triumph, so too we keep them by striving vigorously in battle. Well, then, is it added concerning the cart coming into the field of Joshua: And it stood there. For to stand belongs to the guarding of battle, not to the quiet of peace. The cart surely stood in the field, because although the mind, now delighting in the things of that heavenly and ever-green fatherland, dwells there by seeing and loving, yet what it delightfully possesses in the love of vision it by no means keeps without the anxiety of ceaseless care. But surely, placed in such a great struggle, the human mind would fail, if he who strengthened human weakness in his divinity did not offer it the aid of his presence. Therefore, also explaining the cause by which the cart was able to stand in the field, he added, saying: (Verse 14.) For there was a great stone there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":409,"ref":"p409","source":"Lapis quippe magnus Redemptor intelligitur generis humani. De quo lapide per Psalmistam dicitur: Lapidem hic quem reprobaverunt ædificantes, factus est in caput anguli (Psal. CXVII, 22). Hinc doctor egregius collaudans, ait: Superædificati supra fundamentum apostolorum et prophetarum, ipso summo angulari lapide Christo Jesu (Eph. II, 20), in quo et vos tanquam lapides viri superædificamini (I Petr. II, 5). Et magnus quidem lapis dicitur: quia incomparabili fortitudine prædicatur. Cum ergo venisse et stetisse in agro ploustrum dicitur, additum est: Erat ibi lapis magnus I ut latentibus mysteriis designaret: quia contemplativæ vitæ dediti, servare dona tam ingentia ideo possunt, quia juxta cum per gratiam sunt, a quo eadem dona perceperunt. Sequitur: (Vers. 14.) Et conciderunt ligna plaustri, vaccasque imposuerunt super ea in haulocaustum Domino.","english":"The great stone is understood to be the Redeemer of the human race. Of this stone it is said through the Psalmist: The stone which the builders rejected has become the head of the corner (Ps. 117:22). Hence the distinguished teacher, praising them, says: Built upon the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone (Eph. 2:20), in whom you also, as living stones, are being built up (1 Pet. 2:5). And it is called a great stone because it is proclaimed with incomparable strength. When, therefore, the cart is said to have come and stood in the field, it is added: There was a great stone there, so that by hidden mysteries it might signify that those devoted to the contemplative life are able to keep such great gifts because they are near, through grace, to the one from whom they received those same gifts. It follows: (v. 14) And they cut up the wood of the cart, and laid the cows upon it as a holocaust to the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 118:22; Matthew 21:42","text":"The English carries the scriptural phrase “the stone which the builders rejected”, which matches Psalm 118:22; Matthew 21:42. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":410,"ref":"p410","source":"i5. Quae sunt ligna plaustri arcæ Dei, nisi sanctas Scripturae sententiae, et exempla justorum? Bethsamitæ quippe ligna concidunt, cum secretioris vitæ præposii subjectorum suorum mentibus Scripturarum sensus subtilius aperiunt, cum excellentiora exempla Patrumad corum imitationem proferunt; ut in eorum cordibus superni amoris flamma tanto ferventius ardeat, quanto fomentum incendii, velutconcisa ligna, citius subministrant. Plaustri quippe ligna sunt, quia mens per Dei gratiam renovata, ea per memoriam retinet. De quibus profecto lignis sanctus legislator decernit, dieens: Ignis in altari meo semper debet esse: quem nutriat sacerdos, suggerens mane ligna per singulos dies(Levit. VI, 12). Quia vero concidi ligna memorantur,apertius indicant, quia contemplativæ vitae puritatem quærentibus, non communia de sacro eloquio, sed alliora et excellentia quaeque pandenda sunt; ut eo fortius se in alta vivendo subleveut, quo eis nobiliora bona quæ audiunt magis placent. Unde et bene subjungi. tur: Quia vaccas imposuere super ea in holocaustum Domino. Holocaustum namque combustum dL citur. Cum ergo ligna conciduntur, holocausta desu. per, impositis vaccis fiunt quia qui eximia de Scripturis devota mente suscipiunt, quo in superna se desideria altius extendunt, eo nil in eis deseritur, quod non divini amoris flamma comburatur.","english":"What are the woods of the cart of the ark of God but the holy sentences of Scripture and the examples of the righteous? For the Bethshemites cut the wood when the superiors of the more hidden life open the sense of the Scriptures more subtly to the minds of their subjects, when they bring forth the more excellent examples of the Fathers for their imitation, so that in their hearts the flame of heavenly love burns the more fervently the more quickly they supply the kindling of the fire, as it were cut wood. For they are the wood of the cart because the mind renewed by God's grace retains them through memory. Concerning these woods indeed the holy lawgiver decrees, saying: Fire must always be on my altar, which the priest shall feed, supplying wood every morning throughout each day (Lev. 6:12). But that the wood is said to be cut indicates more plainly that to those seeking the purity of the contemplative life, not the common things of the sacred word but the deeper and more excellent things are to be disclosed, so that they may raise themselves up the more strongly by living on high, the more the nobler goods they hear please them. Hence it is well added: Because they placed the cows upon it for a burnt offering to the Lord. For a burnt offering is called a whole burnt offering. When, then, the wood is cut, burnt offerings are made from the cows placed upon it, because those who receive the most excellent things from the Scriptures with a devoted mind, the more deeply they stretch themselves out into heavenly desires, the more nothing in them is left behind that is not consumed by the flame of divine love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":411,"ref":"p411","source":"Et tunc quidem curare doctorem necesse est, ut religiosi subjecti alta considerent, et tamen per aestimationem de se alta non teneant; ne, quo celsius tumma videndo proficiunt, per elationem corruentes, periculosius elidantur. Unde et hic quoque subditur: (Vera. 13.) Levitæ autem deposuerunt arcam Dei, et capsellam quæ erat juxta eam, in quaerant vasa aursa, et posuerunt super lapidem grandem.\n\nLevitæ interpretantur assumpti. Qui ergo sunt Levitæ, nisi qui sic sunt divina gratia confirmati, ut a sancto Spirilu dcseri nunquam possint? Arcam quippe Levitæ deponunt, cum perfecti prædicatores suos subjectos admonent, ut eos spiritalis scientia nequaquam inflet. Capsellam quoquo cum vasis aureis dcponunt, cum eos etiam de vitae splendore conveniunt, ut eo de se humilius sentiant, quo etiam Redemptorem nostrum ad exaltationis suae praemium, eorum quisque jam pervenisse didicit, quia de se inaniter alta non sensit. Bene itaque deposita area, et vasa aurea super grandem lapidcm posita memorantur: quia inter dona sublimia de se humiliter sapere illi verius possunt, qui Redemptoris magnitudinem et humilitatem recolere sæpius didicerunt. Nam deponere arcam Dei, et super lapidem grandem volebat ponere, qui dicebat: Hoc sentile in vobis, quod in Christo Jesu.","english":"And then indeed it is necessary for the teacher to take care that his religious subjects consider lofty things, and yet not hold lofty thoughts about themselves through self-estimation; lest, the higher they advance by seeing the heights, they be dashed down more perilously by falling through elation. Hence this too is added here: (1 Kings 6:15.) But the Levites took down the ark of God, and the little box that was beside it, in which were the golden vessels, and set them upon a great stone.\n\nLevites is interpreted as \"taken up.\" Who then are the Levites but those who have been so confirmed by divine grace that they can never be deserted by the Holy Spirit? For the Levites set down the ark when perfect preachers admonish their subjects that spiritual knowledge must by no means puff them up. They set down the little box too with the golden vessels when they also instruct them concerning the splendor of their life, so that they think more humbly of themselves in proportion as each one has learned that our Redeemer too has already attained the reward of his exaltation, because he did not think vainly lofty things about himself. Well then are the ark set down and the golden vessels placed upon a great stone recorded: because amid sublime gifts those can more truly think humbly of themselves who have often learned to recall the greatness and the humility of the Redeemer. For he wished to set down the ark of God and to place it upon a great stone who said: Have this mind in you, which was also in Christ Jesus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":412,"ref":"p412","source":"Qui cum in forma Dei esset, non rapinam arbitratus est se esse æqualem Deo; sed semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo; humiliavit se factus obediens usque ad mortem crucis (Philip. II, 5). Sed qui de subditorum eordibus amorisbostiam ministerio prædicationis Deoimmolant, de suis etiam mentibus excellentiora valde oblationum dona repræsentant.Unde et subditur: (Vers. 15.) Viri autem Bethsamitæ obtulerunt holocausta, et immolaverunt victimas in die illa Domino.\n\nIn qua die, nisi in illa in qua bolocaustum Domino vaccas super plaustri ligna posuere? Quæ est igitur dies illa, nisi illuminatio divinae praedicationis? Ea namque die Bethsamilae holocausta Domino offerunt, ea die victimas immolant qua ligna concidunt, qua super ea holocaustum Domino vaccas imponunt; qnia sancti praedicatores ea luce verbi, qua subjectis emicant, sibi quoque ad rectitudinem superni itineris officium visionis adminislrant, et contemptis rebus infimis, per vim dilectionis omnipotenti Dco tanto se liberius exhibent, quanto etiam anditores suos ei jam magna familiaritatcconjunctos vident. Quia vero non solum holocausta obtulisse, sed immolasse viclimas viri Bethsamitæ relati sunt, perfectorum virorum spiritalis oblatio dcsignatur.","english":"Who, though he was in the form of God, did not regard being equal with God as something to be grasped; but emptied himself, taking the form of a servant, made in the likeness of men, and found in appearance as a man; he humbled himself, becoming obedient even to the death of the cross (Phil. 2:5). But those who, by the ministry of preaching, sacrifice the victim of love to God from the hearts of their subjects, present from their own minds as well gifts of offerings that are far more excellent. Hence it is added: (Verse 15.) But the men of Beth-shemesh offered burnt offerings, and sacrificed victims to the Lord on that day.\n\nOn what day, if not on that day when they placed the cows as a burnt offering to the Lord upon the wood of the cart? What then is that day, if not the illumination of divine preaching? For on that day the men of Beth-shemesh offer burnt offerings to the Lord, on that day they sacrifice victims when they cut the wood, when they place the cows upon it as a burnt offering to the Lord; because the holy preachers, by that light of the word with which they shine forth to their subjects, also furnish for themselves, unto the rectitude of the heavenly journey, the office of vision, and, having despised the lowest things, through the power of love they present themselves to almighty God all the more freely, the more they see that even their hearers are now joined to him in great familiarity. But because the men of Beth-shemesh are reported not only to have offered burnt offerings but also to have sacrificed victims, the spiritual offering of perfect men is signified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":413,"ref":"p413","source":"Nam holocausta offerunt, cum per contemplationis ascensum se Dco omnipotenti ineffabili affectione conjungunt. Sed holocaustis victimas sociant: quia nimirum tantaejucunditatis bonum non suis meritis, sed diVinae referunt bonitati. Sine victimis quidem holocaustum offert, qui jnm supernis in magna delectatione conjungitur; et insurgentibus elationis occultæ motibus, per humilitatis virtutemnequaquam dominatur. In oblationibus ergo perfectorum simul holocausta et victimæ convenisse describuntur: quia et divina frui dulcedine digni sunt, et in omni quod totos se jam coelites faciunt, olationis ignari.\n\n(Vers. 16.) Et quinque satrapæ Philisthinorum viderunt et reversi sunt in Accaron in die illa.\n\nSatrapæ Philisthinorum, ut jam superius dixi, electi sunt predicatores Gentilium. Qui nimirum quinario numero continentur; quia ad refrenandos quinque sensus corporis, aut rudibus adhuc fidelibus, aut caroalibus praesunt. Hi profecto plaustrum cum Dei arca comitantur; quia ad studium spiritalis vitæ transeuntes jam eruditos discipulos. sollicitudinis suæ cura prosequuntur. Sed applicante in agrum Josue plaustro, et vaccis immolatis, in Accaron rcdeunt: quia cum eorum perfectionem jam consideraverint, conversationis corum itinera ulterius non explorant. In Accaron autem redeunt, quia ad convertendos alios se convertunt. Acearon quippe nostro eloquio sterilis dictur.","english":"For they offer holocausts when, through the ascent of contemplation, they join themselves to God Almighty with ineffable affection. But they join victims to the holocausts, because surely they refer the good of such great delight not to their own merits but to the divine goodness. Indeed, he offers a holocaust without victims who is joined to the highest things in great delight, and yet by the virtue of humility in no way masters the rising motions of hidden elation. In the offerings of the perfect, therefore, holocausts and victims are described as having come together, because they are worthy both to enjoy divine sweetness and, in all that already makes them wholly heavenly, to be ignorant of elation.\n\n(Vers. 16.) And the five satraps of the Philistines saw, and they returned to Accaron on that day.\n\nThe satraps of the Philistines, as I already said above, are the chosen preachers of the Gentiles. They are surely contained in the number five, because they preside over the restraining of the five senses of the body, either for the faithful still unlearned or for the carnal. These indeed accompany the cart with the ark of God, because, passing over to the zeal of the spiritual life, they now follow after their instructed disciples with the care of their solicitude. But when Joshua drives the cart into the field and the cows are sacrificed, they return to Accaron, because when they have now considered their perfection, they no longer explore the paths of their conduct. But they return to Accaron because they turn back to convert others. For Accaron is called \"sterile\" in our speech.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":414,"ref":"p414","source":"Steriles quoque sunt, qui aut fide carent, aut bona conversationc. Bene autem cum reversi priucipes dicuntur, additum est: In die illa: quia nisi in eis claritaLem tantæ perfectionis agnoscerent, ab eorum sollicitudine sccuritatis certitudine non redirent. Sequitur: (Vers. 17, 18.) Hi sunt ani aurei, quos reddiderunt Philisthiim pro delicto, Azotus unum, Gaxa unum, Ascalon unum, Gethunum, et Accaron unum. Et mures aureos, secundum numerum urbium Philisthiim, quinque provinciarum, ab urbe murata usque ad villam, quæ erat absque muro, et usque ad Abelmagnum, super quem posuerunt arcam Domini qui erat usque in die illa in agro Josue Bethsamitæ.\n\nQuid hæc omnia designent, late supra esositum est. Quid est autem, quod cum reddi propeccato debitum arcæ præcipitur, quinque ani aurei et quinque mures simul nominantur; cum vero jam redditum quod debebatur asserilur, urbes singulæ separatim unum reddidisse referuntur? Sed simul supra nominantur: quia simul omnium membrorum demonstrabatur ornatus, in commutatione bonorum operum; hic autem cum redditum debitum arem describitur, caute ostenditur: quia urbes singulae anos aurcos singulos ct mures obtulerunt: ut profecto peccatori converso insinuetur, ut semel peccata deserat, quæ per solitam pravitatem ulterius nonrequirat.","english":"They are also barren who either lack faith or good conduct. But when the princes are said to have returned, it is well added: In that day: because unless they recognized in them the brightness of such great perfection, they would not return from their anxiety to the certainty of security. It follows: (Vers. 17, 18.) These are the golden tumors which the Philistines returned for their trespass: for Azotus one, for Gaza one, for Ashkelon one, for Gath one, and for Ekron one. And the golden mice, according to the number of the cities of the Philistines, of the five provinces, from the walled city to the village that was without a wall, and up to Abel the Great, upon which they set the ark of the Lord, which was until that day in the field of Joshua the Beth-shemite.\n\nWhat all these things signify has been set forth at length above. But what is it that, when the debt owed for the sin is commanded to be returned to the ark, five golden tumors and five mice are named together; yet when it is stated that what was owed has now been returned, the individual cities are reported to have returned one each separately? But they are named together above: because together the adornment of all the members was being shown, in the exchange of good works; here, however, when the debt returned to the ark is described, it is carefully shown: that the individual cities offered individual golden tumors and mice: so that, surely, it may be suggested to the converted sinner, that he should once for all abandon his sins, which through habitual depravity he should no longer seek.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":415,"ref":"p415","source":"Urbes quippe singulæ anos et mures singulos reddunt, cum conversi peccatores semel tersa lacrymis pœnitentiæ peccata non repetunt. Unde et sacra Scriptura admonet, dicens: Non iteres verbum in oratione (Eccli. VII, 15). Verbum quippe in oratione iterat, qui precibus purgare peccata conatus eat; sed tamen comittere non omittit alia, pro quibus oret. Qui profecto anum unum et murem Deo pro delicto non offert: quia etsi pœnitendo compungitur, foeditates multiplicat, quas Deo contilens ei repræsentat. Cum ergo anurn unum et murem unum urbes Philisthiim sive provincia singulæ reddidisse describuntur, quid aliud designat, nisi perfectionem veræ conversionis? Perfecte enim convertitur, qui cum semel quod prave egerat plangit, quod rursum plangat ultra non repetit. Igitur anum unum et murem unum pro peccato offert, qui sic commissa luget praeterita, ut perfecte caveat futura. tA quia ista forma conversionis tam sapientibus quam indoctis, tam fortibus quam debilibus in sancta Ecclesia observanda est, bene ab urbe murata, usque ad viliam sine muro hoec solutio debiti extensa perhibetur. Nulli cnim intra sanctam Ecclesiam constituto liberum est peccare, nulli innoxium prava committere. Quare per prophetam Dominus comminatur, dicens: Anima quæ peccaverit ipsa morietur (Ezech. XVIII,4). Muratae quippe urbes sunt mentes sanctarum Scripturarum eruditione circumdatæ.","english":"For each city returns one emeroid and one mouse when converted sinners, having once wiped away their sins with the tears of penitence, do not repeat them. Whence also sacred Scripture admonishes, saying: Do not repeat a word in prayer (Sir 7:15). For he repeats a word in prayer who, having attempted to purge his sins by entreaties, nevertheless does not cease to commit other things for which he must pray. Such a one assuredly does not offer to God one emeroid and one mouse for his offense: because even if he is pricked by penitence, he multiplies the foulnesses which, confessing to God, he presents to him. When, therefore, the cities or provinces of the Philistines are described as having each returned one emeroid and one mouse, what else does this designate but the perfection of true conversion? For he is perfectly converted who, when he once bewails what he has done wickedly, does not repeat it again so as to bewail it a second time. Therefore he offers one emeroid and one mouse for his sin who so mourns past transgressions that he perfectly guards against future ones. And because this form of conversion is to be observed in the holy Church by the wise as well as the unlearned, by the strong as well as the weak, this discharge of debt is well said to be extended from a walled city even to a village without a wall. For no one established within the holy Church is free to sin, no one is innocent in committing wicked things. Wherefore the Lord threatens through the prophet, saying: The soul that has sinned, it shall die (Ezek 18:4). For walled cities are minds surrounded by the instruction of the holy Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":416,"ref":"p416","source":"Villae autem absque muro sunt mentes simplices. Unum eigo anum aureum non solum singulæ urbes reddunt, sed etiam villæ: ut quicunque ad religiosam vitam, Deo auctore, convertitur, ablutis jam fetoribus ulterius non fœdetur. Et quia nemo tam sanctus est, qui in se non habeat aliquid fœditatis quod plangat, solutio hujus debiti usque ad Abelmagnum, super quem posuerant arcam Dei, perlenditur. Abel quippe interpretatur luctus. Quo nimirum nomine lapis in quo arcam Dei posuerant vocabatur. Sed hoc profecto Redemptori nostro nomen congruit: quia, etsi propria quæ fleret non habuit, nostra tamen quotidianis precibus et fletibus peccata purgavit. Sunt quoque in sancta Ecclesia viri perfecti, et illi summo lapidi charitatis consummatione conjuncti. Huic namque unitus erat lapidi, qui dicebat: Nemo me separat a charitate Christi (Rom. VIII, 35); quian arcæ debitum solvat, audiamus: Primum, inquit, fui blasphemus, et persecutor (I Tim. I, 13). Hinciterum confitens, ait: Non sum dignus vocari apostolus: quia persecutus sum Ecclesiam Dei (1 Cor. xv, 9). Notandum etiam quod usque ad lapidem excurrisse arcæ debitum legitur, qui usque in die illo 160in agro Josuemanere, et in quo posita area Dei memoratur.","english":"But the villages without a wall are simple minds. Therefore not only do individual cities return one golden emeroid, but villages do as well: so that whoever is converted to the religious life, with God as author, having already washed away his foulness, may not be defiled any further. And because no one is so holy that he does not have within himself something foul to lament, the payment of this debt is extended all the way to Abel the Great, upon whom they had placed the ark of God. For Abel is interpreted as mourning. It was, to be sure, by this name that the stone on which they had placed the ark of God was called. But this name truly befits our Redeemer: because, although he had no sins of his own to weep for, he nevertheless purged our sins by daily prayers and tears. There are also in the holy Church perfect men, and they are joined to that highest stone by the consummation of charity. For he was united to this stone who said: Who shall separate me from the love of Christ? Let us hear how he pays the debt of the ark: First, he says, I was a blasphemer and a persecutor. Hence again, confessing, he says: I am not worthy to be called an apostle, because I persecuted the Church of God. It is to be noted also that the debt of the ark is read to have run all the way to the stone which is remembered to have remained in the field of Joshua until that day, and on which the ark of God was placed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":417,"ref":"p417","source":"Qua in re quid aliud tenemus, nisi quod in sancta Ecclesia cernimus: quia illi etiam Deo pro culpa satisfaciunt, qui non solum a peccatis per Dei gratiam erepti, sed etiam per magna sanctarum virtutum culmina, in ejus tabernaculum sunt assumpti? Sequitur: (Vers. 19.) Percussit autem Dominus de viris Bethsamitibus, eo quod vidissent arcam Domini,et percussit de populo septuaginta viros et quinquaginta millia plebis.\n\nQui sunt Bethsamitæ percussi, nisi falsa contemplatione decepti hæretici? Bethsamitæ enim non veritate fuerunt,sedpraesumptione. Dum igitur arcam videre in lapide præsumerent, percussi sunt: quia cum Domini ac Redemptoris nostri sacramenta indigni discuterent, æternæ damnationis laqueis, per fallaciam proprii sunt depressi erroris. Quid est autem, quod de populo septuaginta viri, de plebe autem quinquaginta millia percussa sunt? Sed quia appellatione populi etiam urbium nobiles continentur, plebs autem vulgus est relinquum sine nobilibus, potest hoc colligi: quia haereticorum alii inter alios, quasi nobiles exstiterunt, qui in munditia operum, solo errore perierunt; cæteri vero quasi plebis rusticitatem secuti, cum errore fidei obscurati sunt sorde pravae operationis.","english":"In this matter what else do we hold but what we see in the holy Church: that those also make satisfaction to God for their guilt who, having been rescued from sins not only through God's grace, but also through the great heights of holy virtues, have been taken up into his tabernacle? It follows: (Ver. 19.) But the Lord struck down some of the men of Beth-shemesh, because they had seen the ark of the Lord, and he struck down seventy men of the people and fifty thousand of the common folk.\n\nWho are the struck-down Beth-shemites but heretics deceived by false contemplation? For the Beth-shemites were not of truth, but of presumption. Therefore, when they presumed to look upon the ark upon the stone, they were struck down: because when the unworthy examined the sacraments of our Lord and Redeemer, they were sunk into the snares of eternal damnation through the deceit of their own error. But what is it that seventy men were struck down from the people and fifty thousand from the common folk? But since by the designation \"people\" the nobles of cities are also included, while the \"common folk\" is the remaining rabble without the nobles, this can be gathered: that some of the heretics stood out among others, as it were nobles, who perished in the purity of their works by error alone; but the rest, as it were following the rusticity of the common folk, were darkened in the error of faith and in the filth of depraved action.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":418,"ref":"p418","source":"Unde et alii quinquagenario, alii septuagenario numero exprimuntur: quia et illi per quinque sensus corporis concepta flagitia perfecerunt; illi dum falso sibi dona ascriberent spiritus septiformis, æterna obruti sunt caligine caecitatis. Et quia de eorum percussione veri fidelescontristati sunt, sequitur: (Vers. 20.) Dixeruntque Bethsamitæ: Quis poterit stare in conspectu Domini Dei sancti hujus?\n\nQuasi etenim veri fideles, sed simplices, dicant: Si tam sapientes et philosophi in summae veritatis cognitione falluntur, indocti et simplices quando venire ad ejus notitiam possunt? Sed etsi de sua mensura diffidunt, donum tamen divinae cognitionis adesse Ecclesiae non diffidunt. Quare et subditur: (Vers. 20.) Et ad quem ascendeta nobis?\n\nA nobis quippe Dominus ascendit, quando id quod de ejus cognitione nobis abscondilur, per electorum fidelium vocem praedicatur. Velut ascendere namque ejus a nobis est, quod simplicioribus, sive infirmioribus, de aeterna contemplatione celaverit, sublimibus per humilitatem cordibus revelare. Quid est ergo dicere: Ad quem ascendet a nobis: nisi dignum doctorem quaerere, qui sic divina praedicet, ut a via veritatis non erret? In quibus etiam verbis, si historicum sensum requirimus, aperte cognoscimus: quia qui ideo mortui sunt quia aream Domini viderunt, intelligimus nempe quod eadem visione digni non fuerunt.","english":"Hence some are expressed by the number fifty, others by the number seventy: because the former completed the sins they conceived through the five senses of the body; the latter, when they falsely ascribed to themselves the gifts of the sevenfold Spirit, were overwhelmed by the eternal darkness of blindness. And because the true faithful grieved over their being struck down, it follows: (Verse 20.) And the men of Beth-shemesh said: Who will be able to stand in the sight of this holy Lord God?\n\nAs if indeed the true faithful, but simple, were saying: If men so wise and such philosophers are deceived in the knowledge of the highest truth, when can the unlearned and simple come to the knowledge of it? But even if they distrust their own measure, they do not distrust that the gift of divine knowledge is present to the Church. Wherefore it is also added: (Verse 20.) And to whom will it ascend from us?\n\nFor the Lord ascends from us when that which is hidden from us concerning the knowledge of him is preached through the voice of the elect faithful. For it is as if he ascends from us when what he has concealed from the simpler, or the weaker, concerning eternal contemplation, he reveals to sublime hearts through humility. What then is it to say: To whom will it ascend from us: except to seek a worthy teacher, who so preaches divine things that he does not stray from the way of truth? In these words too, if we seek the historical sense, we clearly recognize: that those who died because they saw the ark of the Lord did not, we understand, deserve that vision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":419,"ref":"p419","source":"Merito igitur, qui percussos aspicium, dicunt: Quis poterit stare in conspectu Domini Dei sancti hujus? Nam si hi qui indigni sunt videndo moriuntur, contrectantes, quomodo vivunt? Bethsamitae quidem in sancta Ecclesia sunt mortui sacerdotes, et ministri sacri altaris reprobi: quia de domo quidem solis justitiae sunt dignitate ministerii, non virtute et gratia sanctitatis. Bethsamitae quidem sunt: quia per sacrae oblationis officium eonversantur in domo Dei; sed tanto suntacriori damnatione percutiendi, quanto non solum videre audent sacra mysteria, sed contrectare, quanto non jam veteris Testamenti aream respiciunt, sed, quod omnia superat, indine se corpori et sanguini ingerunt Redemptoris: quos percussos insinuat Paulus, dicens: Qui manducat et bibit indigne, judicium sibi manducat et bibit (1 Cor. XI, 29). Verietenim fideles dicunt: Quis poterit stare in conspectu Domini Dei sancti hujus? Altitudinem quippe tantae administrationis considerant, et tanti sacramenti dignitatem formidant. Sed dum tantae rei subire officium metuunt, qui id exhibere valeant, digniores quaeruut. Unde et sequitur: Et ad quem ascendet a nobis?","english":"Therefore rightly do those who see them struck down say: Who will be able to stand in the sight of the Lord, this holy God? For if those who are unworthy even to look die, how do those who handle [the sacred things] live? The Bethsamites indeed in the holy Church are dead priests and reprobate ministers of the sacred altar: because they are from the house of the sun of justice by the dignity of their ministry, not by the virtue and grace of holiness. They are indeed Bethsamites: because through the office of the sacred oblation they dwell in the house of God; but they are to be struck with a sharper condemnation the more they dare not only to see the sacred mysteries but to handle them, the more they no longer look upon the ark of the Old Testament, but—what surpasses all things—thrust themselves into the body and blood of the Redeemer: whom Paul indicates as struck down, saying: He who eats and drinks unworthily, eats and drinks judgment to himself (1 Cor. 11:29). Truly the faithful say: Who will be able to stand in the sight of the Lord, this holy God? For they consider the height of so great an administration, and they dread the dignity of so great a sacrament. But while those who are able to perform it fear to undertake the office of so great a matter, they seek more worthy men. Hence it also follows: And to whom shall he ascend from us?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":420,"ref":"p420","source":"Quasi ergo sacra mysteria humiliter fugientes, dicant: Quia nos infirma conversatione percutimur, ministri ex altiori vita quaerendi sunt, quos dum in altissimam virtutum sanctificationem conversatio sublimis erigit, assistere Deo per officium tantae oblalionis possint. Sequitur: (Vers. 21.) Miserunt ergo nuntios ad habitatores Cariathiarim. dicentes: Remiserunt Philisthiim arcam Domini, descendite et reducite eam ad vos.\n\nCarialhiarim diritur, civitas eorum. Quæ est sanctorum civitas, nisi il!a Jerusalem quae sursum est? Qui sunt ergo habitatores ejus, nisi perfecti viri ab amore mundi alta conversatione separati? Quorum profecto unus cæteris efficacior ait: Nostra conversatio in cælis est (Philip. 111, 20). Ad has quippe nuntii mittendi sunt, ut Dei arcam suscipiant: quia ad elcctionem sacerdotum viii sancti non solum recipiendi sunt, sed etiam invitandi. Et notandum, quia viris sublimioribus per nuntios dicitur: Descendite et reducite eam. Descendunt quippe, quia obediunt: nequaquam enim descenderent, si id, quod ab eis fraternus amor expetit, impendere superba mente refutarent. Tunc quidem vere sublimes sunt, cum se Christo non auferunt; cum id, quod ex fraterno judicio eis imponitur, non repellunt. Unde apte subiufertur.","english":"As if humbly fleeing the sacred mysteries, therefore, let them say: Because we are struck down for our weak manner of life, ministers must be sought from a higher life, whom, while their lofty conduct raises them to the highest sanctification of virtues, they may be able to stand before God through the office of so great an offering. It follows: (Ver. 21.) They sent therefore messengers to the inhabitants of Kiriath-jearim, saying: The Philistines have sent back the ark of the Lord; come down and bring it back to yourselves.\n\nKiriath-jearim is called their city. What is the city of the saints but that Jerusalem which is above? Who, then, are its inhabitants but perfect men, separated from the love of the world by a lofty manner of life? One of these, indeed, more effective than the rest, says: Our conversation is in heaven (Phil. 3:20). For messengers must be sent to such as these, that they may receive the ark of God, because for the election of priests the holy are not only to be received but also to be invited. And it is to be noted that to more exalted men it is said through messengers: Come down and bring it back. For they come down because they obey; for they would by no means come down if, with a proud mind, they refused to bestow what brotherly love seeks from them. Then indeed are they truly exalted, when they do not withdraw themselves from Christ; when they do not reject what is imposed on them by the judgment of their brethren. Hence it is fittingly added.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":421,"ref":"p421","source":"CAPUT V.\n\n(I Reg. VII, i. Venerunt ergo viri Cariathiarim, et reduxerunt arcam Domini, et intulerunt eam in domum Aminadab in Gabaa. Eleazarum autem filium ejuns sanctificaverunt, ut custodiret arcam Domini.\n\n\\. Aminadab interpretatur, populus meus spontaDens: Gabaa, sublimis. Et nimirum talibus area Dei committenda est. Populus namque spontaneus est, quem ad exercenda virtutum opera, sola bona voluntas trahit, quem ad Implenda mandata Dei necessitas non compellit. Quos nimirum sub unius descriptione beatus Paulus praedicat, dicens: Hilarem datorem diligit Deus (II Cor. IX, 7). Quae est domus spontanei populi, nisi munimentum sanctae dilectionis? Nam in virtutum ministerio spontaneus esse non posset, si mansionem sibi dilectionis non conderet. Quae profecto domus in Gabaa, id est in sublimi sita cognoscitur: quia charitatis altitudine ad coelestia sublevamur. Vel certe in sublimi est domus, quia charitas omnibus virtutibus antefertur. Nam sublimitatis hujus altitudinem insinuans Paulus, ait: Adhuc excellentiorem viam vobis demonstro. Si linguis hominum loquar et angelorum, charitatem autem non habeam, factus sum velut æs sonans aut cymbulum tinniens (I Cor. XII, 31; XIII, 1).","english":"CHAPTER V.\n\n(1 Samuel 7:1. Therefore the men of Kiriath-jearim came, and brought back the ark of the Lord, and brought it into the house of Aminadab in Gibeah. But they sanctified Eleazar his son, that he might keep the ark of the Lord.)\n\nAminadab is interpreted as \"my willing people\"; Gibeah, \"high.\" And surely the ark of God is to be entrusted to such people. For the willing people is the one whom good will alone draws to the performance of the works of the virtues, whom no necessity compels to fulfill the commandments of God. And blessed Paul indeed proclaims these under the description of one man, saying: God loves a cheerful giver (2 Corinthians 9:7). What is the house of the willing people, if not the stronghold of holy love? For in the service of the virtues one could not be willing, if he did not build for himself a dwelling of love. And this house is known to be situated in Gibeah, that is, in the high place: because by the height of charity we are raised up to heavenly things. Or certainly the house is in the high place because charity is preferred to all the virtues. For Paul, intimating the height of this sublimity, says: I show you yet a more excellent way. If I speak with the tongues of men and of angels, but have not charity, I have become as sounding brass or a tinkling cymbal (1 Corinthians 12:31; 13:1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":422,"ref":"p422","source":"Quid est autem, quod Kleazarum sanctificant ad custodiendum arcam Dei Sed hoc nimirum ex usu sancte Ecclesiae novimus, quia electus minister prius benedicti nem consecrationis a summis viris accipit quam ministenum impendat oblationis. Quia vero Eleazarus Dei adjutor dicitur, profecto ostenditur qui non solum sanctificari Dei ministri debeant, sed etiam inspici quales sint ad ejusdem consecrationis ordinem promovendi. Qui enim sunt Dei adjutorium, nisi qui cum divina gratia ministrando convenlunt, et quos omnipotentis Dei dignatio inlus visitat, quam ipsi per exterius ministerium bene vivendo et docendo contirmant? Unde et cum Paulo non inaniter gloriantes dicunt: Dei etenim sumus adjutores (I Cor. III, 9). Qui nimirum conversatione fortissimi, scientia eruditi, amore fervidi, constantia robusti, non solum alieno non egent auxilio, sed quocunque se conferunt, subvenire aliis possunt. Bene itaque dicitur: Eleazarum sanctificaverunt, ut custodiret arcam. Quia hi, quibus adhuc aliena auxilia necessaria sunt, ad subveniendum aliis promovendi non sunt. Bene item idem Eleazarus filius Aminadab esse dicitur: quia certe, qui ad ministerium prædicationis eligitur, in imitatione sanctorum positus, auxilium omne quod exhibet esse debet ex dilectione.","english":"But what is it that they sanctify Eleazar to keep the ark of God? This, surely, we know from the practice of holy Church, that the chosen minister first receives the blessing of consecration from men of the highest rank before he undertakes the service of offering. But since Eleazar is called the helper of God, it is plainly shown that the ministers of God must not only be sanctified, but also be examined as to what sort they are before they are promoted to the order of that same consecration. For who are the helpers of God, if not those who, with divine grace, come together for ministry, and whom the condescension of almighty God visits within, while they themselves confirm it outwardly through ministry by living and teaching well? Whence also with Paul they say, not vainly boasting: For we are God's helpers (1 Cor. 3:9). These, surely, most strong in conduct, learned in knowledge, fervent in love, robust in constancy, not only do not need another's aid, but wherever they betake themselves, they can come to the aid of others. Well, then, is it said: They sanctified Eleazar, that he might keep the ark. Because those who still need the aid of others are not to be promoted to come to the aid of others. Well also is the same Eleazar said to be the son of Aminadab: because certainly he who is chosen for the ministry of preaching, placed in the imitation of the saints, ought to have all the aid he exhibits from love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":423,"ref":"p423","source":"Quia vero nos superius plaustrum Scripturam sacram, arcam vero scientiam ejus spiritalem esse diximus, vaccas quoque electa animas, timorBethsamitarum, quem inesse electis ostendimus in oblatione sacramenti, potest referri etiam ad onus praelationis. Non enim minor sanctitas idonea est animabus instruendis, quam offerendis sacris mysteriis. Et idcirco Bethsamitæ perhibentur percussi: quia pleriqne vivunt subditi, qui moriuntur praelati. Habet enim area Dei etiam extrinsecus pulchritudinem, quam si minister infirmus non ad spiritalem venerationem, sed ad corcujiscentiam sæcularem inspexerit, nequaquam vivit. Bene itaque causa percussionis eorum declaratur, cum dicitur: Quia viderunt arcam Dei. Quid est enim, viderunt, nisi quia ejus gloriam videndo concupierunt? Nunc autem, auctore Deo, per orbem universum sanctae Ecclesiae gloria est copiosa. Quae profecto gloria, quia a reprobis sacerdotibus saeculariter appctilur, Bethsamitae viri arcam Dei exterius videndo moriuntur. Nom enim spiritalem ejus honorem pro interna virtutum gloria appetunt, sed ut arcae Dei splendo. em rapiant, et ecclesiasticae praelationis fulgorem, in flore saeculi suis cultibus ferant. Area quoque Dei male foris ad percussionem respicitur, quando flagitiosi præpositi subditarum personarum exteriori specie devicti, ad carnalem concupiscentiam pertrahuntur.","english":"But since we said above that the cart is sacred Scripture and the ark the spiritual knowledge of it, and the cows the chosen souls, the fear of the Beth-shemites, which we showed to be in the elect at the offering of the sacrament, can also be referred to the burden of prelacy. For no less holiness is required for instructing souls than for offering the sacred mysteries. And therefore the Beth-shemites are said to have been struck down: because many live as subjects who die as prelates. For the ark of God has beauty even on the outside, and if a weak minister looks upon it not for spiritual veneration but for secular covetousness, he by no means lives. So the cause of their being struck down is well declared when it is said: Because they saw the ark of God. For what is \"they saw\" but that by seeing they coveted its glory? But now, by God's doing, throughout the whole world the glory of holy Church is abundant. And this glory, because it is sought in a secular way by reprobate priests, the men of Beth-shemesh die by seeing the ark of God on the outside. For they do not desire its spiritual honor for the inner glory of virtues, but to snatch the splendor of the ark of God and to bear the brightness of ecclesiastical prelacy in their own adornments amid the flower of the world. The ark of God is also wrongly looked upon from outside, to their being struck down, when shameful superiors, conquered by the outward appearance of the persons under them, are drawn away to carnal concupiscence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":424,"ref":"p424","source":"Viri timore ingentem multitudinem concupiscentiæ telo prostratam intuentes, dicunt: Quis poterit stare in conspectu Domini Dei sancti hujus? Stat quippe, in conspectu Dei, qui fortis est in ordine divim ministerii. Stare etenim fortitudinis est, ministrare obsequii. Stare ergo in conspectu Dei dicitur, qui crdinem superni officii in altitudine disponit dignae conversationis; qui in ministerio quo fungitunullo appetitu ecclesiastici honoris decipitur, nulla carnali concupiscentia superatur. Quia vero tam idonei ministri raro inveniuntur, merito dicunt: Quis poterit stare in conspectu Domini Dei sancti hujus: Et quia tantum onus parvuli Christi viris fortioribus deserunt, subdunt: Et ad quem ascendet a nobis? Quomodo autem ad habitatores Cariathiarim miserint quomodo aream Dei in domum Aminadab intulerint, quomodo Eleazarum sanctificaverint, sicut supra expositum est, non mutamus.","english":"Seeing the great multitude struck down by the weapon of desire, the men say in fear: Who will be able to stand in the sight of the Lord, this holy God? For he stands in the sight of God who is strong in the order of divine ministry. To stand is a matter of strength; to minister is a matter of service. Therefore he is said to stand in the sight of God who orders the rank of heavenly office in the height of worthy conduct; who in the ministry he performs is deceived by no appetite for ecclesiastical honor, overcome by no carnal desire. But because such fit ministers are rarely found, they rightly say: Who will be able to stand in the sight of the Lord, this holy God? And because they leave so great a burden to the stronger men, the little ones of Christ add: And to whom will he ascend from us? But how they sent to the inhabitants of Kiriath-jearim, how they brought the ark of God into the house of Abinadab, how they sanctified Eleazar, as was explained above, we do not change.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":425,"ref":"p425","source":"(Vers. 2.) Et factum est ex quo arca Dei mansit in Cariathiarim, multiplicati sunt dies.\n\nSi ad historiam respicimus, dies mansionis arcæ multiplicati sunt, quia illic multo tempore fuit. Unde et subditur: (Vers. 2.) Erat enim annus vicesimus.\n\nEt ad quid istam dierum multiplicationem introduxerit, subdens, ait: (Vers. 2.) Et requievit omnis Israel post Dominum.\n\nQuae nimirum requies in illo veteri populo non bonorum operum, sed bonae devotionis intelligenda est.. Nam sequitur: (Vers. 3.) Ait autem Samuel ad universam domum Israel, dicens. Si in toto corde vestro revertimini ad Deum, auferte deosalienos de medio vestrum, Baalim et Astaroth; et prœparate corda vestra Domino, et servite ei soli, et liberabit vos de manu Philisthiim.\n\nQui deos alienos de medio sui non abstulerant, nisi bona voluntatc, post Dominum quomodo requiescebant? Quae nimirum omnia si spiritaliter inquirantur, dies mansionis arcæ multiplicantur. Sed curo manet in Gahaa, cum manet in custodia Eleazari; quia cum animarum fidelium cura apud religiosos praedicatores recondilur, perfectio religionis, quae sublimi doctrina impenditur, bonorum operum studio adimpletur. Unde et annus vicesimus tunc instare relatus est. Si enim denarius numerus perfectionem antiquae Legis designat, quid yicenarius, nisi splendidiorem novae vitae religionem significat? Vicenarius quippe numerus, denarius est duplicatus.","english":"(Verse 2.) And it came to pass, from the time that the ark of God remained in Kiriath-jearim, the days were multiplied.\n\nIf we look to the history, the days of the ark's dwelling were multiplied, because it was there for a long time. Hence it is also added: (Verse 2.) For it was the twentieth year.\n\nAnd to what end he introduces this multiplication of days, he adds, saying: (Verse 2.) And all Israel rested after the Lord.\n\nBut this rest in that old people is to be understood not of good works, but of good devotion. For it follows: (Verse 3.) But Samuel spoke to the whole house of Israel, saying: If you return to God with your whole heart, put away the foreign gods from among you, the Baalim and the Astaroth; and prepare your hearts for the Lord, and serve him alone, and he will deliver you from the hand of the Philistines.\n\nHow were those who had not put away the foreign gods from among them, except by good will, resting after the Lord? All these things, if they are examined spiritually, the days of the ark's dwelling are multiplied. But when it remains in Gahaa, when it remains in the custody of Eleazar; because when the care of faithful souls is laid up with religious preachers, the perfection of religion, which is bestowed by sublime teaching, is fulfilled by the zeal of good works. Hence the twentieth year is also reported to have been at hand then. For if the number ten designates the perfection of the old Law, what does the number twenty signify, except the more splendid religion of the new life? For the number twenty is the number ten doubled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":426,"ref":"p426","source":"Quid certe numerus in electorum conversatione perficitur, cum per amorem vitant Legis prohibita, et sublimia Evangelii mandata complent.\n\nQuia vero nos arcae profectionem ad contemplativæ vitae perfectionem retulimus, in Cariathiarim manet area Dei, cum eruditae mentes contemplantium, ejusdem eruditionis suae donum, in oblectamento perficiunt revelatae sibi supernae claritatis. Viginti quippe annis manet ibi nunc area Dei, quia electae animae, ad exaltationis intimae culmen evectæ, habent denarium numerum in perfectione scientiae, vicenarium vero in superna delectatione. Polest etiam dierum multiplicatio ad virtutum spiritalium incrementa referri. Cum igitur causa, qua dies multiplicentur, expressius dicitur, annus vicesimus esse perhibetur: quia videlicet electae mentes contemplantium, quo uberius superna contemplatione pascuntur, eo plenius virtutum spiritalium fulgoribus illustrantur.","english":"What indeed is completed by number in the conduct of the elect, when through love they avoid the things forbidden by the Law and fulfill the sublime commandments of the Gospel.\n\nBut since we have referred the ark's departure to the perfection of the contemplative life, the ark of God remains in Kiriath-jearim when the learned minds of contemplatives perfect, in the delight of the heavenly brightness revealed to them, the gift of their own learning. For the ark of God remains there now for twenty years, because chosen souls, raised to the summit of intimate exaltation, have the number ten in the perfection of knowledge, but twenty in heavenly delight. The multiplication of days can also be referred to the increase of spiritual virtues. Therefore, when the cause by which the days are multiplied is stated more expressly, the twentieth year is said to be: because, namely, the chosen minds of contemplatives, the more richly they are fed by heavenly contemplation, the more fully they are illumined by the splendors of spiritual virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":427,"ref":"p427","source":"i. Quid vero est, quod anno vicesimo requiescere omnis Israel post Dominum dicitur, nisi quia sublimitas perfectionis electorum non consistit in fortitudine boni operis, sed in virtute contemplationis? Quiescere namque post Dominum, Redemptoris nostri imitationem invincibili charitate retinere est. Et quisquis illa supernae civitatis ineffabilia gaudia coutemplando fortiter amare non didicit, quia saepius ad mundi amorem potest dejici, post Dominum nequaquam requiescit. Cum ergo manet area in Cariathiarim, et dies multiplicantur, universus Israel post Dominum requiescit: quia profecto dum electae mentis scientia in experientiam supernae delectationis erigitur, dum lace refusae gloriae, virtutum spiritalium sibi claritales glomerantur, imitationem Dominicam tenere en perseverantius potest quo, immensis illustrata claritatibus, eas tenebras quibus a vero dividatur lumiue senlire non potest. Unde et bene qui post Dominum requiescere dicitur, Israel esse perhibetur, videlicet videns Deum: quia quo altius contemplator in divina rapitur, ea ab humanis quae potenter cohibet nequaquam superatur.","english":"For what is it that all Israel is said to rest after the Lord in the twentieth year, except that the sublimity of the elect's perfection does not consist in the strength of good work, but in the power of contemplation? For to rest after the Lord is to hold fast, with unconquerable love, to the imitation of our Redeemer. And whoever has not learned, by contemplating, to love mightily the ineffable joys of that heavenly city, since he can quite often be cast down into love of the world, by no means rests after the Lord. When, therefore, the ark remains in Kiriath-jearim and the days are multiplied, all Israel rests after the Lord: because, indeed, while the knowledge of the chosen mind is raised up into the experience of heavenly delight, while the splendors of spiritual virtues gather themselves together for it from that outpoured glory, it is able to hold to the Lord's imitation the more perseveringly the more, illumined by immense splendors, it cannot perceive those darknesses by which it is divided from the true light. Hence also, well is he who is said to rest after the Lord called Israel, that is, one seeing God: because the more deeply the contemplative is caught up into divine things, the more he is by no means overcome by those human things which he mightily restrains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":428,"ref":"p428","source":"Verum quia, auctore Deo, arcam ejus proficiscentem usque ad sublimitatis ejus situm deduximus, quo studio prædicator erga subditorum correctionem invigilet, videamus. Nam sequitur: Et ait Samuel ad universam domum Israel; Si in toto corde vestro revertimini ad Dominum, auferte deos alienos de medio vestrum. Quos autem alienos deos Scriptura sacra appellare consuevit, nisi daemonia, quae in manufactis simulacris habitant? In Samuele novos sanctae Ecclesiae praedicatores designari diximns. Recte itaque de medio sui deos alienos in universam Israel domum auferre praecepit: quia in accedentibus ad fidem Gentilibus, non solum rectae profectionis veritatem praedicatorum ordo petiit, sed etiam damnationem antiquae superstitionis. Nil enim eis prodesset veritatem profitendo colere, vel obsequendo, nisi falsa prius detestanda reliquissent. Quisquis etiam nunc intra sanctam Ecclesiam positus est per fidem, sed Deo rebellis per iniquam operationem, admonendus est ut alienos deos de medio sui auferat. Nam, etsi manufacta simulacra detestatur, daemonum tamen imperiis prava actione submittitur. De medio autem sui alienos deos abjicit, qui sic ad Deum convertitur, ut per mala opera immundos spiritus nunquam veneretur.","english":"But since, by God's authoring, we have brought his ark in its journeying all the way to the height of his sublimity, let us see with what zeal the preacher must be vigilant for the correction of those under him. For it follows: And Samuel said to the whole house of Israel: If you return to the Lord with your whole heart, put away the foreign gods from among you. But whom has sacred Scripture been accustomed to call foreign gods, if not the demons that dwell in handmade idols? We have said that in Samuel the new preachers of holy Church are designated. Rightly, therefore, he commanded the whole house of Israel to put away the foreign gods from among them: because among the Gentiles who were coming to the faith, the order of preachers sought not only the truth of right progress, but also the condemnation of the old superstition. For it would profit them nothing to worship the truth by professing it, or by obeying it, unless they had first abandoned and detested what was false. Whoever even now is placed within holy Church through faith, but is rebellious against God through wicked action, must be admonished to put away the foreign gods from among himself. For even if he detests handmade idols, he is nonetheless subjected to the commands of demons by his depraved action. But he casts the foreign gods away from among himself who is so converted to God that through evil works he never venerates unclean spirits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":429,"ref":"p429","source":"Polest etiam cautioris vitæ studium per haec exhortationis verba designari. Nam in medio nostri quid est, nisi cor nostrum? Sunt tamen nonnulli operatione mundi, sed infirmitate cordis, usu fœdantur pravae cogitationis. Bona quidem incessanter faciunt, sed cogitare reproba nunquam praetermittunt. Quia vero tot in eorum cordibus dæmonia requiescunt quot desideria immunda, auferre de medio sui alienos deos instanter admonentur: quatenus omnipotenti Deo non solum rectitudinem impendant operis, sed et gloriam internae puritatis. Unde et apte subditur: Et præparate corda vestra Domino. Cor quippe Domino præparat, qui mentem non solum ab immunda cogitatione separat, sed etiam cogitationum sanctarum ac virtutum fulgoribus illustrat: ut velut abjectis et comminutis idolis, se Dei templum efficiat; dum illic divinae gratiae sedem erigit, ubi reprobos spiritus manere per subjccta eis prava desideria non permisit. Bene itaque prius auferre alienos deos de medio suo Israelitas admonet, deinde corda Deo præparare, quia rectus ordo inchoatæ religionis est, ut prius unusquisque prava reprobet, deinde ad omnipotentem Deum studio bonae intentionis appropinquet. Ad extremum vero necesse est, ut qui jam Deo bonæ voluntatis propositum, et puri cordis munditiam obtulit, id quod intus bene vivendo deliberat, in rectitudine boni operis exponat. Quare et subditur: Et servite soli Deo.","english":"The zeal of a more cautious life can also be signified by these words of exhortation. For what is \"in the midst of us\" but our heart? Yet there are some who are defiled by the practice of the world but, through weakness of heart, are stained by the use of wicked thought. They indeed do good unceasingly, but they never cease to think reprobate things. But because as many demons rest in their hearts as there are impure desires, they are urgently admonished to take away the foreign gods from their midst, so that they may render to almighty God not only the rectitude of the work but also the glory of inner purity. Hence it is also aptly added: And prepare your hearts for the Lord. For he prepares his heart for the Lord who not only separates his mind from impure thought but also illumines it with the splendors of holy thoughts and virtues, so that, as if the idols had been cast out and shattered, he may make himself a temple of God, while he erects there the seat of divine grace where he has not permitted reprobate spirits to remain through wicked desires subject to them. Well, then, does he first admonish the Israelites to take away the foreign gods from their midst, and then to prepare their hearts for God, because it is the right order of begun religion that each one first reject wicked things, and then approach almighty God with the zeal of a good intention. Finally, however, it is necessary that he who has already offered to God the purpose of a good will and the purity of a clean heart should set forth in the rectitude of good work what he deliberates within by living well. Wherefore it is also added: And serve God alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":430,"ref":"p430","source":"Soli quippe Domino servit qui bonis operibus prava non inserit. Nam qui sic bona agit, ut mala non deserat, Deo soli nequaquam servit: quia malo spiritui ob equium exhibet, cujus perficere non metuit voluntatem. Unde agitur, ut etiam bona agens Deo non serviat: quia qui totem hominem condidis eccreditur, habere eum communem cum adversa io non digoatur. Hinc namque est, quod ipsa Veritas per semelipsam denuntiat, dicens: Nemo potest duobus dominis servire (Matth. VI, 24). Hinc Paulus exquirens, ait: Quæ participatio justitiæ cum iniquitate, aut quæ societas luci ad tenebras? Quæ autem conventio Christi ad Belial? aut quæ pars fideli cum infideli, aut quis consensus templo Dei cum idolis (II Cor. vi, 14, 15)? Soli ergo Dominoservirepraecipimur, ut qui jam aspirante Deo pro obtinenda peccatorum nostrorum remissione agere bona cæpimus, eisdem bonis prava nulla misceamus. A peccatorum namque nostrorum obligatione tunc solvimur, cum bona quae pro eorum impendimus absolulione malis admixta non sunt. Devotis namque poenitentibus loquens praedicator, dicit: Si in toto corde vestro revertimini ad Dominum, auferte deos alienos de medio vestri, et servite Deo soli. Quasi dicat: Tunc a peccatis solvi poteritis, cum cordis et operis bona, quæ pro vestra absolutione impenditis Deo, supervenientibus criminibus aliis non fœdatis.","english":"For he serves the Lord alone who does not insert wicked things into good works. For he who so does good things that he does not forsake evil things by no means serves God alone, because he exhibits obedience to an evil spirit, whose will he does not fear to fulfill. Hence it comes about that even when doing good things he does not serve God, because he who is believed to have created the whole man is not deemed to have him in common with the adversary. For hence it is that Truth itself declares through itself, saying: No one can serve two masters (Matthew 6:24). Hence Paul, inquiring, says: What participation does righteousness have with iniquity, or what fellowship does light have with darkness? What agreement moreover does Christ have with Belial? Or what portion does a believer have with an unbeliever, or what consent does the temple of God have with idols (2 Corinthians 6:14-15)? We are commanded, therefore, to serve the Lord alone, so that we who, with God already inspiring us, have begun to do good things for obtaining the remission of our sins, may mix no wicked things with those same good things. For we are then loosed from the bond of our sins, when the good things which we expend for their absolution are not mixed with evils. For the preacher, speaking to devout penitents, says: If you return to the Lord with your whole heart, put away the foreign gods from your midst, and serve God alone. As if he should say: Then will you be able to be loosed from your sins, when you do not defile the good things of heart and work, which you expend to God for your absolution, with other crimes coming upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":431,"ref":"p431","source":"Quare et repromittens: dicit: Et libcrabit vos de manu Philis thiim.\n\nQui hoc loco alii Philisthiim quam maligni spiritus designantur? Qui nimirum dum superbiae suæ calice in momento debriati sunt, a statu gloriae tumescendo ceciderunt. Quae est igitur manus Philisthiim, nisi potestas illa daemonum, qua mortuas in peccato animas ad aeterna tormenta perducunt? Ab ista Philisthiim manu solus liber fuerat, qui dicebat: Venit princeps mundi hujus, et in menon habet quidquam (Joan. XIV, 30). Hinc Paulus ait: Omnes peccaverunt, et egent gloria Dei(Rom. III, 23). Hinc iterum dicit: Eramus et nos filii iræ, sicut et cæteri (Ephes. II, 3). quam magni muneris est ista promissio, qua dicitur Liberavit vos de manu Philisthiim. Nam ille solus liber hujus manus exstitit, qui peccatum non fecit. Ab ea utique omnes contra merituni liberamur. Unde et Paulus dicit: Justificati gratis per gratiamipsius, per redemptionem justitiæ suæ, propter redemptionem præcedentium delictorum, in sustentatione Dei ad ostensionem justitiæ ejus in hoc tempore, ut sit ipse justus, et justificans eum, qui est ex fide Domini nostri Jesu, Christi (Rom. III, 24-26). Hinc itemdicit GratIA liberati estis (Ephes. II, 8). Tale est ac si dicat: Liberabit vos de poteetate spirituum malignorum, ut velut fugatis de itinere crudelibus hostibus, dum mors carnis intervenit, ea quæ cupitis aeterna gaudia securius adeatis.","english":"Therefore he also promises, saying: And he will deliver you from the hand of the Philistines.\n\nWho in this place are designated as the Philistines but the malignant spirits? These, surely, when they were inebriated in a moment from the cup of their pride, fell from their state of glory by swelling up. What, then, is the hand of the Philistines but that power of demons by which they lead souls dead in sin to eternal torments? From this hand of the Philistines he alone was free who said: The prince of this world comes, and has nothing in me (John 14:30). Hence Paul says: All have sinned, and need the glory of God (Rom 3:23). Hence again he says: We were also ourselves children of wrath, even as the rest (Eph 2:3). How great a gift is this promise by which it is said: He will deliver you from the hand of the Philistines. For he alone was free from this hand who did not commit sin. From it, surely, we are all delivered contrary to our merit. Whence Paul also says: Being justified freely by his grace, through the redemption of his righteousness, for the redemption of the former transgressions, in the forbearance of God, to the showing of his righteousness in this time, that he himself may be just, and the justifier of him who is of the faith of our Lord Jesus Christ (Rom 3:24-26). Hence again he says: By grace you are saved (Eph 2:8). This is as if he were saying: He will deliver you from the power of the malignant spirits, so that, with the cruel enemies driven as it were from the path, when the death of the flesh comes, you may more securely attain the eternal joys you desire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":432,"ref":"p432","source":"Magna itaque proinisit, qui magna praecipiendo docuit, ut magnitudo muneris ad fortitudinem incitaret laboris. Diagnum quippe est soli Domino servire, videlicet instanter bona agere, bonis actibus reproba non miscere. Sed o quam maximum in vitæ hujus transitu, potestatem cruentorum spirituum non incurrere, nullas in via horribilitates cernere, contrarietates objectionum nullas invenire, aeternas poenas evadere, liberatoris nostri præsidia sentire, momentaneam sæculi lucem perdere, sed repente ineffabilem claritatem æternitatis invenire. Audiant ergo, audiant, qui de manu PhilisLhiim liberari desiderant Præparate corda vestra Domino, et servite illi soli; ut hic sibi quique colligere studeant, unde illic manus tantorum hostium non incurrant, et securi ad vitam transeant, qui inter salutis suae thesaures, quos hic bene vivenio congregant, mortis opera nulla portant. Electorum vero mores insinuantur, per hoc, quod subditur: (Vers. 4.) Abstulerunt ergo filii Israel de medio sui Baalim, et Astaroth, et servierunt Domino soli.","english":"Great things, therefore, did he promise, who taught great things by his commanding, so that the greatness of the gift might stir them to the strength of labor. For it is worthy to serve the Lord alone—namely, to do good things earnestly, not to mix evil deeds with good deeds. But oh, how very great it is, in the passage of this life, not to fall into the power of the bloody spirits, to see no horrors along the way, to encounter no opposing accusations, to escape eternal punishments, to feel the protection of our deliverer, to lose the momentary light of the world, and suddenly to find the ineffable brightness of eternity. Let them hear, then, let them hear—those who desire to be delivered from the hand of the Philistines: Prepare your hearts for the Lord, and serve him alone; so that each one may strive to gather here what will keep him there from falling into the hand of such great enemies, and may pass over to life secure, who among the treasures of his salvation, which he gathers here by living well, carries no works of death. But the customs of the elect are set forth in what is added: (Verse 4.) Therefore the children of Israel took away Baalim and Astaroth from among them, and served the Lord alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":433,"ref":"p433","source":"Electorum quippe mos est, ut cum divinae praedicationis hortamenta suscipiunt, ad studium auditae bonae operationis accendantur. Nam reprobi et frequenter verba Dei audiunt, et eisdem tamen verbis nulla bona opera proponunt. Pigri in suis actionibus remanent: quia a devina luce projecti, omnipotentis Dei gloriam, cujus verba audiunt, interna contemplatione non vident. Recte ergo, qui obediunt, Israel filii dicuntur: quia quo majestatem apertiori ncanifestatione conspiciunt, ejus praeceptis obedire devotius agnoscuntur. Sed quia conversis loquitur, quid eis adhuc deesse conspiciat, audiamus. Nam sequitur: (Vers. 5, 6.) Dixit autem Samuel: Congregate universum Israel in Masphath, ut orem pro vobis Dominum. Et congregaverunt in Masphath.\n\nii. Masphath dicitur speculatio seu contemplatio. Quam profecto speculationem beatus Paulus exponit dicens: Videmus nunc per speculum in aenigmate (I Cor. XIII, 12). Speculari etenim nobis est, de altitudine Scripturarum aeterna bona contemplari. Quasi enim speculamur, quod jam fidei veritate cognoscimus, et adhuc revelata facie non videmus. Conversis vero peccatoribus in Masphath convenire, est per mentis intentionem de Dei omnipotenlis miseratione confidere. Sed sic de Dei misericordia pracsumant, ut tamen id, quod se nequitur egisse recolunt, per pœnitentiam delere non negligant. Unde et illic repente subjungitur: (Vers.","english":"For it is the custom of the elect that, when they receive the encouragements of divine preaching, they are kindled to the zeal of good action which they have heard. For the reprobate both frequently hear the words of God and yet set before themselves no good works by those same words. They remain slothful in their actions, because, cast out from the divine light, they do not see with inward contemplation the glory of almighty God, whose words they hear. Rightly, therefore, those who obey are called children of Israel, because insofar as they behold his majesty with a more open manifestation, they are recognized as obeying his precepts more devoutly. But because he speaks to the converted, let us hear what he sees is still lacking in them. For it follows: (Vers. 5, 6.) And Samuel said: Gather all Israel at Masphath, that I may pray for you to the Lord. And they gathered at Masphath.\n\nii. Masphath is called speculation or contemplation. This speculation the blessed Paul indeed sets forth, saying: We see now through a mirror in an enigma (1 Cor. 13:12). For to speculate for us is to contemplate eternal goods from the height of the Scriptures. For we as it were speculate what we already know by the truth of faith, and yet do not see with face revealed. But for converted sinners to convene at Masphath is to trust in the mercy of almighty God through the intention of the mind. But let them presume so concerning God's mercy that nevertheless they do not neglect to destroy through penitence what they recall they have been unable to do. Hence also there it is suddenly added: (Vers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":434,"ref":"p434","source":"6.) Nauseruntque aquam, et effuderunt in conspectu Domini.\n\nQuid enim est aquam haurire, nisi de profunda animi poenitentis confusione lacrymarum fluenta producere? Velut enim aquam haurimus, dum, quam profunda iniquitate cecidimus considerantes, plangimus. Quam profecto aquam in conspectu Domini effundimus, si cum poenitendo compungimur, de ejusdem compunctionis fletu non quærimus favorem sæculi, sed solum fructum divinæ placationis. Sed et dum mens flendo compungitur, nccesse est ut etiam caro quæ delectationibus suhjacuit affligatur. Unde et subditur: (Vers. 6.) Et jejunaverunt in die illa.\n\nDies peceatricis animæ est spes consequendae indulgentiæ in divini verbi repromissione. Unde et per prophetam Dominus repromittit, dicens: Nolo mortem peccatoris: magnis autem, ut convertatur et vivat (Ezech. XVIII, 32, 33, 11). In die igitur illa jejunant, qui idcirco carnem pœnitendo atterunt: quia in luce spei pervenire ad indulgentiam se indubitanter credunt. Quæ tamen afflictio pœnitentiæ ad delenda peccata tunc demum idonea est, cum sacerdotis fuerit judicio imperata, cum ab eo confitentium actibus discussis, pro modo criminis, onus eis decernitur afflictionis. Bene ilaque sequitur: (Vers. 6.) Dixeruntque: Tibi peccavimus, Domine, judicavitque Samuel filios Israel in Masphath.","english":"6.) And they drew water, and poured it out in the sight of the Lord.\n\nFor what is it to draw water, if not to bring forth streams of tears from the deep confusion of a penitent soul? For we draw water, as it were, when, considering in how deep iniquity we have fallen, we lament. And this water we truly pour out in the sight of the Lord if, when we are pricked with compunction in repenting, we do not seek from the weeping of that same compunction the favor of the world, but only the fruit of divine appeasement. But also, when the mind is pricked by weeping, it is necessary that the flesh too, which has been subject to pleasures, be afflicted. Whence it is also added: (Verse 6.) And they fasted on that day.\n\nThe day of the sinful soul is the hope of obtaining indulgence in the promise of the divine word. Whence the Lord also promises through the prophet, saying: I do not will the death of the sinner, but rather that he be converted and live (Ezek. XVIII, 32, 33, 11). On that day, therefore, they fast who for this reason wear down the flesh by repenting: because in the light of hope they believe without doubt that they will attain to indulgence. Yet that affliction of penitence is then finally fit for wiping out sins, when it has been enjoined by the judgment of the priest, when, the deeds of those confessing having been examined by him, the burden of affliction is appointed for them according to the measure of the crime. Well, therefore, does it follow: (Verse 6.) And they said: We have sinned against you, Lord, and Samuel judged the children of Israel in Masphath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":435,"ref":"p435","source":"In Masphath quippe sacerdos judicat, cum non bumanum arbitrium sequitur, sed divinum; cum in omni quod disponendum est se in alta contemplatione sublevat, et hoc in subditorum judicio disponit: quod æquum esse in superna visione cognoscit. Hinc namque est, quod in omni fere negotio Moyses in tabernaculo fœderis Dominum consulit (Exod. XXXIII, 8): quia nimirum prædicator sanctæ Ecclesiæ in intima debet veritatis contemplatione conspicere, ut subditorum vitam foris irreprehensibiliter valeat ordinare. Tunc enim et tenere peccata, et dimittere verius potest, cum in arcano speculationis, Domino loquente, audit quod loquitur. Unde et resurgens a mortuis Dominus prius in discipulorum faciem insufflavit, et postea dimittendi retinendique peccataauctoritatem tribuit (Joan. xx, 21, 23): ut profecto monstraret, quia qui illam mentis speculationem non habet, judex animarum esse non debet. In electorum quippe praedicatorum faciem Dominum insufflare, est intimas secreta que vias spiritalis examinis eis per Spiritum sanctum revelare. Hinc Paulus ait: Spiritalis judicat omnia (1 Cor. II, 15). Hinc item divinae gratiae largitatem commendans, ait: Nos spiritum hujus mundi non habemus, sedspiritum qui ex Deo est, ut sciamus quæ a Deo donala sunt nobis (Ibid., i i.","english":"In Mizpah, indeed, the priest judges when he follows not human judgment but divine; when in everything that must be arranged he raises himself up in high contemplation, and arranges it in the judgment of his subjects according to what he knows to be just in the heavenly vision. Hence it is that in almost every matter Moses consults the Lord in the tabernacle of the covenant (Exod. 33:8): because, to be sure, the preacher of holy Church ought to see into the inmost contemplation of truth, so that he may be able to order the life of his subjects outwardly without reproach. For then he can both retain sins and truly forgive them, when in the secret of contemplation, with the Lord speaking, he hears what he speaks. Whence also the Lord, rising from the dead, first breathed upon the face of his disciples, and afterwards gave them authority to forgive and retain sins (John 20:21, 23): so as to show, undoubtedly, that he who does not have that contemplation of mind ought not to be a judge of souls. For the Lord to breathe upon the face of the chosen preachers is to reveal to them through the Holy Spirit the inmost and secret ways of spiritual examination. Hence Paul says: The spiritual man judges all things (1 Cor. 2:15). Hence again, commending the bounty of divine grace, he says: We have not received the spirit of this world, but the Spirit who is from God, that we may know the things that have been given to us by God (Ibid., 2:12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":436,"ref":"p436","source":"Qui autem hujus mundi spiritum habet, in Masphath, id est in speculatione subditos judicare non potest: quia dum per spiritum interiora non penetrat, in causis examinisquas exquirit, mundano spirituforiserrat. Bene igitur Samuel filios Israel in Masphath judicasse dicitur: quia nimirum prædicatores sancti, in subditorum judiciis aliud extra nequaquam definiunt, nisi quod intus eis divina inspiratione revelatur. Sed dum boni subdili majorum judicio semetipsos sujiciunt, spiritalium bostium iras contra se validus accendunt. Unde et subditur; (Vers. 7.) Et ascenderunt satra pæ Philisthinorum ad Israel.\n\ni5. Ablatis namque diis alienis, peracto jejumo, exhibita a praedicatore censura examinis, ad Israel Philisthinorum principes ascendunt: quia cum a!tiori vita proficimus, maligni spiritus, qui semper bene agentibus invident, nobis infestiores sunt. Et quia de innocentis vitæ sublimitate nos deponereappetunt, ascendere dicuntur. Ascendere quippe malignus spiritibus, est se adexpugnanda alta per cœleste desiderium corda sublevare. Quia etiam contra pcrrectiores Christi milites non quorumlibet malorum spirituum, sed fortiorum daemonum praelia excitantur; non Philisthiim contra Israel ascendere, sed Philisthinorum satrapæ perhibentur. Principes quoque pluribus praesunt.","english":"But one who has the spirit of this world cannot judge his subjects in Mizpah, that is, in contemplation, because while through the spirit he does not penetrate inner things, in the cases of examination which he investigates he wanders outside through the worldly spirit. Well, therefore, is Samuel said to have judged the sons of Israel in Mizpah, because undoubtedly the holy preachers, in the judgments of their subjects, define nothing at all outside except what is revealed to them within by divine inspiration. But while good subjects submit themselves to the judgment of their superiors, they more strongly kindle the anger of the spiritual enemies against themselves. Whence it is also added: (Verse 7.) And the satraps of the Philistines went up against Israel.\n\nFor when the foreign gods have been taken away, the fast completed, and the scrutiny of examination shown forth by the preacher, the princes of the Philistines go up against Israel, because when we advance to a higher life, the malignant spirits, who always envy those who do good, are more hostile to us. And because they desire to cast us down from the sublimity of an innocent life, they are said to go up. For to go up belongs to malignant spirits, that is, to raise themselves up through heavenly desire to assault hearts that are high. Because also against the more perfect soldiers of Christ, battles are stirred up not of any evil spirits whatsoever, but of the stronger demons; not the Philistines are said to go up against Israel, but the satraps of the Philistines. For princes also preside over many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":437,"ref":"p437","source":"Per hoc ergo, quod contra Israel satrapæ ascendere dicuntur, potest rationabiliter colligi quia ad probandam electorum patienliam, ncc unus spiritus malus electorum singulis, sed innumeri dcputantur; ut de consecuta eorum victoria, tanto sit copiosior fidelium gloria, quanto eis irrogata fuerint praelia graviora. Tamen intereadem prælia nuper conversi vehementer pavere solent: repente etenim inveniunt se in campo laboris, praeter experimentum consuetudinis. Armata hinc contra se aspiciunt desidera, quae sibi dudum pacala serviebant: illinc supemus amor invitat, ut cœpta bona non deserant. Hinc spiritus mentem elevat, illinc caro gravat; ac dum finis suis modum scire non possunt de electionis suae incertitudine vehementer expavescunt. Unde et hic apte subditur: (Vers. 7.) Quod audientes filii Israel, timuerunt a facie Philisthinorum.","english":"By this, therefore, that the satraps are said to have come up against Israel, it can reasonably be gathered that for testing the patience of the elect, not one evil spirit is assigned to each of the elect, but innumerable ones; so that from the victory that follows, the glory of the faithful may be all the more abundant, the more grievous the battles inflicted upon them. Yet amid these battles those recently converted are wont to be greatly afraid: for suddenly they find themselves in the field of labor, beyond the experience of custom. On one side they see desires armed against them, which formerly served them in peace; on the other, supreme love invites them not to abandon the good they have begun. Here the spirit lifts the mind, there the flesh weighs it down; and while they cannot know the measure of their end, they are greatly terrified by the uncertainty of their election. Hence it is also aptly added here: (Verse 7) And when the children of Israel heard this, they feared before the face of the Philistines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":438,"ref":"p438","source":"16.Afacie enim Philislhinorum timent, ut eorum posteriora non timeant. Quæ est enim malorum spirituum facies, nisi concupiscentia sæularis? In hac enim specie quicunque componitur eorum imagini conformatur. Quia vero non Philisthinorum facicm, sed ab eorum facie timuisse Israeldicitur; sic electorum mentes insinuat, ut etiam reproborum stultitiam latenti ratione reprehendat. Non enim faciem, sed a facie timuerunt: quia videlicet sancti viri, aliud est quod foris aspiciunt, aliud quod inlus expavescunt. Nam etsi aliquando florentem mundum humana ratione considerant, repente mentis oculos ad ea mala quae mundi gaudia sequuntur retractantes levant, et velut a facie trepidant, qui precis sequentibus contingere præsentes delectationes vitant. At contra reprobi, qui hanc Philisthinorum faciem nequaquam metuunt, sequentes ferocitatis eorum impetus non evadunt. Dum enim vana mundi gaudio tota virtute suscipiunt, afflictiones perpetuas, daemonum virtute, capiunt.Quibusnimirum Veritas comminantur,dicens: Væ vobis, divites, quia recepistis consolationem in vita vestra (Luc. VI, 24). Hinc item denuntians, ait: Vae vobis qui ridetis, quia flebitis Ibid., 25). Quasi aliter dicat: Quia a Philisthinorum facie nequaquam pertimescitis, cum sequentes eorum vires irruuut, salutis invenire refugium non potestis. Tunc quidem timor adest, sed qui adjuvet non adest.","english":"For they fear the face of the Philistines, so that they do not fear their rear parts. For what is the face of the evil spirits but worldly concupiscence? For whoever is composed in this appearance is conformed to their image. But because it is said that Israel feared not the face of the Philistines but from their face, he thus insinuates the minds of the elect, that he may also reprove the folly of the reprobate by a hidden reason. For they feared not the face, but from the face: because, namely, in holy men it is one thing that they look upon outwardly, and another that they dread inwardly. For even if at some time they consider the flourishing world by human reason, suddenly turning back the eyes of the mind to those evils which follow the joys of the world, they lift them up, and as it were they tremble from the face, who by the things that follow avoid present delights. But on the contrary, the reprobate, who by no means fear this face of the Philistines, do not escape following the impulses of their ferocity. For while they receive the vain joys of the world with all their strength, they are seized by the power of the demons for perpetual afflictions. To whom indeed the Truth threatens, saying: Woe to you, rich men, because you have received your consolation in your life (Luke 6:24). Hence again declaring, he says: Woe to you who laugh, because you shall weep (Ibid., 25). As if he said otherwise: Because you by no means dread the face of the Philistines, when following their forces they rush in, you cannot find a refuge of salvation. Then indeed fear is present, but there is no one to help.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":439,"ref":"p439","source":"Vindicta datur flagitii sine spe liberationis; et quam sint Philisthinorum horribilia posteriora sentiunt, quifacici eorum blandimenta in mundi amore voluerunt. Bene igitur de Israelitis, in electorum typo dicitur: Timuerunt a facie Philisthinorum; quia nimirum dum conversandi modum sibi solerter ordinant, non disponunt metuere æterna mala, cum veniunt; sed a temporali coneupiscentia trepidant, cujus merito irrogantur. Et quia non tam suis meritis quam majorum hoc intercessione posse obstinere credunt, sequitur: (Yers. 8.) Dixeruntque ad Samuelem: Ne cesses clamare pro nobis ad Dominum Deum Israel, ut salvet nos de manu Philisthiim.\n\nSed et tentatis subditis pastores boni non solum orationum praesidia conferunt, sed etiam sacrificiorum. Unde subditur: (Vers. 9.) Tulit autem Samuel agnum lactentem unum, et obtulit illum holocaustum integrum Domino, et clamavit Samuel.","english":"Vengeance is given for the offense without hope of deliverance; and they feel how horrible the rear parts of the Philistines are, who wished their flatteries to be in the love of the world. Well, therefore, is it said of the Israelites, in the type of the elect: They feared before the face of the Philistines; because, namely, while they diligently order for themselves a manner of living, they do not arrange to fear eternal evils when they come, but they tremble at temporal concupiscence, by whose merit they are inflicted. And because they believe that this can be obtained not so much by their own merits as by the intercession of their ancestors, it follows: (Verse 8.) And they said to Samuel: Cease not to cry out for us to the Lord God of Israel, that he may save us from the hand of the Philistines.\n\nBut good shepherds also confer upon their tried subjects not only the protections of prayers, but also of sacrifices. Whence it is added: (Verse 9.) And Samuel took one suckling lamb, and offered it as a whole burnt offering to the Lord, and Samuel cried out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":440,"ref":"p440","source":"Quid est clamor Samuelis, nisi in supplicatione pontificis magna virtus desiderii? Unde ad tacentem labiis Moysen, licet populi subditi salutem ferventi devotione cupientem, a Domino dicitur: Quid clamas ad me (Exod. xiv, 15)? Quis vero est agnus lactens, nisi ille quem praecursor ejus ostendit, dicens: Ecce agnus Dei, ecce qui tollit peccata mundi (Joan. i. 29)? Et lactens dicitur, quia in ejus innocentia vera humanitas praedicatur. Sed unus agnus offertur, quia, praeter ipsum, qui mundi tollat peccata nequaquam reperitur. Quem profectoagnum in tegrum obtulit. Integritas quippe agni ad soliditatem pertinet catholicæ professionis. Velut enim agnum dividit, qui a canone fidei per gladium separatur erroris. Agnus itaque dicitur pro innocentia, lactens pro assumptione naturae, unus pro singularitate potentiae, integer pro fidei nostræ firmissima soliditate.","english":"What is the cry of Samuel, if not the great power of desire in the high priest's supplication? Hence to Moses, silent with his lips yet with fervent devotion desiring the welfare of the subject people, the Lord says: Why do you cry to me (Exod. 14:15)? But who is the suckling lamb, if not he whom his forerunner pointed out, saying: Behold the lamb of God, behold the one who takes away the sins of the world (John 1:29)? And he is called suckling because in his innocence true humanity is proclaimed. But one lamb is offered, because besides him no one at all is found who takes away the sins of the world. This lamb he certainly offered whole. For the wholeness of the lamb pertains to the solidity of the catholic profession. For he divides the lamb, as it were, who is separated from the canon of the faith by the sword of error. The lamb, then, is spoken of for innocence, suckling for the assumption of nature, one for the singularity of power, whole for the most firm solidity of our faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":441,"ref":"p441","source":"Quod si quis haec non ad ipsum, sed ad ejus imitatorem referre voluerit, potest. Agnum quippe offerimus, cum per bonum castitatis et innocentiae, Redemptori nostro conformamur; et cum doctrina innocentium Patrum nostrorum pascimur, velut ubera sugimus, quibus ad aeternam vitam nutriamur. Unum quoque agnum offerimns, si post initia religiosae conversationis, nulla polluimur inquinatione pravitatis. Unum quippe agnum offert, qui a proposito innocentiae, ad pollutae vitae maculas nequaquam diffluit, a quibus redeat per ilerationcm bonae operationis. Integrum qnoque agnum offerre, est ad aeternam vitam non solum carnis continentiam, sed mentis integritatem praeparare. Integrum quoque agnum Domino nequaquam offert, qui carnem Deo per continentiam consecrat, sed mentis suae secreta ab immundarum cogitationum lascivia non refrenat. Velut enim agni partem sacrificio subripit, qui puritatemcordis,corporiscontinentiae non conjungit. Undeet ipseagnus agnum integrum offerre discipulis præcipiens, ait: Audistis quia dictum est antiquis: Non mœchaberis; ego autem dico vobis, qui viderit mulierem ad concupiscendum, maechatus est in corde suo (Matth. v, 27, 28). Hinc etiam fatuae virgines in Evangelio notantur, quae lampades paraverunt, et oleum non paraverunt (Matth. xxv, 3).","english":"But if anyone wishes to refer these things not to him but to his imitator, he can. For we offer a lamb when through the good of chastity and innocence we are conformed to our Redeemer; and when we are fed by the teaching of the innocent fathers, we suck, as it were, at the breasts by which we are nourished unto eternal life. We offer one lamb also if, after the beginnings of religious conversation, we are polluted by no stain of depravity. For he offers one lamb who does not flow away from the purpose of innocence into the stains of a polluted life, from which he may return through the offering of good works. To offer a whole lamb is also to prepare for eternal life not only continence of the flesh but integrity of mind. But he does not offer a whole lamb to the Lord who consecrates his flesh to God through continence but does not restrain the secrets of his mind from the wantonness of impure thoughts. For he steals, as it were, a part of the lamb from the sacrifice who does not join purity of heart to continence of body. Hence the same lamb, instructing his disciples to offer a whole lamb, says: You have heard that it was said to the ancients: You shall not commit adultery; but I say to you, that whoever looks at a woman to desire her has already committed adultery in his heart (Matthew 5:27-28). Hence also the foolish virgins are noted in the Gospel, who prepared their lamps but did not prepare oil (Matthew 25:3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":442,"ref":"p442","source":"Lampades namque paratas hahent, qui bonum pudicitiæ servant in corpore: oleum quoque babent, qui nitorem puritatis tenent in mentis suæ circumspectione. Dicatur ergo de Samuele: Obtulit agnum integrum Domino; quia ut bonum pudicitiae divinae placationi sufficiat, non solum in candore corporis servari debet, sed in splendore internae puritatis. Merito itaque subditur: (Vers. 9.) — Et exaudiuit eam Dominus.\n\nIlle namque exnudiri a Domino pro aliis orans potest, qui ex parte aliqua ei, cui supplicat, Domino os non est. Nam si adhuc propria infirmitate deprimitur, pro obtinenda proximorum fortitudine nequaquam exauditur: et eo desiderium suum ad divinæ celsitudinis arcem non sublevat, quo ipse de imo, quo per lapsum jacet, conatu ferventioris studii ascendere nequaquam curat. Sed et modus exauditionis exponitur, cum subinfertur: (Vers. 10. 11.) Factum est, dum Samuel offerret holocaustum, Philisthæos inire prælium contra Israel. Intonuit autem Dominus fragore magno in die illo super Philisthiim, et exterruit eos, et cæsi sunt a filiis Israel. Egressique filii Israel deMasphath, persecuti sunt Philisthæos, et percusserunt eos usque ad locum, qui erat subter Bethehar.","english":"For they have lamps prepared who preserve the good of chastity in the body; they also have oil who maintain the brightness of purity in the circumspection of their mind. Let it be said, then, of Samuel: He offered a whole lamb to the Lord; because, in order that the good of chastity may suffice for divine appeasement, it must be preserved not only in the whiteness of the body but in the splendor of inner purity. Rightly, therefore, it is added: (Verse 9.) — And the Lord heard her.\n\nFor that man can be heard by the Lord when he prays for others, who in some respect is not silent to the Lord for the one whom he entreats. For if he is still weighed down by his own weakness, he is by no means heard for obtaining the strength of his neighbors; and he does not lift up his desire to the citadel of divine height to the extent that he himself does not care to ascend from the depth in which he lies through a fall, by the effort of more fervent zeal. But the manner of the hearing is also set forth, when it is added: (Verses 10–11.) It came to pass, while Samuel was offering the burnt offering, that the Philistines began battle against Israel. But the Lord thundered with a great crash on that day upon the Philistines, and terrified them, and they were struck down by the children of Israel. And the children of Israel, going out from Masphath, pursued the Philistines, and struck them down as far as the place which was below Bethehar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":443,"ref":"p443","source":"Offerente holocaustum Samuele, Philisthiim contra Israel praelium ineunt: quia maligni spiritus tunc adversus fideles subditos graviores tentationes commovent, cum contra se stare instantius Pastores vident. Sed super Philisthaeos Dominusintonat: quia orantibus doctoribus et fidelibus subditis, divina gratia robur administrat. Tonitrua enim fieri per nubila solent. Nubes autem sublimes per caelesta desiderium animæ intelliguntur. Unde et propheta mentes electorum in amore caelestium elevates admirans, dixit: Qui sunt isti, qui ut nubes volant (Isa. LX, 8)? Quae sunt autem tonitrua nubium, nisi illa ferventia et superna electorum desideria: quibus dum per divinam gratiam corum mens succenditur, omne, quod maligni spiritus decipiendo suggerunt, ab ea penitus expellunt? Bene ergo dicitur: Intonuit Dominus super Philisthæos, et exterruit eos. Nam dum per gratiam suam electis mentibus superna desideria infundit, quia etiam terrena omnia facit contemnere, eos etiam, qui ea eis appetere suggerunt, nequam spiritus in fugam vertit. Velutenim tonitruo territi fugiunt, dum in electis mentibus, quas tentando pulsaverant, ingentem sonitum divinae virtutis expavescunt. Quia vero fragore magnomtonuisse Dominus dicitur, quid est aliud, nisi quia imperfecta Christianorum desideriadaemonibus terribilia nonsunt?","english":"When Samuel offered the burnt offering, the Philistines joined battle against Israel: because the malignant spirits then stir up graver temptations against the faithful subjects when they see the Pastors standing more insistently against them. But the Lord thunders over the Philistines: because, while the teachers pray and the faithful subjects pray, divine grace supplies strength. For thunders are wont to be made through the clouds. But the high clouds are understood as the soul's desire for heavenly things. Whence also the prophet, marveling at the minds of the elect raised up in the love of heavenly things, said: Who are these, who fly like clouds (Isa. 60:8)? But what are the thunders of the clouds, unless those fervent and supernal desires of the elect: by which, while their mind is set aflame through divine grace, everything that the malignant spirits suggest in order to deceive is utterly expelled from it? Well, then, is it said: The Lord thundered over the Philistines, and terrified them. For while through his grace he pours supernal desires into the elect minds, because he also makes them despise all earthly things, he turns to flight even those wicked spirits who suggest that they desire them. For as if terrified by thunder they flee, when in the elect minds, which they had assailed by tempting, they dread the mighty sound of divine power. But because the Lord is said to have thundered with a great crash, what is this other than that the imperfect desires of Christians are not terrible to demons?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":444,"ref":"p444","source":"Fragor enim magnus tonitrui, perfectum est uniuscujusque desiderium electi.Cum igitur fragore magno super Philistaeos Dominus intonat, tunc a filiis Israel caeduntur: quia dum electorum mentem perfecta devotio ad superna gaudia erigit, omne, quod adversæ parti militat, a se penitus abscindit. Bene quoque prius territi Philisthaei, deinde a filiis Israel caedi memorantur: nam terrentur electorum devotione, caeduntur opere. Et quia opere devotio prior est, terreri prius, posteta vero caedi recto perhibentur. Nam prius donum bonae voluntatis a Domino acccipimus, ut consilia malorum spiritum postmodum confutare valeamus. Bene etiam Dominus super Philisthaeos intonare, et exterre e eos dicitur, filii autem Israel illos caedere perhibentur: quia bona desideria nobis per divinam gratiam ministrantur, sed nos dona gratiæ per conatum liberi arbitrii ad virtutum victorias promovemus. Ordo igitur coelestis militiae est, utante tonans fragore magno audiatur Deus, et post miles ad caedenda hostium agmina progrediatur: ut videticet in se prius dona gratiaevideat, deinde ad certaminis campum validius erumpat, et securus victoriae proventum speret, qui eis, quibus coronetur, viribus ante congressionis tempora fultus est.","english":"For the great crash of thunder is the perfected desire of each of the elect. Therefore, when the Lord thunders with a great crash upon the Philistines, then they are cut down by the children of Israel: because while the perfect devotion of the elect lifts their mind to heavenly joys, it utterly cuts off from itself everything that fights for the adverse side. It is well also that the Philistines are first terrified and then recorded as being cut down by the children of Israel: for they are terrified by the devotion of the elect, and cut down by their deed. And because devotion in deed is prior, they are rightly said to be terrified first and afterward cut down. For first we receive from the Lord the gift of good will, so that afterward we may be able to confute the counsels of evil spirits. It is well also that the Lord is said to thunder upon the Philistines and to terrify them, while the children of Israel are said to cut them down: because good desires are supplied to us through divine grace, but we advance the gifts of grace to victories of the virtues through the effort of free will. The order, then, of the heavenly warfare is that God be heard first thundering with a great crash, and afterward the soldier advance to cut down the ranks of the enemy: so that, namely, he first see within himself the gifts of grace, then burst forth more strongly onto the field of battle, and, secure, hope for the outcome of victory, he who beforehand, in the very strengths by which he is to be crowned, was supported before the time of engagement.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":445,"ref":"p445","source":"Bene autem, qui Philisthaeos caedunt, de Masphath egressi perhibentur. In Masphath etenim, quae speculatio dicitur, morantur, qui in divinarum rerum contemplatione persistunt. Sed ad caedendos Philisthoeosexeunt, cum ex arcano internae meditationis consulti venientes, comprimunt vires adversae dominationis. Intus enim latenter ordinant, qualiter foris in apparato opere, hostium cuneos irrumpant. Tanto quidem graviores pugnas eis procedentes cxhibent, quanto. dum interna cogitant, apud se quietiores latent. Et quia maligni spiritus ab electis Dei semper comprimendi sunt, usque ad locum subter Bethchar Philisthiim percusssi fuisse memoranturBethchar quippe, domus agni interpretatur. Hunc agnum nobis Isaias insinuans, ait: Tanquam agnus ad occisionem ducetur, et tanquam ovis coram tondente se, sine voce (Isai. LIII, 7). Quae igitur fuit domus agni, nisi illa sublimis, et singulariter munita conversatio Redemptoris, quae dum culpa caruit, cunctis nequam spiritibus inacccessibilis exstitit? Ad Bethchar, id est domum agni pervenire nemo potest: quia quisquis multum proficit, sanctitate Redemptoris inferior est.","english":"But those who strike down the Philistines are rightly said to have gone out from Masphath. For in Masphath, which is called \"watchtower,\" abide those who persist in the contemplation of divine things. But they go out to strike down the Philistines when, having come forth as men well-advised from the secret place of inner meditation, they restrain the forces of the adverse dominion. For within, hiddenly, they arrange how, outside, in manifest deed, they may break through the ranks of the enemy. Indeed, the more they remain quiet within themselves while they think on inner things, the more grievous battles do those who come forth present to them. And because the malignant spirits must always be restrained by the elect of God, the Philistines are recorded to have been struck down as far as the place below Bethchar. For Bethchar is interpreted as \"the house of the lamb.\" Isaiah, intimating this lamb to us, says: He shall be led as a lamb to the slaughter, and as a sheep before its shearer is silent (Isa. 53:7). What, then, was the house of the lamb, if not that sublime and singularly fortified manner of life of the Redeemer, which, since it was free from fault, stood inaccessible to all wicked spirits? No one can reach Bethchar, that is, the house of the lamb, because whoever makes great progress is still inferior to the holiness of the Redeemer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":446,"ref":"p446","source":"Unde et praedicator egregius ejusdem Redemptoris laudibus insistens, dicit: Talis decebat, ut nodis esset pontifex sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior cadis factus, qui non habet necessitatem, sicut sacerdotes, priuspro suis dilectis hostias offerre (Hebr. VII, 26,27). Quis est ergo locus subter Bethchar, ad quem usque Philistbiim caedere, etpersequi debemus? Sed si Bethchar perfectionem signat Dominicae conversationis, locum subter Bethchar, communem Sanctorum summam exprimit sanctitatis. Qui et eidem Redemptori se obediendo humiliant, et ejus gloriae per studium vitæ innocentis appropinquant. Locus enim, qui subter Bethchar situs ostenditur, eidem loco cui subest, et inferior esse cognoscitur, et vicinus: quia sancti viri, quo Deo per vitae altitudinem vicini sunt,eo et humiliori cogitatione subjecti. Dum ergo novitiorum fidelium triumphus sub Israelitarum gestis ostenditur, usque ad locum sub domo agni caesi alienigenae dicuntur: quia profecto per indesinentem conatum certaminis, contendere debemus ad arcem perfectionis: ubi jam tanto simus hostibus nostris terribiliores, quanto Redemptori nostro viciniores. Ibi enim jam quaedam securitas est, quae perturbari hostium pavore non potest.","english":"Hence the distinguished preacher also, insisting on the praises of the same Redeemer, says: Such a one it was fitting should be a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens, who has no need, as the priests do, first to offer victims for his own sins (Hebr. 7:26-27). What, then, is the place beneath Bethchar, to which we must strike down and pursue the Philistines? But if Bethchar signifies the perfection of the Lord's manner of life, the place beneath Bethchar expresses the common sum of the saints' holiness. These both humble themselves in obedience to the same Redeemer and draw near to his glory through the pursuit of an innocent life. For the place that is shown to be situated beneath Bethchar is known both to be lower than and near to the place to which it is subject, because holy men, by as much as they are near to God through the height of their life, by so much are they made subject in lowlier thought. Therefore, while the triumph of new believers is shown in the deeds of the Israelites, the foreigners are said to be struck down as far as the place beneath the house of the slain lamb, because indeed through unceasing effort of struggle we must strive toward the citadel of perfection, where we are all the more terrible to our enemies the nearer we are to our Redeemer. For there is already a certain security there that cannot be disturbed by the fear of enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":447,"ref":"p447","source":"Talibus namque concessæ virtutis dona insinuans Dominus, ait: Ecce dedi vobis potestatem cuicandi super serpentes, et scorpiones, et omnem virtutem inimici (Luc, X, 19). Unde et is, qui ad locum domui agni vicinum pervenerat, dicit: Quis nos separabif acharitate Christi, tribulatio, an augustia, an fames (Rom. VIII, 35), an cætera talia? Potest etiam domus agni coelestem patriam designare. Unde etJoannes dicit: Vidi supra montem Sion agnum stantem,et cum eo centum quadraginta quatuor millia, habentia nomen ejus, et nomen patris ejus scriptum in frontibus suis (Apoc. xiv, 1) Quis est igitur locus, qui est sub domo agni, nisi terminus temporalis vitae, ex quoad supernae patriae gaudia assumuntur electi? Qui enim usque ad statutum nobis terminum ducimur, quem præterire vivendo non possumus, velut ad locum venimus, unde alio transferamur. Sed terminus vitae electi viri sub domo agni situs ostenditur: quia undeper angustias mortalitatis demergilur, inde ad vitae indeficientis gaudia sublevatur. Nam et agnus ipse, qui in citharœdorum citharizantium et cantantium domum suam lætus inhabitat, antequam ad hujus domus laetitiam duccretur, sub domo fuit. Hinc namque est, quod immolationis suae tempore dicit: Tristis est anima mea usque ad mortem (Matth. XXVI,; Marc. xiv, 34).","english":"For the Lord, disclosing to such people the gifts of the power granted them, says: Behold, I have given you power to tread upon serpents and scorpions, and upon all the power of the enemy. Hence also he who had come to the place near the house of the lamb says: Who shall separate us from the love of Christ? Shall tribulation, or distress, or famine, or other such things? The house of the lamb can also designate the heavenly fatherland. Hence John also says: I saw the lamb standing upon Mount Zion, and with him a hundred and forty-four thousand, having his name and the name of his father written on their foreheads. What, then, is the place that is beneath the house of the lamb, if not the boundary of this temporal life, from which the elect are taken up to the joys of the heavenly fatherland? For we who are led up to the appointed boundary, which we cannot pass beyond by living, come as it were to a place from which we may be transferred elsewhere. But the boundary of the elect man's life is shown to be situated beneath the house of the lamb, because from the point where he is sunk down through the straits of mortality, from that same point he is raised up to the joys of life that knows no end. For the lamb himself also, who dwells in gladness in his house of harp-players harping and singing, was beneath the house before he was brought to the joy of this house. Hence it is that at the time of his sacrifice he says: My soul is sorrowful even unto death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":448,"ref":"p448","source":"Electi ergo uniuscujusque finis dum loco ostenditur, subter Bethchar, id est domo agni esse memoratur; quia sancti viri cum per mortis pœnam temporalia deserunt, de vicino præeminentem sibi supernam patriam conscendunt. Nam Paulus, confidenter asserens, dicit: Scimus quia si terrestris domus nostra dissolvatur, habemus habitaculum ex Deo, non manufactum in cælo (II Cor. v, 1). Igitur usque ad locum, qui est subter domo agni, Philisthaeos cædiIDUS, si quandiu in hac vita sumus, de malignis spiritibus triumphamus. Sequitur: (Vers. 12.) Tulit autem Samuel lapidem unum, et posuit eum inter Masphath et Sen; et vocavit nomen ejus Lapis Adjutorii, dixitque; Hucusque auxiliatus est nobis Dominus.\n\nLapis in sacro eloquio Dominum, et Redemptorem nostrum significat. Lapis vero unus a Samuele tollitur, cum a sanctae Ecclesiae praedicatore Redemptoris fortitudo singulariter praedicatur. Qui profecto inter Masphath et SeD praefigilur: quia in vitae exitu electos protegit, reprobos confringit. Sen quippe excussio dicitur. Excussi autem sunt reprobi, id est a fidelium societate separari. Dum ergo usque ad locum subter Bethchar Philisthaei caesi perhibentur, lapis inter SeD et Masphath praefixus asseritur: quia dum electi Dei victoriae suae titulum in fine percipiunt, Redemptoris judicio a malorum societate separantur.","english":"Therefore, when the end of each of the elect is shown by a place, it is recorded that it is beneath Bethchar, that is, in the house of the lamb; because holy men, when through the penalty of death they leave temporal things, ascend from nearby to the heavenly fatherland that stands out above them. For Paul, confidently asserting, says: We know that if our earthly house is dissolved, we have a dwelling from God, not made with hands, in heaven (2 Cor. 5:1). Therefore, up to the place that is beneath the house of the lamb, the Philistines are said to be struck down, if, as long as we are in this life, we triumph over malignant spirits. It follows: (Verse 12.) But Samuel took one stone, and placed it between Masphath and Sen; and he called its name the Stone of Help, and said: Hitherto the Lord has helped us.\n\nA stone in sacred eloquence signifies the Lord and our Redeemer. But one stone is taken by Samuel when the strength of the Redeemer is preached singularly by the preacher of holy Church. And indeed it is set up between Masphath and Sen: because at the departure of life it protects the elect and shatters the reprobate. For Sen is said to be a shaking off. But the reprobate are shaken off, that is, separated from the fellowship of the faithful. Therefore, while the Philistines are reported to be struck down up to the place beneath Bethchar, the stone is asserted to be set up between Sen and Masphath: because while the elect of God receive the title of their victory at the end, they are separated by the judgment of the Redeemer from the fellowship of the wicked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":449,"ref":"p449","source":"Modo vero, velut in area frumentum, et palea simul sumus, sed dum ad vitæ terminum ducimur, electi a reprobis Dominica virtute dividuntur, et velut. inter se lapidem habent medium, dum illi pondus Redemptoris in damnationis suæ judicium sustinent, et isti in ejus fortitudine aeternae gloriæ palmas tenent. Possunt per Sen etiam maligni spiritus designari. Excussi quippe sunt, quia a cœlesti secreto per superbiam projecti. Et quia nunc in hac vita nobiscum præliantur, bene cum victoriae nostrae tempus asseritur, lapis inter nos et eos positus perhibetur: quia cum militiae nostrae donativa percipimus, ultra nobis eorum praelia nequaquam renovantur. Samuel autem hunc lapidem in medium ponit: quia nobis Redemptoris nostri bonitatem sanctae Ecclesiae doctor ostendit. Et quia omne, quod a nobis in omni vita nostra prosperum geritur, divinae gratiae adscribitur, apte ab eo lapis ille, qui in medio sistitur, Lapis Adjutorii vocatur. Ipse est namque Lapis Adjutorii, qui si nobis subvenire noluerit, vinci possumus, vincere nequimus. De quo jam in medium posito dicitur: Usque huc auxiliatus est nobis Dominus; quia ejus praesidia electos suos usque ad aeternae retributionis tempora persequuntur. Et quia, ut diximus, jam tunc a nobis in aeterna requie susceptis, a depressis hostibus praelia nulla commoventur, sequitur: (Vers. 13).","english":"But now we are, as it were, wheat and chaff together on the threshing floor; yet when we are brought to the end of life, the elect are separated from the reprobate by the Lord's power, and they have, as it were, a stone between them, while the latter bear the weight of the Redeemer as the judgment of their own condemnation, and the former hold the palms of eternal glory in his strength. By Sen (that is, \"tooth\") the malignant spirits can also be designated. For they have been cast out, because through pride they were thrown down from the heavenly secret place. And because now in this life they do battle with us, rightly, when the time of our victory is asserted, a stone is said to be placed between us and them; because when we receive the gifts of our warfare, their battles are by no means renewed against us any further. But Samuel places this stone in the middle, because the teacher of holy Church shows us the goodness of our Redeemer. And because everything that is prosperously done by us in our whole life is ascribed to divine grace, that stone which is set in the middle is aptly called by him the Stone of Help. For he himself is the Stone of Help, who, if he is unwilling to come to our aid, we can be conquered, but we cannot conquer. Of him, now placed in the middle, it is said: Hitherto the Lord has helped us; because his protections follow his elect even to the times of eternal recompense. And because, as we have said, once we have been received into eternal rest, no battles are stirred up by defeated enemies against us, it follows: (Verse 13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":450,"ref":"p450","source":"Et humiliati sunt Philisthiim, nec apposuerunt, ut venirent ultra in terminos Israel.\n\nHaec profecto sic electorum singulorum facta exprimunt, ut sanctae catholicae Ecclesiae et procinctum innuant belli, et gaudia remunerationis. Hanc namque universalis Ecclesiae victoriam jam post resurrectionis nostrae gloriam futuram, beatus Paulus ostendit; qui, quasi futurae incorruptioni praesens, morti insultabat, dicens: Absorpta est mors in victoria? ubi est mors victoria tua? ubi est mors stimulus tuus (/ Cor. xv, 54, 55)? Humiliatos etiam Philisthaeos vidit: quia apostatarum angelorum memorans, ad amorem futurae dignitatis electos accendit, dicens: An nescitis, quia angelos judicabimus (I Cor. VI, 3)? Tunc quippe Philisthaei humiliantur, cum in praeparata sibi ab origine mundi aeterni ignis incendia daemones mittuntur. Et in terminos Israel venire ulterius non apponunt: quia ad tentanda eleclorum corda non exeunt. Qui autem sunt Israelis termini, nisi coeli? Quomodo autem mali spiritus in Israelis terminos venient, qui sic in inferni profundo damnati sunt, ut a summersione poenarum nunquam resurgant' Quia ergo aeterna oppressione dejiciuntur, apte subinfertur.","english":"And the Philistines were humbled, and they did not again attempt to come any more into the borders of Israel.\n\nThese things indeed so express what was done for each of the elect, that they also suggest both the array of battle of the holy catholic Church and the joys of her reward. For the blessed Paul shows that this victory of the universal Church is to come after the glory of our resurrection; he, as though present to the future incorruption, mocked death, saying: Death is swallowed up in victory. Where is thy victory, O death? where is thy sting, O death? He also saw the Philistines humbled: for, recalling the apostate angels, he kindled the elect to the love of future dignity, saying: Know ye not that we shall judge angels? For then truly are the Philistines humbled, when the demons are sent into the fires of eternal fire prepared for them from the beginning of the world. And they do not again attempt to come into the borders of Israel: because they do not go forth to tempt the hearts of the elect. But what are the borders of Israel, if not heaven? How then shall evil spirits come into the borders of Israel, who are so condemned in the depth of hell that they never rise again from the submersion of their punishments? Therefore, because they are cast down by eternal oppression, it is fittingly added.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":451,"ref":"p451","source":"(Vers. 13). Facta est, inquit, manus Domin; super Philisthæos cunctis diebus Samuelis.\n\nQui enim sunt dies boni doctoris, nisi vernantes illi radii fulgentis aeternitatis? Qui apte Samuelit esse referuntur: quia etsi communes sunt electorum omnium, speciali quadam gratia ad gaudia lucens praedicatorum. Vel certe prædicatorum sunt, quia specialius eorum mentibus fulgent, quorum praedicatione nunc sanctæ Ecclesiæ demonstrantur. Manus autem Domini super Philisthaeos cunctis diebus Samuelis facta perhibetur, quia divina potestas malos spiritus semper opprimit, quae in aeternae claritatis gloria etiam electos exhilarare nunquam desistit. Tunc vero angelorum damna reparantur, cum quidquid de ordine conditorum spirituum, eorum superbia sublatum beatitudini fuerat, de electis hominibus adimpletur. Quare sequitur: (Vers. 14.) Et reddita sunt urbes, quas tulerant Philisthiim Israeli.","english":"(Verse 13). The hand of the Lord, he says, was upon the Philistines all the days of Samuel.\n\nFor what are the days of the good teacher, if not those budding rays of shining eternity? These are rightly said to belong to Samuel, because although they are common to all the elect, by a certain special grace they shine forth for the joys of preachers. Or indeed they belong to the preachers, because they shine more especially in the minds of those by whose preaching they are now made known to the holy Church. But the hand of the Lord is declared to have been made upon the Philistines all the days of Samuel, because divine power always oppresses the evil spirits, and that power never ceases even to gladden the elect in the glory of eternal brightness. For then the losses of the angels are repaired, when whatever of the order of created spirits had been removed from blessedness by their pride is filled up from among elect men. Wherefore it follows: (Verse 14.) And the cities which the Philistines had taken were restored to Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":452,"ref":"p452","source":"Urbes sublatae sunt illae perditae multitudines angelorum. Sed tunc redduntur, quando de electa natura humana assumitur, unde quod de angelis periit, suppleatur. Quod etiam in conversione flagitiosorum hominum accipi convenienter potest. Urbes namque Philisthiim tollunt, cum unitas fidelium mentes tentando decipiunt, et sibi eas peccatis immergendo supponunt. Sed ablatae urbes Israeli redduntur: quia sic in hac vita pœnitentes satisfaciunt, ut in perenni gloria splendidi ad electorum gaudium exhibeantur. Quia vero non solum, qui agere bona negligunt, sed etiam, qui abundantur iniquitatem faciunt, poenitendo salvantur, subditur.\n\n(Vers. 14.) Ab Accaron usque Geth.\n\nAccaron dicitur sterilis, Geth torcular. Steriles quidem sunt, qui bona opera non agunt. In torculari autem uva premitur, et vinum promulgatur. Quid est autem concupiscentia sæcularis, nisi uva reprobae mentis? Quid vero est fervor peccandi, nisi liquor vini, qui peccatoris mentem aeternorum bonorum immemorem facit? Dum enim ex concupiscent ia cordis peccatum generatur, quasi in torculari de uva vi num producitur. Ab Accaron ergo usque Geth sublatae urbes Israeli redduntur: quia bona agere negligentium, et mala audacter perpetranlium mentes, quae poenitendo ad Dominum modo redeunt, tunc in communi electorum gloria splendidæ demonstrantur.","english":"Those lost multitudes of angels are the cities that were taken away. But then they are restored, when from the elect human nature something is assumed by which what perished from the angels may be made up. This can also be fittingly understood in the conversion of sinful men. For they take away the cities of the Philistines when by tempting they deceive the minds of the faithful and subject them to themselves by plunging them into sins. But the cities that were taken away are restored to Israel: because in this life penitents make satisfaction in such a way that in eternal glory they are presented radiant for the joy of the elect. And because not only those who neglect to do good, but also those who abound in doing iniquity, are saved by repenting, it is added:\n\n(Verse 14.) From Accaron to Geth.\n\nAccaron means \"barren,\" Geth means \"winepress.\" Barren indeed are those who do not perform good works. But in the winepress the grape is pressed and wine is brought forth. What, then, is worldly concupiscence but the grape of a reprobate mind? And what is the fervor of sinning but the liquid of wine, which makes the mind of the sinner forgetful of eternal goods? For while sin is generated from the concupiscence of the heart, it is as if wine is produced from the grape in the winepress. From Accaron, therefore, to Geth the cities that were taken away are restored to Israel: because the minds of those who neglect to do good and of those who boldly perpetrate evil, which now return to the Lord by repenting, are then shown radiant in the common glory of the elect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":453,"ref":"p453","source":"Earum quippe mala in Dei memoria nequaquam veniunt, quæ ipsi pœnitentiæ afflictione delere obliti non sunt. Sequitur: (Vers. 14.) Eratque pax inter Israelem et Amorrhæum.\n\nQuae est ista pax, nisi quam propheta Michaeas asserit, dicens: Et erit iste pax in terra, cum venerit (Mich. v, 5). Hinc Paulus ait: Ipse est pax nostra, qui facit utraque unum (Eph. n, 14). Quid est autem, quod inter Israelem, et Amorrhaeum pax ostenditur? Sed quid per Amorrhæum, nisi pars hominum reproba designatur? Qui vero per Israelem figurantur, nisi electi? Et quia electi in dextera Dei, reprobi vero in sinistra futuri sunt (Matth. xxv, 23), dum pax esse inter utrosque asseritur, sanctorum beatitudo inclyta demonstratur; qui justitiae Condiloris tanta sequitate conveniunt, ut de conspecta reproborum poena nulla compassione movcaotur. Dum ergo inter Israelem, et Amorrhaeum pax esse ostenditur, non demonstratur bonum, quod commune cum sanctis habeant reprobi, sed quo muniantur electi. Unde et sub Israelis specie per prophetam sanctae Ecclesiæ repromittitur: Qui posuit fines tuos pacem, et adipe frumenti satiat te (Psal. CXLVII, 14). Pacem quippe Ecclesiae fines ponit: quia dum Redemptoris potentia earn in intimae aequitatis celsitudinem erigit, per dolorem compassionis, perditorum miseria non affiigit. Sed ad tantam beatitudiaem quo pastorum studio boni subditi promoveantur, exponit, dicens: (Vers.","english":"For their evils by no means come into God's memory, which they have not forgotten to blot out by the affliction of penitence. It follows: (Ver. 14.) And there was peace between Israel and the Amorite.\n\nWhat is this peace, except that which the prophet Micah asserts, saying: And this one shall be peace in the land, when he comes (Mic. 5:5). Hence Paul says: He himself is our peace, who makes both one (Eph. 2:14). But what is it that peace is shown between Israel and the Amorite? For what is designated by the Amorite, except the reprobate part of mankind? And who are figured by Israel, except the elect? And because the elect will be at God's right hand, but the reprobate at the left (Matth. 25:33), when peace is asserted to be between the two, the glorious blessedness of the saints is demonstrated; who so agree with the justice of their Creator in such equity that they are moved by no compassion at the punishment of the reprobate which they behold. When, therefore, peace is shown to be between Israel and the Amorite, it is not demonstrated what good the reprobate have in common with the saints, but what the elect are fortified by. Hence also under the figure of Israel it is promised to the holy Church through the prophet: Who has placed your borders in peace, and satisfies you with the fat of wheat (Ps. 147:14). For he places the Church's borders in peace: because while the Redeemer's power raises her into the height of inmost equity, through the grief of compassion she is not afflicted by the misery of the lost. But by what zeal of the shepherds good subjects are advanced to such great blessedness, he sets forth, saying: (Ver.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":454,"ref":"p454","source":"15.) Judicavit quoque Samuel Israelem omnibus diebus vitæ suæ.\n\nQui sunt dies vitae uniuscujusque doctoris, nisi virtutum spiritalium claritates? Omnibus namque diebus vitae suae Israelem judicat, qui lucem justitiae, quam loquendo asserit, ad subditorum fidelium exemplum, profectione repraesentat bonae conversalionis. Qui autem virtutum spiritalium lucem non habet, quia ad docendum assumit bona conversationis extraneae, diebus profecto judicat vitae aliene. De quibus profecto per prophetam Dominus dicit: Ecce ego ad prophetas, qui furantur verba mea, unusquisque a proximo suo (Jerem. XXIII, 30). Verba quippe furantur, qui bonum, quod docendo praedicant, operando non sequuntur: quia veluti clam de alieno tollunt, quod dato proprii laboris pretio suum nequaquam faciunl. Post denuntiatam itaque futuram beatitudinem, qualis interim debeat esse fidclium pastor, ostenditur: quia omnibus vitae suae diebus Sarauel Israelem judicasse perhibetur. Perfectionis etenim viam male insinuat, si lucis iter quis voce volens pandere, actione tenebrescat. Nam qui cunctos vitae suae dies ad judicandum Israelem contulerat, dicit: Non audeo loqui horum aliquid, quæ per me non efficit Deus, in obedientia Gentium verbo et factis (Rom. xv, 18).","english":"15.) And Samuel judged Israel all the days of his life.\n\nWhat are the days of the life of any teacher but the brightness of spiritual virtues? For he judges Israel all the days of his life who, by the progress of good conduct, sets before his faithful subjects as an example the light of righteousness that he asserts in his speech. But he who does not have the light of spiritual virtues, because he takes up the good of another's conduct for the purpose of teaching, surely judges in the days of another's life. Of such men the Lord indeed says through the prophet: Behold, I am against the prophets who steal my words, each from his neighbor (Jer. 23:30). For they steal words who do not follow in action the good that they preach in teaching, because as if secretly they take it from another, and by paying no price of their own labor they by no means make it their own. Therefore, after the future blessedness has been announced, it is shown what sort of shepherd of the faithful he ought meanwhile to be, because Samuel is reported to have judged Israel all the days of his life. For he points out the way of perfection badly if, wishing to open the path of light with his voice, he grows dark in his action. For he who had devoted all the days of his life to judging Israel says: I dare not speak of any of those things which God has not accomplished through me, in word and deed, for the obedience of the Gentiles (Rom. 15:18).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":455,"ref":"p455","source":"Judicet igitur doctor, sed qui dies vitae suae inclytos habet: ut videlicet in se ius virtutum spiritualium radios bene vivendo foveat, quos providendis subditorum itineribus loquens administrat: quia et lucerna tunc iis, qui in domo sunt, utiliter ostenditur, si ipsa antea eo, quod sparsura est, bene repleatur lumine. Sequitur: (Vers. 46.) Et circuibat per singulos annos Rethel, et Galgal, et Masphath, et judicabat Israelem in supradictis locis.\n\nBethel dicitur domus Dei; Galgal, rota; Masphath, ut jam superius replicatum est, speculatio interpretatur. Quid ergo Bethel, nisi viros officio sacri altaris deputatos significat; qui dum spiritalibus studiis inhaerent, velut domestici Dei omnipotentis familiares sunt? Et quid Galgal, quae rota dicitur, nisi conjugatorum ordinem designat? Velut enim in rota circumeunt, dum volubilis mundi curis penitus carere non possunt. Et quid per Masphath, quae speculatio interpretatur, nisi illi exprimuntur, qui divinae contemplationi vacantes, solis supernis gaudiis inardescunt Quid ergo est, quod Samuel et Bethel, et Galgal, et Masphath circuire dicitur, et in eisdem locis Israelem judicare, nisi quia electus praedicator omnium electorum ordinum exempla sequitur, ut subditorum fidelium esse valeat censor doctus? Non enim esse poterit aequi examinis, si de exemplis praecedentium electorum dedignatur assumere, quod decernit.","english":"Let the teacher therefore judge, but one who has illustrious days of his life: so that, namely, he may foster in himself by living well the right of spiritual virtues' rays, which he administers in speech for providing the paths of subjects: because a lamp is then shown usefully to those who are in the house, if it is itself first well filled with the light it is about to scatter. It follows: (Verse 46.) And he went around year by year to Bethel, and Gilgal, and Mizpah, and judged Israel in the aforementioned places.\n\nBethel is called the house of God; Gilgal, a wheel; Mizpah, as has already been recounted above, is interpreted as watchtower. What therefore does Bethel signify, if not men appointed to the office of the sacred altar; who while they cling to spiritual pursuits, are as it were household members of Almighty God? And what does Gilgal, which is called a wheel, designate, if not the order of the married? For they go around as it were in a wheel, while they cannot be entirely free from the cares of the rolling world. And what is expressed through Mizpah, which is interpreted as watchtower, if not those who, free for divine contemplation, burn only for heavenly joys? What then is it that Samuel is said to go around Bethel, and Gilgal, and Mizpah, and to judge Israel in those same places, if not that the chosen preacher follows the examples of all the orders of the elect, so that he may be a learned censor of faithful subjects? For he cannot be of fair examination, if he disdains to take up from the examples of preceding elect what he decides.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":456,"ref":"p456","source":"Sed et per singulos annos ista circumeat, ut doctor providus ordinum singulorum perfectionem sigillatim respiciat: ut, quo subtilius praecedentium bona viderit, praesentia disponere decentius possit. Ibi ergo, ibi judicct Israelem, ut subjectos fideles, quos ad Dei visionem erudit, illorum rectitudine corrigat. quos Deo placuisse indubitanter credit. Potest etiam per Bethel, quæ domus Dei dicitur, universa electorum Ecclesia designari: per Galgal, quae interpretatur rota, Scriptura sacra. Quidquid vero in subditorum profectu doctor exhibet, aut de exemplo electorum accipit, aut magislerio sacri eloquii, aut revelatione internae ac secretæ contemplationis.\n\nSamuel itaque Bethel circuit, cum praedicator Ecclesiae auctoritatem disponendorum operum, de exemplis majorum quaerit. Galgal, id est, rotam circuit, quando doctrinae suæ auctoritatem de magisterio sanctae Scripturae comprehendit. Masphath quoque circuit, cum per secretæ contemplationis meditationem, revelationem mcretur suscipere veritatis. Ibi enim judicat Israelem: quia quidquid subditi3 proponit ad normam rectitudinis, aut de exemplis electorum accipit, aut doctrina sacri eloquii, aut ex revelatione internæ contemplationis. Quibus profecto verbis ostenditur, non tantum, quae doctor perfectus agat, sed etiam quia perfectus non sit, si agere haec non possit.","english":"But let him also go around through each individual year, so that the provident teacher may look at the perfection of each order one by one: so that, the more subtly he has seen the good things of those preceding, the more fittingly he can arrange the present. There, then, there let him judge Israel, so that he may correct the faithful subjects whom he instructs toward the vision of God by their uprightness—those whom he believes without doubt to have pleased God. Through Bethel also, which is called the house of God, the whole Church of the elect can be designated; through Galgal, which is interpreted as wheel, sacred Scripture. But whatever the teacher displays in the progress of his subjects, he receives either from the example of the elect, or from the teaching of the sacred word, or from the revelation of inner and secret contemplation.\n\nAnd so Samuel goes around Bethel when the preacher of the Church seeks the authority for arranging works from the examples of those who came before. He goes around Galgal, that is, the wheel, when he grasps the authority of his teaching from the teaching of holy Scripture. He also goes around Masphath when through the meditation of secret contemplation he merits to receive the revelation of truth. For there he judges Israel: because whatever he sets before his subjects as the standard of uprightness, he receives either from the examples of the elect, or from the teaching of the sacred word, or from the revelation of inner contemplation. By these words, then, it is shown not only what a perfect teacher does, but also that he is not perfect if he cannot do these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":457,"ref":"p457","source":"Nam si solum bonorum exempla noverit, aut si sacrae Scripturae etiam quis eruditus sit, et contemplationis revelatione caruerit, in ordine praedicationis vir perfectas non erit. Contemplatio enim virtus est, per quam non solum ipsa Scriptura condita rccognoscitur, sed per quam nondum condita conderetur: et per quam condita ad Dei voluotatem quotidie disponatur. Bene ergo dicitur: Et judicavit Israelem in supradictis locis. Nam non solum in Bethel, et Galgal, sed etiam in Masphath: ut qui ad perfectionem praedirationis innititur, dum per humilitatem exempla majorum sequitur, dum per studium sacri eloquii eruditione fulcitur, curet omnino necesse est, ut puritate mentis, ea quae disponenda sunt, contemplando cognoscat. Dei namque debet esse docibilis, qui suscepto prædicationis officio, docere homines cupit. Tamen sic præsumat de eo, qui secretae contemplalionis eruditione instruitur, ut nec editas per Spiritura sanctum Scripturas fastidiat, nec sequi electorum exempla dedignetur.","english":"For if one knows only the examples of the good, or even if one is learned in sacred Scripture, yet lacks the revelation of contemplation, he will not be perfect in the order of preaching. For contemplation is a virtue through which not only is the Scripture itself, already composed, recognized, but through which what is not yet composed would be composed, and through which what is composed is daily ordered according to God's will. Well, then, is it said: And he judged Israel in the aforementioned places. For not only in Bethel and Galgal, but also in Masphath: so that he who relies on the perfection of preaching—while through humility he follows the examples of his elders, while through the study of sacred eloquence he is supported by learning—must by all means take care that by purity of mind he may know through contemplation the things that are to be ordered. For he ought to be teachable of God, who, having undertaken the office of preaching, desires to teach men. Yet let him so presume of him who is instructed by the learning of secret contemplation, that he neither disdain the Scriptures given through the Holy Spirit, nor deem it unworthy to follow the examples of the elect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":458,"ref":"p458","source":"Samuel enim Bethel, e Galgal, et Masphath circuire describitur; ut alterum ab altero per discordiam ncquaquam dividatur: ut videlicet et exempla recipiat quae sacra Scriptura approbat; et illas sacras Scripturas, quas electi homines scripserant, recognoscat: atque eas revelationes contemplationis a Deo sibi ostensas sentiat; quae nec ab electorum operibus, nec a sanctae Scripturae auctoritate discordant. Sed et omne quod agit, ad rectitudinem redigat supernae intentionis. Undeet subditur: (Vers. 17.) Revertebatur in Ramatha: ibi enimjudicabat Israelem, et ibi erat domus ejus.\n\nUt longe supra jam diximus, Rainatha interpretatur visio consummata: et supernorum civium illam beatam et perfectam societatem significat: ad quam Samuel revertitur, ne laboris sui onere deprimature In Ramatha quippe Samuel revertitur, cum mens praedicatoris per amorem coelestium relevatur. Nam inter officii sui onera tam immensa corrueret, si ad amorem cœlestium per spei suæ desiderium non rediret. Reverti etenim prædicatoribus, est intentionem mentis suae ad gaudia patriae coelestis reducere. Et ibi Israelem judicant: quia supernae patriae pulchritudini, quam in mente retinent, fideles subditos facere conformes praedicando, student.","english":"For Samuel is described as going around Bethel, Gilgal, and Mizpah, so that the one may in no way be divided from the other by discord: namely, that he may both receive the examples which sacred Scripture approves, and recognize those sacred Scriptures which chosen men had written, and perceive those revelations of contemplation shown to him by God, which are not at variance either with the works of the elect or with the authority of sacred Scripture. But also let him direct everything he does to the rectitude of a heavenly intention. Whence it is added: (Verse 17.) He returned to Ramah: for there he judged Israel, and there was his house.\n\nAs we have already said far above, Ramah is interpreted as \"consummated vision,\" and it signifies that blessed and perfect fellowship of the heavenly citizens, to which Samuel returns, lest he be weighed down by the burden of his labor. For Samuel returns to Ramah when the mind of the preacher is lifted up through love of heavenly things. For amid such immense burdens of his office he would collapse, if he did not return to the love of heavenly things through the desire of his hope. For to return is, for preachers, to bring back the intention of their mind to the joys of the heavenly homeland. And there they judge Israel: because they strive by preaching to make faithful subjects conformed to the beauty of the heavenly homeland, which they hold in their mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":459,"ref":"p459","source":"Ibi judicant Israelem: quia ex illa jam perfecta civitate formam videntes trahunt, quam filiorum mentibus loquentes imprimunt; et quidquid illa pulchritudine indignum conspiciunt, ab eorum mentibus abscindere conantur. Et quia in illius beatae patriae gloria tota dilectione requiescunt, ibi ejus domus esse perhibetur. Ejus namque domus esse cognoscitur, in qua amando conservatur. Unde et ille egregius praedicator gloriatur, dicens: Nostra conversatio in cælis est. Bethel namque circuit, Galgal, est Masphath, et in - earum aliqua non habet domum, in Ramatha autem domum habet: quia doctores sanctae Ecclesiae quidquid nunc accipiunt de exemplis electorum, quidquid de eruditione sacrorum voluminum, quidquid de altitudine supernae revelalionis transitorie rimantur ad adjutorium habent itineris, non ad amorem remunerationis. Illud vero, quod in superna civitate diligunt, non ad profectum itineris, sed ad sufficientem, imo ad abundantem largitatem mercedis. Et quia illuc cuncta bona congregantur, sequitur: (Vers. 17.) Ædificavit ibi etiam altare Domino.","english":"There they judge Israel: because from that now perfect city they draw the form they see, which by speaking they impress upon the minds of the sons; and whatever they perceive to be unworthy of that beauty, they strive to cut away from their minds. And because they rest with whole love in the glory of that blessed homeland, there his house is said to be. For it is recognized to be his house in which he is kept by loving. Hence also that distinguished preacher glories, saying: Our conversation is in heaven. For he goes around Bethel, Gilgal, and Mizpah, and in none of them has a house, but in Ramah he has a house: because the teachers of holy Church, whatever they now receive from the examples of the elect, whatever from the instruction of the sacred volumes, whatever from the height of supernal revelation they search out in passing, they have as a help for the journey, not as a love of reward. But that which they love in the supernal city is not for the progress of the journey, but for the sufficient, indeed for the abundant largeness of reward. And because all good things are gathered there, it follows: (Verse 17.) There he also built an altar to the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":460,"ref":"p460","source":"3t. Quid est enim altare Domini, nisi cor justi? Veritatis autem judicio dicitur: Ubi est thesaurus tuuS, ibi et cor tuum (Mattk. VI, 21). Qui autem pro amore supernae patriae bona agit, dum ardenter ad ea, quae sursum congregat, pervenire desiderat, prorecto altare aedificat, super quod quotidiani desiderii hostias incendat. Bene autem dicitur: Ædificavit ibi altare Domino; quia ex incremento studi coelestis, sicut flamma crescit in corde boni desiderii, ita et velut additis lapidibus, altare sursum construitur, ubi Deo holocausta offerantur amoris. Quod etiam ad lucrum animarum referri convenienter potest. Doctor namque in Ramatha altare Domino aedificat, cum subditorum merita in coelo locat, et dum quotidiano ejus studio electae animae ad cœlestia regna conscendunt, velut ad structuram superni altaris lapides mittuntur. Dicatur ergo de Samuele, dicatur: AEdificavit ibi altare Dumino: quia nimirum valde otiosum et doctoris studium, si per hoc, quod ab illo in terris agitur, cœleste aedificium non augetur.","english":"3t. For what is the altar of the Lord, if not the heart of a righteous man? And by the judgment of truth it is said: Where your treasure is, there also is your heart (Matt. 6:21). But he who does good for the love of the heavenly fatherland, while he ardently desires to reach those things which he gathers above, truly builds an altar, upon which he may burn the sacrifices of daily desire. Well indeed is it said: He built there an altar to the Lord; because from the increase of heavenly zeal, just as a flame grows in the heart of good desire, so too, as if with stones added, the altar is built upward, where holocausts of love may be offered to God. This can also fittingly be referred to the gain of souls. For the teacher builds an altar to the Lord in Ramah when he places the merits of his subjects in heaven, and while by his daily zeal chosen souls ascend to the heavenly kingdoms, they are, as it were, sent as stones for the structure of the altar above. Let it be said, then, of Samuel, let it be said: He built there an altar to the Lord: because surely the teacher's zeal would be greatly idle if by what is done by him on earth the heavenly building were not increased.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":461,"ref":"p461","source":"LIBER QUARTUS.\n\nCAPUT PRIMUM.\n\nSanctorum virorum facta praecedentium saepe electorum sequentium solatia sunt. Mira etenim dispensatione divini consilii, et altissimae conversationis arce sic sublimati sunt, ut fortia agerent sibi, recta subditis providerent; sic sibi quandoquederclicti, ut ea quae recta intentione disponerent, secundum Dei providentiam recta non essent; quatenus illorum infirmitas, electorum sequentium firmitas fieret: quia etsi ut homines in disponendis sanctæ Ecclesiæ negotiis falli possunt, ipsae tamen ecclesiastirae dispositiones deserendae non sunt. Ecce etenim dicitur: (I Reg. VIII, 1-3.) Factum est autem cum senuisset Samuel, posuit filios suos judices Israel, fuitque nomen filii sui primogeniti, Johel, et nomen secundi, Abia, judicum in Bersabee. Et non ambulaverunt filii sui in viis ejus.\n\ni. Ecce qui prophetiae spiritu plenus fuerat, ii, quos judices Israeli ponebat, quia post avaritiam postmodum declinare debebant, et munera accipere, et pervertere judicium, non cognovit. Quid ergomirum, si falli in disponendis ordinibus possunt, qui prophetiae gratiam non accipiunt: si ii qui prophetiæ spiritum habent eumdem spiritum ad disponenda cuncta non habent? Quis autem de tanto viro dubitet, quia si futuram perversitatem filiorum prænosceret, eos utique forensibus honoribus non præferret?","english":"BOOK FOUR\n\nCHAPTER ONE\n\nThe deeds of holy men of old are often consolations to the elect who come after. For by the wondrous dispensation of the divine counsel they were so raised up to the height of the most exalted conduct that they did mighty deeds for themselves and provided right things for those under them; yet at times they were so left to themselves that the things they arranged with right intention were not right according to God's providence—so that their weakness might become the strength of the elect who follow. For even if, as men, they can be deceived in arranging the affairs of holy Church, those same arrangements of the Church are not therefore to be abandoned. For behold, it is said: (1 Sam. 8:1-3) And it came to pass, when Samuel had grown old, that he appointed his sons as judges over Israel; and the name of his firstborn son was Joel, and the name of the second, Abijah, judges in Beersheba. And his sons did not walk in his ways.\n\n1. Behold, he who was full of the spirit of prophecy did not know that those whom he appointed as judges over Israel would afterward turn aside after greed, and take bribes, and pervert judgment. What wonder, then, if those who do not receive the grace of prophecy can be deceived in arranging ranks—if those who have the spirit of prophecy do not have that same spirit for arranging all things? But who would doubt concerning so great a man that, had he foreknown the future wickedness of his sons, he would certainly not have preferred them to public honors?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":462,"ref":"p462","source":"Qui ergo reprobos scienter provehunt, hoc prophetae exemplo sibi blandiri nequaquam possunt: quia tunc solum innoxie agitur, cum in eis, tempore quo promoti sunt, subsecutae iniquitatis sig'na nulla patuerunt. Quare et apte ii, quijudices Iscaeli a Samuele positi sunt, cum ponerentur, ejus filii dicebantur: ut ex eo non solum per carnemcredantur geniti, sed etiam conversationis ejus splendonbus adornati. Quare et eorum nomina caute assignantur: ut ex titulo nominis, illa, quae tunc eis inerat, cognoscatur forma virtutis. Nomen, inquit, uni Johel, alterius Abia, judicum in Bersabee. Sed et de illis, qui post acceptam dignitatem declinasse ad avaritiam dicuntur, aperte ostenditur: quia ante-. quam ejusdem dignitatis culmen attingerent, in eis futurae pravitatis signa nulla videbantur. Sed ecce, dum pastorum solatia attendimus, gregis Dominici non parva pericula intuemur. Nam steteruntsubditi, sed in Culmine prælationis positi propheta filii ceciderunt: ut si nobis sub cura majorum positis indesinens sanctae vitae studium, aut securitas magnae conversationis arrideat, praeesse tamen aliis non habeamus in appetitu desiderii, sed in magnitudine timoris. Sed carnales quique dum sola visibilia attendunt, spiritalem sanctorum conversationem cognoscere non merentur.","english":"Those, therefore, who knowingly advance the wicked cannot at all flatter themselves with the prophet's example, since a matter is then only handled innocently when, in those who were promoted, no signs of the iniquity that followed appeared at the time of their promotion. And so aptly were those who were set as judges of Israel by Samuel, when they were appointed, called his sons, so that from this they might be believed not only to have been begotten according to the flesh, but also adorned with the splendors of his conduct. And so their names are carefully assigned, so that from the title of the name the form of virtue that was then in them might be known. The name, he says, of the one was Joel, of the other Abijah, judges in Beersheba. But also concerning those who are said to have declined to avarice after receiving their dignity, it is openly shown that before they reached the summit of that same dignity, no signs of future depravity were seen in them. But behold, while we attend to the consolations of shepherds, we perceive no small dangers of the Lord's flock. For the subjects stood, but the sons of the prophet, placed on the height of prelacy, fell, so that if, placed under the care of our elders, either the unceasing zeal of a holy life or the security of a great manner of conduct smiles upon us, we should nevertheless not hold the office of presiding over others in the appetite of desire, but in the greatness of fear. But carnal persons, while they attend only to visible things, do not deserve to know the spiritual conduct of the saints.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":463,"ref":"p463","source":"Pastorum quidem sanctæ Ecclesiae culmen aspiciunt, sed cogitare nesciunt, quam inviti illi intus decorem tollerent, quem in splendore culminis foris teneat, quod sublimitatem honoris in oppressionem magni sustinent oneris, quod magno desiderio fugiunt, quod exteriori ministerio prosequuntur. Testante etenim egregio doctore didicimus. quod animalis homo non percipit ea quæ sunt spiritus Dei (1 Cor. II, 14). Unde et tanto dementius carnalia sequens errat, quanto per discretionis virtutem spiritalia nulla jam penetrat. Et nonnulli tales in tantum dementiae malum proficiunt, ut commovere ipsum etiam statum ecclesiastici culminis non vereantur. Unde et sequitur: (Vers. 4, 5.) Congregati ergo universi majores flatu ex Israel venerunt in Ramatha, dixeruntque ei: Ecce tu senuisti, et filii tui non ambulant in viis, tuis. Constitue super nos regem, ut judicet nos sicut universce habent nationes.","english":"Indeed they look upon the height of the holy Church of the pastors, but they do not know how unwillingly those men within take away the beauty that she holds outwardly in the splendor of her height; that they endure the sublimity of honor as an oppression of a great burden; that they flee it with great desire, yet pursue it in outward ministry. For we have learned by the testimony of the excellent teacher that the natural man does not perceive the things that are of the Spirit of God (1 Cor. 2:14). Hence, the more he follows carnal things, the more senselessly he goes astray, inasmuch as through the virtue of discretion he no longer penetrates any spiritual things. And some such men advance so far in the evil of madness that they do not even fear to disturb the very estate of the ecclesiastical height. Hence it also follows: (Vers. 4, 5.) Therefore all the elders of Israel gathered together and came to Ramah, and they said to him: Behold, you have grown old, and your sons do not walk in your ways. Appoint a king over us, that he may judge us as all the nations have.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":464,"ref":"p464","source":"His autem, qui vivebant sub spiritali regimine, regem petere, quid aliud est quam eamdem spiritalem praelationem in saecularem dominationem transferre gestire? Sed sancti viri cum se a subditis contemni conspiciunt, non tam eis displicet, quod contemnuntur, quam quod contemptores sui Deo non placent. Eorum quippe contemptu suae internae gloriae dari incrementa conspiciunt, sed augeri merita sua subditorum defectibus ingemiscunt, quos sic meritis vellent proficere, ut in feterna meritorum retributione, secum eos, quibus præsunt, habere potuissent. Quare et subditur: (Veis. 6.) Displicuit sermo in oculis Samuelis, eo quod dixissent; Da nobis regem, ut judicet nos\n\nHoc namque ei displicuit, per quod displicere Deo, qui loquebantur, existimavit. Quia vero non simpliciter dicilur: displicuit sermo Samucli, sed in oculi Samuelis, et statim subditur: (Vers. 6.) Et oravit Samuel pro populo Dominum.","english":"But for those who were living under a spiritual rule to seek a king—what else is this than to desire to transfer that same spiritual prelacy into secular domination? Yet holy men, when they see themselves despised by their subjects, are not so much displeased that they are despised as that their despisers do not please God. For they see that by their contempt the increase of their own inner glory is given, but they groan that their own merits are augmented by the failings of their subjects—subjects whom they would wish so to advance in merits that, in the eternal recompense of merits, they might have them with themselves over whom they preside. Wherefore it is also added: (1 Sam. 8:6) The word was displeasing in the eyes of Samuel, because they had said: Give us a king to judge us.\n\nFor that was displeasing to him through which he judged that those who spoke were displeasing to God. But because it is not said simply, \"The word of Samuel was displeasing,\" but \"in the eyes of Samuel,\" it is immediately added: (verse 6) And Samuel prayed to the Lord for the people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":465,"ref":"p465","source":"Paulo subtilius ea nos considerare oportet. Sancti viri, qui omnipotenti Deo valde displiceret metuunt, in suis judiciis faciles non sunt, sed cuncta prius, rationabiliter intus ordinant, ut ea foris, in opere irreprehensibiliter disponant. Nam electionem accipiunt nullam judicii, si non probatur contemplatione rationis. Hos profecto oculos prophetae Dominus aperire volebat, cum dicebat: Vide oculis tuis, et auribus tuis audi (Ezec. XL, 4). Hinc in Evangelio discipulis dixit: Beati oculi, qui vident quas vos videtis (Luc. x, 2). Oculi quippe sanctorum, sunt intellectus rationis, reserati per gratiam Spiritus sancti. Et idcirco Samuelis esse dicuntur: quia carnales quique, etsi per humanam sapientiam rationales esse videntur, ab hujus lumine rationis eo cæciores sunt, quo illis solis oculis vident, quos serpens aperuit. Nam si spiritualium virtutum fulgorem aspicerent, eum prorecto in ornatu suae mentis habere desiderarent. Tantus siquidem decor earum est, ut. visus nunquam non possit videntis desiderio concupisci. Sapientes ergo saeculi cum se oculos rationis habere arbitrantur, ex hoc cognoscere possunt, quam dementer insaniant: quia virtutum sanctarum pulchritudine non illici, earum profecto gloriam nen solum non cernere, sed nec somniari est.","english":"We ought to consider these things with somewhat greater subtlety. Holy men, who fear to displease almighty God greatly, are not easygoing in their judgments, but first they order all things rationally within, so that they may arrange them blamelessly without in deed. For they accept no judgment of election if it is not approved by the contemplation of reason. The Lord certainly wished to open these eyes of the prophet when he said: See with your eyes, and hear with your ears (Ezek. 40:4). Hence in the Gospel he said to his disciples: Blessed are the eyes that see what you see (Luke 10:2). For the eyes of the saints are the understanding of reason, opened by the grace of the Holy Spirit. And therefore they are said to be Samuel's: because all carnal men, even if they seem rational through human wisdom, are all the more blind to this light of reason the more they see with those eyes alone which the serpent opened. For if they beheld the splendor of spiritual virtues, they would surely desire to have it in the adornment of their mind. So great indeed is the beauty of these virtues that, once seen, it can never fail to be desired by the longing of the one who sees. Therefore the wise of this world, when they think they have the eyes of reason, can recognize from this how madly they rave: because they are not enticed by the beauty of the holy virtues, and it is certain that they not only do not perceive their glory, but do not even dream of it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":466,"ref":"p466","source":"Sancti ergo viri, qui jam illuminatione sancti Spiritus in internorum amore obligati sunt, mentis suae oculos ad videndam intimae claritatis gloriam tanto clariores habent, quanto de mundi caligine in desiderio nihil habent; et discernere carnalia tanto rectius possunt, quanto longe a carnalibus assumpti, in Spiritus sancti gratia altius profecerunt. Unde et apostolus Paulus de experientia tantae visionis sententiam protulit, dicens: Spiritalis judicat omnia (/ Cor. II, t5). Bene ergo dicitur: Displicuit sermo in oculis Samuelis. Quia a viris spiritualibus nil ante despicitur, quam despiciendum esse per spiritalem mentis intuitum judicetur. Et quia quo abundantiori gratia Spiritus sancti pleni sunt, de virtutis suae celsitudine non præsumunt, sequitur: Et oravit Samuel Dominum. Quid enim Dominum oravit, nisi ut sibi dignaretur ostendere, si tumultuantis populi petitioni assensuin dare debuisset?","english":"Holy men, therefore, who are already bound by the love of inner things through the illumination of the Holy Spirit, have the eyes of their mind clearer for seeing the glory of intimate brightness in proportion as they hold nothing of the world's darkness in their desire; and they can discern carnal things more rightly in proportion as, taken far from carnal things, they have advanced more deeply in the grace of the Holy Spirit. Hence also the apostle Paul, from the experience of so great a vision, brought forth a judgment, saying: The spiritual man judges all things (1 Cor. 2:15). Well, then, is it said: The word displeased Samuel in his eyes. For by spiritual men nothing is despised before it is judged by the spiritual insight of the mind to be worthy of despising. And because the more abundantly they are filled with the grace of the Holy Spirit, the less they presume on the height of their own virtue, it follows: And Samuel prayed to the Lord. For what did he pray to the Lord, except that he might deign to show him whether he ought to give assent to the petition of the tumultuous people?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":467,"ref":"p467","source":"(Vers. 7, 8.) Dixitautem Dominus ad Samuelem: Audi vocem populi in omnibus quæ loquuntur tibi. Non enim abjecerunt te,sed me,ne regnem super eo., juxta omnia opera sua, quæ fecerunt a die, quia eduxi eos de Ægypto usque ad diem hanc.\n\nQuia oranti prophetae dicitur: Constitue super eos regem; plane ostenditur, quia an hoc faciendum esset, sibi revelari postulavit. Et quia subdenn, ait: Non te abjecerunt, sed me, ne regnem, super eos, apte ostenditur, quantum sibi sermo displiceat, quem in oculis Samuelis displicuisse perhibetur. Quae convenientia judicii in sanctis oritur ex virtute charitatis: quia dum ex tota mente Conditorem diligunt, et ejus voluntati obedire devote conantur, ex praemio supernae retributionis accipiunt, ut ab eadem Dei omnipotentis voluntale aliter sentiendo non discrepent, quam in bonis operibus semper tenent. Scriptum quippe est: Qui adhæret Deo, unus spiritus est (l Cor. vi, 17). Domino quippe adhaeret, qui præcepta volunlatis ejus facere semper studet. Sed unus spiritus cum eo fit.: quia ex diuturna devotione pii operis in tantam gratiam divinae cognitionis assumitur, ut ab interni ejus aequitate judicii per errorem mundani spiritus dissentire ultra non possit.","english":"(verses 7, 8.) But the Lord said to Samuel: Hear the voice of the people in all things that they speak to you. For they have not rejected you, but me, that I should not reign over them, according to all their works which they have done from the day that I brought them out of Egypt until this day.\n\nBecause it is said to the prophet who prays: Set a king over them; it is plainly shown that he asked to be revealed to himself whether this ought to be done. And because he adds, it says: They have not rejected you, but me, that I should not reign over them, it is aptly shown how greatly the speech displeases him, which is reported to have been displeasing in the eyes of Samuel. And this agreement of judgment arises in the saints from the power of charity: because while they love the Creator with their whole mind, and devoutly strive to obey his will, they receive from the reward of heavenly recompense that they do not disagree by thinking otherwise from the same will of almighty God, which they always hold in good works. For it is written: He who cleaves to God is one spirit (1 Cor. 6:17). For he cleaves to the Lord who always strives to do the precepts of his will. But he becomes one spirit with him: because from the long-continued devotion of pious work he is assumed into such grace of divine knowledge that he can no longer dissent through the error of the worldly spirit from the equity of his inner judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":468,"ref":"p468","source":"Sed valde difficile repondetur, si quaeritur, cur omnipotens Deus et abjectum se in regis petitione conqueratur, et tamen id quod petebatur fieri decernat: rursumque si dignitas regia ordinanda fuerat, cur velut indignata Dei majestate fuerit permissa; et cum provisus rex eligi decernatur, cur reprobandus... eligitur? Quid ad haec aliud respondere possumus, nisi id quod apostolus Paulus ineffabilem abyssum judiciorum Dei perscrutari audentibus respondebat: Homo, inquid, tu quis es, qui respondeas Deo (Rom. IX, 20)? Sed si hoc efficaciter definire non possumus, tangere inquirendo possumus. An fortasse abjectum se in regis petitione conqueritur? Pro reproba voluntate male petentis populi, petitus rex conceditur pro vindicta. Quod si rationabiliter dicitur, dum utrumque posuit, et culpam et ultionem pariter ostendit. Ex reproba quippe voluntate injusta postulasse convincitur, qui abjecisse Conditorcm petendo monstratur. Culpam ergo malae petitionis insecuta est poena districtee aequitatis. Magna etenim vindicta est, quae ex districtione procedit interni examinis, quando reproba mens sic projicitur, ut quod male deliberat agere permittatur. Qui ergo in petendo rege Dominum abjecisse convicti sunt, dum id eis permitteretur agere, per quod a se Dominum abjicerent, gravior poena non erat, qua hic plecti debuissent.","english":"But it is very difficult to answer if one asks why almighty God both complains that he has been rejected in the request for a king, and yet decrees that what was requested be done; and again, if the royal dignity was to be ordained, why was it permitted as though the majesty of God were indignant; and when a king is decreed to be chosen with provision made, why is one to be reprobated... chosen? What else can we answer to these things except what the apostle Paul answered to those who dared to search into the ineffable abyss of the judgments of God: Man, he says, who are you, that you should answer God (Rom. 9:20)? But if we cannot define this effectively, we can touch it by inquiring. Or perhaps does he complain that he has been rejected in the request for a king? For the reprobate will of the people asking wrongly, the king who was requested is granted as a punishment. But if this is said reasonably, while he has set forth both, he shows both the guilt and the vengeance equally. For by a reprobate will he is convicted of having unjustly demanded, who by requesting is shown to have rejected the Creator. Therefore the guilt of the evil request was followed by the punishment of strict equity. For it is a great vengeance which proceeds from the strictness of the inner examination, when the reprobate mind is so cast off that it is permitted to do what it wrongly deliberates. Therefore those who were convicted of having rejected the Lord in requesting a king, while it was permitted them to do that by which they would reject the Lord from themselves, what heavier punishment was there by which they ought to have been struck here?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":469,"ref":"p469","source":"Quo in loco notandum est, quia abjectionem prophetae Dominus suam facit. Non enim simpliciter dicit: Abjecerunt me, ne regnem super eos; sed non te abjecerunt, sed me, ne regnem super eos. Ut profecto ostendat quia in persona electi praesulis ipse suis subjectis praecmineat; et cum ad spiritale culmen electorum carnalis rector assumitur, ipse abjici videtur, cojus praecepta dissipantur. Ergo quam reverendi sint optimi pastores sanctae ecclesiae liquet. Ecce enim dum fideliter Deo serviunt, tanto ei amoris vinrulo conjunguntur, ut quidquid eis ingeritur, divinae injuriæ adscribatur, Unde et in Evangelio primis Ecclesiae pastoribus dicit: Qui vos spernit, me spernit (Luc. X, 16). Ubi etiam aliquid gravius cernitur; quia cum abjectum pastorem conqueritur, abjicientium peccata omnia, et parentum etiam mala memorantur. Juxta omnia, inquit, opera sua, quæ fecerunt a die, qua eduxi eos de terra Ægypti. Summum namque crimen agnoscitur,ad cujus discussionem in Dei memoria praeterita cuncta peccata reducuntur. Et abjectum ergo Dominus conqueritur, et tamen ordinare, in quo abjicitur, concedit: quia cum districtae aequitatis suae virtutem exequitur, ab eo carnalium desideria impleri per ejus misericordiam nequaquam prohibentur. Sed et quæ concedi dignitas pro vindicta potuit, non tranquilla majestate divinitatis concedi debuit, sed velut indignata.","english":"In this place it must be noted that the Lord makes the prophet's rejection his own. For he does not simply say, \"They have rejected me, that I should not reign over them,\" but \"they have not rejected you, but me, that I should not reign over them\"—so as plainly to show that in the person of the chosen prelate he himself presides over his subjects; and when a fleshly ruler is taken up to the spiritual summit of the elect, he himself is seen to be rejected, whose commandments are scattered. How reverend, then, the best shepherds of the holy church ought to be is clear. For behold, while they serve God faithfully, they are joined to him by such a bond of love that whatever is done against them is ascribed to injury against God. Hence also in the Gospel he says to the first pastors of the church: \"He who despises you despises me\" (Luke 10:16). Here too something more serious is discerned: because when he complains that the pastor has been rejected, all the sins of those who reject him are recalled, and even the evils of their fathers. \"According to all their works,\" he says, \"which they have done from the day that I brought them out of the land of Egypt.\" For that is recognized as the highest crime for the discussion of which all past sins are brought back into God's memory. And so the Lord complains that he has been rejected, and yet he grants that what is rejected be ordained: because when he executes the power of his strict equity, the desires of carnal men are by no means prevented by his mercy from being fulfilled by him. But even the dignity that could be granted as a punishment ought not to have been granted with the tranquil majesty of divinity, but as if in indignation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":470,"ref":"p470","source":"Indignatam vero majestatem Dei non in seipsam asserimus, quae passioni non subjacet: sed quia dum culpas discutit, indignationis verba per Scripturas dicit. Item quia in typum carnalium praelatorum assumitur, reprobandus rex eligitur, non electus. Vel fortasse idcirco reprobus rex eligitur, ut electus successor ejus rex David in eo cognosceret, quid cavere debuisset. Sic nimirum et de illa angelorum curia legimus, quiu de apostata primo angelo scribitur: Ipse est principium viarum Dei (Job. XI, 14): sed qui ante omnia conditus est, per superbiam cecidit, et in ejus ruina sancti angeli didicerunt, qua virtute stare potuissent. Quod nimirum, qui apertis rectae fidei oculis, intueri poterit, pariter attendit: quia omnipotens Deus etiam tunc magna? misericordiae dona tribuit, cum vindictam irrogat; quia dum reprobos punit, sanctos erudit: ut unde illi deficiunt, isti in suis profectibus adjuventur.","english":"But we do not assert that the majesty of God is indignant in itself, since it is not subject to passion; rather, because when it examines sins, it speaks words of indignation through the Scriptures. Likewise, because this is taken as a type of carnal prelates, a king who is to be rejected is chosen, not one who has been chosen. Or perhaps for this reason a reprobate king is chosen, so that the chosen successor, King David, might recognize in him what he ought to guard against. So indeed we also read concerning that court of angels, for it is written of the first apostate angel: He is the beginning of the ways of God (Job 11:14); but he who was created before all things fell through pride, and in his ruin the holy angels learned by what virtue they could have stood. Indeed, whoever can gaze upon this with the open eyes of right faith also attends to this: that almighty God bestows great gifts of mercy even then, when he inflicts vengeance; for while he punishes the reprobate, he instructs the saints, so that where the former fail, the latter may be aided in their progress.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":471,"ref":"p471","source":"Districto siquidem judicio permittit mala fieri, sed misericorditer providet de his malis, quae per judicium irrogat, quae bona facere disponat. Nam quae major culpa, quam illa, qua omnes morimur Et quae major bonitas, quam illa, per quam a morte liberamur? Et quidem, nisi Adam peccaret, Redemptorem nostrum carnem suscipere nostram non oporteret. Non enim venit vocare justos, sed peccatores ad pænitentiam ( Marc. ii, 17). Si ergo pro peccatoribus venit, si peccata deessent, eum venire non oporteret. Si peccata, ad quæ delenda venisse creditur, per justitiam Dei permissa esse sentiuntur: dum pro peccatoribus Deus homo nasciturus erat, ex illo malo, quo morituri erant, bonum, quod malum illud vinceret, omnipotens Deus sese facturum providerat. Cujus profecto boni magnitudo, quis fidelis non videat quam mirabiliter excellat? Magna quippe sunt mala, quae per primae culpæ meritum patimur, sed quis electus nollet pejora perpeti, quam tantum Redemptorem non habere? Eligatur ergo rex; sed reprobandus: eligatur velut idignatione, non voluntate Dei: subsequatur ergo rex juxta cor Dei; ut ex judicii ejus districtione vindictæ malum procedat in reprobos; et bonum, quod ex malo facturus erat, per largitatem divinae gratiae redundet in pios, dum illi in malo, quod cupiunt, cadere permiltuntur. Sed unde se illi præcipitant, agitur, ut alii nequaquam cadant.","english":"By a strict judgment, indeed, He permits evils to be done, but in mercy He provides, out of those evils which He inflicts through judgment, for the good that He intends to bring about. For what greater fault is there than that through which we all die? And what greater goodness is there than that through which we are freed from death? And indeed, had Adam not sinned, it would not have been necessary for our Redeemer to take up our flesh. For He did not come to call the righteous, but sinners to repentance (Mark 2:17). If, therefore, He came for sinners, then if sins were absent, it would not have been necessary for Him to come. If the sins which He is believed to have come to blot out are understood to have been permitted by the justice of God—since God was to be born as man for sinners—then out of that evil by which we were to die, almighty God had foreseen that He would make a good that would conquer that evil. And who among the faithful does not see how wonderfully the greatness of that good excels? Great indeed are the evils that we suffer through the merit of the first fault, but who among the elect would not rather endure worse things than to lack so great a Redeemer? Let a king therefore be chosen, but one to be rejected; let him be chosen, as it were, by the indignation, not by the will, of God. Let a king after God's own heart therefore follow, so that from the strictness of His judgment the evil of vengeance may proceed upon the reprobate, and the good that He was to bring out of that evil may overflow upon the pious through the generosity of divine grace, while those are permitted to fall into the evil that they desire. But by the very means through which they cast themselves down, it is brought about that others do not fall at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":472,"ref":"p472","source":"Sed quia his verbis judicium divinae districtionis asseritur, videamus jam, quanta dispensatione utitur, ne id male deliberantes agant, unde puniatur. Nam sequitur: (Vers. 9.) Nunc ergo audi vocem eorum; verumtamen contestare eos, et prædic eis jus regis, qui regnaturus est super eos.\n\nQuasi aperta ostentione clementiae dicat: Sic audi voces eorum, ut tamen ipsi prius de jure regis, quem petunt, audiant quod expavescant; et velut tunc male cæpta deserant, cum, quam sit res onerosa, cognoscitur, quam patebant. Sequitur: (Vers. 10-17.) Dixit itaque omnia verba Domini ad populum, qui petierat a se regem,et ait: Hoc erit jus regis, qui imperaturus est vobis. Filiosvestros tollet, et ponet in curribus suis, facietque sibi equites, et præcursores quadrigarum suarum: et constituet sibi tribunos, et centuriones, et aratores agrorum suorum, et messores segelum, et fabros armorum, et curruum suorum: filias quoque vestras faciet sibi un. guentarias, et focarias, et panificas. Agros quoque vestros,et vineas, et oliveta optima tollet et dabit servi, suis. Sed et segetes vestras, et vinearum reditus addecimabit, ut det eunuchis et famulis suis. Servos etiam vestros, et ancillas, juvenes optimos, et asinos auferet, et ponet in opere suo. Greges quoque vestros addecimabit, vosque eritis ei servi.","english":"But because by these words the judgment of divine severity is asserted, let us now see with how great a dispensation He acts, lest those deliberating wrongly do that for which they are punished. For it follows: (Verse 9.) Now therefore hear their voice; yet testify to them, and proclaim to them the right of the king who is to reign over them.\n\nAs if by an open display of clemency He were saying: Hear their voices in such a way that they themselves first hear, concerning the right of the king whom they seek, that which may terrify them; and so that they may abandon their badly begun undertaking when it is recognized how burdensome the matter is, which was being made plain. It follows: (Verses 10-17.) So Samuel told all the words of the Lord to the people who had asked a king of him, and said: This will be the right of the king who will rule over you. He will take your sons and place them in his chariots, and make them his horsemen and the forerunners of his four-horse chariots; and he will appoint for himself tribunes and centurions, and plowmen of his fields, and reapers of his crops, and makers of his weapons and chariots; your daughters also he will make his perfumers, and cooks, and bakers. Your fields also, and vineyards, and the best olive groves he will take and give to his servants. But even your crops and the revenues of your vineyards he will tithe, so that he may give to his eunuchs and servants. Your servants also, and maidservants, the best young men, and asses he will take away, and put them to his work. Your flocks also he will tithe, and you will be his servants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":473,"ref":"p473","source":"Cum a carnalibus subjectio quaeritur, profecto quidquid præcipitur eis, grave est, etsi non sit dificile: quia cum ex superbiæ tumore habeant, ut propriæ voluntatis arbitrium sequantur, qui quid eorum dehberationi obviat, gravissimum pensant. Jam vero cum dura et contraria jubentur, quae ei est moles oneris? qui tumor cordis? Cum ferre etiam blonda et levia vix nolentes possent, quae si vellent, facillime pertulissent. Videamus ergo stultae audaciae hominis, quam digne respondeat pia dispensatio Condiloris. Jura hominum proponuntur contemnentibus jura Dei; et his, qui mitia et salubria divinitatis consilia spreverant, dura et importabilia humanae servitutis onera praedicuntur: ut ex his secum rationem facerent, quam intolerabilia essent imperia hominis eis, qui non tam imperantis, quam monentis Dei, ne id peterent, consiliis obedire noluissent. Sed habent corda carnalium temeritatem ex incremento audaciae habent duriliam ex simulationis ratione. Ex temeritate quidem faeile agenda deliberant; sed quia, quod male proponunt, non intelligunt, meliorum consiliis adjuvari non possunt. Quare et hic quoque subditur: (Vers. 19.) Noluit populus audire vocem Samuelis. Et dixerunt: Nequaquam: rex enim erit super nos, et erimus nos quoque, sicut omnes gentes, et judicabit nos rex noster, et egredietur ante nOI, et pugnabit bella nostra pro nobis.","english":"When subjection is demanded of carnal men, surely whatever is commanded them is burdensome, even if it is not difficult; for since from the swelling of pride they have it in them to follow the judgment of their own will, whatever opposes their deliberation they reckon most burdensome. But indeed when harsh and contrary things are commanded, what a mass of burden is this? What a swelling of the heart? Since they could scarcely bear even pleasant and light things unwillingly, which, if they had been willing, they would have borne most easily. Let us see, then, how worthily the pious dispensation of the Creator answers the audacity of the foolish man. The laws of men are set before those who despise the laws of God; and to those who had spurned the gentle and healthful counsels of the Godhead, the harsh and unbearable burdens of human servitude are foretold: so that from these they might reckon with themselves how intolerable the commands of man would be for those who had refused to obey the counsels of God, not so much commanding as warning, that they should not seek this. But the hearts of carnal men have rashness from the increase of audacity, and they have hardness from the reasoning of pretense. From rashness indeed they deliberate easily what is to be done; but because they do not understand what they wickedly propose, they cannot be helped by the counsels of better men. Wherefore here also it is added: (Verse 19.) The people would not hear the voice of Samuel. And they said: By no means: for a king shall be over us, and we also shall be like all the nations, and our king shall judge us, and shall go out before us, and shall fight our battles for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":474,"ref":"p474","source":"Magnae quidem temeritatis exstitit, contra Dei voluntatem regem petere: magnae duritiæ, consiliis prophetae vinci non posse. Magnae temeritatis fuit, ei rationes proponere, quem sciebant cuncta, quae acturus erat, revelante Domino prius scire. Magnae duritiæ, illi non acquiescere, quem noverant ea tantum, quae Domino revelante didicerat, imperare. Nam quid est, quod respondentes, dicunt: Nequaquam, sed rex erit super nos? Sed qui, Nequa. quam, dicunt, profecto id negant quod audiunt. Aperte ergo in hoc verbo ostenditur, quia ad hoc propheta grave jus regis exposuit, ut nequaquampeteretur. Jus vero regis audiunt, et id propter quod exponitur, detestantur; ut reproborum cordium profectus exprimatur, in quibus mali propositi consummatio est, et inconverlibilitas voluntatis. Sed nos aDtiqua tempora reprehendimus, qui nostra videre non curamus. Quae nimirum tempora, quo senescente mundo, vetustiora sunt, eo et in pluribus per temporis ac negligentiæ vitium remissiora. Tanto etenim audacius nunc mala proponimus, quante jam cum robusta juventute saeculi, robur exaruit humane conditionis: tanto difficilius quod male est propositum revocamus, quanto ex laxato vigore spiritus, mens nostra carnalis efficitur. Ita enim sunt humani lapsus, ut quod in spirituali virtute deficit, in carnali vita roboretur. Omnia quidem haec juxta egregii do.","english":"It was indeed an act of great rashness to ask for a king against God's will; of great stubbornness, not to be overcome by the prophet's counsels. It was of great rashness to set reasons before him whom they knew foreknew all things he was about to do by the Lord's revelation. Of great stubbornness, not to submit to him whom they knew to command only what he had learned by the Lord's revealing. For what is it that they say in answer: By no means, but a king shall be over us? But those who say \"By no means\" surely deny what they hear. Openly, then, in this word it is shown that the prophet set forth the heavy right of the king for this purpose, that he might by no means be asked for. But they hear the right of the king, and they detest that for which it is set forth; so that the progress of reprobate hearts is expressed, in which there is the consummation of an evil purpose and the unconvertibility of the will. But we reprehend ancient times, who do not care to see our own. And these times, surely, as the world grows old, are the more ancient, and so also in more respects more slack through the vice of time and negligence. For we propose evils now all the more boldly, as with the robust youth of the world the strength of the human condition has dried up; and we recall an evil purpose all the more difficultly, as, with the vigor of the spirit relaxed, our mind is made carnal. For human lapses are such that what it loses in spiritual virtue is strengthened in carnal life. All these things indeed according to the excellent...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":475,"ref":"p475","source":"ctoris vocem: In figura contingebant illis: scripta sunt autem propter nos (I Cor. x, 11). Jam quidem aperte cognoscimus horum Israelitarum audaciam, quae divinae indignationis judicia secuta sunt: et tamen contra voluntatem Dei, contra praelatorum sanctae Ecclesiæ consilium agenda proponere non timemus. In malo quoque proposito reprehensi resistimus, et salubria majorum consilia insuperabili malo pervicaciæ vincere conamur. Videmus quanti mali incrementum sit, pereuntes aspicere, et sequi ad perdilionem eorum vestigia non timere: pœnales laqueos mortis incurrentes cernere, et eisdem laqueis irretiri nequaquam meluere. Et illi quidem contra Domini voluntatem regem patierunt; sed a regia dignitate postea actum est ut populus, qui Deum abjecerat, idola coleret, simulacra adoraret. Quam reveranda ergo sint majorum consilia cernimus, si hoc sollicile consideramus: quia qui ea despicero ausi sunt, hoc se non providerunt agere, unde tam profundo erroris pelago demergi potuissent. Merito igitur se abjectum Dominus in regis petitione conqueritur, merilo regiam dignitatem concedit indignatus. Tanta quidem erat iniquitas postulantium, ut cum illud peterent, per quod a Deo recederent, ex Dei judicio permitti posset, prohiberi non posset. Quia vero haec juxta litteram diximus, quid etiam spiritualiter designent ea, quae continentur in jure regio, videamus.","english":"The voice of the Creator: These things happened to them in figure; but they are written for our sake (1 Cor. 10:11). We now indeed clearly recognize the audacity of these Israelites, which the judgments of divine indignation followed; and yet we do not fear to propose acting against the will of God, against the counsel of the prelates of holy Church. When reproved, we also resist in an evil purpose, and we strive to overcome the wholesome counsels of our elders by the insuperable evil of obstinacy. We see how great an increase of evil it is to look upon those who are perishing, and not to fear to follow their footsteps to their destruction; to behold the penal snares of death as we run into them, and in no way to dread being entangled in those same snares. And they indeed, against the will of the Lord, endured a king; but by the royal dignity it was afterward brought about that the people, who had rejected God, worshiped idols and adored graven images. We therefore see how reverend the counsels of our elders ought to be, if we consider this with care: that those who dared to despise them did not foresee that they were doing this, whereby they might be plunged into so deep a sea of error. Justly, therefore, does the Lord complain that he is rejected in the petition for a king; justly, being indignant, he grants the royal dignity. So great indeed was the iniquity of those who demanded it, that when they sought that by which they would depart from God, by the judgment of God it could be permitted, it could not be forbidden. But since we have spoken these things according to the letter, let us see what those things also signify spiritually which are contained in the law of the king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":476,"ref":"p476","source":"CAPUT II.\n\ni. Abjecto etenim Samuele, rex petitur: quando reproba mulLitudino populi spiritualem pastorem despicit, et praeesse sibi carnalem quaerit. Cum quibus saepe divinae aequitatis districtione agitur, ut eo ipso, quod electum praedicatorem despiciunt, subesse reprobo permittantur: ex cujus imitatione tanto daterius pereant, quanto majori superbia id ex quo vivere in aeternum poterant, audacius contemnebant. Cum ergo jus regis praedicitur, nimirum in unius carnalis praepositi conversatione ostenditur, quod carnales caeteri ex tyrannide acturi sunt, non quod electi debeant imitari. Nam in eadem Regum bistoria legitur: quia cum rex Achab Naboth vineam abstulit, iram Dei omnipotentis incurrit. Hic vero cum jus regis praedicitur, agri, vineae, et optima oliveta tollenda esse momorantur (III Reg. xxx, seq.). Cum ergo hic praedicitur, quod commissum illic punitum est: ostendit, quod divino judicio non jubetur. Quare et electus rex David cum ad aedificandum altare Domino Ornam Jebusaei aream peteret, regio illo tyrannorum jure non uti voluit (1 Par. xxi, 24): cum eam accipere nullatenus acquiesceret, nisi ante pro ea dignum pretium dedisset.","english":"CHAPTER II.\n\ni. For when Samuel is rejected, a king is demanded: when the reprobate multitude of the people despises the spiritual pastor, and seeks a carnal man to rule over them. And often it is dealt with them by the strictness of divine equity, that by the very fact that they despise the chosen preacher, they are permitted to be subject to a reprobate one: by whose imitation they perish so much the more grievously, as with greater pride they more boldly contemned that by which they could live forever. When therefore the right of the king is foretold, it is surely shown in the conduct of one carnal ruler what the other carnal men will do out of tyranny, not what the chosen ought to imitate. For in the same history of Kings it is read: that when King Ahab took away Naboth's vineyard, he incurred the wrath of God Almighty. But here, when the right of the king is foretold, fields, vineyards, and the best olive groves are mentioned as to be taken away (3 Kings 21, seq.). When therefore it is foretold here what was punished there when committed, it shows that it is not commanded by divine judgment. Wherefore also the chosen king David, when he sought the threshing floor of Ornan the Jebusite to build an altar to the Lord, was unwilling to use that royal right of tyrants (1 Par. 21:24): since he would by no means consent to receive it, unless he had first given a worthy price for it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":477,"ref":"p477","source":"%. Quia igitur ea, quæ in jure regio continentur, vitanda potius, quam imitanda praedicuntur, eo subtilius consideranda sunt, quo vitari nequeunt, si nesciantur. Ait ergo: Filio vestras tollet, et ponet ia curribus suis. Filii electorum ii sunt, qui eorum virtutes imitantur. Currus etiam, carnalum prælatorum sunt fastus mundanae elationis. Nam dum cæteris se sublimiores esse gloriantur, quasi curribus vecti, per alta gradiuntur. In curribus ergo fidelium filii ponuntur, quando pastores reprobos per appetitum mundanae gloriae sequuntur: cum relictis spiritualibus studiis, carnalis vitæ commoda expetunt: et deposita illa sublimi intentione coelestium, alta saeculi assequi conantur. Bene itaque non in curru, sed in curribus ponendi Israelitarum filii dicuntur: quia ex omni, quod praecellit in camp. lium praelatorum culmine, proficiunt in elatione: et quasi tot sublimibus curribus in alla se elevant, quot alta conspiciunt, quibus aliis se superiores putant. Bonorum ergo filios rex in curribus ponit, quando carnalis rector electorum imitatores exemplo suae pravitatis ad elationis vitia pertrahit; utcoelestia postponant, terrena appetant, et in hoc solo gaudeant, si ex eo quod temporaliter altum volvitur, cæteris præferantur.","english":"Therefore, because the things contained in the law of the king are foretold as to be avoided rather than imitated, they must be considered all the more carefully the less they can be avoided if they are unknown. He says therefore: He will take your sons and place them in his chariots. The sons of the elect are those who imitate their virtues. Chariots also are the pride of worldly elation of carnal prelates. For while they glory that they are more exalted than others, as if carried in chariots, they walk through high places. In chariots, therefore, the sons of the faithful are placed, when they follow reprobate pastors through the appetite of worldly glory: when, having abandoned spiritual pursuits, they seek the advantages of the carnal life: and having set aside that lofty intention of heavenly things, they strive to attain the high things of the world. Rightly, therefore, the sons of the Israelites are said to be placed not in a chariot but in chariots: because from every height of prelates that excels, they advance in elation: and as it were they raise themselves upon as many lofty chariots as they behold high things in which they think themselves superior to others. Therefore the king places the sons of the good in chariots, when the carnal ruler draws the imitators of the elect by the example of his own depravity to the vices of elation; so that they set heavenly things after, desire earthly things, and rejoice in this alone, if from that which is borne on high in temporal fashion, they are preferred to others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":478,"ref":"p478","source":"Si. Et quia contra minores non solum erecti, sed etiam fortes sunt, sequitur: Et faciet sibi equites. Velut enim in equis saeviunt, qui et sublimes sunt dignitate, et potentia truces. Equites quoque sunt, quia dum feroces cordis sui motus contra impotentes dirigunt, ad omne, quod per tyrannidem exercere appetunt, veloces sunt. Anhelant quippe impetu, spumant rabie, et quos cursu tyrannidis impetunt, elidunt. Sed dum in pastoribus reprobis alii mundanæ elationis fastus aemulantur, alii eorum exemplo, quos valent, opprimunt: nonnulli etiam sunt, qui ad exercenda mala, quæ per seipsos bonis inferre nequeunt, nequiores se alios introducunt. Unde et sequitur: Et præcursores quadrigarum suarum.\n\nQuae sunt enim quadrigæ regis, nisi perversae mentes malorum subditorum, in quorum consiiiis prælatus reprobus requiescit? Quadrigæ etenim sunt, quae reges portant: dum per iniqua consilia pravorum acta rectorum adjuvantur. In eis quippe, quasi per sublime rex ducitur, dum per eos, qui ad temporales bonores eis favent, quidquid carnales praepositi de altitudine seculi in desiderio volunt exsequuntur. Qui recte quadrigarum nomine designantur. Quadriga enim inde stat, unde volvitur: quia reproba mens finem suae intentionis habet saeculi volubilitalem. Inde quidem requiescit, quo per innumeras foras mentis rotantis mundi negotia ventilare non desinit. Regum ergo quadrigae sunt.","english":"Yes. And because they are not only erect against lesser men but also strong, it follows: And he will make for himself horsemen. For they rage as it were on horses, who are both lofty in dignity and fierce in power. They are also horsemen, because while they direct the fierce motions of their heart against the powerless, they are swift for everything they desire to carry out through tyranny. They pant indeed with impulse, they foam with rage, and those whom they attack in the course of their tyranny they crush. But while in reprobate pastors some emulate the arrogance of worldly elation, others by their example oppress those whom they can; there are also some who, for carrying out evils which they cannot by themselves inflict on the good, introduce others worse than themselves. Hence it also follows: And the forerunners of his chariots.\n\nFor what are the king's chariots if not the perverse minds of evil subjects, in whose counsels the reprobate prelate rests? For they are chariots which carry kings, when through the iniquitous counsels of the wicked the deeds of rulers are assisted. For in them, as it were, the king is led on high, when through those who favor them for temporal honors, carnal prelates accomplish in desire whatever they wish from the height of the world. And these are rightly designated by the name of chariots. For a chariot stands from that by which it is rolled: because the reprobate mind has as the end of its intention the rolling changeableness of the world. From that indeed it rests, from which through countless outward things it does not cease to fan the affairs of the revolving world with its mind. Therefore they are the chariots of kings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":479,"ref":"p479","source":"dum per omne, quod altum volvendo cogitant, in se carnalium praepositorum jussa portant. Sed qui locum familiaritatis juxta camales prælatos habent, habent minores, quibus imperent. Ipsi ergo, velut quadrigæ regis sont, illi præcursores quadrigarum; quia eo modo, quo carnalem praepositum ad opprimendos humiles invehunt, ipsi quoque ad nocendum quibus possunt, per aliorum ministerium deducuntur. Quasi enim quadrigarum praecursor est, qui iniqua mentis suae versutia artem cogitat. per quam illum ad inferenda mala mitibus introducat. Si vero, ut plerique codices habent, non præcursores, sed persecutores quadrigarum legimus, profecto ii sunt, qui reprobos ad malum currentes imitantur. Quadriga etiam homoris causa portari regibus solet. Quasi ergo in quadriga rex sistitur, quando carnalis rector de magnorum, qui videntur juxta se, adulalionibus gloriatur. Qui vero istos in eorum laudibus praecedit, aut sequitur, præcursor seu persecutor est quadrigarum, quia adulationes isti vel post vel antea proferum, quas illi in auribus populipræcundo aut subsequendo sparsere.","english":"while in everything that they think over by turning it about in lofty fashion, they carry the commands of carnal superiors upon themselves. But those who have a place of familiarity beside carnal prelates have lesser men whom they may command. They themselves, then, are as it were the king's four-horse chariots, and those others are the forerunners of the chariots; because in the same way that they carry a carnal superior forward to oppress the humble, they too are led on through the ministry of others to do harm to those they can. For he is as it were a forerunner of the chariots who devises by the wicked cunning of his mind an art by which he may bring that man in to inflict evils on the gentle. But if, as most manuscripts have it, we read not \"forerunners\" but \"persecutors of the chariots,\" then surely these are they who imitate the reprobate rushing toward evil. A four-horse chariot is also customarily carried before kings for the sake of honor. As if, then, a king were set in a chariot, when a carnal ruler glories in the flatteries of great men who appear to be beside him. But those who go before or follow these men in their praises are a forerunner or a persecutor of the chariots, because these utter flatteries either after or before, which those men scattered in the ears of the people by going before or by following after.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":480,"ref":"p480","source":"Sequitur: Et constituet sibi tribunos, et centuriones. Tribuni et centuriones fiunt, cum in tantum mali profectum veniunt, ut ad exsequcnda tyranni imperia, impiis satellitibus principantur, cum mundanarum virium acies ordinant, quas ad innocentium bella producant. Tribuni quidem sunt, qui per plures sibi fautores recte viventibus insidiantur. Centuriones vero sunt, qui nulla nocendi genera prætermittunt. Ex eo enim perfectionem iniquitalis obtinent, quo multa, et ingentia mala, quae possunt, inferre semper student. A centenario quippe numero centurio dicitur. Et qua centenarius numerus perfectionem significat, in mala parte perficitur, quando ad summam nequitiae ab impiis pervenitur. Qui nimirum calliditate suaves sunt terrere violenti. Suaviter quidem blandiuntur aliis, ut eorum auxilio terrere alios ferociter passint. Bene itaque subditur; Et aratores agrorum suorum, et messores segetum.","english":"It follows: And he will appoint for himself tribunes and centurions. They become tribunes and centurions when they advance so far in evil that, to carry out a tyrant's commands, they rule over impious attendants, when they draw up ranks of worldly forces which they lead out to wars against the innocent. Tribunes, indeed, are those who through many supporters of their own lay snares for those who live rightly. Centurions, however, are those who leave no kind of harm undone. For they attain the perfection of iniquity in this, that they always strive to bring in many and immense evils, which they can. For a centurion is named from the number one hundred. And inasmuch as the number one hundred signifies perfection, it is brought to perfection on the side of evil when the sum of wickedness is reached by the impious. These, surely, are made gentle by cunning, violent to terrify. They flatter others gently, so that with their help they may fiercely terrify others. Well, therefore, is it added: And plowmen of their fields, and reapers of their crops.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":481,"ref":"p481","source":"Carnalis praepositi agri, mentes sunt subditorum: aratores vero horum agrorum sunt, qui arte saecularis ingenii eis suadent acta pravitatis. Velut enim agrorum soliditatem loquendo aperiunt, qui per reproba consilia simplicium corda corrumpunt. Et segetcs metunt, quando semine pravi consilii decepta corda minorum fructum reddunt malae operationis. Quae profecto opera segetum appellatione designantur: quia perversitas reprobi subditi, dum a camalibus rectoribus gaudenter excipitur, eorum quasi electus est cibus mentis. In qua certe perversitate, quia paulatim proficiunt, sequitur: Et fabros armorum, et curruum suorum. Quae sunt arma et currus tyrannorum, nisi illa omnia nocendi instrumenta, quae ad evertenda corda minorum praeparantur Sed quia curru pervenitur, quo armisferiatur, armorum et curruum regis fabri fiunt, quando nequissima cordium suorum machinatione inveniunt, et mala, quae agant, et eadem mala inventa qualiter inferant. Arma quippe fabricare, est nocendi genera reproba mente colligere. Et currus fabricare est ad eadem mala inferenda artem, qua accedere possint, invenire.","english":"The carnal overseers of the field are the minds of their subjects; but the plowmen of these fields are those who, by the craft of worldly wit, persuade them to commit deeds of wickedness. For they open, as it were, the solidity of the fields by speaking, who corrupt the hearts of the simple through depraved counsels. And they reap the crops when hearts deceived by the seed of evil counsel yield the fruit of wicked action in those of lesser station. These works are indeed designated by the name of crops, because the perversity of a reprobate subject, while it is joyfully received by carnal rulers, is, as it were, the chosen food of their mind. And in this perversity, because they advance little by little, it follows: And makers of arms, and of their chariots. What are the arms and chariots of tyrants but all those instruments of harming that are prepared to overturn the hearts of those of lesser station? But because one reaches by chariot the place where he may strike with arms, the makers of arms and chariots of the king are made when, by the most wicked contrivance of their hearts, they devise both the evils they are to do and how, once those evils are devised, they may inflict them. For to forge arms is to gather in a reprobate mind the kinds of harming. And to forge chariots is to find the art by which one may draw near to inflicting those same evils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":482,"ref":"p482","source":"Sequitur: Filias quoque vestras faciet unguentarias, et focarias, et panificas. Filiarum nomine in. firmorum mentes intra sanctam Ecclesiam positae designantur. Quæ regis unguentariæ fiunt: quia dum carnales praepositos in celsitudine gloriae transeuntis aspiciunt, eos delinire adulationibus conantur. Uorum profecto unguentorum usum Psalmista reprobans, ait: Oleum peccatoris non impinguel caput meum (Psalm. CXIII, 5). Filiae ergo unguentariae fiunt: quia dum carnalibus praepositis infirmi displicere metuunt, eorum feritatem, cui timendo subjacent, blandimento demulcent. Et notandum, quia filii prius dicuntur a rege tolli, et sic equites, et centuriones, sive armorum fabri fieri: filiae vero, non lolli, sed simpliciter unguentariæ et panificae fieri. Tolli etenim violentiae est. Filii ergo tolluntur, quia robusti difficile evertuntur. Dum igitur filiae non tolli, sed unguentariae fieri perhibentur, quid est aliud, nisi quia qui infirmi in bono sunt, per exempia pravorum faciledissipantur? Quae etiam focariae, et panificae regis fiunt: quia qui tyrannis adulando serviunt, dum favendo placent, velut cibos exhibent. Focariæ etenim sunt, quae focis coquunt quae reges comedunt. Focariae ergo sunt, quae per obsequia favoris carnali praeposito accendunt tumorem cordis: ut eo audacius favores excipiant, quo velut delicatiores aibicibos ignis excitatae devotionis parant.","english":"It follows: Your daughters also he will make perfumers, and cooks, and bakers. By the name of daughters are designated the minds of the weak placed within the holy Church. These become the king's perfumers, because when they see carnal overseers in the height of passing glory, they try to soothe them with flatteries. The Psalmist, disapproving the use of these perfumes, says: The oil of the sinner shall not anoint my head (Psalm 113:5). The daughters, then, become perfumers, because while the weak fear to displease carnal overseers, they soften their fierceness, to which they are subject through fear, with flattery. And it must be noted that sons are first said to be taken away by the king, and thus to be made horsemen, and centurions, or makers of weapons; but daughters are said to be made not taken away, but simply perfumers and bakers. For to be taken away belongs to violence. Sons, therefore, are taken away, because the strong are with difficulty overthrown. Since, then, daughters are said not to be taken away but to be made perfumers, what is this but that those who are weak in good are most easily scattered by the examples of the wicked? These also become the king's cooks and bakers, because those who serve tyrants by flattering them, while they please them by favoring them, furnish, as it were, food. For cooks are those who cook at the hearths what kings eat. Cooks, then, are those who through the services of favor kindle the swelling of the heart in a carnal overseer, so that they may receive favors the more boldly, the more delicately, as it were, they prepare the foods of the fire of stirred-up devotion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":483,"ref":"p483","source":"Quae etiam panificae fiunt: quia dum reprobam vitam laudant, carnalem mentem tyranni ad exercendam pravitatem roborant.\n\nSequitur: Agros quoque vestros tollet, et vineas, et oliveta, et dabit servis suis. Qui sunt agri bonorum, nisi devotae mentes subditorum? quae dum eorum verba libenter audiunt, honorum operum uberem fructum reddunt. Quae autem vineae eorum, nisi mentes eorum ita imitatione proficientium, ut etiam aliis verbum vitae praebeant, et quos loquendo in amorem Conditoris accendunt, velut potanuo ebrios faciant? Quae vero olivcta sunt, nisi corda auditorum, qui bonorum exemplo, et exhortalione proficiunt in opus misericordiae? Sed dum rex conslituitur, agri tolluntur: quia dum carnales perveniunt ad culmen regiminis, nonnulli bonorum auditores exempla suscipiunt pravitatis. Tolluntur ergo agri, cum nuper devota corda seducuntur, quando ex nequitiae semine fructum reddunt in maligna conversatione. Oliveta et vineae tolluntur, cum exemplo mati praepositi misericordiae opera, et sanctae praedicationis verba exhibenda et loquenda deseruntur. Bene autem servis regis dari ablati agri, et vineae, et oliveta memorantur. Servi quippe sunt, qui dominorum juri semper subditi, evadere nequeunt juga dominationis. Servi itaque sunt regis, qui per abundantem iniquitatem sic se tyraunorum voluntatibus obligant, ut ab eis ulterius non recedant.","english":"These also become bakers, because while they praise a reprobate life, they strengthen the carnal mind of the tyrant to practice wickedness.\n\nIt follows: Your fields also he will take, and vineyards, and olive groves, and give them to his servants. What are the fields of the good, if not the devoted minds of subjects? For when they gladly hear their words, they yield an abundant fruit of good works. And what are their vineyards, if not the minds of those advancing by imitation, so that they even offer the word of life to others, and those whom by speaking they kindle to love of the Creator, they make drunk as it were with drink? But what are the olive groves, if not the hearts of hearers, who by the example and exhortation of the good advance in the work of mercy? But when the king is appointed, the fields are taken away, because when carnal men come to the summit of rule, some hearers of the good take up examples of wickedness. The fields, then, are taken away when hearts lately devoted are seduced, when from the seed of wickedness they yield fruit in evil conduct. The olive groves and vineyards are taken away when, by the example of a wicked superior, the works of mercy and the words of holy preaching are abandoned, both to be shown and to be spoken. Well, moreover, are the fields, vineyards, and olive groves said to be given to the king's servants. For they are servants who, always subject to the authority of masters, cannot escape the yoke of domination. They are, then, servants of the king who through abundant iniquity so bind themselves to the wills of tyrants that they never afterward withdraw from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":484,"ref":"p484","source":"Ablatos ergo agros, et vineas, et oliveta servi suscipiunt: quia reprobi fautores praelatorum carnalium, dum decepta corda in propositum transferunt pravi operis, velut electorum agris, vineis, et olivetis titulum imponunt tyrannicae potestatis. Sequitur; Sed et segetes vestras, et vinearum reditus addecimabit, ut det eunuchis et famulis suis. Cum mali praesunt, difficile valde est, ut qui eis subjicitur, nulla religionis damna patiatur. Aliorum namque mentes omnino pereunt: sed ii quospervertere penitus nequeunt, dum incessanter et verba et opera eorum prava conspiciunt, qualicunque sorde maculanlur. Bene ergo dicitur: Segetes vestras, et vinearum reditus addecimabit. Quasi dicat: Sub pastore reprobo electorum etiam bona integra non sunt. Sed quod bonis demilur, eunuchis et famulis regis datur. Eunuchi, et famuli carnalium praelatorum, sunt ejus audilores hypocritae. Eunuchi quidem sunt, quia saecularem voluptatem se abjecisse ostendunt: sed regis sunt famuli, quia per omne, quod de virtutibus se habere simulant, in se reproborum praepositorum jugum portant. Bene autem segetum, et vinearum decima eunuchorum esse refertur: quia hypocritarum visus leviter non agnoscitur. In quo dum sancti etiam viri possunt decipi, quod perdunt, illis adscribitur, quorum fraude capiuntur. Sequitur: Servos etiam vestros et ancillas, et juvenes optimos, et asinos auferet, et ponet in opere suo.","english":"The fields, then, and the vineyards, and the olive groves, taken away, the servants receive, because the reprobate supporters of carnal prelates, when they turn deceived hearts to the purpose of wicked work, impose the title of tyrannical power upon the fields, vineyards, and olive groves of the elect, as it were. It follows: But also your crops and the revenues of your vineyards he will tithe, to give to his eunuchs and servants. When evil men preside, it is very difficult for one who is subject to them to suffer no losses of religion. For the minds of some perish utterly; but those whom they cannot wholly pervert, while they continually behold their evil words and deeds, are stained by some defilement or other. Well, then, is it said: Your crops and the revenues of your vineyards he will tithe. As if he should say: Under a reprobate shepherd, even the goods of the elect are not whole. But what is taken away from the good is given to the eunuchs and servants of the king. The eunuchs and servants of carnal prelates are their hypocritical hearers. They are eunuchs indeed, because they show that they have cast off worldly pleasure; but they are the king's servants, because through everything in which they pretend to themselves to have virtues, they bear in themselves the yoke of reprobate overseers. Well, moreover, is the tithe of the crops and vineyards said to belong to the eunuchs, because the appearance of hypocrites is not easily recognized. In this, since even holy men can be deceived, what they lose is ascribed to those by whose fraud they are caught. It follows: Your male and female servants also, and your best young men, and your asses he will take away, and put them to his work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":485,"ref":"p485","source":"Servi et ancillae sanctorum sunt, qui eis lemporalia necessaria subministrant. Servi et ancillae sunt, quia dum eis corporum necessaria tribuunt, in eodem opere misericordiæ, alii aliis robustiores sunt. Et optimi juvenes: quia et qui multum, et qui parum possunt, dum omne quod prævalent, in opere misericordiae expendunt, velut electi juvenes, divina servitia valenter operantur. Asini quoque electorum sunt, quibus ferenda onera obedientiae imponuntur, ut eorum fragihtatem adjuvent, dum ea cum eis portant, quae sine eis portare nequaquam possent. Quid est autem, quod in opere regis ponendi praedicuntur? Sed qui in opere regis ponuntur, diebus constitutis debitum persolvunt angariae, juri publicae potestatis. Quid est ergo, quod in opere regis servi et ancillæ, et juvenes optimi poneudi praedicuntur; nisi quia praeeminentibus carnalibus, et electorum ministri, et devote obedienlium corda, plerumque maculantur? Nam dum reprobam eorum vitam indesinenter aspiciunt, paulatim sic decidunt, ut aliquid de eorum factis imitentur. Ex longo quidem usu electis serviunt; sed dum saepe vident eorum excellentiam culminis, serviri sibi. ab aliis quandoque appetunt per impulsum elationis. Sua quoque misericorditer tribuunt., sed tyrannorum sæpe exemplo aliena tollunt. Sed quia servi sanctorum sunt, de jure eorum exire, non possunt.","english":"They are the servants and maidservants of the saints who supply them with temporal necessities. They are servants and maidservants because, while they give the necessities of the body, in this same work of mercy some are stronger than others. And the choicest young men: because both those who can do much and those who can do little, while they spend all that they are able in the work of mercy, labor mightily at the divine service like chosen young men. The asses of the elect are also those on whom the burdens of obedience are laid, that they may aid their weakness by carrying with them what they could by no means carry without them. But what is it that they are foretold to be placed in the king's work? Yet those who are placed in the king's work pay the debt of forced labor on appointed days, by the right of public authority. What is it, then, that servants and maidservants and the choicest young men are foretold to be placed in the king's work, except that by carnal prelates both the ministers of the elect and the hearts of the devoutly obedient are often defiled? For while they look unceasingly upon their reprobate life, they gradually fall away to the point of imitating something of their deeds. Indeed, from long habit they serve the elect; but while they often see the eminence of their high station, they sometimes desire, by the impulse of pride, to be served by others. They also give their own goods mercifully, but often, by the example of tyrants, they take what belongs to others. But because they are the servants of the saints, they cannot depart from their jurisdiction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":486,"ref":"p486","source":"Ad horam quidem possunt deseri, sed ab errore, in quem decidunt, per divinam misericordiam facile sublevantur. Quia ergo per exempla pravorum corruunt, qui cito resipiscunt, velut per angariam ponuntur in regis opere: in quo diu non permanent per continuam servitutem.\n\nSequitur; Greges quoque vestros addecimabit, vosque eritis et servi. Quasi dicat: Dum pastor vobis carnalis praeponitur, non solum vestris, sed etiam vobismetipsis virtutum prædæ inferuntur. Greges etenim electorum, sunt turbas virtutum spiritualium. Qui vero et ipsae spirituales virtutes exemplo prav o rum dissipantur, rex decimas tollit gregis, quando is qui carnaliter praeeminet, in sanctorum cordibus aliquas virtutes perimit. Decimas tollit: quia dum mentis integritatem dissipat virtutum numerum imperfectum derelinquit. Denario quippe numero perfectio designatur. Unde et cum lapsae humanitatis nostrae damno Dominus aperta comparatione ostenderet, mulierem, quæ de decem drachmis unam perdiderat, in medium ducit (Luc. XV, seq.); ut per hoc, quod denarius numerus periisse ostenditur, superna illa societas, quae novenario numero remansit in angelis, sine reparatione conditionis nostrae imperfecta esse doceatur. Et quia decimae per annos singulos exiguntur, apte qui decimas offerre non desinunt, seni esse regis perhibentur. Eis quippe per annos singulos serviunt, quorum exemplo sæpe pejores fiunt.","english":"For a time they can indeed be abandoned, but by divine mercy they are easily lifted up from the error into which they fall. Since, then, they fall through the examples of the wicked, those who quickly recover their senses are, as it were, put to forced labor in the king's work, in which they do not remain long through continuous service.\n\nIt follows: He will also tithe your flocks, and you will be servants. As if he were saying: While a carnal shepherd is set over you, plunder is inflicted not only on your possessions but on yourselves as well. For the flocks of the elect are the multitudes of spiritual virtues. But when these spiritual virtues themselves are scattered by the example of the wicked, the king takes the tithes of the flock, when one who presides in a carnal way destroys certain virtues in the hearts of the saints. He takes the tithes, because while he scatters the integrity of the mind, he leaves the number of virtues imperfect. For perfection is designated by the number ten. Hence also, when the Lord wished to show by an open comparison the loss of our fallen humanity, he brings forward the woman who had lost one of ten drachmas (Luke 15 and following), so that by this—that the number ten is shown to have perished—that heavenly fellowship, which remained in the angels in the number nine, may be taught to be imperfect without the restoration of our condition. And because tithes are exacted year by year, those who do not cease to offer tithes are fittingly said to be the king's servants. For they serve him year by year, by whose example they often become worse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":487,"ref":"p487","source":"Possunt et per hoc, quod post datas decimas servitus ista asseritus, mali profectus ostendi. Nam qui paulatim deficiunt, quotidie agunt, unde ad iniquitatis profunda deducantur. Dicit ergo: Greges vestros addecimabit, vosque eritis ei servi. Quasi dicat: Malorum exemplo paulatim decidetis, sed cadendo agitis, ut ab eorum imitatione nunquam recedatis. Scriptum quippe est: A quo quis vincitur, ejus servus efficitur (II Petr. n, 19). Quia enim per imitationem pastoris reprobi in peccati servitutem incidunt, etiam ab ejus jugo, quando volunt, solvi non possunt. Unde et subditur: (Vers. i8.) Et clamabitis in die illa a facie regis vestri, quem elegistis vobis, et non exaudiet vos Dominus in die illa: quia petixtis vobis regem.\n\nQuasi dicat, in notitiam pravæ imitationisejus paulatim defluitis: sed pravilalis ejus exempla, quibus vos sponte submittitis, relinquere sponte minime potestis. Omnis enim, qui facit peccatum, servus est peccati (Joan. VIII, XXXIV). Quibus ergo pectata dominantur, per se ab eorum jugo libcrari nequeunt. Namsaepe ad Dominum cum precibus veniunt, liberari petunt, sed exaudiri non possunt. Divino siquidem judicio cum eis agitur, ut qui noluerunt mala vitare, cum possent, non possint vitare, cum votunt: et qui sponte incurrunt mala praecognita, fugere non possint experta. Quare et causam insinuans, qua exaudiri prohibentur, ait: Quia petistis vobis regem.","english":"Through this too—that after the tithes have been given, this servitude is asserted—the evil progress of the wicked can be shown. For those who gradually fail do daily things by which they are led down into the depths of iniquity. He says therefore: He will tithe your flocks, and you will be his servants. As if he were saying: By the example of the wicked you will gradually fall away, but by falling you bring it about that you never withdraw from imitating them. For it is written: By whatever a man is overcome, of that he is made a servant (2 Peter 2:19). For because the reprobate fall into the servitude of sin through imitation of their shepherd, they cannot be released even from his yoke when they wish. Hence it is also added: (Verse 18.) And you will cry out in that day because of your king, whom you have chosen for yourselves, and the Lord will not hear you in that day, because you asked for a king for yourselves.\n\nAs if he were saying: You slip gradually into acquaintance with his depraved imitation, but the examples of his wickedness, to which you submit yourselves willingly, you are by no means able to abandon willingly. For everyone who commits sin is a servant of sin (John 8:34). Therefore those whom sins dominate cannot by themselves be freed from their yoke. For often they come to the Lord with prayers, they ask to be freed, but they cannot be heard. By divine judgment, indeed, it is dealt with them thus: that those who were unwilling to avoid evils when they could, cannot avoid them when they wish; and those who willingly run into foreseen evils cannot flee from them once experienced. Wherefore, also intimating the cause by which they are prevented from being heard, he says: Because you asked for a king for yourselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":488,"ref":"p488","source":"Quasi aperte dicat: Quia illud vobis dari postulastis, in quo hæc omnia futura, me prædicente, cognovistis. Haec, utsuperius dixi, in typo prelatorum carnalium de futura regis conversatione praedicuntur: ut ab ejus petitione quiescerent, in quo tanta mala cognovissent. Sed habent corda reproborum, ut malum cito proponant, et a malo proposito non celerius resipiscant. Quare et subditur: (Vers. 19, 20.) Noluit autem populus audire vocem Samuelis, sed dixerunt: Nequaquam. Rex enimerit super nos, et erimus nos quoque, sicut omnes gentes, et judicabit nos rex noster, et egredietur ante nos, et pugnabit bella nostra pro nobis,\n\n! i. Quibus profecto verbis mores subditorum car. nalium aperte describuntur: quia dum exterioraappetunt, interiora damna etiam exposita non atlendunt. Sed qui carnaliter præsunt, ipsa ostensione temporalis potentiae subditis sibi minoribus magnam spem dant tutelae. Dum ergo dicunt: Rex erit super nos, et pugnabit bella nostra pro nobis, quid aliud, quam reproborum subitorum mores insinuant, qui humiles et spirituales praedicatores despiciunt, ut temporaliter a carnalibus adjuventur? Quod certe nullatenus agerent, nisi prius lumen cordis amisissent.","english":"As if he were saying openly: Because you have asked that that be given to you, in which, while I was foretelling it, you came to know all these things that were to come. These things, as I said above, are foretold in the type of carnal prelates concerning the future conduct of the king: so that they might rest from their petition for him, in whom they had come to know such great evils. But the reprobate have hearts such that they quickly propose evil, and do not quickly repent of the evil they have proposed. Therefore it is also added: (Vers. 19, 20.) But the people was unwilling to hear the voice of Samuel, but they said: By no means. For a king shall be over us, and we also shall be like all the nations, and our king shall judge us, and shall go out before us, and shall fight our battles for us.\n\ni. By these words indeed the customs of carnal subjects are openly described: because while they desire outward things, they do not attend even to the inner losses that have been set before them. But those who preside in a carnal way, by the very display of temporal power, give great hope of protection to the lesser subjects under them. Therefore, when they say: A king shall be over us, and he shall fight our battles for us, what else do they suggest but the customs of reprobate subjects, who despise humble and spiritual preachers, so that they may be helped in temporal matters by carnal men? Which they would certainly never do, unless they had first lost the light of the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":489,"ref":"p489","source":"Nam si spiritualium virorum humilitatem foris despiciunt, sed qua potestatis sublimitate intuscmineant, cernere non merentur; in illis quoque externam potestatis tyranniuem vident, sed qua intirmitate intus deprimatur, non vident. Isti, quia Deo adhaerent, cum volunt, etiam in exterioribus potentes sunt: illi, qui a Domino recedunt, spem, quam promittunt de potentia saeculari, exhibere non possunt fortitudine operationis. Nam, ut de vicino exempIa capiamus, Saul ad pugnanda bella regem postulantium, fortis et potens eligitur: ita ut, sacra hac historia teste (/ Reg. IX, 2), ab humero, et sursum populo universo emineret. A Deo igitur ad regni gubernacula electus, cum bonus existeret, et de filiis Israel aliquis melior illo non esset, tamen cum tantus ac talis vir carnali fortitudini relinquitur, bella perdidit, quæ pugnaturus acceperat, et vitam pariter amisit (I Reg. III, 1). Samuel autem, qui saeculi potentia sublimis non exstitit, qui humiliter non solum Deo, sed etiam hominibus ministravit, de exterioribus quoque bellis trophaea potenter exhibuit. Nam non valde supra de eo dictum est: Tulit Samuel agnum lactentem unum, et obtulit illum holocaustum integrum Domino, et clamavit Samuel ad Dominum pro Israel, et exaudivit eum Dominus. Factumest autem, cum Samuel offerret holocaustum Domino, Philisthiim iniere prælium contra Israel.","english":"For if they despise the humility of spiritual men outwardly, but do not consider with what sublimity of power those men shine inwardly, they do not deserve to perceive it; in those men too they see the outward tyranny of power, but they do not see with what weakness it is pressed down within. These men, because they cling to God, are powerful even in outward things whenever they will; those who withdraw from the Lord cannot, by the strength of action, make good the hope they promise from worldly power. For, to take an example from what is near at hand, Saul, when they were demanding a king to fight wars, was chosen strong and mighty, so that, as this sacred history testifies, he stood out above the whole people from the shoulder upward. Therefore, chosen by God for the governance of the kingdom, since he was good and none of the sons of Israel was better than he, yet when so great and such a man is left to carnal strength, he lost the wars he had received to fight, and likewise lost his life. But Samuel, who was not exalted by the power of the world, who served humbly not only God but also men, powerfully displayed trophies from outward wars as well. For it was said of him not long above: Samuel took one suckling lamb and offered it as a whole burnt offering to the Lord, and Samuel cried out to the Lord for Israel, and the Lord heard him. And it came to pass, when Samuel was offering the burnt offering to the Lord, that the Philistines joined battle against Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":490,"ref":"p490","source":"Intonuit autem Dominus fragore magno in die illa super Philisthiim, et exlerruit eos, et cœsi sunt Philisthiim a filiis Israel (I Reg. VII, 9, 10). Dicat ergo: Noluit populus audire vocem Samuelis, ut in eorum inobedientia superborum corda designemur, sic divinae aequitatis judicio projecta, ut magna mala immineant quæ incursuri sunt: sed tamen ea videre non possint. Sequitur: (Vers. 21.) Et audivit Samuel omnia verba populi.\n\nHoc profecto Samuel audivit, quod populus locutus est, sed ipsum populus non audivit. Populo enim reprobo loqui et non audire, fuit verba contra Dei voluntalem promere, sed poenam pravae locutionis minime praevidere. Samuel autem populi verba audivit: quia spirituales viri, dum superbae locutionis voces audiunt, futurum in eis divinae ultionis meritumrecognoscunt. Dicat ergo: Audivit Samuelomnia verba populi, quia sancti, ac spirituales viri, quidquidcarnalessuperbe forisinsonant, qualesit in divino judicio intus peusant. Sed quia, dum carnalium subditorum damnabilem vitam reperiunt, pro delendis eorum criminibus intercedunt: Sequitur: (Vers. 21.) Et locutus est ea in auribus Domini.","english":"But the Lord thundered with a great crash on that day over the Philistines, and he terrified them, and the Philistines were struck down by the children of Israel (1 Kings 7:9-10). Let him therefore say: The people refused to hear the voice of Samuel, so that in their disobedience we may be shown the hearts of the proud, cast down by the judgment of divine equity in such a way that great evils hang over them which they are about to incur, yet they cannot see them. It follows: (Verse 21.) And Samuel heard all the words of the people.\n\nThis, surely, is what Samuel heard—what the people spoke—but the people did not hear him. For it was the part of a reprobate people to speak and not to hear: to utter words against God's will, but in no way to foresee the punishment of their wicked speech. But Samuel heard the words of the people, because spiritual men, when they hear the voices of proud speech, recognize in them the coming desert of divine vengeance. Let him therefore say: Samuel heard all the words of the people, because the saints and spiritual men weigh inwardly, in the divine judgment, whatever carnal men proudly sound forth outwardly. But because, when they find the damnable life of carnal subjects, they intercede for the blotting out of their sins, it follows: (Verse 21.) And he spoke them in the ears of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":491,"ref":"p491","source":"In eorum auribusloquimur: apud quos magnae familiaritatis gratiam habemus. Sancti autem viri, quia omnipotenti Deo in magni amoris vinculo conjuncti sunt, ei in auribus loquuntur; quia divinae propitiationis ejus auditum tanto fiducialius exposeunt, quanto apud ejus misericordiam, impetrandi locum sublimius acceperunt. Peccata vero populi loquuntur pro humilitate confessionis, sed in auribus loquuntur Domini: quia cum magno affectu precis januam pulsant Dominicae propitiationis. Sed fortasse in auribus Domini loqui dicitur: quia dum sancti viri pro peccatoribus obsecrant, preces quas pro eis Deo onerunt, hominibus non revelant. Unde et in Evangelio Dominus prohibet discipulos, dicens: Cum oralis, nolite fierit sicut hypocritæ tristes, qui amant in synagogis, et in angulis platearum stantes orare, ut videantur ab hominibus (Matth.VI, 5). Verba ergo, sive opera populi loquuntur, cum delicta locutionis et operis orationibus delenda Domino exponunt. Ea vero in auribus Domini loquuntur, ut dum hominum testimonia orantes fugiunt, ab eo, qui occulta respicit, celerius audiantur. Dum ergo in auribus pomioi Samuel loqui perhibetur, modum profecto insinuat, quos quisauditum mereatur divinae dignationis.","english":"We speak in their ears with whom we have the grace of great familiarity. But holy men, because they are joined to almighty God in the bond of great love, speak in his ears, because they expose their hearing to his divine propitiation with as much greater confidence as they have received a more exalted place of obtaining favor with his mercy. But they speak the sins of the people out of the humility of confession, yet they speak in the ears of the Lord, because with great affection they knock at the door of the Lord's propitiation. But perhaps it is said that he speaks in the ears of the Lord because, while holy men intercede for sinners, they do not reveal to men the prayers that they bring to God on their behalf. Hence also in the Gospel the Lord forbids the disciples, saying: When you pray, do not be like the hypocrites, sad, who love to pray in the synagogues and standing at the corners of the streets, so that they may be seen by men (Matthew 6:5). Therefore they speak the words, or the works, of the people when they set before the Lord the sins of speech and of deed to be blotted out by prayers. But they speak them in the ears of the Lord so that, while those who pray shun the testimonies of men, they may be heard more swiftly by him who looks upon hidden things. Therefore, when Samuel is said to speak in the ears of the people, he surely indicates the measure by which one merits the hearing of divine condescension.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":492,"ref":"p492","source":"Nam pervenire ad Deum oratio nequaquam potest, quae ex intentione promitur, ut ab hominibus agnoscatur.Unde et qui in auribus Domini locutus asseritur,responsa ejus etiam percepisse perhibetur. Nam sequitur: (Vers. 22.) Dixit autem Dominus ad Samuelem: Audi vocem populi, et constitue super eum regem.\n\nQua in re notandum, quia Samuel verba populi, quibus regem petierat, in auribus Domini locutus est: et Dominus se abjectum asserit in eo, quod populus regem petit. Dum igitur oranti respondet, et regem facere orantem jubet, quid aliud insinuat, nisi quia devota electi viri oratio nunquam est infructuosa?Nam si populi correctionem non obtinuit, eruditionis suae bonum obtinuit, cum abjectum popnlum pro mala petitione cognosceret, sed et nihilominus sciret, quid facere projectis ipse debuisset. Audiri ergo propheta potuit, et non audiri: quia orando qualis esse deberet, novit, sed a populo rcproba postulanti, duritiam cordis non abstulit. Sed hoc obtinere ille potuit, qui in auribus domini locutus est: quia sancti viri eo ipso, quo devote pro peccatoribus Dominum obsecrant, divinae propitiationis auxiliomuniuntur, ut eorum criminibus nequaquam polluantur, quorum sordes delere precibus nequeunt. Quid vero est, quod Dominus ait: Audi voces eorum, cum superius dictum sit: Audivit Samuel omniaverbapopuli.","english":"For prayer cannot reach God at all if it is uttered with the intention of being recognized by men. Hence he who is said to have spoken in the ears of the Lord is also reported to have received his answers. For it follows: (Verse 22.) And the Lord said to Samuel: Hear the voice of the people, and set a king over them.\n\nIn this matter it must be noted that Samuel spoke in the ears of the Lord the words of the people with which they had asked for a king, and the Lord declares himself rejected in that the people ask for a king. Therefore, when he answers the one praying and commands the one praying to make a king, what else does he suggest but that the devout prayer of a chosen man is never unfruitful? For if he did not obtain the correction of the people, he obtained the good of his own instruction, since he recognized the people as rejected because of their evil request, and yet nonetheless knew what he himself ought to do for the rejected. The prophet, then, could be heard and not heard: because by praying he knew what he ought to be, but he did not take away the hardness of heart from the people wickedly demanding. But this he who spoke in the ears of the Lord was able to obtain: because holy men, in the very act by which they devoutly entreat the Lord for sinners, are strengthened by the aid of divine propitiation, so that they are in no way polluted by the crimes of those whose filth they cannot wipe away by their prayers. But what is it that the Lord says: Hear their voices, when it was said above: Samuel heard all the words of the people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":493,"ref":"p493","source":"Sed verba populi audierat, ut sci et quae dicebantur, non ut quæ petebantur, concederet. Dum ergo ei a Domino dicitur: Audi vocempopuli, et constitue super eum regem, favere voluntati populi prophetam jussit. Et ecce, ut palam cernitur, propheta orans non auditur: populus Deum abjiciens, regemque petens, auditus est. Quid hoc esse dixerimus, nisi quia miro et tremendo divinas incomprehensibilitatis judicio sancti viri pro reprobis orantes exaudiri nequeunt: in adimplendis vero suis pravitatibus, audiri ipsi reprobi delinquentes possunt: ut illis libera iniquitas æternæ vindiclae meritum augeat, et istis ex affectu compassionis merces perpetuae retributionis accrescat? Et statim eum ordinem, quo ad ejusdem regis constitutionem ventum sit, ostendere incipiens, ait: (Vers. 22.) Et ait Samuel ad universos filios Israel: Vadat unusquisque in civitatem suam.","english":"But he had heard the words of the people, so as to know what was being said, not so as to grant what was being asked. Therefore, when it is said to him by the Lord, \"Hear the voice of the people, and set a king over them,\" the prophet was commanded to favor the will of the people. And behold, as is plainly seen, the prophet praying is not heard; the people, rejecting God and seeking a king, were heard. What shall we say this is, except that by the wondrous and fearful judgment of the divine incomprehensibility, holy men praying on behalf of the reprobate cannot be heard, while the reprobate themselves, sinning, can be heard in the fulfilling of their own depravities: so that for the former, free iniquity may increase the merit of eternal vengeance, and for the latter, from the disposition of compassion, the reward of perpetual retribution may grow? And immediately, beginning to show the order by which it came about to the appointment of that same king, he says: (Verse 22.) And Samuel said to all the children of Israel: Let each one go into his own city.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":494,"ref":"p494","source":"Cum spiritualia discutere volumus, necesse est ut ab intentione nostra carnalia removeamus: quia mens interna non penetrat, quam exteriorum actuum pulvis cæcat. Dum igitur propbeta Domini omnem populum abire ad propria loca praecipit, a se utique tumultum carnalium repellit: ut eo spiritualia, quae disponenda sunt, clarius videat, quo mentis ejus aciem terrenorum actuum intentio non obscurat. Sed qualis sit, qui divino judicio praevidetur, insinuans, ait:\n\nCAPUT III.\n\n(I Reg. ix, 1, 2.) Erat vir de Benjamin, nomine Cis, filius Abiel, filii Seor, filii Bechorath, filii viri Gemini, fortis robore. Et erat ei filius nomine Saul, electus et bonus, et non erat vir de filii, Israel melior illo; ab humeroet sursum eminebat super omnem populum.\n\n. Cum ordinandi regis persona exponilur, cur alrum ejus nomina describuntur, nisi ut regnum ejus durabile non sentiatur? Nam de regno, quod futurum praeviderat Moyses, ait: Non deficiet sceptrum de Juda, et dux de femore ejus, donec veniat, qui mittendusest:et ipse erit exspectatio gentium (Gen. XLIX, 10). Quia ergo tribus Juda ad regni diuturnilatem praevisaexstiterat, Cis generatio memoratur; ut regia dignitas, quæ condebatur in filio, aperte sciretur esse dispensatoria, non mansura. Sed qui carnalem regem generat, Cis, idestdums nostro eloquio dicitur, et is fortis robore praedicatur.","english":"When we wish to discuss spiritual things, it is necessary that we remove carnal things from our intention, because the mind does not penetrate inner things when the dust of outward acts blinds it. Therefore, when the prophet of the Lord commands all the people to depart to their own places, he surely drives away from himself the tumult of carnal things, so that he may see more clearly the spiritual things that are to be arranged, inasmuch as the intention of earthly acts does not obscure the sharpness of his mind. But showing what sort of man he is who is foreseen by divine judgment, he says:\n\nCHAPTER III\n\n(1 Samuel 9:1-2) There was a man from Benjamin, named Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of a man of Gemini, mighty in strength. And he had a son named Saul, chosen and good, and there was no man among the sons of Israel better than he; from the shoulder and upward he stood out above all the people.\n\nWhen the person of the king to be ordained is set forth, why are the names of his ancestors described, unless it is so that his kingdom may not be perceived as lasting? For concerning the kingdom that Moses foresaw would come, he says: The scepter shall not fail from Judah, nor a leader from his thigh, until he comes who is to be sent, and he himself will be the expectation of the nations (Genesis 49:10). Therefore, because the tribe of Judah had been foreseen for the long duration of the kingdom, the generation of Kish is mentioned, so that the royal dignity, which was being established in the son, might be openly known to be dispensational, not to endure. But he who begets the carnal king is Kish, that is, in our speech he is called a snare, and he is proclaimed mighty in strength.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":495,"ref":"p495","source":"Nunc quoque plerique carnales intra sanctam Ecclesiam sunt, qui magna agere videntur: carnales vero sunt, quia sancti Spiritus gratiam non habent. Fortes ergo sunt robore, quia omne, quod magnum videntur agere, corporale est. Nam et Cis pater Saul ideo fortis robore dicitur, ut vires corporis magnas habuisse sentiatur. Fortis ergo robore, durus est: quia qui magna carnaliter exhibet, cor molle per compassionem, in fraterna charitate non habet. Valenter agit 189, quae non imitari homines foris possint, sed intus conjungi fraternis mentibus nescit per affectum dilectionis. Fortia agit, quæ Deus reprobat; et affectum charitatis, quemapprobat, exhibere non curat. Durus ergo est, quia dum superbo corde corporaliaagit, ejus mentem gratia sancti Spiritus non emollit. Quo contra sanctus vir gloriatur, dicens: Deus mollivit cor meum, et omnipotens turbavit me (Job. XXIII,16). Et sæpe, qui talium mores imitantur, Dei judicio recto. res fiunt. Unde et apte Saul filius Cis fuisse memoratur.","english":"Now also there are many carnal people within the holy Church who seem to do great things, but they are carnal because they do not have the grace of the Holy Spirit. They are therefore strong in might, because everything they seem to do that is great is bodily. For even Cis, the father of Saul, is called strong in might for this reason, that he is understood to have had great bodily strength. Strong in might, then, he is hard, because one who displays great things carnally does not have a soft heart through compassion in brotherly love. He acts powerfully in ways that men cannot imitate outwardly, but inwardly he does not know how to be joined to brotherly minds through the affection of love. He does things that are strong, which God rejects; and he does not care to show the affection of love, which God approves. He is therefore hard, because while with a proud heart he does bodily things, the grace of the Holy Spirit does not soften his mind. Against this the holy man glories, saying: God has softened my heart, and the Almighty has troubled me (Job 23:16). And often those who imitate the ways of such men are made into things by the righteous judgment of God. Hence Saul is also fittingly recorded to have been the son of Cis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":496,"ref":"p496","source":"Sed quærendum est, cur idem Saul electus et bonus esse dicitur, qui duri filius esse perhibetur? Sed electus dicitur non secundum gratiam, sed secandum judicium. Bonus etiam dicitur, ut divinae aequitatis dispositio commendetur. Nam et mala, quæ pro peccatis nostris saepe patimur, quia per divinam jusliliam nobis irrogantur, bona sunt. Bonum profecto est quidquid est justum. Per justitiam quippe Dei pastores reprobi ad regimen sanctae Ecclesiæ ascendere permittuntur, sed qui mali sunt per iniquitatem, boni sunt divina dispositione; et occulta nunc ordinatione Dei electi sunt, qui ultimo erunt universali judicio reprobandi. Pastor ergo reprobus, quia ut sit, Dei indignatone decernitur, dicatur electus: et quia jusle permitlitur, dicatur bonus. Item quia ad exsequenda divina judicia caeteris utilior providetur, melior illo esse de filiis Israel nemo dicitur. Qui etiam ab humero, et sursum eminere super omnem populum memoralur: quia qui carnalium mores vivendo sequitur, valde nititur, ut ea agat, quae agere alter non valeat. Carnalis etenim rector ab humero, et sursum universo populo eminet; cum in exterioribus fortis est sine comparatione.","english":"But it must be asked why the same Saul is said to be chosen and good, who is reported to be the son of a harsh man? But he is called chosen not according to grace, but according to judgment. He is also called good, so that the disposition of divine equity may be commended. For even the evils which we often suffer for our sins, because they are inflicted on us through divine justice, are good. Indeed, whatever is just is good. For through the justice of God, reprobate pastors are permitted to ascend to the governance of the holy Church, but those who are evil through iniquity are good by divine disposition; and by God's hidden ordination they are now chosen, who at the last will be reprobated in the universal judgment. Therefore a reprobate pastor, because it is decreed by God's indignation that he should be, is called chosen; and because he is justly permitted, he is called good. Likewise, because he is provided as more useful than others for carrying out divine judgments, no one among the sons of Israel is said to be better than he. He is also remembered to have stood out above all the people from the shoulder and upward: because one who follows the customs of carnal men in his living strives greatly to do those things which another cannot do. For a carnal ruler stands out above all the people from the shoulder and upward, since he is strong in outward things without comparison.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":497,"ref":"p497","source":"Possunt et haec omnia verba laudis intelligi, qaibus dum ordinandi regis persona praedicatur, regem petentium intentio confundatur. Nam dicunt: liex erit super nos, et judicabitnos, et pugnabit bella noslra pro nobis (I Reg. VIII). Dicitur electus et boanS, et quia non sit de filiis Israel melior illo, ut bona omnia in petiti regis persona excellant; sed dum ad ea non sufficit, quae populus proposuerat prasumptio humana confundatur, ut victa tabescat. Et quidem, ut supra dixi, rex, qui populum praeitarus eligitur eorum bella pugnaturus, cum a divino auxilio deseritur, bello depressus obiit, et populo, quem ad eadem bella praeivit, tunc non salutis causa, sed mortis fuit. Quod denique Deo populus ascriberet, si is qui Dei judicio electus rex fuerat, ad agenda quæ volebat populus, non tam idoneus exstitisset. Potest etiam electus et bonus intelligi, dum asseritur, non qualis in futuro prævidebatur. Dicitur ergo electus et bonus, ut talis a Domino sentiatur electus, qui per inobedientiam postea fuit reprobatus. Quare et ipsa ratio exigit, ut quae de electo et bono usque ad reprobationis tempora dicuntur, et in bona parte sentiamus.","english":"All these words of praise can also be understood in this way: while the person of the king who is to be ordained is extolled, the intention of those requesting a king is confounded. For they say: He will be over us, and he will judge us, and he will fight our battles for us (1 Samuel 8). He is called chosen and good, and because there is no one among the sons of Israel better than he, so that all good things may stand out in the person of the requested king; but when human presumption does not measure up to the things the people had proposed, it is confounded, so that, defeated, it may waste away. And indeed, as I said above, the king who is chosen to go before the people and fight their battles, when he is abandoned by divine aid, is laid low in battle and dies, and to the people whom he led into those same battles he was then the cause not of salvation but of death. Finally, the people would attribute this to God, if he who had been chosen king by God's judgment had not proved sufficiently fit to do the things the people wanted. He can also be understood as chosen and good in the sense that he is asserted to be such, not as he was foreseen to be in the future. He is called chosen and good, then, so that the Lord may be understood to have chosen him as one who was afterward rejected through disobedience. Therefore reason itself demands that the things said of the chosen and good man up to the time of his rejection we also understand in a good sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":498,"ref":"p498","source":"CAPUT IV.\n\ni. Summatim ergo cuncta repetentes, quid ædificationis in se contineant, secundum aliam significationem videamus. Quia in Samuele novum sacerdotium diximus designari, quid est quod senuit, nisi, quia dum per decurrentium spatia temporum sancta Ecclesia ducitur, in nonnullis sacerdotibus conversationis pulchritudo veteratur Senuit autem Samuel, quia vigor auctoritatis emarcuit. Quasi enim juvenis erat Samuel, quando sacerdotum ordo solis cælestibus desideriis inhians, dum nulla terrena quaereret, quo efficacius superna praedicare poterat, eo ad ea nihilominus verbis, et exemplis subditorum animos accendebat. Valebat enim robore, et juvenili pulchritudine radiabat, dum vim coelestis verbi in splendore ostenderet sauctaeconversationis: quia quidquid validum loquendo poterat praedicare, nite batur etiam subIimiter vivendo ostendere. Nam et morluas animas vivificabat verbo; sed miro florejuventutis emieans, mortua corpora resuscitabat imperio. Cum et caecis visum, claudis gressum, et omnibus aegritudinibus medelam tribueret, et adeo sanctissimae conversationis pulchritudine radiabat; ut majoris virtutis esset hoc modo posse vivere, quam illo aliis subvenire. Velut ergo in juventute vigebat Samuel, quando in ordine sacerdotum pariter refulgebat et mira virtus operis, et tam immensa pulchritudo sanctæ conversationis. Sed jam diu est, quod Samuel senuit.","english":"CHAPTER IV.\n\ni. Therefore, summing up all things again, let us see what edification they contain in themselves according to another signification. Since we have said that a new priesthood is designated in Samuel, what is it that grew old, except that, while the holy Church is led through the courses of passing times, in some priests the beauty of conduct grows old? But Samuel grew old, because the vigor of authority withered. For Samuel was, as it were, young when the order of priests, breathing only after heavenly desires, while it sought no earthly things, by that very fact inflamed the minds of subjects to those things no less by words and examples, by which it could more effectively preach heavenly things. For he was strong in vigor and shone with youthful beauty, while he showed the power of the heavenly word in the splendor of holy conduct, because whatever he could preach as strong in speaking, he strove also to show sublimely by living. For he gave life to dead souls by his word; but shining with the wondrous flower of youth, he raised dead bodies by his command. Since he gave sight to the blind, steps to the lame, and healing to all diseases, and shone so brightly with the beauty of most holy conduct that it was a matter of greater virtue to be able to live in this way than to succor others in that way. As if in youth, therefore, Samuel flourished, when in the order of priests both the wondrous virtue of his work and the immense beauty of holy conduct shone forth together. But it is already long since Samuel grew old.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":499,"ref":"p499","source":"Multa enim tempora elapsa sunt, ex quibus multi eorum amorem saeculi sequuntur, quorum virtute depelli gaudia mundi ab aliorum cordibus debuerunt. Quod tamen non idcirco dicimus, ut sancta Ecclesia nullos viros religiosos habeat: sed quod pauci sunt, qui in praedicationis culmine perfecte noverint mundum contemnere, et summis desideriis inhærere. Quare apte Samuel et senex dicitur, et prophetare. Senex quidem est, quia rigorem asperae conversationis in pluribus perdidit: pro-, phetare tamen non desinit, quia dum aliquantas vires spiritales habet virtutem providi spiritus valenter exhibet. Quod in uno eodemque praedicatore intelligi convenienter potest. Senes quidem sunt, et prophetant, qui sic per negligentiam resolvuntur, ut bene doceant, sed male vivant. Qui filios suos judices ponunt, quando illos in sacerdoti dignitate constituunt, qui remissioris vitae eorum tempora contemplantur. A senibus tamen juvenes ordinantur; quia, qui promovendi veniunt, fortia promittunt. Sacerdotalis quippe vitae fortissimam professionem spondent, cujus virtutem in futura conversatione non habent. Juvenes igitur promoventur: quia, qui eos ordinant, prius quam ab eis professionem virtutis accipiant, eos ad tanti ordinis celsitudinem non assumunt.","english":"For many ages have passed, during which many follow the love of the world, though by their virtue the joys of the world ought to be driven from the hearts of others. Yet we do not say this in order that the holy Church may have no religious men at all, but because they are few who at the summit of preaching have perfectly learned to despise the world and to cling to the highest desires. Wherefore aptly is Samuel both called old and said to prophesy. He is old indeed, because he has lost in many the rigor of a harsh manner of life; yet he does not cease to prophesy, because while he has some spiritual powers, he mightily displays the virtue of a provident spirit. This can fittingly be understood in one and the same preacher. They are old, and they prophesy, who are so dissolved through negligence that they teach well but live badly. These set their sons as judges when they establish in the dignity of the priesthood those who look to the times of their more remiss life. Yet by the old men the young are ordained, because those who come to be promoted promise strong things. For they pledge the most valiant profession of the priestly life, whose virtue they do not have in their future manner of life. The young, then, are promoted, because those who ordain them do not assume them to the height of so great an order before they receive from them a profession of virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":500,"ref":"p500","source":"Prius namque eis insinuant, et quam sublimiter vivant, et quam subtiliter doceant: quod idcirco debent sublimiter vivere, ut utiliter valeant praedicare, ut vitæ propositum semper ad superna dirigant, ut de labore praedicationis temporalia praemia non requirant, ut personas in judicio non accipiant, sed juxta aequitatis lance cuncta disponant: quatenus viarum Dei difficultates audiant, et an velint subire earum labores, dicant.\n\ni. Has profecto difficiles vias plerique dum sacros ordines ambiunt, se ambulare profitentur: sed dum ad id quod ambiunt, perveniunt, sponsionis suae tenere fortitudinem praetermittunt. Unde et Samuelis filii non ambulasse in viis ejus, sed accepisse munera, et pervertisse judicium apte relati sunt. Samuelis enim viae sunt, quia praedicatoris officio exponuntur. Filii ergo in viis patris sui non ambulant, quando ii qui ad sacros ordines ambitiose perveniunt, ardua religionis itinera a majoribus sibi ostensa deserunt et perversa intentione in appetitu terrenarum rerum altius immerguntur. Unde et post avariliam declinare, munera accipere, et judicium pervetere aperte perhibentur. Qui enim labore pro caelestibus negligunt, necesse est, ut in appetitu terrenorum arctius inserantur. Declinare quidem post avariliam, est ambitione rerum terrenarum tota intentione defluere.","english":"For first they instill into them both how sublimely they ought to live and how subtly they ought to teach; and this for the reason that they ought to live sublimely in order to be able to preach profitably, that they should always direct the purpose of their life toward things above, that they should not seek temporal rewards from the labor of preaching, that they should not show partiality to persons in judgment, but should order all things according to the balance of equity; so that they may hear the difficulties of the ways of God, and may say whether they are willing to undergo their labors.\n\ni. These difficult ways, indeed, many, while they seek sacred orders, profess that they walk: but when they arrive at that which they seek, they neglect to hold fast the strength of their promise. Hence also the sons of Samuel are fittingly reported not to have walked in his ways, but to have accepted gifts and perverted judgment. For the ways of Samuel are those which are set forth by the office of the preacher. Therefore the sons do not walk in the ways of their father when those who ambitiously attain to sacred orders abandon the steep paths of religion shown to them by their elders and, with a perverse intention, are plunged more deeply into the appetite for earthly things. Hence also they are openly said to have turned aside after avarice, to accept gifts, and to pervert judgment. For those who neglect heavenly things through sloth must necessarily be bound more closely in the appetite for earthly things. To turn aside after avarice is, indeed, to flow down with the whole intention of ambition for earthly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":501,"ref":"p501","source":"Nam nonnulli sunt, qui terrena lucra per avaritiam expetunt, sed tamen post avaritiam non declinant: quia et temporalia appetunt, sed in appetitu eorum incurrere crimen vitant. Declinant ergo post avaritiam, qui pro terrenis, quae ardentur ambiunt, incurrere crimen nequaquam pertimescunt. Animam quippe suam aestimant inferiorum omni re quam possunt concupiscere. Hinc namque est rapina violenta, hinc fiunt furta latentia: quia eos quibus avari praevalent, violenter opprimunt, et quorum rebus inferre violentiam nequeunt, furta inferre moliuntur. Saepe et quibus nonpraevalent furto manuum, insidiantur falsitate verborum. Unde et filii Samuclis, ordinato processu, in inordinata avariliae confusione denotantur, cum dicilur: (I Reg. VIII, 3.) Declinaverunt post avaritiam, accepere munera, perverterunt judicium.\n\nQui enim ut munera acciperent, judicium perverterunt, ad inferendum furtum concupitae rei, non quaesierunt obscuritatem noctis, sed tenebras rationis. Et notandum, quia ardor avaritiæ causa est accipiendorum munerum, et accepto munerum causa est pervertendi judicii: ut prophetae narratione hujus vitii pravitas ostendatur, non solum qualiterin reproborum cordibus proficit, sed a sanctorum mentibus qualiter exstirpari fuuditus possit.","english":"For there are some who seek earthly gain through avarice, but nevertheless do not turn aside after avarice: because they both desire temporal things, yet in their desire for them they avoid falling into sin. They therefore turn aside after avarice who, for the sake of earthly things which they ardently covet, do not at all fear to fall into sin. For they value their own soul as lower than every thing they are able to covet. Hence comes violent plunder, hence secret thefts are committed: because they violently oppress those over whom the avaricious prevail, and those whose property they cannot violently seize, they strive to steal from. Often, too, those whom they cannot overcome by the theft of their hands, they lie in wait for by the falsehood of their words. Whence also the sons of Samuel, by an ordered progression, are marked out in the disordered confusion of avarice, when it is said: They turned aside after avarice, they took bribes, they perverted judgment.\n\nFor those who, in order to receive bribes, perverted judgment, did not seek the obscurity of night for bringing in the theft of a coveted thing, but the darkness of reason. And it is to be noted that the ardor of avarice is the cause of receiving bribes, and the receiving of bribes is the cause of perverting judgment: so that by the prophet's narrative the depravity of this vice is shown, not only how it advances in the hearts of the reprobate, but how it can be utterly rooted out from the minds of the saints.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":502,"ref":"p502","source":"Nam si perversitas ista iudicii ex acceptione munerum nascitur qui munera non accipit, judicium non pervertit, et oblata munera leviter respuit, qui avaritiae radicem a corde suo penitus extirpavit. Sed istam culpam filiorum Samuelis, plenius videndo, quam loqucndo, colligimus. Nam si ad destituta Ecclesiarum loca respicimus, ubi pater senescit, notam avaritiæ,suscepti muneris, et perversi judicii filii incurrunt: quia ubi per lucra turpia rectoris persona dissolvitur, subjecti gregis corda facile dissipanlur, ut in se nequiler vivant, et aliis exempla pravitatis praebeant. Sed. libet in iis valde admirari judicia omnipotentis Dei. ' Nam filii Samuelis, dum post avaritiam declinant, dum causa pervertendi judicii munera suscipiunt, populo, cui praesunt, exempla pravitatis impendunt. Ipse autem populus, dum regem petit, de culmine potestatis prophetae filios abjicit. Deus vero omnipotens et regem petentium preces suscipit, et irascitur, quod petatur. Quibus profecto rebus turbari possumus, si eorum rationem non subtiliter vidcamus. Quid enim juslius est, quam, ut populi judicio corruat, qui reprobo mentis suæ judicio sic studuit, ut se sequens populus periret? Sed tamen cum sacerdotes male vivunt, a laicis judicandi non sunt. Digneergo indigniorem recipiunt, quiindignum indigne ejicere praesumpserunt. Nam de filiis Samuelis dicitur: Acceperunt munera, et perverterunt judicia.","english":"For if this perversity of judgment is born from the acceptance of gifts, he who does not accept gifts does not pervert judgment, and he who has utterly uprooted the root of avarice from his heart lightly spurns gifts that are offered. But we gather this fault of Samuel's sons more fully by seeing than by speaking. For if we look to the abandoned places of the Churches, where the father grows old, the sons incur the mark of avarice, of accepting a gift, and of perverted judgment: because where the person of the ruler is dissolved by shameful gain, the hearts of the subject flock are easily scattered, so that they live wickedly among themselves and offer examples of depravity to others. But it pleases us greatly to marvel at the judgments of almighty God in these matters. For the sons of Samuel, while they turn aside after avarice, while they accept gifts for the cause of perverting judgment, bestow examples of depravity on the people whom they preside over. But the people themselves, while they seek a king, cast off the sons of the prophet from the height of power. But almighty God both receives the prayers of those seeking a king and is angry that a king is sought. By these things we can certainly be disturbed, if we do not see their reason subtly. For what is more just than that he should fall by the judgment of the people, who by the reprobate judgment of his own mind so strove that the people following him should perish? But nevertheless, when priests live badly, they are not to be judged by laymen. Worthily, therefore, they receive a more unworthy one, who unworthily presumed to cast out an unworthy one. For of the sons of Samuel it is said: They accepted gifts, and perverted judgments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":503,"ref":"p503","source":"De eo autem rege, quem filii Israel petunt, terribiles valde minae proferuntur, quia dicitur: Agros vestros tollet et oliveta,et dabit servis suis (I Reg. VIII, 14). Et quis sapiens non attendat, quia nequius sit publica violentia agros et vineas tollere, quam ut acciperent munera, praetextu veritatis judicium permutare. Haec culpa quadam verecundia tegitur, pudore obumbratur. Culpa vero illa tanto nequior cernitur, quanto manifestius, atque atrocius perpetratur. Sed nos nondum ad illa regni tempora discutienda pervenimus, in quibus ista fieri mala etiam ad litteram describuntur: dum ergo juxtapropositum nostrum de electo et bono loquimur, utile videtur, ut etiam jus regis, quod praedicitur, qualiter in bona parte possit accipi, subtiliter videamus.Nam si aliquid boni spiritualiter non ostenderet, nequaquam in hac sacra historia diceretur: (I Reg. x, 15.) Locutus est Samuel ad populum legem regni, et scripsit in libro et reposuit coram Domino.","english":"But concerning that king whom the sons of Israel request, very terrible threats are brought forth, because it is said: He will take your fields and your olive groves, and give them to his servants (1 Samuel 8:14). And what wise man would not consider that it is more wicked to take away fields and vineyards by public violence than to change a judgment under the pretext of truth in order to receive gifts? This fault is covered by a certain shamefacedness, overshadowed by modesty. But that fault is seen to be so much the more wicked, the more openly and atrociously it is perpetrated. But we have not yet come to discussing those times of the kingdom in which these evils are described even according to the letter. Therefore, while we speak of our juxtaposed topic concerning the chosen and good king, it seems useful that we should also subtly consider how the right of the king, which is foretold, can be understood in a good sense. For if it did not show something good spiritually, it would by no means be said in this sacred history: Samuel spoke to the people the law of the kingdom, and wrote it in a book and laid it up before the Lord (1 Samuel 10:25).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":504,"ref":"p504","source":"Quid est, quod Israelitarum filii ponendi in regis curribus dicuntur? Sed praelatorumsanctaeEcclesiae currus eorum devota sunt desideria. Nam dum superna gaudia ferventerappetunt, velut in curribus per alta feruntur. Hinc est quod Elias in curru ineo in cœlum sublevatus asseritur (IV Reg. n, 1): quia profecto ad superna gaudia sustolli non poterit, Qui ea per alta et ferventia desideria non inquirit. Cum ergo boni auditores per exempla praedicatorum terrena contemnere, et amare aeterna incipiunt, Israelitarum profecto filii in regum curribus ponuntur. Et notandum, quia et tolli dicuntur, et in curribus poni: quia prius debent a carnalibus desideriis abstrahi, ut bene valeant superni amoris ignibus inflammari. Quae nimirum terrena desideria, quia non facile deseruntur, tolli filii perhibentur. Nam per magnam violentiam fieri oportet, ut terrena desideria electus auditor penitus deserat, et in coelestibus sublimiter se sustollat.De hac quippe violenlia Dominus ait: Regnum cœlorum vim patitur,et violenti diripiunt illud (Matth. xi, 12). De hac Paulus ait: Nemo coronabitur, nisi qui legitime certaverit (II Tim. n. 5). Quod eriam his verbis lalenter ostenditur, quia filii qui tolluntur, non in sedibus, sed in curribus poni perhibentur. Curru quidem antiqui pugnare consueverunt. Sed et qui curru dicitur, sublimis ac terribilis contra hostem fertur.","english":"What is it that the sons of the Israelites are said to be placed in the chariots of the king? But the chariots of the prelates of holy Church are their devout desires. For while they eagerly reach for heavenly joys, they are borne as if in chariots through the heights. Hence it is that Elijah is declared to have been lifted up into heaven in his chariot (2 Kings 2:1): because surely he cannot be raised up to heavenly joys who does not seek them through lofty and fervent desires. When, therefore, good hearers begin, through the examples of preachers, to despise earthly things and to love eternal things, the sons of the Israelites are assuredly placed in the chariots of kings. And it must be noted that they are said both to be taken up and to be placed in chariots: because they ought first to be drawn away from carnal desires, so that they may be able to be well set aflame with the fires of heavenly love. And these earthly desires, because they are not easily abandoned, the sons are said to be taken up. For it must come about through great violence that the chosen hearer utterly forsakes earthly desires and raises himself sublimely to heavenly things. Of this violence, indeed, the Lord says: The kingdom of heaven suffers violence, and the violent take it by force (Matthew 11:12). Of this Paul says: No one will be crowned unless he has competed lawfully (2 Timothy 2:5). This too is subtly shown by these words, that the sons who are taken up are said to be placed not in seats but in chariots. For in ancient times men were accustomed to fight from a chariot. But he who is said to be in a chariot is borne on high and terrible against the enemy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":505,"ref":"p505","source":"Electi etenim viri tanto sublimiores atque terribiliores sunt occultis hostibus, quanto interni amoris celsitudine altius profecerunt. Sublimes quippe sunt, quia usque ad eorum intentionem malignorum spirituum suggestio non pertingit. Terribiles etiam sunt, quia reprobare eorum consilia tanto facilius possunt, quanto per intimi affectus vigorem in superni gaudii contemplatione consistant. Hoc qaidcm quoties his dicitur, qui adhuc carnales sunt, piarum minarum illis bonitas exhibetur. Quod tale est, ac si dicat. Quia virtutis personam petitis, sub ejus disciplina vacare vitæ otio non potestis. Quare et equites regis et persecutores regalium quadrigarnm, tribuni et centuriones fieri perhibentur. Omnia quidem hæc militiae terrenae sunt. Dum ergo equites,et persecutores quadrigarum, tribuni, et centuriones fieri prædicuntur, ad omne belli exercitium sammoventur. Equites quippe sunt, quando in virtute spiritus carnis suae voluptatis fluxa restringuntur, et cunctis illecebrosis motibus magna potestate dominantur. Velut enim equo sublimis invehitur, qui per bonum castitatis carni suæ præpositus, liber, et velox, et effugere hostem, cum dedignatur, poterit, et invadere, cum dignalur. Per hoc quidem quod bene praesidere didicit, tanta virtutis incrementa accepit, ut velut irruentis equitis impetum sustinere hostis non possit.","english":"For chosen men are by so much more sublime and more terrible to the hidden enemies, by how much they have advanced higher through the loftiness of inward love. They are sublime, indeed, because the suggestion of malignant spirits does not reach even to their intention. They are terrible also, because they can the more easily reject their counsels, the more they stand firm in the contemplation of supernal joy through the vigor of the inmost affection. This, indeed, as often as it is said to those who are still carnal, the goodness of pious threats is shown to them. Which is such as if he were to say: Because you seek the role of virtue, you cannot be at leisure for a life of ease under its discipline. Wherefore both the horsemen of the king and the persecutors of the royal chariots are said to be made tribunes and centurions. All these things, indeed, belong to earthly warfare. Therefore, when they are proclaimed to be made horsemen, and persecutors of chariots, tribunes, and centurions, they are stirred up to every exercise of war. They are horsemen, indeed, when in the strength of the spirit the flowing pleasures of their flesh are restrained, and they dominate all alluring motions with great power. For he is carried as upon a lofty horse, who, set over his flesh through the good of chastity, free and swift, can both escape the enemy when he disdains to fight and attack when he deigns to. By this very thing, indeed, that he has learned to preside well, he has received such great increases of virtue that the enemy cannot withstand the onset of the rushing horseman, as it were.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":506,"ref":"p506","source":"Et quia in virtutis suas robore exempla electorum Patrum sequuntur, persecutores sunt regalium quadrigarum. Quadrigæ etenim regis sunt, bona exempla electi praedicatoris. In eis quippe et pugnans et triumphans ostenditur: quia dum sancta opera prædicatoris aspicimus, hunc profecto sublimem videmus et in tgone certaminis, et in virtute triumphi. Sed carnalibus desideriis oppressi videre hunc in quadrigis suis possunt, persequi ejus quadrigas non possunt. Velut pedites quippe in plano sunt pigri ad cursum, debiles ad conflictum. Ut ergo regales quadrigas persequi valeant, prius equites fiant, terrena desideria conterant, carni suae praesideant, pudicitiæ armatura candescant. Tunc quidem post electos Patres in spirituali conflictu currere tanto decentius possumus, quanto per id quod nobig laudabiliter praesumus, occultorum hostium agmina potenter ferimus: Quod si, velut plures habent codices, non persecutores, sed præcursores legimus a bono intelleclu non vacat. Begalium quidem quadrigarum praecursor est, qui laudat verbo exempla justorum. Qui nimirum eques esse debet: quia reprobus laudator est, qui altam vitam atque doctrinam sanctorum praedicat, quam sublimi proposito imitari nequaquam curat. Sed qui aliorum vitam, atque doctrinam proponere aliis ad imitationem novit, jam quidem spiritalismilitiæ esse magister incipit. Bene ergo subjunctum est: (I Reg.","english":"And because they follow the examples of the chosen Fathers in the strength of their virtue, they are persecutors of the king's chariots. For the king's chariots are the good examples of the chosen preacher. In them, indeed, he is shown both fighting and triumphing, because when we look upon the holy works of the preacher, we see him truly sublime both in the struggle of the contest and in the power of triumph. But those oppressed by carnal desires can see him in his chariots, yet they cannot pursue his chariots. For like foot-soldiers on level ground, they are sluggish for the race, weak for the conflict. Therefore, that they may be able to pursue the king's chariots, let them first become horsemen, let them trample earthly desires, let them rule over their flesh, let them shine with the armor of chastity. Then indeed we can run after the chosen Fathers in spiritual conflict, by so much more fittingly as, through that which we laudably undertake for ourselves, we powerfully strike down the ranks of hidden enemies. But if, as many manuscripts have it, we read not \"persecutors\" but \"forerunners,\" it is not devoid of good understanding. For he is a forerunner of the king's chariots who praises the examples of the just in word. He ought, to be sure, to be a horseman, because he is a reprobate praiser who proclaims the lofty life and teaching of the saints but by no means takes care to imitate it with a sublime purpose. But he who knows how to set before others the life and teaching of others for imitation already begins, indeed, to be a master of the spiritual warfare. Well, therefore, is it added: (1 Kings","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":507,"ref":"p507","source":"VIII, 12.) Et constituet sibi tribunos, et centuriones.\n\nTribuni sunt, cum incipiunt: centuriones, cum in spiritali magisterio perficiuntur. Etenim, ut superius diximus, a centenario numero dicitur centurio. Tribuni etiam intelligi possunt spirituales viri,scientia simplices, sed amore Dei et proximi inflammati. Qui licet alta spiritualia loqui nesciant, tamen per exempla electorum, quæ norunt, ad amorem Conditoris, quos praevalent, ascendere conantur. Tribus quidem cognatio, sive curia dicitur. Si ergo tribuni dicuntur a tribu, qui ad profectum proximorum sanctorum exempla proferunt, tribuni nominantur. Ad rusticitatem quidem nostram destruendam, vclut curia veniunt, quando nobis illa proponunt, per quae sancti viri omnipotenti Deo placuere. Et cum plurimorum sanctorum proprias virtutes exponunt, quasi spiritualium cognationum nobilitatem nobis aperiunt. Centuriones ergo intelligi viri perfectiores possunt, qui praedicatorum magisterio dum bene proficiunt, eorum auditores atque cooperatores fiunt. De quibus profecto in Evangelio Dominus ait: Omnis scriba doctus in regno cœlorum, similis est homini patrifamilias, qui profert de thesauro suo nova et vetera (Matth. xiu, 52). Tales quippe non solum operatione praecipui sunt, sed etiam verbi Dei scientia eruditi.","english":"VIII, 12. And he will appoint for himself tribunes and centurions.\n\nThey are tribunes when they begin; centurions when they are perfected in spiritual teaching. For, as we said above, a centurion is named from the number one hundred. Tribunes can also be understood as spiritual men, simple in knowledge but inflamed with love of God and neighbor. Although they do not know how to speak of high spiritual things, nevertheless through the examples of the elect that they do know, they strive to ascend, as far as they are able, to the love of the Creator. A tribe is indeed called a kinship or a curia. If, then, those who bring forth the examples of the saints for the progress of their neighbors are called tribunes from \"tribe,\" they are named tribunes. To destroy our rusticity, they come as it were a curia, when they set before us those things through which holy men pleased almighty God. And when they expound the particular virtues of very many saints, they open to us, as it were, the nobility of spiritual kinships. Centurions, therefore, can be understood as more perfect men, who, while they profit well under the teaching of preachers, become their hearers and co-workers. Of these indeed the Lord says in the Gospel: Every scribe instructed in the kingdom of heaven is like a man, a father of a household, who brings forth from his treasure new things and old (Matthew 13:52). Such men are not only outstanding in action, but also learned in the knowledge of the word of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":508,"ref":"p508","source":"Unde et ad spiritalis militiae conflictum cohortari proximos tanto utilius possunt, quanto et alta, quae prædicare sciunt, in opere virtutis ostendunt. Habent in eruditione verba, habent ad exempla simplicium opera: ut alta quae loquuntur sapientes, intelligant; et qui verborum secreta non vident in intimis, imitentur opera, quae vident foris. Centuriones ergo constituuntur, quando perfectione virtutis, culmen obtinent dignitatis: ut sublimiter vivant, et quo altius vivunt, utilius doceant.\n\nSed qui centuriones sunt, cum belli tempora ordinent, proficere debent: ut pacis etiam fructus ferre cognoscantur. Post tribunos ergo, et centuriones, agrorum fiunt aratores, et messores segetum; ut victorum jam corda vomere adhortationis aperiant, ex quibus uberius bonorum operum triticum metant. Velut in pace jam quidem arant, qui ea corda, quae spiritalia impugnamenta devicerant, ad exercenda opera pietatis excitant. Et segetes metunt, quando de divini verbi semine, quod in auditorum cordibus sparserant, electa opera prorupisse gratulantur. Velut enim de agro triticum falcibus metunt, quando amplexu charitatis, id de superna conversatione accipiunt, quo interna devotione satientur.","english":"Hence they can the more usefully exhort those near them to the conflict of spiritual warfare, the more they show forth in the work of virtue the lofty things they know how to preach. They have words in teaching, they have works for the examples of the simple: so that the wise may understand the lofty things they speak, and those who do not see the secrets of words in their inmost hearts may imitate the works they see outwardly. Centurions, then, are appointed when by perfection of virtue they attain the summit of dignity: so that they may live sublimely, and the more highly they live, the more usefully they may teach.\n\nBut those who are centurions, when they order the times of war, ought to advance: so that they may be known to bear the fruits of peace as well. After tribunes, then, and centurions, they become plowmen of fields and reapers of crops; so that they may now open the hearts of the conquered with the plowshare of exhortation, from which they may reap more abundantly the wheat of good works. As it were, in peace they now plow, who stir up to the practice of works of piety those hearts that had conquered spiritual assaults. And they reap crops when they rejoice that chosen works have burst forth from the seed of the divine word, which they had scattered in the hearts of their hearers. For as it were they reap wheat from the field with sickles, when in the embrace of charity they receive that from the heavenly conversation by which they may be satisfied with inner devotion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":509,"ref":"p509","source":"Sed quandiu in hac vita vivimus, in pace nulla possidemus. Antiquus etenim hostis, quia semper bene agentibus adversatur, necesse est semper nos ea quae bene agimus, defendamus. Quare et bene post aratores agrorum, et segetum messores, annorum fabri, et curruum regis fieri perhibentur. Arma et currus fabricant, ut ipsos agros quos excolunt, easque segetes quas metunt, defendant. Currum quippe fabricant, ut ad occursum adversariorum veloces sint: arma vero, ut sint potentes. Currum quidem conscendunt, ut magno impetu castra daemonum atterant; et, ut exstinguant quos impetunt, arma portant. In hac quippe currus sublimitate stabat aui dicebat: Nostra conversatio in cœlis est (Philip. III, 20). Unde et securus jam, qui superior cunctis suis hostibus apparebat, affirmans, ait: Nulla creatura poterit nos separare a charitate Christi (Rom. VIII, 39). Sed qui currum conscenderat, arma tenebat; unde et exponit, dicens: Ego autem sic curro,non quasi in incertum: sic pugno, non quasi aerem verberans, sed castigo corpus meum, et in servitutem pedigo (1 Cor. IX, 26,27). Quid ergo in boc curru rectius exprimitur, quam rectae intentionis sublimitas? Currum ergo fabricare, est in mentibus auditorum altitudinem rectæ intentionis erigere.","english":"But as long as we live in this life, we possess nothing in peace. For since the ancient enemy always opposes those who do good, we must always defend the good that we do. Therefore it is rightly said that after the plowmen of the fields and the reapers of the crops, they are made craftsmen of years and of the king's chariots. They fashion arms and chariots, so that they may defend the very fields they cultivate and the crops they reap. For they fashion a chariot, that they may be swift to meet the adversaries; and arms, that they may be strong. They mount the chariot, indeed, that with great force they may shatter the camps of demons; and they carry arms, that they may destroy those they attack. For in this lofty height of the chariot stood he who said: Our conversation is in heaven. Hence also, now secure, he who appeared superior to all his enemies, affirming, said: No creature will be able to separate us from the love of Christ. But he who had mounted the chariot held arms; hence he also explains, saying: I therefore so run, not as in uncertainty: so I fight, not as one beating the air, but I chastise my body and bring it into subjection. What, then, is more rightly expressed in this chariot than the loftiness of right intention? To fashion a chariot, therefore, is to raise up in the minds of hearers the height of right intention.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":510,"ref":"p510","source":"Qui enim per exempla meliorum praedicationis ministerium sortiuntur, currus post aratri et messionis studium fabricant, quando bene agentes subditos docent, ut ex omnibus operibus bonis, quae agunt, sola æterna retributionis præmia præstolentur. Ter rena quidem despicere, nulla transitoria desiderare, aeterna diligere, atque ad illa magnis desideriis festinare, jam quidem sublimi currui praesidere est. De quibus nimirum curribus per Psalmislam dicitur: Currus Dei decem milibus multiplex, milia lætantium, Dominu, in illis ascendit (Psal. LXVII, 18). Arma vero eorum, sunt acuta consilia, quibus tanto validius hostes feriunt, quanto celerius eorum astutias deprebendunt.Unde et quasi armatus ille potens loquebatur: Non ignoramus ejus astutias (II Cor. II, 11). Arma etiam fabricabat, cum dicebat: Et scutum fidei, in quo possitis omnia tela nequissimi ignea exstinguere, et galeam saluti: assumite, et gladium spiritus, quod est verbum Dei (Ephes. VI, 16, 17). In illis quidem curribus, et armis positi electi, veloces atque potentes sunt. Veloces quidem: quia dum spiritualia cupiunt, nequitias spirituales in momento deprehendunt.","english":"For those who receive the ministry of preaching through the examples of better men build chariots after the study of the plow and the harvest, when they teach their subjects who act well that from all the good works they do they should await only the eternal rewards of recompense. To despise earthly things, to desire no transitory things, to love eternal things, and to hasten toward them with great desires—this is already to preside over a lofty chariot. Of these chariots, surely, it is said through the Psalmist: The chariot of God is multiplied ten thousandfold, thousands of those rejoicing; the Lord is in them. But their arms are sharp counsels, with which they strike the enemy all the more powerfully the more quickly they detect his cunning. Hence that mighty man, as if armed, was saying: We are not ignorant of his devices. He was also making arms when he said: And the shield of faith, with which you may be able to extinguish all the fiery darts of the most wicked one, and the helmet of salvation; take up also the sword of the Spirit, which is the word of God. Placed in those chariots and arms, the elect are swift and powerful. Swift indeed: because while they desire spiritual things, they detect spiritual wickednesses in a moment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":511,"ref":"p511","source":"Potentes vero sunt: quia dum ardentius summa desiderant, quidquid eis de imo sæculi amore suggeritur, pro nullo pensant: et quasi currus vecti pondere, in hostes magnum impetum habent, qui sanctis virtutibus, et acutis consiliis pleni, tentamenta omnia, quæ ingeruntur, in momento destruunt. Nec vacat ab isto sensu, quod currus, dum per terram volvitur, et inferiorem partem levat sursum, et superiorem deprimit deorsum. Sic nimirum et sanctorum virorum recta intentio, dum de terrenis, quæ agit, cœlestia exspectat, velunt partem,quam ner terram trahit, ad summa dirigit. Et quia se tam de bono opere,quam de exspectatione æternæ retribntionis in conspectu Conditoris humiliat, veiut ad terram mergit partem, quam sursum levat. In rotis quippe suis currus noster incessanler volvitur, si de bono opere semper aeterna intendimus, et de omni profectus nostri altitudine humiles esse curamus. Quae profecto arma, et currus tunc sunt regis, cum a praedicatorum sancte Ecclesiæ forma et doctrina discrepare minime videntur. Currus ergo et arma electi prædicatores fabricant, quando auditores suos ad supernam patriam festinare docent,et intentionis rectitudine et munitione virtutis. Sed hæc omnia, quæ in profectu unius ostendimus, nihil obstat, si per se in pluribus distributa sentiamus.","english":"But they are powerful: because while they desire the highest things more ardently, whatever is suggested to them from the lowest love of the world they count as nothing; and as a chariot weighed down, they have a great charge against the enemy, who, full of holy virtues and sharp counsels, destroy in a moment all the temptations that are brought in. Nor is it foreign to this sense that a chariot, while it rolls over the earth, lifts its lower part upward and presses its upper part downward. So indeed also the right intention of holy men, while from earthly things that it does, it expects heavenly things, directs to the highest the part that it drags beneath the earth. And because it humbles itself in the sight of the Creator as much from good work as from the expectation of eternal reward, it plunges, as it were, to the earth the part that it lifts upward. For in its wheels our chariot is continually rolled, if from good work we always intend eternal things, and from every height of our progress we take care to be humble. These indeed are the king's arms and chariot, when they are seen to differ in no way from the form and doctrine of the holy Church of preachers. Therefore the elect preachers fashion chariot and arms, when they teach their hearers to hasten to the heavenly fatherland, both by the rectitude of intention and by the fortification of virtue. But all these things that we have shown in the progress of one, nothing hinders if we understand them distributed through themselves in many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":512,"ref":"p512","source":"Electos quidem per virtutum gradus proficiscentes, ostendimus prius in curribus poni; deinde equites, et regalium quadrigarum praecursores ordinari; tribunos, centuriones, aratores, et messores constituti; ad extremum vero fabros armorum fieri. Sed quia sancta Ecclesia diversis electorum ministeriis utitur, qui vult, potest gratiarum dona singula ordinibus attribuere singulis, ut eorum quaeque sint propria illis, qui eorum affectibus strictiusinseruntur.\n\nQuid ergo est quod subdit: Filias Israelitarum unguentarias, et focarias, et panificas esse futuras? Sed filiarum appellatione aliquando infirmitas, aliquando fecunditasdesignatur. Quae ergo Israelitarum filiæ, nisi mentes electae sunt, ad divini verbi conceplum præparatæ? Quae regis unguentariae fiunt: quia dum praedicatoris sui institutione proficiunt, in se abundantem gratiam Spiritussancti percipiunt, per quam mederi contritis cordibus salubnter possunt. Focariae etiam fiunt: quia dum fervore sancti Spiritus plenae sunt, exemplo suo proximorum corda in amorem Conditoris accendunt. Panificae fiunt, quando electas mentes verbi Dei alimento reficiunt. Unguentariae ergo fiunt filiae, quando vulnera peccatorum curant. Focariae, quando purgata a sordibus peccatorum corda, ad studium boni operis exemplo suae virtutis inflammant.","english":"We have shown that the elect, advancing through the steps of the virtues, are first placed in chariots; then they are appointed as horsemen and forerunners of the royal four-horse chariots; they are established as tribunes, centurions, plowmen, and reapers; and finally they become makers of weapons. But because holy Church uses the diverse ministries of the elect, whoever wishes can attribute the individual gifts of graces to the individual ranks, so that each gift belongs to those who are more closely bound to its affections.\n\nWhat then is it that he adds: that the daughters of the Israelites will be perfumers, and cooks, and bakers? But by the name of daughters, sometimes weakness, sometimes fruitfulness is designated. What then are the daughters of the Israelites, if not chosen minds, prepared for the conception of the divine word? These become the king's perfumers: because while they advance by the instruction of their preacher, they receive in themselves the abundant grace of the Holy Spirit, through which they can healthfully heal the contrite of heart. They also become cooks: because while they are full of the fervor of the Holy Spirit, by their example they kindle the hearts of their neighbors into the love of the Creator. They become bakers when they refresh chosen minds with the nourishment of the word of God. The daughters, then, become perfumers when they cure the wounds of sins. They become cooks when, with hearts cleansed from the filth of sins, they inflame them to the zeal of good work by the example of their virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":513,"ref":"p513","source":"Panificae vero sunt, quando proficientibus per exempla, non jam exempla proponunt, sed altae scientiae verba proferunt; ut velut solido cibo parti, tanto fortius agant, quanto jam spiritaliter instructi, ferventius aeterna desiderant. Sequitur: (Vers. 14.) Agros quoque vestros, vineas, et oliveta optima tollet, et dabit servis suis.\n\nQuinam sunt agri, quae vineae, quae oliveta, quae jure praelatorum nobis auferuntur? Sed praedicalores sancti, quando ad correptionem peccatorum loquuntur, delectationes carnis, concupiscentias mentis, simulationes bonorum operum reprehendunt. Nam si carnis delectationes iniquae possessionis agri non essent, Apostolus nequaquam diceret: Qui seminat in carne,de carne metet corruptionem (Gal. VI, 8). In carne quippe seminare, est propositum mentis obruere in delectationes corporis. Qui profecto corruptionem de carne metunt: quia in electorum resurrectione renovationem aeternae incorruptionis nequaquam recipiunt.Vinearum quoque appellatione mentis concupiscentiæ recte figurantur: quia reproborum corda inebriant, et a cognitione veritatis alienant. Hujus vineee fructus vituperans Moyses, ait: Ex vinea Sodomorum, vinea eorum,et de suburbanis Gomorrhæ: uva eorum, uva fellis, et botrus amarissimus (Deut. uxu, 31). Kx Sodomorum quippe vinea vitem, ex Gomorrha ducit propaginem, qui nefandissimis concupiscentiis mentem replet.","english":"They are truly bread-makers when, for those advancing by examples, they no longer set forth examples but bring out words of profound knowledge, so that, as if fed on solid food, they act all the more strongly in proportion as, now spiritually instructed, they desire eternal things more fervently. It follows: (Verse 14.) Your fields also, and vineyards, and your best olive groves he will take away, and give to his servants.\n\nWhat are the fields, what the vineyards, what the olive groves that are taken from us by the right of prelates? But the holy preachers, when they speak for the correction of sinners, reprove the delights of the flesh, the desires of the mind, and the pretenses of good works. For if the delights of the flesh were not fields of iniquitous possession, the Apostle would by no means say: He who sows in the flesh will reap corruption from the flesh (Gal. 6:8). To sow in the flesh is, indeed, to bury the mind's purpose in the pleasures of the body. These certainly reap corruption from the flesh, because at the resurrection of the elect they by no means receive the renewal of eternal incorruption. By the name of vineyards, likewise, the desires of the mind are rightly figured, because they inebriate the hearts of the reprobate and estrange them from the knowledge of the truth. Censuring the fruit of this vineyard, Moses says: From the vineyard of Sodom is their vineyard, and from the suburbs of Gomorrah: their grape is a grape of gall, and their cluster most bitter (Deut. 32:31). For he draws the vine from the vineyard of Sodom and the shoot from Gomorrah who fills the mind with most abominable desires.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":514,"ref":"p514","source":"Quasi enim vineam facit, qui inde aeternaobliviscitur, unde et per concupiscentias debriatur: et qui se quasi sub umbra vineæ, et amœnitate pravae delectationis refrigerat, æterni sibi incendii retributionem parat. Unde apte nimis ejusdem vineae fructus exponems, uvam fellis, et botrum amaritudinis dixit. Uva quippc in visu est, fel in sapore: visum oblectans, guslum amaricans; quia nimirum reprobæ menti valde placet, quod concupiscit, sed in æterna pœna, quod sibi modo est dulce, amarescit. Rex ergo nobis agros tollit, cum electus prædicator laetos in delectatione motus carnis nostrae loquendo subtrahit. Vineas tollil, cum debriantes concupiscentias a corde nostro penitus abscindit. Oliveta etiam tollit, cum falsæ misericordiæ opera reprehendit, cum recte exhortando suggerit,' nullum esse meritum operis, nisi prodeat de proposito bonae intentionis.","english":"For he makes, as it were, a vineyard, who on that account forgets eternal things, from which he is also made drunk through desires; and he who refreshes himself as if under the shade of a vineyard and the pleasantness of depraved delight prepares for himself the recompense of eternal fire. Hence, most aptly expounding the fruit of that same vineyard, he called it the grape of gall and the cluster of bitterness. For the grape is in the sight, the gall in the taste: delighting the sight, embittering the taste; because, to be sure, what it desires is exceedingly pleasing to the reprobate mind, but in eternal punishment what is now sweet to itself becomes bitter. The king, therefore, takes away our fields, when the chosen preacher by his speaking withdraws the joyful motions of our flesh in delight. He takes away vineyards, when he cuts off utterly from our heart the desires that make drunk. He takes away olive groves as well, when he censures the works of false mercy, when by rightly exhorting he suggests that there is no merit of a work unless it proceeds from the purpose of a good intention.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":515,"ref":"p515","source":"Sed valde quaerendum est, cur dari servis regis asseruntur. Nam si haec nobis jure auferuntur, quinam erunt, quibus non indigne tribuantur? Quod tamen si subdiliter quaerimus, magnos in imperiis suis sanctos praedicatores nostros invenimus. Qui sunt ergo ii servi, nisi illi, de quorum capite ad beatum Job Dominus dicit: Nunquid accipies eum servum sempiternum (Job XL, 23)? Maligni namque spiritus servi sunt sanctorum hominum; sed in hac vita servi perpetui, in illa vero servi sempiterni. Quotidie nam jue hoc ingerunt, unde sancti viri coronentur. Nam cum ex praelio hujus vitae, aeternae gloriae victoria nobis praebentur, qui contra nos ea bella innovant, quibus ad æternam requiem ducimur, proreCto nobis magna servitia impendunt. Serviquoque victorum sunt, testante veritate: A quo quis vincitur, ejus servus efficitur (11 Petr. II, 19). Nam dum prælia contra eos, qui victuri sunt, excitant, serviunt eis, qui inde coronantur, unde ad tempus eorum prælia potenter excipiunt. Sed quia quod ad sanctorum gloriam proficit, malignis spiritibus crescit in damnationis augmentum, ablati agri, et vineæ, et oliveta senis tribuuntur. De omni quidem malitia sua daemones in aeterna poena punientur. In congressione quidem occulti certaminis, quando electi vincunt, mala quae repellunt, suis hostibus tribuunt: quia isti, tanquam aurum in fornace (Sap.","english":"But it must be asked very carefully why they are said to be given to the king's servants. For if these things are rightly taken away from us, who then are they to whom they are not undeservedly assigned? Yet if we inquire into this subtly, we find that our great holy preachers are in their own realms. Who, then, are these servants, except those of whose head the Lord says to blessed Job: Will you take him as a servant forever (Job 40:23)? For malignant spirits are servants of holy men; but in this life they are servants for a time, in that life truly servants forever. For daily they bring in that by which holy men are crowned. For when from the battle of this life the victory of eternal glory is offered to us, those who renew against us those wars by which we are led to eternal rest plainly render us great services. They are also servants of the victors, as the Truth testifies: By whatever a man is overcome, of that he is made a servant (2 Peter 2:19). For while they stir up battles against those who are to conquer, they serve those who are crowned thereby, since for a time they powerfully sustain their battles. But because what profits the glory of the saints increases for malignant spirits an increase of damnation, the field, and vineyards, and olive groves taken away are assigned to the old man. Indeed, for all their malice demons will be punished in eternal penalty. In the conflict of hidden struggle, when the elect conquer, the evils which they repel they assign to their enemies: because these, like gold in the furnace (Wisdom","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":516,"ref":"p516","source":"III, 6), probantur, illi pro reproba suggestione puniuntur. Agros ergo, vineas, et oliveta servi suscipiunt: quia cum peccatores ad vitam, praedicantibus doctoribus, redeunt, hoc etiam ad damnationis cumulum daemooibus proficit, quod pœnitentes in culpa praeterita tandiu eorum fraude retenti sunt. Dantur etiam hæc servis, quando officio prædicatoris conversi peccatores ad Dominum, agnoscunt quod in amore praeteritorum criminum fraude daemonum tenebantur.\n\ni - Quid vero est, quod segetes, et vinearum reditus addecimari, et eunuchis famulis regis dari ea perhibentur? Sed sagetes electorum addecimantur, quando excellentiora eorum opera colligimus, ut ea, ad exemplum fidelium producamus. Unus denique solus fuit, qui in se omnium virtutum plenitudinem habuit, cui se oranis plemtudo divinitatis corporaliter infudit (Coloss.I, 19). Nos autem quia de plenitudine ejus omnes accepimus, dona gratiarum per partes divisas possidemus. Hinc Paulus ait: Alii quidem per spiritum datur sermo sapientiæ, alii sermo scientiæ, alii genera linguarum,alii interpretatio sermonum, alteri fides in codem spiritu, alii operatio virtutum, alii prophetia, alii discretio spirituum (I Cor. XII, 8). Denario vero numero, quia perfectus est, virtutes addecimamus, cum singulorum dona electorum colligimus, quae minores imitentur. Nam de Moyse scriptum est: Quia erat mitissimus super omnes homines terræ (Num.","english":"they are approved (III, 6), those are punished for their reprobate suggestion. Therefore the servants receive fields, vineyards, and olive groves: because when sinners return to life through the preaching of teachers, this also contributes to the accumulation of the demons' damnation, in that the penitent were for so long held back by their deceit in past guilt. These things are also given to the servants when sinners, converted to the Lord by the office of the preacher, recognize that they were held in the love of past crimes by the deceit of demons.\n\nBut what is it that the crops and the revenues of the vineyards are said to be tithed and given to the eunuch servants of the king? But the crops of the elect are tithed when we gather their more excellent works, so as to bring them forth as an example for the faithful. In short, there was one alone who had in himself the fullness of all virtues, into whom the whole fullness of divinity poured itself bodily (Col 1:19). But we, because we have all received of his fullness, possess the gifts of graces divided among us in parts. Hence Paul says: To one indeed through the Spirit is given the word of wisdom, to another the word of knowledge, to another kinds of tongues, to another the interpretation of speeches, to another faith in the same Spirit, to another the working of virtues, to another prophecy, to another the discerning of spirits (1 Cor 12:8). But by the number ten, because it is perfect, we tithe the virtues, when we gather the gifts of individual elect, which the lesser ones may imitate. For of Moses it is written: that he was the meekest above all men of the earth (Num.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":517,"ref":"p517","source":"XII,3). De Abraham quoque dicitur: Credidit Abraham Deo, et reputatum est ei adjustitiam (Gen.XV, 6). Cum ergo mansuetudinem cum fide imitari volumus, necesse est ut de exemplo Moysi et Abrahae ad refectionem mentis nostrae, velut electarum segetum, sibi decimentur. Sic sic nimirum castitatem Joseph (Gen. xxxix, 8), sic Job patientiam (Job. i, 21), sic zelum Phinees (Num. xxv, 7) ad exemplum nostrum praedicatores proferunt: quia dum perfectorum virtutes ostendunt, velut electarum messium decimas congregant, quas bene proficientibus apponant. Unde et bene eunuchis et famulis eaedcm frugum decimæ dari praedicuntur. Eunuchi quippe sunt, qui animi virtute, omnia in se libidinis fomenta contriverunt. De quibus nimirum in Evangelio Dominus dicit: Sunt eunuchi, qui castraverunt se propter regnum cælorum (Mallh XIX, 12). Famuli sunt, qui adhuc studiis vitæ activæ sub aliena cura inserviunt, et ad altitudinem charitalis liberi adhuc exire non possunt. Qui et apud Moysen sex aunis servire dominis suis debere inveniuntur (Exod. XXI, 2), ut septimo liberi egrediantur: quia nimirum prius debent perfecti esse in opere, ut ordinate in summa contemplatione exire valeant. Eunuchis ergo famulis doctor messium decimas tribuit, quando ii, qui in candore castitatis obediunt sibi, opera majorum electa sequuntur.","english":"XII, 3). Of Abraham too it is said: Abraham believed God, and it was reputed to him unto justice (Gen. XV, 6). When, therefore, we wish to imitate meekness together with faith, it is necessary that from the example of Moses and Abraham, as it were choice harvests, portions be set aside for the refreshment of our mind. So indeed without doubt preachers bring forward the chastity of Joseph (Gen. XXXIX, 8), the patience of Job (Job I, 21), the zeal of Phinehas (Num. XXV, 7) as an example for us: because while they show forth the virtues of the perfect, they gather as it were the tithes of choice harvests, which they may set before those who are making good progress. Hence also it is well foretold that the same tithes of fruits are given to eunuchs and servants. For eunuchs are those who by the strength of the mind have crushed within themselves all the fuel of lust. Of these indeed the Lord says in the Gospel: There are eunuchs who have made themselves eunuchs for the kingdom of heaven (Matt. XIX, 12). Servants are those who still serve the pursuits of the active life under another's care, and cannot yet go forth free to the height of charity. These also are found in Moses to be bound to serve their masters for six years (Exod. XXI, 2), so that in the seventh they may go out free: because without doubt they ought first to be perfect in work, so that they may be able to go forth in due order into the height of contemplation. To eunuchs, therefore, and to servants the teacher gives the tithes of the harvests, when those who in the purity of chastity are obedient to him follow the chosen works of their betters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":518,"ref":"p518","source":"Vinearum etiam decimas tribuit, cum eis, quam mira charitate Patres nostri Deum et proximum dilexerunt, ostendit; ut et ipsi etiam ejusdem charitatis abundantia repleri studcant, ac velut ebrii, praeteritorumque obliti, sola futura diligant, atque ad illa ferventer currere non omittant.\n\nPost ista vero omnia servi Israelitarum, et ancillae, juvenes optimi tollenti praedicuntur. atque in regis opere ponendi. Qui sunt servi carnalium, nisi qui, malorum exemplo, diuturna consuetudino sic depravali sunt, ut colla mentis sub jugo nequissimae imitationis Perpetuo subdidisse videantur? Servi ergo illorum tolluntur, quando electorum praedicatorum studio illi etiam peccata deserunt, qui reprobae imitationi carnalium vehementer subdi videbantur. Qui etiam juvenes optimi dicuntur. Juvenes quidem sunt, quia in malo fortes; optimi etiam dicuntur, quia caeteris peccatoribus nequiores sunt. Quibus nimirum per prophetam dicitur: Vas qui potentes estis ad bibendum vinum, et viri fortes ad miscendam ebrietatem (Isai. v, 22). Vinum denique bibunt, qui deliberatione mentis, fervorem concupiscentiæ prsecipitanter excipiunt, et ebrietatem miscent; quia dum concupiscentiarum ardoribus inflammantur, ad vias rectitudinis, perdita ratione, redire nesciunt. Potentes vero et fortes tam ad bibendum, quam ad miscendam ebrietatem sunt, ut pro ferventi proposito mali velut optimi servi esse doceantur.","english":"He also assigns tithes of vineyards, when he shows with what wondrous charity our fathers loved God and neighbor, so that they too may strive to be filled with the abundance of that same charity, and, as it were drunk and forgetful of the past, may love only what is to come, and not fail to run fervently toward it.\n\nBut after all these things, the male and female servants of the Israelites, the choicest young men, are foretold as being taken up and placed in the king's work. Who are the servants of carnal men, if not those who, by the example of the wicked, have been so depraved by long habit that they seem to have forever submitted the neck of the mind to the yoke of the most wicked imitation? The servants of these, then, are taken up when, by the zeal of the elect preachers, even those abandon their sins who seemed to be vehemently subject to the reprobate imitation of carnal men. These are also called the choicest young men. They are young men indeed, because they are strong in evil; they are also called choicest, because they are more wicked than the other sinners. To these, surely, it is said through the prophet: Woe to you who are mighty to drink wine, and strong men to mix drunkenness (Isa. 5:22). Finally, they drink wine who, by the deliberation of the mind, hastily receive the fervor of concupiscence, and they mix drunkenness, because while they are inflamed by the ardors of their desires, with reason lost, they do not know how to return to the paths of uprightness. They are mighty and strong both for drinking and for mixing drunkenness, so that on account of their fervent resolve in evil they are taught to be, as it were, the choicest servants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":519,"ref":"p519","source":"Hos optimos juvenes item divinitus sermo demonstrat, cum diaboli aviditatemexponit, dicens: Esca ejus electa (Habac. i, 16). Nam antiquus hostis in eorum nequitia valde reficitur, qui nequissimis nequiores sunt.\n\nAncillarum vero nomine illa nequissima peccatorum conditio designatur, qui per iniquitatem valde sunt pessimi, et aliis praebent exempla pravitatis. Velut enim ancillae servos pariunt, dum magnae iniquitatis non sunt solum operariæ, sed etiam matres. Quia vero sanctorum praedicatione tales etiam convertuntur, qui magna postmodum omnipotenli Deo servitia impendunt, apte servi et ancillae dicuntur auferri, et in opere regis poni. Annon tunc ancillam rex regum tulit, quando de illa magnapeccatrice dixit Remittunturei peccata multa, quoniam dilexit multum (Luc. VII, 47)? Et hanc in opere suo posuit quando in castellum intravit, et eum illa in domo sua recepit (Luc. x, 38). Hanc etiam in opere suo posuit; quia resurgens a mortuis, ei praedicationem suae resurrectionis injunxit (Marc. xvi, 7). Servum quoque tulit, quando a telonei lucro Matthæum ad se sequendum vocavit. In opere suo hunc etiam posuit, quia ei in domo sua convivium præbuit, et Æthiopiæ praedicatorem, conversi orbis Evangelistam fecit (Matth. IX,; Marc. I,; Luc. v, i7).","english":"The divine word likewise shows these to be the best of young men, when it sets forth the devil's greed, saying: His food is choice (Habakkuk 1:16). For the ancient enemy is greatly refreshed in the wickedness of those who are more wicked than the most wicked.\n\nBut by the name of maidservants is designated that most wicked condition of sinners, who through iniquity are utterly depraved, and who furnish examples of depravity to others. For just as maidservants give birth to servants, so these are not only workers of great iniquity but also its mothers. But because by the preaching of the saints even such as these are converted, who afterward render great services to almighty God, they are fittingly said to be servants and maidservants taken away and set to the king's work. Did not the King of kings then take a maidservant, when he said of that great sinner: Her sins, which are many, are forgiven, for she loved much (Luke 7:47)? And he set her to his work when he entered the village, and she received him into her house (Luke 10:38). He set her also to his work, because, rising from the dead, he entrusted to her the preaching of his resurrection (Mark 16:7). He took a servant too, when he called Matthew from the profit of the tax office to follow him. Him also he set to his work, because he provided him a banquet in his house, and made him a preacher to Ethiopia, the Evangelist of a converted world (Matthew 9; Mark 1; Luke 5, 17).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":520,"ref":"p520","source":"Quia ergo praedicatorum ministerio hi etiam ad Dominum redeunt, de quorum salute humana cogitatio desperare poterat, bene servi et ancillae et optimi juvenes in regis opere ponendi describuntur.\n\nPossunt servorum et ancillarum nomine, mo\" tus cordis et affectiones intelligi. Nam quando nobis reproba suggerunt, servi sunt: quando affectiones mentis pravorum motuum suggestionibus substerni appetunt, ancillse. Tunc quidem necesse est, ut per rigorem propositi utrisque dominemur. Servos nostros et ancillas praedicatores tollunt, cum motus cordium nostrorum, et affectiones instruunt, qualiter ad Dei servitium dirigantur. In opere regis ponunt, quando jam idem Dei omnipotentis servitium, quod eorum magisterio didicimus, exercemus. Quare et in asinisquidaptius, quam lascivi motus animae figurantur? In opere autem regis ponuntur, quando illa mens, quae pravis cogitationibus moveri ad lasciviam solebat, prædicatione doctoris proficit, et affectus suos in appetitu imitandae castilatis ponit. Possunt servorum et ancillarum et asinorum nomine designari, qui saecularibus hominibuscorporaliaobsequia fortiter impendunt. Sed in opere regis ponuntur, quia conversi ad Dei omnipotentis servitium, spiritualia tanto devotius pro aeterna retributione tolerant, quanto clanius agnoscunt, quia magna sine fructu tolerabant.","english":"Therefore, because through the ministry of preachers these also return to the Lord, whose salvation human thought could have despaired of, they are rightly described as male and female servants and the best of young men to be placed in the king's work.\n\nBy the name of servants and female servants, the motions of the heart and affections can be understood. For when they suggest reprobate things to us, they are servants; when the affections of the mind desire to be subjected to the suggestions of depraved motions, they are female servants. Then indeed it is necessary that through the rigor of our purpose we exercise lordship over both. Preachers take our male and female servants when they instruct the motions of our hearts and our affections, how they are to be directed to God's service. They place them in the king's work when we now perform that same service of God Almighty which we have learned by their teaching. Why also are the lascivious motions of the soul figured more aptly in asses? But they are placed in the king's work when that mind which was accustomed to be stirred to lasciviousness by depraved thoughts makes progress through the preaching of the teacher, and places its affections in the desire of imitating chastity. By the name of male and female servants and of asses, those who strongly render bodily obedience to secular men can be designated. But they are placed in the king's work because, converted to the service of God Almighty, they endure spiritual things for eternal recompense all the more devoutly as they more clearly recognize that they were enduring great things without fruit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":521,"ref":"p521","source":"Greges etiam rex addecimare dicitur: quia quisquis omnipotenti Deo placere appetit, oportet, ut mundus si per innocentiam, et studio boni operis intentus. Per illud quidem arbor est bona, per istud etiam fructus facit. Quia vcro multis utimur, ut servare innocentiam, et bona opera exhibere valeamus, ipsae cogitationum innocentium turbae greges nostri sunt. Quid ergo est, quod addecimantur, nisi quia cogitationum subtilitas facile non videtur? Nam saepe bona nos cogitare putamus, quas subtiliter discussa, bona non sunt. Addecimari ergo gregcs debent, ut illud solum regii juris sit, quod denario numero continetur. Quod in nobis tunc bene agitur, cum praedicatorum nostrorum magisterio discimus, perfecti esse non solum exhibitione operis, sed etiam in exquisitione cogitationis. Ad extremum vero dicitur: (Vers. ł7.) Vosque eritis ei servi.","english":"The king is also said to tithe the flocks, because whoever desires to please almighty God must be pure through innocence and intent on the pursuit of good works. By the one, indeed, he is a good tree; by the other he also bears fruit. But because we make use of many things so that we may be able to preserve innocence and display good works, those very throngs of innocent thoughts are our flocks. What then is it that they are tithed, except that the subtlety of thoughts is not easily seen? For often we think we are thinking good things which, when subtly examined, are not good. The flocks, then, ought to be tithed, so that only that which is contained in the number ten may be of the king's right. This is done well in us when, by the teaching of our preachers, we learn to be perfect not only in the display of works but also in the examination of thought. Finally, it is said: (Verse 17.) And you shall be servants to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":522,"ref":"p522","source":"Ut videlicet sic ejus juri se subditos sciant, ut ejus mandata praeterire non audeant. Hanc profecto regiam dominationem volebat Dominus statuere, cum dicebat: Quodcunque ligaveris super terram, eat ligatum in cœlis; quodcunque solveris super terram, erit solutum in cælis (Matth. XVI, 19). Hanc etiam potestatem exigebat a subditis, qui dicebat: Si quis evangelizaverit vobis aliud, quam ego evangelizavi vobis, anathemasit(Gal. i, 8). Hinc item Dominus discipulos mittens in prædicationem, dicit: Qui vos audit, me audit; etqui vos spernit, me spernit (Luc. x, 16). Hinc de Judææ prædicatoribus eisdem discipulis Dominus dicit: Quæcunque dixerint vobis, facite (Matth. XXIII, 3). Servi ergo regum nostrorum sumus, quando sic praelatorum nostrorum imperio subdimur, ut praeter eorum auctoritatem agere nulla praesumamus. Quia ergo eis praesunt, qui in virtute obedientiæ suas virtutes roborant, in fine regii juris dicitur: Vosque eritis ei servi: ut fidelcs subditi, tunc etiam se subditos predicatorum praecepto debere esse cognoscant, quando per virtutum profectum, ad perfectionis culmina perducuotur. Quod etiam eisdem verbis ipsa Veritas discipulos cdocens, ait: Cum feceritis hæc omnia, dicite: Servi inutiles sumus (Luc. XVII, 10). Verumtamen, quia carnalibus ista loquebatur, adjunxit, dicens: (Vers.","english":"So that they may know themselves subject to his authority in such a way that they dare not pass over his commandments. The Lord surely wished to establish this royal dominion when he said: Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven (Matt. 16:19). He also demanded this power from his subjects when he said: If anyone has preached to you anything other than what I have preached to you, let him be anathema (Gal. 1:8). Hence again the Lord, sending his disciples out to preach, says: Whoever hears you hears me; and whoever despises you despises me (Luke 10:16). Hence the Lord says to the same disciples concerning the preachers of Judea: Whatever they say to you, do (Matt. 23:3). We are therefore servants of our kings when we are so subject to the command of our prelates that we presume to do nothing apart from their authority. Since, then, they preside over those who strengthen their virtues in the power of obedience, it is said at the end of the royal law: And you shall be servants to him: so that the faithful subjects may then also recognize that they ought to be subject to the precept of preachers, when through progress in virtues they are led to the heights of perfection. This too the Truth himself, teaching his disciples in the same words, says: When you have done all these things, say: We are unprofitable servants (Luke 17:10). Yet, because he was speaking these things to carnal people, he added, saying: (Verse","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":523,"ref":"p523","source":"18.) Et clamabitis in die illa a facie regis, et non exaudiet vos Dominus in die illa, quia petistis vobis regem.\n\nQui regem petierant, a facte regis clamant, quando ii, qui agere spirilualeni vitam sub bono rectore voverant, ejusdem vitae relinquere labores tentant. Facie quidem omnes agnoscuntur. Facies ergo regis est cognita conversatio, et eruditio boni praedicatoris. Qui nimirum, quia dura et aspera pro aeterna vita agunt, et dura praecipiunt, eorum vitam atque doctrinam carnales subditi non imitari, sed fugere conantur. Faciem quippe regis tunc vident qui regem petierant, cujus aspectum ignorabant; quia in piaelato suo coelestis itineris districtio, quam sit laboriosa, considerant, quam velut rem facilem, ante quam cognOscerent, appetebant. Tunc a facie regis clamant, qui regem petierunt; quia dum carnalis vitae deserere moremnollunt, ejus quem sibi præesse volucrunt, optimi pastoris sui laudabilem imitationem effugere nituntur. Et quia caeco corde lucem videre non possunt, ad Dominum clamant, id est, ut evadere spirituale jugum Dei possint, Dominum obsecrant. Sed non exaudit eos Dominus in die illa. Qufe est dies illa, quia reprobi subjecti Dominum obsecrant, nisi intentio vanae prosperitatis? Non exaudiuntur; quia profecto per divinam gratiam nunquam fit, ut bonis rectoribus semel promissa subjectio, libera egredi ad mundi delectationes possit.","english":"18.) And you will cry out in that day because of your king, and the Lord will not hear you in that day, because you asked for a king for yourselves.\n\nThose who had asked for a king cry out because of the face of the king, when those who had vowed to lead a spiritual life under a good ruler attempt to abandon the labors of that same life. Indeed, all are known by their face. The face of the king, then, is the well-known manner of life and the teaching of a good preacher. These, surely, because they do hard and harsh things for the sake of eternal life and command hard things, carnal subjects try not to imitate but to flee their life and doctrine. For then they see the face of the king, they who had asked for a king, whose appearance they did not know, because in their prelate they consider how laborious is the strictness of the heavenly journey, which they had desired as though it were an easy thing before they knew it. Then they cry out because of the face of the king, they who asked for a king, because while they are unwilling to abandon the custom of the carnal life, they strive to escape the praiseworthy imitation of their own excellent shepherd, whom they wished to preside over them. And because with a blind heart they cannot see the light, they cry out to the Lord, that is, they beseech the Lord that they may escape the spiritual yoke of God. But the Lord does not hear them in that day. What is that day, when the reprobate subjects beseech the Lord, except the intention of vain prosperity? They are not heard, because by divine grace it never happens that the subjection once promised to good rulers can freely go out to the delights of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":524,"ref":"p524","source":"Quare et causam subjunxit, dicens: (Vers. 18.) Quis petistis vobis regem.\n\nQuasi dicat: Pastoribus spiritalibus promissa subjectio indissolubilis est. Facile quidem vobis regem petitis: sed quia dignitas regia gravis est, eorum potestatem effugere facile non potestis. Hoc quia ad historiam dicimus, notandum esse censemus, quia omnipotens Deus, dum jus regis prædicit, religiosis præpositis formam institutionis impendit. Quare? Ut qui arctissimam conversationis viam imperant noviter accedentibus facile aditum non impendant. Quare et ejusdem arctissimae vitæ magister optimus summæ veritatis discipulus eruditus præcipit, dicens: Probate spiritus, si ex Deo sint (1 Joan. IV, 2). Et item: Nuntientur ei dura et aspera, per quæ ilur ad Deum, ut sciat ad quod intrat. Praedicat ergo Dominus jus regis, dicat, sciat omnia, quales carnales futuri sunt in ejus observatione: et ut ad vitam virtutis debiles facile non accedant, fortes præpositi facile debiles nequaquam accipiant. Celeritas quidem conversionis plerumque oritur ex præcipitatione consilii, non ex incremento devotionis. Nam cum infirmi fortia promittunt, non expertum robur animi, sed confusio diseretionis. Quos omnes sub unius denotatione sapiens admonet, qui dicit: Super te onus ne levaveris.","english":"Therefore he also added the reason, saying: (Verse 18.) For you have asked for a king for yourselves.\n\nAs if to say: The subjection promised to spiritual pastors is indissoluble. You easily ask for a king for yourselves, but because royal dignity is burdensome, you cannot easily escape their power. Since we say this with reference to history, we judge it should be noted that almighty God, when he foretells the right of a king, bestows a pattern of instruction upon religious superiors. Why? So that those who command the narrowest way of life may not easily grant access to those newly approaching. Therefore also the best teacher of that same narrowest life, the learned disciple of the highest truth, instructs, saying: Test the spirits, whether they are from God (1 John 4:2). And again: Let hard and harsh things be announced to him, through which one goes to God, so that he may know what he is entering. Therefore the Lord proclaims the right of a king; let him speak, let him know all things, what sort of carnal men they will be in observing him; and so that the weak may not easily approach the life of virtue, let strong superiors by no means easily accept the weak. Indeed, the swiftness of conversion often arises from the precipitation of counsel, not from an increase of devotion. For when the weak promise strong things, it is not the tested strength of the mind, but the confusion of discernment. All these the wise man admonishes under the designation of one, who says: Do not lift a burden upon yourself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":525,"ref":"p525","source":"Qui ergo in regularis vitæ forti proposito aliis praesunt, tanto discretius debent ad eamdem vitam conversos recipere quanto et utilius prænoscendum est, accedentium petitio ex virtute sit animi, an ex præcipitatione voluntatis. Nam qui in suis actibus faciles sunt, solent instanter vitae spiritalis asperitatem appetere, ut videantur magna animi virtute, quod expetunt, desiderare. (Vers. 10, 20.) Noluit autem populus audire vocem SamueliS, et dixerunt: Nequaquam, sed rex erit super nos, et erimus nos quoque sicut omnes gentes, et judicabit nos rex noster, et egredietur ante nos, et pugnabit bella nostra pro nobis.\n\nHoc quia superius late expositum est, in eorum exquisitione otiose retinemur. Sequitur: (Vers. 21.) Et audivitSamuel omnia verba populi, et locutus est ea in auribus Domini.\n\ni8. Audire vocem populi, est quae sanctae conversalionis habitum petentes exterius dicant agnoscere. Nam velut solam accedentium vocem audimns, cum scimus quae exterius asserunt: sed quales inter sponsionis assertiones futuri sint, non videmus. Loqui ergo ea in auribus Domini debemus, ut ipse sponsionis verba suscipiat: qui dum verba audit, corda discutit, et ex textu profectionis, usuras exquirit robusti operis. Hoc namque novitiorum nostrorum mentes audiant, et expavescant: quia videlicet quod nobis dicunt, in auribus Domini loquimur.","english":"Those, therefore, who preside over others in the strong purpose of the regular life ought to receive those converted to that same life with as much discretion as it is also more useful to know beforehand whether the petition of those approaching comes from the virtue of the mind or from the precipitation of the will. For those who are easy in their own actions are accustomed to eagerly desire the harshness of the spiritual life, so that they may seem to desire with great virtue of mind what they seek. (Verses 10, 20.) But the people were unwilling to hear the voice of Samuel, and they said: By no means, but a king shall be over us, and we also shall be like all the nations, and our king shall judge us, and shall go out before us, and shall fight our battles for us.\n\nBecause this was expounded at length above, we are kept idle in their inquiry. It follows: (Verse 21.) And Samuel heard all the words of the people, and he spoke them in the ears of the Lord.\n\n18. To hear the voice of the people is what those seeking the habit of holy conversation say they acknowledge outwardly. For we hear, as it were, only the voice of those approaching, when we know what they assert outwardly; but we do not see what sort they will be among the assertions of their promise. We ought, therefore, to speak these things in the ears of the Lord, so that he himself may receive the words of the promise: who, while he hears the words, examines the hearts, and from the texture of their setting out, seeks the interest of robust work. For let the minds of our novices hear this and tremble: namely, that what they say to us, we speak in the ears of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":526,"ref":"p526","source":"Nam quod coram nobis promittuut, Deo offerimus, ut ipse jam de manibus nostris teneat, quod exquicat. Quae profecto libertas rectoris, est obligatio subditi: quia tanto districtiori sententiaesubditur, quanto apertius scire potest: quia de eo, quod respondet, omnipotenti Deo reddere rationem debet. Cum ergo ea quae novitii promittunt, Dco offerimus, quasi chirographum, quod nobis faciunt, illi damus. Et quia latenter hoc agitur, in auribus Domini Samuel ea, quae populus dixerat, locutus fuisse perhibetur. In auribus quippe amicorum loquimur, quando ea quae dicimus, extraneis celamus. Sequitur: (Vers..) Dixit autem Dominus ad Samuelem: Audi vocem eorum, et constitue super eos regem.\n\nSuperius propheta futura prospiciens, ait: Clamabitisad Dominum, et non exaudiet, quia petistis vobis regem. Nuncvero Dominus dicit: Audi vocem eorum et constitue super eos regem (I Reg. VIII. 18), Quid per hoc nobis ostenditur, nisi quod saepc bonis rectoribus sanctæ Ecclesiæ divinitus inspiratur, ut cælestis vitæ studiis eos subdant, qui sub disciplina ejusdem professionis postea devoti non sunt? Qui profecto postea a facie regis clamaturi sunt, et tamen divino praecepto regem recipiunt: quia divinitus inspirantur ad servitutem Dei devote accedere, quos in augmento mercedis aeternae pastorum solliciludo magni laboris, sub ejusdem servitutis vinculo debeat cohibere.","english":"For what they promise in our presence, we offer to God, so that he may now hold from our hands what he examines. Indeed, this freedom of the ruler is the obligation of the subject, because one is subjected to a stricter sentence the more openly one can know that for what one answers, one must render an account to almighty God. When, therefore, we offer to God the things that the novices promise, we give to him, as it were, the written bond that they make to us. And because this is done secretly, Samuel is said to have spoken in the ears of the Lord the things that the people had said. For we speak in the ears of friends when we conceal from outsiders the things we say. It follows: (Verse) And the Lord said to Samuel: Hear their voice, and set a king over them.\n\nAbove, the prophet, foreseeing future things, said: You will cry out to the Lord, and he will not hear, because you have asked for a king for yourselves. But now the Lord says: Hear their voice and set a king over them (1 Kings 8:18). What is shown to us by this, except that often good rulers of holy Church are divinely inspired to subject to the pursuits of the heavenly life those who afterward are not devout under the discipline of that same profession? They will certainly afterward cry out from the face of the king, and yet by divine command they receive a king, because those are divinely inspired to approach the service of God devoutly whom, for the increase of eternal reward, the solicitude of pastors must restrain by great labor under the bond of that same service.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":527,"ref":"p527","source":"Ad Dominum nempe clamare dicuntur, a facie regis sui: sed quid a Domino missus propheta respondeat, ipsi reges audiant, ut quid agere debeant, inter ipsos clamores sciant. Non, inquit, exaudiet vos. Ergo nec ipsi exaud-ire debent. Qui enim in sanctis monasteriis sunt tepidi, medendi sunt, quasi aegri; non sunt ejiciendi, ut mortui.Nam si a Domino missi sunt, inter spiritualium unguentorum fomenta rcsipisceot. Dicat ergo Dominus:; Constitue super eos regem: quia profecto nonnulli ad servitutem Dei vcniunt devoti, qui et refrigescere permittuntur, sed pastorum studio, quorum se præcepto subdiderant divina inspiratione, ad amorem coelestis patriae recalescunt. Sed jam qualis pastor ad haec sit idoneus, exponit, dicens: (I Reg. IV, 1, 2.) Erat vir de Benjamin, nomine Cis, filius Abiel, filii Seror, filii Bechorath, filii Aphia, filii viri Jemini fortis robore. Et erat illi filius vocabulo Saul, electus et bonus, et non erat vir de Israel melior illo ab humero et sursum eminebat super omnem populum.","english":"They are said, of course, to cry out to the Lord from the face of their king; but let the kings themselves hear what the prophet sent by the Lord answers, so that amid those very cries they may know what they ought to do. He says: I will not hear you. Therefore neither ought they themselves to hear. For those who are lukewarm in the holy monasteries are to be healed as the sick, not cast out as the dead. For if they have been sent by the Lord, they will recover among the warm applications of spiritual ointments. Let the Lord therefore say: Appoint a king over them; because assuredly some come to the service of God as devoted men, who are even allowed to grow cold, but by the zeal of the shepherds, to whose command they had submitted themselves by divine inspiration, they grow warm again to the love of the heavenly fatherland. But now he sets forth what sort of shepherd is fit for these things, saying: There was a man of Benjamin, by name Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, the son of a man of Benjamin, mighty in strength. And he had a son by the name of Saul, chosen and good, and there was no man of Israel better than he; from his shoulder and upward he stood out above all the people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":528,"ref":"p528","source":"Quid est, quod cum rex constituendus ostenditur, patrum nomina praedicantur: nisi quia indigne assumitur ad principatum sancta: Ecclesiae, qui sanctorum Patrum in moribus nobilitatem non tenet? Sex autem patrum nomina assignantur, ut sanctae conversationis eorum in bona actione perfectio designetur. Sex enim diebus mundus conditus est, sex aetatibus consummatur. Sex ergo sunt patres, qui in genealogiae ordine electorum pastorum sanctæ Ecclesiae nominantur: quia nimirum illorum sunt| per imitationem filii, qui in forma sequentium culmen obtinent perfectionis. Pater vero regis, Cis, id est durus dicitur: quia profecto ii, quorum sancti praedicatores imitatores sunt, vita et zelo remissi non sunt. Duri namque sunt, quia peccatoribus mollia non loquuntur: duri etiam sunt, quia ut alios bene corrigant, dura quae illis praecipiunt, in sua conversatione demonstrant. Durus namque videbatur, qui Judaeos arguebat, dicens: Genimina viperarum, quis ostendit vobis efflugere a ventura iTa? Facile dignos fructus pœnitentiœ (Matth. III, 7). Sed qui aliis durus erat, sibi remissus non erat. Nam ut pœnitentiæ duritiam, quam praedicabat, Evangelista eum tenere ostenderet, ait: Habebat vestimentum de pili, camelorum, etzona pellicea cinctus lumbis: esca autem ejus locustæ et mel sylvestre (Marc.i, 6).","english":"What is it that, when a king is to be appointed, the names of fathers are proclaimed, unless it is that he is unworthily assumed to the leadership of the holy Church who does not hold the nobility of the holy Fathers in his conduct? But six names of fathers are assigned, so that the perfection of their holy way of life in good action may be designated. For in six days the world was founded, and it is completed in six ages. Six fathers, then, are named in the order of the genealogy of the elect shepherds of the holy Church, because without doubt those are their sons by imitation who obtain the summit of perfection in the form of those who follow. But the father of the king, Cis, is called, that is, hard, because surely those whose imitators the holy preachers are have not been slack in life and zeal. For they are hard, because they do not speak soft things to sinners; they are hard also because, in order to correct others well, they demonstrate in their own conduct the hard things they command them. For he seemed hard who rebuked the Jews, saying: You offspring of vipers, who showed you to flee from the coming wrath? Produce fruits worthy of repentance (Matt. 3:7). But he who was hard to others was not slack to himself. For in order to show that the Evangelist held the hardness of repentance that he preached, it says: He had a garment of camel's hair, and was girded about his loins with a leathern belt; but his food was locusts and wild honey (Mark 1:6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":529,"ref":"p529","source":"Ad Ezechiel quoque dicitur: Ecce dedi fronte tuam duriorem frontibus eorum, ut adamantem etsilicem dedi faciem tuam (Ezec.III, 8). Sed qui tam durus contra duros in malo veniebat, ut dura, quae ventura erant, locuturus ostenderet, diebusseplem in medio eorum, antequam loqueretur, flebat. Sic enim dicit: Et sedi ubi illi sedebant, et mansi septem dies mœrens in medio eorum. Quia ergo sancti praedicatores, obstinatis peccatoribus, lenes et mansueti non sunt, et quod asperum prædicant operantur, duri filius Saul recte perhibetur. Illos enim imitari electus praedicator debet, qui et acuta praedicant, et quae loquuntur, observant. Unde et de eodem regis patre subjungitur: Fortis robore. Sunt nonnulli intra sanctam Ecclesiam, qui elalione sunt, et arrogantia fortes. Nam magna agunt: sed cum laudare homines ea quae agunt, desinunt, eadem magna ipsi agere praetermittunt. Fortis ergo robore est, qui virtutem, quam monstrat in opere bono, habet a Spiritu sancto. De quo nimirum robore superius (Ad. vi, 2) Anna in cantico vaticinata est, dicens: Infirmi accincti sunt robore. De boc Dominusdiscipulis repromittit, dicens: Sedete in civitate, donec induamini virtute ex alto (Luc. xxiv, 49). In hoc robore fortiter gradiebatur ille de quo scriptum est: Regressus est Jesus in virtute spiritus in Galilœum (Luc. IV, 14).","english":"It is also said to Ezekiel: Behold, I have made your face harder than their faces, and I have given your face as adamant and flint (Ezek. 3:8). But he who came so hard against the hard in evil, so as to show that he would speak hard things that were to come, wept for seven days in the midst of them before he spoke. For thus he says: And I sat where they sat, and I remained seven days mourning in the midst of them. Therefore, because holy preachers are not gentle and meek toward obstinate sinners, and they practice what they preach as harsh, the son of Saul is rightly called hard. For the chosen preacher ought to imitate those who both preach sharp things and observe what they speak. Hence it is added concerning the same king's father: Mighty in strength. There are some within the holy Church who are strong in elation and arrogance. For they do great things; but when men cease to praise the great things they do, they themselves cease to do those same great things. He is therefore mighty in strength who has the virtue that he shows in good work from the Holy Spirit. Concerning this strength, Anna prophesied above in her song, saying: The weak have been girded with strength. Concerning this the Lord promises to his disciples, saying: Sit in the city until you are clothed with power from on high (Luke 24:49). In this strength he walked strongly of whom it is written: Jesus returned in the power of the Spirit into Galilee (Luke 4:14).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":530,"ref":"p530","source":"Qui ergo durusdicitur, fortis robore perhibelur: quia electi viri, dum summa praedicant, ingentia demonstrant: et omne quod altum praecipiunt, omneque quod magnum agunt, in virtute sancti Spiritus operantur. De quo digne subjungitur. Et erat ei filius Saul nomine, electus et bonus. Nam qui talium imitator est, utilis non solum est ad laborem ministerii, sed aptus ad fructum haereditatis. Electus quippe etiam Judas ad ministerium fuit: sed quia bonus non fuit, jus amisit successionis. Qui ergo in Saul adhuc electo et bono significantur, nisi sanctorum Patrum electi imitatores, qui per doctrinam aliis utiles sunt, et per conversationem sibi: qui sic alios possunt regere, ut sibimetipsis nequaquam desinant providere? Electi namque et boni sunt, quia sic lucra aliorum expetunt, ut sui nulla damna patiantur. Pleni quippe in seipsis sunt, effluentes aliis, et de abundantia sui sic aliis tribuunt, ut suae plenitudinis aliquid non amittant. Habent quae aliis praebeant, sed habentes quae sibi possint sufficere, nulli praebent. Sic aliis praebere oleum nituntur, ut a se fomenta luminis non tonantur: ut dum illuminant alios se non extinguant. Bene ergo electus et bonus dicitur: quia certe, qui sanctae Ecclesiae regimen suscipit, dives esse debet, et ornatus donorum spiritalium et plenitudine meritorum.","english":"Therefore he who is called hard is declared strong in might, because the elect, when they preach the highest things, demonstrate great things; and everything high that they command, and everything great that they do, they accomplish in the power of the Holy Spirit. Concerning this it is fittingly added: And he had a son named Saul, chosen and good. For whoever is an imitator of such men is useful not only for the labor of ministry but also fit for the fruit of inheritance. Indeed, Judas also was chosen for ministry, but because he was not good, he lost the right of succession. Therefore what is signified in Saul, still chosen and good, except the chosen imitators of the holy Fathers, who are useful to others through teaching and to themselves through their manner of life—who can so rule others that they by no means cease to provide for themselves? For they are chosen and good because they seek the gains of others in such a way that they suffer no losses of their own. For they are full in themselves and overflowing to others, and from their abundance they give to others in such a way that they lose nothing of their own fullness. They have what they may offer to others, but possessing what can suffice for themselves, they offer it to no one. Thus they strive to offer oil to others in such a way that the fuel of their light is not cut off from them, so that while they illuminate others they do not extinguish themselves. Rightly, therefore, is he called chosen and good, because certainly whoever takes up the governance of the holy Church ought to be rich, both adorned with spiritual gifts and with a fullness of merits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":531,"ref":"p531","source":"Et quia de communi ordine, qui praecellant, eligendi sunt, sequitur: Et non erat de filiis Israel melior illo. Cujus profecto excellentiacommendatur, cum subditur: Ab humero, et sursum emincbat super omnem populum. Hac quipPe specie corporis in persona ordinandi antistitis, praesignantur acta virtutis. Quid enim in humero nisi fortitudo designatur? Sed qui ab humero, et sursum super omnem populum eminebat, tam sublimis staturae erat, ut qui altior esset in populo, capite usque ad humerum regis pertingeret: futurus vero rex collo et capite altitudinem omnium superaret. Capita vero quae sunt, nisi subjectae plebis mentes? Quae cum valde tenduntur, usque ad humerum ordinandi regis pertingunt? quia is qui ad regendum culmen sanctae Ecclesiae quaeritur, tantae debet esse perfectionis, ut quidquid populus de bono opere sibi vult proponere, in sua conversatione debeat demonstrare. Quasi enim regis humerum capita p1ebis tangunt, quando eorum corda, quidquid virtutis in suo pastore quaerunt, inveniunt. Sed rex praecellit collo, præcellit et capite. Quid enim in collo, nisi locutio: quid in capite, nisi mentis contemplatio designatur? Capite ergo et collo subditorum omnium capita excellit, si contemplationis altitudine mirabilis est, et sublimitate doctrinae. Quasi enim capite sublimis est, cum illa de secretis cælestibus contemplatur, quae alii contemplari non possunt.","english":"And because those who are to be chosen to excel must be taken from the common order, it follows: And there was none better than he among the children of Israel. His excellence is indeed commended when it is added: From the shoulder and upward he stood out above all the people. For by this kind of bodily form, in the person of the one to be ordained as high priest, the deeds of virtue are prefigured. For what is designated by the shoulder but fortitude? But he who stood out from the shoulder and upward above all the people was of such lofty stature that, though he was taller than the people, he reached with his head up to the shoulder of the king; while the future king surpassed the height of all by neck and head. But what are heads but the minds of the subject people? And when these are stretched out greatly, do they not reach to the shoulder of the king who is to be ordained? Because he who is sought to rule the height of holy Church ought to be of such perfection that whatever the people wish to set before themselves as a good work, he ought to demonstrate in his own conduct. For the heads of the people, as it were, touch the shoulder of the king when their hearts find whatever virtue they seek in their shepherd. But the king excels by neck, he excels also by head. For what is designated by the neck but speech, and what by the head but the contemplation of the mind? Therefore by head and neck he excels the heads of all his subjects, if he is wonderful in the height of contemplation and in the sublimity of doctrine. For he is, as it were, lofty by head when he contemplates those things concerning the heavenly secrets which others cannot contemplate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":532,"ref":"p532","source":"Collum quoque super alios habet, qui altitudine locutionis suae mirabilis, aequandus ab aliis non est. Quasi enim caput in sublime extulenat, qui dicebat. Veniant ad uisiones et relevatione, Domini. Scio hujusmodi hominem sive in corpore, sive extra corpus, nescio, Deus scit (II Cor. XII. 1,2). Sed velut electus et bonus rex, ut collum etiam super capila omnia se tenere ostenderet, ait: Audicit arcana verba, quœ non licet homini loqui (Ibid., 4). Quid vero quasi eminens collum ejus miramur in iis, quae tacuit? Adaequemus eum,si possumus,in iis quæ dixit. De collo apostoli Pauli processerunt epistolæ ejus, et cum ab illo tempore coeperint eas viri sapientes exponere, adhuc conantur ea quae dixit melius scire. Cumque quotidie in ejus eruditione proficiunt, quasi ad summitatem colli innitentes, pertingere nequaquam possunt. Emineat ergo rex collo, emineat capite, sit humero sublimis; ut conversatione perfectus sit, eloquio mirabilis, præ caeteris arduus in arce contemplationis. Sed, qui conversatione magnus est, eloquio praecipuus, præ omnibus contemplatione suspensus, priusquam perveniat ad culmen regiminis, signa exterius habere debet fraternae charitatis: ut videlicet sic proximorum sollicitudioem habcat, ut ad aeternam vitam lucra animarum quaerat. Bene ergo in eorum typo subjungitur: (Vers.","english":"He also has a neck above others, who by the height of his speech is wonderful and cannot be equalled by others. For he lifts up his head as it were on high, who said: I will come to visions and revelations of the Lord. I know such a man, whether in the body or out of the body, I know not, God knows (2 Cor. 12:1-2). But as an elect and good king, to show that he holds even his neck above all things, he says: He heard secret words, which it is not lawful for a man to speak (ibid., 4). But why do we marvel at his neck as it were eminent in the things he kept silent? Let us equal him, if we can, in the things he said. From the neck of the apostle Paul his epistles proceeded, and though from that time wise men have begun to expound them, they still strive to know better the things he said. And while they profit daily in his teaching, as it were leaning upon the summit of his neck, they can by no means reach it. Let the king therefore be eminent in neck, eminent in head, lofty in shoulder; so that he may be perfect in conduct, wonderful in speech, and, before others, exalted in the citadel of contemplation. But he who is great in conduct, outstanding in speech, and raised above all in contemplation, before he comes to the summit of governance, ought to have outwardly the signs of brotherly charity: namely, so to have solicitude for his neighbors as to seek the gain of souls for eternal life. Well then, in the figure of these, it is added: (Verse","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":533,"ref":"p533","source":"3, 4.) Perierant autem asinæ Cis, patris Saul: et dixit CII ad Saul filium suum: Tolle tecum unum de pueris, et surgens vade, et quære asinas. Qui cum transissent per montem Ephraim, et per terram Salisa, et non invenissent, transierunt etiam per terram Salim, et non erant, et per terram Jemini, ei minime reperere.\n\nCis, qui durus dicitur, non solum electos ejus; sed ipsum etiam Redemptorem significat. Nemo enim I sibi eo durior exstilit. Hujus namque duritiae asperitatem prophetainsinuans, ait: Vere languores nostres ipse tullit,et dolores nostros ipse portavit (Isa. LIII, 4). Mori enim mortalibus non est pati, passibiJes damnatae naturae. Ile ergo sibi durus vehementer exstitit, qui in se unde pateretur, non habuit: sed ut nos patiendo liberaret, in quo sibi durus esset, et pati pos et dignanter assumpsit. Asinae Cis sunt animæ peccatrices (/ Reg. x). Quia etiam in fide Redemptoris regeneratae sunt; durae esse dicuntur: perditæ autem asinae, quia per immunditiam ab ejus sunt servitio separatae. Hinc est enim, quod ad passionem tendens, absolutae asinae, et pullo insedit (Matth. XXI, 7): ut patenter ostenderet, quia ad hoc pati venerat, ut peccatoribus subvenirct. Pereuntes namque asinas se quærere fatebatur, cum dicebat: Venit filius hominis quœrere, et, salvum lacere quod periera t(Luc. XIX, 10).","english":"3, 4. Now the asses of Kish, Saul's father, had been lost; and Kish said to Saul his son: Take one of the servants with you, and arise and go, and seek the asses. And when they had passed through mount Ephraim, and through the land of Salisa, and had not found them, they passed also through the land of Salim, and they were not there, and through the land of Jemini, and they did not find them at all.\n\nKish, who is called hard, signifies not only his elect but even the Redeemer himself. For no one has stood forth harder to himself than he. For the prophet, hinting at the harshness of this hardness, says: Surely he has borne our griefs, and carried our sorrows. For to die is not to suffer for mortals; to suffer belongs to a condemned nature capable of suffering. He therefore stood forth vehemently hard to himself, who had nothing in himself from which to suffer; but in order to free us by suffering, he both could and worthily assumed that in which he might be hard to himself and suffer. The asses of Kish are sinful souls. Because they are also regenerated in faith in the Redeemer, they are said to be hard; but the asses that were lost, because through uncleanness they are separated from his service. Hence it is that, hastening to his passion, he sat upon the ass that was loosed, and upon the colt: to show plainly that he had come to suffer for this purpose, that he might come to the aid of sinners. For he declared that he was seeking the asses that were perishing, when he said: The Son of man came to seek and to save that which was lost.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":534,"ref":"p534","source":"Has asinas et per semetipsum quaesivit, et adhuc prædicatores ad quaerendum mittit. Dicit ergo Cis filio suo, ut asinas quaerat, quando electorum cordibus spirituali inspiratione Redemptor imperat, ut in prædicationis ministerium pergant.In proedicationis autem officio pergenles, quia solum spiritalem sensum secum debent ducere, unum de pueris tollere jubentur. Unum namque puerum tollit, qui dum ad præbendum aliis formam vivendi pergit, in omne quod agit spiritualis est. Unum namque de pueris tulit, de. quo praedictum est: Jpse præcedet ante illum in spiritu et virtute Eliæ (Luc. i, 17)Unum puerum secum tulerat, qui ait: Non habemus spiritum hujus mundi, sed spiritum qui ex Deo est (I Cor. n, 12). Hinc iterum dicit: Nos sensum Christi habemus (Ibid., 16). Hinc per Ezecbielem de sanctis animalibus dicitur: Ubi erat impetus spiritus illuc gradiebantur (Ezec, I, 12). Quærens ergo asinas, unum de pueris tollit: quando is, qui noviter animarum lucra quaerere incipit, quae agere putat, omnia spiritaliter agere disponit. Invenire autem asinas, est peccntores in luce sanctitatis conversos aspicere Nam velut perditae asinae non invenientur, quando in peccatorum tenebris, reproba corda se obruunt.","english":"He both sought these asses himself and still sends preachers to seek them. So Kish says to his son to seek the asses, when the Redeemer commands the hearts of the elect by spiritual inspiration to set out in the ministry of preaching. But those setting out in the office of preaching, because they ought to bring with them only the spiritual understanding, are ordered to take one of the servants. For he takes one servant who, while he sets out to provide a model of living for others, is spiritual in everything he does. For he took one of the servants of whom it was foretold: He himself will go before him in the spirit and power of Elijah (Luke 1:17). He had taken one servant with him who says: We have not received the spirit of this world, but the Spirit who is from God (1 Cor 2:12). Hence again he says: We have the mind of Christ (ibid., 16). Hence through Ezekiel it is said of the holy living creatures: Wherever the impulse of the spirit was, there they went (Ezek 1:12). Therefore, seeking the asses, he takes one of the servants: when he who newly begins to seek the gain of souls disposes to do everything he thinks he is doing spiritually. But to find the asses is to see sinners converted in the light of holiness. For as if lost asses they are not found, when reprobate hearts bury themselves in the darkness of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":535,"ref":"p535","source":"Et quia per quinque sensus corporis ad easdem peccatorum tenebras decidunt, quinque regionibus non inveniendae perquiruntur, videlicet monte Ephraim, terra Salisa, et Salim, et viri Gemini, et Zuph. Unusquisque etenim ubi per peccatum projicitur, ibi occultatur; et quasi perditus, ubi sit nescitur, quando justitiae lucem, in quia eum Deus posuit, derelinquit. Hinc est, quod in paradiso post peccatum, primum hominem quaerit, dicens: Adam, ubi es (Gen. III, 9)? Quasi dicat: Quia te in luce qua posui non invenio, demonstra te ubi posuisti. Hincdemortuo Lazaro exquirit, dicens: Ubi posuistis eum (Joan. XI, 34)? Sed quem quasi perditum quaerebat, ut inveniret progredi imperabat, dicens: Lazare, veni foras. Perditur ergo homo, cum peccat: invenitur, cum peccatum adversum se, jam poenitendo pronuntiat. Quia enim per sacra eloquia peccatori praecipitur: Dic tu prior iniquitates tuas, ut justificeris (Isa. XLIII, 26, sec. LXX): dum ille, qui peccavit, confitendo juslificari incipit, in luce jam cernitur, ubi jam positus invenitur. Saul autem, qui asinas quærens, non invenit, eruditi quidem praedicatoris personam designat, sed noviter incipientis. Quem profecto omnipotens Deus praedicationis fructum afferre non patitur, ne vilem peccatorum conversionem aestimet, dum lcvitcr convertere eos ad Dominum potest.","english":"And because through the five senses of the body they fall into the same darkness of sins, they are sought in five regions where they cannot be found, namely the mountain of Ephraim, the land of Shalisha, and Shalim, and the land of the Benjamites, and Zuph. For each person, where he is cast down by sin, there he is hidden; and as one lost, it is not known where he is, when he abandons the light of righteousness in which God placed him. Hence it is that in paradise after sin He seeks the first man, saying: Adam, where are you? As if to say: Because I do not find you in the light in which I placed you, show me where you have placed yourself. Hence too He asks concerning the dead Lazarus, saying: Where have you laid him? But him whom He was seeking as one lost, in order to find him He commanded to come forth, saying: Lazarus, come out. Man, therefore, is lost when he sins; he is found when he declares his sin against himself, now by repenting. For because it is commanded to the sinner through the sacred Scriptures: Declare your iniquities first, that you may be justified: when he who sinned begins to be justified by confessing, he is now seen in the light, where he is now found to be placed. But Saul, who, seeking the she-asses, did not find them, designates the person of a learned preacher, but of one newly beginning. Whom indeed almighty God does not permit to bring forth the fruit of preaching, lest he esteem the conversion of sinners as something cheap, while he can easily convert them to the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":536,"ref":"p536","source":"Differtur ergo conversio, ut conversi diligantur: et eos praedicator tanto amplius amet, quanto clarius videt, quia eos lucrari cito non prævalet. Sed dum sancti viri de praedicatione sua alios convertere non possunt, de se vehementer timere incipiunt: ne inde omnipotenti Deo displiceant, unde se ei vehementer placere cogitabant: et plerumque agitur, ut sic novorum praedicatorum corda terreantur, ut jam proponant ejusdem praedicationis officium deserere, et Deo per silentium vacare. Quare et subditur: (Vers. 5.)Cum autem venisset in terram Zuph, et non invenisset, dixit Saul ad puerum suum: Veni revertamur, ne forte dimiserit pater meus asinas, et sollicitus sit pro nobis.\n\nAd patrem reverti deliberat, qui postposita intentione prædicationis, Deo vacare appetit in secreto silentii. Reverti quidem dicitur, qui missus ante perbibetur. Quasi enim coram patre sunt filii, quando electi viri immorantur in secreta contemplatione Redemptoris. Revertuntur itaque quando a publico sanctæ praedicationis veniunt ad rimanda gaudia æternæ claritatis. Sed quia sancti viri nihil agunt inconsulti, Saul de reversione ad patrem puerum consuluit. Tunc namque puerum consulimus, quando intenta mente providemus, ut quod tentamus disponere, a spirituali sensu non debeat differe.","english":"Therefore conversion is delayed so that those who are converted may be loved; and the preacher loves them the more abundantly the more clearly he sees that he cannot quickly win them. But when holy men cannot convert others by their preaching, they begin to fear greatly for themselves, lest in that very matter they displease almighty God in which they thought they greatly pleased him; and it often happens that the hearts of new preachers are so terrified that they already resolve to abandon the office of preaching itself and to devote themselves to God through silence. Therefore it is also added: (Verse 5.) But when he had come into the land of Zuph and had not found them, Saul said to his servant: Come, let us return, lest perhaps my father has let the asses go and is anxious about us.\n\nHe resolves to return to the father who, setting aside the intention of preaching, desires to devote himself to God in the secrecy of silence. For he is said to return who is first reported to have been sent. For sons are, as it were, in the presence of their father when chosen men linger in the secret contemplation of the Redeemer. They return, then, when from the public work of holy preaching they come to search out the joys of eternal brightness. But because holy men do nothing without counsel, Saul consulted the servant about returning to the father. For then we consult the servant when with an attentive mind we take care that what we attempt to arrange ought not to differ from spiritual understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":537,"ref":"p537","source":"Ad patrem quippe reverti disposuerat, qui dicebat; Dixi, custodiam vias meas, ut non delinquam in linga mea: Posui ori meo custodiam, cum conlisteret et peccator contra me (Psal. XXXVIII, 1, 2). Adversus prædicatores peccatos consistit, quando ad praedicationem eorum, statum suæ iniquitatis non dcserit. Et quia tunc prædicator ei silere, et Deo vacare proponit, ut ad patrem redeat, obmutescit. Sed quia per silentium voluntatem Dei melius didicit, cor ejus concaluil, et cxardescente igne internæ meditationis, locutus est.-Quod in hoc etiam loco ostenditur, quia consultus puer, consulenti se consilium impendit, dicens: (Vers. 6.) Ecce est vir Dei in civitate hac, vir nobilis, omne quod loquitur absque ambiguitate venit: nunc ergo eamus illuc, si forte indicet nobis de via nostra propter quam venimus.\n\nVirum Dei Samuelem dicit, in quo praedicatores sanctæ Ecclesiae designari jam diximus. Qui vir quidem dicitur, pro revcrentia sanctæ conversationis, et omne quod loquitur, absque ambiguitate venire perhibetur: quia quidquid minatur de æternis suppliciis, quidquid de æterna laetitia promittitjustis, ita ut denuntiat, et impii abibunt ad pœnam, et electi ad gloriam. Qui etiam in civitate csse perhibclur: quia electus pastor in communi subjectae plebis custodia, semper vigilare cognoscitur. In civitate est pastor, quia cum custodit alios, in se munitus est.","english":"For he had resolved to return to the father, who said: I said, I will keep my ways, that I may not sin with my tongue: I set a guard on my mouth, when the sinner stood against me (Ps. 38:1, 2). He stands against preachers as a sinner when, at their preaching, he does not abandon the state of his iniquity. And because then the preacher proposes to be silent for him and to be free for God, so as to return to the father, he falls silent. But because through silence he has learned the will of God better, his heart grew warm, and with the fire of inner meditation blazing up, he spoke. This too is shown in this place, because the boy, when consulted, gives counsel to the one consulting him, saying: (Verse 6.) Behold, there is a man of God in this city, a noble man, all that he speaks comes without ambiguity: now therefore let us go there, if perhaps he may show us concerning our way, for which we have come.\n\nHe calls Samuel a man of God, in whom we have already said the preachers of holy Church are designated. He is indeed called a man, out of reverence for his holy conduct, and all that he speaks is said to come without ambiguity: because whatever he threatens concerning eternal punishments, whatever he promises concerning eternal joy to the just, it is as he declares, and the wicked will go away to punishment, and the elect to glory. He is also said to be in the city: because the chosen pastor is known always to keep watch in the common custody of the people subject to him. The pastor is in the city, because when he guards others, he is fortified in himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":538,"ref":"p538","source":"Unde et per prophetam in omnium virorum Dei laudibus, sub unius descriptione dicitur: In excelsis habitat, munimenta saxorum sublimitas ejus (Isa. XXXIII, 16.) Nam quo altius in æternorum civium visione suspenditur, eo et sibi fortior, et proximis utilior invenitur.\n\nNobilis etiam dicitur: quia superna conversatione conspicuus est, et de mundanae vitæ rusticitate nihil habet. Inde enim nobilis cernitur, unde civis. Saccularium quippe hominum, quia nulla est morum compositio, quasi in exterioribus locis nutriti, 111stici sunt. Ex consueta namque animi inhonestate, turpes proferunt motus corporis; et velut valde degeneres, urbanae consuetudinis gestum nesciunt, dum per omne quod agunt, vitae suae speciem vilitate terrenae obscuritatis operiunt. Quo contra viri Dei nobiles sunt, qui dum fortiter ea, quae divina sunt, agunt, in omni suo opere, superna luce resplendent: et nihil degenerositatis habent, qui in magna luce omnis sum conversationis radios proferunt coelestis originis. Ad hoc ergo a puero Saul ducitur, ut instruatur: quia qui in arce praelationis ponendi sunt, spirituali sensui perfectorum praedicatorum magisteno subjici monentur. Ab hoc puero nos duci admonet, qui dicit: Si spiritu ducimini non estis sub lege (Gal. v, 18). Quærendum vero est, cur dubilatire dicatur: Si forte indicet nobis de via nostra, propter quam venimus.","english":"Hence too it is said through the prophet, in the praises of all the men of God, under the description of one man: He dwells on high, his loftiness is the strength of rocks (Isa. 33:16). For the more sublimely he is suspended in the vision of the eternal citizens, the more he is found strong for himself and useful to his neighbors.\n\nHe is also called noble, because he is conspicuous by his heavenly conduct, and has nothing of the rusticity of worldly life. For he is seen as noble from the same source from which he is a citizen. For secular men, because there is no composition of manners in them, are, as it were, rustics nurtured in outward places. For from the accustomed dishonesty of the mind they bring forth shameful movements of the body; and as though greatly degenerate, they do not know the bearing of urban custom, while through all that they do they cover the appearance of their life with the vileness of earthly obscurity. By contrast, the men of God are noble, who while they bravely do the things that are divine, shine with heavenly light in all their work: and they have nothing of degeneracy, who in the great light of their whole conversation bring forth the rays of their heavenly origin. To this end, therefore, Saul is led from boyhood, that he may be instructed: because those who are to be placed in the citadel of prelacy are admonished to be subject to the spiritual sense of the perfect preachers as their teacher. From this boy he admonishes us to be led, who says: If you are led by the Spirit, you are not under the law (Gal. 5:18). But it must be asked why it is said with hesitation: If perhaps he may show us concerning our way, for which we have come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":539,"ref":"p539","source":"Sed quia spiritualia discere appetit, quia ingentia dona geslit accipere: utrum eisdem donis sit dignus, srire non potest. Dubitare ergo incipit, qui tam magna promereri se suis meritis non praesumit. Quae nimirum dubitatio electis oritur ex virtute humilitatis. Quare et comitatis pueri voce Sauli dicitur: Si forte indicet nobis de via nostra. Quia nimirum spiritualis sensus non alta nobis sapere suggerit, non audacler de omnipotenti Deo praesumere, sed ejus dona cum summa sancti timoris reverentia postulare. Merito ergo puer dicitur, qui humilia semper docere praedicatur. Dum ergo dicit: Eamus illuc, et repente subjungit: Si forte indicet de via nostra, aperte indicat, quia insensu electorum Dei spiritus operetur, dum ad spiritualia dona expetenda, et devote eos facit accedere, et de largitoris omnipotentia magna cum reverenlia formidare. Unde et qui a spiritu ducitur, inopiam meritorum suorum respicere perhibetur, cum subditur: (Vers. 7.) Dixitque Saul ad puerum suum: Ecce ibimus, quid feremus ad virum? Panis defecit in sitarciis nostris, etsportulamnon habemus, ut demus homini Dei, nec quid quam aliud.","english":"But because he desires to learn spiritual things, because he longs to receive great gifts, he cannot know whether he is worthy of those same gifts. Therefore he begins to doubt, who does not presume that he has deserved such great things by his own merits. And this doubt surely arises in the elect from the virtue of humility. Hence also it is said to Saul by the voice of the boy who was with him: If perhaps he may show us our way. Because surely the spiritual sense does not suggest to us that we should be wise in lofty things, nor presume boldly concerning almighty God, but rather ask for his gifts with the utmost reverence of holy fear. Rightly, then, is he called a boy, who is proclaimed always to teach humble things. Therefore, when he says, Let us go there, and suddenly adds, If perhaps he may show us our way, he openly indicates that the Spirit works in the understanding of God's elect, since he makes them approach to seek spiritual gifts devoutly, and to be fearful with great reverence concerning the omnipotence of the giver. Hence also he who is led by the Spirit is said to have regard for the poverty of his own merits, when it is added: (Verse 7.) And Saul said to his boy: Behold, we will go; what shall we bring to the man? Bread has failed in our sacks, and we have no gift to give to the man of God, nor anything else.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":540,"ref":"p540","source":"Habent proprium mentes humilium, ut spiritualia dona habeant, sed in iis quae habent, se non attendant. Quia enim a Spiritu sancto virtutum dona percipiunt, ideo sanctus spiritus, qui dona tribuit, ca eis ab aestimatione tollit, ut in virtute conversationis haec habeant., in tumore elationis non habeant. Bene ergo de Saule dicitur: Ab humero et sursum eminebat super omnem populum. Et dixit ad puerum suum: Panis defecit in sitarciis nostris, et sportulam non habemus: quia electi viri, et ad Jisponendum sanctæ Ecclesiaeculmenidonei, in eo etiam se per humilitatem parvos aspiciunt, in quo per virtutem magni sunt. Et panem quidem ad refectionem fidelium animarum habent in sapientia verbi, sportulam vcro in memoria internæ meditationis. Cum enim ca quæ in secreta meditatione colligunt, servant in memoria ad eruditionem fidelium, velut panem in sportula reponunt. De his enim sportis in Evongelio dicitur: Impleverunt septem sportas de fragmentis (Matth. xv,; Marc. VIII, 8). Cum In mensa Domini panes abundant, sportre impleri praecipiuntur: quia cum electi anima in superna Redemptoris contemplatione reticitur, in eadem contemplatione veritatis eruditur, ut verbi alimonia, quae in se excrescere cernitur, in memoria ad eruditionem fidelium reponatur.","english":"It is characteristic of humble minds to possess spiritual gifts but not to regard themselves in those gifts. For because they receive the gifts of virtues from the Holy Spirit, the Holy Spirit who bestows the gifts removes them from their estimation, so that they may have them in the strength of their conduct but not have them in the swelling of pride. Rightly, then, is it said of Saul: From his shoulder and upward he stood out above all the people. And he said to his servant: The bread has run out in our saddlebags, and we have no basket; because elect men, and those fit to set forth the height of holy Church, regard themselves as small through humility even in that in which they are great through virtue. And indeed they have bread for the refreshment of faithful souls in the wisdom of the word, but a basket in the memory of inner meditation. For when they store in memory, for the instruction of the faithful, the things they gather in secret meditation, they place, as it were, bread in a basket. For of these baskets it is said in the Gospel: They filled seven baskets with the fragments. When the loaves abound at the table of the Lord, the baskets are commanded to be filled: because when the soul of the elect is refreshed in the contemplation of the Redeemer on high, it is instructed in that same contemplation of truth, so that the nourishment of the word, which is seen to grow within it, may be stored in memory for the instruction of the faithful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":541,"ref":"p541","source":"Aliud etiam praeter panem et sportulam abundanter habent, qui cum virtute contemplationis, et doctrina verbi, abundant copia sanctae operationis. Ut ergo humilitas sanctorum in ordinandi regis locutione resonet, dicit Panis defecit in sitarciis nostris, et sportulam non habemus, ut demus homini Dei, nec quidquam aliud: quia sanctus spiritus eos, quid ad ecclesiastici culmis regimen praeparantur, magnos facit in virtute interni muneris, sed omnino parvos in respectu propriæ aestimationis. Dicat ergo puer: Eamus illuc, si forte indicet nobis de via nostra. Saul autem vacuum se inspiciat: quia Spiritus sanctus dum sensus honeste viventium instruit, audaces modo, modo timidos reddit. Audaces quidem, ut praesumant: timidos, ne superbiant. Impellit, ut necessaria postulent: retrahit, ne nimis praesumendo, vitium incurrant temeritatis. Et quia quos pavidos facit, per robur fiduciae ad praesumendum erigit, repente subinfertur: Rursus itaque puer Sauli respondit, et ait: (Vers. 8.) Ecce inventa est in manu mea quarta pars stateris argenti, demus homini Dei, et indicet nobis de via nostra.","english":"They have something else besides bread and a basket in abundance—those who, with the power of contemplation and the teaching of the word, abound in the richness of holy action. Therefore, so that the humility of the saints may resound in the words of the king being ordained, he says: The bread has failed in our sacks, and we have no basket to give to the man of God, nor anything else—because the Holy Spirit makes them great in the power of the inner gift when they are being prepared for the governance of the Church's flock, but altogether small in regard to their own estimation. So let the servant say: Let us go there, perhaps he will show us our way. But let Saul see himself empty—because the Holy Spirit, while instructing the minds of those who live honorably, now makes them bold, now fearful. Bold indeed, so that they may take courage; fearful, lest they become proud. He impels them to seek what is necessary; he restrains them, lest by presuming too much they incur the vice of recklessness. And because those whom he makes fearful he raises through the strength of confidence to take courage, it is suddenly added: Again therefore Saul's servant answered and said: (Verse 8) Behold, a fourth part of a stater of silver has been found in my hand; let us give it to the man of God, and he will show us our way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":542,"ref":"p542","source":"Quasi puer bona loquitur sensus electi hominis, quando ad loquendum impellitur, nutu Spiritus sancti. Quid est ergo, quod dicit: Inventa est in manu mea quarta pars stateris argenti? Quæ est ista pars stateris argenti? Sed quia argenti nomine divina eloquia designantur, argentum in manu pueri, est sermo divinus in virtute sciendi. Sermonem quidem aliud est posse dicere, aliud est posse sentire. Nam divina eloquia etiam reprobi eloquunlur, sentire autem nisi electi nonpossunt. Sentitur etenim ea res, cujus virtus agnoscitur. Nam et aegri pisces comedunt, sed vis aegritudiuis tollit eis experimentum saporis: ut quod videnturcomedere, prohibeantur et sentire. Sic sic nimirum carnales quique dum cælestia loquuntur, quae non diligunt, velut aegri rebus utuntur, quas sentire prohibentur. In manu ergo pueri argentum invenitur, quando per humilitatis meritum sancti viri, coelestia quae loquuntur, in magno affectu charitatis excipiunt: ut valde dulce sit eis superna dicere, eo quod dulciter, ac valde dulcius per amorem saturantur. Unde etiam scriptum est: Edentpauperes, et saturabuntur (Psal. xxi, 27).","english":"As though a child, the understanding of the chosen man speaks good things when he is impelled to speak by the nod of the Holy Spirit. What is it, then, that he says: There was found in my hand a fourth part of a stater of silver? What is this part of a stater of silver? But because by the name of silver the divine utterances are designated, the silver in the hand of the child is the divine word in the power of knowing. For it is one thing to be able to speak a word, and another to be able to perceive it. For even the reprobate utter the divine utterances, but only the elect can perceive them. For that thing is perceived whose power is recognized. For even the sick eat fish, but the force of the sickness takes away from them the experience of its taste, so that what they seem to eat, they are prevented from perceiving. So indeed without doubt all carnal men, while they speak of heavenly things which they do not love, use things like the sick, which they are prevented from perceiving. In the hand of the child, therefore, silver is found when, through the merit of humility of the holy man, the heavenly things which they speak are received in the great affection of charity, so that it is very sweet for them to speak of supernal things, in that they are sweetly, and much more sweetly, satiated through love. Whence also it is written: The poor shall eat, and shall be satisfied (Ps. xxi, 27).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":543,"ref":"p543","source":"Quia enim cibus animae est sermone Dei: pauperes edunt et saturantur, divites saturari non possunt: quia nimirum electi viri, qui superna diligunt, quoties baecaudiunt, ad hæc ferventius in calescunt; reprobi superna loquuntur, et audiunt, quæ in nulla dulcedine, ad ment suae refectionem suscipiunt. Quarta vero pars stateris argenti dicitur, pro qualitate temporis.Nam ut alias partes hujns stateris videamus, prophetæ, apostoli, marlyres intuendi sunt. Quia enim pro qualitate temporis, singulis ordinibus distributa est sonoritas prædicationis, velut singuli quartam partem slateris habuere. Quartam ergo partem stateris illi exhibuerunt, cum Synagogæ adventam Redemptoris promitterent. Apostoli partemsuam dederunt, cum Judæis cum, qui promissus fuerat, jam venisse praedicarent. Martyres etiam partem suam tribuerunt, cum infideles ad finem Redemptoris adducerent. Quarta ergo pars stateris remansisse cognoscilar: quia per episcopos et doctores sanctae Ecclesiae, verbum fidei usque ad mundi finem electis fidclibus exhibetur. Sed ab his verbum fidei bene praedicatur, quibus per manus pueri subministratur, quia nimirum illi debent superna praedicare, qui in mentis suae dulcedine meruerunt eorum suavitatem cognoscere.","english":"For the food of the soul is the word of God: the poor eat and are satisfied, the rich cannot be satisfied, because undoubtedly the chosen men who love heavenly things, as often as they hear these things, grow warm toward them more fervently; the reprobate speak and hear heavenly things, but receive them with no sweetness for the refreshment of their mind. Now the fourth part of a stater of silver is spoken of according to the quality of the time. For that we may see the other parts of this stater, the prophets, the apostles, and the martyrs are to be considered. For since according to the quality of the time the sound of preaching was distributed to each order, it is as though each had a fourth part of the stater. Therefore they displayed a fourth part of the stater when they promised to the Synagogue the coming of the Redeemer. The apostles gave their part when they preached to the Jews that he who had been promised had now come. The martyrs also contributed their part when they brought unbelievers to the end of the Redeemer. Therefore the fourth part of the stater is recognized to have remained, because through the bishops and teachers of the holy Church the word of faith is presented to the chosen faithful even to the end of the world. But the word of faith is well preached by those to whom it is supplied by the hand of the child, because undoubtedly those ought to preach heavenly things who have merited in the sweetness of their mind to know their sweetness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":544,"ref":"p544","source":"Haec namque pars stateris datur, ut viam quis rectæ prædicationis plenius mereatur agnoscere: quia summi doctores sanctae Ecclesiae auctoritatem prædicationis aliis committunt, nisi eis, quos sciunt coelestia diligere, quae loquuntur. Quibusverbis simpliciores ad litteram admonendi sunt, ut in viro Dei pravitatem avaritiae suspicari non audeant, per hoc quod dicitur: Ut demus homini Dei, et indicet nobis de via nostra. Nam si propheta venalem sermonem haberet, homo Dei non esset, et ipsius prophetiae spiritum habere nequaquam posset. Hoc ergo cum dicitur, non exponuntur mores bominis Dei, sed devotio accedentis: quia in magna eum Saul habebat veneratione, in cujus conspectu apparere vacuus erubescebat. Et quia ad ejusdem viri Dei venerationem eos fama celebris invitabat, adjungit: (Vers. 9.) Vocabatur enim Videns.\n\nVocari etenim, est publica relatione dici. Videns autem est qui interna etiamrespicit, quæ mens carnalium non attendit Unde et de sanctis animalibus dicitur: In circuitu et intus plena erant oculis. Qui in exterioribus circumspecti, et intrinsecus providi sunt. Quo contra carnalium doctorum praesumptioncm in Evangelio Dominus arguens, ait: Si cæcus cæco ducatum præstat, ambo in foveam cadunt (Matth. xv, 14). Vidensetiam dicitur, cui remota et absentia, praesentia sunt.","english":"For this part is given to the stateres, so that one may more fully deserve to know the way of right preaching: because the supreme teachers of holy Church entrust the authority of preaching to others only to those whom they know to love heavenly things, the things they speak. By these words the simpler sort are to be admonished according to the letter, that they not dare to suspect in the man of God the depravity of avarice, through what is said: That we may give to the man of God, and he may show us concerning our way. For if the prophet had a venal word, he would not be a man of God, and could by no means have the spirit of prophecy itself. When this is said, therefore, it is not the character of the man of God that is set forth, but the devotion of the one approaching: because Saul held him in great veneration, in whose sight he blushed to appear empty. And because the renowned report invited them to the veneration of that same man of God, he adds: (Verse 9.) For he was called the Seer.\n\nFor to be called is to be spoken of by public report. But the Seer is one who also looks upon inward things, which the mind of carnal men does not attend to. Hence also it is said of the holy animals: They were full of eyes round about and within. These are circumspect in outward things and provident within. Against the presumption of carnal teachers, on the other hand, the Lord says in the Gospel, rebuking them: If the blind leads the blind, both fall into the pit (Matthew 15:14). He is also called a Seer to whom things remote and absent are present.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":545,"ref":"p545","source":"Quod sunctis praedicaloribus bene convenit, qui per cognitionem tanto sunt praesentes spiritalibus, quanto in exterioribus intentionem figere dedignantur. Velut enim occulta patentia, et remota præsentia habent, qui ea, quae carnales scire nequeunt, semper intelligunt. Talis namque esse pastor sanctae Ecclesiae debet: quia in via coelestis patriae ad praebendumlumensubditis constitutus est. Semper ergo spargat radios lucis, ut fideles subjecti ex illuminationis suæ experientia, alios ad illuminationcm trahant. Sequitur, et dicit: (Vers. 9.) Olim sic loquebatur in Israel unusquisque vadens consulere Deum: Venite, eamus ad Videntem.\n\nDominum imus consulere, quando ad eruditos prædicatores pergimus, ut salutis nostrae consilium inveniamus. Sed quia modo tam perfectorumvirorum raritas est, dum antiquorum temporum orem religionis attendimus, defectum cjus in praesenti tempore defleamus. De miscria praesentis temporis et calamitate compuncti, florem elapsi temporis cum pulchritudine sanctitatis emarcuisse suspiremus. Dum ergo pastores Ecclesiarum cernimus terrenis inhaerere, labentia quaerere, nulla spiritalis vitae insignia proferre, dum nulla nobispraelatorum noslrorum lux infunditur, ad laborem compunctionis illa, quae praeierunt,memorantes,dicamus: Olim sic loquebatur in Israel unusquisque vadens consulere Dominum; Venite, eamus ad Videntem.","english":"This fits the holy preachers well, who through knowledge are present to spiritual things to the degree that they disdain to fix their attention on outward things. For they have, as it were, hidden things laid open and distant things present, who always understand those things that carnal people cannot know. For such a one ought the pastor of holy Church to be: because he is set in the way of the heavenly fatherland to give light to those under him. Let him therefore always scatter the rays of light, so that the faithful subjects, from the experience of his illumination, may draw others to illumination. It follows, and he says: (Verse 9.) In old times thus spoke in Israel every one going to consult God: Come, let us go to the Seer.\n\nWe go to consult the Lord when we go to learned preachers, so that we may find the counsel of our salvation. But because now there is such a scarcity of perfect men, while we attend to the honor of religion in ancient times, let us weep over its decline in the present time. Moved to compunction by the misery and calamity of the present time, let us sigh that the flower of the time that has passed away has withered with the beauty of holiness. Therefore, when we see the pastors of the Churches cling to earthly things, seek things that slip away, bring forth no marks of spiritual life, when no light of our prelates is poured into us, recalling those things that have passed, let us say to the labor of compunction: In old times thus spoke in Israel every one going to consult the Lord: Come, let us go to the Seer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":546,"ref":"p546","source":"Isracl dicitur videns Deum, sive in quo est Deus. Quod certe nomen sanctae Ecclesiae convenienter aptatur, cujus populus dicitur. Nametin Evangelio dicitur: Ecce ego vobiscum sum usque ad consummationem sæculi (Matth. XXVIII, 20). Quæ nimirum, quia in priori tempore pastores habuit spiritali conversatione floridos, magna scientia crudi tos, qui magno despectu terrena vilipenderent, coelestia cogitarent: ad lumen, quod in eis videbat populus, sc invicem exhortari poterant, dicentes: Eamus ad Videntem. Si ergo cundum est ad videntes, pariter est divertendum a caecis: quia reproborum prælatorum exempla non debemus imitari, sed fugere: ab eis autem, qui conversationis merito spiritualia cognoscunt, semper ædificationis nostras eruditionem postulare. Et quia hoc non nisi viri spiritales faciunt, sequitur: (Vers. 10.) Et dixit Saul ad puerum suum: Optimus sermo tuus; veni, eamus.","english":"Israel is called \"one who sees God,\" or \"he in whom God is.\" This name is certainly fittingly applied to the holy Church, whose people he is called. For in the Gospel it is said: Behold, I am with you even to the consummation of the age (Matthew 28:20). And indeed, because in former times she had pastors flourishing in spiritual conduct, instructed in great knowledge, who with great contempt despised earthly things and thought on heavenly things, at the light which the people saw in them they could exhort one another, saying: Let us go to the Seer. If, then, it is right to go to those who see, it is likewise right to turn away from the blind, because we ought not to imitate but to flee the examples of reprobate prelates; but from those who by the merit of their conduct know spiritual things, we should always seek the instruction of our edification. And because spiritual men alone do this, it follows: (Verse 10) And Saul said to his servant: Your word is excellent; come, let us go.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":547,"ref":"p547","source":"Optimus sermo est, quo melior audiri nequaquam potest. Quoties nobis ergo salutis nostrae consilia spiritaliler suggeruntur, intus nobis sermo fit, quo meliorinveniri non possit. Pueri ergo sermonem laudamus, quoties nobis in spiritualis sensus nostri proposito complacemus. Et cum eo irepromittimus, quando spiritualibus cogitationibus consentimus. Sed quia tunc fructuosa est bona cogitatio, quando in operatione perficitur, sequitur: (Vers. 10, 11.) Et venerunt in civitatem, in qua erat vir Dei: Cumque ascenderent clivum civ itatis invenerunt puellas egredientes ad hauriendam aquam, et dixerunt adeas: Nunquid hic est Videns\n\nQui virum Dei quaerunt, in civitatem veniunt: quia plerumque fit, ut vita atque doctrina praelati in subditorum conversatione requiratur. Sic nimirum et arbores saepe requiruntur, quarum species non in foliis, sed in fructu inveniuntur. Plerumque autem suborla fruteta magnis arboribus admiscentur, et fructus suos earum arborum, quibus sunt mixtæ, esse mentiuntur. Qui ergo fructum discernere vult, pr:us discernat et ramos: ut ex qua arbore fructus procedat, agnoscat. Sic sic nimirum est in conversatione fidelium: quia in electa plebe boni prædicatoris, dum plures mali admixti sunt, velut intra bonas arhores spinæ oriuntur. Conversatio itaque electi praedicatoris non est exploranda in omnibus subditis, sed in solis electis.","english":"The best word is that than which nothing better can be heard. Therefore, as often as the counsels of our salvation are spiritually suggested to us, a word is made within us than which nothing better can be found. We praise the boy's word, then, whenever we are pleased with the purpose of our spiritual understanding. And we promise to go with him when we consent to spiritual thoughts. But because a good thought is then fruitful when it is completed in action, it follows: (Verses 10–11.) And they came into the city in which the man of God was; and when they were going up the slope of the city, they found young women going out to draw water, and they said to them: Is the Seer here?\n\nThose who seek the man of God come into the city, because it often happens that the life and teaching of a prelate is sought in the conduct of his subjects. So indeed trees are often sought out, whose appearance is found not in the leaves but in the fruit. But often undergrowth is mixed in with great trees, and it falsely claims that its fruit belongs to the trees with which it is mixed. Therefore, one who wishes to discern the fruit should first discern the branches as well, so that he may recognize from which tree the fruit proceeds. So indeed it is in the conduct of the faithful, because in the chosen people of a good preacher, while many wicked are mixed in, thorns arise, as it were, among good trees. And so the conduct of a chosen preacher is not to be examined in all his subjects, but only in the chosen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":548,"ref":"p548","source":"Tunc quidem velutramos bonæ arboris cum discretionc sccernimus,quando in plebe reclores illos velut electa poma imitamur, qui magistri sui exemplo proficiunt: et illos velut vepres fugimus, qui antiqui hostis fraude reprobantur. Bene ergo de Saul, et ejus puero dicitur: quia vencrunt in civitatem, et clivum ejusdem civitatis ascenderunt; quia nimirum perfectiosanctorum virorum cum insubditis quaeritur, non imperfecta membra, sed electa atque perfecta requirenda sunt. Nam et artifices opera sua prius inchoant, deinde comunt. Pictor etiam cum pulchros colores, aut aurum superducere appetit, prius viliorem colorem sternit. Qui ergo judicare de peritia artificum vult, non inchoata eorum opera, sed perfecta respiciat. Clivum ergo civitatis ascendat, ut qui invenire appetit Videntem, reperiat. Clivus enim infimus et defossus locus cst. In qua nimirum parte civitatis illi signantur, qui adhuc in altiorem conversationem minime profecere. Clivum ergo ascendimus,cum planitiem infirmorum auditorum ad exemplum nobis proponere vitamus.","english":"Then indeed we discern, as it were, the branches of the good tree with discretion, when among the people we imitate those rulers as chosen fruits, who advance by the example of their master; and we flee from those as briars, who are reprobated by the fraud of the ancient enemy. Well, therefore, is it said of Saul and his servant: that they came into the city, and ascended the slope of that same city; because undoubtedly the more perfect among holy men are sought together with those not yet subject, and not imperfect members but chosen and perfect ones are to be sought. For craftsmen also first begin their works, then adorn them. The painter, too, when he desires to overlay beautiful colors or gold, first lays down a viler color. Whoever, therefore, wishes to judge the skill of craftsmen, should look not at their begun works but at their perfect ones. Let him, then, ascend the slope of the city, so that he who desires to find the Seer may find him. For the slope is the lowest and sunken place. In which part of the city, undoubtedly, are designated those who have as yet profited not at all toward a higher manner of life. We ascend the slope, then, when we avoid setting before ourselves as an example the level ground of weak hearers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":549,"ref":"p549","source":"Et tunc quidcm puellas egredientes ad hauricndam aquam invenimus: quia pulchritudinem sanctarum mentium in perfectiori conversatione rcspicimus. Puellae quidem sunt mentes electorum, integrae per innocentiam, decorae per virtutum claritatem. Et quia in secretiori vita pulchiitudinem suam conservant, videri nequeunt, nisi cum ad hauriendam aquam egrediuntur. Puellae aquam hauriunt, quando elcctæ animae ex profundo dolore praesentis exsilii flucnta lacrymarum fundunt. Haurire quidem aquam dicuntur: quia dum se projectas in hac valle lacrymarum lugentes memorant, quasi ad profundum, funem cogitationis mittunt, a quo cum labore aquas lacrymarum trahunt. Tunc etiam egressæ videntur: quia quae quales sunt inlus latent, apparent tamen in oculis; et quantum diligant Conditorem, indicant, quae in tanto dolore præsentis sæculi vitam sustinent. Ab istis ergo quaerendum est: Ubi et Videns? Quia locus perfectorum tunc bene cognoscitur, cum ab cis nobis ostenditur, qui per profectum vitæ eorum conversationi vicini sunt. Sed habent prædicatoros loca diversa. Alium quippe locum habent pro se, alium pro subdilis: quia nimirum in scipsis in altissima contemplatione morantur. pro subditis ad doctrinae montem descendunt. Per contemplationem velut in CaPIO sunt; et quia alta sunt quæ docent, et descendunt cum docent, et sublima loquentes in alto se retinent.","english":"And then indeed we find the maidens going out to draw water, because we behold the beauty of holy minds in a more perfect manner of life. The maidens are the minds of the elect, pure through innocence, comely through the brightness of their virtues. And because in the more hidden life they preserve their beauty, they cannot be seen except when they go out to draw water. The maidens draw water when chosen souls, from the deep grief of the present exile, pour forth streams of tears. They are said to draw water because, while they recall themselves as cast down and mourning in this valley of tears, they send down, as it were, the rope of thought into the deep, from which they draw up the waters of tears with labor. Then also they are seen to have gone out, because those who lie hidden in themselves, of what sort they are, nevertheless appear in their eyes; and they show how greatly they love their Creator, who sustain life in the present age amid such great grief. From these, therefore, it must be asked: Where and Seeing? Because the place of the perfect is then well known when it is shown to us by those who through the progress of their life are near to their manner of life. But the preachers have different places. For they have one place for themselves, another for their subjects, because surely in themselves they dwell in the most high contemplation, but for their subjects they descend to the mountain of teaching. Through contemplation they are, as it were, in the height; and because the things they teach are high, they descend when they teach, and speaking of sublime things they keep themselves on high.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":550,"ref":"p550","source":"Perfectiores igitur auditorcs vicini suo rectori sunt, non cum in summa contemplatione est, sed in inferiori monte doctrinæ. Quare et pucllae respoadentes dicunt: (Vers. 12.) Hic est, ecce ante te: hodie enim venit in civitatem.\n\nQuasi dicant: Ideo locum ejus indicare possumus, quia illuc venit, ubi eum videre solebamus. Nam si in suae sublimitatis arce resideret, cum tibi nemo ostenderet. In civitate etenim doctor est, quando per ministerium prædicationis moratur in eruditione populi subjecti. In civitate est doctor, quando relinquit propria, ut communia disponat. Quia enim boni prædicatoris plebes per ejus exhortationem munitae ac fortes sunt, quando in eorum ministerio moratur, in civitate esse cognoscitur. Item quia in subjectæ plebis multitudine aliisimpliccs,alii sapientes sunt, pucllae subjungunt: (Vers. 12, 13). Festina nunc, hodie venit in civitatem: quia sacrificium est populi in excelso. Ingredientes autem statin invenietis eum, antequam ascendat in excelsum, ad vescendum. Neque enim comesturus est populus, donec ille veniat; quia ipse benedicet hostiæ, et deinde comedent, qui vocati sunt.","english":"More perfect, therefore, are the hearers who are near to their ruler, not when he is in the height of contemplation, but on the lower mountain of teaching. Therefore the maidens also answer, saying: (Verse 12.) He is here, behold, before you: for today he has come into the city.\n\nAs if they were saying: We are able to point out his place for this reason, that he has come to that place where we were accustomed to see him. For if he were residing in the citadel of his own sublimity, no one would show him to you. For a teacher is in the city when, through the ministry of preaching, he lingers in the instruction of the people subject to him. A teacher is in the city when he leaves behind his own concerns in order to arrange common ones. For because the peoples of a good preacher are fortified and strong through his exhortation, when he lingers in their ministry, he is recognized to be in the city. Likewise, because in the multitude of the subject people some are simple and others wise, the maidens add: (Verses 12, 13.) Hurry now, today he has come into the city: for the sacrifice of the people is on the high place. But entering in, you will find him at once, before he ascends to the high place, to eat. For the people will not eat until he comes, because he himself will bless the sacrifice, and then those who have been called will eat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":551,"ref":"p551","source":"Cum in civitatem venit Samuel, in excelsum ascendit: quia electus prædicator in eruditione subditorum, modo plana verba, modo alta pronuntiat. Quando igitur plana et intelligibilia praecipit, in civitate est, quando sublimia, et quae vix mtelliguntur, in excelso. In civitate est, quando simplicibus proponit exempla: in excelso autem, quando perfectis verborum spiritualium alta pronuntiat. Quasi enim in civitate erat, qui dicebat: Nihil judicavi me scire inter vos, nisi Christum, et hunc crucifixum (I Cor. n, 2). Item in civitate erat, quando infirmis remedia demonstrabat, dicens: Propter fornicationem vir suam uxorem habent, et uxor suum virum habeat (Ibid., 7). Sed in excelsum ascendit, quia non multo post subdit: De virginibus autem præceptum non habeo, consilium autem do. Yellemomnes homines esse sicut meipsum (Ibid., 8). In excelsum etiam verborum se saepe ascendere fatetur, quia dicit: Sapientiam loquimur inter perfectos (Ibid., 6).","english":"When Samuel comes into the city, he goes up to the high place: because the chosen preacher, in the instruction of those under him, sometimes utters plain words, sometimes lofty ones. When, then, he gives plain and intelligible precepts, he is in the city; when he gives sublime ones, and those which are scarcely understood, he is in the high place. He is in the city when he sets forth examples for the simple; but in the high place when he proclaims the lofty things of spiritual words to the perfect. For he was, as it were, in the city who said: I judged not myself to know anything among you, but Christ, and him crucified (1 Cor. 2:2). Again he was in the city when he showed remedies to the weak, saying: Because of fornication, let each man have his own wife, and let each woman have her own husband (Ibid., 7). But he went up to the high place, because not long after he adds: Now concerning virgins I have no commandment, but I give counsel. I would that all men were even as myself (Ibid., 8). He also confesses that he often ascends to the high place of words, because he says: We speak wisdom among the perfect (Ibid., 6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":552,"ref":"p552","source":"Quid est ergo, quod dicunt puellae: Festina nunc, hodie venit in civitatem, nisi quia raro videbatur in civitate, videlicet tarde veniens, cito rccedens? Quo nimirum magisterio sanctae Ecclesiae doctor instruitur, ut videlicet raro sit in publico, frequens in secreto: ut quo tardius aspicitur, devotius veneretur. Tunc quidem quasi coelestis excipitur: quia quo amplius in secreto contemplationis latuit, verbi Dei thesauros ad eos, qui se exspectant, ditiores trahit. Ille enim potest multa bona in infimis dicere, cui per secretum mentis intuitum conceditur summa videre. Et quia dulcius videntur illa quae dicuntur, puellæ dicunt: Festina. Quasi dicant: si id, pro quo in civitate venit, expleverit, videre in secreto suo repositum non potestis.\n\n36, Quod profecto verbum jam litteram non ad verbum, sed exemplum religiosorum est. Nam sanctus vir tantae erat districtionis, ut statutas dies et horas habcret, in quibus eum, qui cuperet, videre potuisset. Dicunt ergo: Festina. Ac si dicant: Si statutum tempus transierit, in horis suae quietis, verbis, aut actionibus non intendit. Qui ergo remotae vitae ordinem sumpsimus, hoc observare attentius debemus. Statuendae sunt nobis horae ministerii, ut breviter persistamus in opere, festinanter redire valeamus ad contemplationis arcem.","english":"What then is the meaning of the maidens' words, \"Hurry now, today he has come into the city,\" except that he was rarely seen in the city—that is, coming late and departing quickly? By this lesson the teacher of the holy Church is instructed, namely to be rarely in public and frequently in private, so that the more slowly he is looked upon, the more devoutly he may be revered. Then indeed he is received as one from heaven, because the more deeply he has lain hidden in the secrecy of contemplation, the richer the treasures of God's word he draws out to those who await him. For that man can say many good things among the lowly, to whom it is granted through the secret gaze of the mind to see the highest things. And because those things which are spoken seem sweeter, the maidens say, \"Hurry.\" As if they were saying: if he has accomplished that for which he came into the city, you cannot see what is stored away in his privacy.\n\n36. This word is assuredly now not the letter but the example of religious men. For the holy man was of such strictness that he had fixed days and hours in which anyone who wished could see him. They say therefore, \"Hurry.\" As if they were saying: if the appointed time has passed, during the hours of his quiet he does not attend to words or actions. We therefore who have taken up the order of the retired life ought to observe this more attentively. Hours of ministry must be fixed for us, so that we may persist briefly in the work and be able to return swiftly to the citadel of contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":553,"ref":"p553","source":"Ipsae autem secreti silentii nostri morae, tanta lege districtionis custodiendae sunt, ut ipsi etiam, qui accedere solent, sciant, quia contra propositum nostrum ad nos accessum non babeant.\n\nQuia vero haec spiritualiterexplanarecoepimus, contra simplices hoc dici convenienter intelligi potest. In civitate quippe is, qui videtur extraneus, Samuelem alloqni posse putatur, in excelso autem non putatur: quia quos simplices esse credimus, plana, non alta eruditione eos indigere existimamus. Tunc ergo prædicatores sanctos audire debent, quando plana simplicibus loquuntur, quae intelligunt: non quando dicunt alta, quæ intelligere nequaquam possunt. Dicunt ergo: Festina nunc, hodie venit in civitatem: quia sacrificium est populi in excelso. Quod tale est, ac si dicat: Quia multi sunt, qui summa audire desiderant, nunc tu debes festinare, quando ille similes tui simplices videtur instruere. Sacrificium quidem populi est devotio electae plebis. Quæ nimirum devotio, quia verbo praedicationis in electorum cordibus excitatur, quasi a Samuele perficitur. In excelso est autem sacrificium populi, quando corda fidelium subditorum alta verba sanctae praedicationis devote audire concupiscunt.","english":"But the delays of our secret silence must be guarded with such a law of strictness that even those who are accustomed to approach may know that they have no access to us contrary to our purpose.\n\nBut since we have begun to explain these things spiritually, it can be fittingly understood that this is said against the simple. For in the city, he who seems a stranger is thought able to speak with Samuel; but in the high place he is not thought so: because those whom we believe to be simple, we judge to need plain, not lofty, instruction. Therefore they ought to hear holy preachers when they speak plain things to the simple, which they understand, not when they speak lofty things, which they are in no way able to understand. They say therefore: Hurry now, today he has come into the city: because the sacrifice of the people is in the high place. Which is as if he said: Because there are many who desire to hear the highest things, now you ought to hurry, when he seems to instruct simple people like yourself. Indeed the sacrifice of the people is the devotion of the chosen people. And this devotion, because it is stirred up in the hearts of the elect by the word of preaching, is, as it were, completed by Samuel. But the sacrifice of the people is in the high place when the hearts of faithful subjects devoutly long to hear the lofty words of holy preaching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":554,"ref":"p554","source":"Unde et apte dicitur: Quia populus non comedit, nisi prius Samuel hostiæ benedixerit: quia perfectiores auditores, dum ad summam virtutum perfectionem pervenire desiderant, verbum scientiae, per quod ad desiderata perveniant, in magno desiderio exspectant. Quo in loco notandum est, quia oblatum sacrificium nondum erat, et tamen dicit: Sacrificium est populi in excelso. Si enim sacrificium antequam offerri incipiat, non est, quomodo erat sacrificium, quod non erat? Sed quia nos spiratalia sequimur, nondum erat sacrificium, et erat: quia cum electi fideles altius erudiri appetunt, jam quidem magnam devotionem audiendi habent, quam, post auditam praedicationem, valde majorem habent. Non est ergo adhuc oblatum sacrificium: quia illa magnitudo devotionis, quae noscitur in corde electi de verbo praedicationis, ante praedicatoris verbum in corde non est. Et est quidem in excelso sacrificium: quia de exspectatione verbi, magna jam est in corde audire volentis vis devotionis. Quare et bene dicitur: Quia populus non comedit, donec ille hostiæ benedicat. Quia enim summa inhianter diligunt, donec eadem summa percipiunt, non quiescunt. Si enim hostia mentis, ejus devotio est: hostiae benedic.itur, quando ad vocem praedicationis sanctificatur, ut quo purior efficitur, divina susceptione acceptior habeatur.","english":"Hence it is also aptly said: \"Because the people did not eat until Samuel had blessed the sacrifice\"—because the more perfect hearers, while they desire to reach the highest perfection of virtues, await with great longing the word of knowledge, through which they may attain the things they desire. In this place it must be noted that the sacrifice had not yet been offered, and yet he says: \"The sacrifice of the people is on high.\" For if the sacrifice is not, before it begins to be offered, how was it a sacrifice, which was not? But because we pursue spiritual things, the sacrifice was not yet, and it was: because when the elect faithful desire to be instructed more deeply, they already indeed have great devotion of hearing, which, after the preaching has been heard, they have far greater. The sacrifice, then, has not yet been offered: because that greatness of devotion, which is known in the heart of the elect from the word of preaching, is not in the heart before the preacher's word. And yet the sacrifice is on high: because from the expectation of the word, there is already in the heart of the one willing to hear a great force of devotion. Wherefore it is also well said: \"Because the people did not eat until he bless the sacrifice.\" For because they eagerly love the highest things, they do not rest until they receive those same highest things. For if the sacrifice of the mind is its devotion, the sacrifice is blessed when it is sanctified at the voice of preaching, so that the purer it becomes, the more acceptable it may be held in divine reception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":555,"ref":"p555","source":"Quod enim in Dei sacrificio benedicitur, mundum quidem est cum offertur, et materiale: oblatum vero tanto est mundius, quanto non solum materiale, sed spirituale: quanto non solum mundum, sed etiam mundans est. Hostiarum quippe oblationibus mundari peccata quis dubitet? Sic namque, sic est mentis devotio: nam cum bona audire gestit, munda est; sed cum sanctae prædicationis accepta et benedicta manibus fuerit, tanto ardentior et sacratior redditur, quanto clarius didicit, quem amare dulcius notum possit. Munda quidem ante, velut praeparatio sacrificii fuerat, quae bonum nosse cupiebat, et tamen materialis erat apparatus: quia nondum novit, quae discere appetit, sed munda valde et spiritalis, cum jam doctrinae sanctificata vocibus, non jam appetit audire, quod sciat, sed audita delectatur experiri, quæ amat. Tunc etiam non solum munda est hostia, sed mundans: quia quo fervenliori coelestium amore succenditur, ab ea negligentiae carnalis tenebræ potentius effugantur. Scriptum quippe est: Quia charitas operit multitudinem peccatorum (I Petre iv, 8): quia nimirum carnalia nostra destruimus, cum ardenti devotione ad coelestia sublevamur.","english":"For what is blessed in God's sacrifice is indeed clean when it is offered, and material; but once offered it is all the more clean, in that it is not only material but spiritual; in that it is not only clean but also cleansing. For who would doubt that sins are cleansed by the offerings of sacrifices? For so it is, so is the devotion of the mind: for when it longs to hear good things, it is clean; but when it has received and been blessed by the hands of holy preaching, it is rendered all the more ardent and sacred, the more clearly it has learned whom it may know it is sweeter to love. Indeed, what was before, as it were, the preparation of the sacrifice—that which desired to know the good—was clean, and yet it was a material preparation, because it did not yet know what it desired to learn; but it is very clean and spiritual when, now sanctified by the words of teaching, it no longer desires to hear what it may know, but delights to experience in practice what it loves. Then indeed the victim is not only clean but cleansing, because the more fervently it is set aflame with love of heavenly things, the more powerfully are the darknesses of carnal negligence driven out from it. For it is written: Because charity covers a multitude of sins (1 Peter 4:8); because undoubtedly we destroy our carnal things when with burning devotion we are raised up to heavenly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":556,"ref":"p556","source":"Et quia subditur: Et tunc comedent, qui vocati sunt. Quid aliud designat, nisi quia devotionis affectus mentis est cibus Tunc namque comedemus, cum hostiae benedicitur: quia cum ad prædicatorum vocem devotio nostra in amorem Conditoris extollitur, anima, quae ad dulcedinem Conditoris pervenit, habet jam cibum suum. Tunc ergo comedunt, qui ante benedictionem hostiae comedere noluerunt.Nam qui summa intentionis exspectatione ad divinae dulcedinis perceptionem se praeparant, dum mala desideria per appetitum nulla recipiunt, velut jejuni, refectione devotionis avidius replentur. Velut enim benedictionem hostiæ ad rcfectionem exspectant, qui cuncta illicita desideria fugiunt, ut de visione internae gloriae per devotionem salientur. Scriptum quippe est: Beati mundo corde, quoniam ipsi Deum videbunt (Matth. v, 8).Quienim in corde inepta non recipit, dum superna desiderat, mundus corde est; et dum per bonum prædicationis ad divinae contemplationis dulcedinem ducitur, quasi benedic tionem hostiae habet in animae saturitate. Dicit ergo: Deinde comedent, qui vocatisunt. Jejuni quippe vocantur ad comestionem, dum praedicator foris loquitur, qui a pravis desideriis mentem custodiunt, et per gratiam Spiritus sancti ad internae dulcedinisexperientiam trahuntur. Vocati enim tunc erant invitati, qui venerant.","english":"And because it is added: And then those who were called shall eat. What else does this signify, except that the affection of devotion is the food of the mind? For then we eat, when the sacrifice is blessed: because when at the voice of preachers our devotion is lifted up into love of the Creator, the soul that arrives at the sweetness of the Creator already has its food. Then, therefore, those eat who before the blessing of the sacrifice were unwilling to eat. For those who prepare themselves for the perception of divine sweetness with the highest expectation of intention, while they receive no evil desires through appetite, are like fasting men, more eagerly filled with the refreshment of devotion. For they wait, as it were, for the blessing of the sacrifice for their refreshment, who flee all illicit desires, so that they may be fed by devotion from the vision of inner glory. For it is written: Blessed are the clean of heart, for they shall see God (Matthew 5:8). For he who does not receive unworthy things in his heart, while he desires heavenly things, is clean of heart; and while through the good of preaching he is led to the sweetness of divine contemplation, he has, as it were, the blessing of the sacrifice in the satiety of his soul. He says therefore: Then those who were called shall eat. For they are called fasting to eating, when the preacher speaks outwardly, who guard their mind from depraved desires, and by the grace of the Holy Spirit are drawn to the experience of inner sweetness. For then those who had come were invited, being called.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":557,"ref":"p557","source":"Vocati ergo jejuni tunc comedunt, quando hi spiritualis gratiae devotione pascuntur,qui ad eam percipiendam se magnamentissuae custodia paraverunt. Quid vero est quod dicunt: (Vers. 13.) Ascendite, quia hodie reperietis eum?\n\nSed dum electi bona praedicatorum laudant auditorum corda magna luce irradiant. Coelestis namque illa conversatio boni doctoris, quam praedicant, dies est. Dicant ergo: Hodies reperietis eum. Eo namque die praedicator invenitur, quando non est minor vita, quam fama: quando electorum voce laudatur, sed qui laudes audiunt, omne quod audiunt, in ejus laudabili conversatione inveniunt, atque cognoscunt. Quo contra Pharisaeos increpans Dominus, -ait: Vœ vobis, Scribœ, et Pharisœi, qui similes estis sepulcris dealbatis, quœ foris videntur hominibus pulchra, intus autem plena sunt ossibus mortuorum (Matth. XXIII, 27). Hinc iterum vanegloriososinfidelibuscomparat, dicens: Quomodo potestis credere, gloriam ab hominibus accipientes (Joan. v, 44)? In die quidem laudantur, qui ejusmodi sunt, sed eo die non reperiuntur: quia qui eorum laudes audiunt, quasi candorem sepulcri a foris aspiciunt; sed cum laudatas virtutes quaerunt, intus peccatorum noctem quasi tristia atque putentia mortuorum ossa inveniunt.","english":"Therefore the called ones, fasting, then eat, when those who have prepared themselves to receive it by the great guard of their own majesty are fed by the devotion of spiritual grace. But what is it that they say: (Verse 13.) Go up, for today you will find him?\n\nBut while the elect praise the good things of the preachers, they illuminate the hearts of their hearers with great light. For that heavenly conversation of the good teacher, which they preach, is the day. Let them say therefore: Today you will find him. For on that day the preacher is found, when the life is not less than the report: when he is praised by the voice of the elect, but those who hear the praises find and recognize in his praiseworthy conversation everything that they hear. On the other hand, the Lord rebuking the Pharisees says: Woe to you, Scribes and Pharisees, who are like whitewashed tombs, which outwardly appear beautiful to men, but inwardly are full of the bones of the dead (Matthew 23:27). Hence again he compares the vainglorious to unbelievers, saying: How can you believe, who receive glory from men (John 5:44)? On the day, indeed, those who are of this sort are praised, but on that day they are not found: because those who hear their praises look, as it were, at the whiteness of the tomb from outside; but when they seek the virtues that were praised, within they find the night of sins, as it were the sad and rotting bones of the dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":558,"ref":"p558","source":"Dicant ergo, pro significanda vera gloria justi: Hodie reperietis eum: quia cum justi laudantur,inveritate conversationis habent, quidquid lucidum emicat de eis voce laudis. Et quia tanti viri festina devotione quaerendi sunt, sequitur: (Vers. 14.) Et ascenderunt in civitatem. Cumqus illi ambularent in medio urbis, apparuit Samuel, egrediens obviam eis, ut ascenderet in excelsum.\n\n. 40. Cum sanctorum virorum præconia andimus, in civitate ascendimus: quia illic eos quaerimus, ubi descendunt, non ubi sunt. Sed, ut superius dixi, praedicatorum locus, quem pro se habent, secreta divinitatis contemplatio est: locus autem pro subdilis, prædicatio. Aliquando vero plana, aliquando alta loquuntur. Habent ergo communem locum pro omnibus, habent sublimem specialemque pro quibusdam, habent secretum pro se. Haec nimirum tria spiritualia loca signantur: quia Samuel egredi dicitur, et apparere in medio urbis, et ascendere in excelsum. Nam qui, ut appareret, egressus est, erat ubi, antequam appareret, latuisset. Egrediuntur ergo sacerdotes, quando a secreto meditationis ad praedicandum veniunt. In civitate apparent, quando planiora, id est ad agendum, vel ad intelligendum dicunt. In excelsum ascendunt, quando sapientibus aut fortia praecipiunt operis, aut revelant alta mysterii. Ordinatus ergo ascensus noster ostenditur, per hoc, quod Saul in civitate ascendere perhibetur.","english":"Let them say, then, to signify the true glory of the righteous: Today you will find him: because when the righteous are praised, in the truth of their conduct they possess whatever shines brightly concerning them from the voice of praise. And because men of such greatness are to be sought with eager devotion, it follows: (Verse 14.) And they went up into the city. And while they were walking in the midst of the city, Samuel appeared, coming out to meet them, so that he might go up to the high place.\n\n40. When we hear the proclamations of holy men, we go up into the city: because we seek them there where they descend, not where they are. But, as I said above, the place of preachers, which they have for themselves, is the secret contemplation of the divine nature; but the place for their subjects is preaching. At times indeed they speak plain things, at times lofty things. They have, then, a common place for all, a sublime and special place for certain ones, a secret place for themselves. These three spiritual places are surely signified: because Samuel is said to go out, and to appear in the midst of the city, and to go up to the high place. For he who went out so that he might appear was where he had lain hidden before he appeared. Priests, therefore, go out when they come from the secret of meditation to preach. They appear in the city when they speak plainer things, that is, for acting or for understanding. They go up to the high place when, to the wise, they either command strong deeds or reveal the deep things of mystery. Our ascent, then, is shown to be ordered by this, that Saul is said to go up into the city.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":559,"ref":"p559","source":"Nam nobis Pastorum nostrorum loca, in quibus orare, aut secreti esse consueverunt, veneranda, non adcunda sunt. Quod non solum exemplo, sed etiam divina cohortatione cognoscere possumus. In Cantico quidem canticorum sponsus denuntiat, dicens: Obsecro vos, filiæ Jerusalem, ne evigila re faciatis dilectam,quousque ipsa velit ( Cant. ut, 5). Mentes enim perfectorum sponsæ sunt: quia dum secreto divini amoris se velut in thalamo collocant, ibi per visionem inveniunt, cuiineffabili amore junguntur. Cum ergo sponsa dormit in thalamo, conjungitur sponso: quia dum electa praedicaloris anima in secreta contemplatione reconditur, quasi in sponsi thalamo collocatur. Qui ergo hanc suscitat, sponso tollit: quia nimirum requies electæ animae non solum sua, sed etiam delectatio sponsi est. Unde et per prophetam dicitur: Gaudebit sponSUI super sponsam (Isai. LXII, 5). Merito ergo Jerusalem filias sponsus adjurat, ut ab eis sponsa, quandiu dormire voluerit, non excitetur: ne, dum illa surgit a quiete thalami, ipse perfruitionem perdat amoris. Egressus ergo Samuelis exspectetur, quia viri sancti in secreto sui silentii venerandi sunt, inquietandi non sunt. In civitate igitur ascendendum est; quia electus doctor in communi loco doctrinæ tanto lucro suis videtur, quanto ut prosit, exire cognosoilur.","english":"For the places of our pastors, in which they are accustomed to pray or to be alone, are to be venerated by us, not to be approached. We can know this not only from example but also from divine exhortation. Indeed, in the Song of Songs the bridegroom declares, saying: I beseech you, daughters of Jerusalem, do not awaken or arouse the beloved until she herself wishes (Cant. 2:7). For the minds of the perfect are the bride's: because while they place themselves in the secret of divine love as if in a bridal chamber, there they find through vision him to whom they are joined in ineffable love. When therefore the bride sleeps in the bridal chamber, she is joined to the bridegroom: because while the chosen soul of the preacher is hidden in secret contemplation, it is placed as it were in the bridegroom's chamber. Whoever therefore arouses her takes her away from the bridegroom: because surely the rest of the chosen soul is not only its own delight but also the bridegroom's. Whence also it is said through the prophet: The bridegroom will rejoice over the bride (Isa. 62:5). Rightly therefore the bridegroom adjures the daughters of Jerusalem that the bride, as long as she wishes to sleep, not be aroused by them: lest, while she rises from the quiet of the chamber, he lose the enjoyment of love. Therefore let Samuel's going forth be awaited, because holy men in the secret of their silence are to be venerated, not to be disturbed. In the city therefore one must go up; because the chosen teacher in the common place of teaching is seen by his own with as much profit as, in order to benefit, he is known to go out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":560,"ref":"p560","source":"Quo in loco notandum, quia de Samuele non dicitur: Hodio ascendit in civitale, sed, hodie venit incivitatem: de Saule autem, et puero: non venerunt, sed ascenderunt, dicitur. Ule enim velut per planum venit, iste velut in alla conscendit. Quid aliud per hoc nobis ostenditur, nisi quia plana quae loquuntur prædicatores, nobis plana non sunt? In civitate ergo non venimus, sed ascendimus, quando aut plana prædicationis difficulter aspicimus, aut parva, quae praecipimur, cum labore portamus. Sed quia stare in civitate, munitum esse est, idcirco ascendimus; quia cum nos summi viri parva bona agere docent, malignorum spiritum consiliis acquiescere vehementer prohibent. Et quia valde laboriosum est, omnia tentamenta vincere, ad verba doctorum, quae hoc nobis præcipiant, quasi per ascensus laborem conamur pervenire. Sed quia scriptum est, quod Unusquisque mercedem accipiet secundum suum laborem (quod nimirum non solum de æterna relnbutione accipitur, sed etiam de præsenti) omnipotens Deus pro merito operis, eleclis suis tribuit augmenta virtutis (/ Cor. III, 8). Nam et Abrahae filio non parcenti dicitur: Per memetipsum juravi: quia fecisti rem hanc, et non pepercisti filio propter me: benedicam tibi, et multiplicabo semen tuum (Gen. XXII, 16). Plerumque enim, quifideliter laborant, in faciendis iis quæ sciunt, per divinam gratiam majora, quae agant, cognoscere merentur.","english":"In this place it must be noted that it is not said of Samuel: \"Today he went up into the city,\" but \"today he came into the city\"; of Saul, however, and the boy, it is said not \"they came\" but \"they went up.\" For the one came as if along level ground, the other went up as if into a height. What else is shown to us by this, except that the level things which preachers speak are not level to us? In the city, therefore, we do not come but go up, when either we behold with difficulty the level things of preaching, or we bear with labor the small things that are enjoined upon us. But because to stand in the city is to be fortified, therefore we go up; because when the greatest men teach us to do small good things, they vehemently forbid us to acquiesce in the counsels of malignant spirits. And because it is very laborious to overcome all temptations, we strive to arrive at the words of the teachers, which enjoin this upon us, as if through the labor of an ascent. But because it is written, that Each one shall receive his reward according to his own labor (which assuredly is understood not only of eternal recompense but also of the present), almighty God bestows upon his elect increase of virtue according to the merit of their work (1 Cor. 3:8). For to Abraham's son, who did not spare, it is said: By myself have I sworn: because you have done this thing, and have not spared your son for my sake: I will bless you, and multiply your seed (Gen. 22:16). For often those who labor faithfully, in doing the things they know, merit through divine grace to know greater things which they may do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":561,"ref":"p561","source":"In quorum typo bene Saul in civitate prius ascendere dicitur, in excelsum postea a Samuele ductosperhibetur. Verbum obviam venire, est pereamdem viam venienti occurrere. Cum ergo a sanctis prædicatoribus salutis viam discere volumus, nobis quidem obviam veniunt, quando cum verbo salutis, quod quaerimus, occurrunt. Quasi enim eadem via veniunt, cum id nos docere festinant, quod nos proposuimus discere. Hoc profecto morale est omnium: si enim ea quae spiriLualiter quibusdam competunt, indagamus, obviam venit; quia ordinandum regem ad se venire præcognoscit. Unde autem cognoscat, adjungitur: (Vers. 15, 16.) Dominus autem revelaverat auriculam Samuelis ante unam diem, quam veniret Saul, dicens: Hac ipsa, quæ nunc est, hora, cras mittam ad te virum de terra Benjamin, et unges eum ducem super populum meum Israel, et salvabit populum meum de manu Philisthiim.","english":"In whose type Saul is rightly said first to go up into the city, and afterward those led by Samuel are presented as going up to the high place. To come to meet is to run to meet one coming by the same road. When, then, we wish to learn the way of salvation from the holy preachers, they indeed come to meet us when they run to us with the word of salvation that we seek. For they come as it were by the same road when they hasten to teach us what we have set out to learn. This is certainly moral for all: for if we search out the things that spiritually befit certain persons, he comes to meet us; because he foreknows that the king to be ordained is coming to him. But how he knows is added: (Vers. 15, 16.) But the Lord had revealed to the ear of Samuel one day before Saul came, saying: At this very hour which now is, tomorrow I will send to you a man from the land of Benjamin, and you shall anoint him leader over my people Israel, and he shall save my people from the hand of the Philistines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":562,"ref":"p562","source":"Exiit ergo ei obviam, ut in excelsum ducat: quia is, qui ad sanctæ Ecclessiæ regimen quæritur, et divino munere demonstrandus est, et ad sublimem conversationem vocandus. Auricula Samuelis, quia diminutive dicitur, quid designat, nisi humilem intelligentiam doctoris spiritalis? Auricula ergo rerelatur a Domino, quando humilis intelligentia prædicatoris a Spiritu sancto instruitur; ut quae facturos est, audiat, et audita disponat. Sed subtilitcr est intuendum quod dicitur: Ante unam diem. Dies enim est vita justi, Paulo attestante, qui ait: Fuistis aliquando tenebræ.. nunc autem lux in Domino (Ephes. v, 8). Quando autem vita electi ostenditur, dies latens revelatur. Nam homo videt prætextum boni operis, Deus autem lucem cordis. Quia ergo electi, et reprobi intentione cordis absconditi sunt, ante unam diem Dominus venientem regem insinuat; quando per ejus gratiam sancti prædicatores agnoscunt, in eis, qui promovendi sunt, testimonium boni operis praecedere puritatem intentionis. Nulla euim est lux operis, quam non praecedit rectitudo intentionis. Recte ergo ante unam diem rex ordinandus agnoscitur. Sed subsequentem quidem diem non aspiciunt, nisi ex praecedente nascatur: ut diem ante diem intentionem ante operationem considerent, et a Deo missum in luce sanctae operationis aspiciant, quem lucere per propositum cordis divina gratia demonstrat.","english":"He therefore went out to meet him, to lead him up to the high place: because the one who is sought for the governance of holy Church is both to be shown forth by divine gift and called to a lofty manner of life. What does Samuel's ear signify, since it is spoken of in the diminutive, if not the humble understanding of the spiritual teacher? The ear, then, is revealed by the Lord when the humble understanding of the preacher is instructed by the Holy Spirit, so that he may hear what he is to do and arrange what he has heard. But it must be carefully considered what is said: Before one day. For a day is the life of the righteous, as Paul attests, who says: You were once darkness, but now light in the Lord (Eph. 5:8). When, however, the life of the elect is shown forth, the hidden day is revealed. For man sees the outward appearance of a good work, but God sees the light of the heart. Since, therefore, the elect and the reprobate are hidden by the intention of the heart, the Lord makes known the coming king before one day, when through his grace the holy preachers recognize that in those who are to be advanced, the testimony of a good work precedes the purity of intention. For there is no light of work that is not preceded by rectitude of intention. Rightly, therefore, is the king who is to be ordained recognized before one day. But they do not look to the day that follows unless it is born from the one preceding: so that they may consider the day before the day, intention before operation, and may see in the light of holy work the one sent by God, whom divine grace shows to shine through the purpose of the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":563,"ref":"p563","source":"Et quia eadem hora, qua promittitur, exhibetur: quid dat intelligi, nisi quia perfectus debet esse, qui eligitur, non solum corpore, sed mente? Nam quando Deus loquitur sanctis viris, plena lux dici est. Habet namque originem dies, habet et finem. Juxta finem peccatorum arguit, dicens: Adam, ubi es (Gen. In, 2)? Et quia nec qui bona incipiunt, nec qui a bono opere torpescunt, promovendi sunt, hora perfectae locutionis praedicator mittitur, quando talis exhibetur, qui plena fulgeat luce boni operis, et pleno resplendeat fulgore veritatis. Qui etiam vir de terra Benjamin venire describitur. Vir quidem dicitur, pro operis fortitudine; de terra Benjamin, pro recta fidei confessione. Benjamin quidem dicitur filius dexteræ. Quis ergo hic filius dextræ dicitur, quam ille, de quo scriptum est: Ascendit in cœlum, sedet ad dexteram Patris (Marc. xvi, 19)? Terra ergo Benjaminsancta Ecclesia est. Quia ergo haeretici ab hac terra expulsi sunt, de terra Benjamin venit rex, quando non aliquahaeresi pollutus, sed fide catholicus sanctae Ecclesiae primatum suscipit. Qui viri praeconio fruitur, si fide firmus est, operatione fortis. Hic nimirum super populum Domini dux ungi praecipitur: qua exteriora sacramenta sacerdotibus illis prosunt, qui eorumdem sacramentorum donis indigni non sunt. Vel sacerdotes unguntur, quando per ordinantium se ministenum.","english":"And because he is brought forth in the very hour in which he is promised, what is thereby intimated but that the one who is chosen ought to be perfect not only in body but in mind? For when God speaks to holy men, it is the full light of day. For a day has both a beginning and an end. Toward its end he reproves sinners, saying, Adam, where are you? And because neither those who are beginning good things nor those who grow sluggish in good work are to be promoted, the preacher is sent at the hour of perfect speech, when such a one is brought forth as shines with the full light of good work and gleams with the full brightness of truth. He is also described as coming as a man from the land of Benjamin. He is called a man, indeed, for the strength of his work; from the land of Benjamin, for the right confession of faith. For Benjamin is called the son of the right hand. Who, then, is here called the son of the right hand but he of whom it is written: He ascended into heaven, he sits at the right hand of the Father? The land of Benjamin, therefore, is the holy Church. Since, then, heretics have been driven out from this land, the king comes from the land of Benjamin when one not polluted by any heresy but catholic in faith receives the primacy of the holy Church. He enjoys the proclamation of a man if he is firm in faith and strong in action. This one, surely, is commanded to be anointed as leader over the Lord's people: whereby the outward sacraments benefit those priests who are not unworthy of the gifts of those same sacraments. Or priests are anointed when, through those who ordain them, they are","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":564,"ref":"p564","source":"gratiarum spiritualium incrementa percipiunt. Unde et sequitur: Salvabit populum meum de manu Philisthiim. Velut uncti salvare alios possunt; quia spiritales gratias abundantius perceperunt. Nam qui populum salvant, super populum uncti sunt: quia qui a Domino ad regendos alios ordinantur, spiritualia charismatum dona, quibus eis prodesse possunt, accipiunt; et eis, quos ordine praecedunt, meritis etiam superiores sunt. Et quia plerumque bonus pastor merito bonaeplebis eligitur, bene subjunctum est: (Vers. t6.) Quia respexi populum meum.\n\nItem quia magnis precibus a Domino bonus pastor quaerendus est, subditur: (Vers. 16.) Venit clamor eorum ad me..\n\nSed fortasse nonnulli moventur, quia contrarium videtur, quod hic dicitur, et quod superius dicebatur. Ibi enim ait: Non te abjecerunt, sed me, ne regnem super eos, juxta omnia opera sua, quœ fecerunt a die, qua eduxi eos de terra Ægypti, usque in diem hanc (I Rege VIII, 7). Nunc vero dicit: Unges eum ducem superpopulummeum Israel, et salvabit populum meum de manu Philistiim: quia respexipopulum meum. venit enim clamor eorum ad me. Superius quasi abirato rex ordinari permittitur, nunc quasiapio et benigno ordinatur. Hujus etiam benignitatis verba quis non videat, quantum a sententia illa dissentiant, quae eidem a Samuele illata fuit? Quia, inquit, projecisti sermonem Domini, projecit te Dominus, ne sis rex(I Reg. xv, 26).","english":"they receive the increases of spiritual graces. Hence it also follows: He will save my people from the hand of the Philistines. As though anointed men can save others, because they have received spiritual graces more abundantly. For those who save the people are anointed over the people, because those who are appointed by the Lord to rule others receive the spiritual gifts of charisms, by which they can benefit them; and they are also superior in merits to those whom they precede in rank. And because a good shepherd is very often chosen by the merit of a good people, what is added is well put: (Verse 16.) Because I have looked upon my people.\n\nLikewise, because a good shepherd is to be sought from the Lord with great prayers, it is added: (Verse 16.) Their cry has come to me.\n\nBut perhaps some are disturbed, because what is said here seems contrary to what was said above. For there he says: They have not rejected you, but me, that I should not reign over them, according to all their works which they have done from the day that I brought them out of the land of Egypt, even to this day (1 Kings 8:7). But now he says: You shall anoint him as leader over my people Israel, and he will save my people from the hand of the Philistines; because I have looked upon my people, for their cry has come to me. Above, the king is permitted to be appointed as if by one who is angry; now he is appointed as if by one who is gentle and kind. Who would not see how far the words of this kindness differ from that sentence which was brought against him by Samuel? Because, he says, you have rejected the word of the Lord, the Lord has rejected you, that you should not be king (1 Kings 15:26).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":565,"ref":"p565","source":"Quod profecto celeriter solvimus, si ipsam verborum vim subtiliter intueamur. Nam omnia haec divinae benignitatis verba populi meritis ascribuntur: Salvabit populum meum; et, respexi populum meum; et, clamor eorum venit ad me. Pro illis ergo rex ordinari decernitur, quorum clamor exauditur. Nam etsi pro futura nequitia repellendus a regno erat Saul, tamen habebat in se, donec regnaret, unde populo sibi subdito prodessepotuisset. Futurus certe erat bello strenuus, mente elatus. Habiturus erat unde sibi caderet, et unde aliis staret. Illud ergo unde prodesse subditis poterat, Dominus providens dicit: Salvabit populum meum de manu Philistiim; et, venit clamoreorum ad me. Adhuc tamen valde contrarium videtur, ut ejus populi clamorem exaudire credatur,qui eum abjecisr se reprehenditur. Ad quod respondendum est: quia erant in illo populo et reprobi et electi. Ibi ergo abjecisse Dominum reprobi arguuntur, hic electorum desideria ad omnipotentis Dei aures perveniunt. Qua ex re quid colligendum est, nisi quia saepe electis bonum est, quod mali rectores ordinantur? Non ergo mirum est, si Deus quasi de abjectione sua irascitur, et regem ordinat: quia ipsa dignitas futuri regis et mala erat, et bona. Mala denique, quia superba: bona vero, quia in defensione subjectorum strenua.","english":"We solve this quickly enough if we look closely at the force of the words themselves. For all these words of divine kindness are ascribed to the merits of the people: He will save my people; and, I have looked upon my people; and, their cry has come to me. Therefore a king is appointed for those whose cry is heard. For although Saul was to be rejected from the kingdom on account of his future wickedness, he still had in himself, as long as he reigned, that by which he could benefit the people subject to him. To be sure, he was to be valiant in war, lofty in mind. He was to have that by which he would fall, and that by which he would stand for others. Therefore the Lord, providing for that by which he could benefit his subjects, says: He will save my people from the hand of the Philistines; and, their cry has come to me. Yet it still seems very contrary that the cry of that people is believed to be heard, which is reproved for having cast him off. To this it must be answered that there were in that people both the reprobate and the elect. There, then, the reprobate are charged with having cast off the Lord; here the desires of the elect reach the ears of almighty God. From this, what is to be gathered except that it is often good for the elect that wicked rulers are appointed? It is not surprising, then, if God is angry, as it were, over his rejection, and appoints a king, since the very dignity of the future king was both evil and good. Evil, indeed, because proud; good, however, because valiant in the defense of subjects.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":566,"ref":"p566","source":"Quod totum, et in sancta Ecclesia nunc fieri cernimus: quia plerumque ille ejus primatum suscipit, qui verbo utilis est aliis, mente tumidus sibi. Praedicando virtutes, velut stando vitia destruit, sed alta de se sentiendo, cadit. Hic itaque praedicando populum Dei salvat, sed semetipsum tumendo praecipitat. Quasi rex potens verbo populi Dei occultos adversarios atterit, sed elatione a regni sublimitate cadit. Non ergo se, sed solum pro populo rex constituitur; quando ille in sancta Ecclesia praeesse permittitur, qui bona qua praedicat, superbiendo, aut nequiter vivendo, conculcat.\n\nQuo in loco notandum est, quia cum in sancta Ecclesia pastor eligitur, aliquando ordinatur pro se, et populo; aliquando nec pro populo, nec pro se; aliquando pro se, non pro populo; aliquando vero nro populo, non pro se. Pro se et populo, quando electus praedicator electis subditis datur: quia unde subjectorum multitudo ad aeternam patriam ducitur, bono pastori meritorum dona cumulantur. Nec pro se, nec pro populo pastor datur: quando reproba plebs reprobum pastorem habere permittitur, cum sic ille praeest, sic illi obediunt,utadaeterna bona, nec ille qui docet, nec illi qui docentur, pervenire mereantur. De quibus perOseamDominus dicit: Dabo eis rege. in furore meo (Olee, XlII, 11). In furore etenim Dei rex datur, quando malis pejor præesse decernitur.","english":"We see all this being fulfilled now in the holy Church: for often the one who takes the primacy among her people is useful to others by his word, but swollen with pride in his own mind. By preaching virtues, as it were by standing firm, he destroys vices, but by thinking highly of himself, he falls. Thus he saves the people of God by preaching, but by his swelling pride he plunges himself down. Like a powerful king in word he crushes the hidden adversaries of God's people, but by elation he falls from the height of the kingdom. Therefore the king is appointed not for himself but only for the people, when in the holy Church that man is permitted to preside who tramples underfoot the good things he preaches, either by his pride or by his wicked living.\n\nIn this place it must be noted that when a pastor is chosen in the holy Church, sometimes he is ordained for himself and for the people; sometimes neither for the people nor for himself; sometimes for himself, not for the people; sometimes truly for the people, not for himself. For himself and for the people, when the chosen preacher is given to chosen subjects: because from the very source by which the multitude of subjects is led to the eternal fatherland, the gifts of merits are heaped up for the good pastor. Neither for himself nor for the people is a pastor given, when a reprobate people is permitted to have a reprobate pastor, since he so presides and they so obey that neither he who teaches nor they who are taught deserve to arrive at eternal goods. Concerning these the Lord says through Hosea: I will give you a king in my fury (Hosea 13:11). For in the fury of God a king is given, when a worse man is decreed to preside over the wicked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":567,"ref":"p567","source":"Talis quippe pastor tunc datur, cum talis populus regendus suscipitur, qui pariter æterna poena damnetur. Pro se, non pro populo pastor datur, quando bonus malis praeponitur; sicut ad Ezechielem Dominus dicit: Mitto ego te ad filios Israel, ad gentem apostatricem, quæ recessit a me (Ezec. III, 3). Pro se quidem, non pro populo tunc pastor datur, quando etsi auditores suos electus praedicator convertere ad Deum non poterit, ipse tamen laboris sui aeterna lucra non perdit. Pro populo autem, non pro se; quando bonis subditispastor tribuitur, qui dona habeat, per quae illis prosit, et sibi non prosit. Tales quidem eraot, de quibus Dominus discipulispraecipit,dicens: Quæ dicunt, facite: quæ autem faciunt, facere nolite (Matth. xxm, 3). Quasi dicat: Quod utile pro vobis acceperunt, ab eis quasi vestrum tollite; et in eis quasi suum dimittite, quod non habent ad lucrum vestrum, sed ad interitum suum. Saul ergo, abjecto Domino, eligitur, et tamen populum Domini de manu Philistinorum liberaturum perhibentur, quia omnipotens Deus saepe suis bonis fidelibus per illos praelatos prodest, qui de officio ejusdem praelationis sibi non placent. Sequitur: (Vers. 17.) Cumque respexisset Samuel Saul, Dominus ait; Ecce vir, quem dixeram tibi, iste dominabitur populo meo.","english":"For such a shepherd is given when such a people is taken up to be ruled as will be condemned together to eternal punishment. A shepherd is given for himself, not for the people, when a good man is set over evil men; as the Lord says to Ezekiel: I send you to the children of Israel, to a rebellious nation that has departed from me (Ezek. 3:3). A shepherd is indeed given for himself, not for the people, when, even if the chosen preacher cannot convert his hearers to God, he himself nonetheless does not lose the eternal rewards of his labor. But he is given for the people, not for himself, when a shepherd is appointed to good subjects, who has gifts by which he may benefit them and not benefit himself. Such men were those of whom the Lord instructs the disciples, saying: What they say, do; but what they do, do not do (Matt. 23:3). As if he were saying: What they have received for your benefit, take from them as your own; and leave in them, as their own, what they do not have for your gain but for their own destruction. Saul, then, is chosen after the Lord has been rejected, and yet they declare that he will free the Lord's people from the hand of the Philistines, because almighty God often benefits his good and faithful people through those rulers who do not please themselves with the office of that same rule. It follows: (v. 17) And when Samuel had looked upon Saul, the Lord said: Behold the man of whom I spoke to you; this one shall rule over my people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":568,"ref":"p568","source":"Hoc namque in sequenti die actum est, quod praecedenti Dominus repromisit, dicens: Cras hac eadem hora mittamadte virum de terra Benjamin, et unges eum super populum meum Israel. Aspicitur ergo in secundo die, qui primo promittitur: quia praedicatores sanctae Ecclesiae virtutes electorum in secreta eorum vita perquirunt. Hi enim qui promovendi sunt, dum bona proferunt, aliquid magnum ex se repromittunt. Primo igitur die rex promittitur; quia magna electorum opera praedicatores aspiciunt, et, quasi Domino loquente, intus agnoscunt, quod ordinare sanctae Ecclesiae rectores volunt. Aspicit ergo Samuel in sequenti die, quando prædicator eum, qui promovendus est, in magna luce conversationis videt. Et tunc quidem, quasi indicante Domino, ordinandum regem cognoscit: quia eum, qui in alta arce sanctitatis praeeminet, praeferre aliis dignum videt. Et quia qui magni sunt meritis, parvi sunt per humilitatem, sequitur: (Vers. i8.) Accessit Saul ad Samuelem in medio portæ. Indica, oro, mihi, inquiens, ubi est domus Videntis.","english":"For this was done on the following day which the Lord promised beforehand on the preceding day, saying: Tomorrow at this same hour I will send to you a man from the land of Benjamin, and you shall anoint him over my people Israel. He is therefore seen on the second day who is promised on the first, because the preachers of the holy Church search out the virtues of the elect in their hidden life. For those who are to be advanced, when they bring forth good things, promise something great concerning themselves. On the first day, then, the king is promised, because the preachers behold the great works of the elect, and, as if the Lord were speaking, they recognize inwardly what they wish to appoint as rulers of the holy Church. Samuel therefore looks on the following day, when the preacher sees in the great light of his conduct the one who is to be advanced. And then indeed, as if the Lord were indicating it, he recognizes the king who is to be appointed, because he sees that the one who stands out on the high citadel of holiness is worthy to be set before others. And because those who are great in merits are small through humility, it follows: (Verse 18.) Saul drew near to Samuel in the middle of the gate, saying, Tell me, I pray, where is the house of the Seer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":569,"ref":"p569","source":"Si in civitate tunc est prædicator, cum plana et communia loquitur quae intelliguntur, porta civitatis hujusquae est, nisi humilitas? Nam divini verbi cognitio superbis absconditur, humilibus revelatur. Unde et in Evangelio Patri loquitur, dicens: Confiteor tibi, Pater, rex cœli et terræ, quia abscondisti hæc a sapientibus et prudentibus, et revelasti eaparvulis (Matth. XI, 25). Sapientes quidem superbos et alta de se sentientes,parvulos vero dixit humiles. Quorum certe alia Scriptura meminit, dicens: Deus superbis resistit, humilibus dat gratiam (I Petr. v, 5). Resistit namque superbis, ne aeterna bona intelligant, sed parvulis gratiam dati ut eadem bona aeterna, ipso revelante, cognoscant. Electi ergo, quia ad spiritalem sententiam per humilitatem veniunt, ad audiendos prædicatores, quasi per portam vadunt. Eleotus etiam prædicator, quia spiritualia humiliter dicit, Samuel Sauli in eadem porta occurrit. Quasi enim ambo in porta sunt, quando ea, quae electus praedicator loquitur, ab electo alio humiliter audiuntur.","english":"If the preacher is then in the city when he speaks plain and common things that are understood, what is the gate of this city but humility? For the knowledge of the divine word is hidden from the proud and revealed to the humble. Hence also in the Gospel he says to the Father: I confess to you, Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent, and have revealed them to little ones (Matt. 11:25). He called the proud, who think highly of themselves, \"wise,\" but the humble he called \"little ones.\" Of these certainly another Scripture makes mention, saying: God resists the proud, but gives grace to the humble (1 Pet. 5:5). For he resists the proud, lest they understand eternal goods, but to the little ones he gives grace that they may know those same eternal goods, with him revealing them. The elect, therefore, because they come to spiritual understanding through humility, in order to hear the preachers, walk as it were through the gate. The elect preacher also, because he speaks spiritual things humbly, meets Samuel with Saul in that same gate. For they are both, as it were, in the gate when the things that the elect preacher speaks are humbly heard by another of the elect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":570,"ref":"p570","source":"Sed qui noviter venerat, quem quaerebat, invenerat, et ignorabat. Quare et idem Saul ad Samuelem dicit: Indica mihi, oro, ubi est domus Videntis. Hoc namque proprium magnorum virorum est, ut a minimis difficile cognoscantur. Carne quidem despecti sunt, sed mente sublimes. Foris contemptibiles apparere appetunt, sed agere venerabilia non desistunt. Quia ergo valde proficere per eorum exempla appetunt, eos non solum in exterioribus, sed in intimis admirantur. Vident ergo in eis exterius, quod possit a carnalibus despici, sed et pariter attendunt, quod intus spirituales viri magna admiratione debeant venerari. Quos dum fama sublimes audiunt, in altitudine suae conversationis agnoscere concupiscunt. Secundum historiam ergo Saul Samuelem videbat, et non cognoscebat; ut quod in figura contingebat illis, nobis spiritualia designaret. Nam cum parvuli sumus, quasi videmus perfectos viros, dum eorum virtutes a referentibus audimus; sed quos videmus, non cognoscimus, quia per experientiam scire non possumus, quia hoc, quod auditu percipimus, in cordis oculis tenemus. Quando igitur ab eis conversationis ejus secreta ad imitandum requirimus, eos nimirum quasi de propria domo interrogamus. Domus namque eorum conversatio est. Hanc domum scire volebat discipulus Joaonis, quando Dominum interrogavit, dicens: Magister ubi habitas (Joan.","english":"But he who had newly come had found the one he was seeking, and did not know him. Therefore the same Saul says to Samuel: Tell me, I pray, where is the house of the Seer. For this is characteristic of great men, that they are with difficulty recognized by the least. In the flesh indeed they are despised, but in mind they are sublime. Outwardly they desire to appear contemptible, but they do not cease to do things worthy of veneration. Since, therefore, they greatly desire to profit by their examples, they admire them not only in outward things but in their inmost being. They see in them outwardly that which can be despised by carnal men, but they likewise attend to that which inwardly, as spiritual men, ought to be venerated with great admiration. And when they hear by report that they are sublime, they long to know them in the height of their manner of life. According to the history, then, Saul saw Samuel and did not know him, so that what was happening to them in figure might signify spiritual things to us. For when we are little ones, we as it were see perfect men when we hear their virtues from those who report them; but those whom we see, we do not know, because we cannot know them by experience, since what we perceive by hearing we hold in the eyes of the heart. When, therefore, we ask of them the secrets of his manner of life in order to imitate it, we are plainly questioning them, as it were, about their own house. For their house is their manner of life. This house the disciple of John wished to know when he asked the Lord, saying: Master, where do you dwell (John","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":571,"ref":"p571","source":"i, 38)?Qui nimirum, quia ad familiaritatem ilius, quasi domesticus perducendus erat, audivit: Veni, et vide. Hanc domum visam Philippus non cognoscebat, cui dicit: Tanto tempore vobiscum sum et non cognovistis me: Philippe, qui videt me, videt et Patrem meum (Joan. XIV, 9). De Domino etiam scriptum est, quia loquebatur Moysi sicut cum amico suo; sed idem Moyses videns, et non cognoscens, interrogabat, dicens: Si inveni gratiam in conspectu tuo, ostende mihi faciem tuam (Exod. xxx II, 13). Spiritualis autem conversatio sanctorum, quia nonnisi devotis, ac supplicibus panditur, domum Samuelis Saul indicari sibi similiter deprecatur. Sancti etiam prædicatores cum de se magna audiunt, per humilitatem se dejiciunt, non inflant. Sciunt se petentibus magna, qaae imitentur, ostendere; sciunt inter magna, quæ ostendunt, magni per jactantiam non apparere. Quare et subditor: (Vers. 19.) Et respondit Samuel Saul dicens: Ego sum Videns. Sed ascende ante me in excelsum hodie, ut comedas mecum, et dimittam te mane.","english":"And indeed he, because he was to be led to familiarity with that man as though a member of his household, heard: Come, and see. Philip did not recognize this house that he saw, to whom it is said: Have I been so long a time with you, and have you not known me: Philip, he who sees me sees also my Father (John 14:9). Of the Lord it is also written that he spoke to Moses as to his friend; but the same Moses, seeing and not recognizing, asked, saying: If I have found grace in your sight, show me your face (Exod. 33:13). But the spiritual conversation of the saints, because it is opened only to the devoted and the suppliant, Saul likewise prays that the house of Samuel be made known to him. The holy preachers also, when they hear great things concerning themselves, cast themselves down through humility, they are not puffed up. They know that they show great things to those who ask, things to be imitated; they know that amid the great things which they show, they do not appear great through boasting. Therefore also to the subordinate: (Verse 19.) And Samuel answered Saul, saying: I am the Seer. But go up before me to the high place today, that you may eat with me, and I will send you away in the morning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":572,"ref":"p572","source":"Quid est dicere: Ego sum Videns: nisi se, sicut in oculis videbatur, humilem demonstrareT Quasi dicat: Tu in aestimatione tua magnum habes, quem quæris, sed parvus est ille, quem vides. Hoo namque in verbo, Videtis, non prædicatur, sed ego. Quasi dicat: Videns ille, est; ego: non quod æstimas, sed quod cernis. Sed qui humiliare se novit, novit dare dona non humilis, sed sublimis. Quare et in excelsum ante se ascendere eum, ut secum comedat, praecipit. In excelsum ascendit, qui ad scienda altiora mentem erigit. In excelsum quidem ascendere, est cor ad altiora intelligenda præparare. Unde et Petrus in monte assumitur, ut gloriam transformati Redemptoris videre mereatur (Matth. XVII, 1). In illo etenim ascensu montis, sublimis praeparatie mentis exprimitur: quia alta videre non poterit,qui, per intentionem animum in sublimibus non ponit. Quia ergo sublimia praeparati melius intelligimus, ante Samuelem Saul in excelsum ascendere jubetur. Quasi enim ante prædicatorem in excelsum ascendi, mus, quando nos prius ad alta scienda animum intendimus, et ipsi nobis ea, ad que intendimus, postmodum loquuntur. Quid vero est, quod ait: Ut comedas mecum hodie? Sed quando prædicatores saocti coelestia loquuntur, electorum suonim auditorum corda reficiunt: testante etenim veritate, quia cibus animæ est verbum Dei, Non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei (Matth.","english":"What does it mean to say, \"I am the seer,\" unless it is to show himself humble, as he appeared in the eyes of men? As if he were saying: You hold in your estimation as great the one whom you seek, but he whom you see is small. For this is not proclaimed in the word \"you see,\" but \"I.\" As if he were saying: That one is the seer; I am—not what you think, but what you perceive. But he who has learned to humble himself knows how to give gifts not as one who is humble, but as one who is exalted. Therefore he also commands him to go up to the high place before him, so that he may eat with him. He goes up to the high place who raises his mind to know higher things. To go up to the high place is indeed to prepare the heart to understand loftier things. Hence Peter too is taken up onto the mountain, so that he may deserve to see the glory of the transfigured Redeemer (Matthew 17:1). For in that ascent of the mountain is expressed the preparation of a lofty mind, because he will not be able to see high things who does not, by intention, place his spirit on high things. Since, therefore, we understand sublime things better when prepared, Saul is commanded to go up to the high place before Samuel. For it is as if we are commanded to go up to the high place before the preacher, when we first direct our mind to know high things, and afterwards they themselves speak to us of the things to which we have directed ourselves. But what is it that he says: \"so that you may eat with me today\"? Yet when the holy preachers speak of heavenly things, they refresh the hearts of their hearers, the elect: for truth testifies that the word of God is food for the soul—\"Man does not live by bread alone, but by every word that proceeds from the mouth of God\" (Matthew 4:4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":573,"ref":"p573","source":"IV, 4). Panis namque alimentum corporis est, verbum mentis. Qui vero corpus sine mente reficiunt, nocite mortui sunt, carne vivi. Quare et de delicata vidua Paulusait: Vivens mortua est (I Tim. v, 6). Nam per ciborum delicias non moreretur vidua, si animam verbi Dei cibo satiaret, eum ipse Paulus dicat: Nihil esse immundum, quod cum gratiarum actione percipitur (I Tim. IV, 4). Sed vives. vidua moritur, quando cibo corpus nutrit, animam fame interficit (Matth. IV). In solo ergo pane homo non vivit: quia cum ex anima et corpore constet homo, sicut aliter per corpus vivit, ita et necesse est ut alimentis diversis singula nutriantur. Ut comedamus itaque, cum propheta ascendimus, quando ad alta divini verbi mentem erigimus, ut ejus cœlesti sapore per devotionem satiemur.\n\nEt quia ipsi prædicatores valde amant cælestia, quae loquuntur, quasi simul comedimus cum devote illi loquendo proferunt, quod nos deyote audiendo, in ventre animae locamus. Simul enim comedimus: quia verbum Dei pariter audimus. Praedicatoribus namque Veritas dicit: Non vos estis, qui loquimini sed spiritus Patris vestri qui loquitur in VQbis (Matth. x, 20). Quod et Paulus probat, cum suos auditores interrogat, dicens: An experimentum qumritis ejus, qui in me habitat Christus (II Cor. xur, 3)?","english":"For the bread is the nourishment of the body, the word that of the mind. But those who refresh the body without the mind are dead in a harmful way, alive in the flesh. Hence Paul also says of the delicate widow: She who lives is dead (1 Tim. 5:6). For the widow would not die through the delicacies of foods, if she satisfied her soul with the food of the word of God, since Paul himself says that nothing is unclean which is received with thanksgiving (1 Tim. 4:4). But she lives. The widow dies when she nourishes the body with food and kills the soul with hunger (Matt. 4). In bread alone, therefore, man does not live, because since man consists of soul and body, just as he lives in one way through the body, so it is necessary that each part be nourished by different foods. Therefore, let us eat, let us ascend with the prophet, when we raise the mind to the heights of the divine word, so that we may be satisfied by its heavenly savor through devotion.\n\nAnd because the preachers themselves greatly love the heavenly things which they speak, we eat as it were together with them when they, in devotion, bring forth by speaking what we, in devotion, place in the belly of the soul by hearing. For we eat together, because we hear the word of God in common. For the Truth says to preachers: It is not you who speak, but the Spirit of your Father who speaks in you (Matt. 10:20). Paul also proves this, when he questions his hearers, saying: Or do you seek a proof of him who speaks in me, Christ (2 Cor. 13:3)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":574,"ref":"p574","source":"Quia ergo in sanctis prædicatoribus Christus, et ejas spiritus loquitur, ipsi praedicatores tanto clarius loquentem audiunt, quanto ei viciniores sunt, cujus sedes esse merentur. Tanto ergo plenius de verbi alimento poterunt refici, quanto jam intrase habent ceilam refectionis. Amici etenim sponsi sunt, It Btant, et gaudio gaudent propter vocem sponsi. Cum ergo divina loquuntur sancti praedicatores, audiunt: sed quia certa experienta norunt, quando in eis loquitur spiritus, audiunt se, sed non in se, quia et ipsi loquentur, sed in se locuti, loquentem alium venerantur. In eo igitur, quod audiunt et loquuntur, et reficiunt, et reficiuntur. Reficiunt quidem auditores, dum verbum proferunt voce sua; reficiuntur ipsi, dum verbum, quod proferunt, profertur eis revelatione divina. Ipsi temen devotius saturantur, qui in locutione spiritus, mentis delicias experti sunt. Annon experientia loquentis spiritus est, inconsultos et impræmeditatos se cernere, subitoque consultos, et paratos csse? Scire, quae Descierant: habere, quæ non habuerant: torporem mentis amittere, reDente mira devotione fervere: plenitudine scientiae statim et in momento mirabiliter repleri, mira verbi facundia intellecta proferre?","english":"For therefore in the holy preachers Christ and his Spirit speak, and the preachers themselves hear him speaking the more clearly the nearer they are to him whose seat they deserve to be. The more fully, then, they are able to be refreshed by the nourishment of the word, the more they already have within themselves the chamber of refreshment. For they are friends of the bridegroom, and they stand and rejoice with joy because of the bridegroom's voice. When therefore the holy preachers speak divine things, they hear; but because they know by certain experience when the Spirit speaks in them, they hear themselves, yet not in themselves, because they too will speak, but having spoken in themselves, they reverence another speaking. In that, then, which they hear and speak, they both refresh and are refreshed. They refresh their hearers, indeed, when they bring forth the word with their voice; they themselves are refreshed when the word that they bring forth is brought forth to them by divine revelation. Yet those are more devoutly satisfied who, in the speaking of the Spirit, have experienced the delights of the mind. Is it not an experience of the speaking Spirit to see oneself uninstructed and unprepared, and suddenly to be instructed and made ready? To know what they did not know; to have what they had not had; to lose the sluggishness of the mind and, with wondrous devotion, to grow fervent; to be wonderfully filled with fullness of knowledge at once and in a moment; to bring forth, with wondrous eloquence of speech, the things they have understood?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":575,"ref":"p575","source":"Habent ergo electi praedicatores experientiam spiritus in se loquentisi, in repentina revelalione veritatis: habent subito ardorem charitatis, habent in plenitudine scientiæ, habent in facundissima verbi praedicatione. Nam et subito instruuntur, et repente fervescunt, et in momento replentur, et mirabili eloquii potestate ditantur. De illa namque repentina experientia Dominus dicit:Dabitur vobis in illa hora, quid loquamini (Matth. x, 19). De illo autem subitaneo fervore charitatis Cleophas dicit: Nonne cor nostrum ardens erat in via; dum loqueretur, et aperiret nodis Scriptu. ras (Luc. XXIV. 32)? De repletionis quoque et facundiae experientia Lucas meminit, dicens: Factus est repente de cœlo sonus tanquam advenientis ritus vehementis, et replevit totamdomum, ubi erant sedentes (Act. II, 2). In eodem quippe spiritu repleti et locuti sunt, ut hoc, quod asserimus, designarent: quia videlicet loquendo, alios pascunt, qui de eo, quod dicunt, audiendo pascuntur. Et quia sonum vehementis spiritus ardorem, sive locutionem, aut repletionem cognoscunt, tanto dulcius in donis spiritualibus epulantur, quanto ad ejus recubitum dignius assumpti sunt, Dicit: Ascende, ut comedas mecum hodie; quia bonus doctor, dum dulciter, quae dicit, in devotionem mentis accipit, se et eos qui audiunt simul pascit.","english":"Therefore the elect preachers have the experience of the Spirit speaking within them, in the sudden revelation of truth: they have a sudden ardor of charity, they have it in fullness of knowledge, they have it in the most eloquent preaching of the word. For they are both instructed suddenly, and in a moment they grow fervent, and in an instant they are filled, and are enriched with a marvelous power of eloquence. For concerning that sudden experience the Lord says: It shall be given you in that hour what you shall speak (Matt. 10:19). But concerning that sudden fervor of charity Cleopas says: Was not our heart burning within us on the way, while he talked with us and opened to us the Scriptures (Luke 24:32)? Concerning the experience of filling and eloquence as well, Luke records, saying: Suddenly there came a sound from heaven as of a rushing mighty wind, and it filled the whole house where they were sitting (Acts 2:2). For in the same Spirit they were both filled and spoke, so that they might signify this which we assert: namely, that by speaking they feed others, who are fed by hearing what they say. And because they recognize the sound of the mighty Spirit as ardor, or speech, or filling, they feast the more sweetly on spiritual gifts the more worthily they have been taken up to recline at his table. He says: Come up, that you may eat with me today; because the good teacher, while he sweetly receives what he says into the devotion of his mind, feeds both himself and those who hear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":576,"ref":"p576","source":"Quo contra doctores reprobi, quia quae dicunt, non amant, cum alios verbo pascunt, jejunant. Nam cum animae refectionem verbum Dei esse Dominus dixerit, verbum vero Dei in mente plena sit eruditio, nlena devotio; verbo Dei non pascuntur, qui devote, quod loquuntur, non audiuot. Apostolus quidem, quasijam illa verbi dulcedine repletus, ait: De plenitudine ejus omnes accepimus (Joan. i, 16). Alia quidem est plenitudo verbi, alia libri. De plenitudine quidem verbi accipere nonnisi electi possunt, de pienitudine vero Scriptuæ possunt et reprobi. Liber namque beati Joaonis apostoli, et liber beati Pauli apostoli plenitadines quidem sunt, quæ de eishabentur. Eorum nimirum verba Paulus sive Joannes scripsit, sed quod quisque scripsit, loquens in eis verbum inspiravit. Qui ergo verbum Scripturae accipit, non in amore, sed in scientia, de plenitudine accipit, non verbi, sed libri. Et quia rem mortuam accipit, in ejus ipse acceptione non vivit. Sed quid dico Scripturam mortuam? Non est mortua tantum, sed interficiens. Nam scriptum est: Litlera occidit, spiritus autem vivificat (II Cor. III, 6).Hoc quidem facit omnis divina littera. Nam littera corpus est, hujus vero corporis vita spiritus. Vivificatum quippe, et vivificans corpus accipit, qui litteram legit, et in amorem intelligentiae mentem reficit.","english":"By contrast, the reprobate teachers, because they do not love what they say, fast even while they feed others with the word. For since the Lord said that the word of God is the refreshment of the soul, and the word of God in the mind is full instruction, full devotion, those who do not devoutly hear what they speak are not fed by the word of God. Indeed the Apostle, as if already filled with that sweetness of the word, says: Of his fullness we have all received (John 1:16). One fullness is that of the word, another that of the book. From the fullness of the word, only the elect can receive; from the fullness of Scripture, even the reprobate can receive. For the book of the blessed apostle John and the book of the blessed apostle Paul are indeed fullnesses of what is contained in them. Paul or John certainly wrote their words, but whatever each wrote, the Word speaking in them inspired. Therefore one who receives the word of Scripture, not in love but in knowledge, receives from the fullness, not of the word, but of the book. And because he receives a dead thing, he himself does not live in that reception. But why do I call Scripture dead? It is not only dead, but killing. For it is written: The letter kills, but the spirit gives life (2 Cor. 3:6). This indeed every divine letter does. For the letter is the body, and the life of this body is the spirit. For he receives a body both made alive and giving life, who reads the letter and refreshes his mind in the love of understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":577,"ref":"p577","source":"Reprobi ergo, qui Scripturas rimantur, quas non amant, qui audacter foris loquentur, cujus saporem intus non intelligunt; dum refectionem Scripturarum, quas exponunt, alii devota mente percipiunt, quasi de eo, quod ipsi dant, alii saturantur, noD ipsi. Dicat ergo Samuel: Ascende, ut comedas mecum hodie: quia ex eo, quod subditis de verba electi doctores tribuunt, et pariter audiunt, et pariter saturantur. Ecce enim in eodem ipso verbo, quod dicimus, demonstratur. Nam quis dubitat, quod hanc Scripturam, quam exponimus, Samuel scripseril? Et tamen ipse, qui scripsit, haec dicit: Respondit Samuel; ut profecto ostenderet, quia quod idse scribebat, alius impartiebatur. Quia ergo Spiritus sanctus, qui per eum loquitur, per eum de eo dicit: Respondit Samuel Sauli: Ascende ante me in execlsum, ut comedas mecum hodie. Hoc dicit, quod audit; et simul audit, et dicit, Dum ergo magna venerationc amoris audit, et loquitur praedicator electus; magna devotione auditores boni quae dicuntur, excipiunt; Saul et Samuel pariter in excelso comedere dicuntur. Item quia prædicatores audiloribus in ejusdem verbi refectione digniores atque ferventiores sunt; non Samuel cum Saule, sed Saul cum Samuele comesturus asseritur. Sed et quia tam splendida mentis eruditio, in magna luce spiritualis vitæ est, non dicit: Ut comedas mecum hac nocte; sed hodie. Quem etiam mane dimittit.","english":"The reprobate, therefore, who search the Scriptures but do not love them, who speak boldly outwardly yet do not understand inwardly the savor of what they speak—while others receive with devout mind the refreshment of the Scriptures which they expound, they are, as it were, filled from what they themselves give, but not they themselves. Let Samuel therefore say: Ascend, that you may eat with me today—because from that which the chosen teachers bestow upon their hearers, they both hear together and are filled together. For behold, this is shown in that very word which we speak. For who doubts that Samuel wrote this Scripture which we are expounding? And yet he himself who wrote it says: Samuel answered—so as surely to show that what he himself was writing, another was imparting. Since, then, the Holy Spirit, who speaks through him, says through him concerning him: Samuel answered Saul: Ascend before me into the high place, that you may eat with me today. He says what he hears, and at the same time he hears and he says. Therefore, while the chosen preacher hears with great veneration of love and speaks, the good hearers receive with great devotion what is said; Saul and Samuel are said to eat together in the high place. Likewise, because the preachers are more worthy and more fervent than their hearers in the refreshment of the same word, it is not Samuel with Saul but Saul with Samuel who is declared to be about to eat. But also, because such splendid erudition of mind is in the great light of the spiritual life, he does not say: That you may eat with me tonight, but today. Whom also he sends away in the morning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":578,"ref":"p578","source":"Mane dicit initium diei sequentis. Sequens vero dies,est serena lux sanctaeconversationis. Dicit ergo: (Vers. 19.) Dimittam iMmane.\n\nMane quidem ab excelso dimittitur, qui cum ad altioris scientiae Imem proficit, in magna luce boni operis se proponit immorari. Vel mane dimittitur, qui verbum magnae scientiae, quod prædicatoris ore didicit, praedicare aliis intendit. Quando enim bona proponimus, quasi mane in initio diei sumus: quia boni claritatem jam aspicere coepimus, quam sequamur. Sed hoc mane in planum diem crescit, quando is qui magna bona agere, aut alta aeternitatis gaudia praedicare proposuit, id quod proposuit, in magna exhibet luce virtuti. Mane ergo Saul ab excelso dimittitur; quia auditores prædicatorum bonorum quod ab eis sublime audiunt, exercere sublimiter non morantur. Sed electi viri; bona quae habent, et abscondere, et manifestare sciunt. Abscondunt quippe, ne per clalionem pereant, sed ne infructuosa remaneant, manifestant. Dum absconderunt, tunc custodiunt; sed dum manifestant, proferunt fructum. Nam sequitur: (Vers. 19, 20.) Et omnia quæ sunt in animo tuo indicabo tibi; et de asinis, quas perdidisti nudiustertius, ne sollcitus sis, inventæ sunt.","english":"In the morning,” he says—the beginning of the following day. But the following day is the serene light of a holy way of life. He says therefore: (Verse 19) “In the morning I will send you away.”\n\n“In the morning” indeed is sent from on high, when one, advancing to the summit of higher knowledge, sets himself to remain in the great light of good work. Or “in the morning” is sent away, when one intends to preach to others the word of great knowledge that he has learned from the preacher’s mouth. For when we purpose good things, we are, as it were, “morning” at the beginning of the day, because we have already begun to look upon the brightness of the good, that we may follow it. But this morning grows into full day, when he who has resolved to do great good things, or to preach the high joys of eternity, carries out in the great light of virtue what he has resolved. Saul, therefore, is sent away “in the morning” from on high, because the hearers of good preachers do not delay to practice in a lofty manner what they hear loftily from them. But chosen men know both how to hide the good things they have and how to make them manifest. They hide them, surely, lest they perish through boasting, but they make them manifest lest they remain unfruitful. By hiding them, they then keep them; but by making them manifest, they bring forth fruit. For it follows: (Verses 19–20) “And all that is in your mind I will tell you; and concerning the asses which you lost the day before yesterday, do not be anxious—they have been found.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":579,"ref":"p579","source":"Celare se quidem prædicatores qualiter stadeant, superius in verbo Samuelis ostenditur, ubi dicitur: Ego sum videns. Nunc autem quia dicit: Omnia, quæ sunt in animo tuo, indicabo tibi; quid aliud tenemus, nisi quia saepe viri sancti, virtutes, quas habent, et abscondunt et proferunt? Sed ut dixi, abscondunt, ne in magnis virtutibus magni videantur; proferunt eas, ut electi imitentur. Verbo itaque sapientiae, aut prophetiae spiritu se pollere asserunt, non ut venerentur, sed ut audiantur. Quare et Psalmista verbi gratiam se habere insinuans, ait: Super omnes docentes me intellexi (Psal. CXVIII, 99). Certas ergo de peritia spiritus, confidenter nos invitat, dicens: Venite, filii, audite me, timorem Domini docebo vos (Psal. XXXIII, 11.) Propheta namque se affirmabat Michæas, cum diceret: Utinam non essem vir habens spiritum; et mendacium potius loquerer (Mich, II. 11). Hinc Helisæus de Naaman Syro dicit: Veniat ad me, et sciat Prophetam esse in Israel (IVReg. V, 8).Hinc Paulus ait: Hebræi sunt, et ego; semen Abrahæ sunt et ego; ministri Christi sunt, et ego; ut minus sapiens dico, plus ego (II Cor. XI, 22, 23). E contra autem Amosdicit: Non sum propheta, sed armentarius vellicans sycomoros (Amos. VII, 14). Hinc etiam Paulus cum se vult abscondere ad custodiam, dicit: Non sum dignus vocari apostolus, quia persecutus sum Ecclesiam Dei (I Cor. xv, 9).","english":"How preachers strive to conceal themselves is indeed shown above in Samuel’s word, where it is said: “I am the seer.” But now, since he says: “All that is in your mind I will declare to you,” what else are we to understand except that holy men often both hide and bring forth the virtues they possess? But, as I said, they hide them lest they be seen as great in great virtues; they bring them forth so that the elect may imitate them. By the word of wisdom, therefore, or by the spirit of prophecy, they assert that they are strong—not so that they may be venerated, but so that they may be heard. Hence the Psalmist also, intimating that he has the grace of the word, says: “I have understood above all my teachers” (Ps. 118:99). Confident, then, of his knowledge of the spirit, he invites us, saying: “Come, children, hear me; I will teach you the fear of the Lord” (Ps. 33:11). For the prophet Micah affirmed that he was a prophet when he said: “Would that I were not a man having the spirit, and rather spoke a lie” (Mic. 2:11). Hence Elisha says of Naaman the Syrian: “Let him come to me, and let him know that there is a prophet in Israel” (4 Kings 5:8). Hence Paul says: “They are Hebrews, and so am I; they are the seed of Abraham, and so am I; they are ministers of Christ—I speak as less wise—I am more” (2 Cor. 11:22–23). On the other hand, however, Amos says: “I am not a prophet, but a herdsman plucking sycamores” (Amos 7:14). Hence also Paul, when he wishes to conceal himself for safekeeping, says: “I am not worthy to be called an apostle, because I persecuted the Church of God” (1 Cor. 15:9).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":580,"ref":"p580","source":"Hinc interrogatusJoannes Baptista ait: Non sum propheta (Joan. i, 21. Non erat quippe ad elationem, sed erat propheta et plusquam propheta ad ministerium. Samuel ergo, ut se custodiat, ait: Ego sum Videns; et ut se ad lucrum exibeat, dicit; Omnia indicabo tibi. Quod si aliquis vult, eodem modo intelligere potest; quia cum dicit; Ego sum Videns, si videntem se asserit, ad hoc dicit ut bonam, quod habet, cum electis communicet. Ut ergo quod asserit, probet, subsequenter adjungit: Omnia indicabo tibi. Quod sanctae Ecclesiae doctores agunt; quia dum virtutes mentinm intuentur, et vitia; et mederi vitiis, et promovere virtutes evidenter sciunt. Omnia ergo, quae sunt in corde, indicat, quando virtutis viam, quam bonus auditer cupit tenere, ipse documento manifestae eruditionis dignatur exponere. Quod si magnus est, et bona non solum agere, sed etiam praedicare disposuit. Omnia, quæ sunt iD ejus corde praedicatores, indicant; quando eorum mentibus aperiunt, qui quid cupiant de doctrina. Quia vero ei, cui loquitur, eum significat, qui ad lucra prædicationis innititur, subdit, atque ait: Et de asinis, quas perdidisti nudiustertius, ne sollicitus sis, quia inventæ sunt.","english":"Hence John the Baptist, when questioned, said: I am not a prophet. For he was not a prophet for the sake of vainglory, but he was a prophet and more than a prophet for the sake of ministry. Samuel, therefore, in order to guard himself, says: I am the seer; and in order to show himself for gain, he says: I will declare all things to you. But if anyone wishes to understand it in the same way, it is because when he says, I am the seer, if he asserts that he is a seer, he says this so that he may share the good that he has with the elect. Therefore, to prove what he asserts, he adds next: I will declare all things to you. This is what the teachers of holy Church do, because while they look into the virtues and vices of minds, they evidently know how to heal vices and promote virtues. Therefore he declares all things that are in the heart when he deigns to set forth by the instruction of manifest teaching the way of virtue that the good hearer desires to hold. But if he is great, he has resolved not only to do good things but also to preach them. All things that are in his heart the preachers declare, when they open to their minds what they desire from teaching. But because, to the one to whom he speaks, he signifies the one who relies on the gains of preaching, he adds and says: And concerning the asses that you lost the day before yesterday, do not be anxious, because they have been found.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":581,"ref":"p581","source":"5i. Hoc superius in persona Saul, qualiter rudibus prædicatoribus conveniat expositum est. Asinas quippe perdidit, qui peccatores, quibus verbum vitæ praebuit, ad pœnitentiam nequaquam traxit. Invenere quidem, si ii qui se in nocte pravitatis absconderant, ad lucem justitiae redirent, in qua viri inveniri potuissent. Cur ergo dicit: Inventæ sunt, nisi quia sæpe in eis summi viri salutis bonum facile inveniri posse considerant, de quorum vita ineruditi desperant? Nam et periti medici corporum illos saepe curare præsumunt, de quorum salute imperiti praesumere non possunt. Sic nimirum et ab eruditis doctoribus sæpe ad poenitentiam, et satisfactionem peccatores trahuntur, qui trahi ab ineruditis rudibus nequiverunt. Quia igitur tam praedicationc quam exemplo perfectorum illi ad Dominum pœnitendo redeunt qui converti per aliorum ministerium nequiverunt; bene Samuel inventas asinas dicit quas Saul invenire non potuit. Postest etiam hoc dictum pro profectu ordinandi rectoris intelligi. Quasi dicat: Dum eruditione et vita proficis, illos etiam lucrari Domino poteris, quos nondum potuisti. Tam certa quidem virtus profectionis est, ut fructus ejus, qui nondum constant in re, constent in spei certitudine. Et quia his verbis ad perferendos labores sanctae prædicationis, invitatur, quae mercedis lucra exspectare debeat, exponit, dicens: (Vers.","english":"5i. What was set forth above in the person of Saul, how it applies to unskilled preachers, has been explained. For he lost the donkeys who did not at all lead sinners, to whom he offered the word of life, to repentance. Indeed they found them, if those who had hidden themselves in the night of wickedness returned to the light of righteousness, in which they could be found as men. Why then does he say: They have been found, unless because often in them the greatest men consider that the good of salvation can easily be found, whose life the unlearned despair of? For even skilled physicians of bodies often presume to cure those whose health the unskilled cannot presume. So indeed even by learned teachers sinners are often drawn to repentance and satisfaction, who could not be drawn by the unlearned and unskilled. Since therefore both by the preaching and by the example of the perfect, those return to the Lord by repenting who could not be converted through the ministry of others; rightly does Samuel say that the donkeys have been found which Saul could not find. This statement can also be understood for the progress of the one to be ordained as ruler. As if he were saying: While you advance in learning and life, you will be able to gain for the Lord even those whom you have not yet been able to. Indeed the power of progress is so certain that its fruit, which does not yet stand in reality, stands in the certainty of hope. And because by these words he is invited to endure the labors of holy preaching, he explains what rewards of wages he ought to expect, saying: (Vers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":582,"ref":"p582","source":"20.) Et cui erunt quæque optima Israel, nonne tibi et omni domui patris tui?\n\nIsrael, qui dicitor, videns Deum, quem rectius, hoc loco significat, quam æternorum civium iliam beatam societatem, qui ex labore vitae hujus, ad aeternam omnipotentis Dei visionem pervenerunt? Quae ergo sunt Israel optima, nisi aeternae retributionis dona? Paulus quidem dicit: Unusquisque mercedem accipiet secundum laborem suum (I Cor. III, 8). Hinc item dicit: Alia est gloria solis, alta lunæ, et stellarum. Stella enim differt a stella in claritate (I Cor. xv, 41). Omnium ergo fidelium retributiones, et praemia, bona sunt Israel. Quia vero electorum praedicatorum merces summa est, eorum sunt optima Israel. De his quippe Israelis optimis Dominus fideli servo suo repromittit, dicens: Amen dico vobis, super omnia bona sua constituet eum (Matt. XXIV, 47). Qui enim non in omnibus, sed saper omnia constituitur, non tantum bona Israel, sed etiam optima habere declaratur. Dicat ergo Samuel: Cui erunt quæqueoptima Israel, nonne tibiet omni domui patris tui? Quasi dicat: et si magnus est labor prædicationis, tanto devotius ferri debet, quanto majora lucra mercedis habet. Sollicita ergo mente doctor sanctæ Ecclesiæ pensare debet: quia Israel non bona tantum, sed etiam optima ejus sunt, ut majora et excellentiora agat semper, qui tam summa et optima exspectat.","english":"20.) And to whom shall the best things of Israel belong, if not to you and to all the house of your father?\n\nIsrael, which is interpreted as \"seeing God,\" whom does it more rightly signify in this place than that blessed society of eternal citizens who have come from the labor of this life to the eternal vision of almighty God? What, then, are the best things of Israel, if not the gifts of eternal recompense? Indeed Paul says: Each one will receive his own reward according to his own labor (1 Cor. 3:8). Hence he also says: There is one glory of the sun, another of the moon, and of the stars. For star differs from star in brightness (1 Cor. 15:41). Therefore the recompenses and rewards of all the faithful are the good things of Israel. But because the reward of the elect preachers is the highest, the best things of Israel belong to them. For the Lord promises to his faithful servant concerning these best things of Israel, saying: Amen I say to you, he will set him over all his goods (Matt. 24:47). For he who is set not over some things but over all things is declared to possess not only the good things of Israel but even the best. Let Samuel therefore say: To whom shall the best things of Israel belong, if not to you and to all the house of your father? As if he were saying: even if the labor of preaching is great, it ought to be borne with all the more devotion in proportion as it has greater gains of reward. With anxious mind, therefore, the teacher of the holy Church ought to consider that the good things of Israel—not only the good but even the best—are his, so that he who awaits such supreme and best things may always do greater and more excellent things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":583,"ref":"p583","source":"Eadem quippe summa non sommo ordini debentur, sed sommo labori. Nam et doctor egregius non dixit: Unusquisque mercedem accipiet juxta suam dignitatem, sed, juxta laborem. Cum ergo praedicatorum aeternae vitæ optima referuntur, magnus eis in hac vita labor injungitur: quia nimirum meliora cæteris habere non praevalet, qui melior esse non atudet. Et quia hoc omnium prædicatorum sanctae Ecclesiae commune est, non solum Saul, sed omni dofnui patris sui Israel optima esse referuntur. Quasi enim ex patre filii nascuntur, quapdo in ordinem praedicatorum noviter alii aliis, eadem nobilitate sanctitatis splendidi subrogantur. Domus quoque prædicatoris est spiritualis ejus conversatio. Omni ergo domui patris ejus Israel optima sunt: quia ubicumque sacerdotalis conversatio est, illa nimirum est et tant summa est, ut ex celsitudine meriti, in aeterna vita sua sint optima retributionis. In hoc ergo se subtiliter praedicatores aspiciant: quia non solum sibi, sed omni domui ejus Optima erunt Israel: quia si de domo exeunt, optima non habebunt. Nam si solam prædicationis sublimitatpm tenent, optima nop habebunt: quia altitudinem vitae non tenent. Sed electus quisque, dum de ce magna audit, infirma sua ad memoriam ducit, ut se ab elatione custodiat, pe bona, quæ habet, amittat. Unde et subditur.","english":"For those highest goods are not owed to the highest rank, but to the highest labor. For even the distinguished teacher did not say, \"Each one will receive his reward according to his dignity,\" but \"according to his labor.\" When, therefore, the best things of eternal life are promised to preachers, a great labor is laid upon them in this life, because surely he cannot prevail to have better things than others who does not dare to be better. And because this is common to all the preachers of holy Church, the best things of Israel are said to belong not only to Saul but to every house of his father. For as sons are born from a father, so when others are newly substituted into the order of preachers in succession to others, they are made splendid with the same nobility of holiness. The house of the preacher is also his spiritual manner of life. Therefore the best things of Israel belong to every house of his father, because wherever there is a priestly manner of life, there surely that is present, and it is so great that from the height of merit, in eternal life, their best things are those of recompense. Let preachers therefore look carefully into this, that the best things of Israel will belong not only to themselves but to every house of his, because if they go out from the house, they will not have the best things. For if they hold only the loftiness of preaching, they will not have the best things, because they do not hold the height of life. But each one of the elect, when he hears these great things about himself, brings his own weaknesses to mind, so that he may guard himself from pride, lest he lose the good things that he has. Hence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":584,"ref":"p584","source":"(Vers. 21.) Respondens Saul, ait: Nunquid non filius Gemini ego sum de minima tribu Israel, et cognatio mea novissima inter omnes familias de tribu Benjamin? Quare ergo locutu est mihi sermonem istum?\n\nSi.Quasi dicat: Quare mihi tam magna adscribis, cum sim nihil? Gemini quippe flius est, qui negligentes imitatur in cura sui, et ia exemplo proximi. Geminus quippe est, quia dum curam sui negligit, exempla boni operis aliis non impendit. Qui ergo tales imitatur, filius Gemini dicitur. Qui de minima tribu Isfael esse dicitur: quia ultimus ordo sancte Ecclesiæ conversorum peccatorum est. Merito igitur qui peccatorem se esse fatetur, de minima tribu Ierael esse dicitur. Cujus etiam cognatio novissima inter alias esse perhibetur: quia. juxta Veritatis vocum: Qui minimum mandatum solvit minimus est in regno cælorum (Matth. v. 19). Benjamin quippe dicitur filius dexteræ. Qua profecto appellatione sanctæ Ecclesiæ populus designatur: qui dum in fide Redemptoris nascitur, per bona opera ad cœlestis patriæ bona præparatur. Dextera quidem Dei illa æternæ vitæ fortitudo est. Cognationes tribus Ben. jam:sunt diversæ conversationes electorum. Nam velut ab uno generationis prmeipio diverse cognationes veniunt; quando ab una origiae orthodoxæ fidei, conversationes fidelium plures orientur.","english":"(Verse 21.) Saul answered, saying: Am I not a son of Gemini, from the smallest tribe of Israel, and is not my kindred the last among all the families of the tribe of Benjamin? Why then has he spoken this word to me?\n\nHe is, as it were, saying: Why do you ascribe such great things to me, when I am nothing? For he is a son of Gemini who imitates the negligent in the care of himself and in the example he sets to his neighbor. For he is a twin, because while he neglects the care of himself, he does not bestow the examples of good works on others. Therefore whoever imitates such men is called a son of Gemini. He is said to be from the smallest tribe of Israel because the last order of the holy Church is that of converted sinners. Deservedly, then, he who confesses himself a sinner is said to be from the smallest tribe of Israel. His kindred too is declared to be the last among the others, because, according to the words of the Truth: Whoever breaks the least of the commandments is least in the kingdom of heaven (Matthew 5:19). For Benjamin is called the son of the right hand. By this name indeed the people of the holy Church is designated, which, while it is born in faith in the Redeemer, is prepared through good works for the goods of the heavenly fatherland. The right hand of God is that strength of eternal life. The kindreds of the tribe of Benjamin are now the diverse ways of life of the elect. For just as diverse kindreds come from one origin of generation, so from one origin of the orthodox faith many ways of life of the faithful arise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":585,"ref":"p585","source":"Sancti ergo viri, cum se per humilitatem dejiciunt, quia peccatores se esse fatentur, et tamen recte in Deum credere, quasi se et Gemini filios asserunt, et de novissima Israel cognatione. Sed quia quanto plus se humiliant, juxta Veritatis vocem, amplius exaltantur (Luc. XIV, 10, 11), sequitur:, (Vers. 22.) Assumens itaque Samuel Saul et puerum ejus, introduxit eos triclinium, et dedit nil locum in capite eorum qui fuerant invitati.\n\nSamuel Saul assumit quanto prædicator sanctæ Ecclesiæ electo auditori suæ alta prædicationis aperit. Assumitur quippe subditus, quando per yorbum doctoris in congitionem cœlestium elevatur. Et quia non carnali intentione spiritualia scire appetis, non solum ipsum Saul, sed etiam ejus assumpsit puerum. Quasi enim sine puero in imis ramanserat, qui dicebat: Cor meum dereliquit me (Psal. XXXVII, 11). Cor quippe nostrum nosderelinquit, quaadosic a concupiscentiis carnalibus vincimur, ut intentionem cordis in terrenis, et carnalibus, atque corporeis, et non in caelestibus, et spiritualibus ponimus. Hunc puerum perditum invenerat, qui dicebat: Invenit servus tuus cor suum (II Reg. VII, 27). Cor quippe nostrum invenimus, quando per intentionem oordis spiritalia quaerimus; quando hanc a terrenis avellimus, ut ad coelestia dirigamus. Electus ergo prædicator iis, qui adhuc carnales sunt, nec fortia imperat, nec spiritalia manifestat.","english":"Holy men, therefore, when they cast themselves down through humility, because they confess that they are sinners, and yet believe rightly in God, as it were assert that they are sons of Gemini and of the last kindred of Israel. But because the more they humble themselves, according to the voice of the Truth, the more they are exalted (Luke 14:10-11), it follows: (Verse 22.) So Samuel, taking Saul and his servant, brought them into the dining hall, and gave them a place at the head of those who had been invited.\n\nSamuel takes Saul when the preacher of the Holy Church opens the heights of preaching to the chosen hearer of his own. For the subordinate is taken up when, through the word of the teacher, he is raised to the knowledge of heavenly things. And because you desire to know spiritual things not with a carnal intention, he took up not only Saul himself, but also his servant. For he had, as it were, remained below without the servant, who said: My heart has forsaken me (Psalm 37:11). For our heart forsakes us when we are so overcome by carnal desires that we place the intention of the heart on earthly, carnal, and bodily things, and not on heavenly and spiritual things. He had found this lost servant, who said: Your servant has found his heart (2 Samuel 7:27). For we find our heart when we seek spiritual things through the intention of the heart; when we tear it away from earthly things, so that we may direct it to heavenly things. The chosen preacher, therefore, neither commands strong things to those who are still carnal, nor makes spiritual things manifest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":586,"ref":"p586","source":"Nam et Paulus Corinthiis dicit: Non potui vobis loqui tanquam spiritualibus, sed quasi carnalibus, tanquam par vulis in Christo lac vobis potum dedi non escam (/ Cor. III, 1). Quasi his verbisdicat: Idcirco vos ad excelsum non duxi, quia spiritualem sensum vobiscum velut Saul puerum, non habebatis. Quare et pausam insipuans, ait: Adhuc enim estis carnales. Bene ergo Samuel Saul, et puerum assumpsisse dicitur: quia doctores sanctae Ecclesiæ illis fortia imperant, illis alta manifestant, quos spirituales esse considerant. Qui etiam in triclinium introducuntur: quia eis charitatis latitudo monstratur. Velut enim in triclinio ponitur, qui per id, quod altum didicit, moratur in latitudine charitatis. Vel certe introitus poster ad triclinium, amor est; triclinium pulchritudo est spiritalis vitae. Unde Joannes dicit: Qui non diligit, manet in morte (I Joan. m, 14). Si enim, qui noo diligit, manet in morte, ille qui diligit, in vita. manet. In triclinium ergo introducimur, quando in affectum supernæ conversationis surgimus per affectum charitatis. In hac nimirum maosionis latitudine superiorem locum sancti predicatores obtinent, quia beatus Joannes Evangelista dicit: Et in circuitu sedis sedilia vigenti quatuor, ei super sedes viginti quatuor seniores (Apoc. iv, 4). Seniores quippe sancti sunt prædicatores maturi sensu, moribus graves qui throaum Dei juxta positis sedibus ambiunt?","english":"For Paul also says to the Corinthians: I could not speak to you as to spiritual men, but as to carnal men, as to little ones in Christ I gave you milk to drink, not meat (1 Cor. 3:1). It is as if he were saying in these words: For this reason I did not lead you to the heights, because you did not have a spiritual understanding with you, like Saul with the boy. Therefore, also hinting at a pause, he says: For you are still carnal. Rightly, then, is Samuel said to have taken Saul and the boy: because the teachers of holy Church command strong things to those, and reveal high things to those, whom they consider to be spiritual. These are also brought into the dining hall: because the breadth of charity is shown to them. For one is placed, as it were, in the dining hall who, through what he has learned of high things, dwells in the breadth of charity. Or certainly the entrance into the dining hall is love; the dining hall is the beauty of the spiritual life. Hence John says: Whoever does not love remains in death (1 John 3:14). For if he who does not love remains in death, he who loves remains in life. We are brought into the dining hall, therefore, when we rise to the affection of the heavenly conversation through the affection of charity. In this breadth of the dwelling, without doubt, holy preachers obtain the higher place, because the blessed John the Evangelist says: And around the throne were four and twenty seats, and upon the seats four and twenty elders (Rev. 4:4). The elders, surely, are the holy preachers, mature in understanding, grave in conduct, who surround the throne of God with the seats placed near?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":587,"ref":"p587","source":"quia qui prae caeteris Conditorem diligunt, per altissimam conversationem ei vioinius requiescunt. BeRe itaque Saul cum puero suo locum in capite eorum, qui invitati fuerant, sortitur; quia in eis eligendorum pastorum typus ostenditur. In capite quidem rector statuitu, quando per vim magni amoris supernæ vitae singulare propositum accipit; cum fidem catholicam cum cæteris communem tenet, sed præ caeteris virtutem sublimem. Unde et sequitur; (Vers. 22.) Erant enim quasi triginta Viri.\n\nTer decem triginta fiunt. Ternarius vero numerus fidem sanctæ et individuæ Trinitatis insinuat. Denarius vero per deeem præcepta legis, boni operis perfectionem designat. Tricenarius ergo numerus eos designat, qui eam fidem tenent, quae per dilectionem operatur. In horum capite Saul ponitur, quando per divinam gratiam is, qui futurus est pastor Æcclesiæ, sublimior fit merito, quibus debet esse superior dignitate. Hunc Sublimem locum Samuel tribuit: quia qui tantam vitae meretur celsitudinem, ad eam majorum proficit institutione. Cui nimirum quia jam magna, quae agat, et non minima demonstrantur, subditur: (Vers. 23, 24.) Dixit Samuel coquo: Du partem, quam deditibi, et præcepi, ut reponeres seorsum apud te. Tulit ergo coquus annum, et posuit ante Saul.","english":"For those who love the Creator above all others rest closer to him through a most exalted manner of life. And so Saul with his servant obtains by lot a place at the head of those who had been invited, because in them the type of the pastors to be chosen is shown. For the ruler is established at the head when through the force of great love he receives the singular purpose of the heavenly life, when he holds the catholic faith in common with the others, but a virtue sublime above the others. Whence it also follows: (Verse 22.) For they were, as it were, thirty men.\n\nThree times ten make thirty. Now the number three intimates the faith of the holy and undivided Trinity. The number ten, however, through the ten precepts of the law, designates the perfection of good work. The number thirty, therefore, designates those who hold that faith which works through love. At the head of these Saul is placed, when through divine grace he who is to be a pastor of the Church is made more exalted in merit, over those whom he ought to be superior in dignity. Samuel assigns this exalted place: because he who merits such high rank of life advances to it by the instruction of his elders. And to him, indeed, because great things that he is to do, and not small ones, are shown, it is added: (Verses 23, 24.) Samuel said to the cook: Give the portion which I gave you, and which I commanded you to set aside with you. The cook therefore took the shoulder, and set it before Saul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":588,"ref":"p588","source":"Dixitque Samuel: Ecce quod remansit, pone anle te, et comede: quia de industria servatum est tibi, quando populum vocavi: et eomedit Saul cum Samuele in die illa.\n\nQuid in anno pectoris, nisi fortitudo signatur actionis? Quæ a Samuele coquo tribuitur, quando a summis praedicatoribus minoribus demonstratur. Coqui etenim sacerdotes sunt: quia dum electis fidelibus in fervore spiritus loquuntur, cibos mentis, velut per ignem coquUnt. Sed pars, quae datur, posita seorsum dicitnr: quia fortitudo boni operis in prædicatore debet esse singularis. Quam ante Saul ponit, quando ordinandum pastorem sanctae Ecclesiae, quantae fortitudinis esse debet, considerare precipit. Sed et de eo, quod coquus apposuit, Samuel Saol dicit: Ecce quod remansit, pone ante te. Remansit quidem, quia non omnia nostra Christus explevit, per crucem quidem suam omnes redemit, sed remansit, ut qui redimi et regnare cum eo nititur, crucifigatur. Hoc profecto residuum viderat, qui dicebat: Si compatimur, et conregnabimus (II Tim. n, 12). Quasi dicat: Quod explevit Christus, non valet, nisi ei, qai id, quod remansit, adimplet. Hinc beatus Petrus apostolus dicit: Christus passus est pro nobis, vobis relinqUens exemplum ut sequamini vestigia ejus (I Pet. n, 21). Hinc Paulus ait: Adimpleo ea, qUO! desunt passioni Christi, in corpore meo (Col. i, 24).","english":"And Samuel said: Behold what remains, set it before you and eat, for it has been kept for you on purpose when I called the people; and Saul ate with Samuel on that day.\n\nWhat is signified in the \"year\" of the breast, if not the strength of action? Which is given by Samuel the cook, when it is shown by the highest preachers to the lesser ones. For cooks are priests, because while they speak to the chosen faithful in the fervor of the spirit, they cook the foods of the mind, as it were, through fire. But the portion that is given is said to be set apart, because the strength of good work in the preacher ought to be singular. This he sets before Saul when he bids him consider, as he is to be ordained a shepherd of the holy Church, of how great strength he ought to be. But also concerning that which the cook set out, Samuel says to Saul: Behold what remains, set it before you. It remains indeed, because Christ did not fulfill all our things; by his cross indeed he redeemed all, but it remains that he who strives to be redeemed and to reign with him may be crucified. This residue truly he had seen, who said: If we suffer with him, we shall also reign with him (2 Tim. 2:12). As if he should say: What Christ fulfilled does not avail, unless for him who fulfills that which remains. Hence the blessed apostle Peter says: Christ suffered for us, leaving you an example that you should follow his footsteps (1 Pet. 2:21). Hence Paul says: I fill up those things that are lacking to the passion of Christ in my body (Col. 1:24).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":589,"ref":"p589","source":"Sed notandum quia armum ante Saul coquus posuit, et tamen Samuel Saul praecipit, ut ante se eum ponerc debeat. Quid est hoc? Sed ponere ante discumbentes dapifer in mensa ferculum solet: quod dum is, qui discumbit, trahit ad se, illud ponit ante se vicinius, quod paulo longius crat ante se. Coquus ergo ponit annum ante Saul, Samuel Saul præripit, at ponat ante se: quia hoc quod novo praedicatori mjungitur de fortitudine boni operis, velut ad se propius debet trahere per studium considerationis. Quod etiam postquam ad se traxerit, comedit: quia diu consideratum agere disponit. Armum quippe manducare, est quod exterius de forti actione præcipitur, per propositum in mente recondere. Quasi enim armum ante se ponere et manducare electo cuique suadebat, qui dicebat: Si sederis ad mensam potentis, sapienter attende, quæ apponuntur tibi: quia similia oportet te præparare (Prov. XXIII, 1). In mensa quippe potentis virtutem armi designavit. Et dum dixit: Sapienter atlende. quæ opponuntur tibi: armum ante se eum, cui dixit, ponere docuit. Se maoducare eum debere insinuavit, quia dixit: Similia oportet te præparare. Simtlia enim præparando manducamus; quia dum fortia, quae auditnus, proponimus agere, velut comedentes, in cordis ventre reponimus cibos vitae. Sed ipsis summis doctoribus vas electionis sub unius discipuli erudilione imperat, dicens: Manum cito nemini imponas (l Tim. v, 22).","english":"But it must be noted that the cook set the shoulder before Saul, and yet Samuel instructs Saul that he should set it before himself. What is this? But a servant is accustomed to set a dish on the table before those reclining at the meal; and when the one reclining draws it to himself, he sets before himself more closely that which was a little farther away before him. The cook, then, sets the shoulder before Saul; Samuel anticipates Saul, telling him to set it before himself: because that which is joined to a new preacher concerning the strength of good work, he ought, as it were, to draw closer to himself through the zeal of consideration. And even after he has drawn it to himself, he eats it: because, long considered, he resolves to do it. For to eat the shoulder is to store away in the mind by intention that which is commanded outwardly concerning strong action. For he was persuading each of the elect, as it were, to set the shoulder before himself and eat it, who said: If you sit at the table of a powerful man, attend wisely to what is set before you, because you ought to prepare similar things for yourself (Prov. 23:1). For in the table of the powerful man he designated the virtue of the shoulder. And when he said, Attend wisely to what is set before you, he taught the one to whom he spoke to set the shoulder before himself. He hinted that he ought to eat it, because he said: You ought to prepare similar things. For by preparing similar things we eat them, because while we resolve to do the strong things that we hear, as it were eating, we store up in the belly of the heart the foods of life. But to those very chief teachers he gives command through the instruction of one disciple, the vessel of election, saying: Do not lay hands quickly on anyone (1 Tim. 5:22).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":590,"ref":"p590","source":"Quia enim magna retractatione consilii eligendi sunt, qui in culmine sublimentur, apte subjectum est; Quia de industria servatum est tibi, quando po-,putum pulum vocavi. Quasi dicat: Pone ante, quod antequam apponeretur, ego posui ante me; considcra quod ego consideravi. Dc industria quippe pars armi servatur; quia fortissima prædicatoris actio illi bene committitur, qui a summis viris magna consideratione dignus tanto ministerio judicatur. Ista vero pars tunc servata est de industria, quando populus vocatur; quia cum ad suscipiendum praedicationis ministerium subditi fideles veniunt, bonis praedicatoribus non irifirmis infirma, sed fortibus fortia injunguntur. Sed qui bene proficiunt, in sublimi sua conversatione ante omnia tenere sludent bonum obedientiæ. Bene itaque subjunctum est: Et comedit Saul cum Samuele in die illa. Ut jam dixi. promovendodoctori comedere, est hoc quod sibi de virtute praecipitur, se ad faciendum praeparare. Bene autem cum Samuele comedisse dicitur; quia cum ii, qui noviter, veniunt, magna agere proponunt, in virlute boni operis summi viri ferventiores fiunt. Potes! etiam in ista comestione illa signari, de qua superius repromisit, dicens: Ascende ante me, ut comedas mecum hodie.","english":"For those who are to be raised to the highest office ought to be chosen with great deliberation of counsel, and so what follows is fittingly added: Because it was kept for you on purpose, when I called the people. As if he were saying: Set before me what I set before myself before it was set before you; consider what I have considered. For a portion of the arm is kept on purpose, because the strongest action of a preacher is rightly entrusted to one who is judged worthy of so great a ministry by the highest men with great consideration. But that portion was then kept on purpose when the people was called, because when faithful subjects come to undertake the ministry of preaching, to good preachers are enjoined not weak things for the weak, but strong things for the strong. But those who make good progress strive to hold, in their lofty manner of life, before all things the good of obedience. Therefore what follows is well added: And Saul ate with Samuel on that day. As I have already said, for the preacher to be advanced is to prepare himself to do that which is commanded him concerning virtue. But he is rightly said to have eaten with Samuel, because when those who have newly come propose to do great things, the highest men become more fervent in the virtue of good work. In this eating can also be signified that which he promised above, saying: Ascend before me, that you may eat with me today.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":591,"ref":"p591","source":"Saul ergo cum Samuele comedit; quia cum intus prædicator coelestem verbi Dei suavitatem audit, quod, loquente ipso, subditi foris audiunt, de divina refectione utique satiantur. Sequitur: (Vers. 23.) Et descenderunt de excelso in oppidum, et locutus est Samuel cum Saul in solario. Stravitque Saul in solario, et dormicit.\n\nQuicunque ad celsitudinem curae pastoralis assumitur, in eadem ordinis sui sublimitate habere debet et vite propriae altitudinem, et alienæ infrmilatis compassionem. Ascendat ergo Saul cum Samuele, descendat in oppidum. Sciat rector, quæ agat alta: sciat quae disponat, communia. Dica, cum Paulo: Nostra conversatio in cæli, est (Philip. III, 20): dicat nobiscum: In felix ego homo, quis me liberabit de corpore mortis hujus? video aliam legem contradicentem legi mentis meæ, et captivum me ducentem in lege peccali (Rom. VII, 24). In cxcelso est rector, cum sapientiam loquitur inter perfectos. Carnalia quando disponit, descendit in oppidum, dicens: Propter fornicationem unusquisque uxorem habeat, et unaquæque virum: uxori vir debitum reddat, uxor viro similiter (/ Cor. Vit, 2). In excelso est, quando dicit: Nulla crentura polerit nos separtre a charitate Christi (Rom. VIII, 39). In oppidum vero descendit: quia loquens, ait: Factus sum infirmis infirmus ul infirmos lucrifaciam: omnia omnibus factus sum, ut omnes facerem salvos (I Cor. ix, 22).","english":"Saul therefore ate with Samuel, because when the preacher within hears the heavenly sweetness of the word of God, what his subjects outside hear as he speaks, they are surely satisfied with divine refreshment. It follows: (Verse 23.) And they came down from the high place into the town, and Samuel spoke with Saul on the roof. And Saul spread his bedding on the roof, and slept.\n\nWhoever is taken up to the height of pastoral care ought, in that same loftiness of his rank, to have both the height of his own life and compassion for another's weakness. Let Saul therefore go up with Samuel, let him go down into the town. Let the ruler know what things he should do on high; let him know what things he should arrange as common matters. Let him say with Paul: Our conversation is in heaven (Phil. 3:20); let him say with us: Wretched man that I am, who will deliver me from the body of this death? I see another law contradicting the law of my mind, and leading me captive in the law of sin (Rom. 7:24). The ruler is on high when he speaks wisdom among the perfect. When he arranges carnal matters, he comes down into the town, saying: Because of fornication let each man have his own wife, and each woman her own husband; let the husband render the debt to his wife, and the wife likewise to her husband (1 Cor. 7:2). He is on high when he says: No creature will be able to separate us from the love of Christ (Rom. 8:39). But he comes down into the town when, speaking, he says: I became weak to the weak, that I might gain the weak; I became all things to all men, that I might save all (1 Cor. 9:22).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":592,"ref":"p592","source":"Samuel ergo Saul ad excelsum tulit, et in oppidum deposuit: quia summi viri cum sancte Ecclesiæ culmen ordinant, illos quos in eodem culmine ponunt docent sublimiter vivere, plana praedicare, sibi esse rigidos, sed subditis temperatos: sic attendere propriæ saluti, ut cum infirinis possint infirmari: infirmari dixerim per affectum mentis, non per languorem internæ ægritudinis. Nam si per mentis languorem doctor jacet, curare ægros et jacentes erigere non potest. Bene ergo cum Samuele Saul in oppidum descendisse, et in solario locuti esse referuntur. Oppidum quippe in plano est, solarium vero in alto. Ad excelsum quoque solarium planum est, ad oppidum non planum, sed altum. Sic nimirum electi predicatores, quando minoribus membris compatiuntur, quasi excelsum deserunt: sed in oppidum descendentes, in solario sunt; quia ab alto quidem veniunt, sed infirmitatem subditorum misenodo et consulendo, non agendo et infirmando assumunt. Infirmis namque compatientes, uxorem duceie præcipiunt, nec tamen ipsi infirmando uxorem dueunt. In oppidum ergo descendentes, in solario sunt: quia etsi plana jubent, in se ipsi infirma non retinent. Quia vero non esse in solario, sed loqui cum Saul Samuel dicitur, boc profecto significat, qui futurus doctor doceri debet sic infirmis subditis compati, ut ipse tamen teneat alta conversationis.","english":"Samuel therefore brought Saul up to the high place, and set him down in the town: because when great men ordain the height of the holy Church, those whom they place on that same height they teach to live sublimely, to preach plain things, to be strict with themselves but temperate toward their subjects: so to attend to their own salvation that they can be made weak with the weak—weak, I say, through affection of mind, not through the sickness of inward ailment. For if the teacher lies low through sickness of mind, he cannot cure the sick and raise up the fallen. Rightly therefore are Saul and Samuel said to have descended into the town and to have spoken in the upper room. The town, of course, is on the plain, but the upper room is on high. The upper room is also high, the plain belongs to the town—not the plain, but the height. So indeed the chosen preachers, when they have compassion on the lesser members, as it were leave the high place; but descending into the town, they are in the upper room; because they indeed come from on high, but by pitying and counseling the weakness of their subjects, not by acting weakly and being made weak, they take it on. For having compassion on the weak, they command that a wife be taken, yet they themselves do not take a wife by being made weak. Descending therefore into the town, they are in the upper room: because even if they command plain things, they do not retain weak things in themselves. But because Samuel is said not to be in the upper room but to speak with Saul, this surely signifies that he who is to be a teacher ought to be taught thus to have compassion on weak subjects, that he himself nonetheless hold to the high things of conversation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":593,"ref":"p593","source":"Et quia ad haec agenda multa consideratione novus prædicator indiget, stravisse sibi Saul, et dormisse perhibetur. Dormire in solario novo praedicatori, est in sublimi sua consideratione disponere, qualiter subditorum onera debeat portare. Nam si ad seculi intentionem vigilat, hoc profecto agit, ut tantae discretionis bonum in intimis non requirat. Dormire igitur debet, ut secularia nulla cogitet: quia spiritualia disponere oppressus sæcularibus nunquam potest Sed et dormire non poterit, qui sibi non sternit: quia nimirum si bonorum exempla, sive dicta non cogitat impossibile est, ut ab exterioribus requiescat. Velut mollia quidem nobis subjicimus, quando electorum doctrinam, aut vitam cogitamus. In eisdem quoque stramentis dormimus: quia quiesceretunc bene consideratione possumus, quando in rebus spiritualibus occupamur. Dicat ergo: Quia stravit sibi Saul, et dormivit, ut electae menti insinuet: quia si negligenter ad exteriora se occupat, intimae quietis gratiam non acquirat. Sed quispiritualiabene vult considerando disponere, donec ea intus perfecte ordinet, ad ea quae foris sunt, evigilare non debet. Apte ergo subjungitur: (Yers. 26.) Cumque mane surrexissent, et jam dilucesceret, vocavit Samuel Saul in solario, dicens: Surge, et dimittam te.","english":"And because a new preacher needs much consideration to do these things, Saul is said to have spread a bed for himself and slept. For a new preacher to sleep in the upper room is, in his lofty contemplation, to arrange how he ought to bear the burdens of those under him. For if he keeps watch for the intention of the world, he assuredly brings it about that he does not seek within his inmost heart the good of such great discretion. He ought therefore to sleep, so as to think nothing of worldly things, because one oppressed by worldly affairs can never arrange spiritual things. But he who does not spread a bed for himself will not be able to sleep either, because, surely, if he does not ponder the examples or words of good men, it is impossible for him to rest from outward things. We place, as it were, soft bedding beneath us when we ponder the teaching or the life of the elect. And we sleep on the same bedding, because we can then rest well in contemplation when we are occupied with spiritual things. Let him say therefore: Because Saul spread a bed for himself and slept, so as to suggest to the chosen mind that if it occupies itself carelessly with outward things, it will not obtain the grace of inner quiet. But whoever wishes to arrange spiritual things well by contemplation ought not to wake up to outward things until he has perfectly ordered them within. Fittingly therefore it is added: (Verse 26.) And when they had risen early, and it was now growing light, Samuel called Saul in the upper room, saying: Arise, and I will send you away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":594,"ref":"p594","source":"Mane quidem lucescit, quando quietae menti veritatis splendor se aperit. Humana etenim mens per ignorantiam tenebrosa, et per illustrationem veritatis lucida fit. Ignorans ergo, in nocte est; cum illustratur, in die, Mane autem surgit qui dormit nocis quandO ad agenda se erigit ea, quæ per considerationem ordinavit. Et quia ordinandi regis negotium tractabatur, ambo surrexisse perhibentur. Surgit quidem summus prædicator, ut auditorem suum ad ministerium ejusdem praedicationis ordinet Surgit qui ordinandus est, ut tam sublimem ordinem imo cordis affectu recipiendum esse non speret. Pariter quidem surgunt, quia sublime officium datur, sublime recipitur. Quo in loco est aliud notandum: quia ambo prius surrexerunt, deinde Samuel Saul vocavit, dicens: Surge et dimittam te. Sed ad histonam si ambo surrexerunt, a somno Saul, quia consurgere praecipitur, ad opus praeparari admonetur. Quia vero tam summi sacerdotes, quam ille, qui ad ordinem prædicationis assumitur, tanti ministerii onus attente considerant, quasi pariter dormiunt, pariter surgunt. Sed qui noviter ordinandus est, surgens a somno, ad opus item surgere jubetur: quia ad altitudinem ordinis quanquam pensare meditando studuit, pertingere debet tamen per meritum conversationis. Surgens ergo surgere jubetur, ut sublimem ordinem, quem subire deliberat, aequare meritis proponat.","english":"In the morning, indeed, it grows light when the splendor of truth reveals itself to the quiet mind. For the human mind, dark through ignorance, becomes bright through the illumination of truth. The ignorant man, therefore, is in the night; when he is enlightened, he is in the day. But he who sleeps in the night rises in the morning when he rouses himself to do the things he has arranged through consideration. And because the business of ordaining a king was being treated, both are said to have risen. The chief preacher rises, indeed, to ordain his hearer for the ministry of that same preaching. He who is to be ordained rises, so that he may not hope that so sublime an order is to be received with a lowly affection of heart—rather, with the deepest. They rise together, indeed, because a sublime office is given and a sublime office is received. In this place there is another thing to be noted: that both rose first, and then Samuel called Saul, saying: Rise, and I will send you away. But according to the history, if both rose from sleep, Saul is admonished to be prepared for the work, because he is commanded to rise. But because both the highest priests and he who is assumed to the order of preaching attentively consider the burden of so great a ministry, they sleep, as it were, together and rise together. But he who is newly to be ordained, rising from sleep, is again commanded to rise to the work: because, although he has striven to weigh the height of the order by meditating, he must nevertheless attain to it through the merit of his conduct. Rising, therefore, he is commanded to rise, so that he may purpose to match by his merits the sublime order he deliberates to undertake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":595,"ref":"p595","source":"Unde et in solario vocatur: quia ad alta conari praecipitur. Qui etiam dicit: Et dimittam te. Surgit quippe ut dimittatur: quia ille liber esse in ministerio prædicationis poterit, qui in altitudine magnæ conversationis excrevit. Surrexit quidem qui surrexerat: quia qui considerando didicit altitudinem dignitatis, in eadem dignitatis altitudine erigere se curavit per sublimitatem vitae. Unde et subditur: (Vers. 26.) Et surrexit Saul.\n\nDeinde aubditur: (Vers. 26.) Egressique sunt ambo; idse videlicet Samuel.\n\nPastor egreditur, quando a secreto meditationis venit ad publicum operis. Quando enim disponit, quae vult agere, intus est: quando autem ea agit foris, quae cogitavit, quasi exit. Exiit etiam Saul, quia in exteriori dignitate, is qui promovetur, illud suscipit quod, an esset suscipiendum, diutiua cogitavit. Ambo igitur dicuntur egressi, quia ambo fuerunt intus: dum ille sollicita mente praeviderit, quid aut cui daret; ille item attentius cogitaret, qualis esset, qui tam summa perciperet. Quia ergo ministerium sanctæ praedicationis cum summa discretione tribuendum atque recipiendum est, dum rex Israelis ungitur, et rex et propheta uncturus eum, egressi perhibentur. Plerique autem codices habent: Cumque mane surrexissent, autequam dilucesceret: quod nimirum intelligi convenienter potest.","english":"Hence it is also called on the roof chamber: because he is commanded to strive for high things. He also says: And I will let you go. For he rises in order to be let go, since he who has grown up in the height of great conduct can be free in the ministry of preaching. He rose, indeed, who had risen: because he who learned the height of dignity by considering it, took care to raise himself in that same height of dignity through the sublimity of life. Hence it is also added: (Verse 26.) And Saul rose.\n\nThen it is added: (Verse 26.) And they both went out; namely, Samuel himself.\n\nThe shepherd goes out when he comes from the secrecy of meditation to the public sphere of work. For when he arranges what he wishes to do, he is inside; but when he does outwardly what he has thought, he, as it were, goes out. Saul also went out, because in outward dignity he who is promoted receives that which he had long considered, whether it was to be received. Both, therefore, are said to have gone out, because both were inside: while the one, with anxious mind, foresaw what he would give, or to whom; the other likewise thought more attentively what sort of man he was who would receive such high things. Since, therefore, the ministry of holy preaching must be given and received with the greatest discretion, when the king of Israel is anointed, both the king and the prophet who is to anoint him are said to have gone out. Many manuscripts, however, have: And when they had risen in the morning, before it grew light: which can certainly be understood fittingly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":596,"ref":"p596","source":"Mane est quidem, antequam dilucescat, quando quodammodo aspirare dies incipit, et tamen plena lux dieinon est. Prædicatores autem sanctae Ecclesiae, dum eorum bonam conversationem considerant quos ordinare disponunt, quasi mane est. Sed quia eorum futura scire non possunt, mane est, sed antequam dilucescat. Quod bene in ejus ordinatione dicitur, qui omnipotenti Deo postea displicuisse memoratur. Quasi enim mane, antequam dilucesceret, propheta vidit hunc. qui ei in luce bonæ conversationis apparuit. Sed plena diei claritas nondum erat, quia in eo futuras tenebras per praesentem cognitionis lucem videre non poterat. Quod nimirum toties sanctæ Ecclesiæ agitur, quoties boni sunt, qui eliguntur in praesenti, sed in eodem bono perseveraturi non sunt. Quasi enim mane, et ante lucem egreditur, qui lucem boni operis praesentem monstrat, caliginem vitae futuram celat. Sed quid inde actum sit, sequitur: (Vers. 27, seq.) Cumque descenderent in extrema parie civitatis, Samuel dixit ad Saul: Die puero ut antecedat no:, et transeat: tu autem subsiste paulisper, ut indicem tibi verbum Domini. Tulit autem Samuel tenticulam olei, et effudit super caput ejus, et osculatus est eum.","english":"It is morning, indeed, before the day breaks, when the day begins, as it were, to breathe, and yet it is not the full light of day. But the preachers of holy Church, when they consider the good conduct of those whom they arrange to ordain, it is, as it were, morning. But because they cannot know their future, it is morning, but before the day breaks. This is well said in the ordination of him who is remembered to have later displeased almighty God. For as it were in the morning, before the day broke, the prophet saw this man, who appeared to him in the light of good conduct. But the full brightness of day was not yet there, because he could not see the future darkness in him through the present light of knowledge. And this is surely done as often in holy Church as there are good men who are chosen in the present but will not persevere in that same good. For as it were in the morning, and before the light, he goes forth who shows the present light of good work but conceals the darkness of his future life. But what was done about this follows: (Vers. 27, seq.) And when they had come down to the farthest part of the city, Samuel said to Saul: Tell the boy to go before us and pass on; but you stay a little while, that I may declare to you the word of the Lord. Then Samuel took a flask of oil and poured it on his head and kissed him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":597,"ref":"p597","source":"Quid est enim, quod in ext ema parte civitatis rex ducitur, et ungitur Sed extrema pars civitatis est ultima pars populi subjecti. Qui ergo ultimum loCum tenent in sancta Ecclesia, velut in extrema parte civitatis sunt. Ipsius autem Eccles in ultima parte, conversi peccatores esse videntur. Nam justi quique in superiori vel prima sunt parte. Aut fortasse primum locum virginitas tenet, secundum continentia, tertium conjugalis vita, ultimum conversio peccatorum. In extrema igitur civitatis parte rex ungitur: quia sanctæ Eclesiae rector ordinatur, pro peccatonbus, non pro justis. Hinc enim per semetipsum Veritas dicit: Non veni vocare justos, sed peccatores ad pœnitentiam (Matth. IX, 13). Hinc iterum dicit: Non opus habent sani medico, sed male habenles (Ibid., 13).\n\nSed puerum. Saulis spiritualem sensum designare diximus. Quid est ergo, quod præcedere et transire a Samuele imperatur? Sed praecedit puer, quaido hoc agitur, quod a spirituali sensu nobis suggeritur, non quod a motu carnali imperatur. Sed quosdam praecedit ei transit, quosdam praecedit et non transit. Non transit quidem praecedens puer arrogantes, transit humiles: nam dum arrogantes magna et spiritualia agunt, in oculis suis magni suot. Quasi enim secum habent puerum, quem sequuntur, qui in spintualibus, quae agunt, spirituales se esse gloriantur.","english":"For what is it that the king is led to the outermost part of the city and is anointed there? But the outermost part of the city is the lowest part of the subject people. Those, therefore, who hold the lowest place in holy Church are, as it were, in the outermost part of the city. But in the outermost part of the Church itself, converted sinners seem to be. For all the righteous are in the higher or first part. Or perhaps virginity holds the first place, continence the second, conjugal life the third, and the conversion of sinners the last. In the outermost part of the city, then, the king is anointed: because the ruler of holy Church is appointed for sinners, not for the righteous. Hence the Truth says through himself: I came not to call the righteous, but sinners to repentance (Matt. 9:13). Hence again he says: They who are well have no need of a physician, but they who are sick (Ibid., 13).\n\nBut the boy. We have said that he designates the spiritual sense of Saul. What is it, then, that he is commanded to go before and pass on from Samuel? But the boy goes before when that which is suggested to us by the spiritual sense is done, not that which is commanded by carnal impulse. But some he goes before and passes on from, others he goes before and does not pass on from. The boy going before does not pass on from the arrogant, but he passes on from the humble: for while the arrogant do great and spiritual things, they are great in their own eyes. For they have, as it were, the boy with them, whom they follow, who glory that they are spiritual in the spiritual things they do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":598,"ref":"p598","source":"Quibus profecto propheta exprobrat, dicens: Væ qui sapientes estis in oculis vestris, et coram vobismetipsis prudentes (Isa. v, 21). Electi ergo in omnibus quae agunt, esse quidem spirituales curant, et tenere se spirituales vitant. Magni quiiem sunt merito, humiles aestimatione: quia semper magna agunt, sed in eisdem magnis se magnos nunquam aspiciunt. Quasi ergo puerum, quem præmittunt, transire faciunt, cum spiri ualcm sensum præsentem hibent in optre, sed longe ab æstimatione. Quid vero est. quod paulisper subsistere praeripitur, ut ei verbum Domini indicetur? Sed paulisper subsistit, praemisso pacro, qui ad horam se proprio arbitrio subtrahit, et alienam voluntatem facit. Transire ergo facit puerum, et paulisper subsistit, qui ad præceptum MajOris illa etium, quae putai spritualia, deserit I deserit, ut cti, quæ sibi injunguntur, effiture conficitienter possit. Quod certe orlinando prisdicatori convenit: nam dum pondus pastoralis curae considerat et infirmitatem suam, hoc sibi se praecedens spiritus dicit: quia tantum onus tam infirmus indigne suscipit. Praetermittat ergo non solum, sed transire faciat puerum: ut non arbitrium suum sequatur, sed illud suscipiat, quod ei melioris provisione decernitur. Et de subsistente protinus additur.","english":"To these, surely, the prophet reproaches, saying: Woe to you who are wise in your own eyes, and prudent in your own sight (Isa. 5:21). The elect, therefore, in all that they do, take care to be spiritual, and avoid holding themselves to be spiritual. They are great indeed in merit, humble in estimation: because they always do great things, but in those same great things they never look upon themselves as great. As if a boy, whom they send ahead, they cause to pass by, when they hold the spiritual sense present in their action, but far from their estimation. But what is it that he is instructed to stand still for a little while, so that the word of the Lord may be made known to him? But he stands still for a little while, when the boy has been sent ahead, who for a time withdraws himself by his own judgment, and does another's will. He therefore causes the boy to pass by, and stands still for a little while, who at the command of a greater one forsakes even those things which he thinks spiritual, so that he may be able to accomplish effectually the things that are enjoined upon him. Which certainly applies to the preacher in praying: for while he considers the weight of pastoral care and his own weakness, the Spirit going before him says this to him: that so infirm a man unworthily undertakes so great a burden. Let him therefore not only pass over, but cause the boy to pass by: so that he may not follow his own judgment, but may undertake that which is decreed for him by the provision of a better one. And concerning the one standing still, it is immediately added.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":599,"ref":"p599","source":"CAPUT V.\n\n(I Reg. x, 1.) Tulit autem Samuel lenticulam olei, et effudit super caput ejus.\n\ni. Hoc profecto hac unctione exprimitur, quod in sancta Ecclesia nunc etiam materialiter exhibetur: quia qui in culmine ponitur, sacramenta suscipit unctionis. Qnia vero ipsa unctio sacramentum est, is qui promovetur, bene foris ungitur, si intus virtute sacramenti roboretur. Ipsas ergo olei virtutes prius videamus attentius. Oleum quippe liquoribus aliis superfertur, oleum ignem fovet, oleum vulnera curare consuevit. Per illud ergo misericordiae bonum significat, quia scriptum de Domino est: Miserationes ejus super omnia opera ejus (Psal. CXLIV, 9). Quia ignem fovet, praedicationis gratiam designat, quae electorum mentes illuminat. Quia vero vulnera per oleum curantur, hoc profecto insinuat, quod detergenda sunt vuluera peccatorum. Ungatur ergo caput regis, quia spirituali gratia mens est replenda doctoris. Haheat in unctione sua oleum, habeat misericordiam abundantem, quæ sibi virtutibus aliis praeferatur. Habeat oleum, ut dum ardorem sancti Spiritus in se nutrit, lucere vehementer aliis per verbum possit. Habeat nihilominus oleum medicinae, ut sapienter disponat, qualiter peccatorum fœtores tergat, et ægras mentes saluti restituat. Sed lenticula Saul ungitur, non pro praesignanda doctriaa, sed ad exprimenda futura.","english":"CHAPTER V.\n\n(1 Sam. 10:1.) Then Samuel took a flask of oil, and poured it over his head.\n\ni. By this anointing is surely expressed what is even now carried out materially in the holy Church: because he who is placed at the summit receives the sacraments of anointing. But since the anointing itself is a sacrament, he who is advanced is rightly anointed outwardly, if inwardly he is strengthened by the power of the sacrament. Let us therefore first consider more attentively the very powers of oil. Oil, indeed, is preferred above other liquids; oil nourishes fire; oil is accustomed to heal wounds. By it, then, is signified the good of mercy, because it is written of the Lord: His mercies are over all his works (Ps. 145:9). Because it nourishes fire, it designates the grace of preaching, which enlightens the minds of the elect. But because wounds are healed by oil, this surely intimates that the wounds of sins are to be cleansed away. Let the head of the king therefore be anointed, because the mind of the teacher is to be filled with spiritual grace. Let him have oil in his anointing, let him have abundant mercy, which is preferred for him above other virtues. Let him have oil, so that while he nourishes in himself the ardor of the Holy Spirit, he may be able to shine vehemently upon others through the word. Let him have nonetheless the oil of medicine, so that he may wisely arrange how to wipe away the foulness of sins and restore sick minds to health. But Saul is anointed with a flask, not to prefigure doctrine, but to express things to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":600,"ref":"p600","source":"Lenticula quidem parvum est vas: quid ergo est, quod lenticula olei Saul ungitur, nisi quia in fine reprobatur? Nam quia obedire Deo postea noluit, a Samuele audivit: Quia projecisti serm nem Domini, projecit te Dominus, ne sis rex (1 Reg. xv, 26). Velutenimlenticulaolei parum habuit, qui spiritualem gratiam projiciendus accepit. Quod in re ctoribus quoque sanctae Ecclesiæ convenienter accipitur. Plerumque enim culmen praelationis accipiunt, qui in charitate Dei et proximi perfecti non sunt. Quemdam namque affectum charitatis habent, sed plenitudinem ejus non habent. Illa ergo rudis et imperfecta mentis affectio, quid est nisi leuticula olei? Nam dum ungit caput, et non replet: tota quidem effunditur, sed parum exhibet. E contra autem cum electus rex, ungi praecipitur, eidem prophetae Dominus ait: Imple cornu tuum oleo, et veni mittam te ad Isai Bethlehemitem: providi enim in filiis ejus mihi regem (I Reg. XVI, 1). Hinc est, quod idem electus rex pltnitudinem unctionis suae Dei laudibus imputans, ait: Impinguasti in oleo caput meum, et poculum meum inebrians quam præclarum est (Psal. XXII, 5). Qui ergo gratiam unctionis non perseveraturus accepil, dispensante Deo, per lilius Vasis liquorem unglur, quo uncti defectio signaretur, Sequitur!","english":"A lentil is indeed a small vessel; what then is the meaning of Saul being anointed with a lentil of oil, except that he is rejected in the end? For because he later refused to obey God, he heard from Samuel: Because you have rejected the word of the Lord, the Lord has rejected you, that you be not king (1 Sam. 15:26). For like a lentil of oil he had little, who was to be cast off and received spiritual grace. This is fittingly understood also in the rulers of the holy Church. For often those receive the height of prelacy who are not perfect in the love of God and neighbor. For they have a certain affection of love, but they do not have its fullness. That crude and imperfect affection of mind, therefore, what is it but a lentil of oil? For when it anoints the head and does not fill it, it is indeed all poured out, but it provides little. On the other hand, when the chosen king is commanded to be anointed, the Lord says to the same prophet: Fill your horn with oil, and come, I will send you to Jesse the Bethlehemite: for I have provided for myself a king among his sons (1 Sam. 16:1). Hence it is that the same chosen king, ascribing the fullness of his anointing to the praises of God, says: You have fattened my head with oil, and how splendid is my inebriating cup (Ps. 23:5). He, therefore, who received the grace of anointing without being about to persevere, is, by God's dispensation, anointed through the liquid of that vessel, by which the failure of the anointed one was signified. It follows!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":601,"ref":"p601","source":"(Vers. 1.) Et osculalus est eum, et ail: Ecce unxit te Deus super hæreditatem suam in principam, H liberabis populum ejus de manu inimicorum ejus, qui in circuitu ejus sunt.\n\ni. Ad culmen sanctæ Ecclesias rector ducitur, ut hoc oftloium habeat, quo inter Deum et hondnes pacem ponat. Peccando etenim, inimicitias Creatoris incurrimus. Dum ergo ad peccatorum correptionem rector ponitur, illud de medio tollit, quod Dei nos inimicos fecit. Bene ergo Samuel Saul caput osculatus fuisse perhibetur. Prophetæ namque osculum defixum ille portat in capite, qui reconciliationis nostræ suffragium portat in mente: cum videlicet in sE nulla gerit fomenta divinae discordiae, qui in mente paci reddere discordes studet. Osculato ergo principe, dicitur: Unxit te Deus in principem super hæreditatem suam. Quasi rebus eum admoneat, dicens: Qui te ad hoc positum nosti, ut peccati inimicitias debdas solvere, quod in aliis destruis, in te non debes retinete. Nonnulli etenim et unguntur, et osculum non accipiunt; liberare populum Domini satagunt, sed se inimicorum jugo subjicere non pavescunt. Nam qui allis bona praedicat, quæ non agit, quasi osculum dat, quod non accipit. Amicos etenim Dei alios facere quærit, et ipse inimicus esse non desinit. Inimicitias peccati in se ædificat, quas in aliis destruere per verbum tentat.","english":"(Verse 1.) And he kissed him, and said: Behold, God has anointed you over his inheritance as prince, and you shall deliver his people from the hand of their enemies who are round about them.\n\nThat is, a ruler is led to the summit of holy Church, so that he may hold this office by which he establishes peace between God and men. For by sinning we have incurred the enmity of the Creator. Therefore, when a ruler is appointed for the correction of sins, he removes from the midst that which made us enemies of God. Rightly, then, is Samuel said to have kissed the head of Saul. For that prophet bears a fixed kiss on his head who bears in his mind the support of our reconciliation: namely, when he harbors in himself no fuel of divine discord, he who strives in his mind to restore the discordant to peace. Therefore, when the prince has been kissed, it is said: God has anointed you as prince over his inheritance. As if he were reminding him of these things, saying: You who know that you have been placed in this position so that you should dissolve the enmities of sin—what you destroy in others, you ought not to retain in yourself. For some are both anointed and do not receive the kiss; they strive to deliver the people of the Lord, but they do not fear to subject themselves to the yoke of enemies. For he who preaches good things to others but does not do them is, as it were, giving a kiss that he does not receive. For he seeks to make others friends of God, and he himself does not cease to be an enemy. He builds up in himself the enmities of sin, which he attempts to destroy in others by his word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":602,"ref":"p602","source":"Quia ergo ille solum praeeminet utiliter, qui per affectum magnaecharitatisDei amicus est, Samuel caput regis osculatus fuisse dicitur. Hinc ipsa Veritas prius osculatur, quos ordinat: deinde ad liberandos alios mittit. Vos, ait, amici mei estis; delie addidit, dicens: Posui vos, ut eatis, et fructum afferatis, et fructus vester maneat (Joan. xv, 14). Hinc item resurgens a mortuis dicit: Pax vobis; deinde subdit: Quorum remiseritis peccata, remittentur eis: et quorum retinueritis, retenta sunt (Joan. xx, 23). Ut velut osculum pacis in eorum mente figgret, quos peccati odia solvere præcepisset. Osculatus ergo tex super hæteditate Domini constituitur, quia electus doctor eligitur, ut fidelibus subditis dignitate præemineat, sed de prælatione sua non suum, sed Domini lucrum quærat. Quare ad hoc constitutus asSeritur, ut qui sub eo sunt, de inimicorum manibus liberentur. Haereditas Domini multitudo fldelium est. Omnis ergo saecularis intentio removetur, cum rex super haereditate Domini unctus asseritur. Unctionis ergo fructus est, cultus divinae haereditatis. Ille ergo officium unctionis exsequitur, qui sola quaerit lucra animarum. Super hæreditate quippe Domini in principem se unctum meminit, qui hoc solum de terrena dignitate quaerit, quod per suum ministerium Christus quæsivit. Hoc igitur verbo negligentium rectorum intentio reprobatur.","english":"Therefore, because he alone excels usefully who is a friend of God through the affection of great charity, Samuel is said to have kissed the head of the king. Hence the Truth itself first kisses those whom it ordains, and then sends them to deliver others. \"You,\" he says, \"are my friends\"; and he adds, saying: \"I have appointed you, that you should go, and should bring forth fruit, and your fruit should remain\" (John 15:14). Hence again, rising from the dead, he says: \"Peace be to you\"; and then he adds: \"Whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained\" (John 20:23). So that he might fix, as it were, the kiss of peace in the mind of those whom he had commanded to loose the hatreds of sin. Therefore, having been kissed, he is established as prince over the inheritance of the Lord, because the chosen teacher is chosen so that he may excel in dignity over the faithful subjects, but from his prelacy he should seek not his own gain, but the Lord's. Wherefore he is declared to have been appointed for this, that those who are under him may be delivered from the hands of their enemies. The inheritance of the Lord is the multitude of the faithful. Therefore every secular intention is removed, when the king is declared anointed over the inheritance of the Lord. The fruit of anointing, then, is the cultivation of the divine inheritance. For he fulfills the office of anointing who seeks only the gain of souls. For he remembers himself to have been anointed as prince over the inheritance of the Lord, who seeks this alone from earthly dignity, which Christ sought through his ministry. By this word, therefore, the intention of negligent rulers is reproved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":603,"ref":"p603","source":"Audiunt namque, quia super hæreditate Domini uncti sunt: quia de terra Dominus nonnisi electos quærit; norunt quod non terra latitudinem, non auri copiam, non divitiarum affluentium, sed fideles suos hæreditatem suam dicit, ct tamen terrenum quærere, et quod perit congregare non desinunt. Ad id quod Dominus non quærit, tota sollicitudine inteodunt; et quod solum quærit, quærere negligunt. Dicitur ergo, in quo se negligentes aspiciant; dicitur, in quo boui meliore. fiant: Unxit te, inquit, Deus in hæreditate sua in principem. Quasi dieat: Hereditatem suam tuam focit, vide ut tu in ea aliter non regnes. Liberabis ergo populum de manu inimicorum, qui in circuitu ejus sunt. Grandis labor praedicAtOri praecipitur per hoc, quod inimiei in circuitu esse referuntur. Satis enim grave praelium esset, si in una parte malignorum spirituum saevitiam tolerarent. Hinc per prophetam denuntians, dicit: In circuituimpii ambulant (Psal. XI, 9). Hinc beatus Petrus exhortans, ait: Adversarius vester diabolus, tanquam leo rugiens, circuit quærens quem devoret, cui resistite fortes in fide (I Petr. V, 8). Inimici igitur nostri in circuitu nostro sunt, quia immundi spiritus cogitationi nostrae, verbo et operationi semper insidiantur.","english":"For they hear that they have been anointed over the Lord's inheritance, because the Lord seeks none but the elect from the earth. They know that he does not call the breadth of the earth, nor an abundance of gold, nor the affluence of riches, but his faithful ones his inheritance—and yet they do not cease to seek what is earthly and to gather what perishes. Into what the Lord does not seek, they thrust themselves with all solicitude; and what alone he seeks, they neglect to seek. It is said, therefore, wherein they may see themselves negligent; it is said, wherein they may become better: \"God,\" he says, \"has anointed you as prince in his inheritance.\" As if he were saying: He has made his inheritance yours; see that you do not reign in it otherwise. \"You shall therefore deliver the people from the hand of the enemies who are around it.\" A great labor is enjoined upon the preacher by this, that the enemies are said to be around it. For it would be grave enough a battle if they were to endure the savagery of malignant spirits on one side only. Hence, declaring through the prophet, he says: \"The impious walk around\" (Ps. XI, 9). Hence the blessed Peter, exhorting, says: \"Your adversary the devil, like a roaring lion, goes about seeking whom he may devour; resist him, strong in faith\" (1 Pet. V, 8). Our enemies, therefore, are around us, because unclean spirits always lie in wait for our thought, our word, and our deed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":604,"ref":"p604","source":"Nam dum prava nobis suggerere appetunt, ab una parte sunt: cum ad mala pertrahunt, eorum praelio ab alia parte pulsamur: cum ad mala opera invitant, ex parte reliqua bellum excitant. In circuitu ergo hostes habemus, qui in omni, quod cogitamus, loquimur et operamur, malignorum spirituum bella patimur. Sed quia non a bello, sed de manibus inimicorum liberare populum dicitur, magna virtutis insignia prædicatoribus adscribuntur: quia nod solum liberos, ne capiantur, debent protegere, sed etiam captos de eorum servitute liberare. Hoc autem tunc a regibus nostris agitur, quando illi per eorum praedicationem resipiscunt, qui per audaciam transgressionis subjecti sunt jugo diabolicae potestatis. Quod prorecto agere illi solummodo praedicatores possunt, qui ad culmen regiminis divina ordinatione perveniunt. Nam quos omnipotens Deus ordinat, ad toleranda praelia antiqui hostis mittit, sed eos inter ipsa bella non deserit, quia milites suos protegit, et victores facit. Sed cum sancti viri ad primatum sanctae Ecclesiæ sustolluntur, vehementer expavescunt, ne onus tanti ordinis sibi judicio hominum sit impositum, non ordinatione Conditoris. Ad robur ergo humilium dantur signa, quibus se a Deo, non ab hominibus, electos sciant. Quare et Samuel subjungens, ait: (Vers. 2.) Et hoc tibi signum, quia unxit te Deus in principem.","english":"For when they seek to suggest wicked things to us, they are on one side; when they drag us toward evils, we are assailed by their battle on another side; when they invite us to evil works, from the remaining side they stir up war. We have enemies, then, all around us, who in everything we think, speak, and do, we suffer the wars of malignant spirits. But because he is said to free the people not from war but from the hands of enemies, great marks of power are ascribed to preachers: because they ought not only to protect the free lest they be captured, but also to free the captured from their servitude. This, moreover, is then done by our kings, when those who through the boldness of transgression are subject to the yoke of diabolical power come to their senses through their preaching. And indeed only those preachers can do this who arrive at the summit of governance by divine ordination. For those whom almighty God ordains, he sends to endure the battles of the ancient enemy, but he does not abandon them amid those very wars, because he protects his soldiers and makes them victors. But when holy men are raised to the primacy of the holy Church, they are greatly terrified lest the burden of so great an order be imposed on them by the judgment of men, not by the ordination of the Creator. For the strength of the humble, then, signs are given, by which they may know that they have been chosen by God, not by men. Wherefore Samuel also, adding, says: (Verse 2.) And this shall be a sign to you, that God has anointed you as prince.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":605,"ref":"p605","source":"Cum abieris a me hodie, invenies duos viros juxta sepulcrum Rachel, in finibus Benjamin, in meridie salientes magnas foveas, dicentque tibi: Inventæ sunt asinæ, ad quas ie ras perquirendas, et intermissis, pater tuus, asinis, sollicitus est pro vobis, et dicit: Quid faciam de filio meo?\n\nQuasi enim humili pastori, et de tanto ministerio trepidanti dicat: Tu idcireo trepidas, quia au sit ex Deo hoc, quod de tc actum est, nescis; sed quia huc srire potes, trepidare non debes. Hoc igitur tibi signum, quia te non homo, scd Deus in principem unxerit: duo videlicet viri illi tibi dicent: Inventæ sunt asinæ, ad quas ieras perquirendas. Quasi dicat: Si illos duos viros invencris, et hoc tibi dixcrint, scito, quia te Deus principem, non ego constitui. Quid ergo duo viri hali nobis, nisi perfectos quosque sanctæ Ecclesiæ prædicatores designant? Duo quidem sunt, quia perfecti in utroque præcepto eharitatis; viri, quia in sancta conversatioDe robusti. Qui juxta sepulcrum Rachel inveniri perhibentur, quia per contemplativae vitae studium divisi sunt ab. intentione saeculi; et dum animarum lucra quærunt, non sunt sepulti. Per Racbel quippe contemplativæ vitæ speciositatem signari venerabilium patrum indubitata sententia est. Juxta sepulcrum ergo Rachel stant viri, quia sic supernae contemplationi perfecti doctores vacant, ut sanctae Ecclesiæ sollicitudinem gerant.","english":"When you have departed from me today, you will find two men by the tomb of Rachel, in the borders of Benjamin, at noon leaping over great pits, and they will say to you: The asses have been found, for which you had gone to search; and your father, having set the asses aside, is anxious for you, and says: What shall I do for my son?\n\nFor it is as if he were saying to a humble shepherd, and one trembling at so great a ministry: You tremble for this reason, because you do not know whether this which has been done concerning you is from God; but because you can know it here, you ought not to tremble. This, then, is a sign to you that not man but God has anointed you as prince: namely, those two men will say to you: The asses have been found, for which you had gone to search. As if he were saying: If you find those two men, and they say this to you, know that God, not I, has appointed you prince. What, then, do these two men designate for us but the perfect preachers of holy Church? They are two, indeed, because they are perfect in both commandments of charity; men, because they are strong in holy conduct. They are said to be found by the tomb of Rachel, because through the study of the contemplative life they are separated from the intention of the world; and while they seek the gain of souls, they are not buried. For by Rachel the beauty of the contemplative life is signified, according to the undoubted judgment of the venerable fathers. By the tomb of Rachel, therefore, the men stand, because the perfect teachers are so devoted to heavenly contemplation that they bear solicitude for holy Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":606,"ref":"p606","source":"Juxta sepulcrum Rachel stant, quia statum boni operis dirigunt per virtutem comtemplationis: et quia nihil gerunt in opere, nisi quod contemplando disponunt. Et quia in ipsa altitudine supernae contemplationis non praesumptionem suam,sed rationem sanctæ Ecclesiae tenere student, sepulcrum Rachel in finibus Benjamin esse describitur. Ut jam dixi, inBenjamin, qui filius dexterae dicitur, Redemptor humani generis designatur. Fines ergo Benjamin regulae sanctarum Scripturarum sunt: de quibus profecto finibus scriptum cst: Ne transgrediaris terminos, quos posuerunt patres tui (Prov. XXII. 28). Quia ergo sancti praedicatores, cum summa contemplando vident, a fidei regula uon discordant; sepulcrum, juxta quod stant, esse in finibus Benjamin recte dicitur. Qui profecto viri in meridie magnas foveas saliunt, quia per fenorem perfectae charitatis, in qua assumpti sunt, cuncta, quae videntur, saeculi alta despiciunt. Quidquid enim in hoc sæculo altum cernitur, non est vera altitudo, sed fovea, quae omnes, quos in sua ambitione recipit, ad inferna deponiL Alta ergo saeculi viris spiritualibus vitanda, non appetenda sunt, quia ex occulto se aperiunt, et quos absorbendo recipiunt, ad inferna perducunt. Viri ergo spirituales foveas saliunt; quia dum se percus lesle desiderium erigunt, terrena contemnunt.","english":"They stand by Rachel's tomb because they direct the standing of good work through the power of contemplation, and because they carry out nothing in action except what they arrange by contemplating. And because in the very height of supernal contemplation they strive to hold not their own presumption but the rule of holy Church, Rachel's tomb is described as being in the borders of Benjamin. As I have already said, in Benjamin, who is called the son of the right hand, the Redeemer of the human race is designated. The borders of Benjamin, then, are the rules of the holy Scriptures, of which borders it is indeed written: Do not transgress the boundaries which your fathers have set (Prov. 22:28). Since, therefore, the holy preachers, when by contemplating they see the highest things, do not disagree with the rule of faith, the tomb by which they stand is rightly said to be in the borders of Benjamin. These men indeed leap over great pits at noon, because through the fervor of perfect charity, in which they have been taken up, they despise all the lofty things of this world that are seen. For whatever is seen as lofty in this world is not true height but a pit, which lays low all whom it receives in its ambition down to the depths. The lofty things of the world, therefore, are to be avoided by spiritual men, not desired, because they open themselves from concealment, and those whom they receive by swallowing up they lead down to the depths. Spiritual men, then, leap over the pits, because while they raise themselves by a blameless desire, they despise earthly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":607,"ref":"p607","source":"Velut enim visis foveis saltum dant, quando ut terreoa contemnant, ad æterna bona concupiscenda se elevant. In meridie ergo foveas saliunt; quia saeculum non possunt contemnere. nisi qui plenam lucem et ardorem supernæ charitatis habent. Tunc ergo Saul unctum a Domino in principem se intelligat, quando isti sibi dicent: Inventæ sunt asinæ, quas quærebas, Inventas quippe asinas Saul dicunt, quando ad colligenda animarum lucra idoneum cernunt. Quasi aliter dicat: Electum te Deo in ministerium prædicationis non ab hominibus credas, si illi hoc de te indicant, qui dum Dei spiritu pjeni sunt, quae dicunt, non humana, sed divina esse sentiuntur. Quia ergo de nobis non nobis, sed nobis melioribus credendum est, apte Saul a viris in meridie magnas foveas salientibus, se a Domino unctum in principem recognoscit. Sed alius est a quo ungitur, aliiqui ipsam unctionem a Domino esse attestantur; quia omne negotium sanctae Ecclesiae, sicut collatione sanctorum patrum magis probatur, ita et magis robustum est.","english":"For as if they had seen the pits, they leap over them when, in order to despise earthly things, they raise themselves to desire eternal goods. Therefore they leap over the pits at midday, because they cannot despise the world unless they have the full light and ardor of supernal charity. Then, therefore, let Saul understand that he has been anointed by the Lord as prince, when those men say to him: The asses which you were seeking have been found. For they tell Saul that the asses have been found when they perceive him to be fit for gathering the gains of souls. As if he were saying otherwise: Do not believe that you have been chosen by God for the ministry of preaching by men, if those men indicate this about you who, being full of the Spirit of God, are perceived to speak not human things but divine. Therefore, because we must be believed about ourselves not by ourselves but by those better than ourselves, Saul fittingly recognizes that he has been anointed by the Lord as prince by the men who at midday leap over the great pits. But it is one thing by whom he is anointed, and another who attest that the anointing itself is from the Lord; because every matter of the holy Church, just as it is more proved by the agreement of the holy fathers, so also is it more strong.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":608,"ref":"p608","source":"Quasi enim singum suæ unctionis beatus Paulus tunc quaesivit, quando videre Petrum Jerosolymam venit, et cum eo, et caeteris apostolis Evangelium contulit. Non onim ab homine neque per hominem, sed a cælo, vocante Domino Jesu,apostolatum susceperat (Gal. i); et tamen ministerium unctionis suae per coapostolorum suorum collationem probabat. Nam de seipso ait: Contuli cum illis Evan-. gelium, ne in vacuum currerem, aut cucurrissem (Gal. u, 2). Praecursor etiam Redemptoris discipulos unxerat, sed ut signa suae unctionis agnoscerent, quasi ad salientem magnas foveas mittebat, dicens: Tues qui venturus es, analium expectamus (Matth. XI, 3)? Sciebat enim Joannes, quem praedicaverat, quem baptizaverat; sed discipulos mittebat, ut visis signis, quo firmius crederent, electionis suae indicia securius tenuissent. Qui ergo ad praedicationis ordinem idonei providentur, in signum suae electionis inventas esse peccatorum, quas quaerunt, animas recognoscunt. Et quia omnipotens Deus non solum prædicatione, sed etiam conversatione electi doctoris gaudet, subdit, atque ait: Et intermissis, pater tuus, asinis, sollicitus est pro vobis, et dicit: Quid faciam de filio meo? Patrem Saul Cis, quidurus nostro eloquio dicitur, eos designare diximus, qui verbo et exemplo docent terrena despicere, et ad coelestem patriam per duram et asperam conversationem festinare.","english":"For blessed Paul, as it were, then sought the sign of his own anointing, when he came to Jerusalem to see Peter, and conferred about the Gospel with him and with the other apostles. For he had not received his apostleship from man nor through man, but from heaven, with the Lord Jesus calling him (Gal. 1); and yet he proved the ministry of his anointing through conferring with his fellow apostles. For he says of himself: I conferred with them the Gospel, lest I should run in vain, or had run (Gal. 2:2). The forerunner of the Redeemer had also anointed his disciples, but so that they might recognize the signs of his anointing, he sent them, as it were, to the leaping great pits, saying: Art thou he that is to come, or look we for another (Matt. 11:3)? For John knew him whom he had preached, whom he had baptized; but he sent his disciples so that, having seen the signs, they might believe more firmly and hold more securely the evidences of their election. Those, therefore, who are provided as fit for the order of preaching, recognize that the souls they seek have been found as a sign of their election, [souls] of sinners. And because almighty God rejoices not only in the preaching but also in the conduct of the chosen teacher, he adds and says: And the asses being left, thy father is solicitous for you, and says: What shall I do for my son? We have said that the father of Saul of Kish, who is called the seer in our exposition, designates those who by word and example teach to despise earthly things and to hasten to the heavenly fatherland through a hard and rough manner of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":609,"ref":"p609","source":"Hanc quoque coelestis vitæ duriliam tam in verbo, quam in vita nostri Redemptoris agnovimus. Si ergo ad summam nostrae eruditionis aspicimus, filii Redemptoris sumus. Pater ergo noster, dimissis asinis, sollicitus est pro nobis; quia Redemptor noster sic vult nos quaerere salutem alienam, ut non negligamus nostram. Vult, ut vocentur peccatores ad pœnitentiam, sed non vult ut pereant ii qui ipsos peccatores vocant. Vult, ut conversus peccator justitiam, quam non habuit, habeat; sed non vult, ut, justus eam quam habet, justitiæ palmam perdat. Intermissis ergo asinis pro filio sollicitusest, quiapraedicatores suos vult ad horam ab aliorum sollicita intentione quiescere, ut sibi ipsis per quietem valeant melius providere. Et quia ipsa sollicitudo sanctæ Ecclesiae a bono rectore resumenda est, intermittitur quies nostra; quia praevenit hanc sollicitudo prior, comitatur posterior. Electus ergo praedicator vacet utilitati subditorum, vacet suae; sed sic suae curam habeat, ut statim ad eam, quam deserit, alienam recurrat i quia tunc Conditor noster nos, quasi filios diligit, cum et subditos nostros, tanquam fratres diligimus, et ipsum quasi patrem amamus, dum per affectum sollicitudinis istis jungimur, et ad illum per quietem nostram, quam diligit, quasi ad patrem festinamus. Haec namque dilectio quietis nostræ exprimitur iu hoc, quod dicitur: Quid faciam de filio meo?","english":"We recognize this hardness of the heavenly life both in the word and in the life of our Redeemer. If, then, we look to the summit of our instruction, we are sons of the Redeemer. Our Father, therefore, having sent away the asses, is anxious for us, because our Redeemer so wills us to seek the salvation of others that we not neglect our own. He wills that sinners be called to repentance, but He does not will that those who call the sinners themselves perish. He wills that the converted sinner have the righteousness which he did not have; but He does not will that the righteous man lose the palm of righteousness which he has. With the asses therefore left behind, he is anxious for his son, because he wills his preachers to rest for a time from their anxious attention to others, so that through quiet they may be able to provide better for themselves. And because this same solicitude of holy Church must be taken up again by a good ruler, our rest is interrupted, because the solicitude that comes before precedes it, and that which follows accompanies it. Let the chosen preacher therefore attend to the usefulness of those under him, and attend to his own; but let him so take care for his own that he immediately runs back to the care of others, which he had left; because then our Maker loves us as sons, when we both love those under us as brothers and love Him as a father, while through the affection of solicitude we are joined to these, and through our rest, which He loves, we hasten as to a father to Him. For this love of our rest is expressed in this, that it is said: What shall I do for my son?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":610,"ref":"p610","source":"Hoc profecto pater dicit, qui tenere filium diligit. Hoc igitur non dicitur de præsente lilio, sed absente. Sed quia perditas asinas patris quærit, ei valdedilectus est; quia qui peccatorum animas convertere praedicando nititur, Redemptori nostro jam in magna charitate copulatur. Qui certe per aliorum solli citudinem ab eo quasi longe est, per quietem contemplationis, et affectum orationis prope. Quia ergo nos sibi vicinos esse et per contemplationem, et ora. tionem appetit, quasi diligens pater dicit: Quid faciam de filio meo? Quasi dicat: Quomodo absentem illum, mihi præsentem exhibebo? Quia vero praedicationis nostræ sollicitudinem magni sanctæ Ecclesiæ viri laudant, sed sollicitudinis nimietatem vituperant, illi qui inventas patris asinas dicunt, sollicitum patrem pro filio asserunt. Signum ergo suae unctionis cognoscere electi possunt; quia nimirum tunc a Deo ad sancte Ecclesiae culmen perducuntur, cum per verba et exempla idonei sunt ad salutem alienam, et per quietem studiosi ad suam; et cum peccatores ad coelum quaerunt, semetipsos ad saeculum non relinquunt. Sequitur: (Vers. 3, 4.) Cum inde abieris, et ultra transieris, et veneri, ad quercum Thabor, invenient te tres ibi viri, ascendentes ad Dominum in Bethel, unus portans tres hædos, et alius tres tortas panis, et alius lagenam vini. Cumque te salutaverint, dabunt tibi duos panes, et accipies de manu eorum.","english":"This, surely, is what the father says who loves to hold on to his son. This, then, is not said of the son who is present, but of the one who is absent. But because he seeks his father's lost asses, he is greatly beloved by him; for whoever strives by preaching to convert the souls of sinners is already joined to our Redeemer in great charity. He who is certainly, through his care for others, as it were far from him, is near through the quiet of contemplation and the affection of prayer. Since, therefore, he desires us to be near to him both through contemplation and through prayer, he says, as a loving father: What shall I do concerning my son? As if he were to say: How shall I present him, who is absent, as present to me? But because the great men of holy Church praise the solicitude of our preaching, yet censure an excess of solicitude, those who say that the father's asses have been found declare the father to be solicitous for his son. The elect, therefore, can recognize the sign of their anointing; because they are then brought by God to the height of holy Church, when through words and examples they are fit for the salvation of others, and through quiet are zealous for their own; and when they seek sinners for heaven, they do not abandon themselves to the world. It follows: (Vers. 3, 4.) When you have departed from there, and passed on beyond, and come to the oak of Thabor, three men will find you there, going up to the Lord in Bethel, one carrying three kids, and another three loaves of bread, and another a flask of wine. And when they have greeted you, they will give you two loaves, and you shall receive from their hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":611,"ref":"p611","source":"Cum bene proficere in sancta concertatione volumus, necessarium nobis est, ut electorum plurimorum nobis exempla colligamus; nam et apes componere mella nequeunt, si ea in floribus variis nequaquam legunt. Bene ergo Saul a viris aliis ad alios pervenit; quia exempla sanctorum, quo copiosius cernimus, melius edocemur. Flores quippe æternorum fructuum, sunt opera sanctorum, quae dum superni armoris rore perfunduntur, ex eis carpimus, unde ad nostram doctrinam, et ad aliorum utilitatem repleamur. Inde etenim abil, et ultra transit Saul; quando rudis prædicator per electorum exempla proficit, et a conspecta virtute unius, ad explorandam alterius conversationem vadit. Quem sa'pe delectat in aliis mirari laborem praedicationis, sæpe in aliis fortitudinem boni operis; illos loquentes veneratur, istos operantes imitari nititur. Illos aspicit, qua pulchritudine locis fulgeant, istorum splendorem non in exteriori conversatione, sed in intima perscrutatur. Unde et bene cum transit, ad quercum Thabor venire perhibelur. Quercus enim umbrosa est arbor, et fortis. In qua profecto arbore secretior conversatio sanctorum exprimitur. Hujus namque conversationis viri, dum ad exteriora opera activae vitae non exeunt, quasi in umbra sunt; quia incendia tentationum sentire non possunt.","english":"When we wish to make good progress in the holy struggle, it is necessary for us to gather for ourselves the examples of many of the elect; for even bees cannot make honey unless they gather it from various flowers. Saul, then, rightly passes from some men to others, because the more abundantly we behold the examples of the saints, the better we are taught. For the flowers of eternal fruits are the works of the saints, which, while they are bathed with the dew of heavenly favor, we pluck from them, so that we may be filled for our own instruction and for the benefit of others. Hence indeed Saul goes on and passes beyond; when a novice preacher makes progress through the examples of the elect, and from the virtue he has beheld in one man he goes on to examine the manner of life of another. Often it delights him to admire in some the labor of preaching, often in others the strength of good work; those who speak he reveres, those who act he strives to imitate. He looks upon the former, with what beauty they shine in their places; the splendor of the latter he examines not in their outward manner of life but in their inmost heart. Hence also, when he passes on, he is rightly said to come to the oak of Thabor. For the oak is a shady tree and strong. In this tree, surely, the more hidden manner of life of the saints is expressed. For the men of this manner of life, since they do not go out to the outward works of the active life, are as it were in the shade, because they cannot feel the fires of temptation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":612,"ref":"p612","source":"Quia enim in coelesti desiderio requiescunt, quo longius amoti sunt ab amore mundi, eo et quietiores manent in umbra refrigerii. Sed umbra hæc fortis est arboris, quia conversatio sanctorum tanto validius terrena despicit, quanto purius in amorem cœlestium surgit. Fortis est etiam, quia saeculi ad versa potenter tolerant, qui sola cælestia, quae vident, amant. EI quia in magno lumine interni splendoris sunt, qui terrena i espicere per amorem dedignantur, quercus ipsa Thubor esse dicitur, Thabor quippe veniens lumen interpretatur. Lumen etenim venit, quando electae menti se interna Conditoris claritas aperit. Quercus ergo Tliabor dicitur: quia secreta conversatio, terrena despiciendo agit. quo intimam Conditoris lucem clarius aspiciat. Secreti namque sumus, quando sensus nostros in Dei timore custodimus. Et tunc quidem veniens lumen cernimus, quia cum bene reguntur membra corporis, menti nostrae refunditur gratia Conditoris. Et notandum, quia ad quercum Thabor venire dicitur, qui a salienlibus foveas sollicitum pro se patrem esse sciebat. Nam prædicatores sanctae Ecclesiae plerumque virtutes laudant, quibus ipsi vacare non possunt. Contemplativae quidem vitæ secretum praedicant; sed dum solliciti sunt pro subditorum custodia, illius vitaeadhaercre secretis vitant.","english":"For because they rest in heavenly desire, the farther they are removed from the love of the world, the more quietly they remain in the shade of refreshment. But this shade is that of a strong tree, because the conduct of the saints despises earthly things the more powerfully the more purely it rises into love of heavenly things. It is strong also because they powerfully endure the adversities of the world, who love only heavenly things, which they see. And because they are in the great light of inward splendor, who through love disdain to look upon earthly things, that oak itself is said to be Thabor; for Thabor, coming, is interpreted as light. For light comes when the inward brightness of the Creator opens itself to the chosen mind. The oak, then, is called Thabor: because the hidden conduct, by despising earthly things, acts so that it may more clearly behold the innermost light of the Creator. For we are hidden when we keep our senses in the fear of God. And then indeed we discern the coming light, because when the members of the body are well governed, the grace of the Creator is poured back into our mind. And it is to be noted that he is said to come to the oak of Thabor, who knew that his anxious father was making pits for him from the salt-pits. For the preachers of holy Church often praise virtues which they themselves cannot practice. They indeed preach the secret of the contemplative life; but while they are anxious for the guarding of their subjects, they avoid clinging to the secrets of that life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":613,"ref":"p613","source":"Quasi ergo Samuel dicat: Viri illi tibi contemplationis studium laudant; sed quia quod laudant, tenere non possunt, in aliis quærendum est. Inde ergo ad quercum Thabor transimus, quando a sanctis prædicatoribus contemplativae vitae studium laudabile noscimus; sed perfectionem ejus in illis quaerimus, qui ad eam spiritualiter intendunt. Tres ergo viri, qui unctum regem ad quercum Thabor inveniunt, illos designant, qui in contemplativæ vitae studio perfecti sunt. Qui bene non inveniri a rege, sed regem illic invenire perbibentur. Non enim inveniuntur; quia absconditi sunt. Ipsi vero nos inveniunt; quia lucem suae secretae conversationis nobis aperiunt, cum dignantur. Non inveniuntur; quia vitam suam ab omni hominum testimonio auferuut. Sed nos inveniunt; quiaperaffectum charitatis nobis ad imitandum aliquid suae lucis ostendunt. Qui item imi!andas virtutes suas non proferunt, nisi iis, qui magno desiderio eas obtinere et exercere concupiscunt. Prius ergo nos oportet ad quercum Thabor venire, ut a viris illis tribus valeamus inveniri. Nam velut jam in umbra venientis luminis sumus, quando magnis summae contemplationis desideriis inflammamur.","english":"As if Samuel were saying: Those men praise the study of contemplation for you; but because they cannot hold what they praise, it must be sought in others. Hence we pass on to the oak of Tabor, when from holy preachers we learn that the study of the contemplative life is praiseworthy; but we seek its perfection in those who strive toward it spiritually. The three men, then, who find the anointed king at the oak of Tabor, designate those who are perfect in the study of the contemplative life. It is well said that they are not found by the king, but that they find the king there. For they are not found, because they are hidden. But they find us, because they open to us the light of their secret way of life, when they deign to do so. They are not found, because they withdraw their life from all human testimony. But they find us, because through the affection of charity they show us something of their light for us to imitate. Likewise, they do not bring forth their virtues to be imitated except to those who desire with great longing to obtain and practice them. First, therefore, we ought to come to the oak of Tabor, so that we may be able to be found by those three men. For we are, as it were, already in the shade of the light that is coming, when we are set aflame with great desires for the highest contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":614,"ref":"p614","source":"Tunc ergo nobis tres viri apparent: quia qui se nobis desiderantibus dignantur ostendere, in custodia locutionis, cogitationis et operis fortes sunt. Nam secretioris vitae esse non possunt, si oculorum, cordis et oris ostia aperta tenuissent. Quia ergo cor ab inepta cogitatione, os ab otioso sermone, totum corpus a prava operatione custodiunt, tres sunt; viri autem, quia eamdem custodiam fortissime observant. Tres ergo viri nobis apparent: quia cum tales cernimus, in eis robur virtutis intuemur. Qui certe in umbra venientis sunt luminis; quia videre internam lucem Conditoris tanto clarius possunt, quanto studiosius mundum cor a mundi inquinatione custodiunt. Talibus quidem a moi-luis resurgens apparuit Domiuus, tales replevit Spiritus sanctus. De illo etenim secreto dicitur: Cum sero esset una sabbatorum,et foresessent clausæ, ubi erant discipuli propter metum Judæorum (Jonn. XX, tU). Et rursum Post dies octo iterum erant discipuli ejus intus, et Thomas cum eis, venitJesus januis clausis et stetit in medio, et dixit eis: Pax vobis. De alio item secreto scriptum est: Dum complerentur dies Pentecostes, erant omnes discipuli pariter in eodem loco, et factus est repente de cœlo sonus advenientis spiritus vehementis, et replevit totam domum, ubi erant sedentes.","english":"Then therefore three men appear to us, because those who deign to show themselves to us who desire them are strong in the guard of speech, thought, and deed. For they cannot be of the more hidden life if they had kept the gates of the eyes, the heart, and the mouth open. Therefore, because they guard the heart from unfit thought, the mouth from idle speech, and the whole body from depraved action, they are three; but men, because they observe that same guard most strongly. Three men therefore appear to us, because when we behold such men, we perceive in them the strength of virtue. Indeed, they are in the shadow of the light that is to come, because they are able to see the inner light of the Creator all the more clearly the more diligently they guard a clean heart from the defilement of the world. To such men indeed the Lord appeared after rising from the dead; such men the Holy Spirit filled. For of that hidden gathering it is said: When it was evening on one of the sabbaths, and the doors were shut where the disciples were for fear of the Jews. And again: After eight days his disciples were again inside, and Thomas with them; Jesus came with the doors shut and stood in the midst, and said to them: Peace be to you. Of another hidden gathering it is also written: When the days of Pentecost were being fulfilled, all the disciples were together in the same place, and suddenly there came from heaven a sound of a violent spirit approaching, and it filled the whole house where they were sitting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":615,"ref":"p615","source":"Et apparuere illis dispertiæ linguas, tanquam ignis, seditque super singulos eorum, et repleti sunt omnes Spiritu sancto (Act. II, 1). Clausas quidem januas habent, qui contra humani lapsus negligentiam officia corporis, sub forti custodia stricta retinent. Intus etiam sunt; quia in interna dilectione supernae vita requiescunt. Quibus profecto resurgens Dominus apparet, quia ejus gloriam tanto clarius aspiciunt, quanto per mundi contemptum passionis ejus mysterium strictius sequuntur. Hi etiam repleri Spiritu sancto, quasi in domo possunt; quia illi percipiunt abundanter gratiarum ejus dona, qui ad ea percipienda sese, visibilia contemnendo, paraverunt.\n\nQui bene ad Dominum in Bethel ascenderedicuntur. Bethel quippe dicitur domus Dei. Domus vero Dei quae est, nisi domus illa, quam inhabitat lux inaccessibilis? Lux etiam inaccessibilis est, revelatio divinitatis ejus. Lux quippe est; quia a mundis cordibus qualitercunque videri potest. PleDissima quidem in semetipsa replet omnia, sed abundanter replens universa, non capitur. Capitur quidem, ut repleat, sed replens non capitur, quæ repletis omnibus, non expletur. Revelatio itaque Conditoris, quia tanta immensitas lucis est, ut illuminet omnia, et angustetur, in nullo; dum videtur et non comprehenditur, lux est inaccessibilis.","english":"And there appeared to them cloven tongues, as it were of fire, and it sat upon each of them, and they were all filled with the Holy Spirit (Acts 2:1). Indeed, those have their doors closed who, against the negligence of human falling, keep the offices of the body under strong and strict custody. They are also within, because they rest in inward love of the heavenly life. To them, surely, the risen Lord appears, because they behold his glory the more clearly the more strictly they follow the mystery of his passion through contempt of the world. These also can be filled with the Holy Spirit, as it were in a house, because those receive abundantly the gifts of his graces who have prepared themselves to receive them by despising visible things.\n\nThese are well said to have ascended to the Lord in Bethel. For Bethel is called the house of God. But what is the house of God, if not that house which the inaccessible light inhabits? The inaccessible light is also the revelation of his divinity. For it is light, because it can in some way be seen by pure hearts. Most full indeed in itself, it fills all things, but though it abundantly fills all things, it is not contained. It is contained, indeed, so that it may fill, but filling it is not contained, for when all things are filled, it is not exhausted. The revelation of the Creator, therefore, because it is a light of such greatness that it illuminates all things and is confined in nothing—while it is seen and not comprehended, it is inaccessible light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":616,"ref":"p616","source":"Viri ergo hi tres ad Dominum ascendunt; quia qui se in secretiori vita custodiunt, in divinæ lucis contemplatione sublimantur. Sed quia ad ipsam Dei onmipotentis speciem adhuc pertingere non possunt, in Bethel ascendere dicuntur. Quidquid enim de omnipotente Deo humana mens potest cogitare, Deus non est. Sed dum cogitando cuncta transcendit, dum quidquid potest intima lucis, quidquid internae suavitatis et dulcedinis, quidquid spiritualis delectationis sibi fingere, minus illa esse creditur, ad quamdam lucem tamen pervenit, quae non est Deus, sed quam inhabitat Deus. Et quia tunc electi anima mirabiliter inflammatur, mirabiliter rencitur, ineffabiliter delectatione fruitur, cogitare compellitur quam ineffabilis lux, dulcedo. et delectatio sit, quae ipse est, si tam immensa lux est illa, quam inhabitat, et non est ipse. Ad Dominum quippe in Bethel Moyses ascenderat, quando cum eo in monte loquebatur. Sed qui ad lucem pervenerat, quam inhabitat Deus, lucem, quae Ipse Deus erat, quærebat, dicens: Ostende mihi faciem tuam (Exod. XXXIII, 13). De quo etiam scriptum est, quia, Loquebatur Moysi Dominus facie ad faciem (Ibid.). Quid est, quod facie ad faciem Moyses cum Domino loquitur, et ta. mea Dominum oblectat, ut faciem suam Dominus valendat Sed facies Dei cognitio ejus esti. Cognoscitur autem Deus per speculum, cognoscitur per se ipsum. Per speculum hic, per semetipsum in coelo.","english":"These three men, therefore, ascend to the Lord, because those who keep themselves in a more hidden life are raised up in the contemplation of the divine light. But because they cannot yet reach the very appearance of God Almighty, they are said to ascend to Bethel. For whatever the human mind can think concerning Almighty God, God is not. But when by thinking it transcends all things, when whatever it can imagine for itself of the inmost light, of the inmost sweetness and delight, of spiritual pleasure, it believes to be less than that which it seeks, it nevertheless arrives at a certain light which is not God, but which God inhabits. And because the soul of the elect is then wonderfully inflamed, wonderfully renewed, and ineffably enjoys delight, it is compelled to consider how ineffable is the light, sweetness, and delight which He Himself is, if that light which He inhabits is so immense, and yet is not He Himself. For Moses had ascended to the Lord in Bethel, when He spoke with him on the mountain. But he who had come to the light which God inhabits was seeking the light which God Himself was, saying: Show me your face (Exod. 33:13). Of him it is also written that the Lord spoke to Moses face to face (Ibid.). What is it that Moses speaks with the Lord face to face, and yet the Lord is entreated that He would show His face? But the face of God is the knowledge of Him. For God is known through a mirror, and God is known through Himself. Here through a mirror, in heaven through Himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":617,"ref":"p617","source":"Speculum vero eat illa lux, quam babilat Deus; ipse autem lux illa, quae ipse est (/ Cor. XII, 12). Moyses autem qui facie ad faciem Deum videre dicitur, et ejus faciem ad videndum postulare (Exod. XXXIII, 13), quid rectius designat, quam perfectionem electorum, qui jam speculum illius summae lucis intuentur, sed tamen ad ipsam lucis veritatem pertingere vehementer cupiunt? Ista quidem cognitio lucis electorum desideria satiare non novit, sed excitare; illa vero et satiare, et excitare. Nam tam jucunda res est, ut ineffabiliter concupiscatur; et tam plena, ut qui jam semper hanc in magno desiderio viderunt, semper ineffabili plenitudine satientur. Viri ergo, qui ad Domnum ascendunt, in Bethel ascendere dicuntur: quia cum multum in ista vita proficimus, videre ipsam lucem Conditoris per speculum possumus, in seipsam autem minime valemus.","english":"That light is a mirror, which God inhabits; but that light itself is what he himself is. And Moses, who is said to have seen God face to face and who asked to see his face, what does he more rightly signify than the perfection of the elect, who already behold the mirror of that supreme light, yet vehemently desire to reach the very truth of the light? That knowledge of the light does not know how to satisfy the desires of the elect, but to stir them up; the other, however, both satisfies and stirs them up. For the thing is so pleasant that it is ineffably desired; and so full that those who have already always seen it in great desire will always be satisfied in ineffable fullness. The men, therefore, who ascend to the Lord are said to ascend to Bethel: because when we make much progress in this life, we can see the very light of the Creator through a mirror, but we are in no way able to see it in itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":618,"ref":"p618","source":"Et quia ad hanc sublimem visionem nonnisi humiles exaltantur, bene de eisdem viris dicitur: Quia unus tres hædos, alius tres tortas panis ferebat. Tres denique haedos portat, qui ore, corde, et opere se deliquisse poenitendo considerat. Quia enim per hædos, peccatores significantur, ii qui in extremo examine ad sinistram aeterni judicis statuendi sunt, hædorum nomine exprimuntur. Tres ergo hædos ad Dominum portat, qui peccata operis, verbi, et cogitationis poenitendo considerare non desinit. Et vir quidem est, et tamen hædos portat; qui peccare fortitcr cavet, sed quasi peccator non desinit satisiacere. Nam vir erat, et haedos portabat, quia dicebat: In multis offendimus omnes (Jac. III, 2). Et quia peccata, que confitentur, delere poenitendo satagunt: unus tres hædos, alius vero tres tortas pania portat. Tortas quippe panis superius ad afflictionem pœenitentiæ retulimus; quia si panis aliquando delectationem praesentis vitae significat, panis torquetur, cum pro praeterita carnis delectatione cruciamar. Unde et res Ezechias cum poenitendo compungitur, delectationes regias se torturum promittit, dicens: Recogitabo omnes dies meos in amaritudine animæ meæ (Isai. XXXVIII, 15). Quando etenim carnalis mens in culpae delectationes resolvitur, quasi diem habet; quia hoc quod agit, lætanter videt. Dies ergo mentis reprobæ sunt delectationes malæ.","english":"And because only the humble are exalted to this sublime vision, it is well said of these same men: that one was carrying three kids, another three loaves of bread. For he carries three kids who in penitence considers that he has sinned in mouth, heart, and deed. For since sinners are signified by kids—those who at the final judgment are to be set on the left of the eternal Judge—they are expressed by the name of kids. He therefore carries three kids to the Lord who does not cease to consider in penitence the sins of deed, word, and thought. And indeed he is a man, and yet he carries kids; he who strongly guards against sinning, but as a sinner does not cease to make satisfaction. For he was a man, and he was carrying kids, because he said: In many things we all offend (James 3:2). And because they strive by penitence to blot out the sins they confess: one carries three kids, but another three loaves of bread. For we referred above the loaves of bread to the affliction of penitence; because if bread sometimes signifies the delight of the present life, bread is twisted, when we are tormented for the past delight of the flesh. Whence also King Hezekiah, when he is pricked by penitence, promises that he will twist royal delights, saying: I will recount all my days in the bitterness of my soul (Isaiah 38:15). For when the carnal mind is dissolved into the delights of sin, it is as if it has day; because it sees with joy what it does. The days, then, of a reprobate mind are evil delights.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":619,"ref":"p619","source":"Omnes ergo dies suos peccator recogitat; quia cum per divinam gratiam resipiscit, satisfacere pro universis malis non desinit. Prius enim dicitur unus portare tres haedos, deinde alius tres tortas panis; ut electi cujusque virtus appareat, qui fortis est in bono opere, humilis per æstimationem, afflictus per contritionem paenitentiae. Et quia tantae perfectionis esse nequeunt, nisi qui amore æternorum bonorum, temporalium obliti sunt, tertius lagenam vini portare dicitur. Lagenam quippe vini portat, qui mentem replevit calore Spiritus sancti, quo et anteriora fortiter currendo appetat, et ea quæ retro sunt, velui in magna ebrientis eblivione derelinquati Nam haedos portabat, qui dicebat: Venit Christus vocare peccatorel, quorum primus ego sum (I Tim. J, 15). Et quia etiam tortam panis portabat, dicit: Castigo corpusmeum, et in servitutem redigo (I Gor. IX, 27). Sed quasi amphorae vino ebrius, dicit: Quæ retro sunt obliviscens, ad ea vero, quæ sunt priora, extendens meipsum, ad destinatum persequor bravium Supernas vocationis Dei, in Christo Jesu (Phil. III, 13). Viri ergo tres ad Dominum ascendunt, et tres hædos, et tres panistortas, et vini lagenam deferunt; quia remotioris vitae studiisdediti,ad contemplationem veri luminis surgunt ex merito humilitatis.","english":"Therefore the sinner reflects on all his days, because when through divine grace he comes to his senses, he does not cease to make satisfaction for all his evils. For first one is said to carry three kids, then another three loaves of bread, so that the virtue of each of the elect may appear—one who is strong in good work, humble in his own estimation, afflicted through the contrition of penitence. And because they cannot be of such great perfection unless they have forgotten temporal things through love of eternal goods, a third is said to carry a flask of wine. For he carries a flask of wine who has filled his mind with the warmth of the Holy Spirit, by which he both eagerly presses forward to the things before him by running strongly, and leaves behind the things that are behind, as if in the great drunkenness of one who is intoxicated. For he was carrying kids who said: Christ came to call sinners, of whom I am the first (1 Tim. 1:15). And because he was also carrying a loaf of bread, he says: I chastise my body and bring it into subjection (1 Cor. 9:27). But as if drunk with the wine of the flask, he says: Forgetting the things that are behind, and stretching myself out to the things that are before, I press on to the prize of the upward calling of God in Christ Jesus (Phil. 3:13). Therefore three men go up to the Lord, and they bring three kids, and three loaves of bread, and a flask of wine, because those devoted to the pursuits of a more remote life rise to the contemplation of the true light from the merit of humility.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":620,"ref":"p620","source":"Sed quales sunt in se, quales vero sintaliis exponit, dicens: Cumque te salutaverint, dabunt tibi tres tortas panis, et accipies de manu eorum. Salutant nos viri sancti, quando nobis boni aeterna salutis annuntiant. Qui vero nos per corpus salutant, caput inclinant, ut reverentiam salutatis exhibeant. Viris autem spiritualibus caput inclinare, est mentem a summa contem-' platione deponere. Nam si caput non inclinant, Salutare non possunt: quia nos salutari crudilione non instruunt, si mentem a summa contemplatione cœlestium non deponunt. Tunc enim nobis magnam revcrentiam exhibent: quia cos, pro quibus ab alto suo Culminc descendere dignantur, parvos esse non tenent.\n\nSed dum futurus rex salutatur, duo ei panes tribuntur. Duo enim panes ordinando praedicatori dantur, quando flere docetur peccata non solum sue, sed aliena. Habet ergo panem unum tortum, quando pro peccalis suis affligitur, habet alium, quando subditorum peccata plangere conatur. Sed et hunc panem Psalmista clarius insinuans, ait: Surgite, postquam sederitis, qvi manducatis panem doloris (Psal. CXXVI, 2). Hinc Domino confitetur, dicens; Cibabis nos pane lacrymarum, et potum dabis nobis in lacrymis cum mensura (Psal. LXXIX, 9). Panis ergo torta, panis est doloris, et panis lacrymarum.","english":"But what kind of men they are in themselves, and what kind they are to others, he explains, saying: And when they have greeted you, they will give you three loaves of bread, and you shall receive from their hand. Holy men greet us when they announce to us the good things of eternal salvation. For those who greet us through the body bow the head, so as to show reverence to the one greeted. But for spiritual men to bow the head is to lower the mind from the height of contemplation. For if they do not bow the head, they cannot greet: because they do not instruct us with saving doctrine, if they do not lower the mind from the height of contemplation of heavenly things. For then they show us great reverence: because those for whose sake they deign to descend from their high summit, they do not regard as small.\n\nBut while the future king is being greeted, two loaves are given to him. For two loaves are given to the preacher who is to be ordained, when he is taught to weep for sins not only his own but also those of others. He has, then, one twisted loaf when he is afflicted for his own sins, he has another when he tries to lament the sins of those under his charge. And the Psalmist, setting forth this loaf more clearly, says: Rise, after you have sat, you who eat the bread of sorrow (Ps. 126:2). Hence he confesses to the Lord, saying: You will feed us with the bread of tears, and you will give us drink in tears with measure (Ps. 79:6). The twisted loaf, then, is the bread of sorrow, and the bread of tears.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":621,"ref":"p621","source":"Et fortasse idcirco illo vir unus tres panis tortas portabat: quia tres erant, qui simul pergebant, ut cum inter so eos dividerent, singuli singulos panes haberent. Quod etiam de hædis intelligi convenienter potest. Qua in re quid notandum est, nisi quia remotioris vitæ viri dum singularem conversationem tenent, sollicitudinem aliorum non habent? Unum ergo hædum, et unum panem habent, qui pro solis suis peccatis compunguntur, et alienis per pastorale oflicium non gravaotur. Et quia, qui ejusdem perlectæ conversationis sunt, in scipsis afflictionem carnis æmulantur; bfne tres panes unus, et alius tres haedos, et tertius vini lagenam portat. Velut enim unus portat, quod oblaturi, aut comesturi sunt omnes; et omnes manducant vel offerunt, quod portat unus, quando pia æmulatione corum quisque succensus, in se habet bona exempla pro aliis, et bona, quæ habent alii, nun negligit imitari. Etquia feminino genere dicun. tur tortæ panis, hoc profecto insinuat; quia qui ex consuetudine compungitur, ei nimirum ex lacrymis aliis aliæ plores oriuntur. Quasi enim in femineo sexu foecunda est poenitentis afflictio; quia quo sæpiua quiaque compungitur, eo et largiora ei lacrymarum ftuenta ministrantur. Saul ergo non unus paois, sed duo dantur, quia flere prædicatori pro se solo non sufficit.","english":"And perhaps for this reason that one man was carrying three loaves of bread: because there were three who were traveling together, so that when they divided them among themselves, each would have one loaf each. This can also fittingly be understood of the kids. And in this matter, what is to be noted except that men of a more retired life, while they hold to a singular manner of conduct, have no care for others? Therefore they have one kid and one loaf, who are pricked with compunction for their own sins alone, and are not burdened for the sins of others through the pastoral office. And because those who are of the same thoroughly read manner of conduct strive after affliction of the flesh in themselves, one man carries three loaves, another three kids, and a third a flask of wine. For as it were one carries what all are about to offer or eat; and all eat or offer what one carries, when each one, inflamed with pious emulation, has good examples in himself for others, and does not neglect to imitate the good things that others have. And because the loaves of bread are spoken of in the feminine gender, this assuredly insinuates that for the one who is pricked with compunction from habit, one weeping after another arises from tears. For as it were the affliction of the penitent is fruitful in the feminine sex, because the more often each one is pricked with compunction, the more abundant streams of tears are supplied to him. Therefore to Saul are given not one loaf but two, because a preacher does not suffice to weep for himself alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":622,"ref":"p622","source":"Accipiat ergo de virorum manibus duos panes; ut videlicet flere exemplo perfectorum discat, sed fletum necessarium sibi, et pro se subditis recognoscat. Et quia in manu aliquando potestas accipitur, viri tres panes habent in manu; quia qui provecti sunt in arcem contemplationis, fletum habent in virtute potestatis. Quia enim nolunt vana laetitia dissolvi cum possunt, possunt merito flere cum volunt. Nos quippe infirmi et custodiam mentis nostræ negligentes, etiam cum compungi et flere propeccatis nostris volumus, non valemus. Quia enim ex magno fervore spiritus spirituales lacrymæ producuntur, qui negligentiæ nostras frigore constringimur, incalescere cito ad iacrymas prohibemur. Bene ergo panes in manibus habere dicuntur, qui ad quercum Thabor futuro regi apparere perhibentur; quia qui in contemplatione vitae privatae perfecti sunt, lucrum habent subditorum pro observatione virtutum.","english":"Let him therefore receive two loaves from the hands of the men, so that he may learn to weep by the example of the perfect, but may recognize the weeping as necessary for himself and for his subjects on his own behalf. And because power is sometimes received in the hand, the three men have three loaves in their hand, because those who have advanced to the citadel of contemplation have weeping in the strength of power. For since they do not wish to be dissolved by vain joy when they are able, they are rightly able to weep when they wish. We, indeed, who are weak and negligent of the guard of our mind, even when we wish to be pricked with compunction and to weep for our sins, are not able. For since spiritual tears are produced from a great fervor of spirit, we who are constrained by the cold of our negligence are quickly prevented from growing warm to tears. Well, therefore, are those said to have loaves in their hands who are reported to appear before the future king at the oak of Thabor, because those who are perfect in the contemplation of the private life have the profit of subjects through the observance of virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":623,"ref":"p623","source":"ii. Et notandum, quia uncto regi Samuel praecipit, dicens: Et accipies de manu eorum. Cujus verbi, quae melior ratio colligi potest, quam ea qua: palam oernitur: quia videlicet in sanctis viris afflictionem non libenter æmulamur? Nam qui honorem praelaLionis, et dignitatem ambiant, innumeri sunt: qui vero laborem ministerii, et afflictionem carnis de eadem praelatione appetant, pauci. Libenter quidem volumus super alios sublimari, sed eorum plangere peccata vitamus. Tunc enim panes nobis oblatos videmus, sed de manibus offerentium recipere nolumus: quia in electis viris aftlictionem cernimus,, quam non imitamur. Praecipiat ergo propheta, dicens:.4ccipies de manu eorum. Ut qui idoneus esse appetit rector Ecclesiae, quod dictum esi, assumere nequaquam vitet. Bene quoque Saul prius ad viros salientes magnas foveas ducitur, deinde ad eos, qui panes, hædos, et vinum portant: ut rudis prædicator in aliis discat, saeculi alta despicere, et in aliis carnis afflictionem, et lacrymarum hostias pro se, et subditis omnipotenti Deo offerre. Sed et adhuc profectus ejus summam insinuans propheta, subjungit, dicens: (Vers. 5, 6.) Post hæo venies ad collem Domini, ubi est statio Philisthinorum, et cum ingressus fueris urbem, obvium habebis gregem prophetarum descendentem de excelso, et ante eos psalterium, et lympanum, et tibiam, et citharam: ipsoque prophetantes.","english":"2. And it must be noted that Samuel gives instructions to the anointed king, saying: And you shall take from their hand. What better explanation of this word can be gathered than that which is plainly seen: namely, that we do not willingly emulate affliction in holy men? For those who seek the honor of prelacy and its dignity are countless; but those who desire the labor of ministry and affliction of the flesh from that same prelacy are few. We willingly wish to be raised above others, but we avoid lamenting their sins. For then we see the loaves offered to us, but we are unwilling to receive them from the hands of those offering them: because in chosen men we perceive affliction, which we do not imitate. Let the prophet therefore give instruction, saying: You shall take from their hand. So that he who desires to be fit to be a ruler of the Church should by no means avoid assuming what has been said. Well also is Saul first led to men going down into great pits, and then to those who carry loaves, goats, and wine: so that the unskilled preacher may learn in some to despise the high things of the world, and in others to offer to almighty God the affliction of the flesh and sacrifices of tears for himself and for his subjects. But the prophet, still intimating the summit of his progress, adds, saying: (Vers. 5, 6.) After these things you shall come to the hill of the Lord, where is the station of the Philistines, and when you have entered the city, you shall meet a company of prophets coming down from the height, and before them a psaltery, and a timbrel, and a pipe, and a cithara: and they themselves prophesying.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":624,"ref":"p624","source":"Et insiliel in te spiritus Domini, et prophetabis cum eis, et mutaberis in virum alium.\n\nii. Collis, altitudo cst montis. Quid vero in colo hoc rectius accipitur, quam sancta intentio Scripturarum? Altitudo quidem montis est: quia non jaoel in plano litteræ, sed nimis erecta est in spiritualium seusuum sublimitate. Recto igitur virtutum itineri rudis innititur predicator, si postquam publicos prædicatores et remotos anachoretas viderit, Scripturæ altitudinem videat et agnoscat. Qua in re notandum est, qpia Saul in eo quod ab humero et sursum supra omnem populum eminet, eruditum, et magnae conversationis virum signare diximus. Cur ergp ad collem Domini ascendit, ut ad Scripturarum altitudinem veniat, quam cognoscit? Sed simili modo de eo quæri potuit, quod ad videndos viros salientes magnas foveas ierit, qui magnæ Conversationis esse dicebatur. Ad quod dicendum: quia magnos viros designare osteosus est in conversatione, sed ministerio prædicationis rudes. Qui ergo per exempla meliorum proficere, et in contemplationis puritate et officio prædicationis potest, redire ad altitudinem Scripturarum debet; quia quo altiori vita proficit sublimitatem sacri eloquii valde subtilius attendit. Dicat ergo propheta: Post hæc venies ad collem Domini.","english":"And the spirit of the Lord shall come upon you, and you shall prophesy with them, and you shall be changed into another man.\n\n2. The hill is the height of a mountain. But what is more rightly understood by this hill than the holy intention of the Scriptures? It is indeed the height of a mountain, because it is not low in the plain of the letter, but is raised very high in the sublimity of spiritual senses. The unskilled preacher, therefore, leans upon the straight path of the virtues if, after he has seen the public preachers and the withdrawn anchorites, he sees and acknowledges the height of Scripture. In this matter it must be noted that Saul, in that he stands out from the shoulder and upward above all the people, we have said signifies a learned man and a man of great conduct. Why, then, does he ascend to the hill of the Lord, that he may come to the height of the Scriptures, which he knows? But in like manner it could be asked of him, that he went to see the men leaping over great pits, who was said to be of great conduct. To this it must be said: that to designate great men is the office of one who is engaged in conduct, but unskilled in the ministry of preaching. He, therefore, who can profit through the examples of better men, both in the purity of contemplation and in the office of preaching, ought to return to the height of the Scriptures, because the more he profits in a higher life, the more subtly he attends to the sublimity of the sacred word. Let the prophet say, then: After this you shall come to the hill of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":625,"ref":"p625","source":"Quasi dicat: Cum perfectionem sanctorum virorum perfecta imitatione comprehendis, in tantam Scripturæ sacrae intelligentiam proficies; ut planum jam esse videas, quod in ea te sublimiter yidere pogitabas.\n\nIbi est statio Philistinorum: quia qui superbiee potu de cælo ceciderunt, Judæis atque hæreticis per Scripturas illudunt. Stant ergo in colle: quia eorum corda, quae possident, in Scripturis docipiunt intelligentiæ falsitate. Quoties ergo Judæi ad collem Domini ascendere prsesumunt, a Philisthæis ibi stantibus captivantur. Dum enim Scripturæ sensum se sublimiter intelligere æstimant, eis in ascensu suo dæmones, obviant, et deoipienles neoant. Merito ergo Saul non statim, sed prius, visis salientibus fovea, et panes et vinum portantibus, ad collem Domini ire præcipitur; quia viri fideles magna et doctrinæ meliorum et exemplorUm tutela muniuntur. Unde et eidem Saul dicitur: Obvium habebis gregem prophetarum vententium de excelso. Quasi dicat: Philisthinerum stationem timere tanto minus peteris, quanto ad securitatem obvios prophetas habebis. Et quia grex prophetarum dicitur, magna defensorum nostrorum multitudo signatur. Timeat ergo Judæus: quia dum solus ascendit, interit. Quid enim iidem prophetæ nobis obviam venientes dicunt? Væ soli, quia si ceciderit, non est qui erigat cum (Eccle. IV, 10). Solus namque est, qui a Beo relinquitur.","english":"As if he were saying: When you grasp the perfection of holy men by perfect imitation, you will advance to such great understanding of sacred Scripture that you will see clearly what you used to imagine you could see in it in a lofty manner.\n\nThere is the station of the Philistines: because those who fell from heaven through the power of pride mock the Jews and heretics through the Scriptures. They stand, then, on the hill: because they teach the hearts of those whom they possess in the Scriptures with a false understanding. Therefore, as often as the Jews presume to ascend the hill of the Lord, they are taken captive by the Philistines standing there. For while they think they understand the meaning of Scripture in a lofty manner, demons meet them in their ascent and deceive them with false teachings. Rightly, therefore, Saul is commanded not to go to the hill of the Lord at once, but first, after seeing the companies carrying provisions, bread, and wine; because faithful men are protected by the great safeguard of the teaching and examples of better men. Hence it is also said to the same Saul: You will meet a company of prophets coming down from the high place. As if he were saying: You will be able to fear the station of the Philistines all the less, inasmuch as you will have prophets meeting you for your security. And because it is called a company of prophets, the great multitude of our defenders is signified. Let the Jew therefore fear: because while he ascends alone, he perishes. For what do these same prophets, coming to meet us, say? Woe to him who is alone, because if he falls, there is no one to lift him up (Eccles. 4:10). For he is alone who is abandoned by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":626,"ref":"p626","source":"Hanc certe cadentem nullus erigit, quia relictum a Deo sanctorum aliquis non assumit. Electus erge qnisquo securus ascendit: quia solus non est. Qui enim per nos loquitur, nobiscum est. Nam et repromittit, dicens: Ecce ego vobiscum sum omnibus diebus, usquead consummationem sæculi (Matth. XXVIII, 20). Solus quippe non erat, qui dioebet: Solus non sum, sed qui misit me, mecum est (Joan, VIII, 16). Solus item non erat, qui exquirebat, diceM: An experimentum ejus quæritis, qui in me loquitur Christus (II Cor. XIII, 3)? Quod non solum de Domini spiritali præseptis, sed et materiali électorum doctrina convenienter potest. Sancti quidem prædicatores in collem Domini, ubi est statio Philisthinorum, ascendunt: sed qula prophetat rumgregem babent obvium, ipsos Philisthæos ne-. quaquam metuunt. Qui vero sunt hi propheta;, nisi magni prædicatores sanctae Ecclesiae? Prophetæ namque ministerium est occulta revelare, et futura prædicere. Doctorcs autem sanctae Ecclesiae dum occultos Scripturarum sensus ad communem scientiam trahunt, secreta, quae nesciuntur, aperiunt: et dum aeterna gaudia praedicant, futura revelant. Prophetæ ergo nobis obviam veniunt: qai. doctores sanctæ Ecclesiae, Scriptum sanctae veritatem nobis ostendunt. Dum enim ea, quæ de sacro eloquio scire volumus, nobis dicunt, per viam, qua ad collem Domini pergitur, euntibus occurrunt.","english":"No one, surely, raises up this fallen one, because no one of the saints takes up one who has been abandoned by God. Therefore each of the elect ascends securely, because he is not alone. For the one who speaks through us is with us. Indeed he also promises, saying: Behold, I am with you all days, even to the consummation of the world (Matthew 28:20). For he was not alone who said: I am not alone, but the one who sent me is with me (John 8:16). Likewise he was not alone who sought after this, saying: Do you seek a proof of him who speaks in me, Christ? (2 Corinthians 13:3). This can fittingly be understood not only of the Lord's spiritual manger, but also of the material teaching of the elect. The holy preachers indeed ascend to the hill of the Lord, where the station of the Philistines is, but because they have the prophets as a company coming to meet them, they do not fear the Philistines at all. Who, then, are these prophets, if not the great preachers of holy Church? For it is the office of prophets to reveal hidden things and to foretell future things. But the teachers of holy Church, when they draw the hidden senses of the Scriptures into common knowledge, open up secrets that are unknown; and when they preach eternal joys, they reveal future things. Therefore the prophets come to meet us: the teachers of holy Church, who show us the truth of holy Scripture. For while they tell us those things that we wish to know from the sacred word, they meet us as we go along the way by which one proceeds to the hill of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":627,"ref":"p627","source":"Ibi ergo per occursum propbetarum securis sumus, ubi Philisthæi sunt: quia per auctoritatem sanctorum prædicatorum Scripture intellectum agnoscimus, in qua Judaei, et hæretici errorum suorum gladio a dæmonibus perimuntur. Ecco enim si ad Legem Moysi recurrimus, collem profecto Domini invenimus. Ibi certe de tabernaculo, ibi de magno pontifice, ibi do hircorum et vitulorum simul, et Agni paschalis Iangume legimus. Judaei hoc suo spirito juxta litteram intelligunt, in quo quia nullum prophetarum senum habent, moriuntur. Ego si ad hunc montem ascendere volo, ante descendentes prophetas video, et securus ascendo. Et ut novos interim deseram, Isaias,ascendenti prius occurrit, dicens: Quasi ovis ad occisionem ducetur, et quasi agnus coram tondente se, non aperiet os auum (Isai. LIII, 7). Hino Paulus ait: Christus assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum, non manu factum, t4 est non hujus, creationis, neque per sanguinem hircorum aut vitulorum, sed per proprium sanguinem introivit semel in sancta, æterna redemptione inventa (Hebr. IX, 11, 12). 289Sed siplures habere volumus in istq colle, omnes prophetas requirentes ' invenimus: quia quod veteres doclores promiserant, hoc in Redemptore nostro novi praedicatores impletum esse demonstrant.","english":"There, then, through the meeting with the prophets we are secure, where the Philistines are: because through the authority of the holy preachers we recognize the understanding of Scripture, in which the Jews and heretics are slain by demons with the sword of their own errors. For behold, if we have recourse to the Law of Moses, we find indeed the hill of the Lord. There certainly we read of the tabernacle, there of the high priest, there of the blood of goats and calves together, and of the Paschal Lamb. The Jews understand this by their own spirit according to the letter, in which, because they have no prophet of the elders, they die. If I wish to ascend this mountain, I see the prophets descending before me, and I ascend securely. And, to leave aside the new ones for now, Isaiah meets the one ascending first, saying: He shall be led as a sheep to the slaughter, and as a lamb before its shearer he shall not open his mouth (Isa. 53:7). Hence Paul says: Christ, appearing as high priest of the good things to come, through the greater and more perfect tabernacle, not made by hand, that is, not of this creation, nor through the blood of goats or calves, but through his own blood, entered once into the holy place, having obtained eternal redemption (Heb. 9:11-12). But if we wish to have more on this hill, seeking all the prophets, we find them: because what the ancient teachers promised, the new preachers demonstrate to have been fulfilled in our Redeemer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":628,"ref":"p628","source":"Quare et collis nomine Redemptor humani generis convenienter designari potest. Unde Isaias vaticinans, dicit: Erit in novissimis diebus præparatus mons domus Domini in vertice montium (Isai. n, 2). Collis quidem dicitur pro sublimitate sanctitatis: Domini vero, quia summi est filius Genitoris. In quo nimirum colle statio Philisthinorum esse dicitur: quia et in signum natus est, cui contradicatur. Statio quidem Philisthinorum est contrarietas haereticorum. Velut enim in colle stantes, ad collem ascendentibus insidiantur: et dum Scripturas sacras male exponendo pervertunt, ad cognoscendum Redemptorem negligenter ascendentes perimunt. Electus ergo ne trepidet, gregem propheta urn ascendens obviuni habet.: quia ei ipsum Redemptorem annuntiant omnes prædicatores Testamenti veteris et novi. Qui nimirum de excelso veniunt; quia quæ in terra prædicant, in cælo vident. Unde et Joanni quasi vero ex electo grege prophetarum a cœlo dipitur; Ascende huc, et ostendam tibi quid oporteat fieri post hæc (Apoc. IV, i). Qui cum ascendisset, agnum quem Moyses occidendum figuraverat, et ipse in cruce oblatum viderat, jam regnantem conspexit et agnovit: et quantas gratias agerent ei ii pro quibus occisus fuerat, didicit. De excelsoigiturpraedicatores veniunt: quia quod minoribus praedicant, in coelesti contemplatione didicerunt.","english":"Therefore the Redeemer of the human race can fittingly be designated by the name \"hill.\" Hence Isaiah, prophesying, says: In the last days the mountain of the house of the Lord will be prepared on the top of the mountains (Isa. 2:2). It is called a hill indeed for the sublimity of its holiness, but \"of the Lord\" because it is the Son of the highest Father. And on this very hill the station of the Philistines is said to be: because he was also born as a sign to be contradicted. The station of the Philistines is indeed the opposition of heretics. For as it were standing on the hill, they lie in wait for those ascending to the hill; and while they pervert the sacred Scriptures by expounding them badly, they kill those ascending carelessly to know the Redeemer. The elect man, therefore, should not be afraid as he ascends: he has the flock of prophets meeting him: because all the preachers of the Old and New Testament announce to him that very Redeemer. And they surely come from on high, because what they preach on earth, they see in heaven. Hence it is also said to John as if from the elect flock of the prophets from heaven: Come up here, and I will show you what must happen after these things (Rev. 4:1). When he had ascended, he saw and recognized the Lamb already reigning, whom Moses had prefigured as to be slain, and whom he himself had seen offered on the cross; and he learned how many thanks those for whom he was slain would give him. Therefore the preachers come from on high, because what they preach to the lesser, they have learned in heavenly contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":629,"ref":"p629","source":"Bene etiam grex prophetarum Saul occursus in ingressu urbis asseritur; quia summos praedicatores sanctæ Ecclesiæ illic videre possumus, ubi descendunt, non ubi sublimantur. Ea enim, quae nobis parvulis dicunt, audimus: sed ea quae vident in coelestibus, quomodo videant, aut dulciler ament, non videmus. Paulus namque apostolus raptus est in paradisum, et assumptus cst ad tertium cœlum, audivit etiam arcana verba, quæ non licet homini loqui (II Cor. xii, 4). Quis ergo invenire tantum prædicatorem possit in ptradisum raptum, aut ad tertium coelum assumptum? Sed ista de se coactus beatus Paulus dixit. Unde et in fine expositae sublimitatis se humilians, ait: Factus sum insipiens, vos me coegistis (II Cor. XII, 11). Quanta ergo fuerunt illa, quæ dicere noluit, si adhæc manifestanda COle-tus venit? Nam et qui audivit et quæ homini non licet loqui, vidit quae homini non licet scire.","english":"Fittingly also the flock of the prophets is said to meet Saul at the entrance of the city, because we are able to see the highest preachers of the holy Church there where they descend, not where they are lifted on high. For we hear the things that they say to us little ones, but the things that they see in the heavens—how they see them, or how they sweetly love them—we do not see. For the apostle Paul was caught up into paradise and taken up to the third heaven; he even heard secret words, which it is not lawful for a man to speak. Who, then, could find such a preacher caught up into paradise or taken up to the third heaven? But the blessed Paul said these things about himself under compulsion. Hence also at the end of the sublimity he had expounded, humbling himself, he says: I have become foolish; you compelled me. How great, then, were those things that he was unwilling to speak, if he was compelled to make these things manifest? For he who both heard things that it is not lawful for a man to speak also saw things that it is not lawful for a man to know.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":630,"ref":"p630","source":"Dicas fortasse: Si vellet, humana tamen quomodo dicere posset locutione, illius tertii coeli pulchritudinem, intimae illius claritatis lucem referre, angelorum fulgorem inenarrabilem, et inaccessibilem claritatem, quam dulciter de plenitudine illius electi et beati illi aeterni cives omnes accipiant, quam desideranter sumant, quam plenitcr repleantur, quam suaviter divinae bonitatis dulcedinem gustent, quam delectabili plenitudine satientur: qui splendores sunt singulis de una ineffabili illa luce Conditoris, quae simul omnium de una illa gloria pulchritudo: qua excellentia dignitatis alii praeemineant aliis, qua sunt boni melioribus ineffabilis justitiæ jucunditate subjecti?\n\nAd hoc ergo excelsum Paulum sequi non possumus, sed urbem ingredimur, in qua velut ab alto descendens, nobis obviam venit. Nam qui cernere non possumus alta quae prædicatores vident, venerabiliter audire debemus plana, quae docent. Sed cum descendunt, ante se psalterium, tympanum, tibiam, et citharam deferunt. Psalterium ] quippe habent, quia regnum coelorum annuntiant: tympanum habent, quia praedicant mortificationem carnis: tibiam habent, quia flere subditos jubent pro acquisitione aeternae laetitiae: citharam quoque habent, quia gaudere pios pro certitudine æternorum bonorum edocent.","english":"You might perhaps say: If he had wished, how could he express in human speech the beauty of that third heaven, to report the light of that innermost brightness, the ineffable splendor of the angels, and the inaccessible glory—how sweetly all those eternal citizens, chosen and blessed, receive from that fullness of his, how eagerly they take it up, how fully they are filled, how sweetly they taste the sweetness of the divine goodness, with what delightful fullness they are satisfied: which splendors belong to each individually from that one ineffable light of the Creator, which is at once the beauty of all from that one glory; by what excellence of dignity some surpass others, by what ineffable delight of justice the good are subject to the better?\n\nTo this height, then, we cannot follow Paul, but we enter the city, in which, as it were descending from on high, he comes to meet us. For those high things which the preachers see we cannot discern, but we ought reverently to hear the plain things which they teach. But when they descend, they carry before them the psaltery, the timbrel, the pipe, and the lyre. They have the psaltery, surely, because they announce the kingdom of heaven; they have the timbrel, because they preach the mortification of the flesh; they have the pipe, because they command subjects to weep for the obtaining of eternal gladness; they have the lyre also, because they teach the pious to rejoice in the certainty of eternal goods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":631,"ref":"p631","source":"Psalterium quidem, qui a superiori parte resonat, etiam aeternorum gaudiorum prædicationem designat: qui dum superna amare suggerit, quasi a superiori parte suae dulcedinis sonum mittit. Tympanum vero quia de mortui animalis corio tenditur, in eo non inconvenienter carnis nostrae mortificatio figuratur. Tibiam autem, quia in mortuorum hominum exequiis haben soleat, de Evangelio didicimus: quia dum Dominus archisynagogi filiam resuscitare vellet, de domo illius tibicines ejecit, et turbam tumultuantem expulit (Matth. ix, 25). Quid ergo in tibia, nisi sanctorum luctus exprimitur? Nam dum se ab illa vita aeterna, quam appetunt, projectos aspiciunt, semetipsos quasi mortuos plangunt. Cithara autem valde laetum musicum est instrumentum. Quo nimirum instrumento verbum solatii electorum apte figuratur: quia velut ad sonum citharae hilarescimus, quando nos electi praedicatores inter aerumnas praesentis exsilii consolantur. Psalterium ergo primum in promissione praedicatorum ponitur: quia ante omnia coelestis regni gloria praedieanda est; utdum bonum agnoscimus quod amemus, laborare pro eodem bono adipiscendo cupiamus. Hinc est quod cum in Evangelio Matthaeus principia Dominicae Incarnationis assereret, dixit: Cæpit Joannes prædicare, et dicere: Pari. tentiam agite, appropinquabit regnum cælorum (Matth. iv, 17).","english":"The psaltery, which resounds from its upper part, designates the proclamation of eternal joys; for when it suggests loving heavenly things, it sends forth the sound of its sweetness, as it were, from its upper part. But the timbrel, because it is stretched from the hide of a dead animal, not unfittingly figures in it the mortification of our flesh. We have learned from the Gospel about the pipe, because it is customarily used at the funerals of dead men: for when the Lord wished to raise the daughter of the ruler of the synagogue, he cast the pipers out of his house and expelled the tumultuous crowd (Matt. 9:25). What, then, is expressed in the pipe but the mourning of the saints? For when they see themselves cast off from that eternal life which they desire, they lament themselves as though dead. But the lyre is a very joyful musical instrument. By this instrument, surely, the word of consolation of the elect is aptly figured, because we rejoice as at the sound of a lyre when the elect preachers console us amid the hardships of this present exile. The psaltery, therefore, is placed first in the promise of the preachers, because before all things the glory of the heavenly kingdom must be proclaimed, so that when we recognize the good that we should love, we may desire to labor to obtain that same good. Hence it is that when Matthew in the Gospel set forth the beginnings of the Lord's Incarnation, he said: John began to preach and to say: Repent, for the kingdom of heaven is at hand (Matt. 4:17).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":632,"ref":"p632","source":"Sed quia cum cælestia noscimus, si ad ea pervenire volumus, necesse est, ut passiones carnis mortificemus, praedicatores sanctæ Ecclesiae velut post psalterium, sonum tympani faciunt. Ipsa autem mortificatio corporis quid est aliud, quam praeparatio æternæ beatitudinis? Cælestia ergo praeparari diligimus, et ardentissimis fletibus ea postulare jubemur. Quasi enim tibia mortuos plangimus, quando vebementer dolemus, quia adhuc in illa aeterna vita non vivimus. Post tympanum ergo, praedicatores nostri tibiam habent, quando et membra nostra nos docent mortificare, et pro amore aeternae vitae iogemiscere. Citharam quoque post tibiam ducunt: quia praecipiunt sic deflere aerumnas praesentis exsilii, ut gaudeamus de promissione aeternae haereditatis. Nam psalterium insonabat propheta magnus, cum dicebat: Oves meæ vocem meam audiunt, et vitam æternam do eis (Joan. X, 27). Psalterium item percutiens, ait: Exaltari oportet filium hominis, ut omnis qui eredit in ea., non pereat, sed habeat vitam æternam (Joan. III, 14), Tympanum sonabat, qui dicebat: Martificate membra vestra, quæ sunt super terram: fornicationem, immunditiam, libidinem, concupiscentiam (Coloss. III, 5). Tibiam sonabat, qui dicebat: Miseri estote, lugete, risus vester verlatur in luctum, et gaudium in mmrorem (Jac. IV, 9).","english":"But because, when we come to know heavenly things, if we wish to attain to them, it is necessary that we mortify the passions of the flesh, the preachers of holy Church, as it were after the psaltery, make the sound of the timbrel. And what else is this mortification of the body than a preparation for eternal blessedness? We love, then, to be prepared for heavenly things, and we are commanded to seek them with most ardent weeping. For we lament the dead, as it were, with the pipe, when we grieve vehemently that we do not yet live in that eternal life. After the timbrel, therefore, our preachers have the pipe, when they both teach us to mortify our members and to groan for the love of eternal life. They also bring forth the lyre after the pipe, because they instruct us so to bewail the miseries of this present exile that we may rejoice in the promise of our eternal inheritance. For the great prophet sounded the psaltery when he said: My sheep hear my voice, and I give them eternal life. Striking the psaltery again, he says: The Son of man must be lifted up, that everyone who believes in him may not perish, but may have eternal life. He sounded the timbrel who said: Mortify your members which are upon the earth: fornication, uncleanness, lust, concupiscence. He sounded the pipe who said: Be miserable, mourn, let your laughter be turned into mourning, and your joy into gloom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":633,"ref":"p633","source":"Tympanum sonabat, qui dicebat: Propter te mortificamur tota die, æstimati sumus, sicut oves occisionis (Psal. XLIII, 22). Tibiam vero ante se habet, qui item Deo loquitur, die cens: Cibabis nos pane lacrymarum, et potum dabis nobis in mensura (Fsal. LXXIX, 6). Tibiam ante se habebat Dominus, cum dicebat: Amen dico vobis, quia plorabitis et flebitis vos, mundus autem gaudebit, vos vero contristabimini (Joan. XVI, 20). Sed velut citharæ sonum subjungens, ait: Tristitia vestra vertetur in gaudium (Ibid.). Quasi citharam nobis sonabat, qui dicebat: Gaudete in Domino semper, iterum dico, gaudete; modestia vestra nota sit omnibus hominibus; Dominus prope est (Philip. tv, 4). Citharam nobis sonat, qui civitatis nostrae bona annuntians, ait: Gaudium et lætitia invenietur in ea, gratiarum actio et vox laudis (Isa. LI, 3). Quia ergo praedicatores sanctae Ecclesiae coeleste regnum annuntiant, et pro eodem regno adipiscendo, mortificare carnem, flere captivitatem, in spa futurae beatitudinis nos exsultare praecipiunt: prophetae ab excelso descendentes, ante se ps3lterium, tympanum, tibiam, et citharam habere perhibentur. Et grex quidem prophetarum dicitur, quia multi sunt pastores sanctae Ecclesiae, et pastorem unum habent Dominum Jesum Christum.","english":"The timbrel was sounding in him who said: For your sake we are put to death all the day long; we are accounted as sheep for the slaughter (Ps. 43:22). But he has the pipe before him who likewise speaks to God, saying: You will feed us with the bread of tears, and you will give us drink in measure (Ps. 79:6). The Lord had the pipe before him when he said: Amen I say to you, that you shall weep and lament, but the world shall rejoice; and you shall be sorrowful (John 16:20). But as if adding the sound of the lyre, he says: Your sorrow shall be turned into joy (ibid.). He was sounding the lyre for us who said: Rejoice in the Lord always; again I say, rejoice. Let your modesty be known to all men; the Lord is near (Phil. 4:4). He sounds the lyre for us who, announcing the good things of our city, says: Joy and gladness shall be found in it, thanksgiving and the voice of praise (Isa. 51:3). Since, therefore, the preachers of holy Church announce the heavenly kingdom, and for the obtaining of that same kingdom they command us to mortify the flesh, to weep over our captivity, and to exult in hope of future blessedness, the prophets, descending from on high, are said to have the psaltery, the timbrel, the pipe, and the lyre before them. And the flock of the prophets is indeed spoken of, because there are many shepherds of holy Church, and they have one shepherd, the Lord Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":634,"ref":"p634","source":"Et notandum quia psalterium, tympanum, tibiam, et citharam ante se habere prophetae perhibeDtur, ut electorum praedicatorum forma videatur. Reprobi namque post se, quæ predicant, habent: quia dicunt et non faciant, negligant bona agere, quae cognoscunt. Unde et adbuc regi Saul, jam Domini mandata contemnenti, dicitur: Quia projecisti sermonem Domini, projecit te Dominus, ne sis rex (I Reg. xv, 23). Hinc per prophetam de Judæis Dominus queritur, dicens: Projecerunt me post corpus suum (111 Reg. xiv, 9). Sancti ergo doctores, quia iter supernae conversationis, quod praedicant, continuo incessu boni operis servant, in eorum typo dicitur, quia prophetae psaJterium, tympanum, tibiam et citharam ante se descendentes habuerunt. Possunt enim haec instrumenta ad praedicationem redemptoris referri. Et quia non valde superius, collem Domini ipsum esse Redemptorem diximus, organorum convenientiam intueamur. Qui regni aeterni eum regem nominat, nobis profecto psalterium sonat. Et qui disciplinam mortificationis nostrae iD eo asserit, velut tympanum ferit. Tibiam sonat, qui mortuum Redemptorem pro salute mundi denuntiat. Citharam percutit, qui eum a mortuis surrexisse, et ad coelos ascendisse dicat. Sed ad tantorum organorum jucunditatem hilarescimus, si ipsum prophetarum gregem insonantem audiamus. David namque dicit: A summo cælo egressio ejus, et occursus usque ad summum(Psal XVIII, 7).","english":"And it must be noted that the prophet is said to have the psaltery, the timbrel, the pipe, and the lyre before him, so that this may appear as the figure of the elect preachers. For the reprobate have what they preach behind them, because they say and do not do, and they neglect to do the good things they know. Hence also to King Saul, who was already despising the Lord's commands, it is said: Because you have cast off the word of the Lord, the Lord has cast you off, that you may not be king (1 Kings 15:23). Hence through the prophet the Lord complains of the Jews, saying: They have cast me behind their body (3 Kings 14:9). The holy teachers, therefore, because they keep the path of heavenly conduct which they preach by the continuous walking of good works, are spoken of in their figure, because the prophets, as they came down, had the psaltery, the timbrel, the pipe, and the lyre before them. For these instruments can be referred to the preaching of the Redeemer. And since not far above we said that the hill of the Lord is the Redeemer himself, let us consider the fittingness of the instruments. He who names him king of the eternal kingdom surely sounds the psaltery for us. And he who asserts in him the discipline of our mortification, as it were, strikes the timbrel. He sounds the pipe who declares the Redeemer dead for the salvation of the world. He strikes the lyre who says that he has risen from the dead and ascended to the heavens. But we rejoice at the gladness of such great instruments if we hear the very company of the prophets resounding. For David says: From the height of heaven is his going forth, and his meeting even to the height (Ps. 18:7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":635,"ref":"p635","source":"Hinc itero dicit: Adorabant eum omnes reges terræ, omnes gente: servient ei (Psal. LXXI, 11). Velut enim psalterium in laudem Redemptoris tenuit, qui superiorem partem laudis obtinuit, et Redemptoris adventum a summo coelo praedicavit. Tympanum mortificationis ejus Isaias tetigit dicens: Et vidimus eum, et non erat aspectus et desideravimus eum,despectum, et novissimum virorum, virum dolorum,et scientem infirmitatem:et quasi absconditus vultus ejus et despectus; unde nec reputavimus eum (Isa. LUI, 3). Tibiam mortis ejus item sonans, ait: Tanquam ovis, ad occisionem ducetur, et quasi agnus obmutuit (Ibid., 7). Citharam resurrectionis David increpitans, ait: Commoveatura facie ejus universa terra, dicite ingentibus, quia Dominus regnavit a ligno: etenim fermavit orbem terræ, qui non commovebitur (Psal. xcv, 10). Citharam ascensionis etiam tangens, dixit: Regna terræ cantate Deo,qui ascendit super cæ| los cælorum ad orientem (Psal. LXVII, 33, 34). Prophetæ ergo de excelso descendunt, quando sancti praedicatores illa sacramenta nobis annuntiant, quae alta contemplatione didicere. Et psalterium, tibiam, et citharam dicunt: quia Redemptorem nostrum aeterni regni Dominnm asserunt, et per humanam conditionem humiliatum, et morte sua mundum redimere, et resurgendo caelestia reparare. Quae nimirum laudis instrumenta ante se habent: quia ea, quae dicunt, intelligunt.","english":"Hence he says again: All kings of the earth shall adore him, all nations shall serve him (Ps. 71:11). For as it were he held a psaltery in praise of the Redeemer, who grasped the higher part of praise and preached the Redeemer's coming from the highest heaven. Isaiah touched the timbrel of his mortification, saying: And we saw him, and there was no beauty, and we desired him, despised and the last of men, a man of sorrows, and knowing infirmity; and as it were his face hidden and despised; whence we did not esteem him (Isa. 53:3). Sounding the pipe of his death likewise, he says: As a sheep he shall be led to the slaughter, and as a lamb he was silent (ibid., 7). David, striking the lyre of the resurrection, cries out: All the earth shall be moved at his face; say to the nations that the Lord has reigned from the wood; for he has established the orb of the earth, which shall not be moved (Ps. 95:10). Touching also the lyre of the ascension, he said: Kingdoms of the earth, sing to God, who ascends above the heavens of heavens to the east (Ps. 67:33, 34). The prophets therefore descend from on high when the holy preachers announce to us those sacraments which they learned by lofty contemplation. And they speak of the psaltery, the pipe, and the lyre, because they declare our Redeemer to be the Lord of the eternal kingdom, and humbled through the human condition, and to redeem the world by his death, and to restore heavenly things by rising again. These instruments of praise they have before them, because they understand what they say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":636,"ref":"p636","source":"E contra vero Caiphas prophetare dicitur (Joan. XI), et a quæ dixit, igoorare; cum tibiam Dominicae mortis, quam tetigit, et non ut electus propheta haberet ante se, sed post se. Bene ergo de electis propgetis subjungitur: Ipsosque prophetantes. Quia dum vident quae dicant, velut ante se habent instrumenta,quae tangant; et dum prædicant, illud proferunt, quod praevidendo cognoverunt. Saul ergo ad collem Domini venit, quando electus et rudis praedicator spirituali scientia proficit, et Redemptorem humani generis non in plano humanitatis, sed in alta divinitatis ejus majestate cognoscit. Tunc quidem prophetarum choros concinentes audit: quia omnes Scripturas, quae de ipso sunt, perfecte intelligit. Qui igitur viros magnas foveas salientes vidit, qui haedos, et tortas panis, et amphoram vini portantes aspexit, ad collem Domini pervenit; quando is, qui per electorum exempla profecisse cognoscitur, ad culmen scientiae sublimatur, et Redemptorem sublimiter sciens, ineffabiliter diligit, a quo quod item scire de eo appetit, quasi familiaris amicus possit.","english":"By contrast, Caiaphas is said to prophesy (John 11), and from what he said, to be ignorant; since he touched the pipe of the Lord's death, but did not have it before him as an elect prophet, but after him. Well, then, is it added concerning the elect prophets: And them prophesying. Because while they see what they speak, they have, as it were, before them the instruments which they touch; and while they preach, they bring forth that which by foreseeing they have known. Saul, therefore, came to the hill of the Lord when, chosen and untrained, a preacher advances in spiritual knowledge, and recognizes the Redeemer of the human race not in the plain of his humanity, but in the high majesty of his divinity. Then indeed he hears the choirs of prophets singing in harmony: because he perfectly understands all the Scriptures which are about him. He, therefore, who saw men leaping over great pits, who beheld kids, and cakes of bread, and a jar of wine being carried, has come to the hill of the Lord; when he who is known to have profited by the examples of the elect is raised to the summit of knowledge, and knowing the Redeemer sublimely, loves him ineffably, from whom he desires again to know what concerns him, as a familiar friend might.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":637,"ref":"p637","source":"Bene subditur: Et insiliet in te spiritus Domini, et prophetabis cum eis. In ilire spiritus Domini dicitur, quia electorum corda donis ejus subito replentur. Qui statem prophetare incipiunt: quia qui divino spiritu pleni sunt, Dei magnalia tacere non possunt. Vel prophetaturus asseritur, cui Samuel divini verbi gratiam pollicetur. Quod tale est, ac si dicat: Qui modo in illa abundantia in te supervenientis spiritus loqui non potes, quando illa se tibi plenitudo infuderit, loquendi copia abundabis. Hunc quippe insilientem spiritum discipulis promittens Dominus ait: Cum venerit ille spiritus veritatis, docebit vos omnem veritatem, et quæ ventura sunt, annuntiabit vobis (Joan. XVI, 13). In eos quidem superveniens spiritus insilit, quorum corda repente veniens, illustravit (Act. ii, 2), Et illusti prophetavere, quia Redemptorem humani generis omni lingua praedicaverunt. Quod certe in sancta Ecclesia etiam nunc fieri cernimus: quia saepe qui divina loqui appetunt, ab eodem spiritu subito docentur, et loqui optime ea etiam possunt, qua præmeditatione nulla didicere. Pro custodia quippe mandatorum Dei, percipiunt gratiam verbi in sublimi revelatione Redemptoris. Quid enim mirum, si lucem scientiae percipere subito possunt, qui per vitae puritatem sedes sancti Spiritus semper sunt? Sed quale esset sancti Spiritus donum, si scientiam daret, et affectum magnæ christatis non daret?","english":"It is well added: And the Spirit of the Lord will leap upon you, and you will prophesy with them. The Spirit of the Lord is said to \"leap in,\" because the hearts of the elect are suddenly filled with his gifts. And they immediately begin to prophesy, because those who are full of the divine Spirit cannot keep silent about the mighty works of God. Or he is declared to be about to prophesy, to whom Samuel promises the grace of the divine word. This is as if he were saying: You who now, in that abundance of the Spirit coming upon you, cannot speak—when that fullness pours itself into you, you will abound with copious speech. Indeed, promising this leaping Spirit to his disciples, the Lord says: When that Spirit of truth has come, he will teach you all truth, and will announce to you the things that are to come (John 16:13). The Spirit leaps upon those whose hearts, coming suddenly, he has enlightened (Acts 2:2), and they were enlightened and prophesied, because they preached the Redeemer of the human race in every tongue. This we certainly see happening even now in the holy Church: because often those who desire to speak divine things are suddenly taught by the same Spirit, and can speak excellently even those things which they learned by no prior meditation. For in keeping the commandments of God, they receive the grace of speech in the sublime revelation of the Redeemer. For what wonder is it if those who are always, through purity of life, the seats of the Holy Spirit can suddenly receive the light of knowledge? But what kind of gift of the Holy Spirit would it be, if he gave knowledge and did not give the affection of great love?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":638,"ref":"p638","source":"Qui enim illo spiritu replentur, coelestia praedicant, sed quæ loquuntur, amant. Apte ergo subjungit: Et mutaberis in virum alium. Amor eiectae mentis quid est aliud, quam immutatio vetustatis? Natura enim nostra per lapsum primi hominia sic damnata est, ut quotidie labendo deficiat, et deficiendo veterascat. Sed qui in nobismetipsis deficimus, eum in not illo spiritus insilit,. renovamur: quia statim quod non eramus, efficimur. Tepidus erat quia, aed repente visitatus a spiritu, fervens efficitur. Incipit ardere per devotionem, fortiter exerceri in bono opere. In virum ergo alium. mutatqs est: quia esse cœpit, quod apte insilientem spiritum in se, esae non potuit. Jam bonæ conversationis cst aliquis, coelestia amat, terrena despicit, sed pro iis, quae sursum diligit, et pro iis, quae odit in infimis, flere non prævalet. Sæpe vero flere appetit et non potest qui plura, que flere debeat, commisisse recolit: sed cum subito ille spiritus in., silit, in lacrymarum fontes erumpit. In virum ergo alium mutatur, qui compunctionis gratiam per.dienientem spiritum suscipit, quam ante adventum ejusdem spiritus non habebat. Puritatem cordis quis obtinere appetit, cœłestia cogitere, nullis aurarum sæcularium occursionibus impediri; aed ad id, quod per devotionem appetit, assurgere nequit per affectum puritatis.","english":"For those who are filled with that Spirit preach heavenly things, but they love what they speak. Fittingly, then, he adds: And you will be changed into another man. What else is the love of a mind that has been cast out than a change from oldness? For our nature was so condemned by the fall of the first man that it daily fails by falling and by failing grows old. But we who fail in ourselves, when that Spirit leaps into us, are renewed, because at once we become what we were not. He was lukewarm, but suddenly visited by the Spirit, he is made fervent. He begins to burn with devotion, to be exercised vigorously in good work. He is therefore changed into another man, because he began to be what he could not be when the Spirit leapt into him. Already he is someone of good conduct, he loves heavenly things, he despises earthly things, but for the things he loves above and for the things he hates below he cannot prevail to weep. Often indeed he desires to weep and cannot, since he recalls that he has committed many things for which he ought to weep; but when that Spirit suddenly leaps in, he bursts forth into fountains of tears. He is therefore changed into another man, who receives the grace of compunction through the Spirit coming upon him, which he did not have before the coming of that same Spirit. Anyone desires to obtain purity of heart, to think on heavenly things, to be hindered by no assaults of worldly breezes; but to rise up to that which he desires through devotion, he cannot by the affection of purity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":639,"ref":"p639","source":"Repente autem raptus in virtute supervcnientis spiritus esse carnalis desinit, potenter saecuti curas abjicit, et in aeternorum contemplationem mira puritate consurgit. Miratur se tunc esse, quod non crat: miratur se tunc non fuisse, quod est, Nam cum in spiritualibus talem se vidit, miratur qui talis est, quod talis fuisse, non potuit, In virum ergo alium mutatur, qui illud, quod non fuit, se videt esse, et illud, quod fuerat, non esse. Bene ergo de Saul: Mutaberis i,. virum alium. Quia prædicatores sanctæ Ecclesiae cum gratiam divinas prædicationis accipiunt, pou accipiunt solam scientiam verbi, sed virtutem amoris: ut per verbum aliis prodesse valeant, et per verbi amorem ipsi meliores fiant. Quando etenim loquuntur, mutaptur in virum alium: quia cum per eos spiritus loquitur, ipsi mira cbaritate eidem spiritui conjunguntur, et ab ejus voluntate jam nec verbo nec operatione dissentiunt. Talem namque virum sacra Scriptura collaudans, dicit: Qui adhæret Deo, unus spiritus est (I Cor. VI, 17). Deo namque adhæremus, quando Spiritus sancti gratiam abundanter accipimus; et unus spiritus cum eQ efficimur, quando divinæ voluntati mente, ore, et opere concordamus. Bene ergo propheta Samuel subjunxit,,. (Vers. 7.) Quando enim venerint tibi omnia signa hæc, fac quodcumque invenit manus tua: quia Dominus tecum est.","english":"Suddenly, however, caught up in the power of the Spirit coming upon him, he ceases to be carnal, powerfully casts off the cares of the world, and rises with wondrous purity to the contemplation of eternal things. He marvels that he now is what he was not; he marvels that he once was not what he now is. For when he sees himself in spiritual things to be such as he is, he who is such marvels that he could not have been such before. He is changed, then, into another man, who sees that he is what he was not, and that what he had been is no more. Well, then, is it said of Saul: You will be changed into another man. Because when the preachers of holy Church receive the grace of divine preaching, they receive not only knowledge of the word but also the power of love, so that through the word they may be able to profit others, and through love of the word they themselves may become better. For when they speak, they are changed into another man, because when the Spirit speaks through them, they are joined to that same Spirit with wondrous love, and from His will they now dissent neither in word nor in deed. For holy Scripture, praising such a man, says: He who cleaves to God is one spirit (1 Cor 6:17). For we cleave to God when we receive the grace of the Holy Spirit abundantly, and we are made one spirit with Him when we are of one mind with the divine will in thought, speech, and deed. Well, then, did the prophet Samuel add: (v. 7) For when all these signs have come upon you, do whatever your hand finds to do, because the Lord is with you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":640,"ref":"p640","source":"Hæc quidem signa sunt in quibus se prædicator agnoscat, et tunc omne, quod disponit agere, audeat, cum certa experientia novent; quia in magna charitatis abundantia virtutem susciplit Spiritus sancti, Sed docere ea debet prædicator, quae agit, sicut de Domino Lucas dicit: Quia cæpit Jesus facere et docere, usque in diem qua præcipient apostolis per Spiritum sanctum, quos elegit, assumptus est (Act. I,1, 2). Hinc Paulus ait: Non audeo loqui ea, quæ per me non effecit Deus, in obedientia gentium verbo et factis (Rom. xv, 18). Samuel itaque uncto regi præcipit, dicens: Fac quodcunque invenit manu, tua. Quasi dicat: Cum te divina gratia plenum videris, doce alios quidquid facis, quia ex præsidente tibi eadem divina gratia habes et optine vivere, et utiliter praedicaro. Sed tamen quid ante hæc omnia observare debeat subjungit, dicens: (Vers. 8.) Et descendes ante me in Galgala. Ego quippe descendam ad te, ut offeras oblationem, et immoles victimas pacificas. Septem diebus exspectabis me, donec veniam et ostendam tibi quæ facias.","english":"These are indeed the signs by which the preacher may recognize himself, and then let him dare to undertake whatever he arranges to do, when he knows them by certain experience; because in the great abundance of charity he has received the power of the Holy Spirit. But the preacher ought to teach what he does, just as Luke says of the Lord: That Jesus began to do and to teach, until the day on which, having given commandments through the Holy Spirit to the apostles whom he had chosen, he was taken up (Acts 1:1–2). Hence Paul says: I dare not speak of those things which God has not accomplished through me, in the obedience of the Gentiles, in word and deed (Rom. 15:18). Samuel therefore commands the anointed king, saying: Do whatever your hand finds. As if he were saying: When you see yourself full of divine grace, teach others whatever you do, because from that same divine grace presiding over you, you have both to live rightly and to preach profitably. But nevertheless he adds what he ought to observe before all these things, saying: (Verse 8.) And you shall go down before me to Gilgal. For I will go down to you, that you may offer an oblation and sacrifice peace offerings. You shall wait seven days for me, until I come and show you what you are to do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":641,"ref":"p641","source":"Quid est, quod prius dicit: Fac quodcunque invenit manus tua, deinde subdit: Septem diebus exspectabis me, donec veniam, et ostendam tibi, quæ facias. Sed qui signa perceperat, quibus se unctum regem a Domino sciret, probandus erat an ipsa signa cognosceret. Quod quidem magis spirituali, quam historicæ explanationi convenit. Nam venire in cel. lem Domat, ad perfectam cognitionem et amorem Redemptoris pertinere diximus: prophetis dono repleri, ad virtutem Spiritus sancti. Dicit ergo: Quando tibi omnia hæc siyna venerint, tac quodeunque manus tua invenit. Quia quispis cerfus est de intima inspiratione sandi Spiritus, praesumere potest tam de proposito boni operi, quam de dispositione prædicationis. Dixit item: Septem diebus pectabis me, donec veniam; et ostendam tibi, quæ facias. Quia summi pastores sanctæ Ecclesiae dum de minorum profectione dubitant, aolliciti valde sunt, ut hanc in eis certis indiciis recognoscant. Que autem sunt indicia spiritus, nisi excellentia dona humilitatis. Sanctus enim Spiritus, quo majori tute virtutum electorum corda irradiat, eo et abundantiori dopo humilitatis diLate Quo enim oelsiores sunt meritis, planiores sunt per virtutem humilitatis. Qui ergo ante prophetam in Galgala descendere et exspectare jubetur, ei nimirum pro cognoscenda humilitate, obedientiæ onus injungitur.","english":"What is it that he says first: \"Do whatever your hand finds,\" and then adds: \"For seven days you shall wait for me, until I come and show you what you should do\"? But he who had received the signs, by which he might know himself anointed king by the Lord, had to be tested as to whether he recognized those very signs. This indeed accords better with a spiritual than with a historical explanation. For we have said that to come to the city of Domat belongs to the perfect knowledge and love of the Redeemer; to be filled with the gift of the prophets belongs to the power of the Holy Spirit. He says therefore: \"When all these signs have come to you, do whatever your hand finds.\" Because whoever is certain from the intimate inspiration of the Holy Spirit can presume both concerning the purpose of a good work and concerning the arrangement of preaching. He said also: \"For seven days you shall wait for me, until I come and show you what you should do.\" Because the chief pastors of holy Church, while they are in doubt about the progress of those who are lesser, are greatly anxious that they may recognize it in them by sure indications. And what are the indications of the spirit, if not the excellent gifts of humility? For the Holy Spirit, the more greatly he illumines the hearts of the elect with the light of virtues, the more abundantly he adorns them with the gift of humility. For the more exalted they are in merits, the more level they are through the virtue of humility. He therefore who is commanded to go down before the prophet to Galgala and to wait, is surely charged with the burden of obedience for the sake of recognizing humility.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":642,"ref":"p642","source":"Rectus quoque ordo electae conversationis est, ut obedientiam non injungat aliis, quam ipse aliis impendere non curavit. Exspectare ergo praecipitur, ut, aD sit vere humilis, agnoscatur. Si ergo signum perfecti pradieatoris est repletio sancti Spiritus, et virtus humilitatis signum illius plenitudinis, quid in laude humilitatis dicitur, nisi quia ejus dona sunt signa signorum?\n\nSed quia immolaturus rex per prophetam praeire jubetur, ea, quae dicuntur, melius cernimus, si ex ordine videantur. Galgala quidem interpretatur rota. Quid verorota in ito loco significat, nisi vitam obedicuntium? Rota quidem volvendo graditur, et modo alta petit, modo inferiora. Sicnimirum vita obedientium, quia inferius agit quod, sursum pertrabit, et sursum videt quod inferius exhibet, quasi ad alta sublevatur, et ad ima deponitur. Namquod obediente3 inferius agunt, sursum tollunt; quia quando prælatorum jussis obediunt, terrena sunt quae operantur; sed de terrenis, quæ faciunt, superna praemia praeslolantur. Item quod sursum habent, ad terram flectunt, quia ut bene terrena agant, coelestia contemplantur, et illud solummodo operantur, quod summae illi felicitati convenire conspiciunt. Hanc profecto rotam flectere Moysi Dominus praecipiens, ait: Omnia fac sicut ostensum est tibi in monte (Exod. XXV, 40). Qui enim in summis vidit, quod fecit in infimis: nimirum superiorem rotae partem ad terram flexit.","english":"The right order of a chosen manner of life is also this: that one not impose obedience on others which he himself has not taken care to show to others. To wait, therefore, is commanded, so that he may be recognized as truly humble. If, then, the sign of a perfect preacher is the filling of the Holy Spirit, and the virtue of humility is the sign of that fullness, what is said in praise of humility but that its gifts are signs of signs?\n\nBut because the king, about to sacrifice, is commanded through the prophet to go first, we discern what is said better if it is seen in order. Gilgal indeed is interpreted as \"wheel.\" What, then, does \"wheel\" signify in this place but the life of those who obey? A wheel indeed advances by rolling, and now seeks high things, now lower things. So surely is the life of those who obey, because it does below what it draws upward, and sees above what it displays below—as if it is lifted to high things and lowered to low things. For what the obedient do below, they lift up above; because when they obey the commands of their prelates, it is earthly things that they do; but from the earthly things they do, they look forward to heavenly rewards. Likewise, what they have above, they bend down to the earth, because in order to do earthly things well they contemplate heavenly things, and they do only that which they see to be fitting for that highest felicity. Instructing Moses to turn this wheel, the Lord indeed says: Make all things as it was shown to you on the mountain (Exod. 25:40). For he who has seen in the highest things what he made in the lowest has surely bent the upper part of the wheel to the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":643,"ref":"p643","source":"Inferiorem quoque partem ad superiora extulerat, qui dicebat: Vivit Dominus in cujus conspectu sto (III Reg. XVII, 1). In imo quidem stabat per humilitatem obedientiæ, dum regi perfido exprobraret; sed planitiem operis in sublimitate extulit divinae contemplationis, ut velut currentem rotam optime volveret, dum in terreno opere, quid coeleste mcreretur, aspiceret. Haec profecto forma est electae obedientiæ; ut in omni, quod foris agimus, ad potentiam Cooditoris ubique praesentem respiciamus. Sic nimirum in subditione obedientiæ nostrae habere possumus et rectitudinem operis, et incrementa devotionis. Recti quidem tunc sumus opere, quia pro eo, qnem cernimus, nos in labore obedientiae exercemus. Devoti etiam sumus, quia ei nos placere credimus, quem inspectorem nostrorum laborum attendimus, et largitorem aeternae retributionis. Et quia majorum imperia perfecta humilitate observanda sunt, bene Saul dicitur: Septem diebus exspectabis. Septenarius quippe numerus propterdona septiformis Spiritus est. Septem diebus doctores Ecclesiæ exspectamus, quando per virtutem septiformis Spiritus, tantam intimae devotionis claritatem suscipimus, ut eorum præcepta nullatenus negligamus. Quo in loco notandum est, quia non dixit: Septem diebus eris in Galgata, sed: Septem diebus exspectabis me, postquam descenderis ante me.","english":"He had also lifted up the lower part to the higher things, who said: As the Lord lives, in whose sight I stand. He was indeed standing in the lowest place through the humility of obedience, while he reproached the faithless king; but he raised the level of his work into the sublimity of divine contemplation, so that he might, as it were, roll the running wheel most excellently, while in earthly work he looked to what heavenly reward he merited. This is truly the form of chosen obedience: that in everything we do outwardly, we look to the power of the Creator, present everywhere. Thus, surely, in the subjection of our obedience we can have both the rectitude of our work and the increase of devotion. We are indeed upright in work then, because for the one whom we behold, we exercise ourselves in the labor of obedience. We are also devout, because we believe that we please him whom we regard as the inspector of our labors and the bestower of eternal recompense. And because the commands of superiors are to be observed with perfect humility, Saul is rightly told: You shall wait seven days. For the number seven is on account of the gifts of the sevenfold Spirit. We wait seven days for the teachers of the Church, when through the power of the sevenfold Spirit we receive such clarity of intimate devotion that we in no way neglect their precepts. In this place it must be noted that he did not say: You shall be in Gilgal seven days, but: You shall wait for me seven days, after you have come down before me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":644,"ref":"p644","source":"Ante praedicatorem descendimus, quando hoc agimus, quod ejus nobis judicio imperatur. Tunc quidem descendere dicimur, quia mentes nostras eorum imperio subjugamus. Septem vero diebus exspectare est bonum obodientiae omni luce cordis implere. Quod tunc certe agimus quando majorum mandata nec dura nec levia praeterimus. Nullam quippe dicrum ab hac luce vacantem Dominus esse volebat, quanto dicebat: Qui solverit unum de mandatis istis minimis, et docuerit sic homines, minimus vocabitur in regno cœlorum (Matth. V, 19). Et quia perfecta obedientia quam hominibus exhibemus munus est Creatoris; qui septem diebus exspectat oblationem offerre dicitur et pacificas victimas immolare. Oblatio quidem Domini est quia hominibus pro Deo offertur, sed oblata hominibus a Deo suscipitur. Victimæ sunt obsequia obedientium, quia cum hominibus pro Deo subjicimur, superbos spiritus superamus. Caeteris quidem virtutibus dæmones impugnamus, per obedientiam vincimus. Victores ergo sunt, qui obediunt, quia dum voluntatem suam aliis perfecte subjiciunt, ipsi lapsis per obedientiam Angelis dominantur.","english":"We descend before the preacher when we do what is commanded us by his judgment. Then indeed we are said to descend, because we subject our minds to their command. But to wait seven days is to fulfill the good of obedience with every light of the heart. This we certainly do when we pass over the commands of our elders as neither harsh nor light. For the Lord willed that no day be free from this light, when he said: Whoever shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven (Matt. 5:19). And because the perfect obedience that we show to men is the gift of the Creator, he who waits seven days is said to offer an oblation and to sacrifice peaceable victims. It is indeed the Lord's oblation, because it is offered to men for God, but when offered to men it is received by God. The victims are the services of the obedient, because when we are subjected to men for God, we overcome the proud spirits. By the other virtues indeed we fight against demons, but through obedience we conquer. Therefore those who obey are victors, because while they perfectly subject their will to others, they themselves by obedience rule over the angels who have fallen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":645,"ref":"p645","source":"Sed notandum est quia Samuel ante se Saul in Galgata descendere praecipit, sine se autem eum offerre oblationem et victimas noluit. Nam dixit: Ego quidem descendam ad te ut offeras oblationem, et immoles victimas pacificas. Septem diebus exspectabis me, donec veniam ad te, et ostendam tibi quæ facias. Quid est hoc nisi quia ipsa bona nostra et ignorare sapienter, et scire aliquando utiliter debemus? Ignoranda quidem sunt, ne infirmis nobis elationem præbeant: sed a perfectioribus scienda sunt, ut per devotionem crescant. Unde et bene in Evangelio de Elisabeth prægnante dicitur: Et occultabat se mensibus quinque (Luc. I, 24.). Qui enim spirituales ac fortes esse nequeunt adhuc, per quinarium numerum designantur. Quæ autem noviter concipit, quinque se mensibus celat: quia per sensus corporis bona agit: sed quia spiritualis ac fortis in hoc bono opere nondum est, ea quæ agit sapienter abscondit. Ille ergo victimas Deo, ille oblationem offert, qui septem diebus exspectans venientem, prophetam recipit: quia tunc Deo dignum est quod impendit, cum impendens justus est virtute obedientiae, et divinae immensitatis consideratione timoratus; cum se aliud esse non credit, nisi quod majorum probatione cognoscit. Quasi enim, praesente propheta, offerimus, quando illa solummodo opera nostra digna esse divina susceptionecredimus.quaesanctorum praedicatorum judicio comprobantur.","english":"But it must be noted that Samuel commanded Saul to go down before him to Gilgal, yet he was unwilling for him to offer the oblation and victims without him. For he said: I indeed will go down to you so that you may offer the oblation, and slay the peace-offerings. You shall wait for me seven days, until I come to you, and I will show you what you should do. What is this but that we ought wisely to be ignorant of our own good works, and at some time usefully to know them? They are indeed to be ignored, lest they give us, in our weakness, occasion for elation; but they are to be known by the more perfect, so that through devotion they may grow. Hence it is also well said in the Gospel concerning Elizabeth when she was pregnant: And she hid herself for five months (Luke 1:24). For those who are not yet able to be spiritual and strong are designated by the number five. But she who has newly conceived hides herself for five months: because she does good through the senses of the body, but because she is not yet spiritual and strong in this good work, she wisely conceals what she does. Therefore that man offers victims to God, that man offers the oblation, who, waiting seven days and receiving the prophet when he comes, then does what he spends as worthy of God, when in spending it he is just by the virtue of obedience and fearful through consideration of the divine immensity; when he does not believe himself to be anything other than what he knows by the approval of his elders. For, as it were, we offer in the presence of the prophet when we believe that only those works of ours are worthy of divine acceptance which are approved by the judgment of the holy preachers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":646,"ref":"p646","source":"Et quia coram propheta immolare dicitur, hoc profecto signat: quia operibus [Forte in operibusJ nostris sapientibus atque spiritualibus viris credere debemus. Quia item septem diebus exspectat Saul, praedicator sanctae Ecclesiae virtutem subjecti disponeresapienter debet, ut coram eo bona ejus non laudet nisi quando laudis suae contemnere favorem potest. Unde et eadem oblatio et victimae Deo offerri a Saul praedicuntur, et non sibi. Deo quippe victimas offert, qui de virtute quam habet inaniter non extollitur, sed omne quod perficit gratiae tribuit conditoris. Hoc etiam, quiadoctorum magisterio discimus, bene Samuel sermonem concludens, ait: Et ostendam tibi quæ facias. Exspectanti quidem quæ faciat, indicat: quando is, qui perfecte obedire cognoscitur, qualiter imperare aliis debeat, edocetur. Sed istud Saul adhuc non exhibetur, sed promittitur. Non enim miltitur ad immolandum, sed ad exspectandum. Ut quia sanctorum collocutione proficimus, apte illatum est.","english":"And because he is said to sacrifice in the presence of the prophet, this signifies precisely that we ought to trust in our works to wise and spiritual men. And because Saul likewise waits seven days, the preacher of the holy Church ought wisely to order the virtue of the one subject to him, so that he does not praise his good deeds in his presence except when he is able to despise the favor of his praise. Hence the same oblation and victims are foretold to be offered by Saul to God, and not to himself. For he offers victims to God who is not vainly puffed up over the virtue he has, but ascribes everything he accomplishes to the grace of his Creator. This too, which we learn by the teaching of the doctors, Samuel well says in concluding his speech: And I will show you what you should do. For he indicates to the one waiting what he should do, when he who is known to obey perfectly is taught how he ought to command others. But this is not yet shown to Saul, but promised. For he is not sent to sacrifice, but to wait. So, because we profit by the conversation of the saints, this has been aptly added.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":647,"ref":"p647","source":"(Vers. 9.) Itaque, cum avertisset humerum suum, ut abiret a Samuele, immutavit ei Deus cor aliud.\n\nCor enim aliud immutatur, quando ad appetenda meliora dirigitur; cor etiam immutatur; quando ad malum deseritur. In Saul autem qui prius bonus, postea malus fuit, quomodo potius intelligi ad litteram debeat non valde clarum est. Sed si profectu ejus dicitur, cor immutatum habebat, quia qui asinas quaesierat, jam de regni dispositione cogitabat. Si vero malum cor tunc recepissecognoscitur, coram propheta humilis fuit: sed ut coepit discedere, pariter coepit et superbire. In mente sua jam non esse parvulum sed regem cogitabat. Adhuc non erat sublimis ordine, sed erat sublimis aestimatione. Sed quia per hanc sacram historiam adhuc de ejus superbia aperte nihil dicitur, rectius nos quoque agimus, si iterim quod de eo sinistrum videri potest reticemus. Quod vero adhuc manenti ejus innocentiae suffragari potest, in sequentibus dicitur: Quia filius unius anni erat Saul, cum regnare ccepisset,et duobus annis regnavit, super Israel (I Reg. XIII, i. Si enim duobus annis humilis rex fuit, immutatum ei cor asseritur pro vigore propositi, non pronovitate tumoris.In eo ergo quod immutatum cor Saul habere dicitur, novis praedicatoribus sanctæ Ecclesiae simulatur, qui cum ordinempraedicationisaccipiunt, per divinam gratiam meliores fiunt.","english":"(Ver. 9.) Therefore, when he had turned away his shoulder to depart from Samuel, God changed his heart to another.\n\nFor the heart is changed to another when it is directed to desire better things; the heart is also changed when it is abandoned to evil. But in the case of Saul, who was first good and afterward evil, how this ought rather to be understood literally is not very clear. Yet if it is said with respect to his progress, he had a changed heart because he who had sought the asses was now thinking about the administration of the kingdom. But if he is recognized to have received an evil heart at that time, he was humble before the prophet; but as he began to depart, he began equally to grow proud. In his own mind he was now thinking himself not a little one but a king. He was not yet exalted in rank, but he was exalted in his own estimation. But because through this sacred history nothing is yet openly said about his pride, we also act more rightly if for the present we keep silent about what can seem unfavorable concerning him. But what can still support his innocence while he remained is said in the following: That Saul was a son of one year when he began to reign, and he reigned two years over Israel (1 Kings 13:1). For if he was a humble king for two years, a changed heart is asserted of him for the vigor of his purpose, not for the precipitancy of his swelling. In that, therefore, which is said—that Saul had a changed heart—he is likened to the new preachers of holy Church, who, when they receive the order of preaching, are made better through divine grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":648,"ref":"p648","source":"Samuel quippe Saul in principem unxit, Deus autem ei cor aliud immutavit, quia sacrorum ordinum sacramenta ab Ecclesiae doctoribusforisaccipimus, sed sacramentorum virtute ab omnipotente Deo interius roboramur. Virtus vero sacramenti gratia est spiritus septiformis. Quam certe gratiam qui accipiunt, quasialio accepto corde immutantur, quia quos gratia sua sanctus Spiritus roborat, esse eos facit protinus quod nonerant. Sic nimirum et Redemptoris discipuli ante metuebant; sed ubi per adventum sancti Spiritus cor aliud eis immutatum est, verbum Dei cum fiduciapraedicabant (Act. IV, 31). Aliud quippe Deus cur eis immutavit, quibus linguarum omnium peritiam tribuit (Act. II, 6). Aliud quippe cor eis immutavit, quos mira charitate induit et virtutum omnium splendoribus illustravit. Et notandum, quia tunc et Deus cor aliud immutavit, quando ut abiret a propheta humerum avertit. Quasi enim ut abeat, humerum avertit, quando is qui prædicationis ordinem suscipit, id quod sibi de pastorali officio praecipitur agere disponit. Disponit quidem, sed non praevalet, si Deus ei cor aliud non immutet, quia summuslocus bene non regitur, nisirectoris mens divini muneris summa gratia repleatur. Haec autem, quia ei in futuro promittitur, subjunctum est: (Vers.10.)Et venerunt ei omnia signa hæc in die illa.","english":"For Samuel anointed Saul as leader, but God changed his heart to another, because we receive the sacraments of the sacred orders outwardly from the teachers of the Church, but inwardly we are strengthened by the power of the sacraments from almighty God. The power of the sacrament, however, is the grace of the sevenfold Spirit. And those who receive this grace are, as it were, changed by another heart being received, because those whom the Holy Spirit strengthens by his grace, he straightway makes to be what they were not. Thus, surely, even the disciples of the Redeemer were afraid before; but when, through the coming of the Holy Spirit, their heart was changed to another, they preached the word of God with confidence (Acts 4:31). For why did God change their heart to another, to whom he gave knowledge of all languages (Acts 2:6)? Surely he changed their heart to another, whom he clothed with wondrous love and illumined with the splendors of all virtues. And it is to be noted that then too God changed the heart to another, when he turned away his shoulder so that he might depart from the prophet. For, as it were, he turns away his shoulder so that he may depart, when the one who undertakes the order of preaching arranges to do what is commanded him concerning the pastoral office. He arranges it indeed, but he does not prevail, unless God changes his heart to another, because the highest place is not well ruled unless the mind of the ruler is filled with the supreme grace of the divine gift. But because these things are promised to him in the future, it is added: (Ver. 10.) And all these signs came to him on that day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":649,"ref":"p649","source":"Doctrina etenim electi prædicatoris, quid est aliud, quam dies eruditi discipuli? Nam qui in die ambulat, videt et plana quae ambulct, et praecipitia quae declinet. Sic nimirum, dum sanctorum praedicatorum doctrinis illuminamur, quod agendum et quod vitandum est patenter aspicimus. In illa ergo die qua propheta praedicat, bonus auditor suae electionis signa percipit, qui in se ea virtutum dona conspicit quæ ante ei affutura suus praedicator ostendit. Signa quidem sunt, qnia per haec se a Deo electos intelligunt qui ad praedicationis ordinem promoventur. Unctum ergo se aliquis ad Ecclesiæ principatum non teneat, qui diei illius signa adesse non viderit in virtute perfectionis. Primum ergo signum prius attente conspiciat, videlicet si exemplo virorum salire jam magnas foveas sciat. Sequens etiam signum cognoscat, si ad quercum Tbabor tres viros obvios habuit, quos baedos et panis tortas portare in Bethel ad domum Domini vidit, si panes duos de eorum manibus acceptit. Tertium nihilominus videat, si ad collem Domini venit, si prophetantes cuneos aspexit, si in eum spiritus Domini insilivit et in eorum medio prophetare jam possit. Et viros quidem salientes foveas vidit, si perfectorum exemplo omnia saeculi confutare jam didicit. Ad quercum Thabor venit, si contemplativae vitae fortitudinem atque amoenitatem experiri jam novit.","english":"For what is the teaching of the chosen preacher but the day of the instructed disciple? For one who walks in the day sees both the level ground on which he walks and the precipices he should avoid. So indeed, when we are enlightened by the teachings of the holy preachers, we plainly see what is to be done and what is to be avoided. In that day, then, in which the prophet preaches, the good hearer perceives the signs of his own election, seeing in himself those gifts of virtues which his preacher showed beforehand would be present in him. These are indeed signs, because by them those who are advanced to the order of preaching understand that they have been chosen by God. Therefore let no one consider himself anointed to the leadership of the Church who has not seen the signs of that day present in the power of perfection. Let him then first attentively observe the first sign, namely, whether by the example of men he already knows how to leap over great pits. Let him also recognize the second sign, if at the oak of Tabor he had three men meet him, whom he saw carrying kids and loaves of bread to Bethel, to the house of the Lord, if he received two loaves from their hands. Let him nonetheless see the third, if he has come to the hill of the Lord, if he has looked upon the bands of prophets, if the Spirit of the Lord has rushed upon him and he can now prophesy in their midst. And he has indeed seen men leaping over pits, if he has already learned by the example of the perfect to refute all things of the world. He has come to the oak of Tabor, if he already knows how to experience the strength and pleasantness of the contemplative life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":650,"ref":"p650","source":"In qua et haedos et panis tortas et vinum ad Dominum portantes aspexit, quia ab amatoribus vitae contemplativae jam didicit, et peccatorem se indesinenter agnoscere, et pro eisdem peccatis carnem affligere, et afflictionis suae dolorem omnipotenti Deo gratanter offerre. Ad collem Domini venit, si ad revelalam intimam Redemptoris gloriam aut Scripturarum sublimem intellectum proficiendo conscendit. Obvium gregem prophetarum habuit, si praedicatorum sanctae Ecclesiæ concordem scientiam intellexit. In quorum medio insilientem in se spiritum Domini sensit, in illa ineffabili suavitate internae experientiae in se donum supervenientis divinitatis agnovit, et notae gratiae abundantiam loquendo effudit. Haec quoties sancti praedicatores imperfectis nobis ostendunt, per doctrinam, qua nos illuminant, quasi clarissimum diem produnt. Et ista quidem omnia jam promoti praedicatores, exponentibus ordinatoribus, sciunt.","english":"In it he also saw the kids and the cakes of bread and the wine being carried to the Lord, because from the lovers of the contemplative life he had already learned both to acknowledge himself unceasingly as a sinner, and to afflict his flesh for those same sins, and to offer the pain of his affliction gratefully to almighty God. He came to the hill of the Lord, if by advancing he ascends to the revealed intimate glory of the Redeemer or to the sublime understanding of the Scriptures. He had the flock of the prophets meeting him, if he understood the concordant knowledge of the holy preachers of the Church. In their midst he felt the Spirit of the Lord leaping upon him, in that ineffable sweetness of inner experience he recognized in himself the gift of the divinity coming upon him, and by speaking he poured forth the abundance of grace made known. As often as the holy preachers show these things to us who are imperfect, through the teaching by which they enlighten us, they bring forth, as it were, the brightest day. And indeed all these things the preachers who have already advanced know, with the ordainers setting them forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":651,"ref":"p651","source":"Quia ergo diem signorum habent, salubriter attendant si promissa signa jam videant. Nam qui mundi gloriam contemnere nondum didicit primum signum audire promissum potuit, sed non vidit ostensum. Si contemplativae vitae robur et dulcedinem nescit, sequentis signi bonum videre non meruit. Si altitudinem Scripturarum per intimae eruditionis notitiam non conscendit, ad collem Domini nondum venit. Si supervenientis in se Spiritus sancti virtutem nondum habet, prophetare non potest. Sine illo etenim spiritu pastor carnalis est, et quod loquitur, non ad dignitatem praedicationis referri potest, sed ad ausum temeritatis. Qua ergo formidine nos miseri terreri possumus? Ecce enim aliorum ducatum suscepimus, qui virtutem suscepti regiminis non habemus. Signa spiritualis prælationi audivimus quae in nobis per lucem experientiae non videmus. Terrena concupiscimus, curis exterioribus occupamur, et tanto longius a coelesti contemplatione repellimur, quanto terrenorum actuum sollicitudine praegravamur. Hac quoque terrenæ vitæ mole depressi, quando illum splendorem intimae gloriæ Redemptoris attingere, quando ad altissimos sanctarum Scripturarum sensus possumus pervenire? Sed et cælestia. que nescimus, loqui quasi nota non, possumus.","english":"Since, then, they have the day of signs, let them heed it profitably, whether they now see the promised signs. For he who has not yet learned to despise the glory of the world could indeed hear the first sign promised, but he did not see it shown. If he does not know the strength and sweetness of the contemplative life, he has not deserved to see the good of the following sign. If he has not ascended the height of the Scriptures through the knowledge of intimate learning, he has not yet come to the hill of the Lord. If he does not yet have the power of the Holy Spirit coming upon him, he cannot prophesy. For without that Spirit the shepherd is carnal, and what he speaks cannot be referred to the dignity of preaching, but to the boldness of rashness. By what fear, then, can we wretched men be terrified? For behold, we have undertaken the leadership of others, who do not have the strength of the leadership we have undertaken. We have heard the signs of spiritual prelacy which we do not see in ourselves through the light of experience. We desire earthly things, we are occupied with outward cares, and we are driven so much farther from heavenly contemplation the more we are weighed down by the solicitude of earthly deeds. And pressed down by this mass of earthly life, when can we attain that splendor of the intimate glory of the Redeemer, when can we reach the most lofty senses of the holy Scriptures? But even heavenly things which we do not know, we cannot speak as though they were known.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":652,"ref":"p652","source":"Et qui per quietem amori internae vitæ vacare nolumus, insilientem in nos spiritum Domini non sentimus.Nota ergo et non habita signa nos terreant: ut cum pro negligentiae nostrae immensitate compungimur, virtutem suscepti ordinis per fletus et lamenta requiramus. Hinc Psalmista voce infirmorum deplorat dicens: Signa nostra non vidimus, jam non est propheta (Psal. LXXIII, 9). Nam propheta est, cum jam dicta hæc prophetiæ signa ei adessepraevidendur. Si ergo ad calmen prælationis assumitur, non se teneat, quod est altitudine ordinis, sed quod est virtute perfectionis. Dicatergo:Signa nostra non vidimus jam non est propheta. Quasi dicat: Esse nunc prophetam dicerem, si dona spiritus cernerem, quibus prophetae persona fulgere debet. Qui ergo suscepti ordinis pastoralis perfectionem audivit quam in se obtinere vivendo non meruit, idoneus sanctae Ecclesiae doctor non est. In primo igitur rege, pastorum omnium sanctæ Ecclesiæ profectus ostenditur, dum dicitur: Venerunt ei omnia signa hæc in die illa. Et qua idem profectus electorum praedicatorum mirabilis est, sequitur: (Vers, 11.) Videntes autem eum, qui noverant eum heri et nudiustertius, quod esset cum prophetis, et prophetaret, dixerunt ad invicem: Quænam res est, quæ accidit filio Cis? Num Saul inter prophetas!","english":"And we who through quiet do not wish to devote ourselves to the love of the inner life do not perceive the Spirit of the Lord leaping upon us. Therefore let the signs, both known and not yet possessed, terrify us, so that when we are pricked with compunction for the immensity of our negligence, we may seek the power of the office we have undertaken through tears and lamentation. Hence the Psalmist laments in the voice of the weak, saying: We have not seen our signs; there is now no prophet (Ps. 73:9). For he is a prophet when these signs of prophecy already spoken of are present to him to be foreseen. If, then, someone is taken up to the height of prelacy, let him not hold to what he is by the loftiness of his rank, but to what he is by the power of perfection. Let him therefore say: We have not seen our signs; there is now no prophet. As if he were saying: I would say that there is a prophet now, if I could discern the gifts of the Spirit, with which the person of a prophet ought to shine. For he who has heard of the perfection of the pastoral office he has undertaken, but has not merited to attain it in himself by his manner of life, is not a fit teacher of holy Church. In the first king, then, the progress of all the pastors of holy Church is shown, when it is said: All these signs came to him on that day. And because this progress of the chosen preachers is wonderful, it follows: (Verse 11.) But those who had known him yesterday and the day before, seeing that he was with the prophets and prophesying, said to one another: What is this that has happened to the son of Cis? Is Saul also among the prophets?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":653,"ref":"p653","source":"Quid est, quod dicunt: Quæ res est quæ accidit, nisi valde admirari, quod ab eis non poterat comprehendi! Hominem hominis filium noverant prophetis sociatum videbant: carnalem noverant, spiritualem videbant: simplicem noverant, prophetam videbant. Dicunt ergo: Quænam res accidit filio Cis? Qui nosse quod fuerat poterant: quod erat, qualiter e se posset ignorabant. Hic denique profectus spiritualis praedicatoris est, ut qui in communi vita aliquando notus est, in superiori ordine habeat, quod ignoretur. Tres quidem gradus perfectionis ostensi sunt, quia dicit: fleri, et nudiustertius. Induobus quidem diebus praedicator agnoscitur, in tertio habet quod etiam ii, qui noverant, non cognoscant. Primus namque dies auditoribus pertinet, secundussodalibus, tertius est praedicationis. Primum namque diem pastor habuit, quando prælatis suis discipulus obedivit Quasi enim in magna luce cernitur, qui in virtute obedientae devotus est. Secundum diem habuit, quando meliorum coadjutor esse jam caepit. Ista quippe claritas magnae conversationis, in electorum exemplo maximum diem facit. Hanc diem Dominus insinuans,ait: Sic luceat lux vestra coram hominibus, ut videant vestra bona opera, et glorificent Patrem vestrum, qui in cœlis est (Math. V, 15). Tertius vero dies insilientis spiritus est, et prophetiae.","english":"What is it that they say: \"What is this thing that has happened,\" except that they marvel greatly at what could not be comprehended by them? They knew the man, the son of a man; they saw him joined to the prophets. They knew him as carnal, they saw him as spiritual; they knew him as simple, they saw him as a prophet. They say therefore: \"What is this thing that has happened to the son of Cis?\" They could know what he had been; how what he was could come from himself, they did not know. This, then, is the progress of the spiritual preacher: that he who was once known in common life should have, in a higher order, that which is unknown. Indeed, three degrees of perfection are shown, because he says \"yesterday, and the day before.\" For in two days the preacher is recognized; in the third he has that which even those who knew him do not recognize. For the first day belongs to hearers, the second to companions, the third is that of preaching. For the pastor had the first day when, as a disciple, he obeyed his superiors. For he is seen as it were in a great light who is devout in the virtue of obedience. He had the second day when he began already to be a co-worker with better men. For that brightness of a great manner of life makes the greatest day in the example of the elect. The Lord, suggesting this day, says: \"So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven\" (Matt. 5:15). But the third day is that of the Spirit leaping upon him, and of prophecy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":654,"ref":"p654","source":"In tertio quippe die pastor aspicitur, quando sublimitatem dignitatis suae adaequat splendore conversationis, quando coelesti virtute indutus, ea vita eaque doctrina subditis lucet, ut videri ab eis possit, discuti, et judicari non possit. Talis quidem erat Moyses, quando lucidissimo vultu a monte descendit, cujus subditi fulgorem videvant, sed in fulgentem claritatem intendere visum non poterant (Exod. XXXIV, 35; I. Cor. III, 7). Talis erat, qui gloriabatur, dtcens: Nos autem revelata facie gloriam Dei speculantes, in eamdem imaginem transformamur, tanquam a Domini spiritu (I Cor. III, i8). Tales utique erant, quos Spiritus sanctus repleverat. Unde et qui in Jerusalem convenerant, admirantes dicunt: Nonne isti, qui loquuntur, Galilæi sunt (Act. II, 7)? Interrogabant quippe, ut scirent quod audiebant, et scire non poterant. Qui autem noverant Saul, de re quae ei accidit admirantes interrogant; quia eos aliquando in humiliori ordine sanctae Ecclesiae humiles et despectos cernimus, quos dum sanctus Spiritus ad ordinem praedicationis assumit, gratiarum suarum splendoribus induit et in eisdem splendoribus mirabiles ostendit. Sed bene sanctorum virtutes admiramur, cum eas bonitati conditoris ascribimus. Quare et Moyses Domino confitens ait: Quis similis tibi in diis, Domine, quis similis tibi glonosus in sanctis, mirabilis in majestate, faciens Prodigia (Exod. XV, 11).","english":"On the third day, indeed, the shepherd is seen, when he makes the loftiness of his dignity equal to the splendor of his conduct, when, clothed in heavenly power, he shines upon his subjects by that life and that teaching, so that he can be seen by them, examined, and yet cannot be judged. Such indeed was Moses, when he came down from the mountain with a most radiant face; his subjects saw the brightness, but they could not direct their sight upon the shining splendor (Exod. 34:35; 1 Cor. 3:7). Such was he who gloried, saying: But we, beholding the glory of God with unveiled face, are transformed into the same image, as by the Spirit of the Lord (1 Cor. 3:18). Such indeed were those whom the Holy Spirit had filled. Hence also those who had gathered in Jerusalem say in wonder: Are not these who speak Galileans (Acts 2:7)? They asked, surely, so that they might know what they heard, and they could not know. But those who knew Saul ask in wonder about the thing that happened to him; because we sometimes see as humble and despised in the lower order of holy Church those whom, when the Holy Spirit takes them up to the order of preaching, he clothes with the splendors of his gifts and shows to be wonderful in those same splendors. But we rightly admire the virtues of the saints when we ascribe them to the goodness of the Creator. Therefore Moses also, confessing to the Lord, says: Who is like you among the gods, O Lord, who is like you, glorious in the saints, wonderful in majesty, working prodigies (Exod. 15:11).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":655,"ref":"p655","source":"Hinc Psalmistas dicit: Mirabilis Deus in sanctis suis ipse dabit virtutem, et fortitudinem plebi suæ (Psal. LXVII, 36)? Bene subjungitur: (Vers. 12.) Respondit alter ad alterum, dicens; Et quis pater eorum?\n\nQuid est quod hucusque de solo Saul dicebatur: Quxnam res accidit filio Cis? Et nunc quasi de multis repondetur: Et quis pater eorum? Sed si ad historiam intelligatur, stare nullo modo potest. Restat ergo ut sensus qui litterae demitur in spirituali significatione requiratur. Cum ergo dicitur: Quis pater eorum? Non solum Saul prophetans attenditur, sed omnis ille cuneus prophetarum. Qui nimirum prophetae omnes, quia valde spirituales erant, non ex carnali progenie, sed ex coelesti origine censebantur. Pater quidem prophetarum ille est, qui per Malachiam exquirit, dicens: Si Dominus sum, ubi est timor meus? Et si pater sum, ubi est amor meus (Malach. i, 6)? Quia enim omnipotenti Deo in magna charitate conjuncti sunt, ejus, quem quasi patrem diligunt, filii nominantur. Quod novae Ecclesiae praedicatoribus tanto decentius convenit quanto ille eos in caelestem nobilitatem altius extulit, qui eis claritatem tanti generis in forma detexit orationis. Sic inquit, orabitis: Pater noster qui es in cælis (Math. VI, 9).","english":"Is it from this that he calls them Psalmists: \"Wonderful is God in his saints; he himself will give power and strength to his people\" (Ps. 67:36)? Rightly is it added: (v. 12) \"One answered the other, saying; And who is their father?\"\n\nWhat is the meaning of the fact that up to this point it was said of Saul alone: \"What has happened to the son of Cis?\" And now, as it were, it is answered concerning many: \"And who is their father?\" But if it is understood according to the history, it cannot stand in any way. It remains, therefore, that the meaning which is taken away from the letter be sought in the spiritual signification. When, then, it is said: \"Who is their father?\" not only Saul is attended to as prophesying, but that whole band of prophets. And indeed all these prophets, because they were greatly spiritual, were reckoned not from a carnal lineage but from a heavenly origin. The father of the prophets is surely he who through Malachi asks, saying: \"If I am the Lord, where is my fear? And if I am a father, where is my love?\" (Mal. 1:6). For because they are joined to almighty God in great charity, they are called the sons of him whom they love as a father. This fits the preachers of the new Church all the more fittingly as he has raised them higher into heavenly nobility, who disclosed to them the clarity of so great a lineage in the form of that prayer. Thus, he says, you shall pray: \"Our Father who art in heaven\" (Matt. 6:9).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":656,"ref":"p656","source":"Quod tale est, ac si dicat: Mirandi essent sancti prædicatores, si mira quae agunt, sua virtute perficerent: nunc mirum non est quod cernitur; quia per eos ille hoc agit cui aliquid difficile non videtur. Dicat ergo alter ad alterum: Et quis pater eorum? Quasi dicat: Quid mirum est, si mirabiliter doceant cum non ipsi sint, qui loquuntur: sed spiritus patris eomm qui loquitur in eis? Non ergo dicitur: Quis pater ejus (Joan. VI, 42)? Ne, quod pluribus convenit filiis, unico conferatur. Solus et. enim ille, qui natura Filius est, dicere audet: Pater meus usque modo operatur (Joan. v, 17). Et item: Dominus dixit ad me, Filius meus es tu, ego hodie genui te (Psal. II, 7). Nam ut utriusque dignitatis differentiam promeret, Mariæ Magdalenæ loquitur, dicens: Ascendo ad Patrem meutn, et Patrem vestrum; Deum meum, et Deum vestrum (Joan.xx, 17). Quoties ergo unus prædicator mirabili vita aut praedicatione clarus aspicitur, in superna generatione non solus, sed cum aliis innumeris videtur; quia omnipotons Deus qui mirabilis in uno ostenditur mirabiliorem valde hominium admirationem facit, cum innumerabiles attenduntur, qui id, quod in uno mirantur, habuerunt. Quod tamen ad detractionem carnalium referri convenienter potest: nam cum spiritualium virorem famam minuere tentant, eorum carnalia explorant quae ad derogationem proferant.","english":"This is as if he were saying: The holy preachers would be worthy of wonder if they accomplished the wondrous things they do by their own power; but as it is, what is seen is no wonder, because it is he who works this through them, to whom nothing seems difficult. Let one therefore say to another: And who is their father? As if he were saying: What wonder is it if they teach wondrously, since it is not they who speak, but the Spirit of their Father who speaks in them? Therefore it is not said: Who is his father? Lest what belongs to many sons be ascribed to the only one. For he alone, who is the Son by nature, dares to say: My Father is working until now. And again: The Lord said to me, You are my Son, today I have begotten you. For to bring out the difference between the two dignities, he speaks to Mary Magdalene, saying: I ascend to my Father and your Father, to my God and your God. Whenever, then, one preacher is seen to be distinguished by a wondrous life or preaching, in the heavenly generation he is seen not alone but with countless others; because almighty God, who is wondrous in one, makes men's admiration far more wondrous when countless ones are considered, who possessed what they marvel at in one. This can, however, be fittingly referred to the detraction of carnal men; for when they attempt to diminish the fresh fame of spiritual men, they search out their carnal affairs to bring forward for disparagement.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":657,"ref":"p657","source":"Et plerumqne in sancta Ecclesia miram sanctitatis famam habent qui saecularem altitudinem nullam habent. Cum ergo carnales quique aut carnis originem aut paupertatam in eis reprehendunt, qui divina generatione jam magni et divites sunt, quasi subsannando de prophetarum patre sciscitantur. Et quia pro re valde nova habent quod parvi homines sæculi tam magni videri possunt, subjungitur: 250(Ibidem.) Propterea versum est in proverbium: Num Saul inter prophetas?\n\nQuod nimirum si oculis cordis inspicerent, pro nova re non haberent. More etenim suo agit Spiritus sanctus, cum ad virtutum culmen pauperes, humiles, atque simplices erigit. Nam de eo scriptum est: Qui ponit humiles in sublime, et mœrentes erigit sospitate (Job. v, 11). Hinc omnipotens Pater de eodem omnipotente suo Spiritu per prophetam dicit: Super quem requiescit spiritus meus, nisi super humijem, et quietum, et trementem sermones meos (Isa. LXVI, 2)? Hinc Paulus ait: Non multi sapientes secundum carnem, non multi. nobiles, sed quæ stulta sunt mundi elegit Deus, ut confundat fortia: et ignobilia mundi elegit Deus, ut ea, quæ sunt, destrueret; ut non glorietur omnis caro in conspectu ejus (I Cor. I, 26, etc.). Quod certe proverbium etiam electis ascribi potest.","english":"And very often in the holy Church those who hold no worldly eminence have a wondrous reputation for holiness. So when carnal men reproach them either for the lowliness of their birth or for their poverty—men who are already great and rich by divine birth—they ask, as it were in mockery, about the father of the prophets. And because they regard it as a very new thing that little men of the world can appear so great, it is added: 250 (Ibid.) Therefore it became a proverb: Is Saul also among the prophets?\n\nIf they looked into this with the eyes of the heart, they would certainly not regard it as a new thing. For the Holy Spirit acts according to his custom when he raises the poor, the humble, and the simple to the summit of virtues. For it is written of him: Who sets the humble on high, and raises up the mourners in safety (Job 5:11). Hence the almighty Father says of this same almighty Spirit of his through the prophet: Upon whom does my spirit rest, except upon the humble and quiet man, and one who trembles at my words (Isa. 66:2)? Hence Paul says: Not many wise according to the flesh, not many noble, but God has chosen the foolish things of the world to confound the strong; and God has chosen the base things of the world, to destroy the things that are, so that no flesh may glory in his sight (1 Cor. 1:26, etc.). This proverb can certainly be applied even to the elect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":658,"ref":"p658","source":"Non enim minor admiratio habita est de beato Paulo apostolo, quando auditum est ab Ecclesia quia ille evangelizaret, qui Ecclesiam minando et caedendo expugnare solebat, nunc praedicando defenderet. Tunc quidem ii qui audiebant dicere poterant: Num Saulus inter apostolos? Nunquid ille Jesum praedicat, qui Jesum persequi solebat? Sed hoc jam in electorum proverbium versum est. Proverbium quidem est, quando in eo, quod dicitur, aliud occultatur. Conversio autem beati Pauli apostoli, facta est proverbium peccatoris. Audiat ergo unusquisque peccator beali Pauli conversionem, et non desperet de criminum multitudine. Saulus enim spirans minarum et caedis in discipulos Domini, ubique electos affligebat, lapidantium protomartyrem Stephanum vestimenta servabat, et velut omnium manibus lapidabat, qui expeditos ad lapidandum omnes reddebat (Act. IX, i seq.). Sed qui talis exstitit Christum persequcns, ad Christum conversus, caput effectus est nationum, quia obtinuit totius Ecclesiae principatum. Dum ego tam magnum peccatorem conversum, tam sublimi dignitate a Domino honoratum conspicimus, peccatorum nostrorum invenire nos posse remissionem præsumamus. Proverbium ergo nostrum id est quod ad evangelizandum persecutor assumitur, quod hoc mysterium continet; qui conversus peccator non solum sperare a Domino veniam, sed quod viriliter certando pertingere valeat ad coronam.","english":"For no less wonder was felt concerning the blessed apostle Paul, when it was heard by the Church that he who was accustomed to assault the Church by threatening and striking was now preaching and defending it. Then indeed those who heard could say: Is Saul among the apostles? Does he preach Jesus who used to persecute Jesus? But this has now become a proverb among the elect. A proverb is, indeed, when in what is said something else is hidden. But the conversion of the blessed apostle Paul has become a proverb for the sinner. Let every sinner therefore hear the conversion of blessed Paul, and not despair because of the multitude of his crimes. For Saul, breathing threats and slaughter against the disciples of the Lord, was afflicting the elect everywhere; he was keeping the garments of Stephen, the protomartyr of those who stoned him, and as it were was stoning him with the hands of all, since he made them all free to stone him. But he who, while persecuting Christ, was such a man, when converted to Christ, became the head of the nations, because he obtained the primacy of the whole Church. Since we see so great a sinner converted, honored by the Lord with such sublime dignity, let us presume that we can find remission of our sins. Our proverb, then—that is, that a persecutor is taken up for evangelizing—contains this mystery: that a converted sinner may not only hope for pardon from the Lord, but may also be able, by striving manfully, to attain to the crown.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":659,"ref":"p659","source":"Sed hoc distare inter carnales et spirituales prædicatores solet, quia carnales post alta verba praedicationis, ad ima descendunt pravi operis, spiriluales vero post sublimia quae loquuntur in altiora valde cœlestis pariae desideria se sustollunt. Unde et subditur: (Vers. 13.) Cessavit autem prophetare, et venit ad excelsum.\n\nAd excelsum post prophetiae ministerium venit, qui ad coelestia gaudia, quae praedicat, mentem erigit: et ad ea amando se sublevat, quae loquendo monstrat. Doctores quidem cum minoribus plana praedicant, cum eis quos docent, quasi in plano sunt. Et quia post verba praedicationis ad promerenda ea quae praedicant se bonis operibus praeparant, ad excelsum venire perhibentur. Qui certe sublimes verbo et opere sunt, cogitatione elationis non sunt. Magna quidem semper agunt, sed magni videri nunquam appetunt. Bene ergo subjungitur: (Vers. 14, et f6.) Dixit autem patruus Saul ad eum, et ad puerum ejus: Quo abiltis? Qui respondere: Quærere asinas, quas cum non reperissemus venimus adSamuelem.Et dixit ei patruus suus: Indica mihi, quid dixerit Samuel. Et ait Saul ad patruum suum: Indicavit nobis, quia inventæ sunt asina. Sermonem autem regni non indicavit ei, quem locutus ei Samuel fuerat.","english":"But this is usually the difference between carnal and spiritual preachers: carnal preachers, after the lofty words of preaching, descend to the depths of wicked works; but spiritual preachers, after the sublime things they speak, raise themselves up to the far higher desires of the heavenly homeland. Hence it is also added: (Verse 13.) But he ceased prophesying, and came to the high place.\n\nHe comes to the high place after the ministry of prophecy who lifts his mind to the heavenly joys that he preaches, and raises himself up by loving the things that he shows forth by speaking. Indeed, when teachers preach plain things to lesser folk, they are, as it were, on the plain with those whom they teach. And because after the words of preaching they prepare themselves by good works to obtain the things they preach, they are said to come to the high place. Yet those who are sublime in word and deed are not so in the thought of elation. They always do great things, but they never desire to be seen as great. Well, then, is it added: (Verses 14 and 16.) And the uncle of Saul said to him and to his servant: Where did you go? And they answered: To seek the asses, which when we had not found, we came to Samuel. And his uncle said to him: Tell me, what did Samuel say? And Saul said to his uncle: He told us that the asses were found. But the matter of the kingdom he did not tell him, which Samuel had spoken to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":660,"ref":"p660","source":"Sermo regni est honorabilis dignitas pastoralis. Ipsa enim repraesentatione sua loquitur: quia patruns non est qui tanto ordine sublimatur. Verbum ergo regni rex non indicat: quia pastor Ecclesiae magno divinitatis splendore loquitur, sed elatione non loquitur. Qui verot verbum non indicat illud celat quod loquitur. Verbum enim semper loquitur cui verbum est, alioquin verbum non est. Verbum ergo regni habet qui ea conversatione fulget, quae exempla coelestis itineris aliis quasi loquendo præbet. Verbum ergo non indicat qui magnitudinem sanctitatis per vanam gloriam non revelat. Habet quidem quod indicet, sed quod per seipsum ostenditur indicare non vult. Nam qui magna dignitate magnaque sanctitate radiat, multa vivendo ostendit quae loquendo non dicit. Hoc profecto regni verbum habere Dominus prædicatorem voluit, quando in veste pontificis tintinnabula poni mandavit (Exod. XXVIII, 34). Vestis quidem pontificis est ostensio bonae conversationis. Quae quasi tintinnabulis multis inseritur, quando opera bona multiplicat quae ad minorum exemplum clamant. Sed indicare rex regni verbum non audet: quia praeceptum est sacerdotibus ut coram Domino vestis decorem portent. Coram Domino quidem vestis decorem portat et qui bona ostendit, et de ostensione bonorum operum non hominibus per vanitatem foris, sed Deo intus per amoremplacereappetit.","english":"The \"word of the kingdom\" is the honorable dignity of the pastoral office. For by its very display it speaks, because he is not a father who is raised up to so great an order. Therefore the king does not declare the word of the kingdom, because the pastor of the Church speaks with the great splendor of divinity, but he does not speak with elation. For he who does not declare the word conceals what he speaks. For he always speaks the word to whom the word is present; otherwise it is not a word. Therefore he has the word of the kingdom who shines with that manner of life which, as if by speaking, offers examples of the heavenly journey to others. Therefore he does not declare the word who does not reveal the greatness of his sanctity through vainglory. He indeed has what he may declare, but he does not wish to declare what is shown through himself. For he who radiates with great dignity and great sanctity shows many things by living which he does not say by speaking. The Lord certainly willed the preacher to have this word of the kingdom when he commanded bells to be placed on the priest's garment (Exod. 28:34). The priest's garment is indeed the display of good conduct. It is, as it were, fitted with many bells when he multiplies good works which cry out as an example to those of lesser station. But the king does not dare to declare the word of the kingdom, because it is commanded to the priests that they bear the beauty of the garment before the Lord. He indeed bears the beauty of the garment before the Lord who both displays good things and, from the display of good works, seeks to please not men outwardly through vanity, but God inwardly through love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":661,"ref":"p661","source":"Tunc certe sacerdos tacet, sed dum incedit quod portat clamat; quia electus praedicator se jactando non indicat, sed bene vivendo loqui nequaquam cessat. Dicatur ergo de Saul, quia patruo suo sermonem regni non indicavit: quia electi viri, cum splendorem dignitatis aut bonae vita incrementa percipiunt, per exempla se proferunt sed silentio occultant. Et quia aliis electis se esse meritis minores credunt, ille cui sermonem non indicat ejus patruus esse dicitur. Patruus quippe dicitor frater patris. Redemptor autem generis humani quotquot fidei sum et doctrinae sacramentis instituit, ad immarcescibilem æternæ hæredilatis gloriam tot filios facit. Qui enim instituuntur in Ecclesia, quasi parvuli adhuc filii sunt. Sed, qui magis meritis ei jamin virum perfectum occurrit, frater est redemptoris. Tales nimirum beatus Paulus apostolus collaudans, ait: Hæredes Dei, cohæredes Christi (Rom. VIII, 17). Quia ergo perfecti praedicatores electos alios perfectos tenent et se imperfectos, patruus Saul dicitur qui de regni sermone eum interrogasse perhibetur. Eamdem vero regni sermonem Saul Samuel dixerat: quia electi viri spiritualem conversationem quam habent majorum locutione didicerunt. Sed rex qui initiatus per unctionem fuerat, a populo adhuc electusnon erat. Unde et sequitur: (Vers. 17.) Vocavit Samuel populum ad Dominum in Malphath.","english":"Then certainly the priest is silent, but as he walks, what he carries cries out; because the chosen preacher does not make himself known by boasting, but by living well he by no means ceases to speak. Let it be said, then, of Saul that he did not declare the word of the kingdom to his uncle: because chosen men, when they receive the splendor of dignity or the increase of a good life, bring themselves forward by examples but conceal themselves in silence. And because they believe themselves to be less in merits than other chosen men, he to whom he does not declare the word is said to be his uncle. For an uncle is so called as the brother of the father. But the Redeemer of the human race makes as many sons as he instructs in the sacraments of faith and doctrine unto the unfading glory of the eternal inheritance. For those who are instructed in the Church are, as it were, still little children. But he who now comes to meet him as a perfect man, greater in merits, is the brother of the Redeemer. Such men, indeed, the blessed apostle Paul praises, saying: Heirs of God, co-heirs with Christ (Rom. 8:17). Therefore, because perfect preachers regard other chosen men as perfect and themselves as imperfect, Saul is called the uncle of him who is reported to have questioned him about the word of the kingdom. But Saul had spoken that same word of the kingdom to Samuel: because chosen men have learned the spiritual conversation they possess from the speech of their elders. But the king who had been initiated through anointing had not yet been chosen by the people. Hence it also follows: (Verse 17.) Samuel called the people to the Lord in Malphath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":662,"ref":"p662","source":"Masphath, ut dixi, speculatio interpretatur. In ordinatione autem regis populus in Masphath vocatur, quia qui ad ordinandum sanctae Ecclesiae pastorem conveniunt, ejus spiritualia, non carnalia attendere docentur. Speculari quidem est per formam sacræ Scripturæ ordinandum prædicatorem cognosrere. Nam electorum speculum sacra Scriptura est. Quasi enim per speculum noscitur pastor, quando moribus talis ostenditur, qualis in sacro eloquio praedicatur. Bene igitur Samuel populum in Masphath convocat, ut electio boni antistitis non sit humano judicio, sed divino: cum non talis eligitur, qualis hominum arbitrio decerni potest, sed qualis in sacro eloquio declaratur. Quod quia divini muneris est, oportet ut populus qui a Deo tam magna exspectare cognoscitur a reatu suo per pœnitentiæ satisfactionem purgetur. Ipsa autem cognitio pecuti est praeparatio divini muneris, quia saepe cum DO. divino munere indignos credimus, id per humilitatem promeremur. Unde et Samuel eos qui ad excipiendum regem convenerant prius ad peccatorum suorum considerationem convertere stagit, quia subjunctum est: (Vers. 18. 19.) Et ait Samuel ad filios Israel: Hæc dicit Dominus Deus Israel: Ego eduxi Israel de Ægypto, et erui vos de manu omnium regum, qui affligebant vos.","english":"Masphath, as I said, is interpreted as \"speculation\" (or \"watchtower\"). But in the ordination of a king, the people are called together at Masphath, because those who assemble to ordain a pastor of the holy Church are taught to attend to his spiritual qualities, not his carnal ones. To \"speculate\" indeed means to recognize the preacher who is to be ordained through the form of sacred Scripture. For sacred Scripture is the mirror of the elect. For as it were through a mirror the pastor is known, when he is shown by his conduct to be such as is proclaimed in the sacred word. Well, therefore, does Samuel convoke the people at Masphath, so that the election of a good bishop may not be by human judgment but by divine: since such a one is chosen not as can be determined by the will of men, but as is declared in the sacred word. And because this is a matter of divine gift, it is fitting that the people, who are known to expect such great things from God, be purified from their guilt through the satisfaction of penance. For that very knowledge of sin is a preparation for the divine gift, because often when we believe ourselves unworthy of the divine gift, we merit it through humility. Hence also Samuel urges those who had gathered to receive the king first to turn to the consideration of their sins, because it is added: (Vers. 18-19) And Samuel said to the children of Israel: Thus says the Lord God of Israel: I brought Israel out of Egypt, and I delivered you from the hand of all the kings who afflicted you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":663,"ref":"p663","source":"Vos autem hodie projecistis Dominum Deum vestrum, qui solus salvavit vos de universis malis et tribulationibus vestris, et dixistis; Nequaquam, sed rex erit super nos.\n\nAttente quidem ostendit eis et bona quae eis impendit Dominus et mala quae Domino fecerunt ipsi ut tanto gravius se deliquisse cognoscerent, quanto illum peccando offendere ausi sunt, a quo tanta bona perceperant. Quid vero sit abjicere Dominum, et qualiter secundum litteram et secundum spiritualem sensum intelligi debeat, superius late expositum est (Supra in exposit. vers. 7, cap. VIII), ubi ad Samuelem Dominus ait: Non te abjecerunt, sed me, juxta omnia opera sua, quas fecerunt a die, qua eduxi eos de terra Ægypti. Sed quia sancti praedicatorcs eos quos arguendo compungunt, docendo instruunt, subintulit, dicens: (Vers. 19.) Nunc ergo state coram Domino pertribus et familias vestras.","english":"But today you have rejected the Lord your God, who alone saved you from all your evils and tribulations, and you have said: By no means, but a king shall be over us.\n\nHe indeed carefully showed them both the good things the Lord bestowed upon them and the evils they themselves did to the Lord, so that they might recognize they had sinned the more grievously the more boldly they dared by sinning to offend him from whom they had received such great goods. But what it means to reject the Lord, and how it should be understood according to the letter and according to the spiritual sense, has been extensively expounded above (in the exposition of verse 7, chapter VIII), where the Lord says to Samuel: They have not rejected you, but me, according to all their works which they have done from the day I brought them out of the land of Egypt. But because the holy preachers instruct by teaching those whom they pierce by rebuking, he added, saying: (Verse 19.) Now therefore stand before the Lord by your tribes and families.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":664,"ref":"p664","source":"Coram Domino quidem stare praecipimur.quando majorum praecepto corda nostra ad scienda ejus mandata praeparamus. Vel coram Domino stant electi, quando a summis viris in spiritualibus virtutibus considerantur: ut qui melior in eis aspicitur, per pastoralem curam caeteris praeferatur. Et quia plures sunt fidelium ordines, per tribus et familiasstare coram Domino jubentur. Quod profecto latius exsequens, subdit dicens: (Vers. 20, 21.) Et applicuit Samuel omnes tribus Israel, et cecidit sorssuper tribum Benjamin, et applicuit tribum Benjamin et cognationes ejus, et cecidit cognatio Metri, et pervenit usque ad filium Cis.\n\nStare omnes per tribus et familias fecit; ut omnes consideraret, et consideratis omnibus utiliorem eligeret. Sed quia ipse jam, Domino revelante, regem cognoverat, eumque ipso praecipiente in principem unxerat, quid est quod adhuc eligendum per tribus et familias quaeritur? sed inventus rex a solo propheta erat. Inventus ergo quaeritur, ut non inventus a populo inveniatur. Sorte etiam quaeritur, ut eum quem propheta eligeretdispensatione divina provisum populus non posset dubitare. Quid ergo in hoc facto signatur, nisi quia sanctae Ecclesiae principes multa consideratione eligendi sunt? Summi etenim praedicatores, ex interna gratia sancti spiritus quam habent, magno providentiae lumine pleni sunt.","english":"We are indeed commanded to stand before the Lord when, by the precept of our forebears, we prepare our hearts to know his commandments. Or the elect stand before the Lord when they are considered by the highest men in spiritual virtues, so that the one who appears better among them may be preferred to the rest through pastoral care. And because there are many orders of the faithful, they are commanded to stand before the Lord by tribes and families. Pursuing this more fully, he adds, saying: (Verses 20, 21.) And Samuel brought all the tribes of Israel near, and the lot fell upon the tribe of Benjamin, and he brought the tribe of Benjamin and its kindreds near, and the kindred of Matri fell, and it came even to the son of Cis.\n\nHe made all to stand by tribes and families, so that he might consider all, and having considered all, choose the more useful one. But since he himself, with the Lord revealing it, had already known the king, and at his command had anointed him as prince, what is it that he still seeks to be chosen through tribes and families? But the king had been found by the prophet alone. He is therefore sought as one already found, so that he who was not found by the people might be found by them. He is sought also by lot, so that the people could not doubt that the one whom the prophet chose had been provided by divine dispensation. What then is signified in this deed, except that the princes of the holy Church are to be chosen with much consideration? For the highest preachers, from the inner grace of the Holy Spirit which they have, are filled with the great light of providence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":665,"ref":"p665","source":"Et quia valde sunt humiles, de internæ illuminationis suae magnitudine non praesumunt. Quare et ea quae apud se bene ordinantcoram aliis probant. Solus enim propheta regem futurum noscit, quando summus sanctae Ecclesiae rector personam ordinandi rectoris et merita conspicit. Quem etiam in principem ungit quando eum donis spiritualibus plenum asserit. Tamen adhucpopulum convocat, per tribus et cognationes dividit, sortes ponit, et cum quem novit quasi per artem invenit. Tribus quidem et familiae quasi divisae, stant, quando in statu virtutum diversi sunctae Ecclesiae ordines attenduntur. Nam cum perfectiones electorum plures intuemur, cum candorem virginum, cum robur continentium, cum honesta ministeria clericorum, cum monachorum sollicitudinem videmus, velut stantes tribus attendimus. Et quia in Dei servitio horum multa varietas est, dum ea quae sunt in singulis ordinibus, item varietates aspicimus, quasi stantes non solum tribus, sed etiam cognationes videmus. Et sors super tribum cadit: quia meliores viri saepe in uno ordine quam in alio inveniuntur. Nam velut sortem tribus accipit, quando ii qui perfectioressunt aliis convenire videntur ministerio praedicationis. Sed non superpersonamadhuc, sed super tribum sors cadit, quando plures sunt in quibus persona digna reconditur. Adhuc itaque summis viris remanet quod inquirant.","english":"And because they are greatly humble, they do not presume upon the greatness of their inner illumination. Therefore they also approve before others those things which they order well within themselves. For the prophet alone knows the future king, when the supreme ruler of holy Church discerns the person and merits of the one to be ordained a ruler. He anoints him as prince as well, when he declares him full of spiritual gifts. Yet he still convokes the people, divides them by tribes and kindreds, casts lots, and finds by a kind of skill the one whom he already knows. The tribes indeed and the families stand as if divided, when the diverse orders of holy Church are regarded in the state of their virtues. For when we look upon the many perfections of the elect—the purity of virgins, the strength of the continent, the honorable ministries of clerics, the solicitude of monks—we regard them as tribes standing. And because in God's service there is great variety among these, while we consider the varieties that exist within each order, we see them standing not only as tribes but also as kindreds. And the lot falls upon the tribe, because better men are often found in one order than in another. For he receives, as it were, the lot of the tribe, when those who are more perfect are seen to be suited to the ministry of preaching for others. But the lot falls not yet upon the person, but upon the tribe, when there are many in whom a worthy person is concealed. Thus there still remains for the highest men something to inquire into.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":666,"ref":"p666","source":"Bene ergo sors super tribum Benjamin cecidisse dicitur; Samuel autem ipsam tribum et ejus cognationes applicuisse et ad Cis filium pervecisse, quia electi et summi viri sanctae Ecclesiae considerare virtutes singulorum non desinunt, donec ad eum veniant qui ministerii pastoralis sorte dignus inveniatur. Sed qui digni sunt, onus tanti ordinis suscipere vehementer expavescunt. Unde et sequitur: (Vers. 21, 22.) Quæsierunt ergo eum, et noninvenerunt: et consuluerunt pro eo Dominum,utrumnam venturus esset illuc. Responditque Dominus: Ecce absconditus est domi.\n\nAbscondunt quippe se ne inveniantur: quia subire dignitatem refugiunt cujus oneri se esse impares arbitrantur. Habet quippe spiritualis praelatio exteriorem gloriam dignitatis, habet et interioris magnitudinem operis. Nam rector et honoratur a subditis, et portat eos a quibus honoratur. Cum honoris ergo principio causa nascitur honeris, quia unde honor a rectore excipitur, inde illud suscipit quo gravetur. Quanquam ipse honor dignitatis per seipsum magnum sit onus mentis, quia contemni debet, et placet. Contemni quidem debet ne mentem per superbiam elevet; et suscipi debet, ut coelestia quae doctor loquitur, subjecti venerentur.","english":"Rightly, then, is the lot said to have fallen upon the tribe of Benjamin; but Samuel applied that tribe and its kindreds and passed through them all the way to Cis his son, because the elect and eminent men of holy Church do not cease to consider the virtues of individuals, until they come to the one who is found worthy by the lot of pastoral ministry. But those who are worthy are greatly terrified to take up the burden of so great an order. Whence also it follows: (Vers. 21, 22.) They sought him therefore, and found him not: and they consulted the Lord for him, whether he would come thither. And the Lord answered: Behold, he is hidden at home.\n\nFor they hide themselves lest they be found, because they shrink from undertaking a dignity whose burden they judge themselves unequal to. For spiritual prelacy has the outward glory of dignity, and it has also the inward greatness of work. For a ruler is both honored by his subjects and bears those by whom he is honored. With the beginning of honor, then, the cause of the burden is born, because from the very source whence honor is received by the ruler, he takes up that by which he is weighed down. Although that honor of dignity is in itself a great burden of the mind, because it ought to be despised, and yet it pleases. It ought indeed to be despised lest it lift up the mind through pride; and it ought to be accepted so that the subjects may venerate the heavenly things which the teacher speaks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":667,"ref":"p667","source":"Gravius ergo onus de honore nascitur, quia electus pastor magna animi virtute ferre potest, ut despiciat illud in se quod pro Deo recipit in se, ut videlicet talis pro Deo sit, sed sibi talis non sit et semetipsum abneget et non abneget; ut sit quod est pro Deo, et quod est pro semetipso, non sit. Honor itaque oblatus a subjecto suscipitur, ut prædicatio commendetur. Honorem quoquo oblatum praedicator despicit quia non extollitur quod honoratur, sed gaudet quod verbi Dei ministerium commendetur. Hoc autem quam difficile agatur, cogitando melius quam loquendo comprehenditur. Nam infirmis mentibus impossibile est onus aliorum fortiter ferre et oblati honoris reverentiam mentis virtutedisponere; ut interejusdem honoris obsequia, de profectu subditorum gaudere sciat, et pro reverentia sua tumere nesciat. Quia ergo electi viri displicere Deo nolunt, 254, praelationis officium suscipere vocati refugiunt. Sed et eamdem fugam ministerii ad virtutem humilitatis habent, non ad jactantiam dignitatis. Nam quantum possunt fugiunt; sed si a Domino provisi sunt, delitescere noquaquam possunt. Quare et idem Saul domi absconditur, sed Domino pandente monstratur, quia electi viri exterioribus se sanctae Ecclesiae minisleriis subtrahunt, sed tamen ad exteriora ministeria disponenda Domino dispensante producuntur.","english":"A heavier burden, then, is born from honor, because the chosen pastor can bear it with great strength of mind, so that he despises in himself what he receives in himself for God—that is, so that he is such a man for God but is not such a man for himself, and denies himself and does not deny himself; so that he is what he is for God, and is not what he is for himself. And so the honor offered by a subordinate is accepted so that the preaching may be commended. But the preacher despises the honor offered because he is not puffed up by being honored, but rejoices that the ministry of God's word is commended. Yet how difficult this is to accomplish is better grasped by thinking than by speaking. For it is impossible for weak minds to bear the burden of others bravely and to set aside, by strength of mind, the reverence of honor offered to them—so that amid the attentions of that same honor he may know how to rejoice in the progress of those under him, and may not know how to swell with pride on account of his own reverence. Therefore, because chosen men do not wish to displease God, when called they shrink from undertaking the office of prelacy. But they hold that same flight from ministry as a virtue of humility, not as a boast of dignity. For they flee as much as they can; but if they have been provided for by the Lord, they can by no means lie hidden. Wherefore also the same Saul hides at home, but is shown forth when the Lord reveals him, because chosen men withdraw themselves from the outward ministries of holy Church, but nevertheless, with the Lord arranging it, they are brought forward to set outward ministries in order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":668,"ref":"p668","source":"Quia vero nunc in sancta Ecclesia qui se subtrahant tantis honoribus pauci sunt, qui se ingerant multi, notare qui se ingerunt debent; quia is qui a propheta domi absconditus dicitur, non ad sipritualem Ecclesiae dignitatem, sed ad saecularem regni gloriam quaerebatur. Non enim in pontificem hunc quaerebant, sed regem facere volebant. Videat ergo sacerdos, qua mente fugiendum sit culmen sanctae Ecclesiae, si culmen saeculi conscendere tam caute reges fugere. Sed quia sancti viri quo instantius suscipere ordinam prælationis refugiunt a devotis plebibus devolius requiruntur, sequitur: (Vers. 23.) Concurrerunt et tulerunt eum inde.\n\nPost haec etiam subditur: (Ibidem.) Stetitque in medio populi.\n\nIn medio populi stat prælatus, quando ab universis subditis ejus fortitudo conspicitur. Stare namque virtutis est. Qui ergo bona operatur instanter stat. Et quia eadem bona opera exemplum rninoribus praestant, in medio populi stare non in solitudine cernitur. Quod etiam pro rectitudine intentionis dictum esse convenienter accipitur. Qui enim stat rectitudine corporis, caput in sublime tollit. Qui vero bona publice agit non stat fortitudine operis si rectitudinem non habet intentionis. In medio ergo populi stare rex dicitur, ut prælatorum sanctae Ecclesiae forma monstretur; quia ad exemplum subditorum bona opera debent ostendere, sed de eodem bono opere suscipere mundi gloriam devitare.","english":"But since now in the holy Church those who withdraw themselves from such great honors are few, while those who thrust themselves in are many, those who thrust themselves in ought to be marked; because the one who is said by the prophet to have been hidden at home was sought not for the spiritual dignity of the Church, but for the secular glory of a kingdom. For they were not seeking him to make him high priest, but they wanted to make him king. Let the priest therefore consider with what mind the summit of the holy Church is to be fled, if kings flee so cautiously to ascend the summit of the world. But because holy men, the more earnestly they shrink from undertaking the office of prelacy, are the more devoutly sought out by devoted peoples, it follows: (Verse 23.) They ran together and took him from there.\n\nAfter these things it is also added: (Ibid.) And he stood in the midst of the people.\n\nThe prelate stands in the midst of the people when his strength is seen by all his subjects. For to stand is a matter of virtue. He, therefore, who does good works stands steadfastly. And because these same good works provide an example to the lesser, to stand in the midst of the people is seen not to be in solitude. This is also fittingly understood as said for the rectitude of intention. For he who stands with uprightness of body lifts his head on high. But he who does good publicly does not stand with fortitude of work if he does not have rectitude of intention. The king, then, is said to stand in the midst of the people, so that the form of the prelates of the holy Church may be shown; because they ought to display good works as an example to their subjects, but to avoid receiving the glory of the world from that same good work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":669,"ref":"p669","source":"Sed et quantus apparere debeat subdit, atque ait: (Ibidem.) Et altior erat omni populo abhumero et sursum.\n\nLate supra ostendimus (Lib. IV, cap. 4, num. 20), quod excellens magnitudo corporis in sanctis prædicatoribus designet augmentum perfectionis. In medio ergo populi sublimis aspicitur, qui in virtutum culmine positus, a subditis non nescitur. Rectusquidem ordo electi praedicatoris est ut ante sublimitatem ecclesiastici culminis, culmen conscendat virtutis, pro honore Dei culmen obtineat gloriae, sed majori sublimitate fulgeat, revelata virtutum perfectione. Talis quidem Pastor a perfectis viris valde praedicandus est, a minoribus cupiendus atque diligendus. Bene ergo subjunctum est: Et ait ad omnem populum: Certe videtis, quem elegit Dominus, quod non sit ei similis in omni populo.\n\n(Vers. 13.) Et clamavit cunctus populus: Vivat rex.","english":"But he also indicates how great he ought to appear, and says: (Ibid.) And he was taller than all the people from the shoulder and upward.\n\nWe showed above at length (Book IV, chapter 4, number 20) that surpassing greatness of body in the holy preachers designates increase of perfection. In the midst of the people, therefore, one who is lofty is seen, who, placed at the summit of virtues, is not unknown to those subject to him. For the right order of the chosen preacher is that before the sublimity of the ecclesiastical summit, he ascend the summit of virtue, that for the honor of God he obtain the summit of glory, but that he shine with greater sublimity when the perfection of virtues has been revealed. Such a Pastor is indeed greatly to be proclaimed by perfect men, and to be desired and loved by lesser men. Well, then, is it added: And he said to all the people: Surely you see whom the Lord has chosen, that there is none like him in all the people.\n\n(Verse 13.) And all the people cried out: Long live the king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":670,"ref":"p670","source":"Sequitur: (Vers. 24.) Locutus est Samuel ad populum legem regni, et scripsit in libro, et posuit coram Domino.\n\nDe jure regio, quia late superius diximus (Lib. iv, cap. 4, num. i. seq.). hoc tantum de illo memoramus, quia ad historiam non praecipitur, sed ostenditur quid acturi sint reges reprobi, quid vitaturi sint boni. A regibus quidem defendendi sunt subditi, non bonis propriis spoliandi. Auxilium praestare subjectis debent, agros, vineas et oliveta auferre non debent. Quod si non vitanda, sed agenda scripta haec contendere quis voluerit, tyrannorum jus pro eo rege scribitur qui, abjecto Domino, postulatur. Crudelis ergo lex regni, ultio est Dominum abjicientis populi. Nomenim injustum erat ut agros et vineas perderet, qui regnantem super se Dominum sponte perdebat. Cuncta ergo quae contra aequitatem in hoc jure regio continentur aequa esse cernimus, si in petendo rege quidquid populus deliquerat consideramus. Nam quod magnum in divinae aequilatis examine onus legis est, si filios et filias in regis opere inviti ponerent quos a Dei libertate sponte tulissent? Et quid inconveniens esse cernitur, si quod ad ultimum ponitur, ipsi fierent servi hominum qui abji ciebant super se regnantem Deum? Dum ergo regni lex scribitur, perpetuae memoriae poena traditur qua audaces puniantur; quae quia per Domini justitiam lata fuerat, coram Domino reponi perhibetur.","english":"It follows: (Verse 24.) Samuel spoke to the people the law of the kingdom, and wrote it in a book, and placed it before the Lord.\n\nConcerning the royal law, because we have spoken at length on it above (Book IV, chapter 4, number 1 and following), we recall only this about it: that it is not prescribed for the sake of history, but shows what reprobate kings will do and what good kings will avoid. By kings, indeed, subjects are to be defended, not despoiled of their own goods. They ought to render help to their subjects; they ought not to take away fields, vineyards, and olive groves. But if anyone should wish to contend that these things were written not to be avoided but to be done, the law of tyrants is written in place of that king who, having cast off the Lord, is demanded. The cruel law of the kingdom, therefore, is the vengeance of a people casting off the Lord. For it was not unjust that he should lose fields and vineyards, who was willingly losing the Lord reigning over him. All things, therefore, that are contained in this royal law contrary to equity, we perceive to be equitable, if in demanding a king we consider whatever the people had done wrong. For what great burden of law is it in the examination of divine equity, if they unwillingly placed their sons and daughters in the king's service, whom they had willingly taken away from God's freedom? And what is seen to be unfitting, if—what is set down last—they themselves became servants of men, who were casting off God reigning over them? While the law of the kingdom is written, therefore, a penalty of perpetual memory is handed down by which the bold may be punished; and because it had been brought forth through the Lord's justice, it is said to be placed back before the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":671,"ref":"p671","source":"Sed fortasse jus illud aliud fuit quam lex ista quae scribitur. Quod si verum est, hanc Samuel coram rege ad populum loquitur, ut rex sciat a populo quid exquirat, sciat populus quid exhibere suis regibus debeat. Quæ lex in libro scribitur ut pro futurorum memoria reservetur. Coram Domino ponitur, ut venerabilis habeatur. Nos autem reges Ecclesiarum esse sanctos prædicatores diximus, quibus aperte omnia convenire ostendimus quae jure regio continentur. Hanc ergo legem Samuel ad populum loquitur, quando electus doctor fideles sanctae Ecclesiae instruit, qua humilitate suis præpositis debeant subjugari. In libro etiam scribitur quando in eorum mente haec firmiter inserit. Nam qui sic loquitur, ut audita auditores ejus obliviscantur, ad populum legem dicit, sed hanc in libro non scribit. Verba ergo, quae doctor loquitur, J in libro scribere, est auditorum suorum mentibus attente commendare. Quasi scribere volebat Dominus, quae dixerat, quando dicebat: Mementote sermonis mei, quem ego dixi vobis. Non est servus major Domino suo (Joan. xv, 20). Hinc Paulus locutam regni legem in libro describens, ait: Mementote præpositorum vestrorum, qui vobis locuti sunt verbum Dei, quorum intuentes exitum conversationis, imitamni fidem (Heb.","english":"But perhaps that law was something other than this law that is written. If this is true, Samuel speaks this law before the king to the people, so that the king may know what to require of the people, and the people may know what they ought to render to their kings. This law is written in a book so that it may be preserved for the memory of future generations. It is placed before the Lord so that it may be held venerable. But we have said that the kings of the Churches are the holy preachers, and we have shown plainly that all things contained in the royal law apply to them. Therefore Samuel speaks this law to the people when the chosen teacher instructs the faithful of the holy Church in what humility they ought to be subject to their prelates. It is also written in a book when he firmly implants these things in their mind. For one who speaks in such a way that his hearers forget what they have heard speaks the law to the people, but does not write it in a book. Therefore the words that the teacher speaks, to write them in a book, is to commend them attentively to the minds of his hearers. The Lord, as it were, wished to write what he had said when he said: Remember my word, which I have spoken to you. The servant is not greater than his master (John 15:20). Hence Paul, describing the law of the kingdom that was spoken as written in a book, says: Remember your prelates, who have spoken to you the word of God, whose end of conversation beholding, imitate their faith (Heb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":672,"ref":"p672","source":"XIII, 7).Si vero et hic aliam legem quis esse præsignatam accipere voluerit, illam aspiciat, quam beatus Paulus ostendit, dicent: Qui evangelium annuntiat, de evangelio vivat: et qui altario servit, de altario vivat (lCor. IX, 14). Hanc quippe legemregni Dominus loquebatur ad populum, quando dicebat: Qui recipit prophetam in nomine prophetæ, mercedem prophetæ accipiet; etquirecipitjustum in nomine justi, mercedem justi accipiet (Matth. x, 4i). Et ut arctius hanc in libro describeret, a minori verbum roborans, ait: Qui dederit uni ex minimis meis calicem aquæ frigidas tantum in nomine discipuli, non perdet mercedem suam (Marc. IX, 40). Sequitur: (Vers. 25, 26, 27.) Dimisit Samuel omnem populum, singulos in domum suam. Sed Saul abiit in domum suam in Gabaa, et abiit cum eo pars exercitus, quorum tetigit Deus corda. Filii vero Belial dixerunt: Nunquid salvare nos poterit iste? Et despexerunt eum.","english":"If, however, someone wishes to understand that another law was prefigured here, let him look at that law which the blessed Paul sets forth, saying: \"He who proclaims the gospel should live by the gospel; and he who serves at the altar should live by the altar\" (1 Cor. 9:14). For the Lord was speaking this law of the kingdom to the people when he said: \"He who receives a prophet in the name of a prophet will receive a prophet's reward; and he who receives a righteous man in the name of a righteous man will receive a righteous man's reward\" (Matt. 10:41). And to describe this more precisely in the book, strengthening his statement from the lesser case, he says: \"Whoever gives one of my little ones only a cup of cold water in the name of a disciple will not lose his reward\" (Mark 9:41). It follows: (Verses 25, 26, 27.) Samuel sent all the people away, each to his own home. But Saul went to his home in Gibeah, and part of the army went with him, those whose hearts God had touched. But the sons of Belial said: \"Can this man save us?\" And they despised him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":673,"ref":"p673","source":"Si simplex historia quaeritur, quid unquam planius dici potuit? Sed si vim verborum singulorum attendimus, magna sunt quae in hac simplicitate verborumclauduntur. Nam populus in domum suam dimissus asseritur, rex autem in domum non esse dimissus, sed abiisse perhibetur. Separatim quoque de dominus populi et de domo regis dicitur: quia populus refertur dimissus in domum suam. et rex abiisse in suam. Prius tamen populus dimissus est quam abiret rex. De abeunte etiam populo caute signatur, et non simul, sed singuli abiisse in domum suam referuntur. De his vero qui regem secuti sunt non dicitur: Abiit pars exercitus, singuli post regem, sed: Abiit cum eo pars exercitus. Ad extremum vero qui regem sequuntur, eorum corda a Deo tacta I referuutur; qui regem spernunt, Belial filii nominantur. Hic profecto modus dicendi non simplex, sed valde ei subtilis est, qui considerare novit, non quod simpliciter foris sonat, sed quod sapienter intus insinuat. Quid est ergo, quod rex in domum suam abire, populus vero Dimitti dicitur? Sed regem, Ecclesiae pastorem, populos, subjectos designare ostendimus. Ire autem liberi est; dimitti ejus, qui retineri potest. Rex ergo abire dicitur ut in persona praedicatoris libertas animi praedicetur. Abire quippe doctores possunt, cum volunt, et redire, quia fortes sunt in bono opere, sapientes in interna dispositione.","english":"If the simple history is what is sought, what could ever have been said more plainly? But if we attend to the force of the individual words, great things are enclosed in this simplicity of words. For the people is declared to have been dismissed into their own house, but the king is stated not to have been dismissed into his house, but to have gone away. Separately too it is said concerning the houses of the people and concerning the house of the king: because the people is reported to have been dismissed into their own house, and the king to have gone away into his own. Yet the people was dismissed before the king went away. Concerning the people also as they go away, it is carefully signified, and they are reported to have gone away into their own house not all together, but one by one. But concerning those who followed the king it is not said: A part of the army went away, one by one after the king, but: A part of the army went away with him. Finally, however, those who follow the king are reported to have had their hearts touched by God; those who spurn the king are called sons of Belial. This manner of speaking is assuredly not simple, but very subtle to him who knows how to consider not what it sounds forth plainly on the outside, but what it suggests wisely within. What is it, then, that the king is said to go away into his own house, but the people to be dismissed? But we have shown that the king designates the pastor of the Church, and the peoples those who are subject. For to go is a matter of the free; to be dismissed is a matter of him who can be held back. The king, therefore, is said to go away so that in the person of the preacher the freedom of the mind may be proclaimed. For teachers can go away when they wish, and return, because they are strong in good work, wise in inner disposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":674,"ref":"p674","source":"Veniunt quippe, quando ad subditos exeunt aut exemplo boni operis aut verbo prædicationis. Abeunt autem, quando ad mentis secretum redeunt, et quod foris acturi sunt, intus disponunt. In qua nimirum consideratione quia quotidie permanent quasi intra domum latent. Abire ergo in domum suam rex dicitur, quia praedicator aeternae vitas operatione pro batus, sapientiæ doctrina securus, liber ad opera potest egredi, et ad consilia mentis intrare.\n\nPopulus autem in domum suam dimittitur, quia fideles subjecli non sunt liberi ad disponenda quae volunt, sed ad ea quaejubentur. Quasi tenti quidem dimittuntur, dumjussa praecipiunluragere; præ.. sumere non jussa, devitare. Et quia adopera diversa mittuntur, in suam domum eorum unusquisque dimittitur. Ut enim ea quae nobis praecipiunt bene perficiamus, priusquam appareamus in opere, intus recondicitur in interna consideratione. Reges ergo nostri nos singulos in domum nostram dimittunt, quia ad ea quæ nobis injungunt, nos per secretam mentis dispositionem ire praecipiunt. tBene quidem ipsi praecipiunt, sed si operationis nostræ modum negligimus prsevidere, quæ bene praecepta sunt, inconsulta mente dissipamus. Singuli ergo in domum suam redeunt, quando unusquisque fidelis subditus opus obedienliae quod proponit consilio mentis disponendo praevenit.","english":"They come, surely, when they go out to their subjects either by the example of good work or by the word of preaching. But they go away when they return to the secret of the mind, and arrange within what they are about to do outside. In this consideration, indeed, because they remain daily, they lie hidden, as it were, within the house. The king is said, then, to go away into his own house, because the preacher of eternal life, approved by his working, secure in the teaching of wisdom, is free to go out to works and to enter into the counsels of the mind.\n\nBut the people is sent away into its own house, because the faithful subjects are not free to arrange what they wish, but what they are commanded. They are sent away, as it were, held fast, while they are commanded to do what has been ordered and to avoid what has not been ordered. And because they are sent to different works, each one is sent away into his own house. For in order that we may carry out well the things that are commanded us, before we appear in the work, it is hidden within in inner consideration. Our kings, then, send each of us into our own house, because they command us to go, by the secret disposition of the mind, to the things that they enjoin on us. They themselves command well indeed, but if we neglect to foresee the measure of our working, we scatter with an inconsiderate mind the things that have been well commanded. Each one, then, returns into his own house, when each faithful subject, by arranging in the counsel of the mind, first undertakes the work of obedience that he proposes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":675,"ref":"p675","source":"Quia vero electo rege in domum suam ante populus dimissus, quam rex abiisse asseritur, potest in hoc aliud designari. Qui enim regem excipiunt in domum suam vadunt quando se unusquisque subjectus considerando præparat, ut ei quem praeesse sibi petiit fidelem obedientiam impendat. In hoc ergo loco non est imperata considerare, sed imperandis infima se dispositione substernere. Regi quoque in domum suam abire est ut discrete paratis imperet considerare. Alia ergo est domus regis, alia populi subjecti; quia alta illi mente subditorum itinera disponenda considerant, isti praelatorum imperia exsequi per intimi propositi robur parant. Unde et domus regis in Gabaa sita perhibetur. Gabaa quippe sublimis dicitur. Domus ergo regis in Gabaa esse ostenditur; quia electus doctor non ima et terrena cogitando incolere, sed alta et coelestia meditari studet. Unde et bene pars exercitus cum eo ire in Gabaa dicitur, quia hi, qui contra diabolum fortes sunt, electum pastorem suum ad virtutum alta prosequuntur. Pars ergo exercitus ire cum rege dicitur, quia in sancta ecclesia plerique fideles sunt, qui prælatis suis humiliter obedire sciunt, alta cogitare nesciunt. Sciunt quidem imperata perficere, nesciunt aliis imperanda praevidere.","english":"But because, after the king was chosen, the people were dismissed to their own home before the king is said to have gone away, something else can be signified in this. For those who receive the king go to their own home when each subject prepares himself by considering how he may render faithful obedience to the one whom he asked to preside over him. In this place, then, it is not for us to consider what has been commanded, but to submit ourselves with lowly disposition to those who are to command. And for the king to go to his own home is for him to consider how he may command those who have been discreetly prepared. One home, then, is the king's, another the subject people's; because the former consider, with a lofty mind, the paths of their subjects to be ordered, while the latter prepare, through the strength of their inmost purpose, to carry out the commands of their prelates. Whence also the king's home is said to have been situated in Gabaa. For Gabaa is called \"high.\" The king's home, then, is shown to be in Gabaa, because the chosen teacher strives not to dwell in low and earthly thoughts, but to meditate on high and heavenly things. Whence also it is well said that part of the army went with him to Gabaa, because those who are strong against the devil follow their chosen shepherd to the heights of the virtues. Part of the army, then, is said to go with the king, because in the holy Church there are many faithful who know how to obey their prelates humbly, but do not know how to think on high things. They know indeed how to carry out what is commanded, but they do not know how to foresee what is to be commanded to others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":676,"ref":"p676","source":"Quasi enim hujus partis milites commemorabat, Paulus, cum Colossensibus scriberet, dicens: Salutat vos Aristarchus concaptivus meus, et Marcus consobrinus Barnabæ, et Joannes qui dicitur Justus, qui sunt ex circumcisione i hi soli sunt adjutores mei in regno Dei (Colos. IV, 10). Item Romanos alloquens, ait: Salutate Priseam et Aquilam adjutores meos (Rom. xvi, 5). Et post pauca: Salutat vos Timotheus adjutor meus, et Lucas, et Jason (Ibid. 21). Adjutores quippe suos discipulos vocavit, quia ordine minores erant, sed laboris participes; obedientiae humilitate Apostolo subjecti erant, sed dum cum eo æterni regni gloriam praedicarent, cum co pariter veritatem defenderent, infidelibus obsisterent, illatas persecutiones fortiter sustinerent, quasi in bello Dei milites regis erant. Cum rege in Gabaa pars exercitus, ire dicitur, quia perfecti discipuli in alta dispositione sanctae Ecclesiae magistrorum suorum coadjutores sunt; auxilia, quae possunt, per altitudinem virtutis ferunt, sed eis quos adjuvant per humilitatem serviunt.","english":"For he was, as it were, recalling the soldiers of this side, Paul, when he wrote to the Colossians, saying: Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas, and John who is called Justus, who are of the circumcision; these alone are my helpers in the kingdom of God (Col. 4:10). Likewise, addressing the Romans, he says: Greet Prisca and Aquila, my helpers (Rom. 16:5). And after a few things: Timothy my helper greets you, and Luke, and Jason (Ibid. 21). For he called his disciples his helpers, because they were lesser in order, but partakers of the labor; they were subject to the Apostle by the humility of obedience, but while with him they preached the glory of the eternal kingdom, with him equally defended the truth, resisted the unbelieving, and bravely endured the persecutions brought upon them, they were as soldiers of the king in the war of God. With the king at Gibeah a part of the army is said to have gone, because perfect disciples in the high disposition of holy Church are the co-helpers of their teachers; they bear what aids they can through the height of virtue, but they serve those whom they help through humility.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":677,"ref":"p677","source":"Et quia hoc nonnisi iUi possunt, qui spiritus sancti gratia praeventi sunt, cum pars exercitus iie cum rege dicitur, subjungitur. Quorum Deus tetigit corda, Quia enim digito tangere solemus, Deus corda Sanctorum tangit, quando eis Spiritus sancti gratiam tribuit. Et ejus tactum sentiunt: quia, recepto internae virtutis numere, a carnalitatis suae debilitate commoventur. Qui protinus coelestis exercitus milites fiunt, quia per virtutem sancti Spiritus infirma deserunt, et ad agenda fortia in Christi bello praeparantur. Quia vero intra sanctam Ecclesiam quidam praelatos suos despicere non verentur, audiant, quia qui regem despiciunt Belial filii dicuntur. Per superbiae quidem vitium in illius imitatione generantur, de quo scriptum est: Omne sublime videt, et ipse est caput super omnes filios superbiæ (Job XLI, 25). Qui apte superborum mores insinuant, quia dicunt: Nunquid iste salvare nos poterit Sancti etenim viri, quia praesentia despiciunt, aeterna inquirunt,contemptum mundi quem in mente retinent proferunt etiam in exteriori conversatione; intus venerabiles sunt, foris despicabiles videntur. Superbi ergo, quia illud solum quod in Sanctis foris despici potest aspiciunt; illud vero, quod valde venerandum est, cernere non merentur, dicunt: Nunquid iste salvare nos poterit Quasi despiciendo interrogent: A tam parvo tam grandia speranda sunt?","english":"And because this none but those can do who have been prevented by the grace of the Holy Spirit, when a part of the army is said to be with the king, it is added: Whose hearts God has touched. For since we are accustomed to touch with the finger, God touches the hearts of the saints when he bestows on them the grace of the Holy Spirit. And they feel his touch, because, having received the gift of inward power, they are stirred from the weakness of their carnality. And they immediately become soldiers of the heavenly army, because through the power of the Holy Spirit they abandon weak things and are prepared to do strong things in the war of Christ. But because some within the holy Church do not fear to despise their prelates, let them hear that those who despise the king are called sons of Belial. By the vice of pride, indeed, they are begotten in imitation of him of whom it is written: He sees every lofty thing, and he is the head over all the sons of pride (Job 41:25). These words aptly describe the ways of the proud, for they say: Can this man save us? For holy men, because they despise present things, seek eternal things; the contempt of the world that they hold in their mind they bring forth also in their outward conduct. Within they are venerable, without they appear contemptible. The proud, therefore, because they look only at what can be despised outwardly in the saints, but do not deserve to perceive what is greatly to be venerated, say: Can this man save us? — as if they asked in contempt: Are such great things to be hoped for from so small a man?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":678,"ref":"p678","source":"Iste tam parvus, non tam magnos, tam debilis, tam fortes salvare posse credendus est? Nam quid est aliud quod dicunt: Iste et nos; nisi quod superbi et arrogantes inspicientes alios, semper parvos et debiles esse credunt; se autem magnos, fortes, atque sapientes? Merito igitur Belial filii dicuntur, quia dum superbiendo se extollunt, illi se conformant, qui eodem modo cecidisse de coelo djcitur. De quibus etiam regem despicientibus dicitur: (Ibidem). Et non attulere et munera.\n\nSi ad litteram ista discutimus, hoc profecto insinuant, quia et terrarum domini, et spirituales sanctæ Ecclesiæ prælati exterioribus officiis honorandi sunt. Unde at beatus Paulus Apostolus elatos Romanos alloquitur, dicens: Redite omnibus debita; cui tributum, tributum: cui vectigal, vectigal (Rom. XIII, 7). Hinc Apostolorum princeps exhortans, ait: Subjecti estote omni humanæ creaturae propter Deum, sive regi tanquam præcellenti, sive ducibus tanquam ab eo missis (I Petr. n, 13). Spiritualia vero munera rectoribus nostris tribuimus, quando debitam eis honoris reverentiam offerimus, et ea quae praecipiunt cum magna devotione servamus. Magna enim munera sunt reverentia honoris et humilitas subjectionis; quia dum rectoribus nostris, et intus per humilitatem subdimur, et per exteriora obsequia foris honorisreverentiam exhibemus, munus eis unum praebemus a corpore, aliud a corde.","english":"Should this man, so small, be believed able to save men so great, so weak to save men so strong? For what else is it that they say—\"This man also\"—except that the proud and arrogant, looking upon others, always believe them to be small and weak, but themselves great, strong, and wise? Deservedly, therefore, are they called sons of Belial, because while by pride they exalt themselves, they conform themselves to him who is said to have fallen from heaven in the same manner. Of those who likewise despise the king it is also said: And they brought him no gifts.\n\nIf we discuss these things according to the letter, they surely suggest this: that both the lords of the earth and the spiritual prelates of holy Church are to be honored with outward offices. Whence the blessed Paul the Apostle addresses the proud Romans, saying: Render to all their dues; to whom tribute is due, tribute; to whom revenue is due, revenue. Hence the prince of the Apostles, exhorting, says: Be subject to every human creature for God's sake, whether to the king as excelling, or to governors as sent by him. But we render spiritual gifts to our rulers when we offer them the due reverence of honor and keep with great devotion the things they command. For great gifts are the reverence of honor and the humility of subjection; because while we are subject to our rulers inwardly through humility and outwardly display the reverence of honor through external obedience, we offer them one gift from the body and another from the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":679,"ref":"p679","source":"Ut ergo superborum typum insinuet propheta, non dicit: Non attulere ei munus; sed, non attulere ei munera; quia dum electos praedicatores despiciunt, eis utique honorem a corpore offerre dedignantur et humilitatem a corde. Sed cum clecti praedicatores subditorum culpam agnoscunt, aliquando eam statim corrigereincrepando gestiunt, aliquando hanc se nosse dissimulant; ut ad eam delendam congruum tempus quaerant. Unde et de eodem despecto rege protinus subditur: (Ibidem.) Ille vero dissimulabat se audire.\n\nSubditorum quidem pravitatem audit, qui noscit; sed audit, et non respondet, imo se audire dissimulat: quia plerumque, causa exigente, nota subditorum superbia incorrepta deseritur, ut opportuniori tempore, quasi cognita feriatur. Quam prorecto ecclesiasticae censurae discretionem bene in hoc ipso Israelis rege agnoscimus, si regni tempora et acta diversa rideamus. Nam rudis adhuc, et noviter ordinatus dissimulare se audire despicientium verba dicitur. sed confirmato regno super Israel ad dexteram et sinistram pugnare, et quocunque se vertebat, superare perhibetur. Culpa ergo quæ feriri digna severitate non potest, dissimulanda, non exponenda est, quia audacius a subjectis delinquitur, si praelatorum infirmitas agnoscatur. Hæc in quartohujus operis libro disputata sufficiant, ut per loquendi principium ad exponendo, quae restant, studium renovemus.","english":"Therefore, to represent the type of the proud, the prophet does not say, \"They did not bring him a gift,\" but \"they did not bring him gifts\"; because when they despise the chosen preachers, they surely disdain to offer them honor from the body and humility from the heart. But when the chosen preachers recognize the fault of their subjects, sometimes they eagerly hasten to correct it at once by rebuking, and sometimes they pretend not to know it, so that they may seek a fitting time to erase it. Hence concerning the same despised king it is immediately added: (Ibid.) But he pretended not to hear.\n\nIndeed, he hears the wickedness of his subjects who knows it; but he hears and does not respond—rather, he pretends not to hear—because very often, when the cause demands it, the known arrogance of subjects is left uncorrected, so that at a more opportune time it may be struck as though once recognized. And we rightly recognize this discretion of ecclesiastical censure in this very king of Israel, if we look upon the different times and deeds of his reign. For while still inexperienced and newly ordained, he is said to pretend not to hear the words of those who despise him; but once his kingdom over Israel was confirmed, he is reported to have fought to the right and to the left, and wherever he turned, to have conquered. Therefore a fault that cannot be struck with deserved severity must be overlooked, not exposed, because subjects transgress more boldly if the weakness of their prelates is known. Let these matters, discussed in the fourth book of this work, suffice, so that through this beginning of speaking we may renew our zeal to expound what remains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":680,"ref":"p680","source":"LIBER QUINTUS.\n\nCAPUT PRIMUM.\n\ni. Cum sacrae hujus historiae profunditatem asserere in istius operis piaefatione voluissem, in eo potissimum videri posse asserui, quod scripta fuerit a prophetis. Ipsi quidem mystica dicere, non solum verbis, sed etiam rebus consueverant: plana proferre, sed alta signare. Quia enim per eos Spiritus sanctus loquebatur, et planum erat, quod ipsi, velut homines dicebant, sed profundum et myslicum; quia locutionem hominibus summus et incircumscriptus Spiritus suggerebat. Quia ergo prophetam Samuelem loquentem exponimus, tanto majori studio indigemus, quanto ipse in Spiritus sancti gratia sublimiter assumptus, exteriora dixit, sed interiora vidit. Carnalia plerumque asseruit, sed intima et spiritualia signavit. Sed quia humano studio ad divina pervenire impossibile est, non est nobis confidendum de viribus propriis, sed de dignatione Spiritus sancti qui a Redemptore missus, Replevit orbem terrarum, et hoc, quod continet omnia, in omnibus jam scientiam habet vocis (Sap. i, 7). Quid ergo jam idem propheta de incoeptis Israelitarum gestis exsequatur,audiamus.","english":"BOOK FIVE.\n\nCHAPTER ONE.\n\ni. When in the pious preface of this work I wished to assert the profundity of this sacred history, I asserted that it can be seen most especially in the fact that it was written by prophets. They indeed were accustomed to say mystical things not only in words but also in deeds: to bring forth plain things, but to mark out deep things. For because the Holy Spirit was speaking through them, what they, as men, said was plain, but deep and mystical, because the supreme and uncircumscribed Spirit was suggesting the utterance to men. Since, therefore, we are expounding the prophet Samuel as he speaks, we stand in need of so much greater study as he himself, sublimely taken up into the grace of the Holy Spirit, spoke outward things but saw inward things. For the most part he asserted carnal things, but he signified the inmost and spiritual things. But because it is impossible for human study to reach divine things, we must not trust in our own strength, but in the condescension of the Holy Spirit who, sent by the Redeemer, has filled the whole world, and this Spirit, which contains all things, already has in all things the knowledge of the voice (Wisdom 1:7). Let us therefore now hear what the same prophet goes on to set forth concerning the deeds begun by the Israelites.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":681,"ref":"p681","source":"(IReg. cap. XI, verso 1, 2.) Et factum est (inquit) quasi post mensem, ascendit Naas Ammonites, et pugnare cæpit adversus Jabes Galaad. Dixeruntque omnes viri labes ad Naas: Habeto nos fæderatos, et serviemus tibi. Et respondit ad eos Naas Ammonites; In hoc feriam vobiscum fædus, ut eruam omnium vestrum oculos dextros, ponamque vos opprobrium in universo Israel.\n\nSi historia quaeritur, nihil planius dici, nihil facilius potest intelligi. Si vero spiritum sequi volumus, Paulum prius loquentem audiamus qui vetera intuens ait: Omnia in figura contingebant illis: scripta sunt autem propter nos, in qUO! fines sæculorum devenerunt (I Cor. x, 11). Esse etiam spiritualia bella insinuat, dicens: Non est nobis colluctatio adversus carnem, et sanguinem, sed adversus principes et potestates, adversus spiritualia nequitiæ in cœlestibus (Ephes. vi, 12). Cum ergo Naas ascendere et pugnare contra Jabes Galaad dicitur, intericra vitiorum prælia designantur. Quibus nimirum verbis sacrae historiæ processus ostenditur, ut novo regi nova bella moverentur; quae dum bene conficeret, strenuitatis suae gloriam demonstraret. Quis est ergo iste Naas Ammonites? quae est Jabes Galand? Sed Naas interpretatur, serpens, Jabes exsiccata. De serpente autem in Genesi dicitur: Quia callidior eratcunctis animantibus (Gen. III, 1).","english":"(1 Samuel 11:1-2.) And it came to pass, he says, after about a month, that Naas the Ammonite came up and began to fight against Jabes Galaad. And all the men of Jabes said to Naas: Make a treaty with us, and we will serve you. And Naas the Ammonite answered them: On this condition I will make a treaty with you, that I pluck out the right eye of every one of you, and make you a reproach in all Israel.\n\nIf the history is what is sought, nothing can be said more plainly, nothing more easily understood. But if we wish to follow the spirit, let us first hear Paul speaking, who, looking upon the old things, says: All these things happened to them in figure; but they were written for our sake, upon whom the ends of the ages have come (1 Cor. 10:11). He also intimates that there are spiritual wars, saying: Our wrestling is not against flesh and blood, but against principalities and powers, against the spiritual forces of wickedness in the heavenly places (Eph. 6:12). When, then, Naas is said to come up and fight against Jabes Galaad, the battles of the vices are designated. By these words, surely, the course of sacred history is shown, so that new wars were stirred up against the new king; and while he brought them to a good end, he demonstrated the glory of his valor. Who, then, is this Naas the Ammonite? What is Jabes Galaad? But Naas is interpreted as serpent, Jabes as dried up. Of the serpent, moreover, it is said in Genesis: Because he was more cunning than all the living creatures (Gen. 3:1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":682,"ref":"p682","source":"Cujus profecto serpentis similitudo si in vitiis quaeritur, quid similius quamviolentum gastrimargiae, id est gulae motum invenimus? Luxuriae quidem motus, furti crimen, turpis lucri appetitus, irae impfetus, amaritudosaecularis tristitiae, desidia acediae, appetitus vanae gloriae, tumor superbiae aperte detestabilis est; gulæ vero vitium tanto est fraudulentius, quanto et occultius, quia et quasi necessarium suggerit cibum corpori, sed dumabundanter carnem reficit, luxuriæ gladium in mentem mergit. Suadet quod peccatum non est, sed unde comestio quasi non peccatum recipitur, inde peccato luxuriae anima subjugatur. Unde et in paradiso ad mulierem gulæ vitio decipiendam serpens venisse ostenditur qui aliud suggereret, aliud obtineret; ut dum comedenda ostenderet, improvisam mortem propinaret. Serpens ergo iste gula? designat aviditatem, quia et respectu justae necessitatis repit et virus impiae delectationis spargit. Bene etiam Ammonites dicitur, qui populus mœroris interpretatur, quia laetum videtur quod suadet, sed valde luctuosum erit in aeterna damnatione. Popu!us autem dicitur, quia gulosi quique pro sollicitudine ventris innumerabilium curarum frequentia deprimuntur. Qui ad Jabes Galaad ascendit, quia in alta abstinentiæ virtute posita justorum corpora ad ciborum concupiscentiam praecipitare appetit.","english":"If we look for the likeness of this serpent in the vices, what do we find more similar than the violent impulse of gluttony—that is, of the gullet? The impulse of lust, the crime of theft, the appetite for shameful gain, the onslaught of anger, the bitterness of worldly sorrow, the sloth of acedia, the appetite for vainglory, the swelling of pride—these are openly detestable. But the vice of gluttony is all the more deceitful in that it is also more hidden, because it suggests food to the body as if it were necessary, yet while it abundantly refreshes the flesh, it plunges the sword of lust into the mind. It persuades of what is not a sin, but from the very thing by which eating is received as if it were not a sin, the soul is made subject to the sin of lust. Hence also in paradise the serpent is shown to have come to the woman to deceive her by the vice of gluttony—one thing suggesting, another obtaining—so that while he showed what was to be eaten, he might administer unforeseen death. This serpent, then, designates the greed of gluttony, because both by regard for just necessity it creeps and it scatters the venom of impious delight. It is well also that he is called the Ammonite, which people is interpreted as sorrow, because what he persuades seems joyful, but it will be greatly mournful in eternal damnation. But he is called a people because all the gluttonous are weighed down by the multitude of innumerable cares through anxiety of the belly. He ascends against Jabes Galaad because he desires to cast down the bodies of the just, placed in the high virtue of abstinence, into the concupiscence of foods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":683,"ref":"p683","source":"Exsiccata quidem recte caro dicitur, quæ humore pinguedinis non gravatur. Ad eos quidem Naas ascendit, quos exsiccatos videt: quia illis graviora bella gulæ spiritus ingerit, quos attenuatos jejuniis agnoscit. Bene autem pugnare coepisse Naas dicitur: qui sancti viri gulae suggestionem non habent in fœdere amicitiæ, sed in pugnae contranetatem. Abstinentes enim, quasi cum serpente pugnant, quando gulæ appetitum magna virtute deprimunt,ut veneno luxuriæ non inficiantur. Pugnare quidem gulæ est esurientia abstinentium corpora ad inordinatam ventris repletionem provocare.\n\nSed perfectos viros gulae appetitus tentare potest, superare non potest. Bene ergo pugnare cœpisse contra exsiccatam dicitur, non vicisse, quia electi viri desideriorum carnalium impetum sentiunt, sed eisdem desideriis sciunt virtute mentis obsistere, sciunt necessaria per discretionom providere. Sciunt quidem gulae impetum ferociter insurgentem deprimere, sciunt necessitati corporis alimenta justa praestare. Hinc namque Doctoregregius dicit: Scio manducare et esurire (Philip. IV, 12). Manducare quidem et esurire novit, qui et corpus moderate reficit, et ad immoderatam ciborum perceptionem suggerenti gulae vitio non consentit. Quare et ad Naas respondentes, dicunt: Habetos nos fœderatos, et serviemus tibi.","english":"The flesh is rightly called dried out when it is not weighed down by the moisture of fat. Naas ascends against those whom he sees dried out, because the spirit of the gullet brings heavier wars upon those whom he recognizes as thinned by fastings. And Naas is well said to have begun to fight, since holy men hold the suggestion of the gullet not in a covenant of friendship but in the opposition of battle. For the abstinent, as it were, fight with the serpent when they suppress the appetite of the gullet with great virtue, so that they are not infected by the poison of luxury. Indeed, it is the fighting of the gullet to provoke the bodies of the hungry abstinent to disordered repletion of the belly.\n\nBut the appetite of the gullet can tempt perfect men, yet it cannot overcome them. Well, therefore, is Naas said to have begun to fight against the dried-out one, not to have conquered, because elect men feel the impulse of carnal desires, but they know how to resist those same desires with the virtue of the mind, they know how to provide what is necessary through discretion. They know how to suppress the fiercely rising impulse of the gullet, they know how to supply just foods to the necessity of the body. Hence indeed the great Teacher says: I know how to eat and to hunger (Phil. 4:12). He knows how to eat and to hunger who both refreshes the body moderately and does not consent to the vice of the gullet suggesting immoderate consumption of foods. Therefore also, responding to Naas, they say: We have been made your confederates, and we will serve you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":684,"ref":"p684","source":"Fœdus quippe a gula petunt qui vellent carnem provoto reficere, si in carne nulla possent incitamenta sentire luxuriae. Quasi dicant: Nos dabimus quod tibi justum est ut tu nobis non inferas quod justum non est. Justum quidem est ut reficiatur corpus, sed iniquum valde est ut refecta caro per ardorem libidinis ad contumeliam spiritus excitetur. Foedus ergo expetimus, cum sic favere carni ad ciborum perceptionem volumus, ut a carne nulla luxuriae mala sentiamus. Sed hoc profecto velle possumus, obtinere non possumus, quia nimirum nos justam refectionem quasi tributum carni offerimus, sed a carne nobis nullapacis bona promittuntur. Nam cum auditum mentis ad vitiorum responsa bene dirigimus, hoc profecto in gulae voce cognoscimus, quia si carnem impinguemus per excrescentem concupiscentiam, cordis caecitate percutimur. Quare et idem Naas dicit: In hoc feriam vobiscum fœdus, ut eruam omnium vestrum oculos dextros. Dexteroculus noster est intuitus aeternae claritatis, sinister vero oculus est concupiscentia carnalis. Dexter ergo oculus eruitur, quando mens ea caecitate percutitur, ut ultra ad videnda coelestia non aperiatur. Eruitur quidem oculus quando a mente reproba sic lumen evellitur, ut radix ei nulla remaneat de qua redivivum lumen erumpat.","english":"They seek a covenant from the gullet, who would wish to refresh the flesh at its own demand, if they could feel no incitements of luxury in the flesh. It is as if they say: We will give you what is just for you, so that you do not bring upon us what is not just. It is indeed just that the body be refreshed, but it is exceedingly unjust that the refreshed flesh be aroused through the ardor of lust to the insult of the spirit. We therefore seek a covenant when we wish so to favor the flesh for the perception of foods that we feel no evils of luxury from the flesh. But this we can indeed wish, yet we cannot obtain it, because clearly we offer just refreshment to the flesh as a kind of tribute, but no goods of peace are promised to us by the flesh. For when we rightly direct the hearing of the mind to the responses of the vices, we recognize this in the voice of the gullet, that if we fatten the flesh through swelling concupiscence, we are struck with blindness of heart. Therefore the same Naas says: On this condition will I make a covenant with you, that I may pluck out the right eyes of all of you. Our right eye is the gaze of eternal brightness, but the left eye is carnal concupiscence. The right eye, then, is plucked out when the mind is struck with such blindness that it is no longer opened to see heavenly things. The eye is indeed plucked out when the light is so torn away from the reprobate mind that no root remains in it from which a renewed light might burst forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":685,"ref":"p685","source":"Naas ergo dextros oculos foederatorum suorum eruit, quando gula sic devictis abstinent bus praevalet ut carnalia sola cupiant, et ultra quae solebant amare nonattendant. Et quia quisquis in hac vita projicitur, in futura coram angelis et electis hominibus condemnatur, subjungitur: Ponamque vos opprobrium in universo Israel. Tunc quippe reprobi in universo Israel opprobrium ponuntur, quando in extremo examine, coram electis omnibus de perpetratis iniquitatibus erubescunt. Vel in opprobrium in hac vita ponuntur: quia, dum ipsi obcaecato corde mala audacter perpetrant, sancti viri pro eorum culpis erubescunt. Sed qui turpes videri, avulsis dextrisoculis, dedignantur, attendant quod sequitur: (Vers. 3.) Et dixerunt ad eum habitatores Jabes: Concede nobis septem dies, ut mittamus nuntiosad terminos Israel; etsi non fuerit qui defendatnos, egrediemur ad te.","english":"Naas therefore gouges out the right eyes of those allied to him, when the gullet so prevails over those conquered by abstinence that they desire only carnal things, and no longer attend to what they used to love. And because whoever is cast down in this life is condemned in the future before the angels and elect men, it is added: And I will make you a reproach in all Israel. For then indeed the reprobate are made a reproach in all Israel, when at the final examination, before all the elect, they blush for the iniquities they have committed. Or they are made a reproach in this life: because, while they themselves with blinded heart boldly perpetrate evils, holy men blush for their guilt. But those who, with their right eyes torn out, disdain to seem base, should attend to what follows: (Verse 3.) And the inhabitants of Jabes said to him: Grant us seven days, that we may send messengers to the borders of Israel; and if there be no one to defend us, we will go out to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":686,"ref":"p686","source":"Qui sunt habitatores Jabes, id est exsiccatæ, nisi qui castigationem extenuatae carnis in longo habent usu virtutis? Nam plerique resistere gulæ incipiunt, sed dum fatigari abstinentiae labore inchoant, ad usum se consuetae gulositatis inclinant. Velut enim urbem Jabes ingredi et effici ejus cives appetunt, sed dum exsiccatae et esurientis carnis cruciatum non perferunt, fieri ejus habitatores nequaquam possunt. Jabes ergo inhabitant, qui attenuationem corporis per vigorem mentis injus habent possessionis, et velut exsiccatae muris ambiuntur, dum per id quod corpus extenuant ab ignitis luxuriae jaculis proteguntur. Qui eum validissimisinsurgentibus gulae stimulis fatigantur, septem diebus inducias expetunt, in quibus si auxilia desunt, ad Naas egrediantur. Sed hoc Ammonitarum bellum melius exponimus, si in eo deprehensae carnis infirmitatem intueamur et sagacitatem eruditae mentis. Hanc quoque clarius videmus, si quod contrarium est, in stultis infirmis subtilius attendamus. Nam quidam intra sanctam Ecclesiam devoti per desiderium sunt, sed consueta vitiorum debilitate remissi. Possunt quidem bona proponere,sed quia exsequi quod proponunt nequeunt, et a praesenti concupiscentia superantur, et bonum quod in praesenti deserunt in vicino tempore se recuperare posse confidunt.","english":"Who are the inhabitants of Jabesh, that is, of the dried-up place, if not those who possess the chastening of a wasted flesh through the long practice of virtue? For many begin to resist the gullet, but when they start to be worn out by the labor of abstinence, they incline themselves to the habit of their accustomed gluttony. For as if they desire to enter the city of Jabesh and to be made its citizens, but when they do not endure the torment of dried-up and hungry flesh, they can by no means become its inhabitants. Therefore they inhabit Jabesh who hold the thinning of the body through the vigor of the mind as a possession of their own, and as if by the walls of a dried-up place they are surrounded, in that through the very fact that they thin the body they are protected from the fiery darts of luxury. Those who are wearied when the goads of the gullet rise up most violently seek a truce of seven days, in which, if help is lacking, they go out to Nahash. But we expound this war of the Ammonites better if in it we observe the weakness of the flesh that has been caught and the shrewdness of the instructed mind. We see this more clearly too if we attend more subtly to what is contrary in the foolish and weak. For some within the holy Church are devout through desire, but slackened by the accustomed weakness of vices. They can indeed set good things before themselves, but because they cannot carry out what they set before themselves, they are both overcome by present concupiscence and trust that the good which they abandon in the present they can recover in a nearby time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":687,"ref":"p687","source":"Saepe quidem jejunare disponunt, sed cum consueta gula vincuntur, eo die manducandum judicant, in futuros jejunandum. Cumque gulæ feritas semper eis praesens sit,praesens et desiderium futurae bonitatis, hoc serpentis fraude agitur, ut bonum quod proponitur non inveniatur. Cras enim quod semper promittitur nunquam reperitur. Sed quia hoc ab illis agitur quorum mens debilis est, caro fortis, videamus qualiter serpenti illudant illi quorum mens fortis est, caro autem infirma. Nam de eadem serpente Psalmista ad Dominum dicit: Draco iste, quem formasti, ad illudendum ei (Psal. CIII, 27) Nunquam enim convenientius vincitur quam cum ejus versutiapia fraude superatur. Unde et sapientiæ suae astutiam beato Job Redemptor improperans, ait: In oculis, quasihamo, capies eum (Job XL, 10). Inoculis quippe, quasi hamo serpentem cepit qui ei carnem exhibuit, divinitatem celavit; et dum cepit ille quod appetiit, eo tentus, et peremptus est, quod non vidit.","english":"Often, indeed, they resolve to fast, but when they are overcome by their accustomed gluttony, they judge that they must eat on that day and fast on future days. And since the savagery of the gullet is always present to them, the desire for future goodness is also present—this is brought about by the serpent’s deceit, so that the good which is proposed is not found. For tomorrow, what is always promised is never obtained. But because this is done by those whose mind is weak and whose flesh is strong, let us see how those mock the serpent whose mind is strong but whose flesh is weak. For concerning that same serpent the Psalmist says to the Lord: This dragon, whom you formed, to mock him (Ps. 103:26). For he is never more fittingly conquered than when his cunning is overcome by pious deceit. Hence the Redeemer, reproaching blessed Job with the cunning of his own wisdom, says: In his eyes, as if with a hook, you will catch him (Job 40:24). In his eyes, indeed, as if with a hook, he caught the serpent—he who showed him his flesh and concealed his divinity; and while he [the serpent] seized what he desired, by that very thing he was held and destroyed, because he did not see it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":688,"ref":"p688","source":"Sancti ergo viri, ut hosti illudant, rigoremconversationis in praesenti virtute habent; pro illusione infirmitatis carni commodum quoddam in futuro promittunt. Nam sæpe ingentia sunt, quae agunt, sed pro infirmitate carnis semper agere dura, et aspera promittere non praesumunt. Tanto quidem facilius eadem dura sustinent, quanto eorum onera sibi inesse in perpetua promissione non vident. Sed dum optime vivunt, et quotidie proficere et non deficere conantur, illud carnis licitum blandimentum, de quo desperare non possunt, semper carni de futura aestimatione promittunt, sei ei cœptæ afflictionis dolorem infligere nequaquam desinunt. Per id ergo, quod in appetitu suo spes carni relinquitur, quasi ad futurum bonum ejusdem carnis, sui adventus praesentiam spiritus pollicetur. Sed quia solitum continentiæ rigorem deficiendo non deserit, promissum voluptalis caro habet in futuro, et electa mens virtutis robur in praesenti. Quo in loco notandum est, quia ad Naas egredi sub conditione promittunt, sed urbis mœnibus sine conditione muniuntur: quia abstinentes eo etiam, quod secundum carnem infirmi sunt, roborari per divinam misericordiam confidunt. Et quia gulse vitium decipiendo suppJantare se gestiunt, dicunt: Concede nobis septem dies. Quasi enim a gula tempus conceditur, quando eo respectu comprimitur ut ejus desideriis quandoque serviatur.","english":"Holy men, therefore, in order to mock the enemy, possess the rigor of their manner of life in present virtue; in exchange for the illusion of weakness they promise the flesh some advantage in the future. For often the things they do are great, but on account of the weakness of the flesh they never presume to do hard and harsh things and to promise them. Indeed, they bear those same hard things all the more easily the less they see that their burdens are present in a perpetual promise. But while they live excellently and strive daily to advance and not to fail, that permitted indulgence of the flesh, about which they cannot despair, they always promise to the flesh from a future reckoning, and yet they by no means cease to inflict on it the pain of the affliction they have begun. Through that, therefore, in which hope is left to the flesh in its appetite, the spirit, as it were, promises the presence of its coming for the future good of that same flesh. But because it does not abandon the accustomed rigor of continence by failing, the flesh has the promised pleasure in the future, and the chosen mind has the strength of virtue in the present. In this place it must be noted that they go out to Naas under a condition, but they are fortified within the walls of the city without a condition: because those who abstain trust that even in that respect in which they are weak according to the flesh, they are strengthened by divine mercy. And because they desire to trample underfoot the vice of gluttony by deceiving it, they say: Grant us seven days. For time is, as it were, granted by gluttony when it is restrained with this consideration, that at some time its desires may be served.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":689,"ref":"p689","source":"Quo nimirum dierum spatio Naas egressum ad se obsessorum civium, cives Tero Jabes auxilia præstolantur, quia nimirum gulse appetitus de infirma carne reiici appetit, sed electa mens in abstinentiae virtute roborari. In septem vero diebus auxilia quaeruntur, quando contra tentamentorum tenebras omni luce cordis erigimur, quando adversus prava consilia quidquid possumus, inTenimus ratione nostra; et lucis radios quos in nobis non cernimus de eruditione munimur aliena. Dum enim ad robur nostrae virtutis, perfectorum conversationes aspicimus, quasi per septem dies auxilia defensionis invenimus. Inducias quidem petimus; quia cum Nass, id est serpente, pugnamus, cujus quo latentia sunt venena, eo nobis subtiliora sunt quaerenda consilia. Unde et in universos terminos Israel mittere nuntios se promittunt: quia electi viri ad aedificationis suæ commodum, omnium videntium Deum exemplis adjuvantur, sed quod dicitur: Si non est qui dtfendat, egrediemur ad vos: in electorum voce, non auxiliorum dubitatio, sed certitudo monstratur. Quasi astutis verbis suadenti adversario illudentes, verba proferunt quibus illi spem tribuant et sibi fiduciam nequaquam tollant. Qui enim dicunt: Si non fuerit qui defendat, egrediemurad vos; quamdam exeundi spem tribuunt. Sed quia illi hoc dicunt, qui de auxilio certi sunt, hostes suos promittendo decipiunt.","english":"For in that span of days the citizens of Jabesh-tero wait for aid from Naas, who has gone out against them, because the appetite of gluttony desires to be cast down from the weak flesh, but the chosen mind desires to be strengthened in the virtue of abstinence. In seven days, however, aid is sought, when against the darkness of temptations we are raised up by every light of the heart, when against wicked counsels we hold fast with our reason to whatever we can; and the rays of light that we do not perceive in ourselves we fortify by the instruction of another. For while we look to the conduct of the perfect for the strength of our own virtue, it is as if through seven days we find aids of defense. We ask for a truce, indeed, because when we fight against Naas, that is, the serpent, the more hidden his poisons are, the more subtle the counsels we must seek. Hence they also promise to send messengers into all the borders of Israel, because chosen men are aided for the benefit of their own edification by the examples of all who see God. But what is said—If there is no one to defend, we will come out to you—shows in the voice of the elect, not doubt about aid, but certainty. As if mocking the adversary who persuades with cunning words, they utter words that give him hope and by no means take away their own confidence. For those who say, If there is no one to defend, we will come out to you, grant a certain hope of coming out. But because those who say this are certain of aid, they deceive their enemies by promising.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":690,"ref":"p690","source":"Sed ubi jam eadem auxilia inveniantur, exponit dicens: (Vers. et 5.) Venerunt ergo nuntii in Gabaa Saul, et locuti sunt verba hæc, audiente populo, et levavit omnis populus vocem suam, et flevit. Et ecce Saul veniebat mane sequens boves de agro, et viditploranlem populum, et ait: Quid habet populus, quod plorat?\n\nGabaa, ut supra jam diximus, sublimisinterpretator. Et quia omnium electorum non est æqualis altitudo meritorum, in Gabaa Saul nuntii venisse perhibentur; ut spirituali significatione doceamur, ut Cnm validis tentamentis impellimur, ad praedicatorum nostrorum consilia recurramus. Sed et flentis populi actone instruimur, ut fraternis necessitatibus intima mentis compassione jungamur. Saul autem flentem populum vidit, ob quam causam fleret interrogavit, quia electus doctor subditorum necessitatem compatiendo suam facit, et hanc relevare appetit. De agro quidem venit, quia a secreto sui fertilis cordis exit. Mane vero de agro venit, quia in oriente sibi splendore veri luminis subditorum causas inquirite Et boves sequitur, quia eum validi affectus charitatis antecedunt. Quasi enim duos boves ante se habet, qui et proximis per amorem jungitur, et divina charitate inflammatur et inde proximum ordinate diligit, quia hunc amor Dei fortiter accendit. Quare et per Moysen Dominus ait: Non arabis in bove et asino (Deut. XXII, 10).","english":"But where those same aids may now be found, he explains, saying: (Verse 5.) Therefore the messengers came to Gibeah of Saul, and spoke these words in the hearing of the people, and all the people lifted up their voice and wept. And behold, Saul was coming in the morning following the oxen from the field, and he saw the people weeping, and said: What does the people have, that it weeps?\n\nGibeah, as we have already said above, is interpreted as \"sublime.\" And because the height of merits is not equal in all the elect, the messengers are reported to have come to Gibeah of Saul, so that we may be taught in spiritual signification that when we are driven by strong temptations, we should have recourse to the counsels of our preachers. But we are also instructed by the act of the weeping people, that we should be joined to our brothers' needs with the inmost compassion of the mind. Moreover Saul saw the people weeping and asked for what cause they wept, because the chosen teacher, by compassionating the need of his subjects, makes it his own, and desires to relieve it. He came indeed from the field, because he goes forth from the secret of his fertile heart. But he came from the field in the morning, because in the rising splendor of the true light he inquires into the causes of his subjects. And he follows the oxen, because strong affections of charity go before him. For he has, as it were, two oxen before him, who is both joined to his neighbors through love and inflamed with divine charity, and thence loves his neighbor in an ordered way, because the love of God strongly kindles him. Wherefore also the Lord says through Moses: You shall not plow with an ox and a donkey (Deut. 22:10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":691,"ref":"p691","source":"Asinus quippe est amor carnalis, quia qui portat quos amat, quasi forte est animal; et quia inordinate idem non pro Deo diligit, lascivum. In bove ergo et asino arari non potest, quia fructu æternæ mercedis anima non excolitur, si puritas amoris, quo Dco conjungilur, inordinato proximi amore polluitur. Saul ergo de agro veniens, boves sequitur quia electus doctor utrumque affectum cbaritatis in frugifero corde integrum retinet, ex quibus praeparare sibi æternæ retributionis ubcres fructus potest. Et mane venit, quia cum ad subditos exit, diem suae virtutis aperiL. Sed jam cognitis necessitatiDus populi, quia egeri audiamus. Nam sequitur: (Ibid. et verso 6, 7.) Et narraverant ei verba virorum Jabes. Et insiluit spiritus Dominiin Saul, cum audisset verba hæc: et iratus est furor ejus nimis. Et assumens utrumque bovem, cecidit in frusta misitque in omnes terminos Israel per manus nuntiorum, dicens: Quicunque non exierit, secutusque fuerit Saul et Samuelem, sic fiet bobus ejus.","english":"The donkey is carnal love, for it carries those whom it loves as a strong animal does; and because it loves them inordinately, not for God's sake, it is lascivious. Therefore the ox and the donkey cannot be yoked for plowing, because the soul is not cultivated for the fruit of eternal reward if the purity of the love by which it is joined to God is polluted by an inordinate love of neighbor. Saul, then, coming from the field, follows the oxen, because the chosen teacher keeps both affections of charity whole in a fruitful heart, from which he can prepare for himself the rich fruits of eternal recompense. And he comes in the morning, because when he goes out to his subjects, he reveals the day of his virtue. But now, having learned the needs of the people, let us hear what is said. For it follows: (Ibid., verses 6 and 7.) And they had told him the words of the men of Jabesh. And the Spirit of the Lord rushed upon Saul when he heard these words, and his anger was greatly kindled. And taking each ox, he cut it in pieces and sent them throughout all the borders of Israel by the hand of messengers, saying: Whoever does not come out and follow Saul and Samuel, so shall it be done to his oxen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":692,"ref":"p692","source":"Quid in his verbis dicimus, nisi quia sanctorum infirma, et quae videntur carnalia, non sunt infirma et carnalia, sed spiritualia et robusta? Iræ quippe nimietatem in religiosis viris reprehendere solemus, sed ecce Saul, ut irasci nimis potuerit, prius in eum spiritus Domini insiliit. Quam metuenda sit ergosanctorum ira cernimus, si insilientem in eos Domini spiritum cogitamus, si dum illos foris irascentes aspicimus, commoventem spiritum mtus pariter attendamus. Quoties ergo majorum zelo corrigimur sub eorum indignatione vehementer possumus pavere, si eorum impetum motum sancti Spiritus credimus. Et quia Saul utrumque bovem in frusta concidit, in omnes terminos Israel misit, minas protulit, sic omnium bobus fieret, qui se et Samuelem sequi noluissent, quid aliud insinuat, nisi quia pigriores quique ad auxilia praebenda proximis, non solum invitandi, sed cogendi sunt? Unde et statim subjunctum est.","english":"What do we say in these words, except that the weak things of the saints, and those which seem carnal, are not weak and carnal, but spiritual and strong? For we are accustomed to reprove excess of anger in religious men, but behold, Saul, in order that he might be able to be angry too much, first the Spirit of the Lord rushed upon him. How fearful, therefore, is the anger of the saints we perceive, if we consider the Spirit of the Lord rushing upon them, if while we look at them raging outwardly, we likewise attend to the Spirit moving within them. As often, therefore, as we are corrected by the zeal of our elders, we can tremble greatly beneath their indignation, if we believe their impulse to be the motion of the Holy Spirit. And because Saul cut both oxen into pieces and sent them into all the borders of Israel, and issued threats, that so it should be done to the oxen of all who refused to follow him and Samuel, what else does this suggest, except that the more sluggish, each one of them, for providing aid to their neighbors, are not only to be invited but compelled? Hence also it is immediately added.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":693,"ref":"p693","source":"(Vers. 7.) Invasit ergo timor Domini populum, et egressi sunt quasi vir unus.\n\nQuia enim proximos sicut nos ipsos diligere jubemur, recto ordine eis auxilia praebemus, quando ad hæc exhibenda non timore cogimur, sed amore provocamur. Cum vero nos effectum hujus debiti amoris perdimus, ad praedicatorum nostrorum zelum pertinet, ut in fratrum auxilia ex timore consurgamus. Dene ergo dicitur: Invasit timor Domini populum, et egressi sunt quasi vir unus: quia plerumque sumus in amore proximorum tepidi; sed praelatorum nostrorum minis erigimur ad statum devotionis, et ex timore bonum opus aggredimur, sed ex initio limoris, ad vinculum perducimur magnae charitatis. Unde et bene timor invasise populum dicitur, sed quasi vir unus omnes egressi perhibentur. Quasi vir quippe unus plures non possunt egredi, nisi qui ad parem conscendunt unitatem dileclionis. Hinc namque eL de perfectis discipulis Redemptoris dicitur: Erat illis r,or unum, et anima una (Act.iv, 32). Sequitur: (Vers. $.) Et recensuit eos in Bezech; fueruntque filiorum Israel trecenta millia, virorum autem Juda triginta millia.","english":"(Verse 7.) Therefore the fear of the Lord invaded the people, and they went out as one man.\n\nFor since we are commanded to love our neighbors as ourselves, we rightly provide them with help when we are not compelled by fear to render these things, but are stirred by love. But when we lose the effect of this debt of love, it belongs to the zeal of our preachers that we rise up to help our brothers out of fear. Hence it is rightly said: The fear of the Lord invaded the people, and they went out as one man: because for the most part we are lukewarm in love of neighbors; but we are roused to a state of devotion by the threats of our prelates, and we undertake the good work out of fear, but from the beginning of fear we are brought to the bond of great charity. Hence also it is well said that fear invaded the people, but all are reported to have gone out as one man. For many cannot go out as one man unless they ascend to an equal unity of love. For hence also it is said of the perfect disciples of the Redeemer: They had one heart and one soul (Acts 4:32). It follows: (Verse 8.) And he numbered them in Bezek; and there were of the children of Israel three hundred thousand, but of the men of Judah thirty thousand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":694,"ref":"p694","source":"Prius dicuntur filii Israel egressi, deinde a Saul recensiti, quia electus prædicator, cum contra occultos hostes movere subjectorum suorum militiam tentat, prius eorum forte propositum aspicit, deinde eos in numero bellatorum ponit. Quasi enim intus sumus, et recenseri non possumus, quandiu virtus nostrae mentis nostris pastoribus occultatur. Et cura egredimur recensemur, quia cum mentium nostrarum eis fortitudinem pandimus, nos jam habere socios in spirituali pugna confidunt. Sed cum iniirmas mentes ad propositum boni operis erigere appetunt, non solum majorum doctrinis nos erudire conantur, sed etiam minorum electorum exemplis accendere. Bene ergo filiorum Israel trecenta millia, virorum autem Juda triginta millia, recensita fuisse perhibentur. Tricenarius quippe numerus ad rectitudinem fidei et studium pertinet bonae operationis: quia nulla sunt praecepta legis, si ad contemplationem non tendunt summae Trinitatis. Apte ergo viri Juda dicuntur, qui triginta millibus continentur, quia confessionem habent rectae fidei, et robur bonae operationis. Patres autem nostri ejusdem fidei atque operationis fuere, sed in contemplatione divinitatis, quo longe altius quam nos profecerant, eo at opera fidei fortiora exhibebant. Quare etiam filiorum Israel trecenta millia recensentur.","english":"First the sons of Israel are said to have gone out, then to have been mustered by Saul, because the chosen preacher, when he attempts to move the militia of his subjects against hidden enemies, first perhaps looks upon their purpose, and then places them in the number of warriors. For we are, as it were, within, and we cannot be mustered as long as the strength of our mind is hidden from our pastors. And when we go out, we are mustered, because when we reveal to them the fortitude of our minds, they now trust that they have us as allies in the spiritual battle. But when they desire to raise up weak minds to the purpose of good work, they attempt to instruct us not only by the teachings of greater men, but also to kindle us by the examples of lesser elect. Well, therefore, are the three hundred thousand of the sons of Israel and the thirty thousand of the men of Judah reported to have been mustered. For the number thirty pertains to the rectitude of faith and the zeal of good action, because the precepts of the law are nothing if they do not tend toward the contemplation of the highest Trinity. Aptly, therefore, are they called the men of Judah, who are contained in thirty thousand, because they have the confession of right faith and the strength of good action. But our fathers were of the same faith and action, yet in the contemplation of divinity, by how much more deeply they had advanced than we, by so much did they also exhibit stronger works of faith. Wherefore also the three hundred thousand of the sons of Israel are mustered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":695,"ref":"p695","source":"Triginta quidem a tribus, et decem in triginta veniunt, sed in tricenario numero tam denarius, quam ternarius simplex est; sed ut usque ad trecentos numeremus, et denarium tricesies, tricenarium decies multiplicamus, quia et si magna est contemplatio, magna sunt opera subjectaeplebis, illa tamen quae pracces serunt in patribus nostris incomparabilia fuerunt, Velut enim denarius noster numerus decies in illorum perfectione glomeratur, dum eorum perfectioni valde nostra submittuntur. Triginta ergo millia virorum Juda, et trecenta filiorum Israel nobiscum recensita, ad pugnandum contra Naas praedicatores ducunt; si cum adjuvare tentatos abstinentes subditos volunt, et fortissimorum patrum eis eximia facta proponunt, et minorum. Israel quidem dicitur Videns Deum, sive, in quo est Dcus; quod profecto nomen infirmo adhuc aut imperito non convenit. Quotquot perfectos viros in afflictione carnis et contemplatione mentis proferimus, serpentem Naar, tot armatis elidimus. Sed jam obsessos quibus verbis regis exercitus confortet audiamus.","english":"Thirty indeed comes from three, and ten comes into thirty, but in the number thirty the ten is as simple as the three; yet to count all the way to three hundred, we multiply the ten thirty times and the thirty ten times, because even if the contemplation is great, great are the works of the subject people, yet those things which came first in our fathers were incomparable. For as it were our number, the ten, is gathered ten times into their perfection, while our works are greatly submitted to their perfection. Therefore the thirty thousand men of Judah and the three hundred of the sons of Israel, counted together with us, lead preachers to battle against Nahash; if they wish to help the tempted abstinent subjects, they set before them both the outstanding deeds of the strongest fathers and those of the lesser. Israel indeed is called the one seeing God, or, in whom God is; a name that certainly does not fit one still weak or unskilled. As many perfect men as we bring forth in affliction of the flesh and contemplation of the mind, so many armed men do we strike down the serpent of Nahash with. But now let us hear with what words the king's army strengthens the besieged.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":696,"ref":"p696","source":"(Vers. 9.) Et dixerunt iis qui venerant; Sic dicetis viris, qui sunt Jabes Galaad: Cras erit vobis salus, cum incaluerit sol.\n\nTale fortasse est illud, quod nobis sapientis illius consilio dicitur: Si spiritus potestatem habentis ascenderit super te, locum tuum cito non deseras (Eccle. x, 4). Locus uniuscujusque electi est situs bonae conversationis. Quando autem permittitur, impugnaos spiritus potestatem hab' re potest, quia impugnare electorum corda nullatenus posset, nisi hoc dispensatio divina permitteret. Praecipit ergo, ut locum nostrum non deseramus, quia si inter tentationum breves tenebras fortes sumus, cito divina lux aderit, in cujus adventu tenebrarum virtus evanescit. Bene ergo dicitur: Cras enim, cum incolueril sol, erit vobis salus. Sanctorumpraedicatorumexhortatio dies est, quia dum tentata minorum corda tangit, ad spem victoriae erigit. Sed hanc nox sequitur, quia etsi divina auxilia separantur, adhuc tamen irruentes desideriorum carnalium tenebrae non discedunt. Quis est ergo dies crastinus nisi divinæ visitationis adventus? Crastinus enim dies dicitur, quia tentatis electis divini auxilii splendor valde vicinus est. Unde et perprophetam Dominus dicit: Ego Deus de vicino, et non Deusde longe (Jerem. XXIII, i3). Hinc Psalmista dicit: Prope est Dominus omnibus invocantibus eum in veritate (Psat. CXLIV, i 8).","english":"(Verse 9.) And they said to those who had come: Thus shall you say to the men who are in Jabesh Gilead: Tomorrow your salvation will be at hand, when the sun has grown warm.\n\nSuch, perhaps, is that saying which is given to us by the counsel of that wise man: If the spirit of one who has power ascends upon you, do not quickly leave your place (Eccles. 10:4). The place of each of the elect is the position of good conduct. But when it is permitted, the spirit that has power is able to attack, because it could by no means attack the hearts of the elect unless divine dispensation permitted it. He therefore commands that we not leave our place, because if we are strong amid the brief shadows of temptations, the divine light will soon be present, at whose coming the power of darkness vanishes. Well, then, is it said: Tomorrow, when the sun has grown warm, salvation will be yours. The exhortation of the holy preachers is the day, because while it touches the tempted hearts of the lesser ones, it raises them to the hope of victory. But night follows this day, because even if divine aids are withdrawn, still the rushing darkness of carnal desires does not depart. What, then, is tomorrow's day but the advent of divine visitation? For it is called tomorrow's day because for the tempted elect the splendor of divine aid is very near. Whence also through the prophet the Lord says: I am God near at hand, and not God far off (Jer. 23:23). Hence the Psalmist says: The Lord is near to all who call upon him in truth (Ps. 144:18).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":697,"ref":"p697","source":"Hinc item ipse Dominus repromittit, dicens: Antequam me invocetil, dicam; Ecce, adsum (Isa. LVIII, 9). Dies ergo primus, lux prædicationis, crastinus divinae gratise est. Sed notandum quia dixit: Cum incaluerit sol; ut diei claritas obscuritatem sensus illuminet, et calor solis accendat amorem cordis; ut mens bonum quod cupiat per lucem videat, et quod videt per calorem mentis concupiscat. Geminum quippe hoc mentis remedium contra duplum diaboli bellum exhibetur. Nam malignus spiritus, ut mentes electorum tentando superet, prius tenebras cogitationum malarum objicit, deinde concupiscentiarum flammas accendit, quia nisi prius mentem caecaverit, ad pravitem concupiscenti non impellit. Electa vero mens dum tentari permittitutur, ejus statut in utroque Lurbatur, quia in tantum concupiscentiarum molestiassentire potest, in quantum, permittente Deo, cogitationum tenebras abjicere a se non potest. Sed quia a Deo tentari permittitur, in adventu ejus gratiae, ab utroque malo relevatur: dum contra tenebras lucem accipit, et per calorem advenientis spiritus, abjicit frigus mentis. Incipit enim videre coelestia qui levare mentem acarnalibus non valebat, et quae amanter aspicit ardenter cupit.","english":"Hence the Lord himself also promises again, saying: Before she calls, I will say; Behold, I am here (Isa. 58:9). The first day, then, is the light of preaching; the next day is that of divine grace. But it must be noted that he said: When the sun has grown warm; so that the brightness of the day may illuminate the darkness of understanding, and the heat of the sun may kindle the love of the heart; so that the mind may see through the light the good it should desire, and through the warmth of the mind may long for what it sees. For this twofold remedy of the mind is offered against the twofold war of the devil. For the malignant spirit, in order to overcome the minds of the elect by tempting them, first sets before them the darkness of evil thoughts, then kindles the flames of desires, because unless he has first blinded the mind, he does not impel it to the depravity of concupiscence. But the elect mind, while it is permitted to be tempted, is disturbed in both respects, because it can feel the annoyances of desires to the extent that, with God permitting, it cannot cast off from itself the darkness of thoughts. But because it is permitted by God to be tempted, at the coming of his grace it is relieved from both evils: while it receives light against the darkness, and through the warmth of the coming spirit it casts off the coldness of the mind. For it begins to see heavenly things, which was unable to lift its mind from carnal things, and what it lovingly beholds it ardently desires.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":698,"ref":"p698","source":"Bene ergo dicitur: Cras erit vobis salus, cum incaluerit sol; quia si validas antiqui hostis impugnationes viriliter ferimus, divinae gratiæ celeritate sublevamur ad lucem cordis et virtutem magnæ charitatis. Et quia hoc sanctorum praedicatorum consilium electa subditorum corda gratanter excipiunt, sequitur: (Vers. 9.) Venerunt ergo nuntii et annunliaverunt viris Jabes. Qui lætati sunt.\n\nSed etiam promisso sibi auxilio, quid Ammonitis respondeant audiamus. Nam sequitur: (Vers. 10.) Et dixerunt; Mane exibimus ad vos, et facietis nobis omne quod placuerit vobis.\n\nii. Hoc profecto,quia illi dicunt qui jam de vicino auxilio securi sunt quamdam spem hostibus tribuunt quos promittendo illudunt. Voce quidem debilitatem simulant, sed fortitudinem promissi auxilii intus servant. Aliud ergo promittunt, aliud credunt. Qui enim dicebant: Cras exibimus ad vos, et facietis nobis omnequod placuerit vobis, hoc dabant hostibus credere, quod sic se in eorum manibustraderent, ut facere de eis possent quaecunque voluissent. Sed qui in diem sequentem venturum regem in suum auxilium noverant, exire com eo non ad hostium manus, sed ad interfectionem cogitabant. Secundum spiritualem vero sensum serpenti Naas, id est gulee cencupiscentiæ in die suo nostrum exitum promittimuF, sed nos in die nostro ejus acies debelIamus. Dies quidem ejus est delectatio corporeae saturitatis.","english":"Rightly, then, it is said: Tomorrow your salvation will be, when the sun has grown warm; because if we bravely endure the violent assaults of the ancient enemy, we are lifted up by the swiftness of divine grace to the light of the heart and the strength of great charity. And because the chosen hearts of subjects gladly receive this counsel of the holy preachers, it follows: (Verse 9.) The messengers therefore came and announced to the men of Jabesh. And they rejoiced.\n\nBut let us also hear what they answer to the Ammonites, with the help promised to them. For it follows: (Verse 10.) And they said: In the morning we will go out to you, and you shall do to us whatever pleases you.\n\nii. This indeed, because those who are already secure in nearby help say it, gives a certain hope to the enemies whom they mock by promising. By their voice they indeed feign weakness, but within they keep the strength of the promised help. They promise one thing, therefore, and believe another. For those who were saying: Tomorrow we will go out to you, and you shall do to us whatever pleases you, were giving the enemies to believe this, that they would so hand themselves over into their hands as to be able to do with them whatever they wished. But those who knew that the king would come on the following day to their aid were planning to go out with him, not to the hands of the enemies, but to their slaughter. According to the spiritual sense, however, to Naas the serpent, that is, to the gluttony of desire, we promise our going out on his day, but on our day we vanquish his battle lines. His day indeed is the delight of bodily satiety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":699,"ref":"p699","source":"Qui enim proponit ventrem pro volo replere, quasi diem primum concupiscentiæ dedicat, et tamen adhuc intus est, quia quamdam lucem delectationis proposuit, quam operando non vidit. Cras ergo exiit, qui hoc laetum quod carni promisit, et operando et delectando exhibuit. Sed sancti viri, ut superius dixi, gulae illudunt; quia cum ab ejus appetitu desperare in perpetuum nequeunt, illud quod promittunt et non sumunt, quasi in futura luce delectationis repromittunt. Coacti quidem sunt foris nimia fragilitate carnis, et intus induti robore magnae charitatis. Per illud quidem, qui appetitibus renuntiare nequeant, quasi exteriori voce promittunt, quod in intentione non habent. Per illud vero, quia de divino securi sunt, aliud proponunt agere, quam loquuntur infirmitatis voce. In die igitur suo ad Naas exeunt, quia ad oppugnandum gulae concupiscentiam, per lucem superni auxilii progrediuntur, et visitati superna gratia, jam contra omnem carnis impetum fortes sunt, qui derelicti ad modicum, ejus impugnamenta timuere. Qui profecto divinæ gratiae splendor, quia per ora praedicatorum aliquando minoribus sancte Ecclesiae membris infunditur, sequitur: (Vers. 11.) Et factum est, cum venisset dies crastinus, constituit Saul populum in tres partes, et ingressus est mediacastra in vigilia matutina, et percussit Ammon usque dum incalesceret sol.","english":"For he who proposes to fill his belly instead of [doing] his will, as it were, dedicates the first day to concupiscence, and yet he is still within, because he has set before himself a certain light of delight which he has not seen by acting. Tomorrow, then, he has gone out, who has displayed that pleasant thing which he promised to the flesh both by acting and by delighting in it. But holy men, as I said above, mock gluttony; because since they cannot despair of its appetite forever, that which they promise and do not take up, they promise again as it were in the future light of delight. They are indeed compelled outside by the excessive frailty of the flesh, and within they are clothed with the strength of great charity. Through that [frailty], indeed, those who cannot renounce their appetites promise as it were with an outward voice what they do not have in intention. Through that [charity], however, because they are secure concerning divine things, they propose to do something other than what they speak with the voice of infirmity. On his day, therefore, they go out to Nahash, because to fight against the concupiscence of gluttony they advance through the light of heavenly aid, and having been visited by supernal grace, they are now strong against every assault of the flesh, who, when left to themselves for a little while, feared its attacks. That splendor of divine grace, indeed, because through the mouths of preachers it is sometimes poured into the lesser members of holy Church, follows: (Verse 11.) And it came to pass, when the next day had come, that Saul set the people in three parts, and entered into the midst of the camp in the morning watch, and struck Ammon until the sun grew warm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":700,"ref":"p700","source":"In partes quidem dividitur populus, ut serpentem Naas non una acie feriamus. Et quidem in tres partes dividitur, ut sacrae abslinentiaefructus et dignitas ostendatur: quia ad eam, quam manducando perdimus, sanctæ Trinitatis contemplationem jejunando revocamur. Hinc est enim, quod legis, et Prophetiae, et Evangeliijejunia commendantur. Nam Moyses ut legem percipere mereretur, bis quadraginta dierum numero jejunavit (Exod. XXXIV, 28). Elias ut Jesabel manus evaderet, quadraginta diebus in unius cibi fortitudine ad Oreb Dei montem pervenit (III Reg. xix, 8). Dominus ac Redemptor noster Jesus Christus per quadraginta dies in eremo jejunans, nullum omnimodo cibum sumpsit (Matth. iv. I). In tres ergo partes Saul populum dividit: quia in exemplum abstinentium, Legis et Prophetarum, atque Evangelii jejunia producuntur. Et veniente die craslino, media castra doctor ingreditur: quia cum divina gratia, quæ ad docendum corda praedicatorum illuminat, auditorum etiam mentes irradiat, et ad spem victoriae potenter levat. In die igitur crastino doctor triumphaturus castra inimicorum ingreditur, et aperit, in eisque concupiscentiarum acies potenter ferit. Et quia ipsorum subditorum mentes audiendo proficiunt, in vigilia matutina rex dicitur castra Ammonitarum ingredi, et usque dum dies incalesceret, in eorum caedibus immorari.","english":"The people are indeed divided into parts, so that we may strike down the serpent Nahash not with a single battle line. And indeed it is divided into three parts, so that the fruit and dignity of sacred abstinence may be shown: because by fasting we are recalled to that contemplation of the Holy Trinity which we lost by eating. For this is why the fasts of the Law, the Prophets, and the Gospel are commended. For Moses, in order to be worthy to receive the Law, fasted twice for the number of forty days (Exod. 34:28). Elijah, in order to escape the hand of Jezebel, came to Horeb, the mountain of God, in the strength of a single meal for forty days (1 Kings 19:8). Our Lord and Redeemer Jesus Christ, fasting for forty days in the desert, took no food at all (Matt. 4:1). Saul therefore divides the people into three parts: because, as an example for those who abstain, the fasts of the Law, the Prophets, and the Gospel are brought forth. And when the next day comes, the teacher enters the middle of the camp: because when divine grace, which enlightens the hearts of preachers for teaching, also irradiates the minds of hearers, it powerfully raises them to the hope of victory. On the next day, therefore, the teacher, about to triumph, enters the camp of the enemies, and opens it, and powerfully strikes the battle lines of their desires within it. And because the minds of the subjects themselves profit by hearing, in the morning watch the king is said to enter the camp of the Ammonites, and to remain among their slaughters until the day grew hot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":701,"ref":"p701","source":"Vigilia quidem matutina in Dei aspiratione est fervor solis in ejus plenitudine. Velut enim matutina nobis lux oritur, quando tenebris tentationum depressi, lucem virtutis ab ore praedicatorumvidereincipimus quam sequamur. Et sol nobis incalescit, cum per eorum verba mens nostra succenditur, et quasi ferventis solis calore decocta, desideriis inflammatur. Tunc quippe Ammon vehementer creditur: quia vitiorum populus de nostris sensibus effugatur. Rector igitur, qui in vigilia matutina Ammonitarum castra ingreditur, usque dum incaJescat dies, ab interfectione gladium non recondat, quia tandiu debet subditorum suorum eruditioni insistere, quandiu illos aspiciat magnis interni luminis caloribus inflammari. Quo in loco notandum est: quia Naas, id est serpens Ammonitarum rex esse dicitur: ipse autem Ammon populus mœroris interpretatur. Et quia in hoc serpente gulae vitium designari diximus, cum Naas percutitur, moeroris populus debellatur: quia ex uno gulae vitio, innumera vitiorum agmina ad conflictum animae producuntur. Et cum idem gulae vitium reciditur, alia multa nobis vitia subjugamus. Unum quidem gulae vitium est, sed aculei libidinis innumeri sunt, qui praecedentem illum, quasi regem sequuntur. Qui laeta quidem suggerunt, sed ad aeterni fletus lamenta perducunt. Cum Naas ergo pugnatur, sed moeroris populus caeditur: quia cum gulam domamus, libidinum incitamenta perimuntur.","english":"The morning watch is indeed, in God's breathing, the heat of the sun in its fullness. For as it were the morning light rises upon us when, pressed down by the darkness of temptations, we begin to see from the mouth of preachers the light of virtue that we may follow. And the sun grows warm for us when through their words our mind is kindled, and, as if boiled down by the heat of the burning sun, is set aflame with desires. For then Ammon is believed to be struck down mightily, because the people of vices are put to flight from our senses. Therefore the ruler who enters the camp of the Ammonites at the morning watch must not put away his sword from the slaughter until the day grows warm, because he ought to persist in the instruction of his subjects for as long as he sees them set aflame with the great heats of the inner light. In this place it must be noted that Nahash, that is, the serpent, is said to be the king of the Ammonites; but Ammon itself is interpreted as the people of sorrow. And because we have said that in this serpent the vice of gluttony is designated, when Nahash is struck down, the people of sorrow is conquered, because from the one vice of gluttony countless troops of vices are brought forth for the conflict of the soul. And when that same vice of gluttony is cut off, we subjugate many other vices to ourselves. It is indeed one vice of gluttony, but the stings of lust are innumerable, which follow that preceding one as if their king. They indeed suggest pleasant things, but they lead to the lamentations of eternal weeping. When Nahash, therefore, is fought against, it is the people of sorrow that is struck down, because when we tame gluttony, the incitements of lusts are destroyed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":702,"ref":"p702","source":"Unde bene non ipse Naas, sed Ammon subjectus sibi, id est populus interfectus asseritur: quia appetitus comestionia restringendus, non exstinguendus est. Sed bene nunquam restringitur, si subsequens mceroris popuIus, id est turpes motus libidinum non necantur.Contra Naas ergo nobis principale certamen est: quia cum iste superatur, Ammon interficitur: quia libido tunc bene caeditur, si ejus principale initium subjugatur. Sed profectus pudicitiae quousque procedat, latenter ostenditur per ea quae subsequuntur. Nam dicit: (Vers. 11.) Reliqui vero dispersi sunt, ita ut nec relinquerentur duo pariter.\n\nProbatio verae abstinentiae non est in attenuatione corporis, sed in perfectione castitatis. Nam bene serpens atteritur, si sic gula restringitur, ut libidinosi motus corporis omnis violentia minuatur. Nam motus illicitus carni, quandiu ipsa caro est, tolli non potest, violentia movendi tolli potest, Non quidem tolli potest carni, quod lex carnis membra non moveat; sed tamen tolli potest carni violentia motionis, ut relinquatur ei motus; sed eidem motui omnis delectationis obsœnitas auferatur, et simplex motus ille sit, in quo reliqua libidinis turpitudo non sit.","english":"Hence it is well said that not Nahash himself but Ammon subject to him, that is, the people, is reported slain: because the appetite for food is to be restrained, not extinguished. But it is never well restrained if the people of sorrow that follows, that is, the shameful motions of lusts, are not put to death. Against Nahash, then, our chief struggle is: because when he is overcome, Ammon is killed: because lust is then well cut down when its chief beginning is subjugated. But how far the progress of chastity should advance is shown secretly through what follows. For it says: (Verse 11.) But the rest were scattered, so that not even two were left together.\n\nThe proof of true abstinence is not in the wasting of the body, but in the perfection of chastity. For the serpent is well crushed if gluttony is so restrained that all the violence of the body's lustful motions is diminished. For an illicit motion cannot be taken away from the flesh, as long as the flesh itself exists; the violence of moving can be taken away. It cannot indeed be taken away from the flesh that the law of the flesh moves the members; but nevertheless the violence of motion can be taken away from the flesh, so that motion is left to it, but all the obscenity of delight is removed from that same motion, and that motion is simple, in which there is no remaining foulness of lust.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":703,"ref":"p703","source":"Bene ergo alii in fugam versi perbibentur, quia cum abstinentes quosque divina gratia perfecte remunerat a corporalibus eorum motibus omnium obscœnitatum aculeos tollil; sed eis ipsos motus naturales deserit, ut tentari semper possint, vinci nunquam possint; dum id deserit, quod cis valde displicet, sed sic debilitat quod deserit, ut prsevalere victoribus non permittat. Ammonitas quippe percusserat, qui dicebat: Castigo corpus meum, et servituti subjicio, ne aliis prædicans, reprobus efliciar (/ Cor. ix, 27). Interfectis etiam aliis, fugitivos inlerficere non poterat, quia deplorat, dicens: Video aliam legem in membris meis repugnantem legi mentis meae (Rom. VII, 23). Item quia debilitatos videbat, qui remanserant, dicit: Nulla creatura poterit nos separare a charitate Christi (Ibid. VIII, 39).Quid est ergo, quod deplorat legem inesse membris legi mentis repugnantem, si extinctis aliis, alii in fugam versi sunt; nisi quia perfecti viri hoc ipsum,quod simplices motus carnis contravoluntatem sustinent, vehementer dolent? Vellent quippe sic manere in carne, ut contra mentis voluntatem de carne nulla sustinerent. Quod quidem, quia impossibile est, praemisit dicens: Velle adjacet mihi, posse autem non invenio. Non enim quod voto bonum, hoc ago; sed quod ocii malum, illud facio (Ibid. VII, 18, 19).","english":"Therefore it is well said that some are reported put to flight, because when divine grace perfectly rewards the abstinent, it takes away from their bodily motions the stings of all obscenities; but it leaves them their natural motions themselves, so that they can always be tempted but can never be conquered; in leaving that which greatly displeases them, it so weakens what it leaves that it does not permit it to prevail over the victors. For he had struck the Ammonites, who said: I chastise my body and bring it into subjection, lest while I preach to others I myself be found reprobate (1 Cor. 9:27). With the others also killed, he could not kill the fugitives, because he laments, saying: I see another law in my members, fighting against the law of my mind (Rom. 7:23). Likewise, because he saw those who remained weakened, he says: No creature shall be able to separate us from the love of Christ (Ibid. 8:39). What is it, then, that he laments that a law is in his members fighting against the law of his mind, if, when some were slain, others were put to flight; except that perfect men grieve vehemently over this very thing, that they endure the simple motions of the flesh against their will? For they would wish so to remain in the flesh that they would endure nothing from the flesh against the will of the mind. Because this indeed is impossible, he said beforehand: To will is present with me, but to accomplish I do not find. For I do not do the good that I will, but the evil that I hate, that I do (Ibid. 7:18, 19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":704,"ref":"p704","source":"Ouasidicat: Vellem esse in carne, non ea perfectione, qua perfectus in carne perfectus est, sed sicut Angeli Dei in cælo. Sed hoc posse non invenio,quandiu mors peccati absorpta in futura resurrectione non fuerit, illud, quod in me peccatum inhabitat, movet mecontra me. Sed quod exslingui peccatum non potest, effugari potest. Motus quippe carnis quasi in fugam vertitur, dum ipsa bene jejunando castigatur. Tanto enim rarius ac difficilius se contra spiritum erigit, quanto sibi eam præsidens spiritus per extenuationem subdit, cum sic eam domat, ut tarde superbiat, cito conquiescat.\n\nii. Sed subtiliter est intuendum, quod dicitur: Vtnon relinquerentur duo pariter. Duo quidem remanent, sed pariter non remanent. Duo quidem sunt, cogitatio immunda, et naturalis motus carnis. Ad sanctorum quidem conflictum aliquando immunda cogitatio praevenit, aliquando insurgentem sibi sentiunt legem carnis contra legem mentis; sed qui victores jam sunt, hostes in fugam versos non timent, si iterum ad pugnam redeunt; quia cum eis pariter pugnare non possunt. Nam cum prava cogitatio obviat, prius eam abjiciunt, quam de ejus suggestione caro moveatur. Et cum carnis lex membra commovet, lex mentis turpem motum, turpia cogitando nequaquam fovet; et dum alterum abjicit, alterius pugnam nequaquam sentit.","english":"As it were he says: I would wish to be in the flesh, not with that perfection by which one perfect in the flesh was made perfect, but as the angels of God are in heaven. But I do not find this to be possible, as long as the death of sin has not been swallowed up in the future resurrection; that sin which dwells in me moves me against myself. But what cannot be extinguished can be put to flight. For the motion of the flesh is, as it were, turned to flight when the flesh itself is chastised by good fasting. For the more rarely and with greater difficulty it rises up against the spirit, the more the spirit presiding over it subjects it to itself through attenuation, when it so tames it that it is slow to be proud and quick to be at rest.\n\nii. But it must be subtly considered what is said: That two should not be left together. Two indeed remain, but they do not remain together. There are indeed two things: an impure thought and the natural motion of the flesh. In the conflict of the saints, sometimes an impure thought comes first; sometimes they feel the law of the flesh rising up against the law of the mind; but those who are already victors do not fear enemies turned to flight, if they return to battle again, because they cannot fight together with them. For when a depraved thought meets them, they cast it away before the flesh is moved by its suggestion. And when the law of the flesh stirs the members, the law of the mind in no way fosters the shameful motion by thinking shameful things; and while it casts away the one, it in no way feels the battle of the other.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":705,"ref":"p705","source":"Bene ergo de electorum perfecta victoria dicitur, quia: Dispersi sunt alii, ut duo pariter ex eis non sint relicti: quia per macerationem corporis in tantum proficiunt culmen perfectionis, ut ab eis quidquid a carne, quidquid a mente ingeritur, leviter superetur, dum convenire ia pugnam non sinitur. Et haec quidem victoria de omnibus sensibus corporis electi percipiunt, qui obsidenlem Naas sibi subjiccre per abstinendæ virtutem possunt. Nam refecta caro et impinguata, ad lapsum linguae, oculorum, auditus, olfactus, et tactus facilis est. Dum ergo illiciti corporalium sensuum motus a gulae vitio, ad mentis pugnam deducuntur, quasi Ammon populus Naas regem ad Israelitarum obsidionem comitatur. Sed dum Naas perfecte vincitur, Ammon et exstinguitur ex parte, et ex parte sic in fugam veritur, ut ex eo duo pariLer non inveniantur; quia dum per abstinentiam corpus atterimus, innumeros nostrorum sensuum illicitos motus enervamus; et quos omnino eradicare non possumus, quasi debiles effugamas. Ex quibus duo pariter nobis in pugnam non remanent; quia in oblectatione alicujus sensus corporei, non conjungimus sensum mentis. Nam saepe oculis aspicimus, saepee audimus auribus, saepe tactu, saepe olfactu percipimus, quae carnalem animum trahere ad illicitum amorem possunt, sed nostram perfecte carnem macerando victores sumus, quia duos pariter de victis adversariis non videmus.","english":"Well then is it said of the perfect victory of the elect, that: The others were scattered, so that two of them together were not left: because through the maceration of the body they advance to such a height of perfection that whatever is brought in by the flesh, whatever by the mind, is easily overcome by them, since it is not allowed to join together for battle. And this victory indeed over all the senses of the body the elect perceive, who can subjugate the besieging Nahash to themselves through the virtue of abstinence. For the flesh, refreshed and fattened, is prone to the slip of the tongue, of the eyes, of hearing, of smell, and of touch. When, therefore, the illicit motions of the bodily senses are led from the vice of gluttony to the battle of the mind, it is as if the people of Ammon accompany King Nahash to the siege of the Israelites. But when Nahash is perfectly conquered, Ammon is both extinguished in part and in part turned to flight in such a way that two of them together are not found from it; because when we wear down the body through abstinence, we enervate the innumerable illicit motions of our senses; and those which we cannot entirely eradicate, we put to flight as it were weakened. Of these two together do not remain to us for battle; because in the delight of some bodily sense, we do not join the sense of the mind. For often we see with the eyes, often we hear with the ears, often we perceive by touch, often by smell, things which can draw the carnal mind to illicit love, but by perfectly macerating our flesh we are victors, because we do not see two together from the conquered adversaries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":706,"ref":"p706","source":"Concupiscenda quidem tunc cernimus, sed oculorum molibus appetitum animae conjungere devitamus. Saepe etiam cordi cogitatio illicita obviat, sed victor serpentis, fugitivum motum suum, quem attendits solum invenit. Ad ea enim, quae corde accidenter cogi tat, aliquem de sensibus corporis per motumillicitum nequaquam levat. Tales quippe sunt, quos propheta miratur, dicens: Qui sunt isti, qui ut nubes volant, et quasi columbæ ad fenestras suas (Isa. LX, 8).Quasi enim columbae ad feneslrassuassunt,qui concupiscenda recipiunt, sed simplicitatem mundi cordis concupiscendo non perdunt; quia vident quae appetant, sed illicite appetere quod cernunt, vitant. Ad hanc profecto victoriam, quia praedicatorum nostrorum exhortatione proiicimus, bene per Saul Ammonitarum populus devictus et cæsus esse memoratur. Quorum profecto bella non uniformia, sed diversa sunt. Nam aliquando occultos adversarios potenter opprimunt, aliquando falsos fratres sapienter ferunt. Illos inlus magna virtute domant, istos foris mira patienUa tolerant. Intus per immensa certamina magnorum triumphorum gloria insignes sunt, sed fons incomparabilibus tantæ mansuetudinis suae titulis adornantur. Qui ergo internae victoriae narrationem cognovimus, qualiter etiam foris vincant, audiamus. Nam sequitur: Et ait populus ad Samuelem; Quis est, qui dixit: Saul num regnabit super nos? Date viros, et interficiemus eos.","english":"We see indeed the things that are to be desired, but we avoid joining the soul's appetite to them through the mass of the eyes. Often, too, an unlawful thought meets the heart, but the conqueror of the serpent finds his fugitive motion, which he attends to, alone. For toward those things that the heart thinks incidentally, he by no means lifts any of the senses of the body through an illicit motion. Such indeed are those whom the prophet marvels at, saying: Who are these that fly as clouds, and as doves to their windows? (Isa. 60:8). For they are as doves at their windows, who receive the things to be desired, but do not lose the simplicity of a clean heart by desiring them; because they see what they may desire, but they avoid unlawfully desiring what they see. To this victory, certainly, because by the exhortation of our preachers we cast it forth, the people of the Ammonites, conquered and slain by Saul, is well remembered. Their wars, to be sure, are not uniform but diverse. For sometimes they powerfully oppress hidden adversaries, sometimes they wisely bear with false brothers. Those within they subdue with great virtue, these outside they tolerate with wondrous patience. Within, through immense contests, they are distinguished by the glory of great triumphs, but without they are adorned with the incomparable titles of such great meekness. We who have come to know the account of the inner victory, let us hear also how they conquer outside. For it follows: And the people said to Samuel: Who is he that said: Shall Saul reign over us? Give us the men, and we will kill them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":707,"ref":"p707","source":"Et ait Saul: Non occidetur quisquamin die hac, quia fecit Dominus salutem in Israel.\n\nAd Samuelem quippe Dominus superius dixerat: Non te abjecerunt, sed me, ne regnem super eos (I Reg. VIII, 7). DeSaul autem paulo ante dictum est: Quia despexerunt eum, et non attulerunt ei munera (Ibid., a, 27). Sed ille abjectus, iste despectus, caesis jam hostibus consecuta victoria, vociferantem populum audivit: Date nobis viros, et interficiemus eos. Posset quidem 'uterque, non interficiendo, sed consentiendo, de inimicis vindicari, sed etiam quia abjectus fuerat propheta loquitur, rex despectus favet dicenti: Non occidetur quisquam, quia sancti praedicatores nostri majori victoria coronantur, cum adversa proximorum tolerant, quam cum foris hostes expugnant. Unde et vera sapientia in Salomone loquitur, dicens: Melior est patiens, viro forti (Prov, XVI, 32). Sed notandum, quod dicitar: In die hac. In die quidem victoriae suae occidere appetit, qui eos, quos claritate virtutum ad amorem Dei pertrahit, ad nocendum allis accendit. Vel in die victoriae occidit; quia ea luce claritatis, qua in venerationem praedicatoris adducitur, ad odia eidem doelori detrahentium excitatur. Qui enim odit fratrem suum, homicida est (I Joan. III, i5).","english":"And Saul said: No one shall be killed on this day, because the Lord has wrought salvation in Israel.\n\nFor the Lord had said to Samuel above: They have not rejected you, but me, that I should not reign over them (1 Kings 8:7). But of Saul it was said a little before: Because they despised him, and brought him no gifts (ibid., 10:27). But the one was rejected, the other despised; and when the enemies had been struck down and victory had followed, he heard the people crying out: Give us the men, and we will kill them. Either one could indeed have taken vengeance on his enemies not by killing but by consenting; but even because the prophet had been rejected, he speaks, and the despised king favors the one saying: No one shall be killed, because our holy preachers are crowned with a greater victory when they endure the adversities of their neighbors than when they conquer enemies abroad. Hence also true wisdom speaks in Solomon, saying: Better is the patient man than the strong (Prov. 16:32). But it must be noted that it says: On this day. On the day of his victory, indeed, he desires to kill who stirs up those whom he draws to the love of God by the brightness of their virtues to harm others. Or he kills on the day of victory, because by that light of brightness by which he is brought to the veneration of a preacher, he is stirred to hatred of the same by those who detract from him. For whoever hates his brother is a murderer (1 John 3:15).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":708,"ref":"p708","source":"Quia enim de doctrina boni pastoris sic adjuvandi sunt boni, ut tolerentur mali; causa, qua nemo occidendus sit, bene subjungitur: Quia inquit, hodie fecit Dominus salutem in Israel. Sequitur: Dixit autem Samuel ad populum: Yenite eamus in Galgala, et innovemus ibi regnum. Et perrexit omnis populus in Galgala, et fecere ibi regem Saul coram Domino.\n\ni6. Si ergo omnia eo modo, quo superius in ordinando regem fiunt, ad sanctae Ecclesiæ morem deducimus magna subtilitate ejus rectores ordinantur. Prius quippe prophetae rex eligendus ostensus est, deinde quaesitus quasi incognitus: postea etiam sorte inventus, domi absconditus, revelatus a Domino, a populo sublatus, et in regiam dignitatem ab omnibus receptus est. Quid est ergo, quod adhuc in GalgaJa tenditur, ut illic regnum innovetur? Sed magna discretione rex quæritur et invenitur, quia altissima sunt Ecclesiarum negotia, quae si infirmi et imperiti suscipiunt, ipsa rerum magnitudine deprimuntur. Attente ergo et subtilissima investigatione perquiritur, qui tanto culmini praeferatur. Qui profecto valde praedicandus est, non cum quaerentium judicio constituitor, sed quando in ipsa dispositione summi ministerii strenuus invenitur. Bene ergo jam triumphante constituto rege dicitur; Perrexerunt in Galgala, et fecerunt ibi regem Saul coram Domino: quia cum prædicatoris fortitudo cognoscitur, in auditorum suorum mentibus honoratur.","english":"For because in the teaching of the good shepherd the good are to be helped in such a way that the wicked are tolerated, the reason why no one is to be killed is well added: Because, he says, today the Lord has wrought salvation in Israel. It follows: And Samuel said to the people: Come, let us go to Gilgal, and let us renew the kingdom there. And all the people went to Gilgal, and they made Saul king there before the Lord.\n\n16. If, then, we bring all things that are done above in the appointing of the king down to the custom of holy Church, its rulers are appointed with great subtlety. For first the future king was shown to the prophet, then sought as though unknown; afterward also found by lot, hidden at home, revealed by the Lord, lifted up by the people, and received by all into royal dignity. What is it, then, that he still presses on to Gilgal, that the kingdom be renewed there? But with great discernment is the king sought and found, because the affairs of the Churches are most lofty, and if the weak and unskilled undertake them, they are weighed down by the very greatness of the matters. Attentively, therefore, and with the most subtle investigation, he is sought out who is to be preferred to so great a height. And he is indeed greatly to be proclaimed, not when he is appointed by the judgment of those seeking him, but when in the very ordering of the highest ministry he is found vigorous. Well, therefore, is it said when the king has now been established in triumph: They went to Gilgal, and there they made Saul king before the Lord: because when the strength of the preacher is recognized, he is honored in the minds of his hearers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":709,"ref":"p709","source":"In Galgala quidem, id est rotam, imus, quando per sacrum eloquium doctoris nostri operationem discutimus, et eum illic coram Domino regem facimus: quia, quem probabilem cernimus, dignum esse tanto culmine judicamus. Prius ergo dicitur Saul a populo electus, ad extremum rex in Galgala constitutus coram Domino: quia licet multa consilii gravitate in sancta Ecclesia pastor eligatur, utrum sit merito, quod est ordine, non cognoscitur, nisi cum operum fortitudine declaratur. Dicatur ergo non de alio, sed de eo alio, qui magna victoria claruit: Perrexit omnis populus in Galgala, et feceruntibi regemSaul coram Domino, ut dignitas summi pontificis non constet in ambitione culminis, sed in summa virtutis. Et in Galgala quidem itur, ut judicare de summa loco non audeat, cui Scripturae sacrae abscondita sunt praecepta. Et coram Domino rex constituitur: quia tunc doctor subjectorum suorum devotione colitur, cum ipsi acceptam ejus vitam omnipolenti Domino recognoscunt. De ipsa autem cognitione vitae, et doctrinae pastoris sui: quia saepe non sibi, sed melioribus creditur, bene dicitur populus in Galgala regem coram Domino constituisse: sed idem populus in Galgala, monente Samuele perrexisse. Eamus inquit, in Galgala, et innovemus ibiregnum,Regnum quippe innovatur; quia dum electus praedicator in magna virtute conspicitur, et nova ei recenti devotione auditorum corda submittuntur.","english":"We go indeed to Gilgal, that is, to the wheel, when through the sacred eloquence we examine the working of our teacher, and there we make him king before the Lord, because whom we perceive to be worthy, we judge to be worthy of so great a height. First, therefore, Saul is said to have been chosen by the people, and at last he is established as king in Gilgal before the Lord, because although a shepherd is chosen in the holy Church with great weight of counsel, whether he is so by merit, which is a matter of order, is not known except when he is declared by the strength of his works. Let it be said, then, not of another, but of that other one who shone with great victory: All the people went to Gilgal, and there they made Saul king before the Lord, so that the dignity of the high priest may not consist in the ambition of high office, but in the summit of virtue. And one goes indeed to Gilgal so that he may not dare to judge concerning the highest place, to whom the hidden precepts of sacred Scripture are unknown. And the king is established before the Lord, because then a teacher is honored by the devotion of his subjects, when they acknowledge his accepted life before the all-powerful Lord. But concerning that very knowledge of the life and teaching of their shepherd, because often it is believed not to himself but to better men, it is well said that the people established the king in Gilgal before the Lord; but the same people went to Gilgal at Samuel's urging. Let us go, he says, to Gilgal, and let us renew there the kingdom. The kingdom is indeed renewed, because while the chosen preacher is seen in great virtue, the hearts of his hearers are submitted to him anew with fresh devotion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":710,"ref":"p710","source":"Unde quasi ostensa regis victoria regnum innovatur, quando cognita magna conversatione doctoris, ipsa subditorum corda splendorem novae devotionis accipiunt, et per ejus exemplum ad propositum magnae virtutis excitantur. Sed jam qui in uno internorum praelio triumphos aspeximus, i! altero jam pacis tempora mirabili aequitate decursa videamus.\n\nCAPUT II.\n\n(IReg.xn, 1-3.)Dixit autemSamuel ad universum Israel: Ecce audivi vocem vestram juxta omnia, quæ locuti estis ad me, et constitui super vos regem: et nunc rex gradiatur ante vos. Ego autem senui, et incanui.Porro filii mei vobiscum sunt.Itaque conversatus coram vobis adolescentia mea usque ad diem hanc, ecce præsto sum. Loquimini de me coram Domino et coram Christo ejus, utrum bovem cujusquam tulerim, aut asinum. Si quempiam calumniatus sum si oppressi aliquem si de manu cujusquam munus accepi, contemnam illud hodie, restituamque vobis.","english":"Hence, as if the king's victory had been shown, the kingdom is renewed, when, the great conduct of the teacher being known, the very hearts of subjects receive the splendor of a new devotion, and through his example are stirred to the purpose of great virtue. But now, having beheld triumphs in one battle of those within, let us see the times of peace in the other, run through with marvelous equity.\n\nCHAPTER II.\n\n(1 Kings 12:1-3.) And Samuel said to all Israel: Behold, I have heard your voice according to all that you have spoken to me, and I have set a king over you: and now let the king walk before you. But I have grown old and become gray-haired. Moreover, my sons are with you. Therefore, having lived before you from my youth to this day, behold, I am present. Speak of me before the Lord and before his Christ, whether I have taken anyone's ox or ass. If I have slandered anyone, if I have oppressed anyone, if I have received a gift from anyone's hand, I will despise it today and restore it to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":711,"ref":"p711","source":"i. Cum reprobi pastores praesunt, principale eis propositum est in rapina subditorum. Quia enim aeternorum bonorum abundantiam aspicere nesciunt, quo praesentia ardendus concupiscunt, eo avidius oblata recipiunt, non oblata violenter tollunt. Innocentibus insidiantur, debiles opprimunt, munera accipiunt, juraque pervertunt. De his pastonbus per prophetam Dominus Judææ improperat, dicens: Pastores tui lupi vespere, non reliquentes in mane (Soph. III, 3). Calumniatores innocentium pariter et oppressores debilium item percutit, dicens: Si quis non dederit in ore eorum quippiam, sanctificant super illum bellum. Quapropter nox eis pro visione erit, et tenebræ pro divinatione (Mich. 111, 5, 6). Nam dum iniquitatem cognoscunt quam faciunt, per audaciam nequissimi operis, cadunt in cæcitatem cordis, ut per amorem, lucem veritatis ultra non videant, per quam a pravitate resipiscant. Item munerum acceplionem reprehendit Isaias, dicens: Omnes diligunt munera, sequuntur retributiones (Isa. i, 23). Sanctus ergo vir, dum innocentiae suae simplicitatem ostendit, qua meritorum altitudine fuerit, sublimis apparuit. Quod quidem virtutis praeconium in eo uno ostenditur, ut omnibus electis doctoribus eadem bonitatis conformitas ostendatur.","english":"i. When reprobate pastors preside, their chief purpose is plunder of their subjects. For since they do not know how to look upon the abundance of eternal goods, the more ardently they burn for present things, the more greedily they receive what is offered, and violently seize what is not offered. They lie in wait for the innocent, oppress the weak, take bribes, and pervert justice. Concerning these pastors the Lord reproaches Judea through the prophet, saying: Your pastors are wolves in the evening, not leaving anything for the morning (Zeph. 3:3). He likewise strikes the slanderers of the innocent and the oppressors of the weak, saying: If anyone has not given something into their mouth, they sanctify war against him. Therefore night shall be to them instead of vision, and darkness instead of divination (Mic. 3:5-6). For while they recognize the iniquity they commit, through the audacity of their most wicked deed they fall into blindness of heart, so that through love they no longer see the light of truth, by which they might recover from their depravity. Isaiah likewise reproves the taking of bribes, saying: All love gifts, they pursue rewards (Isa. 1:23). The holy man, therefore, while he shows the simplicity of his innocence, appeared sublime in the height of his merits. Indeed, this proclamation of virtue is shown in him alone, so that the same likeness of goodness may be shown to all chosen teachers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":712,"ref":"p712","source":"X. Vitae quidem innocentiam pro nobis habemus sed praelationis culmen pro aliis, non pro nobis ascendimus. Per innocentiae bonum ad aeternam patriam tendimus, per altitudinem praelationis in aliorum custodia vigilamus. In illa virtute securi sumus, istam vero celsitudinem cum magno metu possidemus: quia qui nostrorum operum rationem reddere vehementer expavescimus, de eo quod aliis praesusumus, Deo reddere rationem debemus. Si ergo electi viri, valente Deo, etiam praelationis culmen inviti conscendunt, volente Deo, idem culmen devotionis deserunt. Sanctus ergo vir dicit Ecce audivi vocem vestram, et constitui super vos regem; et nunc rex graditur ante vos. Ego aulemsenui, et incanui. Porro filii mei vobiscum sunt. Quasi aliis vocibus dicat: Quia non pro me, sed pro vobis pi aefui, dignitatem quam tenui, libenter alii dedi. In eadem dignitate jam senui, et tamen longus usus praeeminendi, quem tenui, obligatum me in sui ambitione non tenuit. Quid ergo est quod ait: Filii mei vobiscum sunt, nisi quia in sanctis viris magna vis spiritualis amoris est, qua filiis ad culmen nascentibus, jus auferunt successionis? Sed qui summam ordinis tam quietus deserit, qualis in eodem culmine manserit, ostendit. Quia enim rapinae violentiam non exercuit, dicit: Loquimini de me coram Domino et coram Christo ejus, utrum bovem cujusquam tulerim, aut annum.","english":"X. We indeed possess innocence of life for ourselves, but we ascend the height of prelacy for others, not for ourselves. Through the good of innocence we press toward the eternal fatherland; through the height of prelacy we keep watch in the custody of others. In that virtue we are secure, but this eminence we possess with great fear, because we who deeply dread to render an account of our own works ought to render an account to God for that office in which we have been set over others. If, then, elect men, with God prevailing, ascend even the height of prelacy unwillingly, with God willing they leave that same height out of devotion. Therefore the holy man says: Behold, I have heard your voice, and I have set a king over you; and now the king walks before you. But I am old and gray-headed. Moreover, my sons are with you. As if he were saying in other words: Because I was present not for myself but for you, the dignity that I held I gladly gave to another. In that same dignity I have now grown old, and yet long practice of presiding, which I held, did not hold me bound in ambition for it. What then is it that he says, My sons are with you, except that in holy men there is a great power of spiritual love, by which they take away from sons rising to the height the right of succession? But he who so calmly deserts the summit of rank shows what kind of man he remained in that same height. For because he did not exercise the violence of plunder, he says: Speak of me before the Lord and before his Christ, whether I have taken anyone's ox or ass.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":713,"ref":"p713","source":"Item quia nulli nocendi occasionem quaesivit, subjunxit, dicens: Si quempiam calumniatus sum. Item quia debilibus gravis non fuit, dicit: Si oppressi aliquem. Itern quia de praelalione sua non terrena, sed coelestia quaesivit, dicit: Si de tnanu cujusquam munus accepi, et contemnam illud hodie, restituumque vobis. Quia vero in tanto contemptu rerum ab omnibus notus extiterat, sequitur: (Vers. 4-6,) It dixerunt: Non es calumniatus nos, neque oppressisti ne que tulisti de manu alicujus quippiam. Dixitque ad eos: Testis mihi Dominus adversus vos, et testis Christus ejus in die hac, quia non invenietis in manu mea quippiam. Et dixerunt: Testis. Ipse vero adhuc subdit, dicens: Dominus, qui fecit Moysen et Aaron, et eduxit patres nostros de terra Ægypti, ipse testis est\n\nQuo in loco notandum est, quia bona quae fecit vir sanctus, non dixit: mala vero, quae non fecit, exposuit; ut silendo ad aeterna lucra bona servaret, et loquendo odorem bonae opinionis non perderet. Paulus vero loquitur, dicens: Christi bonus odor sumus in omni loco (II Cor.n, 15). Ipse etiam quosdem redarguens, ait: Nomen Dei per vos blasphematerinter gentes (Rom. II, 24). Hinc item discipulum admonet,dicens: Oportet etiam Episcopum bonum testimonium habere ab iis qui foris sunt (I Tim,III,7).","english":"Again, because he sought an occasion of harming no one, he added, saying: If I have calumniated anyone. Again, because he was not burdensome to the weak, he says: If I have oppressed anyone. Again, because from his prelacy he sought not earthly things but heavenly, he says: If I have received a gift from anyone's hand, and I despise it today, and I will restore it to you. But because in such great contempt of things he had been known by all, it follows: (Verses 4–6) And they said: You have not calumniated us, nor oppressed us, nor taken anything from anyone's hand. And he said to them: The Lord is witness for me against you, and his Christ is witness on this day, that you will find nothing in my hand. And they said: He is witness. But he himself further adds, saying: The Lord, who made Moses and Aaron, and led our fathers out of the land of Egypt, he is witness\n\nIn which place it must be noted that the good things which the holy man did, he did not [recount]; but the evil things which he did not do, he set forth; so that by keeping silent he might preserve good things for eternal gain, and by speaking he might not lose the fragrance of good repute. But Paul speaks, saying: We are the good odor of Christ in every place (II Cor. 2:15). He also, rebuking certain ones, says: The name of God is blasphemed among the Gentiles through you (Rom. 2:24). Hence again he admonishes his disciple, saying: It is necessary also that a bishop have a good testimony from those who are outside (I Tim. 3:7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":714,"ref":"p714","source":"Dum ergo mala se tam caute vitasse asseruit, et ingentia bona, quae fecit, siluit: aperte vir beatus ostendit, in quanto culmine virtutum stetit, dum mala reprobando, ad electorum exemplum odorem servavit bonae opinionis: et occultando virtutum opera, praemia cus odivit æternæ retributionis. Sed notandum, quia cum Dominum testem suae innocentiae assereret, ipsum Dominum fecisse Moysen et Aaron dixit. Quid est hoc aliud, nisi quia et virtutis suae culmen ostendit, sed in tanto culmine solus apparere noduit? Quasi latentibus sensibus dicat: In tanta animi virtute mirandus non sum: quia in ea solus non sum. Contemptum rerum in munere virtutis habeo, sed hunc in intentione vanae laudis non habeo: in quo valde mcliores atque suh!imiores cerno. Et quia ipsum Moysen et Aaron Dominum fecisse asseruit, tale est item ac si dicat: Quod mala tam fortiter cavere potui, illius debet gratiae ascribi, qui Moisen et Aaron tales fecit. Sed ad quid sanctus vir ista praemiserit, ostendit: quia subintuiit dicens: (Vers. 7.) Nunc ergo state, et judicio contendam adversus vos coram Domino de omnibus misecordiis quas fecit vobiscum et cum patribus vestris.","english":"Therefore, when he asserted that he had avoided evils so cautiously, and kept silent about the great good things which he did, the blessed man openly showed at how great a height of virtues he stood, in that by rejecting evils he preserved the fragrance of good repute as an example for the elect, and by concealing works of virtue he hid the rewards of eternal recompense. But it must be noted that when he declared the Lord to be witness of his innocence, he said that the Lord himself made Moses and Aaron. What else is this but that he showed the height of his own virtue, yet was unwilling to appear alone at such a height? As if with hidden meaning he were saying: In such great virtue of mind I am not to be wondered at, because I am not alone in it. I hold contempt of things as a gift of virtue, but I do not hold it in the intention of vainglory, in which I see others far better and more sublime. And because he asserted that the Lord made Moses himself and Aaron, it is likewise as if he were saying: That I was able to avoid evils so bravely ought to be ascribed to the grace of him who made Moses and Aaron such as they were. But he shows why the holy man premised these things, because he added, saying: Now therefore stand, and in judgment let me contend against you before the Lord concerning all the mercies which he has done with you and with your fathers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":715,"ref":"p715","source":"Ordo summae rationis est, ut qui bona agere non curat, mala in aliis nequaquam reprehendat. Sanctus ergo vir prius mala se vitasse caute asseruit, deinde ad reprehensionem aliorum prosiliit; ut electi praedicatoris mores insinuet, qui prædicationis fructum bene ferre non prævalet, nisi cum id, quod de aeternitate lucidum praedicat, splendida etiam conversatione demonstrat. Dicit ergo: Nunc state, et judicio contendam adversus vos de omnibus milericordiis Domini. Stare quidem auditoribus, est intentionem mentis ad verbum prædicatoris erigere. Merito ergo stare praecipiuntur: quia doctor nihil exhortando proficit, si auditor mentem ad ea, quæ lequitur, non intendit. Easdem misericordias enumerans, ait: (Vers. 8-11.) Quomodo iggressus est Jacob in Ægyptum, et exclamaverunt patres nostri ad Dominum et misit Dominus Moysen et Aaron: et eduxit patres nostros ex Ægypto, et collocavit eos in loco hoc. Et quia oblivi sunt Domini Dei sui, tradidit eos in manu Sisaræ magistri militiæ Assur, et in manus Philistinurum, et regis Moab: et pugnaverunt adversus vos. Postea clamavere ad Dominum, et dixere: Peccavimus, quia dereliquimus Dominum, et servivimus Baalim, et Astaroth, nunc ergo erue nos de manu Philisthinorum, et serviemus tibi. Et dimisit Dominus Jerobaal, et Barach, et Jepte, et Samuel; et eruit vos de manu inimicorum vestrorum per circuitum, et habitastis confidenter.","english":"The order of highest reason is that one who does not care to do good should by no means reprove evils in others. The holy man, therefore, first asserted that he had cautiously avoided evils, and then rushed forth to the reproof of others, so as to set forth the ways of an elect preacher, who cannot well bear the fruit of preaching unless he demonstrates by a shining manner of life what he preaches as bright concerning eternity. He says, then: Now stand, and by judgment I will contend against you concerning all the mercies of the Lord. To stand, indeed, for hearers is to raise the intention of the mind to the word of the preacher. Rightly, therefore, are they commanded to stand, because the teacher profits nothing by exhorting if the hearer does not direct his mind to the things he speaks. Enumerating these same mercies, he says: (Vers. 8-11.) How Jacob went into Egypt, and our fathers cried out to the Lord, and the Lord sent Moses and Aaron, and brought our fathers out of Egypt, and placed them in this place. And because they forgot the Lord their God, he delivered them into the hand of Sisera, the captain of the army of Assur, and into the hands of the Philistines, and of the king of Moab, and they fought against you. Afterwards they cried out to the Lord, and said: We have sinned, because we have forsaken the Lord, and have served the Baalim and the Astaroth; now therefore deliver us out of the hand of the Philistines, and we will serve you. And the Lord sent Jerobaal, and Barach, and Jepte, and Samuel, and delivered you out of the hand of your enemies round about, and you dwelt confidently.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":716,"ref":"p716","source":"Has quidem misericordias facta secundum historiam idcirco commemorat, ut in eo, quod regem petiit, reum se coram Domino populus agnoscat. Nam qui ad omnia pericula submovenda Dominum præsentem habuit, hominem super se regem necessarium non habuit. Ipsam autem praesentiam Domini per impensas misericordias ostendit, dum de manu Ægyptiorum per Moysen ct Aaron, et de manu Sisaræ et Philistinorum, et de manu regis Moab per Jerobaal, Rarach, et Jepte, et a Samuele eos liberatos asseruit. Quo in loco valde quaerendum est, cur petitio, qua rex petitur, tam districte et reprehenditur, et ipsa divinae misericordiae auxilia populo Dei per praelatos homines impensa esse doceantur. Qua in re quid respondendum est, nisi quia valde diversa est prælatio regum a praelatione judicum? Isti quidem ut pares præsunt. illi vero in potestate praeeminendi arrogantiam exhibent dominationis. Isti innocentiae suæ testimonium coram Domino et omni populo commendant: quia nec aliquem opprimunt, nec alienum aliquid in suis usibus tollunt: illi vero non solum propria subdilis auferunt, sed etiam ipsas subditorum personas onere servitutis premunt. Subdens ergo ait: (Vers. 12.) Videntes autem, quod Naasascenderet, et pugnaret adversus vos: Nequaquam, dixistis: sed rex erit super nos; cum Dominus regnaret in vobis.","english":"He indeed recalls these mercies performed according to history for this reason, that in the very fact that they asked for a king, the people may acknowledge themselves guilty before the Lord. For the one who had the Lord present to ward off all dangers did not need a human king over him. But he shows that same presence of the Lord through the mercies lavishly bestowed, when he declares that they were delivered from the hand of the Egyptians through Moses and Aaron, and from the hand of Sisera and the Philistines, and from the hand of the king of Moab through Jerobaal, Barak, and Jephthah, and by Samuel. In this place it must be asked earnestly why the petition by which a king is requested is so sharply and strictly reproved, and yet the aids of divine mercy bestowed upon the people of God through prelates are shown to be such. What is to be answered in this matter, except that the prelacy of kings is very different from the prelacy of judges? For the latter preside as equals; but the former display the arrogance of domination in the power of excelling over others. The latter commend the testimony of their innocence before the Lord and all the people, because they neither oppress anyone nor take anything belonging to another for their own uses; but the former not only take away the property of their subjects, but also press down the very persons of their subjects with the burden of servitude. Therefore, adding this, he says: (Verse 12.) But seeing that Nahash was coming up and fighting against you, you said: By no means, but a king shall be over us; when the Lord was reigning over you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":717,"ref":"p717","source":"Quasi dicat: Ad hoc vobis hominem elegistis, ad quod Deum habere solebatis. Quem nimirum locum si spiritualiter discutere volumus, hoc ex eo colligitur: quia qui carnalem sibi praeesse expetunt, divinam gratiam a se repellunt. Nam dum humilium doctorum exemplo vivunt, velut ab Ægypto liberantur: quia caliginem mundani amoris toto desiderio fugunt. Quia etiam omnium vitiorum tyrannidem eorum doctrina evadunt, velut de manu Sisarae, Philistinorum, et regis Moab, missis ducibus, liberantur. In quibus Deus jam solus omnipotens regnat: quia dum humiles pastores foris imitantur, regnantis inter se divinitatis amorem gratanter excipiunt. Dicat ergo propheta: Dixistis mihi: Nequaquam, sed rexerit supernos; cum Dominus regnaret in vobis: ut ostendat quia qui carnalibus se imitando subjiciunt, divinae gratiae dignitatem perdunt. Notandunl etiam, quia propheta Samuel per virtutem humilitatis ubique se electis ostendit in norma rectitudinis. Nam cum Israeliticae plebis liberationem assereret, non ait: Misit Dominus Jepte et me: sed: Jepte et Samuel, et eruit vos de manu inimicorum vestrorum. Se quidem quasi alium nominavit, ut virtus liberationis non ascriberetur personae missi: sed gratiae mittentis Dei. Misit, inquit, Dominus Samuel, et eruit vos. Quasi dicat: Quem voluit, misit; et per quem voluit, fecit.","english":"As if he were saying: For this purpose you have chosen a man for yourselves, for which you were accustomed to have God. And indeed, if we wish to discuss this passage spiritually, it is gathered from this: that those who desire a carnal man to be over them drive divine grace away from themselves. For while they live by the example of humble teachers, they are, as it were, delivered from Egypt, because they flee the darkness of worldly love with their whole desire. And because by their teaching they escape the tyranny of all vices, they are, as it were, delivered from the hand of Sisera, of the Philistines, and of the king of Moab, with leaders sent before them. In these, God alone almighty now reigns, because while they imitate humble shepherds outwardly, they gratefully receive among themselves the love of the reigning Godhead. Let the prophet therefore say: You said to me: By no means, but a king shall rule over us; when the Lord was reigning over you: so that he may show that those who subject themselves by imitating carnal men lose the dignity of divine grace. It should also be noted that the prophet Samuel everywhere shows himself to the elect as a norm of righteousness through the virtue of humility. For when he asserted the deliverance of the Israelite people, he did not say: The Lord sent Jephthah and me: but: Jephthah and Samuel, and he delivered you from the hand of your enemies. He indeed named himself as if another, so that the power of deliverance would not be ascribed to the person of the one sent, but to the grace of God who sent him. The Lord, he says, sent Samuel, and he delivered you. As if he were saying: Whom he willed, he sent; and through whom he willed, he accomplished it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":718,"ref":"p718","source":"Et fortasse de se quasi de alio loquitur: quia non ipse est, qui per seipsum loquitur: sed Spiritus sanctus. Et quia permisaione Dei, jam rege constituto, vir Domini ista loquebatur; ad hoc profecto loquebatur, ut regem et populum ad Dei cultum dirigeret, non ut ipsam dignitatem regiam evacuaret. Unde et subjungens, ait: (Vers. 13-15.) Nunc præesto est rex vester, quem elegistis, et petistis. Ecce dedit Deus vester vobis regem. Si timueritis Deum, et servieritis ei, et audieritis vocem ejus, et non exasperaveritis os Domini, eritis et vos, et rex vester qui imperat vobis, sequentes Dominum Deum vestrum. Si autem non exaudieritis vocem Domini, sed exasperaveritis sermones ejus, erit manus Domini super vos, et super patres vestros.\n\nHaec profecto non mystica, sed historica sunt in omnibus. Nam ubi prælati et subdili reprobam vitam ducunt, divinae ultionis poenam pariter subeunt. Sed quia separatim ducuntur bona, separatim mala; illa, pro quibus manus Domini super eos futura prædicitur, subtilius consideranda sunt. Quid ergo, quod ait: Si timuerltis Dominum, et servieritis ei: nisi quia plerique divinae districtionis judicia metuunt, et tamen prava agere non desistunt? Paventi quidem corde futura judicia cogitant, sed praesenti voluptate devicti, mala cummittere nequaquam vitant.","english":"And perhaps he speaks of himself as if of another, because it is not he himself who speaks through himself, but the Holy Spirit. And because, by God's permission, the king had already been established, the man of God was saying these things; he was certainly saying them for this purpose, that he might direct the king and the people to the worship of God, not that he might do away with the royal dignity itself. Hence also, adding to this, he says: (Vers. 13-15.) Now your king is present, whom you have chosen and asked for. Behold, your God has given you a king. If you fear God, and serve him, and hear his voice, and do not provoke the mouth of the Lord, you and your king who rules over you will be followers of the Lord your God. But if you do not hear the voice of the Lord, but provoke his words, the hand of the Lord will be upon you and upon your fathers.\n\nThese things are certainly not mystical but historical in every respect. For when prelates and subjects lead a reprobate life, they alike undergo the punishment of divine vengeance. But because good things are allotted separately and evil things separately, those matters concerning which it is foretold that the hand of the Lord will be upon them must be considered more subtly. What then is it that he says: If you fear the Lord, and serve him, except that many fear the judgments of divine severity, and yet do not cease to do wicked things? With a fearful heart they indeed think upon future judgments, but, overcome by present pleasure, they by no means avoid committing evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":719,"ref":"p719","source":"Bene ergo post timorem Domini ejus servitia memorantur: quia ille solus timor probabilis est, qui dum mentem concutit, ad boni operis studium trahit. Item quia nonnulli sunt qui per timorem Domini quaedam mala respuunt, aliqua bona agunt; et tamen nec mala plene deserunt, nec bona sufficienter operantur, adjungitur: Et audiefilis vocem ejus. Qui vocem Domini audit, et bona plene agit, et mala penitus deserit. Eadem vero bona opera in delectatione suavitatis habenda sunt, non in aestimatione asperitatis. Nam quibus semper dura et aspera videntur quae a Domi no præcipiuntur, paulatim decidunt et deficiunt. Hinc enim per semetipsam Veritas dicit: Jugum enim meum suave est, et onus meum leve (Matth. xi, 30). Hinc Joannes ait: Mandata ejus gravia non sunt (I Joan. v, 3). Gravia quippe non sunt electis: quia dum aeternae vitae gloriam magno desiderio appetunt, praecepta Evangelica gratanter ferunt. Potest et os Domini praedicatio perfectae charitatis intelligi. Quasi enim oris sui bIandimenta volebat ostendere, cum diccbat: Hoc est præceptum meum, ut diligatis invicem sicut dilexi vos (Joan. xv, 12). Hoc quippe praeceptum Domini, hoc jugum est divinae suavitatis. Quid enim levius, aut unquam gratius, quam amor fertur? Quid praeterea grave non leviter tolerat, qui amat? Quidquid enim diligitur, cum magna devotione portatur.","english":"Therefore, after the fear of the Lord, his services are rightly mentioned, because that fear alone is worthy of approval which, while it shakes the mind, draws it to zeal for good works. Likewise, because there are some who through the fear of the Lord reject certain evils and do some good things, and yet neither fully abandon the evils nor perform the good sufficiently, it is added: And hear his voice. He who hears the voice of the Lord both fully does good and utterly forsakes evil. But these same good works are to be held in the delight of sweetness, not in the estimation of harshness. For those to whom the things commanded by the Lord always seem hard and harsh gradually fall away and fail. Hence Truth says through herself: For my yoke is sweet, and my burden light (Matthew 11:30). Hence John says: His commandments are not heavy (1 John 5:3). For they are not heavy to the elect, because while they seek the glory of eternal life with great desire, they bear the precepts of the Gospel gladly. The mouth of the Lord can also be understood as the preaching of perfect charity. For he wished, as it were, to show the blandishments of his own mouth when he said: This is my commandment, that you love one another as I have loved you (John 15:12). For this commandment of the Lord, this yoke, is of divine sweetness. For what is lighter, or ever more pleasing, than love? What, moreover, does he not bear lightly who loves? For whatever is loved is borne with great devotion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":720,"ref":"p720","source":"Quia ergo vinculum nerfectionis est charitas Dei et proximi, bene in ultimo loco propheta denuntiat, dicens: Si non exasperaveritil os Domini, eritis et vos, et rex qui imperat vobis, sequentes Dominum Deum vestrum.Quasi dicat: Tunc bene divinam voluntatem perficitis, si et contemptum pravitatis, et boni operis studium in divina charitate solidatis. Tunc ad summam æternæ vitæ beatitudinem bene post Redemptorem curritis, si ea quae carnalibus aspera sunt praecepta charitatis, usque ad vitae finem cum jucunditate deducitis.\n\nSed quia infirmis et carnalibus loquebatur, subsequenter denuntians ait: Sit non audieritis vocem Domini, sed exasperaveritis sermonem ejus, erit manus Domini super vos, et super patres vestros. Manus Domini divinæ est severitas ultionis. Quae profecto manus super filios et patres extenditur, cum divini contemptus merito, et reprobi praelati et subditi puniuntur. Eadem quoque manus ad ultionem extenditur, cum vox Domini non auditur, cum ejus sermones exasperantur: quia ii, qui divina mandata quasi dura et importabilia respuunt, inlolerabili poenae onere in futuro deprimuntur. Stulta quippe audacia hominis, unde ad modicum subire ea, quae sibi videntur aspeia, refugit; inde se asperioribus in aeternum subdil.","english":"Because, therefore, the bond of perfection is charity toward God and neighbor, the prophet rightly declares this in the last place, saying: If you have not provoked the mouth of the Lord, you also shall be, and the king who rules over you, following the Lord your God. As if he were saying: Then you truly fulfill the divine will, if you establish both contempt for wickedness and zeal for good works in divine charity. Then you rightly run after the Redeemer to the highest blessedness of eternal life, if you carry out the precepts of charity—which seem harsh to carnal people—with joy even to the end of life.\n\nBut because he was speaking to the weak and carnal, he continues, declaring: If you have not heard the voice of the Lord, but have provoked his word, the hand of the Lord will be upon you and upon your fathers. The hand of the Lord is the severity of divine vengeance. That hand is indeed stretched out over sons and fathers when, by the merit of divine contempt, both reprobate prelates and their subjects are punished. The same hand is also stretched out for vengeance when the voice of the Lord is not heard, when his words are provoked: because those who reject the divine commandments as though they were harsh and unbearable are weighed down in the future by the unbearable burden of punishment. For by the foolish audacity of man, from the very point at which he refuses to undergo for a little while those things that seem harsh to him, he is thereby subjected to harsher things for eternity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":721,"ref":"p721","source":"Nam si sapienter saperet, hoc sibi quod displicet suaderet: ut per dura et aspera hujus brevissimi temporis, dura et aspera evaderet futurae damnationis. Haec profecto dura corda carnalium velociter audiunt, sed per salubre consilium facile molliri non possunt. Bene ergo subjungitur: (Vers. 16,17.) Sed et nunc state, et videte rem istam grandem, quam facturus est Dominus, in conspectu vestro. Numquid non messis tritici est hodie? Invocabo Dominum, et dabit voces et pluvias; et scietis et videbitis, quia grandemalum feceritis vobis in conspectu Domini, patentes super vos regem.\n\nQuia tam attente, et toties ista petitio regis reprehenditur, hoc electis insinuat: quia qui ad culmen sanctæ Ecclesiae carnales provehunt, gravissima peccati obligatione retinentur. Nam peccata reliqua singularis poenae meritum obtinent, qui vero carnalem praepositum constituit, tot incurrit pcenarum merita, quot ille fidelibus subditis praebet pravitatis exempla. Sed grave pondus criminis deponi non potest, nisi austeritate magnae compunctionis. Compunctionis autem gratia menti non infunditur, nisi prius ipsa ei peccati magnitudo monstretur. Propheta ergo Domini, ut ad congruae poenitentiae fructum peccantem populum provocaret, per mirabilem motum aeris, ei insinuat magnum peccatum transgressionis. In messe autem tritici, pluviae et tonitrua in illa regione non fiunt.","english":"For if he were wise in his understanding, he would persuade himself of what displeases him: that through the hard and harsh things of this briefest time, he might escape the hard and harsh things of future damnation. These hard hearts of carnal people hear this swiftly, but through wholesome counsel they cannot easily be softened. Rightly, therefore, it is added: (Vers. 16, 17.) But even now stand, and see this great thing which the Lord is about to do in your sight. Is it not the wheat harvest today? I will call upon the Lord, and he will give thunderings and rains; and you shall know and see that you have done a great evil for yourselves in the sight of the Lord, by asking for a king over you.\n\nBecause this request for a king is reproved so attentively and so many times, it intimates this to the elect: that those who advance carnal men to the summit of holy Church are held bound by the most grievous obligation of sin. For other sins obtain the merit of a singular punishment, but he who appoints a carnal prelate incurs as many merits of punishment as the examples of depravity that he provides to the faithful subjects. But the heavy weight of sin cannot be laid down except by the austerity of great compunction. Yet the grace of compunction is not infused into the mind unless the magnitude of the sin is first shown to it. The prophet of the Lord, therefore, in order to stir the sinning people to the fruit of fitting repentance, intimates to them the great sin of transgression through the wondrous movement of the air. But in the wheat harvest, rains and thunderings do not occur in that region.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":722,"ref":"p722","source":"Bene autem subsequenter adjunctum est: (Vers. 18, 19.) Clamavit Samuel ad Dominum, et dedit Dominus voces, et pluvias in die illa: et timuit omnis populus nimis, Dominum, et Samuelem. Dixitque universus populus ad Samuelem Ora pro servis tuis ad Dominum Deum tuum, ut non moriamur. Addidimus enim universis malis nostris, ut peteremus nobis regem.\n\nQuod sane, si ad nostra tempora deducimus, ut populus ad cognitionem peccatorum veniat, praedicatores pro eis ad Deum clamant: quia fidelium salutem magnis desideriis flagitant. Clamare quidem prædicatoribus, est electorum salutem magna devotione postulare. Ad quorum clamorem Dominus vocem dat: quia peccatorum corda excitat, ut pravitatis suæ nequitiam recognoscant. Dat pluvias: quia excitata corda per infusionem supernae gratiae adjuvat; ut non solum deserat mala quisque quae fecit, sed etiam bona fortiter agat, quae appetit. Sed hoc in die messis tritici fieri dicitur, ut virtus miraculi designetur. Non est quidem minus miraculum immutatio cordis, quam perlurbatio aeris. Non minus miraculum est arentia corda reviviscere, quam æstivis ardoribus inusitato more pluvias inundare. Majus quippe miraculum est, intimo sonitu insensibilem mentem concutere, quam, collisis per ventum nubibus, tonitruum insonare. Sed rectus ordo conversionis ostenditur in ordinata positione verborum.","english":"And well is it added subsequently: (vv. 18–19) Samuel cried out to the Lord, and the Lord gave voices and rains on that day; and all the people feared the Lord and Samuel exceedingly. And all the people said to Samuel: Pray for your servants to the Lord your God, that we may not die. For we have added to all our evils, that we should ask for a king for ourselves.\n\nThis, indeed, if we bring it down to our own times, so that the people may come to the knowledge of their sins, the preachers cry out to God on their behalf, because they eagerly desire the salvation of the faithful with great longings. To cry out, certainly, on the part of preachers is to demand the salvation of the elect with great devotion. At their cry the Lord gives a voice, because He stirs the hearts of sinners so that they may recognize the wickedness of their depravity. He gives rains, because He aids the stirred hearts through the infusion of supernal grace, so that each person not only abandons the evils he has done, but also bravely performs the good things he desires. But this is said to happen on the day of the wheat harvest, so that the power of the miracle may be signified. Indeed, the change of a heart is no less a miracle than the disturbance of the air. It is no less a miracle for dry hearts to revive than for rains to flood forth in an unaccustomed manner amid the summer heats. For it is a greater miracle to shake an insensible mind with an inward sound than for thunder to resound when the clouds have been struck together by the wind. But the right order of conversion is shown in the ordered placement of the words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":723,"ref":"p723","source":"Nam dicit: Dedit Dominus voces et pluvias,; et timuit omnis populus nimis Dominum et Samuelem. Ordinatissima quippe conversione cum malum deseritur, bonum in mente propagatur; cum conversi mens quasi per pluviam bonum semen nutrit, et se Deo et hominibus per obedientiae virtutem subdit. Bene ergo dicitur: Timuit omnis populus Dominum et Samuelem, quia qui summi Spiritus adventum suscipit, et mala deserit, et bona apprehendit, et sic Deo subditur, ut pro Deo etiam hominibus substernatur. Et quia praesumptionem in ipsa obedientiae virtute non habent, dicunt: Ora pro servis tuis ad Dominum, ut non moriamur. Cum spiritus vilae se menti infundit, protinus eam ad mortis pavorem erigit: quia magisterium ejusdem spiritus est, ut timendo mens agat, ne quod timet invenial: sed sancti viri pro eis orantes exaudiri possunt, qui et occulta peccata cordis per humilitatem revelant confessionis. Unde et subditur: Addidimus enim universis malis nostris, ut peteremus nobis regem. Quia vero haec satis jam exponendo ventilata sunt, sequentia videamus.","english":"For it says: The Lord gave voices and rains; and all the people feared the Lord and Samuel exceedingly. For in a most orderly turning, when evil is abandoned, good is propagated in the mind; when the mind is converted, it nourishes good seed as if by rain, and subjects itself to God and to men through the virtue of obedience. Well, then, is it said: All the people feared the Lord and Samuel, because he who receives the coming of the supreme Spirit both abandons evils and lays hold of goods, and is so subject to God that for God's sake he is also placed beneath men. And because they have no presumption in the very virtue of obedience, they say: Pray for your servants to the Lord, that we may not die. When the spirit of life is poured into the mind, it straightway rouses it to fear of death; for it is the office of that same spirit that the mind act by fearing, lest it find what it fears; but holy men, praying for them, can be heard, who also reveal the hidden sins of the heart through the humility of confession. Hence it is added: For we have added to all our evils, that we should ask for a king for ourselves. But since these matters have already been sufficiently threshed out in expounding them, let us see what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":724,"ref":"p724","source":"(Vers. 20.) Dixit autem Samuel: Nolite timere. Vos fecistis universum malum hoc. Verumtamen nolite recedere a tergo Domini.\n\nii. Poenitentis mens tunc bene dirigitur, si divina judicia metuat, et de Dei omnipotentis miseratione confidat. Timor quidem sine spe in desperationem præcipitat, sed cum spei conjungitur, salutem mentis operatur. Quare et summo studio invigilare optimus doctor debet, ut peccantem terreat, et territum ad veniae spem reducat: quatenus per metum peccare desinat, et per spem impetrandæ indulgentiae, divinae misericordiae portum quærat. Territos ergo sabditos ad spei virtutem Samuel erigens, dicit: Vos fecistis universum malum hoc, verumtamen nolile recedere a tergo Domini. Quasi dicat: Si peccare desinitis. ad obtinendam commissorum veniam pervenire citius potestis. Nolite ergo recedere a tergo Domini. De justi laude promittitur. Præibis enim ante faciem Domini parare vias ejus (Luc. I, 76). Hinc Elias ait: Vivit Dominus, in cujus conspectu sto (III Reg. XVII, 1). Hinc Psalmista dicit: Exultent justi in conspectu Dei (Psal. LXVII, 4). In conspectu quidem Domini, vel ante Dominum stare, est testimonio bonae conscientiæ de amore Conditoris praesumere.","english":"(Vers. 20.) But Samuel said: Do not fear. You have done all this evil. Yet do not turn back from following the Lord.\n\nii. The mind of the penitent is then well directed, if it fears the divine judgments and trusts in the mercy of almighty God. Fear indeed without hope plunges one into despair, but when it is joined with hope, it works the salvation of the mind. Therefore the best teacher ought to be watchful with the greatest zeal, so as to terrify the sinner, and to lead the terrified one back to the hope of pardon: so that through fear he may cease to sin, and through hope of obtaining indulgence he may seek the harbor of divine mercy. Therefore Samuel, raising up his terrified subjects to the virtue of hope, says: You have done all this evil, yet do not turn back from following the Lord. As if he were saying: If you cease to sin, you can more quickly attain the obtaining of pardon for your offenses. Do not therefore turn back from following the Lord. It is promised in praise of the just man. For you shall go before the face of the Lord to prepare his ways (Luke 1:76). Hence Elijah says: As the Lord lives, in whose sight I stand (3 Kings 17:1). Hence the Psalmist says: Let the just exult in the sight of God (Psalm 67:4). To stand in the sight of the Lord, or before the Lord, is to presume, by the testimony of a good conscience, concerning love of the Creator.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":725,"ref":"p725","source":"Stant quidem in conspectu ejus, qui ex merito magnae actionis, de superna Conditoris sui gratia securi sunt, Peccatores autem cum mala commitluDt, a facie Domini fugiunt, sed cum redire pœnitendo deliberant, quasi post tergum Domini sunt: quia et discedere longius nolunt, el tamen praesumere de Deo quasi amici non possunt. Hinc est, quod peccatrix mulier retro stetisse dicitur, ut pedes Domini deosculari mereretur (Luc. VII, 58). Retro etiam illa stetit, quae fimbrias cjus tetigit, et I fluxu sanguinis sui curari meruit (Matth. IX, 20). Retro quidem stat pro verecundia peccati, sed tangit per virtutem spei. Quia ergo pro commissis iniquitatibus sempererubescere debemus, et in quibus confundimur devitare, Samuel peccatoribus imperat, ut a tergo Domini non recedant. Sed quia non sufficit conversio peccatori, ut peccata non agat, subsequenter adjunxit: (Vers. 20.) Et servite Domino in omni corde vestro.","english":"They indeed stand in his sight who, by the merit of great action, are secure concerning the supernal grace of their Creator. But sinners, when they commit evils, flee from the face of the Lord; yet when they resolve to return by repenting, they are, as it were, behind the Lord's back: because they are unwilling to depart farther away, and yet they cannot presume of God as friends can. Hence it is that the sinful woman is said to have stood behind, so that she merited to kiss the Lord's feet (Luke 7:38). She also stood behind who touched the fringes of his garment and merited to be cured of the flow of her blood (Matthew 9:20). She stands behind, indeed, out of shame for sin, but she touches through the power of hope. Therefore, because we ought always to blush for the iniquities we have committed, and to avoid those things in which we are confounded, Samuel commands sinners that they not withdraw from behind the Lord. But because conversion is not enough for a sinner, that he not commit sins, he subsequently added: (Vers. 20.) And serve the Lord in all your heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":726,"ref":"p726","source":"Tunc namque promereri veniam possumus, si peccare desinimus, et bonis operibus inhaeremus. In omni etenim corde Domino servire, est peccandi nullam in corde intentionem retinere. Omne quidem cor ad servitium Conditoris inflectitur, quando sic bona agimus, ut mala per propositum nulla teneamus. Quod et propheta Domini Samuel aperte insinuat, cum subjungit: (Vers. 21.) Et nolile declinare post vana, quæ non proderunt vobis, neque eruent vos: quia vana sunt.\n\nAd litteram vana, simulacra daemonum appellat. Nobis autem vana illa hic accipienda sunt, quae concionator ostendit, dicens: I anistas, vanitatum, et omnia vanitas. In comparatione etenim aeternorum bonorum, vana sunt omnia, etiam bona temporalia. Quidquid enim in hoc saeculo laetum, delectabile, sublime, aut prosperum cernitur, vanum profecto est: quia difficile habetur, et cito amittitur. Repente quidem alta saeculi corruunt, pulchra transeunt, laeta et prospera evanescunt. Nam cum stare in his floribus suis mundus blandiens cernitur, repentina fortuna turbatur, aut festina, et omnia deturbante morte, concluditur. Vana ergo sunt gaudia saeculi, quae quasi manentia blandiuntur: sed amatores suos, cito transeundo, decipiunt. Dicat ergo propheta Samuel: Nolite declinare post vana, quæ non proderunt vobis. Quasi dicat: Stulte appetantur bona saeculi, quae ab appetitoribus suis non poterunt diutius teneri.","english":"For then we are able to deserve forgiveness, if we cease to sin and cling to good works. For to serve the Lord in every heart is to retain no intention of sinning in the heart. Indeed every heart is bent to the service of its Creator when we so do good things that by purpose we hold to no evil things. The prophet Samuel also plainly suggests this, when he adds: And do not turn aside after vain things, which will not profit you, nor deliver you, because they are vain.\n\nAccording to the letter, he calls the idols of demons vain. But for us those vain things are here to be understood which the Preacher shows, saying: Vanity of vanities, and all is vanity. For in comparison with eternal goods, all things are vain, even temporal goods. For whatever in this world is seen to be joyful, delightful, lofty, or prosperous is surely vain, because it is held with difficulty and quickly lost. Suddenly indeed the lofty things of the world fall, beautiful things pass away, joyful and prosperous things vanish. For when the world, flattering, is seen to stand in its flowers, fortune is suddenly disturbed, or by swift death, which throws all things into confusion, it is concluded. Vain therefore are the joys of the world, which, as if remaining, flatter, but deceive their lovers by quickly passing away. Let the prophet Samuel therefore say: Do not turn aside after vain things, which will not profit you. As if he were saying: Foolishly are the goods of the world desired, which by their desirers cannot be held longer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":727,"ref":"p727","source":"Et notandum, quia de futuro dicitur: Non proderunt vobis: quia nimirum nunc prodesse cernuntur; sed cum in futuro pro eis puniri cœperint nequaquam prosunt. Unde et apte subditur: Neque eruent vos, quia vana sunt. Quasi dicat: Idcirco vos tunc non adjuvant, quia cum mundo deficiunt, et post saeculum non habentur. Multum quidem saeculi bona durant, si cum amatore usque ad extremum vitae perveniunt. Post saeculum ergo non prosunt, quae finem vitae transire non possunt. In hac qnidem vita suos amatores peccatis obligant; sed tunc non eruent, ubi quidem per meritum sunt, aed per auxilium non sunt. Qua in re caute notandum est: quia eis temporalia bona non proderunt, qui post baec declinare perhibentur. Post bona etenim temporis declinare, est in eorum appetitum defluere, amorem illorum divino amori praeferre. Merito ergo his vana non proderunt: quia ea eo ordine, quo condita sunt, habere noluere. Sed quo fructu vana despiciantur, insinuatur, dum subditur: (Vers. i2.) Et non derelinquet Dominus populum suum propter nomen suum magnum: quia juravft Dominus facere sibi populum.","english":"And it must be noted that this is said of the future: They shall not profit you; because clearly now they are seen to profit, but when in the future punishment for them begins, they profit not at all. Hence it is also fittingly added: Neither shall they rescue you, because they are vain. As if he were saying: For this reason they do not help you then, because they fail together with the world, and after this world they are not held. Indeed the goods of the world last a long time, if they reach the very end of life together with their lover. After the world, therefore, they do not profit, since they cannot pass beyond the end of life. In this life, to be sure, they bind their lovers with sins; but then they shall not rescue, when indeed they are present by merit, but are not present by way of help. In this matter it must be carefully noted: that temporal goods do not profit those who after these things are said to turn away. For to turn away after the goods of time is to flow down into the appetite for them, to prefer the love of them to the divine love. Deservedly, therefore, vain things shall not profit them: because they were unwilling to possess them in the order in which they were created. But with what fruit vain things are to be despised is made known, when it is added: (Verse 12.) And the Lord will not forsake his people for his great name's sake: because the Lord has sworn to make them his people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":728,"ref":"p728","source":"Magnum malum haec vana post se declinantibus ingerunt: quia dum inordinate terrena appetunt, a summo et omnipotenti Deo ad sustinenda futura tormenta deseruntur. His ergo, qui declinare post vana prohibentur, merito propheta repromittit, dicens: Non derelinquet Dominus populum suum propter nomen suum magnum. Quia qui pro ejus amore vana despiciunt, a veris malis eruuntur, et ex fide promis, sionis mercedem accipiunt aeternae haereditatis. Populum quippe suum Dominus facit, quem ad aeternae beatitudinis gaudia sustollit. Ibi quippe revelata majestatis suae gloria illi praesidet, quem in mundo ab amore vanitatis per occultam gratiam assumptum tenet. Jurare quidem Domino, repromittere est: eumque populum suum fecere, Dominus jurat, qui non declinat post vana: quia terrena despicienda sunt, ut aeternae haeredilatis adipisci bona mereamur. Nec tamen ad ea posse his meritis se perduci aliquis credat; quia hic districte expressum est: Propter nomen suum magnum. Non enim bonitate nostra, sed Dei fit, ut homo terrenus bonis coelestibus perfruatur. Donum quippe Dei est, non ex nobis. Sequitur: (Vers. 23,) Absit autem a me hoc peccatum in Domino, ut cessem orare pro vobis.","english":"These vain things bring a great evil upon those who turn aside after them: for while they desire earthly things inordinately, they are abandoned by the supreme and almighty God to endure future torments. Therefore to those who are forbidden to turn aside after vain things, the prophet rightly promises, saying: The Lord will not forsake his people for his great name's sake. Because those who despise vain things for love of him are rescued from true evils, and from the faith of the promise they receive the reward of eternal inheritance. For the Lord makes those his people whom he raises up to the joys of eternal blessedness. For there he presides in the revealed glory of his majesty over him whom, taken up in the world from the love of vanity through hidden grace, he holds. To swear indeed to the Lord is to promise: and the Lord swears that he has made that people his own, which does not turn aside after vain things: because earthly things must be despised, so that we may deserve to obtain the goods of eternal inheritance. Nor let anyone believe that he can be brought to these things by his own merits; because here it has been strictly expressed: For his great name's sake. For it is not by our goodness but by God's that a earthly man enjoys heavenly goods. For it is a gift of God, not of ourselves. It follows: (Verse 23) But far be it from me that I should sin against the Lord by ceasing to pray for you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":729,"ref":"p729","source":"Ille ista loquitur, cui superius de iis, quibus loquitur, Dominus ait: Non teabjecerunt9 sed me, ne regnem super eos. Ecce abjicitur propheta, et abjicientibus se loquitur dicens: Absit a me hoc peccatum in Domino, ut cessem orare pro vobis. Equidem, si secundum Legis praeceptum hoc discutitur, peccatum non esset, si pro abjicientibus se non oraret. Nam Lex Moysi praecipit, dicens: Diliges proximum tuum, et ndio habebis inimicum tuum (Levit. XIX, 18). Sed et qui prophetam abjiciebant, non amici, sed inimici exstiterant. Quid est ergo, quod dicit: Absit a me hoc peccatum, nisi quia vir sanctus ad charitatis verticem sublimatus, non solum diligebat amicos, sed ipsos etiam amplectebatur inimicos? Legit quidem veteris mandato instructus, sed novae gratiae fulgoribus; illustratus, lieentiam vetustatis Evangelica perfectione reprehendit. Quo nimirum in facto, nos nobiscum facere rationes cogimur. Hinc enim per Evangelium jubetur: Diligite inimicos vestros, benefacite iis, qui oderunt vos (Matth. v, 44). Quantum ergo nunc inimici diligendi sunt, cum praecipimur (Præfat. num. 6), si tunc amari potuere cum odio haberi jubebantnr? Et quia non solum orare pro eis, sed eos erudire conabatur, subjungens, ait: (Yers. 23.) Et docebo vos viam bonam, et rectam. i6. Cur enim viam divini obsequii bonam dicit, et. reclam: cum bona non sit, si non. sit recta; nec recta, si non sit bona?","english":"He speaks these things to those to whom the Lord said above concerning those to whom he speaks: They have not cast me off, but me, that I should not reign over them. Behold, the prophet is cast off, and he speaks to those casting him off, saying: Far be it from me that I should sin against the Lord by ceasing to pray for you. Indeed, if this is examined according to the precept of the Law, it would not be a sin if he did not pray for those casting themselves off. For the Law of Moses commands, saying: You shall love your neighbor, and you shall hate your enemy (Lev. 19:18). But those who were casting off the prophet had become not friends but enemies. What is it, then, that he says: Far be it from me that this be a sin, except that the holy man, raised to the summit of charity, not only loved friends but even embraced enemies themselves? Instructed by the command of the old law, he read indeed, but enlightened by the flashes of new grace, he reproves the license of the old by evangelical perfection. In this deed, surely, we are compelled to reckon with ourselves. For hence it is commanded through the Gospel: Love your enemies, do good to those who hate you (Matt. 5:44). How much, then, are enemies now to be loved, when we are commanded, if then they could be loved when they were commanded to be hated? And because he was attempting not only to pray for them but also to instruct them, he adds, saying: (Verse 23.) And I will teach you the good and right way. For why does he call the way of divine service good and also right, when it is not good if it is not right, nor right if it is not good?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":730,"ref":"p730","source":"Sed bona fuit via, quia populus ab Ægypto ad terram promissionis ascendit, et tamen dum per eremum circuivit, recta non fuit. Bona ergo via est, qua ad supernam patriam tenditur: recta, qua facile pervenitur. Via ergo bona et recta est, cum ad religiosam vitam convertimur, divina obsequia cum instanti fervore magnæ devotionis exercemus. Unde et bene eamdem viam Samuel exponit, dicens: (Vers. 24.) Igitur timete Dominum, et servite ei in veritate, et ex toto corde vestro.\n\nHæc quidem via bona et recta est: quia ad aeternam vitam tendit, et velociter pervenit. Per timorem quippe Domini devitantur mala; serviendo ei, ejus mandata complentur. Cui nimirum in veritate servimus, quando ejus praecepta pro sola superna retributione perficimus. Nam qui de bono opere temporalem mercedem expetit, Deo in vcritate non servit, quem falso proposito in sua operatione non diligit. Qui autem in veritate Deo servire cupiunt, totum cor in divinis obsequiis ponere jubentur, ut sic quae Dei sunt agant, ut in mente aliquid quod contra Deum sit, non retineant. Haec profecto via non solum bona, sed recta est: quia ad salutem teodit, et viatorem suum ad perfectionem velociter deducit. Velut enim altera via terrae repromissionis ostenditur bona, quae perducat; recta, quae diverticulum caveat.","english":"But the way was good, because the people ascended from Egypt to the land of promise, and yet while they went about through the desert, it was not straight. The way, then, is good by which one tends toward the heavenly fatherland; straight, by which one arrives easily. The way, therefore, is good and straight when we are converted to a religious life and perform divine services with the pressing fervor of great devotion. Whence also Samuel well sets forth this same way, saying: (Verse 24.) Therefore fear the Lord, and serve him in truth, and with your whole heart.\n\nThis way is indeed good and straight: because it tends to eternal life, and arrives swiftly. For through the fear of the Lord, evils are avoided; by serving him, his commandments are fulfilled. And we serve him in truth, surely, when we carry out his precepts for the sake of heavenly recompense alone. For he who seeks a temporal reward from a good work does not serve God in truth, since with a false purpose he does not love him in his action. But those who desire to serve God in truth are commanded to place their whole heart in divine services, so that they may so do the things that are God's as to retain nothing in their mind that is against God. This way is assuredly not only good but straight: because it leads to salvation, and swiftly brings its traveler to perfection. For as it were another way of the land of promise is shown to be good, in that it leads through; straight, in that it guards against a detour.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":731,"ref":"p731","source":"Per hanc quippe unusquique tanto melius ad culmen virtutum pervenit, quanto per negligentiarum circuitus non divertit. Hæc quidem via recta in illa exprimitur, per quam Dominus filios Israel ducere ad terram promissionis voluisse perhibetur. Voluit quippe illis labores deserti commitlere, ut nobis post unigeniti sui vestigia gradientibus cursum tanti itineris levigaret. Non enim adhuc audire poterant: Si vis perfectus esse, vende qua habes, et da pauperibus, et sequere me; et habebis thesaurum in cœlo (Matth. xix, 21). Dum enim licentia rerum temporalium vetus populus perdiversa discurreret, quasi per circuitum laboris ad terram nromissionis cito duci non potuit. Ut ergo nobis novse vitae viam propheta insinuet, viam bonam et reclam esse dicit, et Deum metuere, et ei in veritate, et ex toto corde servire: quia ad sublimitatem divinae gratiae cito perveniunt, qui omnipolentem Deum et bono opere, et ferventibus desideriis inquirere non desislunt. Et quia eumdem populum ad audienda prædicationis verba per miraculum attentum fecerat, subdit: (Vers. 24.) Vidistis enim magnifica, quas in nobis gesserit Dominus.","english":"For by this way each person arrives better at the summit of virtues, the less he turns aside through the circuits of negligence. This straight way is indeed expressed in that way by which the Lord is said to have wished to lead the children of Israel to the land of promise. For he wished to entrust to them the labors of the desert, so that for us, walking after the footsteps of his only-begotten Son, he might smooth the course of so great a journey. For they were not yet able to hear: If you wish to be perfect, sell what you have, and give to the poor, and follow me; and you will have treasure in heaven (Matt. 19:21). For while the old people, through license over temporal things, ran about in various directions, as it were through a circuit of labor, it could not quickly be led to the land of promise. Therefore, so that the prophet may set before us the way of the new life, he says that the way is good and straight, and that one should fear God, and serve him in truth, and with the whole heart: because they quickly arrive at the sublimity of divine grace who do not cease to seek the almighty God both by good work and by fervent desires. And because he had made that same people attentive to hearing the words of preaching through a miracle, he adds: (v. 24) For you have seen the magnificent things which the Lord has done among us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":732,"ref":"p732","source":"Quasi dicat: Ex iis, quae vidistis, colligite omnipotentem Deum quam terribiliter metuere, et quam devote ei semper servire debeatis. Quae profecto verba, si ad nos trahere volumus, tanto nobis est et venerabilius metuendum, et devotius Deo serviendum, quanto in Redemptore nostro mirabiHora perspeximus. Sed quia quod boni audiunt, sudacter mali contemnunt, subjunxit, dicens: Quod si perseveraveritis in malitia, et vos et rex vester pariter peribitis.\n\nCAPUT In.\n\nI Reg. XIII, 4.) Filius unius anni erat Saul, cum regnare cœpisset: duobus autem annis regnauit super Israel.\n\ni. Superius cum ordinandi regis negotium tractaretur, de eo, qui divino judicio praeferendus erat caeteris, dictum eat, Quia erat electus, et bonus. Item de eo jam electo in regnum, et in medio populi statuto Samuel ait: Certe videtis, quem elegit Dominus, quoniam non est similis in omni populo (J Reg. IX, 24). De eodem item rege nunc dicitur: Filius unius anni erat Saul; ut dum attente laudatur, a Domino bonus electus fuisse sentiatur. Cur ergo unius anni esse dicitur, cum regnare ccepisset, nisi ut ejus innocentia praedicetur? Nam ad litteram, unius anni quomodo esse filius potuit, qui universo populo ab humero et sursum eminebat? Quod ergo secundum litteram intelligi non potest, intelligi per internae intelligentiae rationem debet.","english":"As if he were saying: From those things which you have seen, gather how terribly the almighty God is to be feared, and how devoutly he is always to be served by you. And indeed these words, if we wish to apply them to ourselves, mean that the more we have seen of wonderful things in our Redeemer, the more reverently he is to be feared and the more devoutly God is to be served. But because the good hear what the wicked wickedly despise, he added, saying: But if you persevere in wickedness, both you and your king shall perish together.\n\nCHAPTER III.\n\n1 Samuel 13:4. Saul was a son of one year when he began to reign; but he reigned two years over Israel.\n\n1. Above, when the matter of appointing a king was being discussed, it was said of him who by divine judgment was to be preferred to the others, that he was chosen and good. Likewise of him already chosen into the kingdom and set in the midst of the people, Samuel said: Surely you see whom the Lord has chosen, for there is none like him in all the people (1 Samuel 9:24). Again of the same king it is now said: Saul was a son of one year; so that while he is praised attentively, he may be understood to have been chosen as good by the Lord. Why then is he said to be of one year when he began to reign, unless it is to proclaim his innocence? For literally, how could he be a son of one year who stood out above the whole people from the shoulder upward? What therefore cannot be understood according to the letter must be understood through the reasoning of inner understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":733,"ref":"p733","source":"Unius itaque anni rex esse describitur, ut donum pueritiae in persona regis innocentiae bonum signet. Unde et aeterni regni filiis jubetur: Nolite pueri effici sensibus, sed malitia parvuli estote (J Cor. xiv, 20). Quod certe et Ecclesiarum pastoribus ipsa Veritas comminatur, dicens: Nisi conversi fueritis et efficiamini sicut parvuli, non intrabitis in regnum cælorum (Matth. XVIII, 3). De rege ergo, qui prius bonus, postea malus exstitit, dicitur: quia unius anni fuit, cum coepit regnare, et duobus annis regnavit. Licet enim multis annis regnaverit, illis solis regnare dicitur, in quibus innocens et humilis fuisse perhibetur. Nam postea superbus et inobediens audivit: Quia projecisti sermonem Domini, projecit te Dominus, ne sis rex (I Reg. xv, 26). Se quidem a regno projectum cognovit, et tamen projectus regnare non timuit. Quanta postea fortiter egit? Sed ecce omnia illa tempora ad regnum ei deputata non sunt. Illo ergo solum tempore nos vixisse gaudeamus, quo innocenter et humiliter viximus. Nam illa tempora, quae in saeculi vanitate, et fluxa carnis vita consumpsimus, quasi perdita minime memorantur. Sunt adhuc quoque, qui ad rapiendum culmen sanctae Ecclesiae ingeruntur: de quibus per prophetam Dominus queritur, dicens: Regnaverunt, et non ex me: principe, exstiterunt, et ego ignoravi (Osee VIII, 4).","english":"He is therefore described as being king for one year, so that the gift of childhood may signify the good of innocence in the person of the king. Hence it is also commanded to the children of the eternal kingdom: Do not become children in understanding, but be little ones in malice (1 Cor. 14:20). This certainly the Truth itself also threatens to the pastors of the Churches, saying: Unless you are converted and become like little children, you will not enter the kingdom of heaven (Matt. 18:3). Of the king, therefore, who was first good and afterward evil, it is said: that he was of one year when he began to reign, and he reigned two years. For although he reigned for many years, he is said to have reigned only in those years in which he is reported to have been innocent and humble. For afterward, proud and disobedient, he heard: Because you have rejected the word of the Lord, the Lord has rejected you, that you be not king (1 Sam. 15:26). He indeed knew himself to have been cast out from the kingdom, and yet, though cast out, he did not fear to reign. How many things did he afterward do bravely? But behold, all those times were not reckoned to him as his reign. In that time, therefore, let us rejoice that we have lived, in which we lived innocently and humbly. For those times which we have spent in the vanity of the world and in the fleeting life of the flesh are scarcely remembered, as though lost. There are still also those who are thrust forward to seize the height of holy Church, concerning whom the Lord complains through the prophet, saying: They have reigned, and not from me: princes have arisen, and I knew it not (Hos. 8:4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":734,"ref":"p734","source":"Qui nimirum dum quædam fortiter agunt, rapinam invasi culminis a Deo oblivioni traditam arbitrantur. Secum sua opera numerant, et quod praeter Deum agunt, a Deo remunerandum putant. Qui certe, ut rectius ea, quae agunt, enumerent, Saul abjecti tot fortia facta numerent, quae divinus numerus nequaquam tenet. Dicat ergo Saul: Duobus annis regnavit super Israel, ut de omnibus sentiatur: quia quod nobis vivimus, mercede vacuatur; et nequiter praeesse, non est veritas praeeminendi, sed temeritas puniendae præsumptionis. Sed jam quid unius anni rex fecerit, audiamus.\n\n(Vers. t.) Et elegit Saul tria millia de Israel, et erantcum Saul Duo millia in Magmas, et in monte Bethel; mille autem cum Jonatha in Gabaa Benjamin.\n\nMillenarius numerus, qui a centenario decies collecto perficitur, summam perfectionis insinuat. Qui profecto cum ter repetitur, in eo electorum perfectiones variae designantur. Saul ergo tria millia virorum de Israel elegit: quia praedicator veritatis ad defensionem sanctae Ecclesiae non infirmos et debiles, sed robustos et validos bellatores ducit. Tria quippe millia esse perhibentur: quia in summa perfectionis facie, virgines proferunt: juxta quos et continentes, et veritatis defensores ponuut.","english":"For while they do certain things bravely, they think that the seizure of the height they have invaded is forgotten by God. They count their works with themselves, and what they do apart from God they believe will be rewarded by God. Indeed, so that they may more rightly enumerate the things they do, let them count the many brave deeds of rejected Saul, which the divine number by no means holds. Let Saul therefore say: He reigned over Israel for two years, so that it may be understood concerning all: that what we live for ourselves is void of reward; and to preside wickedly is not the truth of excelling, but the rashness of punishable presumption. But now let us hear what the king did in one year.\n\n(Vers. t.) And Saul chose three thousand from Israel, and there were with Saul two thousand in Michmash, and in the mountain of Bethel; but a thousand with Jonathan in Gibeah of Benjamin.\n\nThe number one thousand, which is completed from one hundred collected ten times, signifies the sum of perfection. And indeed when it is repeated three times, in it the various perfections of the elect are designated. Saul therefore chose three thousand men from Israel: because the preacher of truth leads to the defense of the holy Church not weak and feeble men, but robust and strong warriors. For they are said to be three thousand: because in the highest face of perfection, virgins are brought forth; next to them both the continent and the defenders of truth are placed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":735,"ref":"p735","source":"Dum enim exemplo virginum ad summam incorruptionis alios accendunt, dum continentium vita alios a sieculi corruptionibus auferunt, dum humilium debilitatem per auxilia potentium defendunt, contra hostes sanctæ Ecclesiae boni doctores quasi cum tribus electorum virorum millibus veniunt. Viri autem dieuntur pro fortitudine, de Israel esse referuntur pro divina contemplatione. In summo enim defectionis numero contineri non potest, qui aut virtute caret magni operis, aut notitia internae visionis. Quid est quod alii cum Saul, alii cum Jonatha ex electis viris esse perhibentur? Sed et ipsa locorum nomina, in quibus esse dicuntur, mysteriis vacua credenda non sunt. Jonathas, qui filius regis esse describitur, et partem bellatorum habet, eos profecto insinuat, qui in prædicationis ministerio doctorum adjutores sunt. Filii quippe eorum sunt: quia vehementer eos diligunt, quorum ministerio Deo generantur. Sed parti bellatorum præsunt: quia sanctae Ecclesiae curam gerunt, et exemplo alios, alios vero exhortationibus ad amorem virtutum provehunt. Quasi enim magnus rex tilium in exercitum miserat, qui Corinthiis loquebatur, dicens: Ideo misi ad vos Timotheum, qui est filius meus charissimus, et fidelis, in Domino: qui vos commone faciat vias meas, quæ sunt in Christo Jesu, sicut in omnibus Ecclesiis sanctorum doceo (I Cor.iv, 17).","english":"For while by the example of virgins they kindle others to the height of incorruption, while by the life of the continent they draw others away from the corruptions of the world, while by the aid of the powerful they defend the weakness of the humble, good teachers come against the enemies of holy Church as it were with the three thousand chosen men. But they are called men for their courage, and are said to be of Israel for their divine contemplation. For he cannot be contained in the highest number of the defection who either lacks the virtue of a great work or the knowledge of inward vision. What is it that some are said to be with Saul, and others with Jonathan, from among the chosen men? But even the very names of the places in which they are said to be must not be believed to be void of mysteries. Jonathan, who is described as the son of the king, and has a part of the warriors, signifies precisely those who are helpers of teachers in the ministry of preaching. For they are their sons, because they love exceedingly those by whose ministry they are begotten to God. But they preside over a part of the warriors, because they take care for holy Church, and advance some by example, others by exhortations to the love of virtues. For as if a great king had sent his son into the army, he who spoke to the Corinthians said: Therefore I have sent to you Timothy, who is my most beloved and faithful son in the Lord, who may remind you of my ways which are in Christ Jesus, as I teach in all the churches of the saints.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":736,"ref":"p736","source":"Hinc item dicit: Cum venerit Timotheus, videte ut sine timoresit apud vos: opus enim Domini operatur, sicut ego (I Cor. xvi, 10).\n\nJonathas vero cum mille viris in Gabaa Benjamin esse dicitor, Saul autem cum duobus millibus in Magmas, et in monte Bethel. Gabaa, ut saepe jam diximus, sublimis interpretatur: Magmas, humilitas; Bethel, domos Dei; Saul, petitio, Jonathas, columba donum dicitur. Tria vero millia virorum electorumde Israel, ad virgines, et continentes, et veritatis defensores retulimus. Dum ergo columbae donum Jonathas dicitur, et in Gabaa, id est sublimi, mille cum eo esse viri perhibentur: quid aliud, quam illos insinuat, qui lucidissimo virginitatis exemplo, aliis praebentejusdem normam pudoris? Bene autem columbae donum, institntor virginum dicitur: quia incomparabili gratia Spiritus sancti efficitur, ut a manentibus in carne, carnis corruptio nesciatur. Bene et in sublimi esse virgines dicuntur: quia quod naturam humanam supergreditur, in altissimo virtutum culmine situm est. Unde et virgo ille dilectus Jesu locum virginum insinuans, ait: Vidi supra montem Sion agnum stantem, et cum eo centum quadraginta quatuor millia, habentia nomen ejus, et nomen patris ejus scriptum in frontibus suis (Apoc.","english":"Hence he also says: When Timothy comes, see that he is without fear among you: for he works the work of the Lord, as I do (1 Cor. 16:10).\n\nBut Jonathan with a thousand men is said to be in Gibeah of Benjamin, while Saul with two thousand is in Michmash, and on the mountain of Bethel. Gibeah, as we have often already said, is interpreted as \"lofty\"; Michmash, \"humility\"; Bethel, \"houses of God\"; Saul, \"request\"; Jonathan is called \"the gift of a dove.\" But the three thousand chosen men of Israel we have referred to the virgins, the continent, and the defenders of the truth. Therefore, since Jonathan is called the gift of a dove, and in Gibeah, that is, in a lofty place, a thousand men are said to be with him: what else does this indicate but those who, by the most brilliant example of virginity, furnish to others the standard of that same chastity? Well, then, is the gift of a dove called the instructor of virgins: because by the incomparable grace of the Holy Spirit it is brought about that those remaining in the flesh know not the corruption of the flesh. Well also are the virgins said to be in a lofty place: because what surpasses human nature is situated on the highest summit of the virtues. Hence also that beloved of Jesus, indicating the place of virgins, says: I saw upon Mount Zion the Lamb standing, and with him a hundred and forty-four thousand, having his name and the name of his Father written on their foreheads (Rev.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":737,"ref":"p737","source":"XIV, i Quos etiam ex lucepropriae conversationis insinuat, dicens: Hi sunt, qui cum mulieribus non sunt coinquinati, virgines enim sunt, et sequuntur agnum quocumque ierit (Ibid., 4). In monte quidem esae cum agno dicuntur; quia per meritum incorruplioDis, quo a terrenis et camalibus delectationibus se dividunt, in superna Redemptoris gloria sublimantur. Cum Saul vero duo millia esse dicuntur in Magmas, et in monte Bethel. Magmas quae humilitas interpretatur, quid aliud, quam continentium ruborum significat? Nam dum praeterita carnis oblectamenta recolunt, erubescunt. Sed quia viri fortes sunt, cum Saul esse referuntur; et dum experta saeculi blandimenta despiciunt, exemplo suae virtutis innumeros alios ad ejusdem saeculi contemptum trahunt. Sed tamen Magmas inhabitant: quia dum recolunt, quales fuerunt in saeculo, superbire non possunt, de eo, quod magnos se vident esse in Deo. Qui bene cum Saul esse referuntur, qui petitio dicitur. Praedicator etenim veritatis tantae charitatis esse debet, ut instanti desiderio non petitor, sed petitio esse sentiatur. Salutem quippe fidelium tam instantius debet appetere, ut ex usu interni gustus, omnem motum cordis in affectum ducat supplicationis. Cum quo mille viri sunt: quia perfectiores auditores cum electis doctoribus in charitate conveniunt, et prosalute fidelium omnipotentem Dominum communiter deprecantur.","english":"XIV, i. These also he points to by the light of their own manner of life, saying: These are they who have not defiled themselves with women, for they are virgins, and they follow the Lamb wherever he goes (Ibid., 4). They are said to be on the mountain with the Lamb because, through the merit of incorruption, by which they separate themselves from earthly and carnal delights, they are raised up into the supernal glory of the Redeemer. But with Saul two thousand are said to be in Magmas and on the mountain of Bethel. Magmas, which is interpreted as humility, what else does it signify but the shame of the continent? For when they recall the past pleasures of the flesh, they blush. But because they are valiant men, they are reported to be with Saul; and while they despise the blandishments of the world that they have experienced, by the example of their virtue they draw countless others to contempt of that same world. Yet they dwell in Magmas, because while they recall what they once were in the world, they cannot be proud over the fact that they see themselves to be great in God. They are rightly reported to be with Saul, which is said to mean petition. For the preacher of truth ought to be of such great charity that by his pressing desire he is felt to be not a petitioner but a petition. Indeed, he ought to desire the salvation of the faithful so earnestly that, from the experience of inner taste, he brings every movement of his heart into the affection of supplication. With him are a thousand men, because more perfect hearers join with chosen teachers in charity and together entreat the almighty Lord for the salvation of the faithful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":738,"ref":"p738","source":"In Magmas ergo cum rege sunt: quia humilitatem pro se incolunt; ut exaudiri pro aliis mereantur. Sed dum electus doctor omnibus subditis utiliter praeest, omnium virtutes ad victoriae coronas promovet. Nam cum humilibus supplicat, cum fortibus pugnat, cum remotis viris, orationibus insistit, cum expositis Ecclesiae defensoribus, debiles et infirmos protegit. Bene ergo non solum in Magmas, sed in monte Bethel esse cum Saul in bellatorum millibus dicuntur: quia praedicator Ecclesiae sicut diversis ordinibus electorum praeeminet, ita eorum esse cooperator debet. Bethel quippe, id est Dei domum custodiunt, qui verbi auctoritate sanclam defendunt Ecclesiam. Cum quibusque tyrannis voce liberae auctoritatis obviant, cum contra hujus saeculi potentes se erigunt, cum pro defensione humilium, sæculi hujus potestatibus contradicunt, Bethel domum Dei quasi regis bellatores custodiunt. Qui certe cum Saul esse referuntur: quia in defensionc Ecelesiæ magnorum doctorum coadjutores sunt. Bene aulem de reliquis dicitur:","english":"Therefore they are with the king in Magmas, because they cultivate humility for themselves, so that they may deserve to be heard for others. But while the chosen teacher usefully presides over all his subjects, he promotes the virtues of all to the crowns of victory. For with the humble he pleads, with the strong he fights, with men who are far off he persists in prayers, with the defenders of the Church who are set forward he protects the weak and infirm. Rightly, therefore, they are said to be with Saul not only in Magmas but on the mountain of Bethel among the thousands of warriors, because the preacher of the Church, just as he stands before the diverse orders of the elect, so ought he to be their co-worker. For they guard Bethel, that is, the house of God, who by the authority of the word defend the holy Church. With whatever tyrants they meet with the voice of free authority, when they rise up against the powerful of this world, when for the defense of the humble they contradict the powers of this world, as warriors of the king they guard Bethel, the house of God. And indeed they are reported to be with Saul, because in the defense of the Church they are coadjutors of the great teachers. But concerning the rest it is rightly said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":739,"ref":"p739","source":"(Vers. 2.) Porro cœterum populum remisit unumquemque in tabernacula sua.\n\nCaeterum populum dicit, quem millenarius numeras non concludit. In tabernacula quisque?ua remittitur, quia ad summa et fortia opera infirmi, et imperfecti producendi non sunt. Nam nec continentes, nec virgincs, nec martyres fieri debiles possunt. Illis quidem, ut ad eos praeterita carnis oblectamenta non redeant: istis, ut inexperta carnis blandimenta contemnant; illis, ut adversa mundi non metuant, maxima fortitudo necessaria est. In tabernacula ergo sua ceLera plebs remittitur, et de altioris vitæ temeritate damnetur, et velut debilis et infirma in bello pereat, dum altae conversationis fidem spondet, quae altæ virtutis robur non habet.. Quasi enim unumquemque in tabernacula sua dimittebat beatus Paulus apostolus, cum dicebat: Propter fornicationem unutquisque uxorem suam habeat, et unaquæque suum virum (I Cor. VII, 2). Velut enim peritus magister internae militiae, et coronas victoriae, et pugnae considerans gravitatem, militum vires in belli pondere librabat, optimum judicans infirmis, ut in urbibus viverent, ne acerbo marte perirent. Quare et item eos a castris fortium segregans,ait: Revertimini in idipsum, ne tentet vos Satanas propter incontinentiam vestram (Ibid., 5). Sed remotis debilibus, quid in fortissima virginum acie agatur, exponitur, cum subjungitur: (Vers.","english":"(Vers. 2.) But the rest of the people he sent back, each one to his own tents.\n\nHe calls \"the rest\" the people whom the number of a thousand does not include. Each one is sent back to his own tents, because the weak and imperfect are not to be brought forward to the highest and strongest works. For the weak cannot become continent, nor virgins, nor martyrs. For the former, so that the past pleasures of the flesh do not return to them; for the latter, so that they despise the untried allurements of the flesh; for the former, so that they do not fear the adversities of the world—the greatest strength is necessary. Therefore the rest of the common people is sent back to its own tents, and is condemned for the rashness of a higher life, and, as it were weak and infirm in battle, perishes while it promises the fidelity of a lofty conduct, which does not have the strength of lofty virtue. For the blessed apostle Paul was, as it were, sending each one back to his own tents when he said: Because of fornication, let each man have his own wife, and each woman her own husband (1 Cor. 7:2). For as an experienced master of the inner warfare, considering both the crowns of victory and the weight of the battle, he weighed the strength of the soldiers against the burden of war, judging it best for the weak to live in the cities, lest they perish in bitter warfare. Therefore, again separating them from the camp of the strong, he says: Return to the same, lest Satan tempt you because of your incontinence (Ibid., 5). But with the weak removed, what is done in the most valiant battle-line of virgins is set forth, when it is added: (Vers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":740,"ref":"p740","source":"3.) Et percussit Jonathas stationem Philistinorum, quæ erat in Gabaa.\n\nSicut excellit ordine sponsi acies, ita et victoriae titulos prima suscepit. Jonathas quippe stationem Philistinorum percutit: quia electa virginitas de carne, continentiae arce sublimata, motusturpes exstinguit. Bene autem statio Philistinorum dicitur: quia in corpore virginali, carnales motus non habent requiem delectationis, sed statum certaminis. Stant quippe: quia impugnant, sed requiescere non possunt: quia mentem sanctam minime oblectant. Statio ergo Philistinorum in Gabaa percutitur, quando ab electis virginibus carnis desideria penitus enervantur, et pacem triumphi obtinent, dum solita bella non habent. Ad quam profecto victoriam, quia majorum exhortatione sæpe proficiunt, mille viri in Gabaa cum Jonatha sunt: sed Jonathas percutere Philistinorum castra perhibetur. Et quia exemplo aliorum, faepe alii ad aemulationem virtutis excitantur, sequitur: (Vers. 3, 4.) Et percussit Jonathas stationem Philistinorum, quæ erat in Gabaa. Quod cum audissent Philistæi, Saul cecinit buccina in omni terra,dicens: Audiant Hebræi Et universus Israel audivit hujuscemodi famam. Percussit Saul stationem Phililtinorum, et erexit se Israel adversus Philistæos.Clamavitergo populus post Saul in Galgala.","english":"3.) And Jonathan struck the garrison of the Philistines, which was in Gabaa.\n\nJust as the battle line of the bridegroom excels in order, so too it first received the titles of victory. For Jonathan strikes the garrison of the Philistines: because chosen virginity, raised high upon the citadel of continence from the flesh, puts to death shameful impulses. And rightly is it called the garrison of the Philistines: because in the virginal body, carnal impulses have no rest of delight, but a standing-ground of struggle. For they stand: because they attack, but they cannot rest: because they in no way delight the holy mind. Therefore the garrison of the Philistines in Gabaa is struck, when the desires of the flesh are utterly enfeebled by chosen virgins, and they obtain the peace of triumph, since they no longer have the accustomed wars. And to this victory, indeed, because they often advance by the exhortation of their elders, a thousand men are with Jonathan in Gabaa: but Jonathan is reported to strike the camp of the Philistines. And because by the example of others, others are often stirred to the emulation of virtue, it follows: (Vers. 3, 4.) And Jonathan struck the garrison of the Philistines, which was in Gabaa. When the Philistines heard this, Saul sounded the trumpet in all the land, saying: Let the Hebrews hear. And all Israel heard this kind of report. Saul struck the garrison of the Philistines, and Israel rose up against the Philistines. Therefore the people cried out after Saul in Galgala.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":741,"ref":"p741","source":"Percussa quippe Philislinorum statione, Saul buccina canit, et post Saul populusclamat: quia auditas electoruin virtutes sancti praedicatores prædicant, et subdit rum corda ad exemplum boni operis inflammant. Buccina quidem canere, est et victoriam nuntiare, et exemplo victorum aliorum mentes ad spiritualis belli propositum excitare. Populo etiam post Saul clamare, est de audita prædicatione magnæ devotionis ausum suscipere. Quo in loco notandum est, quia Jonathas stationem Phiiistinorum percussit: sed Saul tuba canens, se percussisse eamdem stationem perhibuit. Quia nimirum electorum prædicatorum triumphis ascribitur, quod a subditis occulti adversarii superentur. Sed quoties alios hostes vincimus, necesse est ut ad aliorum devincenda certamina praeparemur. Omnipotens enim Deus,quia electos suos copiosius remunerat, eos semper vult in pugna consistere: ut ipsi semper possint sibi aeterni muneris bona praeparare. Quare et cum populus clamasse post Saul dicitur, subjunctum est: (Vers. 5.) Et Philistæi congregati sunt ad præliandum contra Israel, tringinta millia cur'uum, et sex millia equitum, et reliquum vulgus sicut arena, quæ est in littore maris plurima.","english":"For when the garrison of the Philistines had been struck, Saul sounds the trumpet, and after Saul the people shout: because when the virtues of the elect have been heard, the holy preachers proclaim them, and they inflame the hearts of their hearers to the example of good work. To sound the trumpet is indeed both to announce victory and, by the example of the victorious, to stir the minds of others to the purpose of spiritual warfare. And for the people to shout after Saul is to take up the boldness of great devotion from the preaching they have heard. In this place it must be noted that Jonathan struck the garrison of the Philistines, but Saul, sounding the trumpet, declared that he had struck that same garrison. For without doubt it is ascribed to the triumphs of the elect preachers that the hidden adversary is overcome by their subjects. But as often as we conquer other enemies, it is necessary that we be prepared to overcome the conflicts of others. For almighty God, because he rewards his elect more abundantly, always wills them to stand in battle, so that they may always be able to prepare for themselves the goods of an eternal reward. Therefore also, when the people are said to have shouted after Saul, it is added: (Verse 5.) And the Philistines gathered together to fight against Israel, thirty thousand chariots, and six thousand horsemen, and the rest of the common people like the sand which is on the shore of the sea, very many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":742,"ref":"p742","source":"Superius rex Saul tria millia virorum sibi elegisse describitur. Si ergo partes utriusque exercitus conferre volumus, contra unumquemque virum Saul, decem currus Philistinorum, et duo equites deputanlur. Decies enim tria millia, triginta millia sunt. In senario quoque numero ternarius geminatur. Quo nimirum bello occultorum hostium tam multitudo, quam feritas designatur. In curribus quidem et equis contra nos veniunt: quia modo malas cogitationes electorum cordibus, modum eorum corporeis sensibus rerum visibilium blandimenta noxia offerre moliuntur. Equi namque ad cursum celeres sunt, ad impetum fortes. Quibus nimirum cogitationes malae apte comparantur, quae ad cor velociter veniunt, et fortiter pungunt. Equites contra oos in prælium veniunt, quando maligni spiritus nobis malas cogitationes et celeriter excitant, et nos per eas forliter impugnant. Sed contra unumquemque fidelium duo equites veniunt: quia si occultas reproborum spiriluum insidias in considerationis summam colligimus, illud eo. rum speciale propositum est: ut videlicet noms principalem virtutem feriant, et charitatem Dei et proximi penitus exstinguant.Equus vero unussaevire cernitur, quando reproba cogitatione nobis malignus spiritus suggerit, ut proximus odio habeatur. Sed oquus, qui solus cernitur, solus non est: quia Deum nemo diligit, qui fratrem odit (I Joan. iv, 10).","english":"Above, King Saul is described as having chosen three thousand men for himself. If, then, we wish to compare the forces of the two armies, against each one of Saul's men are assigned ten chariots of the Philistines and two horsemen. For ten times three thousand is thirty thousand. Also, in the number six, three is doubled. By this war, indeed, both the multitude and the ferocity of the hidden enemies are signified. They come against us in chariots and horses, because now they strive to offer evil thoughts to the hearts of the elect, and noxious allurements of visible things to their bodily senses. For horses are swift for running and strong for charging. To these, certainly, evil thoughts are aptly compared, which come swiftly to the heart and pierce strongly. The horsemen come against us into battle when the malignant spirits both swiftly stir up evil thoughts in us and strongly assail us through them. But two horsemen come against each one of the faithful, because if we gather the hidden snares of the reprobate spirits into a sum of consideration, their special purpose is this: namely, that they strike the principal virtue of the mind and utterly extinguish the love of God and of neighbor. But one horse is seen to rage when the malignant spirit suggests to us by a reprobate thought that our neighbor be held in hatred. But the horse that is seen alone is not alone, because no one loves God who hates his brother (1 John 4:10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":743,"ref":"p743","source":"Quia item divina charitas cum nullo principali vitio in mente convenit, quoties spirituale vitium nobisdaemODum fraude suggeritur, equitum sævientium cavere debemus velocitatem nimiam et ferocitatem violentam. In comparatione quidem equitis, sagitlarii aut peditis ictus omnimodo debilis est. Impetus vero equitis, equi viribus violentus est: quia nimirum virtus maligni spiritus nulla est in electorum certamine, si ipse residere non permittitur in mala cogitatione. Quia ergo valde fortes in bello hostes nostri sunt, quando insidere internis cogitationibus permittuntur, in Pbilistinorum exercitu equitum turba numeratur. Curras vero decem unicuique electo in praelium deputantur. Quinque enim nobis sunt sensus corporis, quibus experimentum accipimus delectationis. Sed spiritus maligni, quando per blandimenta carnis mentem decipere gestiunt, corporeis sensibus rerum species ostendunt quas caro appetat, et per earumdem rerum species suggerit, ut mens oblata concupiscat. Quasi enim in rotis suis currum adversarius erigit, dum hinc rerum blandimenta offert, inde cogitationes retinet; ista porrigit, illas immittit, et quasi volvendo se sublimem ad animam in'vehit, dum contra electros se malignus spiritus erigit, et per blandimenta rerum et per artem suggestionum.","english":"Because divine charity likewise has no fellowship with any principal vice in the mind, as often as a spiritual vice is suggested to us by the fraud of the enemy, we ought to beware the excessive speed and violent ferocity of raging horsemen. In comparison with a horseman, indeed, the blow of an archer or a foot soldier is altogether weak. But the charge of a horseman is violent through the strength of the horse, because surely the power of the malignant spirit is nothing in the contest of the elect, if it is not permitted to take its seat in an evil thought. Since, therefore, our enemies are very strong in battle when they are permitted to settle within our inner thoughts, the multitude of horsemen is counted in the army of the Philistines. But ten chariots are assigned to each of the elect for battle. For there are five bodily senses for us, through which we receive the experience of delight. But when the malignant spirits desire to deceive the mind through the allurements of the flesh, they show to the bodily senses the appearances of things that the flesh may desire, and through the appearances of those same things they suggest that the mind should covet what is offered. For the adversary, as it were, raises his chariot upon its wheels when on one side he offers the allurements of things and on the other he holds back the thoughts; he extends these things, he sends in those, and as if by rolling himself along he carries himself aloft into the soul, while the malignant spirit rises up against the elect both through the allurements of things and through the art of suggestion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":744,"ref":"p744","source":"Decem ergo currus sunt quia contra singulos sensus corporis nostri habent species blandimentorum visibilium, habent contra totidem sensus animae, et deceptorias artes suasionum.\n\nQuid est autem quod reliquum vulgus sicut arena, quae est in littore maris, esse plurima memoratur, nisi quia ad ducatum malorum spirituum, innomerabilis saevit contra nos turba vitiorum? Velut enim subjectum vulgus, currus et equites sequitur, quando doemonum indidiae mentem impugnando praeveniunt: ut a subsequentibus vitiis, quasi ab irrationabilis vulgi multitudine, devastetur. Bene autem prius currus et equites, deinde vulgi numerositas in spirituali sanctorum pugna describitur: quia nimirum nulla est numerositas, nulla fortitudo vitiorum, si excitando et immittendo non praecedat hanc malignorum turba spirituum. Quibus etiam verbis innuitur, quam cauta et circumspecta semper esse debeat vita sanctorum. Nam si vulgus reliquum arenæ maris plurimae comparatur, innumerabilis et fere inevitabilis est multitudo jaculorum. Quamvis enim peritis fidelibus omnia nota sint vitia, quantis tamen cor motibus pulsent, quibus modis, aut quibus causis semper ad cor veniant, omnino scire non possunt. Apertas quidem tentationum tenebras polenter abjiciunt; sed sæpe caliginem ignorantiae in rebus levioribus quasi arenae minutias non evadunt.","english":"Therefore there are ten chariots, because against each individual sense of our body they have the appearances of visible allurements, and against just as many senses of the soul they have the deceptive arts of persuasions.\n\nBut what is it that the rest of the common crowd is recorded to be very numerous, like the sand that is on the shore of the sea, except that at the leadership of evil spirits an innumerable throng of vices rages against us? For like a subject crowd, it follows the chariots and horsemen, when the ambushes of demons come first upon the mind by assaulting it, so that it may be laid waste by the vices following after, as by the multitude of an irrational crowd. And well is it that first the chariots and horsemen, then the multitude of the crowd are described in the spiritual battle of the saints, because surely there is no multitude, no strength of vices, unless the malignant throng of spirits goes before it by stirring up and sending it in. By these words too it is hinted how cautious and circumspect the life of the saints ought always to be. For if the rest of the crowd is compared to the very much sand of the sea, the multitude of missiles is innumerable and almost unavoidable. For although all vices are known to the skilled faithful, yet with how many impulses they beat upon the heart, in what ways, or from what causes they always come to the heart, they cannot know at all. The open darknesses of temptations they indeed powerfully cast off; but often the gloom of ignorance in lighter matters, as the tiny grains of sand, they do not escape.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":745,"ref":"p745","source":"Semper fortitudinem ostendunt boni operis; sed qui magnos exercitus equitum magna virtute superant, linguam penitus ab omni superflua locutione non refrenant. Continuo usu corpus in Dei omnipotentis servitio dirigunt; sed eorum mens,quæ foris membra perfecte ordinat, cogitationes superfluas aliquando nequaquam vitat. Quidenim aliud tanc, quam vulgi importunam multitudinem sentiunt. qui currus et equites magna virtute prostraverunt?\n\n9.Sed doctor egregius dicit: Diligentibus Deum omnia cooperantur in bonum (Rom. VIII, i8). Permittit quidem Deus electos suos magnis tentationibus impeti, ut magnificentissime in coelesti regno debeant coronari: sed magna prælia permitit, quae vincant: levia excitat, in quibus cadant: ut victoria fortium magna sit, casus innoxius; ut cadentes se facile erigant, et eos fortia, in quibus victores steterant, non extollant. Nam si currus, et equites vincimus, extolli de victoria non debemus: quia innumerabilia sunt, quae cogitando, loquendo, vivendo, gustando, et audiendo, et operando committimus. Hujus namque vulgi innumerabilis tela, etiam ille vitare non poterat, qui dicebat: In multis offendimus omnes(Jac. III, i). Hinc item dilectus Jesu loquitur, dicens: Si dixerimuS, quia peccatum non habemus, ipsi nos seducimus,et veritas in nobis non est (/ Joan. i, 8).","english":"They always display the strength of good work; but those who overcome great armies of horsemen with great virtue do not entirely restrain the tongue from all superfluous speech. By continual practice they direct the body in the service of God Almighty; but their mind, which perfectly orders the members outwardly, sometimes by no means avoids superfluous thoughts. For what else do those who have struck down chariots and horsemen with great virtue perceive, than the troublesome multitude of the common crowd?\n\n9. But the excellent teacher says: To those who love God all things work together unto good (Rom. VIII, 28). God indeed permits his elect to be assailed by great temptations, so that they may be crowned most magnificently in the heavenly kingdom: but he permits great battles, which they may win; he stirs up light ones, in which they may fall: so that the victory of the strong may be great, and their fall harmless; so that falling they may easily raise themselves up, and the strong things in which they stood as victors may not make them proud. For if we conquer chariots and horsemen, we ought not to be puffed up over the victory: because innumerable are the things which we commit by thinking, speaking, living, tasting, hearing, and working. For the innumerable darts of this crowd, even he could not avoid, who said: In many things we all offend (Jas. III, 2). Hence again the beloved of Jesus speaks, saying: If we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John I, 8).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":746,"ref":"p746","source":"Quis ergo jam quasi victor extolli audeat, si tanti viri peccatorum tela se omnino evadere non posse manifestant? Sed quia haec in spirtuali bello describuntur, non debemus nunc aestimare, quid patimur, sed qualiter hostium nostrorum impetum infirmare valeamus, Vulgus Philistinorum arenae comparatur, quae est in littore maris plurima: quia omnis virtus vitiorum et numerus ex sæculi perturbationibus augetur. Mare quippe hoc sæculum designat: quia dum magna rerum et temporum varietate impellitur, quasi ventis furentibus perturbatur. In littore autem, quando impulsa maris aqua refunditur, innumerabiles arenae minutiae glomerantur. Quid est ergo littus maris, nisi cor uniuscujusque in spirituali conversatione nerligentis? Per ordinem quippe religionis, quasi in solido stare cernitur; sed dum saeculares cogitationes non reprimit, quasi frangentes in se maris fluctus excipit, et cumulos arenarum: et inde quidem impelli fluctibus, et obrui arena potest, unde mari appropinquare non timet: quia si sæculi cogitatione spirilualium rerum contemplatione reprimeret, vitia mentis et corporis, quae saeculi occupatio velut arenas et fluctus invehit, non sentiret. Cur ergo vulgus hostium arenae simile esse dicituri nisi quia maligni spiritus eisdem vitiis electos Christ, athletas impugnant, quibus negligentes superant?","english":"Who, then, would now dare to be lifted up as if a victor, if men of such greatness show plainly that they cannot altogether escape the darts of sins? But because these things are described in a spiritual war, we ought not now to consider what we suffer, but how we may be able to weaken the assault of our enemies. The multitude of the Philistines is compared to the sand, which is very abundant on the shore of the sea: because all the strength of vices and their number is increased by the disturbances of the world. For the sea designates this world: because while it is driven by great variety of things and times, it is, as it were, disturbed by raging winds. But on the shore, when the driven water of the sea is rolled back, countless tiny grains of sand are gathered together. What, then, is the shore of the sea, if not the heart of each one who is negligent in the spiritual life? For by the order of religion he is seen, as it were, to stand on solid ground; but while he does not restrain worldly thoughts, he receives, as it were, the waves of the sea breaking upon him, and heaps of sand: and from that very quarter where he does not fear to approach the sea, he can be driven by the waves and overwhelmed by the sand: because if he repressed worldly thoughts by the contemplation of spiritual things, he would not feel the vices of mind and body, which worldly occupation brings in like sands and waves. Why, then, are the multitude of enemies said to be like sand, unless because the malignant spirits attack the elect athletes of Christ with the same vices by which they overcome the negligent?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":747,"ref":"p747","source":"Cum turba quidem ssecularis strepitus contra eos veniunt, qui saeculum in suis delectationibus spernere tota mente didicerunt. Pompas rerum visibilium formant, contemptum jam saeculi amorem fingendo renovant: ut corda superno amore flammantia, ad noxias delectationes trahant. Sed santi viri, quia innumerabilem hanc nequam cogitationum turbam de sæculi pelago prodiere considerant, saeculum tota mente fugiendo, fieri littora maris vitant, et tantum vulgus hostium jam non timent: quia dum in intima contemplatione se retinent, vitiorum turba ad eos accessum habere non potest. Sequitur: (Vers. 5.) Et ascendentes, castrametati sunt in Magmas ad orientem Bethaven.\n\nMalignis spiritibus ascendere, est ad decipienda sanctorum corda, per coeleste desiderium alta conari. Bene autem dicitur: Castrametati sunt in Magmas: quia in illis cordibus resident, quae in alto amore cælestium sublimata non vident. Magmas quippe humilitas interpretatur. Humiliari vero in sacro eloquio pro defectu saepe virtutis accipitur. Unde et in hac eadem regum historia Thamar David regis filia, quam violasse Amon frater ejus legitur, humiliata perhibetur. Corrupta quidem humiliata est: quia sublimis steterat virgo, et dum altum honoris virginei culmen perdidit, velut de sublimi ad planum ethumilem locum venit (II Reg.XIII). Do futura etiam superborum depressione dicitur: Omnis,qui se exaltat, humiliabitur (Luc.","english":"When the crowd of worldly clamor comes against those who have learned to despise the world in its pleasures with their whole mind. They form the pomp of visible things, and renew contempt of the world now already held by feigning love for it: so that hearts burning with supernal love they may draw to noxious pleasures. But holy men, because they consider that this innumerable crowd of wicked thoughts has come forth from the sea of the world, by fleeing the world with their whole mind they avoid becoming shores of the sea, and they no longer fear so great a throng of enemies: because while they keep themselves in the inmost contemplation, the crowd of vices can have no access to them. It follows: (Verse 5.) And going up, they encamped in Magmas to the east of Bethaven.\n\nFor malignant spirits to go up is, in order to deceive the hearts of the saints, to attempt high things through heavenly desire. Well, moreover, is it said: They encamped in Magmas: because they dwell in those hearts which, being lifted up in the high love of heavenly things, they do not see. For Magmas is interpreted as humility. But to be humbled in sacred Scripture is often taken for a failure of virtue. Hence also in this same history of the kings, Thamar the daughter of King David, whom his brother Amnon is read to have violated, is said to have been humbled. Corrupted indeed she was humbled: because she had stood as a lofty virgin, and when she lost the high summit of virginal honor, she came as it were from on high to the plain and lowly place (II Kings 13). Concerning the future casting down of the proud it is also said: Everyone who exalts himself will be humbled (Luke.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":748,"ref":"p748","source":"xiv, 11): quia in examine superni judicis corruunt, qui vane de hujus saeculi subiimitate gloriantur. Bene ergo in Magmas castra ponere Philistaei perhibentur: quia per iniqua consilia in eis daemonia habitant, qui alta virtutum culminat nere non curant. Nam dum teri enat quaerunt,velut plana et humilia incolunt, ubi invisibiles hostes castra ponere leviter possunt. De quibus nimirum hostibus per prophetam dicitur: Qui dicunt animæ tuæ: Incurvare, ut transemus (Isai. LI, 23). Erecta quidem sublimis est anima, incurvata humilis: quia per virtutum celsitudinem, est per coeleste desiderium in alta sustollitur: sed quando ad vitia, vel ad saeculi amorem defluit, illuc quidem cadit, ubi hanc hostis irruens leviter atterit. Dicunt ergo animæ tuæ: incurvare, ut transeamus: quia si hanc ad agenda, vel cogitanda terrena non humiliant, nec malignis persuasionibus penetrant, hoc vitorum bello perturbant.","english":"because they fall in the examination of the heavenly judge, who boast vainly of the loftiness of this world. Well, therefore, are the Philistines said to pitch camp in Magmas: because through iniquitous counsels demons dwell in those who do not care to reach the heights of the virtues. For while they seek lowly things, they dwell as it were in flat and low places, where invisible enemies can easily pitch camp. Concerning these enemies indeed it is said through the prophet: Who say to your soul: Bow down, that we may pass over (Isa. 51:23). The soul is upright when it is lofty, and bowed down when it is lowly: because through the height of the virtues, through heavenly desire, it is lifted up on high: but when it sinks down to vices or to the love of the world, it falls there where the enemy rushing in lightly strikes it down. They say, therefore, to your soul: bow down, that we may pass over: because unless they humble it to doing or thinking earthly things, they do not penetrate it with malignant persuasions, but they disturb it with this war of vices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":749,"ref":"p749","source":"Hinc ergo colligere possumus, quantum a saeculo actu, verbo et cogitatione longe fieri debeamus. Verba quippe nostra, cogitationes, et opera plana et humilia sunt, quando saecularia. Per hæc quidem ibi sumus, ubi occultorum hostium castra libere ponuntur, ubi tanto facilius capi possumus, quanto nulla munitionis arce sublevamur. Quis enim jam tidelis nesciat: quia culpas verborum, cogitationum, et operum nostrorum colligant, et ad accusationem nostram in adventu venturi judicis servent? Unde et hunc humilem atque despectum locum Magmas fugiendum nobis esse Dominus insinuans, dicit: Omne verbum otiosum,quod locuti fuerint homines, reddent nationem in die judici (Matth. XII, 36). Locus ergo hostium humilis dicitur; ut profecto nobis insinuet, quia verbo, cogitatione et opere semper sublimes esse debeamus. Et quia dum in humili remissioris vitae suae loco reprobi capiuntur, exempla pravitatis ostendunt, quae aliis imitanda proponantur: ab oriente Bethaven Magmas esse dicitur. Ab oriente quidem solis lucem oriri cernimus. Reproborum autem vita, quamquam veritatem obscuritatis habeat; qui hanc tamen pro vana saeculi delectatione semper appetunt, nimirum velut falsae lucis splendore falluntur. Une et per beatum Job dicitur: Auferetur ab impiis lux sua (Job.XXXVIII, 13).","english":"From this, then, we can gather how far we ought to be from the world in act, word, and thought. For our words, thoughts, and works are plain and lowly when they are worldly. Through these indeed we are there, where the camps of the hidden enemies are freely pitched, where we can be captured all the more easily the less we are lifted up by any stronghold of defense. For who even of the faithful does not know that they gather up the faults of our words, thoughts, and works, and keep them for our accusation at the coming of the judge who is to come? Therefore the Lord also, intimating to us that this lowly and despised place, Magmas, is to be fled, says: Every idle word that men shall have spoken, they shall render an account for it in the day of judgment (Matthew 12:36). The place of the enemies, then, is called lowly, so that it may surely intimate to us that we ought always to be lofty in word, thought, and deed. And because, while the reprobate are captured in the lowly place of their more slack life, they show examples of wickedness to be set before others for imitation, Bethaven is said to be east of Magmas. For from the east we see the light of the sun rise. But the life of the reprobate, although it has the truth of darkness, yet those who always desire it for the vain delight of the world are surely deceived as it were by the splendor of a false light. Hence it is also said through blessed Job: Their light shall be taken away from the wicked (Job 38:13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":750,"ref":"p750","source":"Modo quidem velut lucidum eis placet blandimentum saeculi; sed dum de saeculo exeunt, perpetuas subibunt tenebras, quas lucem esse crediderunt. Tunc videbunt quia lux non fuit, quando in adversitatem prosperilas, lux in tenebras, risus in moerorem, dulcedo invermem, decor in deformitatem, honor in dedecus, blandimenta in pœnas et aeterna tormenta commutantur. Haec profecto, quia nunc impiorum corda non sentiunt, bonorum mores imitari refugiunt; et exemplo perditorum, quidquid de sæculo eis placet, snmere nequaquam timent: quia illos imitantur, qui per vitam reprobam habitacula dæmonum facti sunt. Unde et mento domus inutilis dicuntur: quia saepe sanctorum praedicationem suscipiunt, sed verbum quod ab eorum ore odiunt, is se habitare per amorem nequaquam patiuntur. Inutitis ergo domus sunt: quia aptam in se Deo habitationem non faciunt. Hanc inutilem domum per semetipsam Veritas in Evangelio designat, dicens: Vulpes foveas habent, et volucres cæli nidos: Filius autem hominis non habet ubi caput fuum reclinet (Matth.VIII,20). Hinc iterum scriptum est: Spiritus sanctus disciplinas effugit fictum,et non habitat in corpore subdito peccatis (Sap. i, 5). Bene ergo inutilis domus habere in orientis parte Magmas dicitur: quia, qui sanctorum praedicationem spernunt, in reproborum exemplo ima et terrena quaerentium, velut in magnae lucis exorta gratulantur.","english":"For now, indeed, the world’s alluring charm pleases them as though it were light; but when they depart from the world, they will enter into perpetual darkness, which they believed to be light. Then they will see that it was not light, when prosperity is changed into adversity, light into darkness, laughter into mourning, sweetness into bitterness, beauty into ugliness, honor into disgrace, allurements into punishments and eternal torments. These things, surely, because the hearts of the wicked do not now perceive them, they shrink from imitating the ways of the good; and by the example of the lost, they do not at all fear to take up whatever pleases them in the world, because they imitate those who through a reprobate life have been made dwellings of demons. Hence also they are rightly called a useless house, because they often receive the preaching of the saints, but the word which they hate from their mouth they by no means allow to dwell in themselves through love. They are therefore a useless house, because they do not make themselves a fitting dwelling for God. The Truth designates this useless house in the Gospel, saying: The foxes have holes, and the birds of the air have nests; but the Son of Man has nowhere to lay his head (Matthew 8:20). Hence again it is written: The Holy Spirit flees from deceitful discipline, and does not dwell in a body subject to sins (Wisdom 1:5). Well, then, is the useless house said to have Magmas in the eastern part, because those who despise the preaching of the saints, in the example of the reprobate who seek the lowest and earthly things, rejoice as it were in the rising of a great light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":751,"ref":"p751","source":"Sed dum, loquentibus sacrae historiae mysteriis, malorum conversatio demonstratur, quam sit cauta sanctorum vita, subsequenter ostenditur. Nam sequitur: (Vers. 6.) Quod cum vidissent viri Israel, se in arcto sitos, afflictus est populus, et absconderunt se in speluncis, et in abditis, in petris quoque, et in antris, et cisterinis.\n\nIn arcto quidem sumus, quando ab immundis spiritibus intus tentamur, et foris malorum hominum exempla conspicimus. Contra internam ergo malorum spirituum tentationem bene dictum est: Affliclus est populus, et contra exteriora exempla impiorum hominum, Absconderunt se. Quia blanda et laeta nobis appetenda callidus adversarius suggerit, qui nunquam melius vincitur quam si tentati ad devotae orationis lamenta curramus. Et exempla pravorum vitare citius possumus, si ea etiam respicienda non esse judicemus. Abscondi ergo sanctorum, est reproba videre dedignari. Et quia quique sensus corporis a reproborum imitatione custodiunt, quinque etiam latibulorum genera describuntur: speluncæ scilicet, abdita, petrae, antra, et cisternae. Speluncæ vcro montium occulta sunt: quia vero alta in cælesti desiderio sunt corda sanctorum, et malignis spiritibus clausa et inaccessibilia sunt. Speluncas ergo ingredimur, quando ad mentium secreta recurrimus, ne vagantibus oculis foris concupiscenda videamus.","english":"But while, as the mysteries of sacred history speak, the conduct of the wicked is shown forth, how cautious the life of the saints is, is shown in what follows. For it follows: (Verse 6.) And when the men of Israel saw that they were in a strait, the people were afflicted, and they hid themselves in caves, and in secret places, in rocks also, and in dens, and in cisterns.\n\nWe are indeed in a strait when we are tempted within by unclean spirits and see without the examples of wicked men. Against the inward temptation of evil spirits, then, it is well said: The people were afflicted; and against the outward examples of impious men: They hid themselves. For the cunning adversary suggests to us that bland and pleasant things are to be desired, and he is never better conquered than when, having been tempted, we run to the lamentations of devout prayer. And we can the more quickly avoid the examples of the wicked if we judge that they are not even to be looked upon. To be hidden, then, on the part of the saints is to disdain to look upon reprobate things. And because each one keeps the senses of the body from the imitation of the reprobate, five kinds of hiding places are also described: namely, caves, secret places, rocks, dens, and cisterns. For caves are the hidden things of mountains; because the hearts of the saints are high in heavenly desire, they are both closed and inaccessible to malignant spirits. We enter caves, then, when we return to the secrets of our minds, lest with wandering eyes we see outside the things that are to be desired.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":752,"ref":"p752","source":"In abditis abscondimur, quando clausi oris silentia occulta servamus. Petras ascendimus, quando actum corporis in robusta operatione locamus. Unde et de his abscondilis per prophetam dicitur sub unius assignatione: Qui claudit oculos suos.ne videat malum, et obturat aures, ne audiat sanguinem, et excutit manus ab omni munere: in excelsis habitabit, munimenta saxorum sublimitas ejus (Isa. XXXIII, 15). Antra et cisteraas intramus; quando et olfactum ab obscœnitatibus mundi, et aures ab audiendis varnloquiis custodirous. Cisternæ namque aquarum sanctarum Scripturarum verba sunt. In cisternis ergo abscondimur, quando ad sacri eloquii aquas ingredimur, ut per aurium officium mentium pratarigemus. Bene autem in electorum typo Israelis latibula memorantur: quia qui sensus corporis a delectatioDum carnalium inquinamento non protegit, occultorum hostium gladium non evadit. Dicat ergo occultae illius congressionis victoriam,dicat:Afflictus est populus. Dicat aperte objecli extra certaminis triumphos: Absconderuntse. Afflictio quippe elecUe menlis, omnis diabolicæ tentationis peremptorius mucro esi. Nam dum profunde compungitur, in superni gaudii amorem sublevatur; et tanto jam fortius oblata mundi oblectamenta respuit, quanto jam coelestia ferventius diligit, ad quae flendo conscendit. Doctor namque egregius dicit:Permultas tribulationes oportet nos introire in regnum Dei (Act.","english":"We are hidden in secret places when, shut in, we keep the hidden silences of the mouth. We climb the rocks when we place the action of the body in vigorous work. Hence also concerning these hiding places it is said through the prophet, under the designation of one man: He who shuts his eyes so as not to see evil, and stops his ears so as not to hear blood, and shakes his hands from every bribe: he will dwell on high, his lofty place is the stronghold of rocks (Isa. 33:15). We enter caves and cisterns when we guard both the sense of smell from the foulness of the world and the ears from hearing idle talk. For cisterns are the waters, that is, the words of the holy Scriptures. In cisterns, therefore, we are hidden when we enter into the waters of the sacred utterance, so that through the service of the ears we may refresh the meadows of our minds. Rightly, moreover, in the figure of the elect, the hiding places of Israel are mentioned: because he who does not protect the senses of the body from the defilement of carnal pleasures does not escape the sword of the hidden enemies. Let him therefore declare the victory of that hidden encounter, let him declare: The people was afflicted. Let him openly declare the triumphs of the contest against the enemy: They hid themselves. For the affliction of the elect mind is the deadly blade of every diabolical temptation. For while it is deeply pierced with compunction, it is raised up into love of heavenly joy; and the more strongly it now rejects the enticements of the world that are offered, the more fervently it loves heavenly things, to which it ascends by weeping. For the distinguished teacher says: We must enter into the kingdom of God through many tribulations (Acts","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":753,"ref":"p753","source":"xiv, 21). Qui certe regni coelestis inlroitus sic speratur in fine temporum, ut in quotidiana sanctorum vita sentiacur. Tribulatio igitur nostra superni gaudii introitus est. Merito ergo quoties electa mens in afflictionis suæ lamento compungitur, se tribulando, hoc obtinet, ut intret in contemplationem illius superni regni, in quo ineffabiliter gratuletur. Et dum sancti viri amatores mundi in flore transeuntis laetitiae videre refugiunt, dum corporeos sensus suos ab eorum imitatione abscondunt, eorum, quae cernitur non est fuga, sed gloriosa victoria. Actus quidem terrenos I fugiunt, sed coelestes assequuntur; mundo delitescere videntur, sed coelesti gloriæ revelantur. Fugiendo igitur noxia, hostes suos validius insequunlur, et valde nobilius triumphant, cum sic ad coelestia properant, ut eos adversariorum polluta saevitia non contingant. Sequitur: (Vers. 7.) Hebræi autem transiere Jordanem ad Imam Gad, et Galaad.","english":"(14:21). Certainly the entrance into the heavenly kingdom is hoped for at the end of times in such a way that it is also perceived in the daily life of the saints. Our tribulation, then, is the entrance into supernal joy. Rightly, therefore, as often as the chosen mind is pricked with compunction in the lamentation of its affliction, by afflicting itself it obtains this: that it may enter into contemplation of that supernal kingdom in which it will rejoice ineffably. And while holy men refuse to see the lovers of the world in the flower of passing delight, while they hide their bodily senses from imitating them, this is not a flight from what is seen but a glorious victory. They flee earthly deeds, but they attain heavenly ones; they seem to lie hidden from the world, but they are revealed to heavenly glory. By fleeing, then, harmful things, they pursue their enemies more powerfully, and they triumph far more nobly, when they hasten to heavenly things in such a way that the polluted savagery of adversaries does not touch them. It follows: (Verse 7.) But the Hebrews crossed the Jordan to Iam Gad and Galaad.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":754,"ref":"p754","source":"Hoc profecto si prius juxta litteram scire volomus, Hebraei isti et timore perterriti, et ad hostes saos confugisse sentiuntur. Nam non multo post in aperta Jonatbae victoria scribitur: Hebraei, qui fuerant cum Philistiim heri et nudiustertius ascenderuntque cum eis in castra, verersi sunt ut essent cum Israel, qui erant cum Saul et Jonatha (I Reg.XIV, 21). Quid vero in hoc facto signatur, nisi quod quotidie in sancta Ecclesia fieri cernimus, honorum esse tutam et cautissimam vitam, negligentium praecipitem impatientiam? Infirmi quidem et audaces sunt curiosi ad actiones sæculi; debiles ad tolerandum bellum teotationis. Et si in his nostra discutimus. in monasteriis plerique tales inveniuntur. Intra portus quidem tranquilla inhabitant, sed aperti pelagi procellas, et tempestatum turbines nequaquam pensaot. Cumque foris quasi fortes agere se magna æstimant, ad gravissima tentationum praelia faciles exeunt: ad fortes adversarios, impotentes. Ratione quidem improvidi, robore infirmi, sicut astutae tentationis fraudes non intelligunt, ita et apertas blandimentorum decipulas non evadunt. Jordanem ergo transeunt, quia ad perpetranda earnis flagitia incurvantur Jordanis quidem, descensus eorum interpretatur. Qui ergo justitiam deserunt, ab alto monte virtutum cadunt.","english":"If we wish to know this first according to the letter, these Hebrews are perceived both to have been terrified by fear and to have fled to their own enemies. For not long afterward, in the open victory of Jonathan, it is written: The Hebrews who had been with the Philistines yesterday and the day before, and had gone up with them into the camp, turned back so that they were with Israel, who were with Saul and Jonathan (1 Samuel 14:21). But what is signified in this deed, except what we see happening daily in the holy Church—that the life of the honorable is safe and most cautious, while the impatience of the negligent is headlong? The weak, indeed, and the bold are curious for the actions of the world, but feeble for enduring the war of temptation. And if we examine these things among us, many such are found in monasteries. Within the harbor, indeed, they dwell in tranquility, but they do not at all weigh the storms of the open sea and the whirlwinds of tempests. And when outwardly, as if strong, they think they are doing great things, they go out easily equipped for the most grievous battles of temptations—impotent against strong adversaries. In reasoning, indeed, improvident; in strength, weak—just as they do not understand the deceits of cunning temptation, so they do not escape the open snares of flatteries. They cross the Jordan, therefore, because they are bent toward perpetrating the shameful deeds of the flesh. Jordan, indeed, is interpreted as their descent. Those who abandon justice, therefore, fall from the high mountain of virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":755,"ref":"p755","source":"Quia ergo infirmi quique libenter appetunt mundi blandimenta quae cernunt,in eorum typo Hebraei non trans Jordanem perlati, sed Jordamen transire perhibemur. Transire quidem volentis est. Jordanem itaque transeunt, qui ad carnales delectationes voluntaria et festina deliberatione flectuntur. Possunt autem intelligi Jordanem transire, qui noviter peccare incipiunt, sed aliorum peccatorum hominum nequitias peccando transcendunt. Ad descensum quippe eorum desinendo,non transeundo pertingerent, si aliis aequalia mala facerent, et non ea audendo superarent. Et quia in nequiori etiam vita pares suos inveniunt, bene ad terram Gad et Galaad, trans Jordanem pervenire memorantur. Velut enim trans Jordanem habitant, qui per peccandi usum malis pejores fiunt.Ab hoc descensu culpæ erigere peccatores venerat ille, de quo scriptum est: Venit in omnem regionem Jordanis,prædicans baptismum pœnitentiæ in remissionem peccatorum (Luc. III, 3). Qui de omnibus culpis praedicare poenitentiam venerat, in omnes utique descensus regiones venisse praedicatur. Sequitur: (Vers.7-9.) Cumque adhuc esse Saul in Galgala, universus populus perterritus est qui sequebatur eum. E xspectavit autem septem diebus juxta placitum Samuelis, et non venit Samuel in Galgala,dilapsuque est populus ab eo. Ait erqo Saul: Afferte mihi holocaustum et pacifica: et obtulit holocaustum.","english":"Therefore, since all the weak eagerly desire the allurements of the world which they see, in their figure we are said to be Hebrews not carried across the Jordan but to cross the Jordan. To cross is indeed the act of one who wills it. So they cross the Jordan who are turned toward carnal pleasures by a voluntary and hasty decision. But they can be understood to cross the Jordan who begin to sin anew, yet by sinning surpass the wickedness of other sinful men. For by ceasing and not crossing over to their descent, they would reach it, if they did the same evils as others and did not surpass them by daring them. And because even in a more wicked life they find their equals, they are well remembered to come across the Jordan to the land of Gad and Gilead. For as it were they dwell across the Jordan who through the practice of sinning become worse than the wicked. From this descent of guilt He had come to raise up sinners, of whom it is written: He came into all the region of the Jordan, preaching the baptism of repentance for the remission of sins (Luke 3:3). He who had come to preach repentance for all sins is proclaimed to have come into all the regions of the descent. It follows: (Verses 7-9.) And while Saul was still in Gilgal, all the people who followed him were greatly terrified. But he waited seven days according to the appointment of Samuel, and Samuel did not come to Gilgal, and the people slipped away from him. Therefore Saul said: Bring me the burnt offering and the peace offerings: and he offered the burnt offering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":756,"ref":"p756","source":"Hudusque quia de Saul, ut superius dictum est, electo et bono divinus sermo locutus est; rationabile visum est, ut quae de eo dicebantur, tam per historiam quam per moralitatem, in bonam partem acciperemus. Nunc vero, quia ad lucum transgressionis ejus pervenimus, nimirum necesse est, ut in eo etiam, quae sunt vitanda, videamus. Sed quid unquam sludiosius vitandum electis omnibus, quam superbire et inobedientiae malum videri debuit? Haec quippe primi angeli sublimitatem deposuit,hæc perditorum spirituum gloriam stravit. Haec primo homini felicitatem abstulit; haec captivitatis humanae perpetuas arumnas invexit. Et ecce primo angelo. primo homini, electi populi per inobedientiam rex primus adjungitur, ut dum magna proruunt, minima erigantur. Bene quippe erigimur, si et illorum lapsus aspicimus, et vitamus. Ubi ergo Saul cecideris, attente considerandum est. Superius namque ei dixerat Samuel: Descendat ante me in Galgala. Ego quidem descendam ad te, ut offeras holocaustum, et oblationem, et immolel victimas pacificas. Septem diebus exspectabis me,donec veniam ad te: et ostendam tibi, qua facias (I Reg. X, 20). Idcirco igitur per inobedientiam decidit, quia integris septem diebus, sicut jussus fuerat, non exspectavit. Nam in eodem loco repente subjungitur: (Vers. 10.) Cumque complesset offerens holocaustum esse Samuel veniebat.","english":"Up to this point, because the divine word has spoken of Saul, as was said above, as chosen and good, it has seemed reasonable that we should take what was said of him, both through history and through morality, in a good sense. But now, because we have come to the grove of his transgression, it is surely necessary that we see in him also the things that are to be avoided. But what should ever have seemed more studiously to be avoided by all the elect than to be proud and to appear in the evil of disobedience? For this brought down the sublimity of the first angel; this laid low the glory of the lost spirits. This took away the felicity of the first man; this brought in the perpetual miseries of human captivity. And behold, to the first angel and the first man, the first king of the chosen people is joined through disobedience, so that while great things fall, the least things may rise. For we rise well if we both look upon their fall and avoid it. Where, then, Saul fell, must be considered attentively. For above, Samuel had said to him: Let him descend before me to Gilgal. I indeed will descend to you, that you may offer a holocaust and an oblation, and sacrifice peace offerings. You shall wait for me seven days, until I come to you, and I will show you what you shall do (1 Kings 10:8). Therefore he fell through disobedience for this reason, because he did not wait the full seven days, as he had been commanded. For in the same place it is suddenly added: (Verse 10.) And when he had finished offering the holocaust, behold, Samuel was coming.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":757,"ref":"p757","source":"i5. Quo in loco trementi corde considerandum est, quam brevissimi temporis exspectalione neglecta, repulsus sit. Cum complesset, inquit, holocauItum, ecce Samuel veniebat. Si ergo eum solo temporis brevissimo intervallo exspectaret, quo obtulit holocaustum, securus jam regni sui robur obtinere potuisset. Itaque si tanta poena est, quando propheta despicitur: quid putamus de pelago illo divinae animadversionis incurratur, cum ipsa divina praecepta dissipantur? Et quia in momento transit carnis delectatio, et omnis peccatorum commissio, et brevis quidem est hora transgressionis, non tamen brevis poena flagitii; quia dum ad momentum in nobis regnum peccati erigimus; illa regna perdimus omnium sæculorum. Statim enim post peccatum sermo propheticus venit, ut increpet: qui adesset, si non peccaremus, ut in bono roboraret. Polluta qui dem conscientia habet jam divinum eloquium contra se; quae si pollui vitaret, ab eo adjuta, et revelata proprio vigore subsisteret. Quid enim nobis aliud spiritualiter designat, quod dicitur: Cumque complesset offerens holocaustum, ecce Samuel veniebat? Et si non obtulisset holocaustum, nihilominus et Sa. muel venisset. Sic nimirum et cum tentamur, divina gratia juxta est, quae sustinentes adjuvet: juxta et divina justitia, quae deficientes damnet.","english":"15. In this place it must be considered with trembling heart how, by neglecting to wait for a very brief time, he was rejected. When he had completed, it says, the holocaust, behold Samuel was coming. If therefore he had waited for him for only the briefest interval of time, in which he offered the holocaust, he could already have securely obtained the strength of his kingdom. And so if such a punishment follows when a prophet is despised, what do we suppose is incurred from that sea of divine retribution when the divine precepts themselves are scattered? And because the delight of the flesh passes in a moment, and every commission of sins, and the hour of transgression is indeed brief, yet the punishment of the offense is not brief; because while we raise up in ourselves the kingdom of sin for a moment, we lose those kingdoms of all ages. For immediately after the sin the prophetic word comes to rebuke; which would have been present, if we had not sinned, to strengthen us in good. Indeed a polluted conscience already has the divine utterance against itself; which, if it had avoided being polluted, would have stood, aided by it and revealed by its own strength. For what else does that which is said spiritually signify to us: And when the one offering the holocaust had completed it, behold Samuel was coming? Even if he had not offered the holocaust, Samuel would nonetheless have come. So indeed also when we are tempted, divine grace is near, to help those who endure; and divine justice is near, to condemn those who fail.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":758,"ref":"p758","source":"Unde sacra Scriptura nos exspectare cohortans, ait: Si spiritus potestatem habens ascenderit super te, locum tuum cito non desera. (Eccle.X, 4). Hinc propheta testiScans, ait: Dominus auxiliator meus, et ideo non sum confusus (Isa. L, 7). Hinc Psalmista vicina eadem auxilia respiciens, ait: Providebam Dominum in conspectu meo semper, quoniam a dextris est mihi, ne commovear (Psal. xv, 8). Sed jam propheta quid non exspectanti dicat; quid is, qui exspectare noluit, respondeat, audiamus: (Vers. 11.) Locutusque est ad eum Samuel: Quid fecisti?\n\nSciebat quidem propheta quid fecerat, sed interrogando, inobedientiae factum reprobabat. Unde et ad peccantem Adam in paradiso a Domino dicitur: Adam ubi es? (Gen. nl, 9). Potest etiam per hanc interrogationem magnitudoreatus intimari. Ac si aperte dicat: Parum tibi videtur, quod inobediendo deliqueris, sed a sublimi gloriae tuae culmine delinquendo cecidisti. Nunc ergo plerique intrasanctam Ecclesiam se flagitiis obruunt, et quasi qui nulla aut minima perdant, securi sunt. Dicatur ergo lapso, dicatur: Quid fecisti? Parum tibi videtur, quod te peccati sorde pollueris, quia quam aeternitatis gloriam perdideris,quam gehennae poenam merueris,non attendis. Interrogatur quidem peccator quid fecerit, ut ad cor per lamenta perducatur, ut magna se incurrisse sciat, et parum non doleat.","english":"Hence sacred Scripture, urging us to wait, says: If a spirit having power ascends upon you, do not quickly leave your place (Eccl. 10:4). Hence the prophet, testifying, says: The Lord is my helper, and therefore I am not confounded (Isa. 50:7). Hence the Psalmist, looking upon these same helps near at hand, says: I beheld the Lord always in my sight, for he is at my right hand, that I may not be moved (Ps. 15:8). But now let us hear what the prophet says to the one not waiting, and what he who refused to wait answers: (Verse 11.) And Samuel spoke to him: What have you done?\n\nThe prophet indeed knew what he had done, but by questioning he reproved the deed of disobedience. Hence also to the sinning Adam in paradise it is said by the Lord: Adam, where are you? (Gen. 3:9). By this questioning the magnitude of the crime can also be intimated. As if he plainly said: It seems little to you that you have sinned by disobeying, but by sinning you have fallen from the lofty height of your glory. Now therefore many within the holy Church overwhelm themselves with shameful deeds, and are secure as if they were losing nothing or only the least. Let it therefore be said to the fallen one, let it be said: What have you done? It seems little to you that you have defiled yourself with the filth of sin, because you do not consider what glory of eternity you have lost, what punishment of hell you have deserved. The sinner is indeed asked what he has done, so that he may be led to his heart through lamentations, so that he may know that he has incurred great things, and may not grieve over little.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":759,"ref":"p759","source":"Sed quia ex radice superbiae ipsa culpa inobedientiae nascitur, solent inobedientes reatus sui magnitudinem objurgantibus doctoribus audire, sed non humiliter confitendo satisfacere. Nam cum sublimes videri appetunt, lapsus suos ostendere dedignantur; et ideo excusationes proferunt, justitiam prætendunt; quia apparere peccatores erubescunt. Bene ergo subjungitur: (Vers. 11,12.) Respondit Saul; Quia vidi, quod dilaberetur a me populus,et tu non veneras juxta placitos dies. Porro Philistiim conaregati fuerant in Magmas. Dixique: Nunc descendent Philistiim ad me in Galgala, et faciem Domini non placavi. Necessitae compulsus obtuli holocaustum.\n\ni?. Ecce qui de magnae transgressionis temeritate arguitur, magnas causas justitiae asserere non veretur. Vidi, inquit, quod dilaberetur populus a me. Ecce hic asseritur destitus a populo: Porro non veneras juxta placitos dies. Hic se ostendit prophetae promissione fraudatum. Porro Philistiim congregati fuerant in Magma,. Hic pariter objicit imminens periculum congressionis. Quare ex actione sua verbum subinferens, ait: Necessitate compulsus obtuli holocaustum. Quasi dicat: Tu me de magno reatu arguis, cum reatus tanto sit levior, quanto non temeritate constat, sed necessitate. Sed qualem eum cognoscat propheta, qui se cognoscere noluit, subjungens, ait: (Vers. 13.) Stulte egisti, nec custodisti mandata Domini Dei tui.","english":"But because from the root of pride the very fault of disobedience is born, the disobedient are accustomed to hear from the teachers who rebuke them the greatness of their guilt, but not to make satisfaction by humbly confessing it. For when they desire to appear exalted, they disdain to show their own falls; and therefore they bring forth excuses, they put forward righteousness, because they are ashamed to appear as sinners. Well, then, is it added: (Vers. 11, 12.) Saul answered: Because I saw that the people were slipping away from me, and you had not come according to the appointed days. Moreover the Philistines had gathered together at Michmash. And I said: Now the Philistines will come down to me at Gilgal, and I have not appeased the face of the Lord. Compelled by necessity, I offered the burnt offering.\n\nBehold, he who is accused of the rashness of a great transgression does not fear to assert great causes of righteousness. I saw, he says, that the people were slipping away from me. Behold, here he asserts that he was deserted by the people: Moreover you had not come according to the appointed days. Here he shows himself defrauded by the prophet's promise. Moreover the Philistines had gathered together at Michmash. Here likewise he objects the imminent danger of battle. Therefore, adding a word from his action, he says: Compelled by necessity, I offered the burnt offering. As if he should say: You accuse me of a great guilt, when the guilt is so much the lighter as it consists not in rashness but in necessity. But what sort of man the prophet knows him to be, who was unwilling to know himself, he adds, saying: (Vers. 13.) You have acted foolishly, and have not kept the commandments of the Lord your God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":760,"ref":"p760","source":"iS. Superbi quique, quia per turnorem supra homines se esse arbitrantur, competenter arguuntur, cum eis divina voluntas objicitur, quam offendunt. Saul ergo superborum more arguitur, qui Domini Dei sui mandata contempsisse perhibetur. Quod tale est, ac si superbientem et contemnentem terreat, dicens: Et si homines despicis, nunc non consilium hominum, sed Domini Dei tui mandata diasipasti. Recte ergo tuum reatum pensas, si illum, quem contemnis, trementi corde consideras. Et notandum, quia non ait: Non custodisti mandata Dei tun, aut, mandata Domini tui, sed: Non custodisti mandata Domini Dei tui. Ac si aperte dicat: Ausus magnae transgressionis esset, si ille, cujus mandata despicis, tantum uomlnus tuus, non eam Deus existeret. Quantum ergo est quod committitur, cum Dei et Domini mandata negliguntur? Quia item non dixit: Domini Dei mei, aut Domini Dei nostri, divinae familiaritatis gratiam eum offendisse redarguit. Quasi dicat: Bjus praecepta contempsisti, qui dum te de imo extulit, dum super alios te constituit, dum regem fecit, per impositionem tantorum munerum, yelut specialiter tuus fuit. Adhuc quoque subjungitur, unde transgressionis ejus audacia major esse doceatur: (Vers. 13.) Quæ, inquit, præcepit tibi.","english":"Every proud person, because through arrogance he thinks himself above other men, is fittingly rebuked when the divine will is set before him, which he offends. Saul, therefore, is rebuked in the manner of the proud, he who is declared to have despised the commands of the Lord his God. This is as much as to say, as if he were terrifying one who is proud and contemptuous, saying: Even if you despise men, now you have not scattered the counsel of men, but the commands of the Lord your God. Rightly, therefore, do you weigh your guilt, if you consider with a trembling heart the one whom you despise. And it is to be noted that he did not say: You did not keep the commands of your God, or, the commands of your Lord, but: You did not keep the commands of the Lord your God. As if he were openly saying: It would be an act of great transgression if he whose commands you despise were merely your lord and not also God. How great, then, is what is committed when the commands of God and Lord are neglected? Because again he did not say: of my Lord God, or, of our Lord God, he convicts him of having offended the grace of divine familiarity. As if he were saying: You have despised his precepts, who, when he raised you from the depths, when he set you over others, when he made you king, by the bestowal of such great gifts, was as it were specially yours. Further, there is also added what shows the boldness of his transgression to be greater: (Verse 13.) Which, he says, he commanded you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":761,"ref":"p761","source":"Quaedam denique Dei præcepta sunt communia omnium, non specialia aliquorum. Ut ergo audacem reum temeritatis suae patenti objectione convincat, non eum praecepta communia, sed propria et singulana contempsisse demonstrat. Quæ, ait, præcepit tibi. Ac si dicat: Illa Dei et Domini tui mandata contempsisti, quae non velut communia omnibus, sed relut propria, et soli tibi singulariter credita obserTare debuisti. Sed quid mereatur, exponit, dicens: (Vers. i3, 14.) Quod si non fecisses, jam præparasset Dominus regnum tuum super Israel usque in sempiternum, sed nequaquam ultra consurget.\n\nto. Ecce quam magna perdidit, qui, ut putabat, nulla contempsit. Ecce septem diebus prophetam sustinuit; sed dum praestolari eum in fine diei desiit, gloriam tantae dignitatis amisit. Unde et per prophetam dicitur: Væ iis qui perdiderunt sustinentiam (Eccli. n, i6). Sostinentiam quidem perdunt, qui bona, quae inchoant, non consummant. Quibus nimirum vse esse dicitur: quia non solum inccepti laboris mercedem perdunt, sed etiam apostatatus sui poena feriuntur. Poena autem superbi et inobedientis regis declaratur, cum dicitur: Quod si non fecisses, præparasset jam Dominus regnum tuum super Israel amodo et usque in sempiternum; sed non consurget. Amodo et usque in sempitemum electum regnum paratur: quia qui temporalia bene ordinant, æternæ gloriae sibi sublimitatem parant.","english":"Certain of God's commandments are common to all, not special to some. Therefore, in order to convict the audacious sinner by an open charge of his rashness, he shows that he despised not the common commandments, but those proper and singular to himself. These, he says, he commanded you—as if to say: You have despised those commands of God and of your Lord which you ought to have observed not as common to all, but as proper and singularly entrusted to you alone. But he sets forth what he deserved, saying: (Vers. 13, 14.) For if you had not done this, the Lord would already have prepared your kingdom over Israel forever, but it shall rise no more.\n\nBehold how great a thing he lost, who, as he thought, despised nothing. Behold, for seven days he waited for the prophet; but when he ceased to wait for him at the end of the day, he lost the glory of so great a dignity. Hence it is said through the prophet: Woe to those who have lost endurance (Ecclus. 2:16). They indeed lose endurance who do not complete the good things they begin. To whom it is surely said woe: because they not only lose the reward of the labor begun, but are also struck with the punishment of their apostasy. But the punishment of the proud and disobedient king is declared when it is said: For if you had not done this, the Lord would already have prepared your kingdom over Israel from now and forever; but it shall not rise. From now and forever a chosen kingdom is prepared: because those who order temporal things well prepare for themselves the sublimity of eternal glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":762,"ref":"p762","source":"Modo quidem electorum regnum I aratur, cum per divinam gratiam recte eorum ministeria dispensantur. Quod amodo et usque in sempiternum proficit: quia de sublimi actione hujus temporis, sublimiorem illam æternitatis gloriam promerentur in coelis. In finem itaque reprobo regi dicitur: Regnum tuum nequaquam ultra consurget. Quasi dicat: Dum a temporali rectitudine deficit, ad æternitatis celsitudinem non pertingit. Vel idcirco ad litteram non consurgere dicitur: quia cum ipso corruit, et post ipsum in ejus filiis non remansit. Sed, ut livoris poeca feriatur, non solum repulsionem suam, sed etiam electionem alienam audire compellitur. Nam subjungens propheta ait: (Vers. 14.) Quæ sivit sibi Dominus virum juxta cor suum, et præcepit ei, ut esset dux super populum suum Israel.\n\nPer omnia verba haec superbus eliditur: Quæsivit, inquit, virum juxta cor suum. Quasi dicat: Ideo eum quaesivit, quia tu juxta cor suum esse noluisti. Quasi dicat: Talem virum populi sui ducem constituit, qui praeceptum divini consilii cxsequalur virtute devotionis. Quia enim corde ea quae agere voiumus, deliberare solemus: dum usu nostrae locutionis cor Dei in sacro eloquio ponitur, per eum voluntas ejus intima designatur, quae a nobis tunc foris agnoscitur, quando inobedientiae praecepta revelantur. Juxta eam vero sumus, quando hanc, et per intelledum agnoscimus, et per amorem custodimus.","english":"Now indeed the kingdom of the elect is being ploughed, when their ministries are rightly dispensed through divine grace. And this advances from now even unto eternity: because from the lofty action of this time, they merit that loftier glory of eternity in the heavens. Therefore, to the reprobate king it is said at the end: Your kingdom shall rise no more. As if he should say: While he fails from temporal uprightness, he does not reach the height of eternity. Or for this reason he is said literally not to rise: because it fell with him, and after him it did not remain in his sons. But, that the punishment of envy may strike him, he is compelled to hear not only of his own rejection, but also of another's election. For the prophet, adding, says: (Verse 14.) The Lord has sought for himself a man after his own heart, and has commanded him to be leader over his people Israel.\n\nBy all these words the proud man is crushed: He has sought, he says, a man after his own heart. As if he should say: Therefore he sought him, because you were unwilling to be after his heart. As if he should say: He has appointed such a man as leader of his people, who would follow the precept of the divine counsel by the virtue of devotion. For since we are accustomed to deliberate in our heart the things we wish to do: when in sacred eloquence the heart of God is set down by the usage of our speech, by it his inmost will is designated, which is then recognized by us outwardly, when the precepts of disobedience are revealed. But we are after it, when we know it both through understanding and keep it through love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":763,"ref":"p763","source":"Bene ergo de Domino propheta Samuel dicit: Quarivit sibi virum juxta cor tuum, et præcepit, ut esset dux super populum suum. Quia ille aliis utiliter praecipit, qui obedire Deo perfecte jam novit; qui solum hoc præ cipit, quod ex consilio procedit intimae veritatis.\n\nSed quid est, quod quasi depraeterito dicitur: Quæsivit sibi Dominus virum, et præcepit ei, ut esset dux, cum non fuerit quæsitus, nec ei, ut populo suo praeesset, injunctum Nam postquam Saul percussit Amalech, eidem prophetae Dominus ait: Imple cornu tuum oleo, et veni, mittam te ad Isai Bethlehemitem (/ Reg. XVI, i). Sed haec quaestio facile solvitur, si omnipotentis Dei praescientia, et prædestinatio videatur. Ei quidem praedestinare, facere est, et apud ipsum jam facta sunt, quae ab ipso fieri praeordinata sunt. Unde et de eo scriptum est: Fecit, quæ futura sunt (Isa. XLV, ii, sec. LXX). Sed quæsisse virum Deus dicitur, ut eligendorum antistitum forma hominibus praebeatur. Quaerere enim solemus, quae aut praesentia non cognoscimus, aut absentia non videmus. Deus autem, cui nihil est absens, nihil latens, non dicitur quasisse virum, ut absentem, aut absconditum: sed quaesisse dicitur, ut omnis, qui ad sanctae Ecclesiae culmeneligitur, disculiendius ab hominibus esse doceatur. Sed quaeri debet secundum cor Dei; ut videlicet non solum divinam voluntatem intelligat, sed bonis operibus ostendat.","english":"Rightly, therefore, does the prophet Samuel say of the Lord: He sought for himself a man according to your heart, and commanded that he be leader over his people. Because that man gives commands to others profitably who already knows perfectly how to obey God; who commands only that which proceeds from the counsel of intimate truth.\n\nBut what is it that is said as if in the past: The Lord sought for himself a man, and commanded him to be leader, when he was not sought, nor was it enjoined upon him to preside over his people? For after Saul struck Amalek, the Lord said to the same prophet: Fill your horn with oil, and come, I will send you to Jesse the Bethlehemite (1 Kings 16:1). But this question is easily solved if the foreknowledge and predestination of almighty God are considered. For to predestinate is to do, and with him those things are already done which have been preordained by him to be done. Whence also it is written of him: He made the things that are to come (Isaiah 45:11, according to the Septuagint). But God is said to have sought a man so that a pattern of those to be chosen as leaders may be shown to men. For we are accustomed to seek those things which either, being present, we do not know, or, being absent, we do not see. But God, to whom nothing is absent, nothing hidden, is not said to have sought a man as though absent or hidden; but he is said to have sought, so that everyone who is chosen to the summit of the holy Church may be taught to be examined by men. But he ought to be sought according to the heart of God; that is, so that he not only understands the divine will, but shows it by good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":764,"ref":"p764","source":"Quia item electi viri ad honorem primatus non ex ambitione veniunt, sed coacti perducuntur, bene dictum est: Et praecepit ei, ut esset dux: Quasi dicat: In honorem praelationis non per ambitionem subiit, sed coactus ascendit. Potest etiam intelligi vir pro fortitudine; secundum cor Dei, pro interna charitate. Quando igitur necessitas exigit, ad curam sanctæ Ecclesiae quaeratur vir, ut sit conversatione fortis; quaeratur secundum cor Dei, ut per effectum magni amoris, quasi unitus sit divinae voluntati: praecipiatur ei, ut sit dux; quatenus sublimitatis ordinem conscendere ex cupiditate non ambiat, sed ex humilitate pertimescat: sicque subi humilis metunt, ut subdi præcepto Dei devotius agnoscat. Sed quia bis verbis propheta lapsi regis vitam reprehenderat, sequitur: (Vers. i5.) Surrexit autem Samuel, et ascendit de Galgalis in Gabaa Benjamin.","english":"Because likewise chosen men come to the honor of primacy not from ambition, but are led to it under compulsion, it is well said: And he commanded him to be leader: as if to say, He did not undertake the honor of prelacy out of ambition, but ascended to it under compulsion. \"Man\" can also be understood as meaning strength; \"according to the heart of God,\" as meaning inward charity. When necessity therefore demands it, let a man be sought for the care of the holy Church, that he be strong in conduct; let him be sought according to the heart of God, that through the effect of great love he be, as it were, united to the divine will; let it be commanded him that he be leader, so that he may not ambitiously seek to climb the rank of high office out of desire, but may fear it out of humility; and thus, humble, he may learn to be subject to the command of God all the more devoutly. But because with these words the prophet had reproved the life of the fallen king, it follows: (Verse 15.) Then Samuel arose, and went up from Galgala to Gabaa of Benjamin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":765,"ref":"p765","source":"Quasi ab alto ad planum sanctae Ecclesiae doctor venit, quando peccatorum culpas redarguit, et status sui sublimitatem curvat, cum ad discutienda malorum crimina se peraffectum charitatis humiliat. Bene ergo de eo, qui peccatorem arguerat, dicitur: Surrexit, et ascendit. Surgit quippe electus praedicator, quando ad altitudinem suae spiritualis conversationis se per intentionem erigit: ascendit autem, quando ad arduam ejusdem vitae suae celsitudinem per consuetum opus venit. Coelestia quidem desideria, spirituales virtutes, bona opera in sublimi sunt: affectus terreni, concupiscentiae saeculares, vitia et peccata in infimis. Doctor vero, ut lapsos bene corrigat, prius culpas discutiendo invenit, deinde inventas ferit. Ut ergo quae feriat, perspicue et aperte videat, mentis oculos ad videnda ima peccatorum vulnera curvat. Sed perspecta non ferit, si ad tangenda ea in infimis, non descendit. Surgereergo et ascendere propheta dicitur, quia electi dolores sic ad ima nostra videndo et emenda plerumque veniunt, ut redire statim ad alta conversationis suae nunquam obliviscantur. Quibus etiam verbis sacerdotalis animi liber tas asseritur. Nam plerique alios increpant, qui semetipsos validissimo irae bello perturbant. Post increpatas vero culpas surgere et ascendere nequeunt: quia in semet psis turbidi,ad alta intimae quietis progredi nequaquam permittuntur.","english":"As if from a high place to the plain the teacher of holy Church comes, when he reproves the faults of sinners, and bends the loftiness of his own station, when he humbles himself, thoroughly moved by charity, to examine the crimes of the wicked. Well, then, is it said of him who reproved the sinner: He arose, and went up. For the chosen preacher arises when by his intention he raises himself to the height of his spiritual manner of life; but he goes up when by his accustomed work he comes to the steep elevation of that same life of his. Heavenly desires, spiritual virtues, and good works are on high; earthly affections, worldly lusts, vices, and sins are in the lowest places. But the teacher, in order to correct the fallen well, first finds their faults by examining them, and then strikes the faults he has found. Therefore, so that he may see clearly and openly what he is to strike, he bends the eyes of his mind to see the lowest wounds of sins. But having seen them, he does not strike them unless he descends to touch them in the lowest places. Therefore the prophet is said to arise and go up, because the chosen ones, by seeing and amending our sorrows, generally come down to our lowest depths in such a way that they never forget to return at once to the heights of their own manner of life. By these words also the freedom of the priestly soul is asserted. For many reprove others while they disturb themselves with a most violent war of anger. But after the faults have been reproved, they cannot arise and go up, because, being troubled within themselves, they are by no means permitted to advance to the heights of intimate quiet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":766,"ref":"p766","source":"Quidem coercendas aliorum turpitudines audiunt; sed cum ad cogitanda ima descenderint, noxia eorum delectatione sordidantur. infirmi quidem et tanti ministerii impares, dum solvere inferius aliorum nodos gestiunt, illos non liberant, sed semetipsos ligant. Quid ergo significat, quod de Samuele dicitur: Surrexit, et ascendit, nisi quod in perfectioribus viris aspicimus, qui sic nostra inquinamenta respiciunt, ut ab cis nequaquam sordidentur: sic nobis irascuntur, ut quietisintus secreti sui alta conscendere velociter possint? Fortes namque et potentes sunt et qui magna et fortia sua leviter ferunt, nostris infirmitatibus non gravantur. Et quia in correctione nostra sanctae Scripturae testimonia proferunt, a Gaigalis surgere, et ascendere perhibentur. Galgala quidem, ut plerumque jam dixi, rota nominatur. Testimonia vero Scripturarum, quia per diversos sensus in nostra eruditione volvuntur, velut rotae sunt. Et quia cum sancti praedicatore3 subditorum sollicitudinem deserunt, in aeternae vitae contemplatione sublimantur, in Gabaa Benjamin Samuel ascendere dicitur. Gabaa denique Benjamin, collis filii dextrae interpretatur. Quis ergo est filius dextrae, nisi quem sancta Evangelia confitentur ad Melos ascendere, et ad dextram Dei Patris sedere? Collis igitur filii dextrae, aeterna est celsitudo Redemptoris.","english":"Indeed they hear that the shameful deeds of others must be restrained; but when they descend to think on the lowest things, they are defiled by a harmful delight in them. Weak, truly, and unequal to so great a ministry, while they eagerly loose the knots of others below, they do not set them free but bind themselves. What then does it signify that it is said of Samuel: He arose and went up, except what we see in more perfect men, who so look upon our defilements that they are in no way defiled by them: who are so angry with us that they can swiftly ascend the heights of their own hidden quiet within? For they are strong and mighty who bear their own great and strong things lightly, and are not burdened by our infirmities. And because in correcting us they bring forth the testimonies of holy Scripture, they are said to arise from Galgala and to go up. Galgala, indeed, as I have often said, is named \"wheel.\" But the testimonies of the Scriptures, because they are rolled through various senses in our instruction, are as it were wheels. And because when the holy preachers leave behind their solicitude for subjects, they are raised up in the contemplation of eternal life, Samuel is said to go up to Gabaa of Benjamin. Gabaa of Benjamin, finally, is interpreted \"hill of the son of the right hand.\" Who then is the son of the right hand, except him whom the holy Gospels confess to ascend to the heavens and to sit at the right hand of God the Father? The hill of the son of the right hand is therefore the eternal height of the Redeemer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":767,"ref":"p767","source":"Quando enim ima nostra eancti praedicatores deserunt, in alta illa divina Redemptoris per intentionem surgunt, et per visionem conscendunt.\n\nPotest et secundum historicum sensum simplicius intelligi hoc, quod dicitur: Surrexit, et ascendit; quia videlicet in rege, quem arguerat, humilitatem poenitentiae, qua manere cogeretur, minime cognovit. Idem tamen rex in ministerio relinquitur, ut ipsa prophetae separatione corrigatur; quia plerumque quos praedicatoris verba non corrigunt, dividi a praedicatorum familiaritate, vel a sanctae Ecclesiae unitate pertimescunt. Juxta praedicatores duri sunt, sed separati resipiscunt; et qui inobediendo peccaverunt, obedire Deo, jam humiliter parant. Unde et rex Saul non multo post demoliri Amalechitas praecipitur: ut, si mandatum Domini ejusdemcaede gentis perficeret prioris inobedientiae nexus enodaret (I Reg. xv). Separatus quidem a propheta, ea agere visus est, ut ad agenda alia juberetur. Quare et subditur: (Vers. 15.) Et reliqui populi ascenderunt post Saul obviam populo, qui expugnabat illos: venientes ex Galgala in Gabaa Benjamin.","english":"For when our holy preachers leave behind our lowest concerns, they rise by intention to those high divine things of the Redeemer, and ascend by vision.\n\nThis can also be understood more simply according to the historical sense, in what is said: He arose and went up; namely, because in the king whom he had rebuked he did not at all recognize the humility of penitence, by which he ought to be constrained to remain. Yet that same king is left in his ministry, so that he may be corrected by the very separation of the prophet; because often those whom the words of the preacher do not correct fear to be separated from the familiarity of preachers, or from the unity of holy Church. Toward preachers they are hard, but once separated they come to their senses; and those who sinned by disobedience now humbly prepare to obey God. Whence also King Saul is commanded not long afterward to destroy the Amalekites, so that, if he fulfilled the command of the Lord concerning the slaughter of that nation, he might untie the knot of his former disobedience (1 Kings 15). Indeed, separated from the prophet, he seemed to do those things for which he was ordered to do others. Wherefore it is also added: (Verse 15.) And the rest of the people went up after Saul against the people who were fighting them, coming from Gilgal to Gibeah of Benjamin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":768,"ref":"p768","source":"Nonnulli sic in peccato corruunt, ut in nullo bono opere teneantur: nonnulli vero dum mala se perpetrasse recolunt, agcre bona instantius conantur. Agendo quippe bona, mala quae relinquunt operiunt: ne ab aeterno judice detecta judiceotur. Hoc nimirum si factum Saul in bonam partem deducimus, hoc invenimus; quia qui prius in sacrificio, metuens prophetae mandata contempsit, postea vcro ad eos, quos metuarat, conterendos populi Dei adversarios festinavit. Quo in loco etiam hoc notandum est, quia quem propheta deserit, ad experienda bella hostium de Galgalis ascendit. Plerosque etenim peccatores justa praedicatorum severitas projicit, quos tamen divina memoria non relinquit. Solatia et adhortationes rectorum propter culpas amittunt: sed sacras scripturas consulunt, propositum resumumt; et qui inobedientiæ malo velut lapsi iacuerant, erecti per obedientiae fervorem ad occultorum hostium bella procedunt. Bene ergo de Galgalis, id est de rotis venire memorantur: quia de sanctis Scripturis accipiunt, unde adversae partis mililiam comprimere fortiter possint. Quia vero perditae conversationis altitudinem recuperare vincendo satagunt, in Gabaa Benjamin ascendere dicuntur. Quia item alii in latibulis se clauserant, alii ad hostes confugerant, reliqui populi vocantur, qui nullo sunt limore perterriti, sed cum rege suo ad locum festinantcongressionis.","english":"Some fall into sin in such a way that they are held fast in no good work; but others, when they recall that they have perpetrated evils, strive more earnestly to do good. For by doing good they cover the evils they have abandoned, so that they may not be judged as detected by the eternal Judge. If we take what Saul did in a good sense, we find this very thing: for he who earlier, in the matter of the sacrifice, feared and despised the prophet's commands, afterward hastened to crush the adversaries of God's people, whom he had feared. In this place it must also be noted that the one whom the prophet abandoned went up from Gilgal to experience wars against the enemy. For the just severity of preachers casts off many sinners, whom nevertheless the divine memory does not forsake. They lose the consolations and exhortations of rulers because of their faults, but they consult the sacred Scriptures, they resume their purpose; and those who had lain as if fallen by the evil of disobedience, once raised up through the fervor of obedience, proceed to the wars against hidden enemies. Well, therefore, are they remembered as coming from Gilgal, that is, from the wheels, because they receive from the holy Scriptures that by which they can strongly press down the soldiery of the adverse party. But because by conquering they strive to recover the height of their lost way of life, they are said to ascend to Gibeah of Benjamin. And again, because some had shut themselves in hiding places, others had fled to the enemy, the rest of the people are called, who are terrified by no fear, but hasten with their king to the place of assembly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":769,"ref":"p769","source":"Quod etiam nunc in Ecclesia videmus: quia videlicet plerique quasi parvuli proficere per privatae vitae studium proponunt, plerique fortes in expositis quoque maligni hostis certaminibus audaces sunt; ut aperte videant saeculi blandimenta, quae appetant, sed appetere visa contemnunt. Hi quidem non in latibulis, sed in aperti certaminis c.ampo consistunt, expositi ad praelium, fortes ad triumphum, qui pugnare possunt, et nequeunt superari. Unde et per perfectum numerum designantur, cum subditur: (Vers. 15.) Et recensuit Saul populum qui inventus fuerat cum eo, quasi sexcentos viros.\n\nSeptem quippe diebus hebdomada impletur, sed unus eorum ad operandum prohibitus est, sex vero in boni operis studio conceduntur. Centenarius autem numerus summam continet numerorum. In sexcentis ergo viris, qui alii designantur, nisi qui opere et cordis deliberatione robusti sunt? Nam quidam fortia proponunt, sed quia quod proponunt, non faciunt, ad sexcentorum virorum numerum non pertingunt. In sexcentis ergo viris, fortes operarii sanctae Ecclesiae designantur, quia magna proponunt, et rigorem propositi, fortitudine complent bonae operationis. Qui bene cum rege inventi perhibentur, quia cum pastoribus sanctae Ecclesiae in bona voluntate, et pia actione conveniunt. Cum eis namque sunt, a quibus nec voluntate discrepant, nec operatione discordant.","english":"We see this even now in the Church: that is, many, like little children, set before themselves to make progress through the pursuit of a private life; many, being strong, are also bold in the contests of the malignant enemy that have been set forth, so that they openly see the enticements of the world, which they may desire, but having seen them they despise what they desire. These indeed stand not in hiding places but in the field of open combat, exposed for battle, strong for triumph, who can fight and cannot be overcome. Hence they are also designated by a perfect number, when it is added: (Verse 15.) And Saul reviewed the people who were found with him, about six hundred men.\n\nFor the week is completed by seven days, but one of them is forbidden for working, while six are granted to the pursuit of good work. The number one hundred, moreover, contains the sum of numbers. In six hundred men, therefore, who else is designated but those who are strong in work and in the deliberation of the heart? For some propose strong things, but because they do not do what they propose, they do not reach the number of six hundred men. In six hundred men, therefore, the strong workers of the holy Church are designated, because they propose great things and fulfill the rigor of their purpose by the strength of good action. These are well said to have been found with the king, because they agree with the pastors of the holy Church in good will and pious action. For they are with those from whom they differ neither in will nor in action.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":770,"ref":"p770","source":"Qui sic convenire dicuntur, ut excellere predicatorum dignitas sentiatur; quia etsi idem bonum subditi, quod praedicatores volunt, faciunt, illi tamen in eodem bono praecipui sunt, quorum, ut ordo est celsior, ita et ardentior virtus animi, et robustior nixus operationis. Quare et separatim de rege, et ejus filio dicitur: (Vers. 16.) Et Saul, et Jonalhas.\n\nUt quia enim separatim rex, et ejus filius nominatur, nisi quia actio boni praesulis claret esse singularis? Et quia omnium fidelium subditorum non est uniformis aequalitas, sequitur; (Vers. ł6.) Et populus, qui inventus in Gabaa Вenjamin.\n\nSatis replicatum est, quod Gabaa collis interpretatur. Collis vero non summitas, sed montium est altitudo summitati vicina. Quid vero in isto colle, nisi alta et perfecta vita intelligitur fidelium subditorum? Haec nimirum quamvis praedicatorum celsitudini aequa non sit, tamen ab aliorum meritis valde cernitur esse sublimis. Unde et de quibusdam praecipuis electis in Apocalypsi legitur: Nemo poterat dicere canticum, nisi illa centum quadraginta quatuor millia (Apoc. XIV, 3). Quos et clarius demonstrans, ait: Hi sunt qui cum mulieribus non sunt coinquinati virgines enim sunt, et sequuntur agnum, quocunque ierit.","english":"Those who are said to come together in such a way that the dignity of preachers is understood to excel; because even if subjects do the same good that preachers will, nevertheless those are preeminent in that same good whose order is higher, and whose virtue of mind is more ardent and whose effort of action is more robust. Therefore it is said separately of the king and his son: (Verse 16.) And Saul, and Jonathan.\n\nFor why is the king named separately, and his son, unless because the action of a good prelate is clear to be singular? And because there is not a uniform equality of all faithful subjects, it follows: (Verse 16.) And the people who were found in Gabaa of Benjamin.\n\nIt has been sufficiently repeated that Gabaa is interpreted as a hill. But a hill is not a summit, but the height of mountains close to the summit. What then is understood in that hill, except the high and perfect life of faithful subjects? This, indeed, although it is not equal to the loftiness of preachers, is nevertheless clearly seen to be sublime by the merits of others. Hence also concerning certain preeminent elect in the Apocalypse it is read: No one could say the song, except those hundred forty-four thousand (Apoc. XIV, 3). Showing whom more clearly, he says: These are they who are not defiled with women, for they are virgins, and they follow the lamb wherever he goes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":771,"ref":"p771","source":"Dum ergospiritualia prælia describuntur, populus inventus in Gabaa Benjamin specialiter recensetur, quia virginum chorus contra immundorum spirituum ferocitatem tanto violentior est, quanto nullo eorum vulnere saucius, nulla eorum suggestionis sorde pol. Jutus. Liber quippe et integer, expeditus est ad occursum, fortis ad ictum. An non in colle filii dextræ sunt, quos integritatis suae merito dilectus Jesu respicit, dicens: Vidi supra montem Sion agnum stantem, et cutn eo centum quadraginta quatuor millia? (Apoc. xiv, 4.) Sed et nisi valde fortes essent, ad tantam celsitudinem fatigati ascendere nequaquam possent. Item nisi omnium cogitationum liberi essent, post agnum ubique currere non valerent. Quia ergo in occulti certaminis triumpho virgo quisque mirabilis est, dum ordo congressionis describitur, sub typo populi Gabaa, virginitatis specialis dignitas memoratur. Sequitur: (Vers. 16-18.) Porro Philistiim conscenderant in Magmas. Et egressi sunt ad prceliandum de castris Philistiim tres cunei unus cuneus pergebat contra viam Ephraim, ad terram Saul; porro alius ingrediebatur per viam Bethoron; tertius autem vertit se adviam termini in terra Sabaa, imminenti valli Seboim, contra desertum.","english":"While, therefore, the spiritual battles are described, the people found in Gibeah of Benjamin is specifically mentioned, because the chorus of virgins is all the more vigorous against the ferocity of unclean spirits the more it is wounded by no blow from them and defiled by no stain of their suggestion. For it is free and whole, unencumbered for the encounter, strong for the blow. Are they not on the hill of the son of the right hand, whom the beloved Jesus regards by the merit of their integrity, saying: I saw upon Mount Zion the Lamb standing, and with him a hundred and forty-four thousand? But unless they were very strong, they could by no means ascend wearied to such a height. Likewise, unless they were free from all thoughts, they would not be able to run everywhere after the Lamb. Since, therefore, in the triumph of hidden combat each virgin is wonderful, while the order of the battle is described, under the figure of the people of Gibeah the special dignity of virginity is commemorated. It follows: Moreover the Philistines had gone up to Magmas. And there went out to fight from the camp of the Philistines three companies: one company marched against the way of Ephraim, to the land of Saul; moreover another entered by the way of Bethoron; but the third turned itself toward the way of the border in the land of Sabaa, over against the valley of Seboim, toward the desert.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":772,"ref":"p772","source":"Quid est, quod Philistaei tres cuneos faciunt nisi quia maligni spiritus cordis nostro, linguae, et operi inserere perversa moliuntur? Quia enim cogitando, vel loquendo, sive faciendo omne peccatum committitur, tres sunt Philistinorum cunei: quia maligni spiritus impellere ad peccandum animas satagunt, negligentia cordis, effrenatione oris, audacia perversi operis. Unde et primus cuneus contra viam Ephraim pergere dicitur, quia expugnare innocentiam a corde incipiunt. Via quippe Ephraim, id est fructiferi cordis, bona est cogitatio. Contra viam ergo Ephraim primus Pbilistinorum cuneus pergit: quia occulti adversarii, si prius usum bonae cogitationis a mente non auferunt, ad eradicandos virtutum ejus fructus pervenire non possunt. Contra Ephraim igitur viam veniunt, quando bonae cogitationi insidiantur, qua via ad terram Saul tendere dicitur. Quid enim est aliud mens electi discipuli, nisi fructifera valde terra doctoris? Unde et Dominus in Evangelio parabolam seminum exponens, ait: Quod cecidit in terram bonam hi sunt, qui in corde bono et optimo verbum excipiunt, et fructum afferunt in patientia (Luc. VIII, 15). Dicitur ergo de primo cuneo Philistinorum: Pergebant contra viam Ephraim: ut dum litterae sensum spiritualem percipimus, cogitationis aditum malignis spiritibus obstruamus. Sed dum cor munimus, linguam pariter a superfluis locutionibus refrenare compellimur.","english":"What is it that the Philistines form three wedges, except that the malignant spirits strive to insert perverse things into our heart, tongue, and work? For since every sin is committed by thinking, or speaking, or doing, there are three wedges of the Philistines: because the malignant spirits busy themselves to drive souls to sin, by negligence of heart, by unbridledness of mouth, by boldness of perverse work. Hence also the first wedge is said to go against the way of Ephraim, because they begin to assault innocence from the heart. For the way of Ephraim, that is, of the fruitful heart, is good thought. Against the way of Ephraim, therefore, the first wedge of the Philistines goes: because the hidden adversaries, if they do not first take away the use of good thought from the mind, cannot arrive at eradicating its fruits of virtues. Against the way of Ephraim, then, they come, when they lie in wait for good thought, by which way he is said to tend toward the land of Saul. For what else is the mind of the chosen disciple but a greatly fruitful land of the teacher? Hence also the Lord, expounding the parable of the seeds in the Gospel, says: But that which fell on good ground, these are they who in a good and very good heart receive the word, and bring forth fruit in patience (Luke 8:15). It is said, therefore, of the first wedge of the Philistines: They were going against the way of Ephraim: so that, while we perceive the spiritual sense of the letter, we may block the approach of thought to the malignant spirits. But while we fortify the heart, we are compelled likewise to restrain the tongue from superfluous utterances.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":773,"ref":"p773","source":"Unde et secundus cuneus per viam Bethoron ingredi dicitur; Belhoron quippe, domus irae interpretatur. Domus vero irae, est mens usui serviens linguae litigiosae. Quam certe domum sapiens ille insinuat, qui ait: Ire requiescit in sinu stulti (Eccl. VII, 11). Perhanc quidem ad cor stulti hostes ingrediuntur, quia maligni spiritus, dum ad effrenata verba linguam solvunt, iras accendunt, et mutuam fidelium charitatem feriunt. Qui ergo cavere cogitationes noxias didicit, si oris custodiam tenere non novit, unius cunei impetum vicit, alterius non evasit. Tertius vero cuneus vertit se ad iter termini. Quis est terminus cogitationis et verbi, nisi consummatio boni operis? Nam idcirco bona cogitamus et loquimur, ut ea ad finem boni operis perducamus. Sed cum antiquus hostis verbis et cogitationibus nocere non praevaiet, finem laqueos tendit, et bonum opus fidelium evacuare, vel impedire appetit. Quod vero est iter termini, nisi studium bonae operationis? Quia ergo multis iosidiis maligni spiritus nituntur, ut studium boni operis deseratur, ad iter termini tertius cuneus verti dicitur. Potest etiam in hoc termino, vitae nostrae finis intelligi. Ad iter vero termini cuneus vertitur, quia interrumpere hostis opus bonum nititur, ne usque ad vitae finem perducatur.","english":"Hence the second wedge is also said to enter by the way of Beth-horon; for Beth-horon is interpreted as \"house of wrath.\" The house of wrath, then, is a mind enslaved to the use of a quarrelsome tongue. The wise man certainly suggests this house when he says: \"Wrath rests in the bosom of a fool\" (Eccl. 7:11). Through this house the enemies indeed enter into the heart of the fool, because the malignant spirits, when they loosen the tongue to unrestrained words, kindle wrath and wound the mutual charity of the faithful. Therefore, one who has learned to guard against harmful thoughts, if he has not learned to keep custody of the mouth, has overcome the assault of one wedge but has not escaped the other. The third wedge, however, turns itself to the way of the boundary. What is the boundary of thought and word, if not the completion of a good work? For we think and speak good things for this reason, that we may bring them to the end of a good work. But when the ancient enemy cannot harm through words and thoughts, he stretches snares at the end, and desires to empty out or hinder the good work of the faithful. And what is the way of the boundary, if not the zeal of good working? Therefore, because the malignant spirits strive through many ambushes that the zeal of good work be abandoned, the third wedge is said to turn to the way of the boundary. In this boundary, moreover, the end of our life can also be understood. For the wedge turns to the way of the boundary because the enemy strives to interrupt the good work, so that it not be carried through to the end of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":774,"ref":"p774","source":"Unde et Psalmista lapsorum fletus in se exprimens, ait: Funes extenderunt in laqueum pedibus meis, juxta iter scandalum posuerunt mihi (Psal. CXXXIX, 6). Juxta iter quidem scandalum ponitur, ut bona electorum opera ante hujus vitae consummatio, nem deserantur.\n\nQuid est autem quod ait: In terra Sabaa, imminenti valli Seboim contra desertum? Sed haec nomi. na locorum ad designandum situm termini, quemdixerat, posita sunt. Sabaa vero in lingua nostra, capLiva dicitur: Seboim, capreae nuncupantur. Quae est autem ista capliva, nisi humana natura, quae in paradiso fuit posita, et nunc ad perferendas hujus mortalitalis aerumnas in hoc sæculum est ligata? Quae est autem terra captivae hujus, nisi peregrinatio vitae temporalis? Bene igitur, dum verti cuneus dicitur terra captivae memorantur: quia maligni spiritus in hac terra peregrinationis nostrae praelia contra nos movere possunt; in illa vero vita nostra non possunt. Sed electorum præsens conyersatio quamvis in hac captivitatis exsilio posita sit, si iter termini perfecte custodit, post terminis hujusangustias, ad altitudinem immortalitatis pervenit. Unde et termini hujus terræ valli Seboim,id est caprearum imminere perhibentur. Vallis quippe caprearum, est mors pretiosa sanctorum: quia unde moriendo dcponuntur, inde ad gaudia aeterna sublevantur.","english":"Hence the Psalmist also, expressing in himself the weeping of the fallen, says: They have stretched out cords as a snare for my feet; they have set a stumbling block for me beside the path (Ps. 139:6). A stumbling block is indeed placed beside the path, so that the good works of the elect may not be abandoned before the consummation of this life.\n\nBut what is it that he says: In the land of Sabaa, over against the valley of Seboim toward the desert? These names of places have been set down to designate the position of the boundary of which he had spoken. Sabaa in our language is called captive; Seboim means she-goats. What is this captive but human nature, which was placed in paradise and is now bound in this world to endure the hardships of this mortality? What is the land of this captive but the pilgrimage of temporal life? Rightly, then, while the wedge is said to be turned, the land of the captive is mentioned, because malign spirits can stir up battles against us in this land of our pilgrimage, but in that life of ours they cannot. Yet the present conduct of the elect, although it is placed in this exile of captivity, if it perfectly keeps the boundary of its end, after the narrow confines of this end it arrives at the height of immortality. Hence the boundaries of this land are said to overhang the valley of Seboim, that is, of the she-goats. For the valley of the she-goats is the precious death of the saints, because by the very fact that they are laid low by dying, they are raised up to eternal joys.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":775,"ref":"p775","source":"Capreas quidem velocia animalia esse, et magnos saltus dare quis nesciat Recte ergo sanctarum animarum dignitatem capreæ designant, quæ in morte corpora deserunt, sed quasi magnos saltus dantes, per ingentia merita ad superna regna conscendunt. Dicat ergo, quia terminus terrae captivae imminet valli Seboim: quia etsi damnata est humana conditio, sic tamen est in Dei filio exaltata, ut cum ad vitae temporalis terminum ducitur, in morte datur, ut in æternæ vitae celsitudinem sublevatur. Dicatergo: Quia tertius cuneus ad iter severtit termini in terra captivæ,quæ imminet valli caprearum: ut malignos spiritus ad hoc electorum extrema bona pervertere conari asserat, ut ad superna gaudia non conscendant. Quae etiam vallis sita contra desertum dicitur. Quid deserti nomine hoc loco, nisi infernum accipitur? Desertum quidem recte intelligitur, ubi electorum nullus invenitur. Desertum etiam dicitur, in quo ærumnarum solatia nulla sentiuntur. Vallis ergo caprearum contra desertum sita perhibetur: quia sanctorum mors diversum omne ad inferni meritis habet, et conveniens aliquid, et dignum inferni poenis non habet. Sequitur: (Vers. 20, 21.) Porro faber ferrarius non inveniebatur in omni terra Israel. Caverant enim Philistiim ne forte facerent Hebræi gladium aut lanceam. De. scendebatergo omnis Israel ad Philistiim, ut exacueret unusquisque vomerem, aut ligonem, et securim, et sarculum.","english":"Who does not know that does are swift animals and make great leaps? Rightly, therefore, the dignity of holy souls is designated by does, which leave their bodies in death but, as if making great leaps, ascend to the heavenly kingdoms through immense merits. Let him say, then, that the boundary of the captive land lies near the Valley of Seboim, because even though human nature has been condemned, it has nevertheless been so exalted in the Son of God that when it is brought to the end of this temporal life, it is given in death to be raised up to the height of eternal life. Let him say, then: Because the third company has turned aside to the path of the boundary in the land of captivity, which lies near the valley of the does—so that he may assert that malignant spirits attempt to pervert the final goods of the elect, so that they may not ascend to heavenly joys. This valley is also said to be situated opposite the desert. What is meant in this place by the name of the desert, except hell? For that is rightly understood as a desert where none of the elect is found. It is also called a desert in which no consolations of troubles are felt. The valley of the does is therefore said to be situated opposite the desert, because the death of the saints has, by their merits, everything that is different from hell, and has nothing that is fitting and worthy of the punishments of hell. It follows: (Verses 20–21.) Moreover, no blacksmith was found in all the land of Israel. For the Philistines had taken care lest perhaps the Hebrews should make a sword or a spear. Therefore all Israel went down to the Philistines, so that each one might sharpen his plowshare, or his mattock, and his axe, and his hoe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":776,"ref":"p776","source":"Haec profecto omnia describuntur, ut modus subsecuturae victoriae insinuetur. Armati quippe ab inermibus victi sunt, ut totum, quod vincitur, omnipotentis Dei laudibus tribuatur. Nos autem si more nostro spiritualiter ista prosequimur, mysteriis vacua non inveniemus. Quid est ergo, quod dicitur: Faber ferrarius non inveniebatur in Israel nisi quia ad spiritualia bella non per saeculares litteras, sed per divinas instruimur. Faber quippe ferrarius in Israel non invenitur, quia fideles Domini videntes, arte taecularis scientiae contra malignos spiritus nequaquam praeliantur. Fabri namque arte adjuti vincerent, si saecularis cloquentiae jaculis, occultis hostibus praevalerent. Quæ profecto saecularium librorum eruditio, et si per semetipsam ad spiritualcm sanctorum conflictum non prodest, si devinae Scripturae conjungitur, ejusdem Scripturæ scientia subtilius eruditur. Ad hoc quidem tantum liberales artes discendae sunt, ut per instructionem illarum divina eloquia subtilius intellagantur. A nonnullorum cordibus discendi desiderium maligni spiritus tollunt: ut et saecularia nesciant, et ad sublimitatem spiritalium non pertingant. Bene ergo dicitur: Caverant Philistiim ne forte facerent Hebræi gladium, et hnceam. Aperte quidem daemones sciunt, quia dum saecularibus litteris instruimur, in spiritualibus adjuvamur.","english":"All these things are certainly described so that the manner of the coming victory may be suggested. For armed men were conquered by unarmed men, so that everything that is conquered may be attributed to the praises of almighty God. But if we pursue these things spiritually in our own manner, we shall not find them empty of mysteries. What is it, then, that is said: No blacksmith was to be found in Israel, except that we are instructed for spiritual wars not through secular letters but through divine ones? For a blacksmith is not found in Israel, because the faithful of the Lord who see do not by any means fight against malignant spirits with the art of secular knowledge. For they would conquer with the help of a smith's art, if they could prevail against hidden enemies with the darts of secular eloquence. And indeed this erudition of secular books, even if through itself it does not profit for the spiritual conflict of the saints, if it is joined to the divine Scripture, the knowledge of that same Scripture is more subtly learned. To this end, certainly, the liberal arts are to be learned, so that through their instruction the divine utterances may be more subtly understood. The malignant spirits take away the desire of learning from the hearts of some, so that they may neither know secular things nor attain to the sublimity of spiritual things. Well, therefore, is it said: The Philistines had taken care lest perhaps the Hebrews should make a sword and a spear. Openly indeed the demons know that while we are instructed in secular letters, we are helped in spiritual matters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":777,"ref":"p777","source":"Cum ergo nos ea discere dissuadent, quid aliud, quam ne lanceam aut gladium faciamus præcavent? Dicat ergo historica, et studium electorum propheta insinuet, et exponat: Descendebat Israel ad Philistiim, ut exacueret unusquisque vomerem suum, aut ligonem. Ad Philistaeos descendimus, quando ad discendos saeculares libros animum inclinamus. Et descensus dicitur, quia Christiana simplicitas in alto est. Sed quid est, quod saeculares litterae dicuntur in plano esse, modus vero docendi sublimis? Quia cum coelestia nulla narrent, et miro dicendi ordine quae proponuntur, explicant, et narrando sublimantur, et carnalia dicendo deponuntur. Quem profecto dicendi, sive intelligendi modum qui scire appetit, descendat ad Philistiim, vomerem et ligonem acuat, uL ad saecularium etiam carnalia audienda deponatur, qui eorum eloquentia instrui penitus nititur. Hanc quippe saecularem scientiam omnipotens Deus in plano anteposuit, ut nobis ascendendi gradum faceret, qui nos ad divinae Scripturae altitudinem levare debuisset. Idcirco eam præmittere voluit, ut in ipsa nos instrueret ad spiritualia transire. Unde et Moyses, qui nobis divinorum eloquiorum principia edidit, non prius divina didicit, sed ut capere, vel exprimere divina posset, in omni Ægyptiorum scientia rudem animun informavit.","english":"When, therefore, they dissuade us from learning these things, what else do they caution against but that we should make a lance or a sword? Let the historical account, then, speak, and let the prophet set forth and explain the zeal of the elect: Israel went down to the Philistines, so that each one might sharpen his plowshare or his mattock. We go down to the Philistines when we incline our mind to learning secular books. And it is called a descent because Christian simplicity is on high. But what is it that secular letters are said to be on the plain, yet the manner of teaching is lofty? Because although they narrate nothing heavenly, and set forth what they propose in a wondrous order of speaking, they are both elevated by their narrating and brought low by speaking of carnal things. Whoever desires to know this manner of speaking or understanding, let him descend to the Philistines, let him sharpen the plowshare and the mattock, so that he may be brought low even to hearing the carnal things of secular authors, he who strives utterly to be instructed by their eloquence. For almighty God placed this secular knowledge, as it were, on the plain before us, so that it might make for us a step of ascending, which ought to lift us to the height of divine Scripture. For this reason he willed it to be set first, so that in it he might instruct us to pass over to spiritual things. Hence also Moses, who set forth for us the beginnings of the divine utterances, did not first learn divine things, but, so that he might be able to grasp or express divine things, he formed his untrained mind in all the knowledge of the Egyptians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":778,"ref":"p778","source":"Isaias etiam prophetis aliis eloquentior extitit: quia nec, ut Jeremias Anathotites, nec, ut Amos armentarius, sed nobiliter instructus atque urbanus fuit. Paulus quoque vas electionis ante ad Gamalielis pedes instruitur, quam rapiatur in paradisum, vel ad coeli tertii altitudinem sublevetur (Act. xxn). Et ideo fortasse per doctrinam aliisapostolis excellit: quia futurus in coelestibus, terrena prius studiosus didicit.\n\nSed jam, ut arbitror, ruralium instrumentorum proprietates spiritualiter exquirendae sunt. Quid ergo in vomere, qui præeuntibus bobus trahitur, nisi affectus geminae charitatis insinuatur? Et quid in ligone, quo solus quisque in agri cultura exercetur, nisi privatæ vitae studium ostenditur? Quidam namque et dites et fortes ruricolae in bobus -arant: quia et Dominum fortiter diligunt, et per fraternum amorem animarum lucris diligentius intendunt. Yomerem igitur apud Philistinorum fabros acuunt: quia sanctae praedicationis studium de saeculari eruditione componunt. Nonnulli vero, ut pauperes, ligone utuntur: quia qui ad lucrandas aliorum animas se non posse sufficere arbitrantur, sibi solis non desinunt praeparare de æternitate quod possunt. Velut ligone quisque eorum utitur: quia agrum suae mentis divino cultui præparare non desinunt.","english":"Isaiah also was more eloquent than the other prophets, because he was not, like Jeremiah the Anathothite, nor like Amos the herdsman, but nobly instructed and urbane. Paul too, the vessel of election, is first instructed at the feet of Gamaliel before he is caught up into paradise or raised to the height of the third heaven (Acts 22). And perhaps for this reason he excels the other apostles in learning: because, being destined for heavenly things, he first diligently learned earthly things.\n\nBut now, as I think, the properties of rural instruments must be sought spiritually. What, then, is indicated in the plowshare, which is drawn by the oxen going before, but the affection of twofold charity? And what is shown in the hoe, with which each one alone is exercised in the cultivation of the field, but the pursuit of private life? For certain rich and strong tillers of the soil plow with oxen: because they both love the Lord strongly and, through brotherly love, attend more diligently to the gain of souls. They therefore sharpen the plowshare among the craftsmen of the Philistines: because they compose the study of holy preaching from secular learning. Some, however, like the poor, use the hoe: because those who judge that they cannot suffice to gain the souls of others do not cease to prepare for themselves alone what they can concerning eternity. Each of them, as it were, uses a hoe: because they do not cease to prepare the field of their own mind for divine worship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":779,"ref":"p779","source":"Et quia in hoc etiam privatae vitae studio valde sibi saecularis eruditio prodest, ligonem, dum docetur exacuit: quia in propriae vitæ studio eruditus quaeque subtilius intendit. SeCuri autem non terram fodimus, sed ramos arborum detruncamus. Quid ergo aliud signat securis, nisi zclum bonae aemulationis? Nam quando ad imitanda meliorum exempla succendimur, velut ramos nobis incidimus, quibus ignem depellendis negligeuliae nostrae frigoribus nutriamus. Hanc securem nos tenere Paulus apostolus præcipit, dicens: Bonum æmulamini in bono omnes (Gal. iv, i8). Quae nimirum securis acuitur: quia eruditi fideles, sicut melius agnoscunt exempla fidelium, ita et fervenlius imitari concupiscunt. Sarculum sive tridens subtilius terram fodit; ita ut non tam fodere, quam scalpere, et glebas confringore cognoscatur. Quid per hoc tridens sarculum, nisi virtus discretionis exprimitur? Per quam certe dum acta, vel agenda subtili consideratione discutimus, velut serendae terrae nostrae glebas in tenuem pulverem complanamus. Quod profecto sarculum tridens asseritur, quia vis discretionis non solum agenda, sed etiam cogitanda, et loquenda componit. A manu quidem, corde, et lingua cuncta noxia reserat; ut semen, quod terrae mentis nostrae committimus, uberem fructum ferat.","english":"And because in this pursuit of the private life as well, secular learning is of great benefit to him, he sharpens the hoe while he is being taught: because a learned man directs his attention more subtly in the pursuit of his own life. But with the axe we do not dig the earth, but cut off the branches of trees. What else, then, does the axe signify but the zeal of good emulation? For when we are kindled to imitate the examples of better men, we cut off, as it were, branches for ourselves, with which we may feed the fire to drive away the cold of our negligence. The apostle Paul instructs us to hold this axe, saying: Be zealous for good in good, all of you (Gal. 4:18). This axe is surely sharpened: because learned faithful, just as they recognize the examples of the faithful better, so too do they desire more fervently to imitate them. The hoe or the three-pronged fork digs the earth more finely, so that it is known not so much to dig as to scrape, and to break up the clods. What is expressed by this three-pronged hoe but the virtue of discretion? Through it, certainly, while we examine with subtle consideration things done or to be done, we level, as it were, the clods of our earth that is to be sown into fine dust. And this three-pronged hoe is rightly asserted, because the power of discretion orders not only things to be done, but also things to be thought and things to be spoken. From the hand, indeed, the heart, and the tongue it unbolts all harmful things; so that the seed, which we entrust to the earth of our mind, may bear abundant fruit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":780,"ref":"p780","source":"Apte itaque dicitur: Descendebat omnis Israel ad Philistiim, ut exacueret unusquisque vomerem suum, ligonem, securem, etsarculum: quia affectum geminae charitalis, privatæ vitae studium, alienae perfectionis exempla in sacro eloquio legimus: sed ejusdem sacri eloquii profunditatem penetrare ignarisaecularis scientiaenonvalemus. Unde et rationabiliter subinferens, ait: (Vers. 21.) Retusæ itaque erunt acies vomerum, et ligonum, et securium, et tridentium, usque ad stimulum corrigendum.\n\nNon dicuntur acies replicatae, aut attritæ: sed retusae. Nam si replicatae essent, vel attritae, omnino nihii inciderent. Retusa vero acies, etsi celeriternon incidit omnia, quaedam objecta in mora laboris secat. Sic nimirum sunt corda simplicium, quae si subtiliter spiritualia non intelligunt, dum tamen tarde quaedam intelligunt, acuitatem ingenii non acutam habent, sed retusam. Saepe eniin discutere obscura volunt; sed dum vix diu cogitando ad ea etiam, quae sunt aperta, perveniunt, veiut retusa acie morando incidant. Quod certe non solum in occultissacramentis Scripturarum ostenditur, sed etiam in lalentibus suggestionibus daemonum. Depellere quippe a se hostem nequeunt, quem cognoscere cito non possunt. Dum ergo magna mora cogitationis,insidias malæ suggestionis expellunt, velut retusa acie secant, quod per acuitatem ingenii abscindere velocius poterant.","english":"Therefore it is fittingly said: All Israel went down to the Philistines, so that each one might sharpen his plowshare, his hoe, his axe, and his mattock: because we read in sacred eloquence of the affection of twofold charity, the pursuit of the private life, and the examples of another's perfection; but we are unable to penetrate the depth of that same sacred eloquence without knowledge of secular learning. Hence also, reasonably adding what follows, it says: (Verse 21.) Therefore the edges of the plowshares, and of the hoes, and of the axes, and of the forks will be blunted, up to the goad to be corrected.\n\nThey are not said to be bent back or worn down, but blunted. For if they were bent back or worn down, they would cut nothing at all. But a blunted edge, even if it does not swiftly cut all things, cuts some things set before it with a delay of labor. So indeed are the hearts of the simple, which, if they do not understand spiritual things subtly, yet because they understand certain things slowly, have a sharpness of mind that is not sharp but blunted. For often they wish to discuss obscure matters; but while they scarcely arrive, by thinking for a long time, even at those things which are open, they cut, as it were, with a blunted edge by lingering. This certainly is shown not only in the most hidden sacraments of the Scriptures, but also in the lurking suggestions of demons. For they cannot drive the enemy away from themselves, whom they cannot quickly recognize. Therefore, while with great delay of thought they expel the snares of evil suggestion, they cut, as it were, with a blunted edge, what they could have cut off more swiftly through sharpness of mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":781,"ref":"p781","source":"Quid est autem quod dicitur: Usque ad stimalum corrigendum? Stimulus jdicitur increpatio praetatorum. Unde et scriptum est: Verba sapientum sunt quasi stimuli (Eccl. XII, 11). Stimulus quidem increpatio dicitur, quia dum culpas arguit, mentem pungit. Sed retusus est stimulus, quando praelati languet intellectus, ut subditorum culpas, nec cognoscendo reperiat, nec inveniendo reprehendat. Bene ergo increpatio rectoris slimulus asseritur, quia tumores vitiorum pungerenon praevalet, si ejus mens erudita per scientiam, purgenda non videt. Unde et in typo eruditorum prælatorum bene subjungitur: (Vers. 22.) Cumque venisset dies prælii, non est inventus ensis, et lancea in manu totius populi qui erat cum Saul et Jonatha, excepto Saul et Jonatha filio ejus.\n\nQuid per lanceam, nisi sanctorum prædicatorum acuta providentia accipitul? Et quid per ensem, nisi eorum intelligentiæ subtilitas demonstratur? Per lanceam quippe longe nobisante objecta perfodimus. Per ensem vero vicini, et fere conjuncti nobis hostes trucidantur. Bene ergo in lancea, providentia electorum ostenditur, per quam occultos hostes percutiunt, antequam vicinum eorum impetum patiantur. Dum enim futurasdaemonum insidiascavendopraeveniunt, velut a longe lancea feriunt, quorum vicinos excipere ictus nolunt.","english":"But what is meant by \"even to the goad to be mended\"? A goad is the rebuke of prelates. Hence it is also written: The words of the wise are like goads (Eccl. 12:11). A goad indeed is called rebuke, because while it reproves faults, it pricks the mind. But the goad is blunted when the understanding of prelates grows slack, so that by not recognizing the faults of subjects it does not find them, and by not finding them it does not reprove them. Well then is the rebuke of the ruler called a goad, because it cannot prick the swellings of vices if his mind, instructed through knowledge, does not see what must be cleansed. Hence also, in the figure of learned prelates, it is well added: (Verse 22.) And when the day of battle had come, there was found no sword, and spear in the hand of all the people who were with Saul and Jonathan, except Saul and Jonathan his son.\n\nWhat is meant by the spear but the sharp foresight of holy preachers? And what is shown by the sword but the subtlety of their understanding? For with the spear we pierce things placed far before us. But with the sword enemies near and, as it were, joined to us are slain. Well then is the foresight of the elect shown in the spear, by which they strike hidden enemies before they suffer their near assault. For while by taking heed they anticipate the future snares of demons, they strike as it were with a spear from afar those whose near blows they are unwilling to receive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":782,"ref":"p782","source":"Unde et beatus Paulus apostolus dum a longe armatos fornicationis spiritus cerneret, conjugalem castimoniam quasi lanceam tenuit, et eos accedere propius non permisit, dicens: Propter fornicationem unusquisque uxorem suam habeat, et unaquaeque virum. Uxori vir debitum reddat, similiter autem uxor viro (I Cor. VII, 2). Et iterum: Revertimini in idipsum, ne tentet vos Satanas propter incontinentiamvestram (Ibid. 5). Hincetiamde semetipso ait: Castigo corpus meum, et in servitutem redigo, ne prædicans aliis, reprobus efficiar (1 Cor. IX, 27). Qui enim ne reprobus fieret, corpuscastigaverat, nimirumlancea hostes suoslongiusculepositos ante se perfodiebat. Providentia ergo abstinentiae pro edomanda carnis libidine quasi lancea accipitur, per quam venturi hostes feriuntur. Bene etiam per ensem intellectus exprimitur: quia qui pravas maligni spiritus suggesLiones in praesenti tempore cognoscit etabjicit, velut vicinum, et juxta se positum hostem ferit. Qui etiam velut ense utraque parte acuto indicit: quia tam falsa bona, quam vera mala reprehendit. Quid vero est, quod in manu Saul et Jonathae ensis esse perhibetur? Sed in manu non sunt eorum, qui acute vicina et praesentia intelligunt, et futura praevident, et ad exstinguenda ea fortia non exercent.","english":"Hence also the blessed Paul the apostle, when from afar he beheld the spirits of fornication armed, held conjugal chastity as a spear, and did not permit them to come nearer, saying: Because of fornication let each man have his own wife, and each woman her husband. Let the husband render to the wife her due, and likewise the wife to the husband (1 Cor. 7:2). And again: Return to the same, lest Satan tempt you because of your incontinency (ibid. 5). Hence also he says of himself: I chastise my body and bring it into subjection, lest perhaps when I have preached to others, I myself should become reprobate (1 Cor. 9:27). For he who, lest he should become reprobate, had chastised his body, was surely piercing his enemies, placed somewhat far off before him, with a spear. Therefore the providence of abstinence for subduing the lust of the flesh is taken as a spear, by which the enemies who are to come are struck. Rightly also by the sword is understanding expressed: because he who in the present time recognizes and casts away the depraved suggestions of the malignant spirit, strikes the enemy as it were near and placed beside him. Which is also indicated as a sword sharp on both sides: because it reproves both false goods and true evils. But what is it that the sword is said to be in the hand of Saul and Jonathan? But they are not in the hand of those who understand acutely things near and present, and foresee things to come, and do not exert strong measures to extinguish them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":783,"ref":"p783","source":"Aperte sciunt, quia antiquus hostis maximam partem humani generis per robur carnis in fornicationem praecipitat, qai tamen carnem per abstinentiam castigare non curant. Sic etiam nonnulli praesentia mala aperte conspiciunt, sed haec vitare minime conantur. Hi nimirum ensem et lanceam habent, sed in manu non habent. Bene ergo in die praelii in manu Saul et Jonathæ ensis et lancea invenitur: quia solum electi viri sunt, qui et praesentia et futura mala intelligant, et ea cordis intentione vincere ardentiusconcupiscant. Quod tamen hoc loco ideo dicitur, ut populus nihil in manu tenuisse doceatur, qui vomeres, ligones, secures, et sarcuJos tenere ostenditur. His enim verbis non electi distinguntur a reprobis, sed hebetes a peritis. Sed quia jam armatos viros ostendimus, modum certaminis explicemus. Sequitur.\n\nCAPUT IV.\n\n(I Reg. xiv, i.) Egressa est statio Philistinorum et ascenderet in Magmas, et accidit quadam die ut diceret Jonathas filius Saul ad adolescentem armiMerum suum: Veni, et transeamus ad stationem Philistinorum, quæ est trans locum illum.","english":"They know openly that the ancient enemy casts down the greatest part of the human race into fornication through the strength of the flesh, yet they do not care to chastise the flesh through abstinence. So too, some openly perceive present evils, but they make no effort at all to avoid them. These, to be sure, have a sword and a spear, but they do not have them in hand. Well, therefore, on the day of battle is a sword and a spear found in the hand of Saul and Jonathan: because they alone are chosen men who understand both present and future evils, and desire more ardently to conquer them with the intent of the heart. Yet this is said in this place for the reason that the people is shown to have held nothing in hand, who are shown to hold plowshares, mattocks, axes, and goads. For by these words the chosen are not distinguished from the reprobate, but the dull from the skilled. But since we have now shown the men armed, let us explain the manner of the contest. It follows.\n\nCHAPTER IV.\n\n(1 Kings 14:1.) The garrison of the Philistines went out and ascended to Magmas, and it happened on a certain day that Jonathan the son of Saul said to the young man his armor-bearer: Come, and let us cross over to the garrison of the Philistines, which is beyond that place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":784,"ref":"p784","source":"Philistinorum statio egreditur, quando malorum spirituumturba electis mentibus per suggestiones noxias demonstratur. Quae nimirum idcirco statio dicitur. quia electorum bella describuntur. Stare quippe malignis spiritibus, est in electorum pugna magnas vires exercere. Nam stando validius unusquisque, quam sedendo, conari ad aliquid faciendum potest. Pbilistinorum igitur statio egressa dicitur, ut daemonum conatus in bello nostro aperte colligatur. Et quia velut se inferiores, atque minores opprimere fideles cogitant, in Magmas ascendere egredientes parant. Vel in Magmas ascendere gestiunt, quando parvulorum corda decipere tentando moliuntur, Sed electi prædicatores, dum tentata corda subditorum intelligunt, ferre auxilia non morantur. Hos velut in tuto reponunt, illos secum ad sustentanda pericula bellorum ducunt. Quid est quod ab bella armigerducitur, nisi quia per scientiam eruditi subditi ad inter-, norum certaminum victoriam promovendi -sunt Quidam namque artem physicam sciunt, qui medendi experientiam nesciunt: sic nimirum in sancta Ecclesia quidam sunt qui artem interioris pugnae didicerunt, sed ad districtas necessitates certaminum adhuc perducti non sunt. Magnos viros pugnantes audiunt, sed praelia, quae magni magnifice tolerant, auditu sciunt virtute nesciunt. Tales quippe sunt qui ad imitanda vestigia Redemptoris invitantur.","english":"The station of the Philistines goes forth when the crowd of evil spirits is made manifest to chosen minds through harmful suggestions. And this is called a station for the very reason that the wars of the elect are described. For to stand is, for malignant spirits, to exert great strength in the battle of the elect. For by standing, each one can strive more vigorously to do something than by sitting. Therefore the station of the Philistines is said to have gone forth, so that the efforts of demons in our battle may be openly gathered. And because they think to oppress the faithful as though they were their inferiors and lesser, those going forth prepare to ascend into Magmas. Or they long to ascend into Magmas when they strive by tempting to deceive the hearts of the little ones. But the chosen preachers, when they understand the hearts of their subjects being tempted, do not delay to bring aid. These they place as it were in safety, those they lead with themselves to sustain the dangers of wars. What is it that the armiger is led away from war, except that subjects instructed through knowledge are to be advanced to the victory of inner struggles? For some know the art of medicine who do not know the experience of healing; so indeed in the holy Church there are some who have learned the art of inner struggle, but have not yet been brought to the pressing necessities of battles. They hear great men fighting, but the battles which great men magnificently endure they know by hearing, not by virtue. Such indeed are those who are invited to imitate the footsteps of the Redeemer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":785,"ref":"p785","source":"QUI vult, inquit, venire post me, abneget semetipsum, et tollat crucemsuam, et8equatur me (Matth. xvi, 24). Arma vero Jonathae sunt hortamen a doctoris. Armiger vero arma portat, cum quibus non ipse, sed alius pugnat. Sic nimirum sunt, qui in sancta Ecclesia noviter instruuntur. Dum enim virtutes a doctoribus audiunt, quibus ipsi doctores contra malorum spirituum versutiam pugnant, illud nimirum habent in ore, quod nondum habent in virtutis exhibitione. Dixit ergo Jonathas ad armigerum suum; Veni, transeamus ad stationem Philistinorum i quia electi doctores, subditos suos docent non solum artem, quia dimicent, sed eliamab bella pertrahunt, que triumphent.\n\ni. Et quia remissi pastores bella quae insinuant, suscipere nequaquam curant, non dicit: Valde, et transi ad stationem Philistinorum: sed: Veni, transeamus. Alios quidem ad certames provocant, sed eadem certamina ipsi priores tentant. Quid vero est, quod dicit: Quæ est trans locum illum? Sed quidam locus in sancta Ecclesia est,qui magnis praeliis clausus, non expositus est Possidere quidem bona sæculi, uxorem ducere, filios procreare, blandimenta de omnibus rebus dictis corporibus exhibere, eo munitum ab hoste manere est, quo aliquid impositum in eo ordine positis onerosum non est. Sed hunc locum Ii quis melioris vitæ desiderio accensus transire nititur, necesse est ut ad gravissima bella præparetur.","english":"Whoever wishes, he says, to come after me, let him deny himself, and take up his cross, and follow me (Matthew 16:24). But Jonathan's weapons are the encouragement of the teacher. The armor-bearer carries the weapons with which not he but another fights. Such, surely, are those who are newly instructed in the holy Church. For while they hear from their teachers the virtues by which those same teachers fight against the cunning of evil spirits, they have on their lips what they do not yet have in the display of virtue. Therefore Jonathan said to his armor-bearer: Come, let us cross over to the station of the Philistines; because the elect teachers teach their subjects not only the art by which they may fight, but they also draw them out from wars that they may triumph.\n\ni. And because slack pastors take no care at all to undertake the wars that they proclaim, he does not say: \"Go over,\" and \"cross to the station of the Philistines,\" but: \"Come, let us cross over.\" They provoke others to contests, but they themselves attempt those same contests first. But what is it that he says: \"Which is across from that place\"? For there is a certain place in the holy Church which, shut off by great battles, is not exposed—to possess indeed the goods of the world, to take a wife, to beget sons, to show allurements from all things said to be for the body—to remain fortified from the enemy by this, in that nothing imposed on those placed in that order is burdensome. But whoever strives to cross over this place, kindled by desire for a better life, must necessarily be prepared for the most grievous wars.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":786,"ref":"p786","source":"Divitas namque contemnentes, paupertatem Christi amplectentes, spernentes conjugia, amorem pudicitiae semper amplecti debent. Habent continuo isti insuraentia gravissima praelia carnis, illi impugnationem cordis: quia nec paupertas leviter fertur, nec sine magnis agonibus pudictitiae corpora subjagantur. Unde bene per quemdam sapientem dicitur: Fili, accedens ad servitutem Dei, sta in timore,et præparaanimam tuam ad tentationem (Eccli. II, 1). Quasi dicat: Quia egredi voluisti do loco muniminis, necesse est ut jam patenti bello contra fortissima hostium castra muniaris. Dum ergo trans locum illum, non istum dicit, doctorum Jonathas virtutem insinuat, qui per singulare propositum religionis, semper sunt in aperto campo certaminis. Et quia de omni, quod strenue dimicant, de omni quod nobiliter triumphant, jactantiae et elationis vitium fugiunt, sequitur: (Vers. t.) Patri autem suo hoc ipsum non indicavit.","english":"For those who despise riches and embrace the poverty of Christ, who spurn marriage, must always embrace the love of chastity. These have at once the most grievous battles of the flesh pressing upon them, those the assault of the heart; for neither is poverty borne lightly, nor are bodies subdued to chastity without great struggles. Hence it is well said through a certain wise man: Son, when you come to the service of God, stand in fear, and prepare your soul for temptation (Sirach 2:1). As if he were saying: Because you wished to go out from the place of fortification, it is necessary that you now be armed for open war against the strongest camps of the enemy. Therefore, when he says \"beyond that place,\" not \"this place,\" Jonathan signifies the virtue of teachers, who through the singular purpose of religion are always in the open field of combat. And because, for all that they strive valiantly, for all that they triumph nobly, they flee the vice of boastfulness and elation, it follows: (Verse 1.) But he did not make this known to his father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":787,"ref":"p787","source":"Tacendæ quidem sunt electorum virtutes, ne per jactantiam dicantur, sed aliquando ad Dei gloriam eas manifestare culpa non est. Quia vero DOS in Saul magnos prædicatores expressimus, hoc prorecto, quod patrem Jonathas pugnæ initium celat, illud insinuat: quia magna quae agimus, quandoque propter humilitatem laudabiliter celamus. Tales quidem jam facti per corruptionem sumus, ut boni videri etiam ab illis, qui praesu: nobis, sine clatione nunquam valemus. Cum ergo de manifesto latens malum nascitur, sapienter bonum absconditur, ne malo surperveniente maculetur. Sed inter haec sciendum est, quia illi virtutes celare praelatis suis ista necessitate possunt, qui bene cognoscere bonum quod agunt, sciunt. Si enim nimis sunt simplices, sæpe non est bonum, qued esse bonum arbitrantur; et dum vitium quasi virtutem non indicant, in se absconditum hostem portant. Unde et Jonathas, qui patri belli propositum texit, tantus assertitur: ut sub ejus ducatn pars exercitus producta referatur. Erant, inquit, duo millia virorum cum Saul in Magmas, et in monte Bethel, mille autem cum Jonatha in Gabaa Benjamin (I Reg. XIII, i). Dicatur ergo de Jonatba: Patri autem suo hoc ipsum non indicavit: qui eruditi viri, dum elationis vitium incurrere de magnis operibus suis metuunt, ea nimirum ipsis abscondunt a quibus adjuvari potuerunt.","english":"The virtues of the elect are indeed to be kept silent, lest they be spoken of through boastfulness, but sometimes to make them manifest for the glory of God is no fault. But since we have set forth in Saul the great preachers, this very thing—that Jonathan hides the beginning of the battle from his father—suggests this: that we sometimes praiseworthily conceal the great things we do on account of humility. For we have now become such through corruption that we can never without boasting seem good even to those who are set over us. When, therefore, a hidden evil is born from what is manifest, the good is wisely concealed, lest it be stained by the evil that comes upon it. But among these things it must be known that those can conceal their virtues from their prelates out of this necessity who know how to recognize well the good they do. For if they are too simple, what they think to be good is often not good; and while they do not make known a vice as though it were a virtue, they carry a hidden enemy within themselves. Hence Jonathan, who concealed the plan of war from his father, is asserted to be so great that under his leadership a part of the army is reported to have been led out. There were, it says, two thousand men with Saul in Michmash, and on the mountain of Bethel, and a thousand with Jonathan in Gibeah of Benjamin (1 Samuel 13:1). Let it be said, then, of Jonathan: But he did not make this very thing known to his father—that is, learned men, while they fear to incur the vice of elation from their great works, conceal them from those very persons by whom they could have been helped.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":788,"ref":"p788","source":"Quae nimirum praedicatoris auxilia melius discimus, si ipsos in loco suae perfectionis videamus. Nam sequitur: (Vers. 2.) Porro Saul morabatur in extrema parte Gabaa sub malo granato, quæerat in Magron.\n\nGabaa, ut diximus, collis interpretatur; Magron, de fauce dicitur. Praedicatores autem sancti sublimes valde sunt, non solum opere, sed etiam contemptatione. Extrema ergo pars ista sublimitas est operis, intima vero illa, contemplationis. Per hanc quidem extremam partem suae celsitudinis, ad exemplum a nobis conspiciuntur; per illam vero intimam, in magno amore conditori conjuncti sunt. Hos quidem nobis extrema parte sublimitatis suae propheta mirandos ostendit, quando ait: Qui sunt isti, qui ut nubes volant,et quasi columbæ ad fenestras suas? (Isa. LX, 8.) Volant quippe ut nubes: quia a gravedioe culpae sunt leves, et gratia sancti Spiritus in bono opere veloces. Quasi columbae vero sunt ad fenestras, quia ad exemplum per bona opera se nobis, quasi per foramina porrigunt, sed de ostensa vitae munditia, laudis appetitu nequaquam capiuntur. Sed et sub malo granato rex residet; quia in umbra Redemptoris praedicator requiem habet. Magno quidem labore fatigatur, sed verborum Domini consolatione reiicitur. Unde et eadem malus arbor in eo loco, qui de fauce dicitur, morari perhibetur. Quid enim hoc loco istud de fauce dicitur aptius quam sancti Evangelii dulcedo designatue?","english":"These aids of the preacher we learn better if we see them in the place of their perfection. For it follows: (Verse 2.) Now Saul was staying at the far edge of Gabaa under the pomegranate tree, which was in Magron.\n\nGabaa, as we have said, is interpreted as a hill; Magron is said to be from the throat. But holy preachers are greatly exalted, not only in deed but also in contemplation. That far edge, then, is the height of action; the inner part is that of contemplation. By this far edge of their loftiness, indeed, they are seen by us as an example; by that inner part, however, they are joined to the Creator in great love. The prophet shows these to us as wondrous by the far edge of their loftiness when he says: Who are these that fly like clouds, and like doves to their windows? (Isa. 60:8.) They fly indeed like clouds, because they are light from the weight of guilt, and swift in good work by the grace of the Holy Spirit. They are like doves at the windows, because by their good works they offer themselves to us as an example, as it were through openings, but from the purity of life they have shown they are by no means caught by the desire for praise. But the king also sits under the pomegranate tree, because the preacher has rest in the shadow of the Redeemer. He is indeed worn out by great labor, but is refreshed by the consolation of the Lord's words. Hence the same tree is said to stay in that place which is called from the throat. For what in this place is more fittingly designated by that which is said from the throat than the sweetness of the holy Gospel?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":789,"ref":"p789","source":"Sic enim nunc morari in umbra Redemptoris possumus, si videlicet verba ejus ad consolationem de Evangeliorum meditatione capiamus. Sed in hoc residere quietus predicatores possunt, qui quo altius et propius illud divinae faucis verbum susciPiunt, dulcius saginantur. Haec etiam causa est qua rex Saul non stare, neque sedere, sed morari sub malo granato in Magro dicitur; quia perfectus doctor Dei docibilis est: et dum pascere cibo alios nititur, ipse multiformium deliciarum spiritualium dulcedine satiatur. Nam dum Redemptoris amoena singulariter aspicit, in miram contemplationem virtutum surgit: et quasi de uno cortice plurima grana colligit, dum per ea omnia, quae in Redemptorem recolit, deliciosam mentem gratanter ducit. In hac quidem Rcdemptoris amaenitate sponsa se requievisse gloriatur, quae dicit: Sub umbra ejus, quem desideraveram, sedi (iCant. II, 3). In umbra quippe ejus sedere est in ejus ' contemplatione requiescere. Ejus certe contemplatio umbra est, quia in ejus visione protegimur, ue diabolica tentatione velut solis ardore denigremur. Qui ergo tam sublimiter requiescunt, ferre se consulentibus auxilia utiliter possunt. Sed tamen nonnulli electi subditi dum infirmitatem propriam metuunt; dum solum Deum agonis sui testem requirunt, tanlorum hominum judicia fugiunt, ut a solo Deo in bona sua actione videantur.","english":"For thus we can now stay in the shade of the Redeemer, if indeed we take his words for our consolation from the meditation of the Gospels. But in this matter quiet preachers can rest, who, the more deeply and closely they receive that word from the divine mouth, are the more sweetly fed. This too is the reason why king Saul is said not to stand nor to sit, but to stay under the pomegranate tree in Magron; because the perfect teacher of God is teachable: and while he strives to feed others with food, he himself is filled with the sweetness of manifold spiritual delights. For while he looks upon the loveliness of the Redeemer in a singular way, he rises into wondrous contemplation of the virtues: and as it were he gathers many grains from one rind, while through all the things which he recalls in the Redeemer he gladly leads his delighted mind. In this loveliness of the Redeemer the bride glories that she has rested, who says: I sat under his shade, whom I had desired (Cant. II, 3). For to sit under his shade is to rest in contemplation of him. Certainly his contemplation is a shade, because in the vision of him we are protected, lest we be darkened by diabolical temptation as by the heat of the sun. Those, then, who rest so sublimely can usefully bring aid to those who consult them. But nevertheless some of the elect, when subject to others, while they fear their own weakness; while they seek God alone as witness of their struggle, they flee the judgments of such men, so that they may be seen by God alone in their good action.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":790,"ref":"p790","source":"Bene ergo et Saul in extroma parte Gabaa sub malo granato morari dicitur, et Jonathas belli propositum ei non indicasse: quia dum perfecte cavere elationem non possumus, bonum, de quo nasci potest, omnibus abscondi debet. Sequitur: (Vers. %.) Erat populus cum eo quasi sexcentorum virorum.\n\na. Hoc numero fortes viros in bono opere superius designari diximus, qui cum rege esse referuntur: quia per studium boni operis, concordes sunt vitae doctoris sui. Sed habent praedicatores Ecclesiæ sub se, non solum qui magna agant, sed et verbi comministros qui summa doceant. Habent duces, qui ad bella ferventes roborent, habent qui audacter currant, habent qui potenter protegant. Bene ergo subjungitur: (Vers. 8.) Achias filius Achitob fratris Ichabot, filii Phinees, qui ortu, fuerat ex Heli sacerdote Domini in Silo. Qui portabat Ephod.\n\nAchias namque umbraculum nostro sermone dicitur. Quid vero per umbraculum hoc in loco, nisi protectio designatur? Qui ergo in sancta Ecclesia minores quoslibet ab occultis adversariis protegunt, per umbraculum recte designantur. Qui autem umbraculo residet, ardorem solis sentire non potest. Cur vero in sacro eloquio umbracula prædicantur, nisi quia etiam solem reprobum ostendunt, quo viror mentis exuritur? De quo nimirum sole Veritas in divisione seminum dicit: Orto sole, aruerunt (Matth. XIII, 6).","english":"Well, then, Saul is said to stay at the far edge of Gibeah under the pomegranate tree, and Jonathan did not disclose to him the plan of battle: because while we cannot perfectly guard against pride, the good from which it can arise ought to be hidden from all. It follows: (Verse 7.) The people with him were about six hundred men.\n\na. By this number we said above that strong men in good work are designated, who are reported to be with the king: because through zeal for good work they are of one mind with the life of their teacher. But the preachers of the Church have under them not only those who do great things, but also fellow ministers of the word who teach the highest things. They have leaders who strengthen those fervent for battles, they have those who run boldly, they have those who protect powerfully. Well, then, is it added: (Verse 8.) Ahijah the son of Ahitub, brother of Ichabod, the son of Phinehas, who by birth had been from Eli the priest of the Lord in Shiloh. He carried the ephod.\n\nFor Ahijah in our speech is called a shelter. But what is designated by this shelter in this place, if not protection? Those, then, who in the holy Church protect any of the lesser from hidden adversaries are rightly designated by a shelter. But he who sits in a shelter cannot feel the heat of the sun. Why, however, are shelters spoken of in sacred eloquence, if not because they also point out the reprobate sun, by which the greenness of the mind is scorched? Concerning this sun, indeed, the Truth says in the division of the seeds: When the sun rose, they withered (Matthew 13:6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":791,"ref":"p791","source":"Fervens quippe ardor concupiscentiae sol est, qui velut luce candeat, sed qui mentem, cui lucel, exurat. Dum ergo majorum exhortationibus omnium concupiscientiamm blandimenta respuimus, quo alibi, quam in umbraculo amaeno substernimur, ubi tentationum incendia declinemus? Sed diminutive umbraculum Ecclesiae minister dicitur. ut Redemptori nemo comparetur. De illius namque protectione sponsa in Canticis gloriatur, dicens: Sub umbra illius, quem desideraveram, sedi (Cant. II, 4). Et Psalmista deprecans, ait: Sub umbra alarum tuarum protege me (Psal. xvi, 9). Sed unde tantus Achias iste procedit, exponitur, quia filius Achitob esse memoratur. Achitob, frater meus bonus dicitur. Quis igitur iste frater bonus intelligitur, nisi Redemptor noster? Frater quippe, quia naturae nostrae particeps: sed bonus, qui naturam nostram quam suscepit, ab aeterna morteliberavit. Vel bonus, quia omnes nos mali sumus, dicente ipso: Si vos mali cum sitis, nostis bona data dare filiis vestris (Matth. VII, 11). Achias ergo filius Achitob dicitur: ut qui in Ecclesia potentes sunt, eorum potentia ex sola Redemptoris imitatione eis inesse sentiatur. Idem vero Achitob frater Ichabot asseritur, quia a translatione gloriae nuncupatur. Nam Redemptor noster secundum carnem de Judaeorum gente est natus.","english":"For the burning ardor of concupiscence is the sun, which shines as if with light but burns up the mind to which it gives light. So then, when by the exhortations of our elders we spurn the allurements of all concupiscence, where else are we spread out than in a pleasant shade, where we may avoid the fires of temptations? But the shade of the Church is called \"diminutive\" by its minister, so that no one may be compared to the Redeemer. For of his protection the bride glories in the Canticles, saying: I sat down under his shadow, whom I desired (Cant. 2:4). And the Psalmist, praying, says: Protect me under the shadow of thy wings (Ps. 16:9). But whence this Achias comes forth so great is explained, because he is recorded to be the son of Achitob. Achitob is called \"my brother is good.\" Who then is understood as this good brother but our Redeemer? A brother, indeed, because he is a partaker of our nature; but good, because he freed our nature, which he took up, from eternal death. Or good, because we are all evil, as he himself says: If you, being evil, know how to give good gifts to your children (Matt. 7:11). Achias, therefore, is called the son of Achitob, so that those who are powerful in the Church may be understood to have their power from the imitation of the Redeemer alone. The same Achitob is asserted to be the brother of Ichabot, because it is named from the translation of glory. For our Redeemer according to the flesh was born of the Jewish people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":792,"ref":"p792","source":"A quo nimirum populo, quia omnis ornatus templi, omnes sacrificiorum ritus, omnia Scripturarum mysteria ad gentilem populum transierunt, translatio gloria; in Achitob fratre recte memoratur. Ipse quoque Achilob Phinees fuisse filius dicitur: quia Judaicus populus in erroris sui perfidia, qua se mersit, ejusdem gentis suae doctores se valde nequiores habuit. Unde et idem Phinees, os mutum, sive, ori parcens interpretatu. Os quippe dicitur, quia per eumdem populum Dominus locutus est. Sed mutum os nunc esse cognoscitur, quia dum Redemptorem repulit, loquentem in se olim Spiritum pariter amisit. Qui etiam ori parcens recte dicitur, quia sic semel in reatu tanti sanguinis cecidit, ut per paenitentiam, et confessionem ad eum converti nequaquam possit. Ori igitur parcens dicitur, quia confitendo pie erubescere dedignatur. Quo contra beatus Job ex persona conversorum promittit, dicens: Non parcam ori meo, loquar in tribulatione spiritus mei (Job VII, 11). Sed quia item religionis dignitatem in patriarchis et prophetis habuit, idem Phinees ex Heli sacerdote Domini natus asseritur. Heli quippe Deus meus, Silo missus interpretatur. Dii vero aliquando in sancta Scriptura electi praedicatores intelliguntur. Unde et ad Moysen a Domino dicitur: Posui te Deum Pharaonis (Exod. VII. i). Et in lege praecepit dicens: Diis non detrahes (Exod. XXII, 28).","english":"From that people, surely, because all the adornment of the temple, all the rites of sacrifices, all the mysteries of the Scriptures passed over to the gentile people, it is called a translation of glory; in Ahitob his brother it is rightly recorded. This Ahitob too is said to have been the son of Phinehas: because the Jewish people, in the faithlessness of its own error, into which it plunged itself, held the teachers of its own nation to be far worse than itself. Hence also the same Phinehas is interpreted as a mute mouth, or one sparing the mouth. For it is called a mouth, because through that same people the Lord spoke. But now the mouth is known to be mute, because when it rejected the Redeemer, it likewise lost the Spirit who once spoke within it. He is also rightly said to be one sparing the mouth, because it so once fell into the guilt of such great bloodshed that through penitence and confession it can by no means be converted to him. Therefore he is said to spare the mouth, because by confessing piously it deigns not to blush. Against which the blessed Job promises in the person of the converted, saying: I will not spare my mouth, I will speak in the tribulation of my spirit (Job 7:11). But because it likewise had the dignity of religion in the patriarchs and prophets, the same Phinehas is asserted to have been born from Heli the priest of the Lord. For Heli is interpreted as my God, sent to Shiloh. But gods are sometimes understood in Holy Scripture as the chosen preachers. Hence also it is said by the Lord to Moses: I have set you as a god to Pharaoh (Exod. 7:1). And in the law he commanded, saying: You shall not detract from the gods (Exod. 22:28).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":793,"ref":"p793","source":"Pater ergo Phinees, Deus meus dicitur, quia nimirum Judaicus populus eorum secundum litteram Scripturas imitatur, qui verbum Dei et revelata mente meruerunt cernere, et theca litterae ne videretur occultare. Hos nimirum per semetipsam Veritas ostendit, cum verba Psalmistae exposuit, dicens: Illos dixit Deo:, ad quos factus est sermo Dei (Joan. x, 35). In Silo autem natus asseritur: quia Judaicus populus, licet carnaliter, adhuc tamen in Scripturis spiritualibus eruditur. Quia ergo electus quisque et sapiens in sancta Ecclesia natum Dominum ex Judaico populo per doctrinam sequitur, Achias, qui umbraculum dicitur, filius Achitob fratris Ichabot, filii Phinees, filii Heli esse perhibetur. Qui etiam ephod portare describitur, ut aperte monstretur quia protegere alios nequaquam potest, qui pulchritudine bonæ conversationis, luceque non fulget. Sequitur: (Vers. 3.) Sed et populus ignorabat quo isset Jonathas.","english":"Therefore Phinehas' father is called \"my God,\" because surely the Jewish people according to the letter imitate those who deserved to see the word of God with a revealed mind, and the ark of the letter lest it seem to hide it. These, surely, the Truth itself pointed out when it expounded the words of the Psalmist, saying: \"He called them gods, to whom the word of God came\" (John 10:35). But he is asserted to have been born in Shiloh, because the Jewish people, though carnally, are still instructed in the spiritual Scriptures. Therefore, because each one who is chosen and wise in the holy Church follows the Lord born from the Jewish people through teaching, Ahijah, which means \"shadow,\" is said to be the son of Ahitob, brother of Ichabod, son of Phinehas, son of Eli. He is also described as carrying the ephod, so that it may be openly shown that he cannot protect others at all, who does not shine with the beauty of good conduct and with light. It follows: (Verse 3.) But the people also did not know where Jonathan had gone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":794,"ref":"p794","source":"Quid est quod populus quo eat Jonathas nescit nisi quia electus doctor ea quae entendit agere, studet per humilitatem celare? Unde et in Evangelio Dominus dicit: Nesciat sinistra tua quid faciat dextera tua (Matt. VI, 3). Si enim per dexteram æterna, per sinistram vero praesens vita figuratur: homines in sinistra, angelos ad dexteramhabemus.Quando autem per bona opera ad consortium supernorum civium tendimus, dextera manus nostra operari perhibetur. Sinistra vero manus nostra opera nescit dexterae, si cooperatores nostros, fideles videlicet sanctae Ecclesiae, adjutores habemus in opere, et laudatores habere nolumus ad elationem. Bene ergo dicitur: Populus ignorabat quo isset Jonathas, quia tunc solum bene agere magna nitimur, cum ea quae agimus pandere ad ostensionem vitamus. Sed quia ad exemplum electorum ista proferimus, non solum quo eat, sed etiam qua eat, explorare attentius debemus. Sequitur: (Vers. 4.) Erant inter ascensus per quos nitebatur Jonathas transire ad stationem Philistiim, eminentes petræ ex utraque parte, quasi in modum dentium, scopuli hinc inde prærupti: nomen uni BoreS, nomen alteri Sene.","english":"What is it that the people do not know where Jonathan is going, except that the chosen teacher strives to conceal through humility the things he undertakes to do? Hence the Lord also says in the Gospel: Let not your left hand know what your right hand does (Matt. 6:3). For if by the right hand eternal things are signified, and by the left the present life, we have men on the left and angels on the right. But when through good works we press toward the fellowship of the heavenly citizens, our right hand is said to be at work. The left hand, however, does not know the works of the right if, when we have fellow workers—that is, the faithful of holy Church—as helpers in the work, we are unwilling to have them as praisers, unto vainglory. Rightly, then, it is said: The people did not know where Jonathan had gone, because we then alone strive to do great things well, when we avoid making known for display the things we do. But because we bring these things forward as an example of the elect, we ought to examine more attentively not only where he goes, but also by what way he goes. It follows: (Verse 4.) There were between the ascents by which Jonathan strove to pass over to the garrison of the Philistines, rocks standing out on each side, as it were in the manner of teeth, crags steep on this side and that: the name of the one was Bozez, the name of the other Seneh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":795,"ref":"p795","source":"Cum electorum vita alta sit meritis, ima vero conditio malignorum spirituum, quid est quod ascensus esse dicitur, unde ad Philistinorum stationem Jonathas tendere conatur Nam de eisdem Philispæis in typo daemonum non longe superius dictum est: Ascendantes castrametati sunt in Magmas (I Reg. XIII, I). Sed super nos esse dicuntur, quo iminores fortitudine videamur. Super nos etiam esse cognoscitur, quod penetrare per intelligentiam non valemus. Quoties ergo cum spiritibus reprobis certare proponimus, robur parare debemus ad ascensum, quia homines cum angelis pugnare contendimus. Unde et ille athleta strenuus confortans vehementer commilitones suos, ait: Ron est nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates, adversus spiritualia nequitiæ in cœlestibus (Eph. VI, 12). Quia enim contra principatuum et potestatum spirituales nequitias se pugnaturum praenoverat, nimirum robur mentis ad alLitudims ascensum parabat. Peccatorum corda dum nequam spiritus sibi subjiciunt, eis utique per multiformia vitia dominantur. Si ergo illuc quoque eos expugnare contendimus, valde nos oportet ascendere, ut eorum possimus agmina potenteM ferire. Aliter enim lubrici, aliter salvandi sunt acediosi: aliter, vaneglorii, aliter superbi.","english":"Since the life of the elect is high in merits, but the condition of malignant spirits is low, what is it that is said to be an ascent, from which Jonathan attempts to make his way to the station of the Philistines? For concerning these same Philistines, in the figure of demons, it was said not long above: Ascending, they encamped in Magmas (1 Kings 13:1). But they are said to be above us in that we seem lesser in strength. That is also recognized as above us which we are unable to penetrate through understanding. Therefore, whenever we propose to do battle with reprobate spirits, we must prepare strength for the ascent, because we strive to fight with angels. Hence that strenuous athlete also, strongly encouraging his fellow soldiers, says: Our struggle is not against flesh and blood, but against principalities and powers, against the spiritual forces of wickedness in the heavenly places (Eph. 6:12). For because he knew beforehand that he would fight against the spiritual wickedness of principalities and powers, he was surely preparing the strength of the mind for the ascent to the heights. When wicked spirits subject the hearts of sinners to themselves, they certainly rule over them through multiform vices. If, therefore, we strive to storm them even there, it is very necessary for us to ascend, so that we can strike their ranks with power. For the slippery are to be saved in one way, and the slothful in another; the vainglorious in one way, and the proud in another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":796,"ref":"p796","source":"Ut vero ad haec omnia electus doctor possit sufficere, quia per assiduae meditationis acuta consilia mentem levat, quasi ad ascensum Philistinorum se roborat.\n\nBene autem non unus asseritur, sed plures dicti sunt ascensus: quia innumeris hostibus multis itineribus occurendum est. Quod tunc bene agitur, quando vitiis singulis congruentes, et propriae curationes adhibentur. Nam, ut aliqua ex eis breviter perstringamus, fornicationis spiritus continentiae virtute depellitur: sed tamen levius superatur, si caro impetum suum per abstinentiam minuat, ne se mundanæ concupiscentiae victa substernat. Gula per abstinentiam frangitur: sed abstinentiam ciborum corporalium habere non potest, qui meatem spiritualibus cibis non replet. Potenter enim cordus extenuat, qui amore coelestium cor inflammat: quia dum spiritualia fortiter diligit, desideria carnis valenter premit. Avaritiae quoque vitio bonum paupertatis voluntariae contrarium est, sed pauper spiritu esse non poterit, qui amare adhuc aeternos thausauros nescit. Sic nimirum iTa vincitur, si amore coelestium perfecte terrena omnia despiciantur: quia unde irascatur, jam non habet, qui damnum temporale non timet. Sic quoque acediae vitium, id est taedium cordis depellitur, si semper bona caelestia cogitentur. Taedere quidem mens nullatenus potest, quae tam jucunda bona laetanter videt.","english":"But for the chosen teacher to be able to suffice for all these things, because by the sharp counsels of unceasing meditation he lifts up his mind, he strengthens himself as if for the ascent of the Philistines.\n\nAnd well is it not one ascent that is asserted, but several are said to be ascents: because one must run to meet innumerable enemies by many paths. This is done well when, matching each individual vice, its own remedies are applied. For, to touch briefly on some of them: the spirit of fornication is driven out by the virtue of continence; but it is overcome more lightly if the flesh lessens its impulse through abstinence, so that, once conquered, it does not subject itself to worldly concupiscence. Gluttony is broken by abstinence; but he cannot have abstinence from bodily foods who does not fill his mind with spiritual foods. For he powerfully weakens the heart who inflames the heart with love of heavenly things; because while he strongly loves spiritual things, he mightily suppresses the desires of the flesh. Also, to the vice of avarice the good of voluntary poverty is contrary; but he will not be able to be poor in spirit who does not yet know how to love eternal treasures. Thus, to be sure, it is conquered if all earthly things are perfectly despised out of love of heavenly things; because he no longer has anything at which to be angry, who does not fear temporal loss. Thus also the vice of acedia, that is, weariness of heart, is driven out if heavenly goods are always thought upon. Indeed, the mind can in no way be weary which joyfully sees goods so delightful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":797,"ref":"p797","source":"Tristitiae etiam angustiosum malum spiritualis lætitiæ campo devoratur: sed tamen ipsa spiritnalis laetitia se menti non infundit, quae temporalis vitæ angustias transgredi contemplando non novit. Bene quidem tristitia vincitur, si temporalium laborum præmia videantur, quia unde electa mens temporaliter se affligi considerat, inde gaudere in coelesti patria ceternaliter sperat. Quia ergo magna diversitate consilii ad diversos animarum morbos curandos praedicator utitur, quia idem consilium alta mentis consideralione comprehenditur, bene unde Jonathas transire ad stationem Philistinorum appetit, ascensus esse perhibentur. Et quia ad expugnandos malignos spiritus a peccatorum cordibus plures diftieultatesobviant, petrae inter ascensus esse memorantur. Quid enim per istas duas petras, videlicet Bores et Sene, nisi concupiscentia et peccatum designatur? Bores quippe in primatu dicitur, Sene sol, sive auditio. Bene autem concupiscentiae primatus nomen convenit, quia ipsa prior mentem occupat, quam se mens peccato substernat. Solis etiam nomine recte peccati delectatio figuratur: quia a Tentatis intuitu mentis oculos claudit, et ad vanitatem aperit. Unde et in primis hominibus a seductore spiritu per serpentem dicitur: In quacunque die comederitis de ligno, quod est in medio paradisi, aperientur oculi vestri (Genes. III).","english":"The narrow evil of sorrow is also swallowed up by the field of spiritual joy; but that spiritual joy does not pour itself into a mind that has not learned by contemplation to pass beyond the narrow confines of temporal life. Sorrow is indeed well overcome if the rewards of temporal labors are seen, because from the very thing in which the chosen mind considers itself to be afflicted temporally, it hopes to rejoice eternally in the heavenly fatherland. Since, therefore, the preacher uses counsel of great diversity to cure the various diseases of souls, and since that same counsel is comprehended by the lofty consideration of the mind, it is well that from this the ascents are said to be, where Jonathan desires to cross over to the station of the Philistines. And because many difficulties meet those who would storm the malignant spirits from the hearts of sinners, rocks are mentioned among the ascents. For what is designated by these two rocks, namely Bozez and Seneh, except concupiscence and sin? For Bozez is said to mean \"first,\" Seneh \"sun\" or \"hearing.\" Well does the name \"first\" fit concupiscence, because it occupies the mind before the mind subjects itself to sin. By the name of the sun, too, the delight of sin is rightly figured, because it closes the eyes of the mind to the one who is tempted and opens them to vanity. Hence also it is said to the first humans by the seducing spirit through the serpent: On whatever day you eat of the tree that is in the middle of paradise, your eyes will be opened (Gen. 3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":798,"ref":"p798","source":"In comessatione quidem illa, peccando aperti sunt oculi transgressorum, ut falsae lucis radios in experientia delicti perciperent, et a supernae claritatis alta contemplatione caligarent. In hanc quippe lucem aperire oculos Psalmista refugiens, Dominum obsecrat, dicens: Averte oculos meos, ne videant vanitatem (Psal. CXVIII, 37). Hancbeatus Job alta mente despiciens, perfectorum meritis se inseri exopLans, ait: Nunc enim dormiens silerem, et somno meo requiascerem: aut, sicut abortivum absconditum non subsisterem: vel qui concepti non viderunt lucem (Job., III, 0). Qui sunt isti, nisi qui peccare fortiter caverunt? Unus ergo scopulas Bores, alter Sene dicitur, quia si concupiscentia in mente sibi locum vindicat, ejusdem mentis oculos ad placidum peccati blandimentum, quasi ad solis lucem videndam levat. Bene item petrae nominantur, quia iniquorum mentibus ista duo conveniunt, ut jam redire preedicatores ad se facile non admittant. Sed et dicuntur scopuli: quia hinc inde, videlicet tam mente quam corpore praeruptum retinent usum pravitatis. Dum enim nulla morum, nulla operum integritate solidantur, in modum scopuli, hinc et inde praerupti sunt Et quia dicitur in modum dentium, quid dat intelligi, nisi quod saepe videmus, quia qui praedicatorum hortamenta despiciunt, eorum vitam mordere detractionibus conantur?","english":"In that feasting, indeed, the eyes of transgressors were opened by sinning, so that they might perceive the rays of false light in the experience of transgression, and be darkened from the high contemplation of supernal brightness. Fleeing to open his eyes to this light, the Psalmist beseeches the Lord, saying: Turn away my eyes, lest they see vanity (Ps. 118:37). Blessed Job, despising this with a lofty mind and longing to be joined to the merits of the perfect, says: For now I should have slept and been silent, and should have rested in my sleep: or, as a hidden abortion, I should not have subsisted: or as those conceived who have not seen the light (Job 3:13, 16). Who are these, if not those who have strongly guarded against sinning? One, then, is called a rock, the other a thorn, because if concupiscence claims a place for itself in the mind, it lifts the eyes of that same mind to the gentle blandishment of sin, as it were to see the light of the sun. Likewise they are well named rocks, because these two things befit the minds of the wicked, so that they do not easily admit preachers returning to them. But they are also called crags, because on this side and that—namely, in mind as well as in body—they retain the steep practice of depravity. For while they are not made solid by any integrity of morals or works, they are steep on this side and that, after the manner of a crag. And because it is said after the manner of teeth, what is given to be understood, except what we often see: that those who despise the exhortations of preachers attempt to bite their life with detractions?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":799,"ref":"p799","source":"Sed de eisdem scopulis subditur: (Vers.5.) Unus prominens ad Aquilonem, ex adverso Magmas, et alter ad Meridiem, contra Gabaa.\n\nAd Aquilonem primus scopulus prominet, alter ad Meridiem, quia per concupis.centiam fervor charitatis exstinguitur, et per peccatum ardor concupiscentiae augmentatur. Mens enim reproba, dum coocupiscentiae subditur, charitate spoliatur, et dum peccare non metuit, acriora in se valde peccandi desideria accendit. Quasi enim in summa diei suæ altitudine et calore posita, in fluxu peccati, et immoderate laetatur, et ardenter resolvitur. Male ergo mederi concupiscentiæ morbo satagit, qui ad hoc explere concupiscentias peccando cogitat ut quiescat. Tanto quidem erit post peccatum concupiscentia major, quanto ipsa sibi esse incipit peccati delectatio gratior. Sed primus scopulus ex adverso Magmas situs, alter contra Gabaa prominere perhibetur. Magmas, ut jam satis diximus, humilitas, Gabaa collis interpretatur. Ex adverso utique concupiscentia humilitatem habet blandimentum vero peccati cœlestem conversationem. Omnis enim, qui vetita concupiscit, dum praeceptorem despicit, superbit. Ex adverso itaque humilitatem habet, quam in obedientiae devotionem non retinet. Sed et qui in peccati fervore, velut meridiana claritateresolvitur, contra Gabaa, id est collem prominet, quia dum adversatur coelestibus, poenis tartareis praeparatur.","english":"But concerning these same rocks it is added: (Verse 5.) One prominent toward the north, opposite Magmas, and the other toward the south, against Gabaa.\n\nThe first rock projects toward the north, the other toward the south, because through concupiscence the fervor of charity is extinguished, and through sin the ardor of concupiscence is increased. For the reprobate mind, while it is subjected to concupiscence, is stripped of charity, and while it does not fear to sin, it kindles in itself far sharper desires of sinning. For as if placed at the highest height and heat of its day, in the flux of sin it both rejoices immoderately and is ardently dissolved. Badly, therefore, does he strive to cure the disease of concupiscence, who thinks to satisfy his concupiscences by sinning so that he may rest. Indeed, concupiscence after sin will be so much the greater, as the delight of sin itself begins to be more pleasing to it. But the first rock is said to be situated opposite Magmas, and the other to project against Gabaa. Magmas, as we have already said sufficiently, is interpreted as humility; Gabaa, as hill. Opposite, certainly, concupiscence has humility; but the flattery of sin has heavenly conversation. For everyone who desires forbidden things, while he despises the preceptor, is proud. Opposite, therefore, it has humility, which it does not retain in the devotion of obedience. But also he who in the fervor of sin is dissolved like the brightness of midday, projects against Gabaa, that is, the hill, because while he is opposed to heavenly things, he is prepared for Tartarean punishments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":800,"ref":"p800","source":"Sed, quia tales etiam ad æternam vitam Sanctorum praedicatione perducuntar, ipsorum praedicatorum studium in Jonathae facto videamus. Nam sequitur: (Vers. 6.) Veni, transeamus ad stationem incircumcisorum horum, si forte faciat Dominus pro nobis, quia non est Domino difficile salvare, vel in multitudine, vel in paucis.\n\nii. Quae est statio Philistinorum, nisi robur malignorum spirituum? Sancti etenim viri, cum ad peccatorum correctionem se præparant, aperte sciunt quia cum de coelo lapsis angelis pugnant. Pugna ergo haec, quia angelorum est et hominUm, pugnatur a fortibus cum infirmis, cum simplicibus ab astutis. Nam ab his fortibus insultum acceperat, qui dicebat: lrruerunt in me fortes, neque iniquitas mea, neque peccatum meum, Domine (Psal. LVIII, 4). Astutias lapsi angeli etiam Paulus intuens, ait: Non ignoramus ejus astutias (II Cor. 11, 11). Contra astutos igitur via cautae rationis quaerenda est, contra fortes vero divina sunt auxilia petenda. Ut ergo magna cautela prædicatio exhibenda esse sentiatur, Jonathas armigerum suum ad secum transeundum invitasse dicitur. Et ut in expellendis hostibus de Dei miseratione præsumatur, loquitur dicens: Quia non est Deo difficile salvare, vel in multitudine, vel in paucis; et quia flagitiosorum conversio facilis non est, dicit: Si forte faciat Deus pro 'tobis.","english":"But because such men are also led to eternal life by the preaching of the saints, let us see the zeal of these preachers themselves in the deed of Jonathan. For it follows: (Verse 6.) Come, let us cross over to the station of these uncircumcised, if perhaps the Lord will work for us, because it is not difficult for the Lord to save, whether in many or in few.\n\nii. What is the station of the Philistines but the strength of malignant spirits? For holy men, when they prepare themselves for the correction of sinners, know clearly that they are fighting against angels who fell from heaven. This battle, then, because it is both of angels and of men, is fought by the strong against the weak, by the cunning against the simple. For he had received the assault from these strong ones who said: The strong have rushed in upon me, yet there is no iniquity in me, nor sin, O Lord (Psalm 58:4). Paul also, perceiving the cunning devices of the fallen angel, says: We are not ignorant of his devices (2 Corinthians 2:11). Against the cunning, therefore, the way of cautious reasoning must be sought; against the strong, however, divine aid must be sought. So that it may be understood that preaching must be carried out with great caution, Jonathan is said to have invited his armor-bearer to cross over with him. And so that in driving out enemies confidence may be placed in God's mercy, he speaks, saying: Because it is not difficult for God to save, whether in many or in few; and because the conversion of the wicked is not easy, he says: If perhaps God will work for you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":801,"ref":"p801","source":"Si forte dicit, quia de plena criminosorum salute adhuc pler nius non præsumit. Sed formam electi subditi in virtute ostendit humilitatis, quia subdit: (Vers. 7.) Dixitque ei armiger suus: Fac omnia quæ placent animo tuo. Perge quo cupis, et ero te. cum quocunque volueris.\n\nNonnulli subjecti, dum mensuram ordinis sui negligunt, eamdem mensuram sic confundunt, ut prælatorum suorum dispositioni communicent, sed obedire imperiis recusent. Emendare quidem majorum dicta facile audent, sed facile implere quae praecipiunt, non conantur. Quid ergo in hujus armigeri voce nobis ostenditur, nisi quia relinquenda est praepositis dispositio libera, tenenda est subditis virtus obedientiæ non remissa? Ut enim liberam disponendi auctoritatem prsedicatoribus assignent, ait: Fac omnia, quæ placent animo tuo. Et ut subditorum pronam voluntatem ad omnia servitia ostenderet, subdit: Perge quo cupis, et ero tecum quocunque volueris. Nec ibi quidem dixit: Quaedam fac quae sunt in animo tuo, quaedam non fac, vel aliter fac; nec hic, perge illuc, et ero tecum, et illuc non ero tecum. Omnia, inquit, fac, quia dispositione praelatorum disponenda sunt omnia: Ero item, ait, tecum quocunque volueris; quia alicui praeceptoobedientiae subjectus optimus deesse non debet. Sequitur: (Vers.","english":"If perhaps he says this because he still does not fully presume upon the complete salvation of the wicked. But he shows the form of the elect subordinate in the virtue of humility, because he adds: (Verse 7.) And his armor-bearer said to him: Do all that pleases your soul. Go where you desire, and I will be with you wherever you wish.\n\nSome subordinates, while they neglect the measure of their own order, so confuse that same measure that they share in the disposition of their prelates, yet refuse to obey their commands. They readily dare to correct the words of their superiors, but they do not strive readily to fulfill what these command. What, then, is shown to us in the voice of this armor-bearer, except that free disposition is to be left to those in charge, and the virtue of obedience is to be held by subordinates without slackness? For in order that they assign free authority of disposing to preachers, he says: Do all that pleases your soul. And in order that he show the ready will of subordinates for all service, he adds: Go where you desire, and I will be with you wherever you wish. Nor indeed did he say there: Do some things that are in your soul, and some not, or do otherwise; nor here, go there, and I will be with you, and there I will not be with you. All things, he says, do, because all things are to be disposed by the disposition of prelates; I will be, he says, with you wherever you wish, because the best subordinate, subject to a command of obedience, ought not to be absent. It follows: (Verse","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":802,"ref":"p802","source":"10.) Et ait Jonathas, ecce nos transibimus ad viros istos, cumque apparuerimus eis, si taliter locuti fuerint ad nOI: Manete donec veniamus ad vos, stemus in loco nostro, nec ascendamus ad eos. Si autem dixerint: Ascendite ad nos, ascendamus, quia tradidit eos Dominus in manibus nostris.\n\nCerta etindubitata sanctae Ecclesiae sententia est, quia electi praedicatores non solum quid quantum et quando loquantur considerare debent, sed quibus etiam loquantur. Unde et Dominus a quorumdam notitia verbum recondens, discipulos prohibet, dicens: Nolite ponere margaritas ante porcos (Malth. VII, 6). Hinc item Scriptura inuliliter effundi verbum vetat, et dicit: Ubi non est auditus, non etfundas sermonem (Eccli. XXXII, 6). Quid ergo quod Jonathas dicit: Si dixerint: Manete donec veniamus ad vos, stemus in loco nostro: Si. vero: Ascendite ad nos, ascendamus, quia tradidit eos Dominus in manibus nostris, nisi quia electus praedicator attente debet colligere, quibus verbum vitæ debeat proferre. Sed quia hoc ostendi nunc in sensu litteræ videtur, nos subtilius exprimamus. Ad peccatores, praedicatores transeunt, quando his quibus verba exhibent, I non solum verbo, sed etiam vita placent. Qui ergo suntquidicunt: Ascendite ad nos, nisi hi qui devotionis signa proferunt, quia salutis verbum et venerabiliter audiant, et retinere fortiter concupiscant?","english":"10.) And Jonathan said, Behold, we will cross over to these men, and when we have appeared to them, if they have spoken to us in this way: Stay until we come to you, we will stand in our place, and we will not go up to them. But if they have said: Come up to us, let us go up, because the Lord has delivered them into our hands.\n\nIt is a certain and undoubted judgment of holy Church that chosen preachers ought to consider not only what, how much, and when they speak, but also to whom they speak. Hence also the Lord, concealing the word from the knowledge of certain people, forbids the disciples, saying: Do not place pearls before swine (Matt. 7:6). Hence again Scripture forbids the word to be poured out uselessly, and says: Where there is no hearing, do not pour out speech (Sirach 32:6). What then is the meaning of Jonathan's saying: If they have said: Stay until we come to you, we will stand in our place; but if: Come up to us, let us go up, because the Lord has delivered them into our hands, except that the chosen preacher ought attentively to gather to whom he should bring forth the word of life? But because this now seems to be shown in the sense of the letter, let us express it more subtly. Preachers cross over to sinners when they please those to whom they present words, not only by word but also by life. Who then are those who say: Come up to us, except those who bring forth signs of devotion, because they both listen reverently to the word of salvation and desire strongly to retain it?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":803,"ref":"p803","source":"Ad istos itaque ascendendum est, in quibus etsi magnus labor est in opere ministerii, sunt et magna lucra salutis. E contrario vero ad doctores peccatores transire gestiunt, quando tam profunda caecitate merguntur, ut ad imitandae suae pravitatis exemplum ipsos etiam praedicatores convertere nitantur. Proni quippe ad malum sunt, corde impœnitentes, et peccati lepra, quam induunt, maculare alios non expavescunt. De quibus sapiens ille loquitur, dicens: Lætantur cum male fecerint, et exsultant in rebuspessimis (Prov. II, 14).EtitemProphetadehis vaticinans, ait: Prædicaverunt peccatum suum sicut Sodoma (Isai III, 9). Quid est ergo quod ait: Stemus in loco nostro? Sed tale est, ac si dicat: Si illos lucrari non possumus, nosmetipsos in bona conversatione servemus. Locus enim noster bona conversatio est, de quo nimirum loco alias scriptum est: Si spiritus potestatem habens ascenderit super te, locum tuum non deseras (Eccl. x, 4). Locusquidemistenonsolumaspiritu, sed etiam ab homine cavendus est: quia ipse spiritus non solum per se nobis obviat, sed contra nos etiam per hominem pugnat. Si vero locus noster Dominus est, cum mali se nobis objiciunt, in loco nostro persistamus, quia cum incorrigibiles praedicatorum monita non recipiunt, solerter debent ipsi circumspicere, ut ad se nulla possint eorum exempla pervenire. Sequitur: (Vers.","english":"Therefore one must go up to those in whom, even though there is great labor in the work of ministry, there are also great gains of salvation. But on the contrary, they eagerly desire to cross over to sinful teachers, when they are plunged into such deep blindness that they strive to turn even the preachers themselves to the example of imitating their own depravity. For they are prone to evil, impenitent in heart, and they do not dread to stain others with the leprosy of sin that they put on. Of these that wise man speaks, saying: They rejoice when they have done evil, and exult in the worst things (Prov. 2:14). And likewise the Prophet, prophesying of these, says: They have proclaimed their sin like Sodom (Isa. 3:9). What is it, then, that he says: Let us stand in our place? But it is as if he were saying: If we cannot gain those, let us keep ourselves in good conduct. For our place is good conduct, from which place indeed it is written elsewhere: If a spirit having power has come up over you, do not leave your place (Eccl. 10:4). This place indeed must be guarded not only against the spirit, but also against man, because the spirit himself not only meets us by himself, but fights against us also through man. But if our place is the Lord, when evil men set themselves against us, let us persist in our place, because when the incorrigible do not receive the warnings of preachers, they themselves ought carefully to look about, so that no examples of those men may reach them. It follows: (Vers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":804,"ref":"p804","source":"11, 12.) Apparuititaque stationi Philistinorum, dixeruntque Philistiim: En Hebraei egrediuntur de cavernis in quibu, absconditi fuerant. Et locuti sunt viri de statione Philistinorum ad Jonatham, et ad armigerum suum: Ascendite ad nos, et ostendemus vobis rem.\n\nQuidnam est, quod apparere Jonathas Philistaeis cum armigero dicitur: nisi quia doctor ipse prior debet bonum ostendere, quod alios contendit edocere? Non enim potest in prædicatione venerabiliter recipi, si prius in se. honorem ministerii non praefert luce bonae conversationis. Unde et egregius praedicator confidenter asserit, dicens: Quandiu quidem sum gentium Apostolus, ministerium meum honorificabo (Rom. xi, 13). Apparet ergodoctor, non tam cum verbo loquitur quam cum vita et moribus venerabiliter demonstratur. Propheta igitur cum typis sacrae historiae praedicatorum mores ostenderet, rationabiliter subintulit, dicens: Apparuit itaque uterque stationi Philistinorum. Quasi dicat: Quia docereproposuit, prius iis, quibus loqui disposuit, vitam monstravit. Sed quid est, quod Philistæi apparentes despiciunt, et tamen eis, Ascendite ad nos, dicunt, nisi quia plerumque illi etiam praedicatorum optimam vitam despiciunt, qui eorum praedicatione ad pænitentiae lamenta cursuri sunt? Et dum eos deserere vitae remotioris studium reprehendunt, eos nimirum decavernis egressos asseverant.","english":"11, 12. Therefore he appeared to the station of the Philistines, and the Philistines said: Behold, the Hebrews are coming out of the caves in which they had hidden. And the men from the station of the Philistines spoke to Jonathan and to his armor-bearer: Come up to us, and we will show you a thing.\n\nWhat is it that Jonathan with his armor-bearer is said to appear to the Philistines, except that the teacher himself ought first to show the good that he strives to teach others? For he cannot be reverently received in preaching if he does not first display in himself the honor of the ministry by the light of good conduct. Whence also the excellent preacher confidently asserts, saying: As long indeed as I am the Apostle of the Gentiles, I will honor my ministry (Rom. 11:13). Therefore the teacher appears, not so much when he speaks with the word as when he is reverently demonstrated by his life and conduct. The prophet, then, when by the figures of sacred history he showed the conduct of preachers, reasonably added, saying: Therefore each appeared to the station of the Philistines. As if he were saying: Because he purposed to teach, he first showed his life to those to whom he arranged to speak. But what is it that the Philistines despise those who appear, and yet say to them, Come up to us, except that very often even those who are about to run to the lamentations of penitence through their preaching despise the excellent life of preachers? And while they reproach them for abandoning the pursuit of a more retired life, they assuredly declare them to have gone out from the caves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":805,"ref":"p805","source":"Quasi dicant: Illi nunc sub colore praedicationis ad sæculum exeunt, qui hoc fugisse tota intentione videbantur. Sed plerique justos praedicatores arguunt, qui mala quae eis objiciunt, in eis esse suspicantur. Qui nimirum eo ipso quo malum damnant, spem praedicatoribus iribuunt, quia ad bonum quod defendunt, exsequendum pertrahi facilius possunt. Dum ergo bona intentione falsa justorum mala vituperant, insaniunt quidem voce, sedpraedicatoribusfructum suae salutis, etiam insaniendo spondent. Et quia de ascensu superius dictum est, restat inquirere quid sit quod dicunt: Ostendemus vobis rem. Sed hoc ad litteram minas significat. Quod tale est ac si dicant: Si huc ascenderitis, quantum valemus patiendo sentietis. In malorum vero conversione item facile est colligere, cum justos expellunt, quantum sOleant nocere. Sed quia, auctore Deo, carnalitatem historiae ad spiritualem intelligentiam duximus, dum sancti doctores, erumpentibus quibusdam signis, peccatorum conversionem considerant, res etiam ab eis promittitur, quia ad verum esse redire pollicentur. Res quidem aliquid habet esse, peccatum vero esse nullum habet. Unde et Paulus Corinthiis dicit: Scimus quia nihil est idolum in mundo (I Cor. VIII, 4). Peccator autem, quia peccando ad nihilum tendit, cum nihil illud cui inhaesit deserit, quasi ad esse redit.","english":"As if they were saying: Those who seemed to have fled this with their whole intention now go out to the world under the color of preaching. But many accuse just preachers, suspecting that the evils which they bring against them are in them. And indeed, by the very fact that they condemn evil, they give hope to preachers, because they can more easily be drawn to carry out the good which they defend. Therefore, while with good intention they censure the false evils of the just, they are indeed raving with their voice, but even by raving they promise preachers the fruit of their salvation. And because the ascent was spoken of above, it remains to inquire what it is that they say: We will show you a thing. But this literally signifies threats. It is as if they were saying: If you ascend here, you will feel by suffering how much we are worth. But in the conversion of the wicked, it is likewise easy to gather, when they drive out the just, how much they are accustomed to harm. But because, with God as author, we have led the carnality of the history to spiritual understanding, when the holy teachers, with certain signs breaking forth, consider the conversion of sinners, a thing is also promised by them, because they promise to return to true being. A thing indeed has some being, but sin has no being at all. Hence Paul also says to the Corinthians: We know that an idol is nothing in the world (1 Cor. 8:4). But the sinner, because by sinning he tends toward nothing, when he abandons that nothing to which he clung, returns as it were to being.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":806,"ref":"p806","source":"Rem ergo in se ostendere, id estaliquidquod esse habet,potest,quiajam perdivinam gratiam opera virtutis tenet. Dicunt ergo: Ascendite ad nos et ostendemus vobis rem. Quasi signo quodam peccatores repromittant, et dicant: Si verbo ita in nobis laborare proponitis, sine magno lucro non erit quod laboratis. Quare et de aliorum certitudine subjunctum est: (Vers. 12.) Et ait Jonathal ad armigerum suum: Ascendamus, sequere me, tradidit eos Dominus in manus Israel.\n\nQuisquis nititur magna agere, haec bene pensare novit, si semper studuit divinis laudibus imputare. Bene ergo Jonathas de consequenda victoria confidens, non in manus suas, sed in manus Israel tradendos inimicos asseruit, ut triumphum ostenderet, et qualis esse debeat triumphator pariter designaret. Israel quippe videns Deum interpretatur. Cui ergo in manus hostes tribuuntur, videns Deum dicitur, ut non ei ea quae in manu data sunt doceatur attendere, sed tenens datum, ad largitorem munerum cor levare. Aliud enim tenet manibus, aliud oculis videt, ut triumphi palmam fortiter teneat, sed videntem Deum retenta palma victoriae non extollat. Hæc autem quia confidendo, non possidendo loquitur, qualiter ad eadem possidenda veniat, audiamus. Sequitur: (Vers. i3.) Ascendit Jonathas reptans manibus, et armiger ejus post eum.","english":"To show a thing in himself—that is, to have something that exists—he can do, because by divine grace he already holds the works of virtue. They say, therefore: Come up to us, and we will show you a thing. As if by some sign the sinners promise and say: If you propose to labor thus in word among us, it will not be without great profit that you labor. Therefore, concerning the certainty of others, it is added: (Verse 12.) And Jonathan said to his armor-bearer: Let us go up, follow me; the Lord has delivered them into the hands of Israel.\n\nWhoever strives to do great things knows well how to weigh these things, if he has always taken care to ascribe them to divine praises. Well, then, Jonathan, confident of obtaining victory, declared that the enemies were to be delivered not into his own hands but into the hands of Israel, so that he might show the triumph and at the same time designate what sort of triumphator he ought to be. For Israel is interpreted as \"seeing God.\" To him, then, the enemies are given into his hands, and he is called \"seeing God,\" so that he may be taught not to attend to the things that have been given into his hand, but, holding the gift, to lift his heart to the giver of gifts. For he holds one thing in his hands and sees another with his eyes, so that he may hold the palm of triumph bravely, but the palm of victory retained may not exalt the one seeing God. But because he speaks these things by trusting, not by possessing, let us hear how he comes to possess them. It follows: (Verse 13.) Jonathan climbed up crawling on his hands, and his armor-bearer after him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":807,"ref":"p807","source":"Quid est reptare manibus, nisi corpus omne curvare, nihil in se sublime relinquere, superiora membra ad inferiora officia peragenda inclinare? Quid autem in hoc facto nobis insinuatur, nisi quia multa praedicatorum compassione indiget conversio peccatorum? Quid enim aliud quam reptare manibus i videbatur Redemptor noster, cum publicatorum amicus fieret, et peccatores reciperet, et cum ipsis manducaret? Manibus quidem reptabat cum dicebat: Non habent opus sani medico, sed male habentes (Matth. ix, 12). Hinc iterum dicit: Non veni vocare justos, sed peccatores. Hanc etiam incurvationem reptandi, in sacro eloquio cameli appelalio designat. Quia ad hoc Salvator usque ad ima nostra se voluit humiliare, ut nos ad alta suae divinitatis extolleret. Hunc namque reptantem manibus Paulus sequi se insinuans, ait: Omnibus omnia factus sum, ut omnes facerem salvos (I Cor. IX, 22). Sed et quia in manibus opera solent significari, reptat manibus pastor, quando peccatoribus viam quam tenere conversi debeant, non profert sapientia verbi, sed exemploconversationis. Reptare quidem manibus praedicatoreS suo docebat Dominus cum dicebat: Sic luceat lux vestra coram hominibus, ut videant vestra bona opera et glorificent Patrem vestrum, qui in cœlis est (Matth. v. 16).","english":"What is it to creep on hands, if not to bend the whole body, to leave nothing lofty in oneself, to incline the higher members to the performance of lower duties? And what is suggested to us in this deed, if not that the conversion of sinners needs the great compassion of preachers? For what else did our Redeemer seem to do but creep on hands, when he became the friend of tax collectors, and received sinners, and ate with them? He was indeed creeping on hands when he said: Those who are well have no need of a physician, but those who are sick (Matt. 9:12). Hence again he says: I came not to call the righteous, but sinners. This bending of creeping is also designated in sacred eloquence by the name of the camel. Because for this purpose the Savior willed to humble himself even to our lowest depths, that he might raise us to the heights of his divinity. For Paul, intimating that he followed him creeping on hands, says: I became all things to all men, that I might save all (1 Cor. 9:22). But also because works are customarily signified by hands, the shepherd creeps on hands when, to sinners, he does not set forth the way they ought to hold after conversion by the wisdom of speech, but by the example of his conduct. The Lord indeed taught preachers to creep on hands when he said: So let your light shine before men, that they may see your good works and glorify your Father who is in heaven (Matt. 5:16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":808,"ref":"p808","source":"Bene autem reptans ascendere ad stationem Philistinorom dicitur, quia ad destruenda peccatorum vitia pervenire ille doctor potest, qui ipsos peccatores magna humilitatis ostensione, et magna charitatis affectione demulcet. Nam dum convenientiam gratiae foris porrigit, manum intus ad incidendum mentis languorem mittit. Unde et bene subjungitur: (Vers. ł3.) Et cum vidissent faciem Jonatha, alii cedebant ante Jonatham, alios armiger ejus interficiebat.\n\nFacies Jonathae cernitur, quando qui verbum praedicatoris audiunt, cbaritatem etiam mentis ejus agnoscunt; cum videlicet hunc audiunt et coelestia praedicare, et eos, quibus ipsa pandit coelestia, mira charitate diligere. Bene autem ante faciem cadere dicuntur, quia dum bona quæ sunt in mente praedicatoris agnoscunt, statum pravitatis deserunt. Sed et dum ad remedium poenitentiae plures veniunt, alii in magnorum, alii in minorum exempla confugiunt. Apte igiturdictumest: Alios armiger ejus interficiebat. A vita quidem reproba privari, interfici est: et cujus exemplo, vel monitis malum quis deserit,ante ejuspedes quasi interfectus cadit. Genelari quippe sententia singulorum victorias exponens Jacobus ait: Qui converti fe. cerit peccatorem ab errore viæ suæ, salvabit animam ejus a morte, et operiet multitudinem peccatorum (Jac. v, 20). Sequitur: (Vers.","english":"Well does it say that the creeping one ascends to the station of the Philistines, because that teacher can arrive at destroying the vices of sins who soothes the sinners themselves with a great display of humility and a great affection of charity. For while he extends the harmony of grace outwardly, he reaches his hand inwardly to cut away the sickness of the mind. Hence it is also well added: (Verse 13.) And when they had seen the face of Jonathan, some fell back before Jonathan, and others his armor-bearer killed.\n\nThe face of Jonathan is discerned when those who hear the preacher's word recognize also the charity of his mind; namely, when they hear him both preach heavenly things and love with wondrous charity those to whom he discloses those heavenly things. Well, moreover, are they said to fall before his face, because while they recognize the good things that are in the preacher's mind, they abandon the state of wickedness. But also, while many come to the remedy of penitence, some take refuge in the examples of the great, others in those of the lesser. Fittingly, then, it was said: Others his armor-bearer killed. To be deprived of a reprobate life is indeed to be killed; and by whose example or warnings anyone forsakes evil, he falls before his feet as if slain. For James, setting forth the victories of individuals in a general sentence, says: He who has converted a sinner from the error of his way shall save his soul from death, and shall cover a multitude of sins (James 5:20). It follows: (Verse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":809,"ref":"p809","source":"14.) Et facta est plaga prima, qua percussit Jonathas et armiger ejus, quasi viginti virorum, in media parte jugeri, quam par boum in die arare consuevit.\n\nPlaga prima haec dicitur, quia sancti percutere noxios etiam post, in ultimo judicio describuntur. Unde et Paulus Corinthios excitat, dicens: An nescitis quia angelos judicabimus? (1 Cor. VI, 3.) Hinc Psalmista vaticinans,ait: Exsultabunt sancti in gloria, lætabuntur in cubilibus suis, exultationes Dei in faucibus eorum, ad faciendam vindictam in nationibus, increpationes in populis (Psal. CXLIX, 5, 6). Plaga prima ista conversionis est, secunda damnationis, quia modo sancti converti nos ad Dominum rogant, sed non converso tunc durius damnant. In qua viginti viri mortui referuntur, ut quinarii numeri mysterium commendetur. Quinquies enim quatuor repetiti, aut quater quinque viginti fiunt. Et quia vigore quinque sensuum omne tempus peccati perficitur, et in quatuor evangelistarum libris remedia nostrae salutis invenimus, viginti virorum typo omnes salvandi peccatores exprimuntur. Qui in media parte jugeri interrecti perhibentur, quam par bourn in die arare consuevit. Boves sunt praedicatores Ecclesiae, qui dum praedicant, arant, qui dum verbis caelestibus corda auditorum aperiunt, quasi in bona terra semen spargunt. Sed in die arant boves, quia Dominus comminatur dicens: Veniet nox, quando nemo potest operari (Joan. IX, 4).","english":"14.) And there was made the first slaughter, with which Jonathan and his armor-bearer struck down, as it were, twenty men, in the middle part of a yoke of land, which a pair of oxen is accustomed to plow in a day.\n\nThis is called the first slaughter, because the saints are described as striking down the guilty even afterward, in the last judgment. Whence also Paul stirs up the Corinthians, saying: Do you not know that we shall judge angels? (1 Cor. 6:3.) Hence the Psalmist, prophesying, says: The saints shall exult in glory, they shall rejoice in their beds, the exultations of God shall be in their throats, to execute vengeance upon the nations, rebukes upon the peoples (Ps. 149:5-6). This first slaughter is of conversion, the second of damnation, because now the saints ask that we be converted to the Lord, but those not converted they then condemn more harshly. In this, twenty men are reported dead, so that the mystery of the number five may be commended. For five taken four times, or four taken five times, makes twenty. And because by the vigor of the five senses every time of sin is completed, and in the four books of the evangelists we find the remedies of our salvation, by the figure of twenty men all sinners who are to be saved are expressed. They are said to have been slain in the middle part of a yoke of land, which a pair of oxen is accustomed to plow in a day. The oxen are the preachers of the Church, who while they preach, plow; who while by heavenly words they open the hearts of their hearers, scatter seed as it were in good ground. But the oxen plow in the day, because the Lord threatens, saying: The night will come, when no one can work (John 9:4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":810,"ref":"p810","source":"Item duo boves arant, Jonathas videlicet et armiger ejus. Quibus nimirum bobus, aut sapientes et simplices intelligendi sunt, aut minores, et altioris ordinis sacerdotes. Possunt autem generaliter in duobus bobus omnes sancte Ecclesiae praedicatores intelligi, quia et geminae charitatis gratia pleni sunt, et se privato amore non diligunt. Media ergo pars jugeri ista est vita praesens. Ista quidem temperata ad cultum imbribus mollescit hiemis, illa ad sterilitatem pigrorum caloribus torretur aestatis. Istam partem jugeri boves arare possunt, illam vero non possunt, quia in hac vita bona opera seminanda sunt, in illa vero non seminanda opera, sed Operum retributio metenda. Bene ergo in media parte jugeri, viginti Viri interfecti perbibentur, quia converti peccatores hic solum salubriter possunt, ubi magnitudo criminis purgari creditur per lamenta conversionis. Sed nonnulli in subita peccatorum conversatione mirantur, quia eis propter usum curae exterioris quotidiana tot quae agit Deus 'mira viluerunt. Unde et subditur: (Vers. 15.) Et factum est miraculum in castris per agros.","english":"Likewise two oxen plow, namely Jonathan and his armor-bearer. By these oxen, to be sure, either the wise and the simple are to be understood, or the lesser and the priests of a higher order. But generally, in the two oxen all the preachers of the holy Church can be understood, because they are both full of the grace of twin charity and do not love themselves with private love. Therefore the middle part of the yoke of land is this present life. This part indeed, tempered for cultivation, grows soft with the rains of winter; that part is scorched to sterility by the heats of summer's sluggards. The oxen can plow this part of the yoke of land, but that part they cannot, because in this life good works are to be sown, but in that life works are not to be sown, but the recompense of works is to be reaped. Well, therefore, in the middle part of the yoke of land, twenty men are reported to have been killed, because sinners can be converted to salvation here only, where the magnitude of the crime is believed to be purged through the lamentations of conversion. But some are astonished at the sudden conversion of sinners, because for them, on account of the practice of external care, the many daily wonders that God performs have become cheap. Hence it is also added: (Verse 15.) And there was made a miracle in the camp through the fields.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":811,"ref":"p811","source":"Perfecti quique in omnibus quae facta sunt, sive fiunt, omnipotentis Dei virtutem et sapientiam mirari non desinunt. Unde et Psalmista divinis laudibus insistens, ait: Mirabilis Deus in sanctis suis, Deus Israel ipse dabit virtutem et fortitudinem plebi suæ, benedictus Deus (Psal. LXVII, 36.) Hinc Moysea eidem Domino confitetur, dicens: Quis similis tui in diis, Domine, quis similis tui in sanctis gloriosus, mirabilis in majestate, faciens prodigia (Exod. xv, 11)? In sanctis quidem mirabilis dicitur, quia quo altius divina conspiciunt, eo et mirebilius obstupescunt, quia nimirum altissima contemplatione vident quibus stupeant, non quæ ratione comprebendant. Quoties ergo præter quotidianum usum nova quaedam aceidunt, quæ cernales ac simplices admirentur, miraculum per agras fieri dicitur. In comparatione namque sanctorum velutagrestes homines sunt, qui tot conditoris, antiqua opera, tot dispositiones temporum, et tot ordines creaturarum mirari nesciunt. Bepe igitur in eadem rusticitatis hebetudine omnes generaliter concluduntur, cum subditur: (Vers. 5.) Sed et omnis populus,lationis eorum, qui ierat ad prædan dum, obstupuit.","english":"All the perfect, in all things that have been made or are made, do not cease to marvel at the power and wisdom of almighty God. Hence also the Psalmist, persisting in divine praises, says: Wonderful is God in his saints; the God of Israel himself will give power and strength to his people; blessed be God (Ps. 67:36). Hence Moses also confesses to the same Lord, saying: Who is like you among the gods, O Lord? Who is like you, glorious among the saints, wonderful in majesty, doing wonders (Exod. 15:11)? He is said to be wonderful among the saints indeed, because the more deeply they behold divine things, the more wonderfully they are struck with awe, since surely by the most lofty contemplation they see things at which to be astonished, not things that they comprehend by reason. Therefore, as often as certain new things happen beyond daily use, which carnal and simple people admire, a miracle is said to be done before their eyes. For in comparison with the saints they are like rustic men, who do not know how to marvel at so many ancient works of the Creator, so many dispositions of the times, and so many orders of creatures. Well, then, are all generally enclosed in that same dullness of rusticity, when it is added: (Verse 5.) But even all the people, of their expedition, who had gone out to plunder, was astonished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":812,"ref":"p812","source":"Quamstationem nominant, nisi. Philistinorum? Quid est ergo quod Philistiim admirantur, nisi quia aliquando conversionem peccatorum alii, peccatores obstupescentes espiciunt, et dum bonitatem Dei in illirum visitatione intelligunt, ad simile conversionis propositum accenduntur? Ad prædandam. quippe stationis populus pergit, quando agere perversa non metuit. Quod enim, prohibente Deo, Scripturis minantibus, contradicentibus doctoribus, quis audet agere, quasi per violentiam nititur suis usibus usurpare. Si quis per hunc populum dæmonia intelligere voluerit, potest, quia ad prædandum pergunt, cum violentae tentationes ingerunt, et captivas animas peccatorum ducunt; Qui certe populus obetupescere dicitur, quia cor pœnitens, quod dæmones habere non possunt, qua gratia conversi peccatores recipiant, non intelligunt. Sed dum peccatores resipiscunt, tam sibi quam aliis prosunt, quia nonnulli eorum exempto corriguntur. Unde et subditur: (Vers. 15.)Et conturbata est terra.","english":"What station do they name, if not that of the Philistines? What is it, then, that the Philistines marvel at, except that sometimes others, sinners growing astonished, behold the conversion of sinners, and while they understand the goodness of God in his visitation of them, they are kindled to a like purpose of conversion? For the people of the station goes forth to plunder when it does not fear to do perverse things. For what anyone dares to do, with God forbidding, the Scriptures threatening, and the teachers contradicting, he strives as if by violence to usurp for his own uses. If anyone wishes to understand this people as the demons, he can, because they go forth to plunder when violent temptations are brought in, and they lead captive souls of sins. This people is certainly said to grow astonished, because they do not understand with what grace converted sinners receive a penitent heart, which the demons cannot have. But while sinners repent, they benefit both themselves and others, because some of them are corrected by the example. Hence it is also added: (Verse 15.) And the land was troubled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":813,"ref":"p813","source":". Dum populares viri nova mira conspiciunt, terra turbatur, quia sæpe contingit, ut dum per exteriora miracula alii convertuntur, aliorum duritia incitamentis quibusdam ad propesitum boni operis moveatur Male etenim tranquilla est terra, quando vita carnalium in mundi jacet deleclationibus secura, quando peritura quæ ardenter desiderat, hanc dulciter oblectant. Terra vero tarbatur quaudo carnalis mens a mala sua sciiditate concutitur, et cogitare fluctuando inchoat, inter mala quæ respuit, et bona quae amat. Turbari etenim menti tunc est, serenitatem malæ delectationis proposito Christianae, religionis obducere. Sed carnalisaffectus concutitur, ut spiritualis vita reveletur. Unde et subditur: (Vers. 15.) Et accidit quasi miraculum a D'eo.\n\nQuando namque mens hominis carnali deteclatione deprimitur, ejus utique visus obtunditur, ut spirituaJia bona ignorare mereatur. Sed cum in suis carnalibus infirmari incipit, paulatim in spiritualibus convalescit, ut superna proficiendo videat, infirma obliviscendo derehnquat, proiectus que conversæ mentis ostenditur, quia prius terra turbari dicitur, deinde miraculum quasi a Deo accidisse memoratur. Miraculum vero a Deo est, quod sine homine facit Deus. Quod enim manna in deserto filiis Israel pluerit Dominus ('Exod. XVI), quod concupiscentibUs volatilia praebuerit (Exod.","english":"While ordinary men behold new wonders, the land is thrown into confusion, because it often happens that while some are converted through outward miracles, the hardness of others is stirred by certain promptings toward the purpose of good work. For the land is wrongly at peace when the life of carnal people lies secure in the delights of the world, when the things that are about to perish, which it ardently desires, sweetly charm it. But the land is thrown into confusion when the carnal mind is shaken from its evil craving and begins to think, wavering, between the evils it rejects and the goods it loves. For to be confused in mind is then to overlay the serenity of evil delight with the purpose of the Christian religion. But the carnal affection is shaken so that the spiritual life may be revealed. Hence it is also added: (Verse 15.) And it came to pass as a miracle from God.\n\nFor when a man's mind is weighed down by carnal delight, his sight is surely dulled, so that he deserves to be ignorant of spiritual goods. But when he begins to grow weak in his carnal things, he gradually grows strong in spiritual things, so that by advancing he may see the heavenly things, and by forgetting he may abandon the weak things, and the bent of the converted mind is shown, because first the land is said to be thrown into confusion, and then the miracle is recorded to have come to pass as from God. But a miracle from God is what God does without man. For that the Lord rained manna in the desert for the children of Israel (Exod. 16), that he provided birds for those who craved them (Exod.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":814,"ref":"p814","source":"XIV), miraculum utique sine homine Deus fecit; sed dum mare dividere voluit, virga hoc Moysen tangere præcepit, ut miraculum ostenderet, quod per hominem populo demonstraret. Sic nimirum virga petra percutitur, at aquae fluenta producantur (Num. xx), quia nimirum miraculum quod ostendere voluit, per hominem, non per semetipsom fecit, ut dum hominem venerabilem redderet, huic Israeliticus populus humiliter subjici, et devote obedire debuisset. Quid est ergo quod miraculum quasi a Deo accidisse asseritur, postquam terra turbatur, nisi quia dum sanctus Spiritus mentem ad conversionem commovet, commotæ menti electorum exempla' insinuat; que et venerabiliter videat, et imitari devote concupiscat? Hoc quidem miraculum juxta histOriam sic accipitur, quia plures in terficiebantur. Nunc vero in sancta Ecclesia ad religiosam vitam peccatores convertuntur, quos alii ad virtutis exempla sequuntur. Spiritus quidem sanctus illos trahit, et quia trahuntur aliis oatendit, ut tractos trahat, ei vidente tractis inserat, quatenus per largitatem suæ gratiae utrosque camprehendat. Quando enim hoc sme homine per semetipsum Operatur in cordibus fidelium, utique miraculum non fit quasi a Deo, sed a Deo. Quando autem prædicantibus hoc aeternae vitæ doctoribus agit, quasi a Deo est miraculum, quia mirabiles suos ministros ostendit, ut qui eosaSpiciUnt, devote valeant imitari.","english":"God surely performed the miracle without a man; but when he wished to divide the sea, he commanded Moses to touch it with a rod, so that he might show that the miracle which he would display to the people was done through a man. So indeed the rock is struck with a rod, and streams of water are brought forth (Num. 20), because the miracle which he wished to show he did not perform through himself but through a man, so that, while he made the man venerable, the people of Israel should humbly submit to him and devoutly obey. What is it, then, that the miracle is asserted to have happened as if from God, after the land is thrown into confusion, except that while the Holy Spirit stirs the mind to conversion, he insinuates the examples of the elect into the stirred mind, so that it may both see them with reverence and devoutly desire to imitate them? This miracle is indeed understood according to the history in this way, that many were being killed. But now in the holy Church sinners are converted to a religious life, and others follow them as examples of virtue. The Holy Spirit indeed draws them, and because they are drawn he shows them to others, so that he may draw the drawn, and, with the drawn seeing, insert them into the drawn, in order that through the generosity of his grace he may encompass both. For when he works this in the hearts of the faithful through himself without a man, the miracle is surely not made as if from God, but from God. But when he does this through the preachers of eternal life, the miracle is, as it were, from God, because he shows his wonderful ministers, so that those who look upon them may be able devoutly to imitate them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":815,"ref":"p815","source":"Sed quia summos sacerdotes Saul signare superius diximus, Jonatham vero filium ejus soMitas prædicatorum personas, si sequentia attendimus, sollicitudinem apostolicam in summis pontificibus, quam retinent, invenimus. De quo nimirum bestus Paulus loquitur, dicens: Quis infirmatur, et ego non infirmor? Quis scandalixatur, et ego non uror? Præter illa quæ extrinsecus sunt, instantia meaquo tidiana sollicitudo omnilim Ecclesiarum (II Cor. xi, 29). Qui vero omnium Ecclesiarum sollicitudinem gerebat, non solum parvulorum, sed etiam ad discutienda majorum facta vigilabat. Unde et hic subjungitur: (Vers. 16, 17.) Et respexerunt speculatores Saul, qui erant in Ga.baa Benjamin, et ecce multitudo proltrata huc illucque diffugiens. Et ait Saul populo qui erat cum eo: Requirite, et videte quis abierit ex nobis. Et repertum est non adesse Jonatham et armigerum ejus.","english":"But since we said above that Saul signifies the high priests, and Jonathan his son the persons of the preachers, if we attend to what follows, we find in the high pontiffs the apostolic solicitude which they hold. Of whom indeed the blessed Paul speaks, saying: Who is weak, and I am not weak? Who is scandalized, and I do not burn? Besides those things which are outside, my daily instance, the solicitude of all the churches. But he who bore the solicitude of all the churches kept watch not only over the little ones, but also to examine the deeds of the greater. Hence it is also added here: (Verse 16, 17.) And the watchmen of Saul, who were in Gabaa of Benjamin, looked, and behold, a multitude cast down fleeing hither and thither. And Saul said to the people who were with him: Seek, and see who has gone away from us. And it was found that Jonathan and his armor-bearer were not present.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":816,"ref":"p816","source":"Pugnam Jonathae Saul speculatores aspiciunt, quia summi pontifices, son solum subditorum facta discutiunt, sed doctrinam praelatorum. Istos quidem explorant, si bene agant; illos autem an recte doceant. Saepe conversationem aliorum audiunt, sed ne sint bene eruditi, pertimescunt. Quid enim est aliud quod quis abierit, quaeritur, nisi quia qui ad praedicandum mittitur talis esse debet, ut onus ministerii ei secure imponatur; ut mens mittentis nulla dubitatione fluctuet quod recte doceat, et doctrinae verba operibus ostendat. Et quia innumeri sunt Ecclesiarum praesules, a speculatoribus Jonathas aspicitur, quia summum culmen universalis Ecclesiae, sic per orbem praedicatores ordinat, ut circa se ministros habeat, per quos illorum doctrinam discutiat, et opera diligenter inquirat. Sed qui summi culminis ministerio et legatione funguntur, in alta vitae et scientiae sede sublimantur. Unde et bene iidem speculatores in Gabaa Benjamin esse memorantur. Gabaa quidem Benjamin collis filii dextrae nuncupatur. In colle quidem filii dextrae sunt, qui jam per sublimem vitam, et per altam scientiam, ad conformationem videntur pertingere Redemptoris. Hi nimirum victorum acta de sublimi conspiciunt, quia bonorum vitam probare, et malos discutere, ex vitae merentur celsitudine, et summae scientiae perfecta eruditione.","english":"Saul's watchmen look upon Jonathan's battle, because the high pontiffs examine not only the deeds of their subjects, but also the doctrine of the prelates. They scrutinize the latter, whether they act well; but the former, whether they teach rightly. Often they hear of the conduct of others, but they fear lest they themselves be not well instructed. For what else is meant when it is asked where someone has gone, except that he who is sent to preach ought to be such that the burden of the ministry may be safely imposed on him, so that the mind of the one sending him may not waver in any doubt that he teaches rightly, and may show the words of his doctrine by his works. And because the rulers of the churches are innumerable, Jonathan is looked upon by the watchmen, because the supreme summit of the universal Church so ordains preachers throughout the world that he has ministers about him, through whom he may examine their doctrine and diligently inquire into their works. But those who discharge the ministry and legation of the supreme summit are raised up into the high seat of life and knowledge. Hence also those same watchmen are rightly recorded to be in Gibeah of Benjamin. For Gibeah of Benjamin is called the hill of the son of the right hand. On the hill of the son of the right hand are those who already through sublime life and through lofty knowledge appear to attain to the conformation of the Redeemer. These, without doubt, behold the deeds of the conquered from on high, because they merit to approve the life of the good and to examine the wicked, from the height of their life and the perfect erudition of the highest knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":817,"ref":"p817","source":"Qui Jonatham non adesse reperiunt, quia lacra praedicationis tunc optima esse considerant, enm praedicatoris laudabilem personam probant. Sequitur: (Vers. 18.) Et ait Saul ad Achiam: Applica arcam Dei.\n\nCur Achiam sacerdotem Saul applicare arcam praecipit, nisi quia modum certaminis a speculatoribus audiunt? Quod quidem a summis sacerdotibus bene spiritualiter agitur, cum ea quae a relatoribus audiunt non ante dijudicant, quam eorum rationem in consilio internae meditationis quaerant. Et, quia saepe alienae etiam mentis consilia sequuntur, Achias arcam applicare jubetur. Arcam quippe sacerdos habet, qui scientia spirituali mentem vacuam non habet. Saul ergo arcam applicare Achiam jubet, quando summus doctor consilium a minoribus suis et eruditis quaerit. Ibi enim sunt postulanda consilia, ubi spiritualis scientiae gratia coruscat. Unde et subditur: (Vers. 18.) Erat enim area Dei in die illa cum filiis Israel.","english":"Those who find that Jonathan is not present, because they consider the sacred words of preaching to be at their best then, approve him as the praiseworthy person of the preacher. It follows: (Verse 18.) And Saul said to Ahijah: Bring the ark of God.\n\nWhy does Saul command the priest Ahijah to bring the ark, except that they hear the manner of the battle from the watchmen? This is indeed well done spiritually by the high priests, when they do not first judge what they hear from reporters before they seek the reason for it in the council of inner meditation. And, because they often also follow the counsels of another's mind, Ahijah is ordered to bring the ark. For the priest has the ark who does not have a mind empty of spiritual knowledge. Saul, therefore, orders Ahijah to bring the ark when the high teacher seeks counsel from his lesser and learned men. For counsels are to be sought there where the grace of spiritual knowledge shines forth. Hence it is also added: (Verse 18.) For the ark of God was in that day with the children of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":818,"ref":"p818","source":"Quasi dioat: Hoc applicare praecepit, quod esse cognovit. Ab irreligiosis quidem religionis consilium, aut sapientiae a stultis petere, non est consilium accipere, sed praecipitare. Bene ergo dicitur: Erat enim ibi area Dei, quia in rebus dubiis illos debemus con • sulere, quibus aperte scimus spiritualia dona non deesse. Sed quaedam sunt quæ per consilium, quaedam vero quae per auxilium meliorantur. Ubi enim aperta et indubitata necessitas est, illic non est idonea mora consilii, sed celeritas subventionis. Ambigua quideln, et obscura melius consulendo peragimus, sed aperta et cognita subveniendo et festinando sublevamus. Unde et subditur: (Vers. 19, 20.) Cumque loqueretur Saul ad sacerdotem, tumultus magnus exortus est in castris Philistiim, crescebatque paulatim, et clarius resonabat. Et ait Saul ad sacerdotem: Contrahe manum tuam. Conclamavit Saul, et omnis populus qui cum eo erat, et venerunt usque ad locum certaminis.","english":"As if he were saying: He commanded that to be applied which he knew to be present. Indeed, to seek the counsel of religion from the irreligious, or wisdom from fools, is not to receive counsel but to rush headlong. Well, then, is it said: For the ark of God was there, because in doubtful matters we ought to consult those in whom we clearly know that spiritual gifts are not lacking. But some things are improved by counsel, and others by assistance. For where there is open and undoubted necessity, there is no suitable delay of counsel, but swiftness of aid. Ambiguous and obscure matters, indeed, we accomplish better by consulting, but open and known matters we relieve by assisting and hastening. Hence it is also added: (Verses 19, 20.) And while Saul was speaking to the priest, a great tumult arose in the camp of the Philistines, and it grew gradually and resounded more clearly. And Saul said to the priest: Withdraw your hand. Saul cried out, and all the people who were with him, and they came to the place of battle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":819,"ref":"p819","source":"Quid enim aliud signat quod prius Saul applicare aroam petiit, deinde sacerdotem contrahere manum jussit, nisi quia et obscura debemus consulendo disponere, et quae clarius innotescunt, cum festinatione complere? Sed prædicatori iumultum crescentem paulatim audire, est conversorum peccatorum devotionem cognoscere. Quod paulatim crescere dicitur, quia dum mentem nostram ad bona opera spiritus dirigit, hanc ad meliora per quotidianos profectus leniter ducit. Quid vero est, quod Saul et omnis qui cum eo est populus clamat, nisi, quia se praeliatoribus sociant? Sed et usque ad iocum certaminis veniunt. Locus certaminis cor est verbum Dei audientis. Certaminis vero locus dicitur, quia verbum quod recipitur, cum praeterita conversatione prseliatur. Placent enim ei jam coelestia quae audit, sed vetus consuetudo insurgit, et ut audita contemnat, suggerit. Fit pugna item gravior, quia quod praedicator laudat, hoc maligni spiritus dissuadendo vituperant, et quasi præliando se contra sanctos erigunt, dum illud bellaodo destruunt, quod istorum voce praedicatur. Quid est ergo venire usque ad locum certaminis, nisi per exquisitionis aditum pervenire ad secreta cordis auditoris, ubi hostes celeriter inveniat, et potenter caedat Nam qui discutere interna nesciunt, ad locum certaminis pervenire non possunt. Vel locus certaminis est, ubi crebra fama magnae religionis est.","english":"For what else does it signify that Saul first asked that the ark be brought near, and then ordered the priest to draw back his hand, except that we ought both to arrange obscure matters by taking counsel, and to accomplish with haste those things that become more clearly known? But for the preacher to hear the growing tumult little by little is to come to know the devotion of converted sinners. It is said to grow little by little because, while the Spirit directs our mind toward good works, it gently leads it on to better things through daily progress. But what is it that Saul and all the people who are with him cry out, except that they join themselves to the warriors? But they even come to the place of battle. The place of battle is the heart of the one hearing the word of God. But it is called the place of battle because the word that is received does battle with one's past manner of life. For the heavenly things that he hears now please him, but old habit rises up and suggests that he despise what he has heard. The struggle becomes all the more severe because the malignant spirits, by dissuading, disparage what the preacher praises, and as if by fighting they raise themselves against the saints, while by warring they destroy that which is proclaimed by the voice of these men. What is it, then, to come all the way to the place of battle, except to arrive through the entrance of examination at the secret places of the hearer's heart, where he may swiftly find the enemies and mightily strike them down? For those who do not know how to examine inward things cannot arrive at the place of battle. Or the place of battle is where there is the frequent report of great religion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":820,"ref":"p820","source":"Illud quippe dum ab innumeris curritur, qui et vitam deponere veterem, et induere novam concupiscunt, certaminis locus recte nuncupatur, quia quotidie illic spiritualium virtutum exercitus pugnat cum numerositate vitiorum. Illic quidem quanto graves pugnae, tanto gloriosae victoriae. Illic quo frequentius accessus hostium, eo et laudabilior numerus triumphorum: ubi non solum magnorum alta virtus extollitur, sed communis omnium strenuitas mira fortitudinis ostensione monstratur. Unde et sequitur: (Vers. 20.) Et ecce versus fuerat gladius uniuscu jusque ad proximum suum, et cædes magna nimis.\n\nQuis est hic gladius, nisi gladius spiritus, quod est verbum Dei? Qui enim innumerabilibus locis ad omnipotentis Dei servitium conversi sunt, quia verbo Dei inseparabiliter inhaerent, quasi juxta se quisquis gladium tenet. Gladius ergo uniuscujusque ad proximum vertitur, quando hi qui in monasteriis conversi sunt, et vicissim se verbo Dei perforant, et carnalitatem in se penitus necant. Velut enim allerutro vulnere interficiuntur, dum alter alterum verbo Dei percutit, et quidquid in se carnaliter vivit, exstinguit. Qui, quia nuper conversi, a seculari vita ceciderant, Philistinorum typo signati sunt.","english":"For when people run to that place from countless others, those who desire both to lay aside their old life and to put on the new, it is rightly called the place of struggle, because there daily the army of spiritual virtues fights against the multitude of vices. There, indeed, the heavier the battles, the more glorious the victories. There, the more frequent the assaults of the enemy, the more praiseworthy the number of triumphs: where not only the lofty virtue of the great is extolled, but the common valor of all is shown by a wondrous display of fortitude. Hence it also follows: (Verse 20.) And behold, the sword of each one had been turned against his neighbor, and the slaughter was very great.\n\nWhat is this sword but the sword of the spirit, which is the word of God? For those who in countless places have been converted to the service of almighty God, because they cling inseparably to the word of God, each one holds the sword, as it were, beside himself. Therefore the sword of each one is turned against his neighbor when those who have been converted in monasteries pierce one another in turn with the word of God and utterly kill carnality within themselves. For they are slain, as it were, by each other's wound, when one strikes the other with the word of God and puts to death whatever lives carnally in himself. And because they had recently been converted and had fallen away from a secular life, they are signified by the figure of the Philistines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":821,"ref":"p821","source":"Vel, gladius alterius ad proximum vertitur, quando per conversorum exhortationem, nondum conversi peccatores ad Dominum convertuntur; quando non solum hi qui praesunt verbo praedicationis alios lucrifaciunt, sed multitudo subditorum quotquot possunt verbis et exemplis instruere, et præsentis vitae desideriis conantur velut interfectos subducere, et æternæ vitæ vivos exhibere. Haec quidem lucra peremptorum jam in tota Ecclesia per orbem universum diffusa conspicimus, quia quicunque per divinam gratiam jam Deo vivunt, alternae charitatis mucrone huic mundo mortui videntur. Gladius quippe uniuscujusque ad proximum vertitur, quia omnes electi se in sancta Ecclesia vicissim roborant, et ad coelestem patriam studio alternae prædicationis inflammant. Et quia innumerabilis populus quotidie Deo acquiritur, bene illic subditum est: Et cæde, magna nimis. Magnum utique nimis est, quod in magnitudine potest quomodocunque dignosci, sed excellentia non valet comprehendi. Ad hanc quidem magnam nimis cædem oculos extulerat, qui dicebat: Mihi autem nimis honorificati sunt amici tui, Deus, nimis confortatus est principatus eorum; dinumerabo eos, et super arenam multiplicabuntur (Psal. CXXXVIII, 17). Potest etiam magna nimis caedes intelligi, non solum ut multi, sed etiam ut bene interfecti videantur.","english":"Or, the sword of one is turned to his neighbor when, through the exhortation of the converted, sinners not yet converted are turned to the Lord; when not only those who preside over others by the word of preaching win them, but the multitude of subjects instruct as many as they can by words and examples, and strive to withdraw them, as if slain, from the desires of the present life, and to present them alive for eternal life. Indeed, we see these gains of the slain already spread throughout the whole Church across the entire world, because whoever now lives for God through divine grace appears dead to this world by the blade of mutual charity. For the sword of each one is turned to his neighbor, because all the elect strengthen one another in the holy Church, and inflame one another toward the heavenly fatherland by the zeal of mutual preaching. And because an innumerable people is daily acquired for God, it is well added there: And with a very great slaughter. It is indeed very great, because it can somehow be recognized in its magnitude, but its excellence cannot be comprehended. To this very great slaughter he had lifted up his eyes who said: But to me your friends, O God, are exceedingly honored; their principality is exceedingly strengthened; I will number them, and they will be multiplied beyond the sand (Ps. 138:17). The very great slaughter can also be understood not only as many, but also as well slain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":822,"ref":"p822","source":"Quod quidem in conversione peccatorum fieri cernitur, cum sic praeterita deserunt, ut ad eadem delectamenta nunquam reviviscant. Caedi utique peccatoribus, est ad tempus a turpi vita separari. Vehementer ergo, sive nimis caedi, est temporalis vitae illecebras perfecte deserere, ut futurae gaudiis iohiare. Ipsorum vero, qui convertuntur, quia multa diversitas est, sequitur: (Vers. 21.) Sed et Hebræi, qui fuerant cum Philistiim heri et nudiustertius, ascenderantque cum eis in castris, reversi sunt, ut essent cum Israel, et his qui erant cum Saul et Jonatha.\n\nQui sunt Hebraei, qui fuerant cum Philistaeis, nisi peccatores a religiosa conversatione lapsi? De quibus non valde supra dictum est: Hebræi transierunt Jordanem. Hebraei quidem suntordine religionis, sed cum Philisteis sunt, et cum eis ascendunt, quandiu per suggestiones noxias illuduntur, et in prava operatione proficiunt. Cum malignis quidem spiritibus sunt proposito et voluntate peccati, sed cum eis ascendunt, quia ipsis impellentibus, in audaciam se extollunt iniquae operationis. Vel cum eis sunt, cum peccata sua operando perficiunt; cum eis vero ascendunt, cum pravitatis suae exempla aliis imitanda proferre non metuunt. Quid est ergo quod reverti et esse cum Israele dicuntur, nisi quia tales eliam pIerumque resipiscunt' Reverti enim amorem religiosae vitae resumere est.","english":"This is indeed seen to happen in the conversion of sinners, when they so abandon past things that they never revive to the same pleasures. To be struck, then, for sinners is to be separated for a time from a shameful life. To be struck vehemently, therefore, or excessively, is to forsake completely the enticements of this temporal life, so as to rejoice in the joys of the life to come. But concerning those who are converted, because there is great diversity among them, it follows: (Verse 21.) But even the Hebrews, who had been with the Philistines yesterday and the day before, and had gone up with them into the camp, returned, so as to be with Israel, and with those who were with Saul and Jonathan.\n\nWho are the Hebrews who had been with the Philistines, if not sinners who have fallen away from a religious manner of life? Concerning these it was said not at all above: The Hebrews crossed the Jordan. They are Hebrews indeed by the order of religion, but they are with the Philistines, and they go up with them, as long as they are mocked by harmful suggestions and advance in depraved action. They are indeed with malignant spirits by the purpose and will of sin, but they go up with them because, driven on by them, they exalt themselves into audacity of iniquitous action. Or they are with them when they accomplish their sins by doing them; but they go up with them when they do not fear to bring forth examples of their own depravity for others to imitate. What is it, then, that they are said to return and to be with Israel, except that such people also frequently come to their senses? For to return is to take up again the love of a religious life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":823,"ref":"p823","source":"Et cum Israele esse, est intra sanctam Ecclesiam in charitatis unitate persistere. Ad hoc quippe revertendum, ut cum Israele esse proponatur, quia nulla est conversio peccatoris, si conversus perseverantia careat boni operis, et unitate charitatis. Sequitur: (Vers. 22.) Omnes quoque Israelitæ, qui se absconderant in monte Ephraim, audientes quod fugissent Philisliim, sociaverunt se cum suis in prælio.\n\nHoc quidem toties fit quoties remotiori vitae dediti, ad quaerenda animarum lucra intorquere studium dignantur. Cum suis namque se in prælio sociant, cum vera aeternae vitae gaudia cum sanctae Ecclesiae doctoribus praedicant, pariterque a peccatorum cordibus malignos spiritus fugant. Sed quærendum valde est quomodo dicatur: Audientes quod fugissent Philistiim. Praeclara quidem victoria non est fugientes insequi, sed resistentes effugare. Quid est ergo quod dicitur: Audientes quod fugissent Philistiim, sociaverunt se cum suis in prælio, nisi quia his verbis ejusdem remotae vitae convenientia lucra signantur? Mos namque illorum virorum esse solet, ut verbum potius consulentibus se quam sibi obsistentibus proferant, quia nisi devotum cor auditoris agnoscunt, praedicationem suam quasi in vacuum perituram emittere dedignantur.","english":"And to be with Israel is to persist within the holy Church in the unity of charity. For to this indeed it must return, that one is said to be with Israel, because there is no conversion of a sinner if the one converted lacks perseverance in good work and in the unity of charity. It follows: (Verse 22.) All the Israelites also, who had hidden themselves on mount Ephraim, hearing that the Philistines had fled, joined themselves with their own in battle.\n\nThis indeed happens as often as those given to a more retired life deign to turn their zeal to seeking the gain of souls. For they join themselves with their own in battle when they preach the true joys of eternal life together with the teachers of the holy Church, and alike drive the evil spirits from the hearts of sinners. But it must greatly be asked how it is said: Hearing that the Philistines had fled. For it is surely not a splendid victory to pursue those who flee, but to put to flight those who resist. What is it, then, that is said: Hearing that the Philistines had fled, they joined themselves with their own in battle, except that by these words the fitting gains of that same retired life are signified? For it is the custom of those men to bring forth the word rather to those who consult them than to those who oppose them, because unless they recognize the devoted heart of the hearer, they disdain to send forth their preaching as though it would perish in vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":824,"ref":"p824","source":"Prius ergo quam se suis in praelio socient, Philistaeos fugisse audiunt: quia non tam scelestis convertendis invigilant, quam conversis ad perfectioris vitae fastigia sublevandis. Ipsa autemsublimitas vitae perfectioris, quia suaderi magnae exhortationis laboribus solet, qui fugisse Philistæos audiunt, praeliari merito dicuntur. Hostes itaque fugiunt, sed nuper absconditi præliantur, quia remotae vitae viri non dignantur loqui, nisi devotis auditoribus, sed loquentes vitae quam ipsi tenent, altitudinem magna verborum atque exemplorum pugna suadere vix possunt. Et quia magna lucra praedicationis infirmi, et imperfecti colligere non possunt, sequitur: (Vers, 22.) Erant cum Saul quasi decem milia virorum.\n\nNon ait decem millia, sed quasi decem millia. Hujus denique numeri perfecta perfectio in terra non invenitur, sed in coelo. Quia enim novem sunt ordines angelorum, et ad illorum societatern electorum illa hominum multitudo sustollitur, decem millia virorum illa sunt, quae in sanctis angelis, et electis hominibus in illa aeternae gloriae sede gratulantur. Quasi ergo decem millia virorum illa sunt, quae in istius adhuc saeculi exsilio posita, illius beatae societatis formam in moribus susceperunt. Quia item illius supernae vitæ amore peccatorum tenebræ relinquuntur, sequitur: (Vers. 23.) Et salvavit Dominus in die illa Israel.","english":"Before they join themselves to their own in battle, therefore, they hear that the Philistines have fled: because they are not so much vigilant for converting the wicked, as for lifting up the converted to the heights of a more perfect life. But that very sublimity of a more perfect life, because it is wont to be urged by the labors of great exhortation, those who hear that the Philistines have fled are rightly said to do battle. The enemies flee, then, but those lately hidden do battle, because men of retired life do not deign to speak except to devoted hearers, but when they speak, they can scarcely persuade the height of the life they themselves hold by a great struggle of words and examples. And because the weak and imperfect cannot gather the great gains of preaching, it follows: (Verse 22.) There were with Saul as it were ten thousand men.\n\nHe does not say ten thousand, but as it were ten thousand. For the perfect perfection of this number is not found on earth, but in heaven. For since there are nine orders of angels, and to their fellowship that multitude of the elect is raised up, those are ten thousand men which rejoice in the holy angels and elect men in that seat of eternal glory. As it were ten thousand men, therefore, are those which, placed as yet in the exile of this world, have taken up the form of that blessed fellowship in their conduct. And because again, through love of that supernal life, the darkness of sins is left behind, it follows: (Verse 23.) And the Lord saved Israel in that day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":825,"ref":"p825","source":"Contemplatio quidem internae lucis splendida valde atque clarissima dies est, in qua Dominus Israelem salvat, quia qnorum corda luce intimi splendoris irradiat, in celsitudinem perpetuae salutis levat. Salvare quippe in die illa Dominus dicitur, quia ad aeternae vitaa amorem nemo succenditur, cui intimae lucis splendor occultatur. Ad hanc salutis gratiam non solum electa, sed etiam despecta quæ videntur mundi perveniunt.Unde et subditur: (Vers. 23.) Pugna autem pervenil usque Bethaven.\n\nBethaven dicitur domus inutilis. Hanc quippe inutilem Dominus in parabolis ostendens, regem servo in nuptiis praecipientem introducit dicens: Exi cito in plateas et in vicos civitatis, et pauperes ac debiles, cæcos av claudos introduc huc(Luc. xiv, 21). Pauperes quidem sunt, qui verbi Dei thesauros in corde suo minime recondunt. Debiles vero sunt, qui laborare satis pro aeterna vita non possunt. Caeci vero idiotae ac simplices designantur, quia dum coelestia nequaquam vident, lumine mentis carent. Claudi vero sunt, qui gressum boni operis perdiderunt. Sed, Pugna pervenit usque Bethaven, quia saepe inutiles personae dum sermonis Dei bello capiuntur, in ejus redactae servitium utiles fiunt. Pugnatur quidem cum cæcis ut videant, cum claudis ut subsistant, cum pauperibus ut morum thesauros accipiant, cum debilibus ut ad robur boni operis convalescant.","english":"The bright and most glorious day of inner light is indeed contemplation, on which the Lord saves Israel, because he illumines the hearts of those whose inner splendor shines upon them and raises them to the height of eternal salvation. For the Lord is said to save on that day because no one is kindled to the love of eternal life to whom the splendor of inner light is hidden. To this grace of salvation come not only the elect but also those who seem despised in the world. Hence it is added: (Verse 23.) But the battle reached as far as Bethaven.\n\nBethaven means \"house of uselessness.\" The Lord, showing this useless house in parables, brings in the king commanding his servant at the wedding feast, saying: Go out quickly into the streets and lanes of the city, and bring in here the poor and the weak, the blind and the lame (Luke 14:21). The poor are those who store up the treasures of God's word scarcely at all in their heart. The weak are those who cannot labor sufficiently for eternal life. The blind designate the uneducated and simple, because since they do not see heavenly things at all, they lack the light of the mind. The lame are those who have lost the step of good work. But the battle reached as far as Bethaven, because often useless persons, when they are captured in the war of God's word, are made useful once reduced to his service. There is battle with the blind so that they may see, with the lame so that they may stand, with the poor so that they may receive treasures of conduct, with the weak so that they may grow strong for the strength of good work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":826,"ref":"p826","source":"Usque ergo Bethaven pugna perducitur, quando illi sanctorum praedicatione capiuntur, qui utilitatem alicui necessariam habere nullam videbantur. Unde et subditur: (Yers. 24.) Et omnis vir Israel sociatus est sibi in die illa.\n\nOmnis quidem vir praedicatori conjungitur, quando conditio hominum nulla relinquitur, ex qua conversi ad bonam conversationem minime perducantur. Sed qui Saul sociantur viri dicti sunt, quia qualescunque in saeculo sumus, in Dei omnipotentis servitio esse fortes admonemur. Nisi viri etenim praedicatoribus nequaquam sociantur, quia cum eis non conveniunt, nisi fortia ipsi agant, quae illi docendo laudant. Sed jam devictis hostibus, jam sibi fortibus conjunctis, quid rex agat, attente considerandum est. Sequitur: (Vers. 24.) Etadjuravit Saulpopulum, dicens: Maledictus vir qui comederit usque ad vesperum, donec ulciscar de inimicis meis.","english":"The battle is therefore carried all the way to Bethel, when those are captured by the preaching of the saints who seemed to have no usefulness that was necessary for anyone. Hence it is also added: (Verse 24.) And every man of Israel joined himself to him on that day.\n\nEvery man is indeed joined to the preacher, when no condition of men is left out, from which they might be brought, once converted, to a good manner of life. But those who are joined to Saul are called men, because whatever sort we are in the world, we are admonished to be strong in the service of God almighty. For unless they are men, they are in no way joined to the preachers, because they do not agree with them unless they themselves do strong deeds, which the preachers praise in their teaching. But now that the enemies are conquered, now that the strong are joined to him, what the king does must be considered attentively. It follows: (Verse 24.) And Saul adjured the people, saying: Cursed be the man who shall eat until evening, until I am avenged of my enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":827,"ref":"p827","source":"Inimici praedicatorum illi sunt, de quibus Psalmista obsecrat, dicens: Eripe me de inimicis meis, Deus meus, et abinsurgentibus in me libera me (Psal. LVIII, 1). Inimici quidem sanctorum recte immundi spiritus dicuntur, quia mundi blandimenta quae illi soggerunt, amplecti isti magno studio detestantur. Nam quibus adhuc aliquid de maligni spiritus consiliis placet, ejus utique inimicus non est, quia odisse nondum novit, cujus blandimenta non respuit. Inimici etiam panctorum dicuntur, ut ex sacro eloquio detegantur. Nam per omne quod suggerunt, per omne quod blandiuntur, eas animas quibus delectabiliter favent, perdere conantur. Quid est ergo quod populum adjurat, ne usque ad vesperum comedat, donec de inimicis suis ultionem sumat? Sed notandum quia jam devictis hostibus ista loquebatur. Quid vero est comedere victoribus, nisi de peracto virtutis opere cibos vanae laudis delectanter excipere? Maledictus, inquit, omnis, qui ante vesperum comederit, quia qui modo vanas laudes gratanter excipit, tunc aeternas Creatoris laudes amittit. Adjuratur ergo populus ne comedat. quia doctorum praecepto constringitur, ut de bono opere inaniter nunquam glorietur. Fortia bene vivendo agat, sed quandiu vixerit,appetere de fortitudine laudes caveat, ut laudari post mortem aeternaliter non ammittat. Qui enim ante vesperum populum manducare prohibuit, ad vesperum utique esse comedendum concessit.","english":"The enemies of the preachers are those of whom the Psalmist entreats, saying: Deliver me from my enemies, O my God, and from those who rise up against me set me free (Psalm 58:1). The unclean spirits are rightly called the enemies of the saints, because the enticements of the world which they suggest, these saints detest and reject with great zeal. For whoever still takes pleasure in anything from the counsels of the malignant spirit is certainly not his enemy, since he has not yet learned to hate him whose enticements he does not reject. They are also called the enemies of the saints, as is revealed from sacred Scripture. For through all that they suggest, through all that they flatter, they strive to destroy those souls to whom they show pleasing favor. What is it, then, that he adjures the people not to eat until evening, until he takes vengeance on his enemies? But it must be noted that he was speaking these things when the enemies had already been conquered. What else is it for the victors to eat, but to receive with delight the food of vainglory from a work of virtue already accomplished? Cursed, he says, is everyone who eats before evening, because whoever now gladly receives empty praises will then lose the eternal praises of the Creator. The people is therefore adjured not to eat, because it is bound by the precept of the teachers never to glory vainly in a good work. Let him do mighty things by living well, but as long as he lives, let him beware of seeking praises for his strength, so that he may not lose being praised eternally after death. For he who forbade the people to eat before evening certainly granted that they should eat in the evening.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":828,"ref":"p828","source":"Et quia in vespere finis diei est, in vesperum comedunt qui abstinere ante vesperum possunt, quia qui laudari modo de magna actione despicit, cum ad vitae finem ducitur, aeternis dignus laudibus invenitur. Hoc est, quod Dominus se daturum electis in Evangelio repromittit, dicens: Euge, aerve bone et fidelis,quia in pauca fuistifidelis, supra multa le constituam, intra in gaudium Domini tui (Matth. xxv, 23).Hinciterumad judicium veniens,dicit: Venite, benedicti Patris mei, percipite regnum, Quo vobis paratum est a conslitutione mundi (Ibid.,34). Tunc quidem de inimicis nostris ulciseimur,quia omnes tunc diabolicae tenlationes evanescunt. Quia enim ultra daemonum iosidiae tentando nihil obsunt, cum per carnem morimur, de inimicis nostris ulciscimur, quos jam velut interfectos penitus non pavemus. Vel ergo usque ad vesperum comestionem differimus, si laudis nostrae præconia in fine venturo judici reservemus. Tunc quidem manducandum est, quia qui judex tunc venit, modo dux nostri exercitus commilitonibus repromittit, dicens: Faciet illos discumbere, et transiens ministrabit illis (Luc. XII, 37). Tunc quippe victores discumbunt, quia internae quietis alta sede recepti, perennis vitae laudibus delectantur, quando ipsis tacentibus omnium bonorum operum praeconia concinunt, et simul proferuntur ad gloriam quae hic magna virtute ferebantur ad pugnam. Sequitur: (Vers.","english":"And because evening is the end of the day, those who are able to abstain until evening eat in the evening, because the one who now, amid great deeds, disdains to be praised is found worthy of eternal praises when he is brought to the end of his life. This is what the Lord promises in the Gospel that he will give to his elect, saying: Well done, good and faithful servant, because you were faithful over a few things, I will set you over many things; enter into the joy of your Lord (Matthew 25:23). Hence again, when he comes to judgment, he says: Come, you blessed of my Father, receive the kingdom which has been prepared for you from the foundation of the world (ibid., 34). Then indeed we shall be avenged of our enemies, because then all diabolical temptations vanish. For since the snares of demons avail nothing further by tempting, when we die in the flesh, we are avenged of our enemies, whom we no longer fear as though already utterly slain. Either, then, we defer our eating until evening, if we reserve the heralding of our praise for the judge who is to come at the end. Then indeed there is eating, because he who comes then as judge now promises to his fellow soldiers as the leader of our army, saying: He will make them recline at table, and passing by he will minister to them (Luke 12:37). Then surely the victors recline at table, because, received into the high seat of inner rest, they are delighted by the praises of eternal life, when, though they themselves are silent, the heralding of all good works sings in harmony, and those things which here were borne with great valor into battle are brought forth at once unto glory. It follows: (Verse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":829,"ref":"p829","source":"25,26.) Omneque terræ vulgus venit insaltum, in quo erat mel super faciem agri. Ingresaus est itaque populus saltum, et apparuit fluens mel, nullusque applicuit manum suam ad os suum.\n\nSaltus, silvosus atque clivosus locus est. Quo nimirum nomine apte corda saecularium designantur, quia dum tota intentione curis exterioribus serviunt, velut silvosaloca, culta ad fructum bonioperispraedicationis vomere non sunt. Qui vero vulgus [ forte leg. vulgi] nomine hoc loco signantur, nisi religiosi viri et simplices? Terrae quidem vulgus dicitur: quia in bono opere magni sunt, sed tamen altissima contemplatione magni non sunt. Nobilesquidem actione, sed vulgus summorum virorum comparatione. Quid ergo est quod vulgus terræ venit in saltum, nisi quia religiosi et simplices viri per exempla bonorum operum, saepe ad notitiam ssecularium deducuntur? Ubi mel in agro apparet, quia de exemplo boni operis apud saeculares inveniunt, et devotionis latitudinem, et fructum venerationis. Quid enim est ager in saltu, nisi devotio in inculto et inexpurgato corde secularium? Et quid mel super faciem agri, nisi dulcedo favoris? Qui merito post ingressum vulgi apparere dicitur, quia videlicet aspera saecularium corda, si prius religiosorum exempla non vident, nec latitudine devotionis se valent distendere, nec alienæ sanctitatis gloriam praedicare.","english":"And all the common people of the land came into the forest, where there was honey on the face of the field. So the people entered the forest, and flowing honey appeared, and no one put his hand to his mouth.\n\nA forest is a wooded and hilly place. By this name, surely, the hearts of worldly people are aptly designated, because while they serve outward cares with their whole intention, they are like wooded places, not cultivated for the fruit of good work by the plowshare of preaching. But who are signified in this place by the name \"common people,\" except religious and simple men? For it is called the common people of the land because they are great in good work, yet they are not great in the most high contemplation. Noble indeed in action, but common in comparison with the greatest men. What then is it that the common people of the land came into the forest, except that religious and simple men are often brought to the notice of worldly people through examples of good works? There the honey appears in the field, because from the example of good work they find among worldly people both the breadth of devotion and the fruit of veneration. For what is the field in the forest, except devotion in the uncultivated and unpurged heart of worldly people? And what is the honey on the face of the field, except the sweetness of favor? It is rightly said to appear after the entry of the common people, because clearly the rough hearts of worldly people, if they do not first see the examples of the religious, are able neither to stretch themselves out in the breadth of devotion nor to proclaim the glory of another's holiness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":830,"ref":"p830","source":"Ante ingressum quidem, tantum saltus est, nec agrum habet, nec fluens mel. Post ingressum vero, et latitudinem agri habet, et dulcedinem mellis, quia saepe qui mundum diligunt, sanctorum exempla ferventi amore recipiunt, ut bonum quod vident, sibi non solum placeat, sed etiam praedicare attentius concupiscant. Ipsa tamensanctorum vita laudanda est, et laus ista ab eis, quorum est, per vanam gloriam nullatenus capienda. Videri tantum debet, excipi non debet, ut glorificari Deum quisque in suo opere gaudeat, sed de Dei gratia extolli contemnat. Unde et caute expressum est, quia fluens mel super faciem agri apparuit, et tamen manum cum melle ad os nemo applicuit. Mel quidem fluit, quia dulcis fama sanctorum dulciter velociterque currit. Sed manus ad os nullus ducit, quia de opere bono dulcedinem laudis non accipit. Manum quidem cum melle ad os applicare est laudem operis sui gratanter accipere. Decurrat ergo mel, et nemo ad os manum applicet, ut sanctorum fama dulciter fluat, et ipsos a quibus defluit non extollat. Fluat, ut alios saliet, sed non sumatur, ne mortem propinet. Unde et subdilur: (Vers. 26.) Timebatenim populus juramentum.","english":"Before entering, indeed, it is only a woodland, and it has neither a field nor flowing honey. But after entering, it has both the breadth of a field and the sweetness of honey, because often those who love the world receive the examples of the saints with fervent love, so that the good which they see may not only please them but they may also eagerly desire to proclaim it. Nevertheless, the life of the saints itself is to be praised, and that praise is by no means to be seized by those to whom it belongs through vainglory. It ought only to be seen, not taken up, so that each person may rejoice that God is glorified in his work, but may disdain to be extolled for the grace of God. Hence it is also carefully expressed that flowing honey appeared on the face of the field, and yet no one put his hand with the honey to his mouth. Honey indeed flows, because the sweet report of the saints runs sweetly and swiftly. But no one brings his hand to his mouth, because he does not receive the sweetness of praise from a good work. To put the hand with the honey to the mouth is to accept the praise of one's own work with pleasure. Let the honey therefore run down, and let no one put his hand to his mouth, so that the report of the saints may flow sweetly and may not exalt those from whom it flows. Let it flow that it may season others, but let it not be consumed, lest it serve death. Hence it is also added: (Verse 26.) For the people feared the oath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":831,"ref":"p831","source":"Juramentum regis est: Omnis quise exaltat, humiliabitur (Luc. XVIII. 14). Item juramentum regis est, quod contra hypocritas proferet, dicens: Amen dico vobis,receperunt mercedem suam (Matth. VI, 16). Juramentum ergo populus timet, quia ne aeternas amittat, temporales recipere laudes cavet. Sequitur: (Vers. i7.) Porro Jonathas non audierat,cum adjuraret pater ejus populum, extenditque summitatem virgæ quam habebat in manu, et intinxit in favo mellis, et convertit manum ad os suum, et illuminati sunt oculi ejus.\n\nQuos in hoc loco Jonathas, nisi illos insinuat, qui verbo et opere magni sunt, sed tamen studio circumspectionis magni non sunt? Alta quidem praedicant, fortia exercent, sed in humilitatis circumspectione se non viriliter tenent. Quid est enim, quod virgam tenet in manu, nisi quia disciplina, qua peccare alios prohibet, semetipsum non coercet? Virga quidem qua parvuli solent corripi, sermo correctionis potest apte designari. Prædicatio ergo et opus bonum, virga et manus est. Quid est igitur virgam extendere, et manum ad os cum melle revocare, nisi tam de prædicationis verbo, quam de studio boni operis vani favoris gustum recipere v Sed quia more electorum peccat, non virga, sed extremitate virgae mel levare dicitur. Virgam quippe et manum melle planam ad os convertunt, qui juxta veritatis vocem: Omnia opera suafaciunt, ut ab hominibus videantur (Matth. XXIII, 5).","english":"The king's oath is: Everyone who exalts himself will be humbled (Luke 18:14). Again, the king's oath is what he will bring forth against hypocrites, saying: Amen I say to you, they have received their reward (Matthew 6:16). The people therefore fear the oath, because, lest they lose eternal rewards, they take care not to receive temporal praises. It follows: (Verse 17.) Now Jonathan had not heard when his father adjured the people, and he stretched out the tip of the staff which he had in his hand, and dipped it in the honeycomb, and turned his hand to his mouth, and his eyes were enlightened.\n\nWhom does Jonathan signify in this place, if not those who are great in word and deed, but yet are not great in the zeal of circumspection? They indeed preach lofty things, they perform brave deeds, but in the circumspection of humility they do not hold themselves manfully. For what is it that he holds a staff in his hand, except that the discipline by which he forbids others to sin does not restrain himself? The staff, indeed, with which little ones are customarily struck, can aptly designate the word of correction. Preaching therefore and good work are the staff and the hand. What is it, then, to stretch out the staff and to turn the hand to the mouth with honey, except to receive the taste of vainglory from the word of preaching as much as from the zeal of good work? But because he sins in the manner of the elect, he is said to lift the honey not with the staff, but with the tip of the staff. For they turn the staff and the hand, smeared with honey, to their mouth, who according to the voice of truth: They do all their works that they may be seen by men (Matthew 23:5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":832,"ref":"p832","source":"Dum enim suis laudibus saturantur, mel non ad tenuem gustum habent in summitate virgae, sed vel in tota virg, vel in manu ad plenam refectionem. Tales utique erant, quibus Dominus in Evangelio exprobrat, dicens: Quomodo potestis credere,gloriam ab invicem recipientes? (Joan. v, 44.) Quid ergo est haec virgae extremitas, nisi quia plerumque et Dominum glorificare in suo opere quidem volunt, et apparere ipsi laudabiles non refugiunt? Merito igitur vocem patris, qua populum adjuravit.......... Jonathas non audisse dicitur, quia tiei, sive ejus praedicatoris verba non audit, qui ea implere negligit. Quid vero est, quod ex gustu mellis illuminati sunt oculi Jonathae, nisi quia qui vani favoris auram recipiunt, ex odem ad agenda fortia roborantur? Hoc quidem loco non dicuntur aperti oculi, ut clausi fuisse sentiantur, sed ut reparato vigore corporis ad videndos intelligantur, et ad exstingueodos hostes reparati. Quod nimirum elatis omnino convenit, qui ex eo majora et fortia agunt, quo laudabilia opera sua efferri conspiciunt. Sed saepe minor zelo charitatis accendiur, qui delinquentes magnos viros ad Scripturarum memoriam reducere conatur. Unde et sequitur: (Vers. 28.) Respondensque unus de populo, ait: Jurejurando constrinxit pater tuus populum, dicens: Maledictus vir quicomederit panem hodie.","english":"For while they are satiated by their own praises, they have honey not for a delicate taste at the tip of the rod, but either on the whole rod or in the hand for full refreshment. Such, certainly, were those to whom the Lord in the Gospel reproaches, saying: How can you believe, receiving glory from one another? (John 5:44). What then is this tip of the rod, except that for the most part they both wish to glorify the Lord in their own work and do not shrink from appearing praiseworthy themselves? Deservedly, therefore, Jonathan is said not to have heard the voice of his father, by which he adjured the people, because he does not hear the words of such a one, or of his preacher, who neglects to fulfill them. But what is it that Jonathan's eyes were enlightened by the taste of honey, except that those who receive the breeze of empty favor are strengthened by that same thing to do mighty deeds? In this passage, indeed, his eyes are not said to be opened so that they may be understood to have been closed, but so that, with the vigor of the body restored, they may be understood to see and to be restored for slaying the enemies. This surely befits the proud, who do greater and mightier things from the very fact that they see their praiseworthy works extolled. But often one is kindled with less zeal of charity who attempts to bring great men who are sinning back to the remembrance of the Scriptures. Hence it also follows: (Verse 28.) And one of the people answering, said: Your father has bound the people with an oath, saying: Cursed be the man who shall eat bread today.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":833,"ref":"p833","source":"Patrem quippe adjurasse populum, et maledictum protulisse retulit, quia cum minor errantem vult praelatum dirigere, non. debet aspere objurgare, sed dulciter atque humiliter ad majorum statuta memoranda reducere. Unde dicit: Jurejurando constrinxit pater tuus populum. Ut enim eum dulciteradmoneat eum qui jurejurando populum constrinxit, patrem ejus esse asseruit. Quasi enim aliis verbis dicat: Tanto dilectius debes majorem instituta conservare, quanto eorum locum altius videris per successionis dignitatem retinere. Constrictos etiam populus jurejurando patris asseritur, ut non loquentis personæ humilitas, sed ostensae auctoritas attendatur: ut si suggerentis ordo despicitur, illius, qui monstratur, celsitudo timeatur. Quem tamen patrem asserit, ut praecepta majorum et timori esse debeant et amori. Dica ergo: Jurejurando constrinxit pater tuus populum, dicens:Maledictus qui comederit panem hodie. Quod tale est ac si dicat: Eorum te memorem esse volo, quae tua, non mea sunt,quia dumculmcn majorum obtines, eorum leges quasi haereditario jure servaredebes.Panis vero nomine favor adulantium recteexprimitur, quia mentem vanitati intentam et saliat et confortat,dum hanc ad agenda quæ laudari debeant, valentiorem reddit. Quod quidem arrogantibus valde convenire cernitur, quid ad loquendum prolatis laudibus animantur.","english":"He reports that the father had bound the people by oath and had pronounced a curse, because when a lesser man wishes to guide an erring prelate, he ought not to rebuke him harshly, but gently and humbly to lead him back to the remembrance of the statutes of his elders. Hence he says: Your father bound the people by oath. For in order to admonish gently the man who bound the people by oath, he declared him to be his father. As if he were saying in other words: By so much more lovingly ought you to preserve the ordinances of your elder, by how much more highly you are seen to hold his place through the dignity of succession. The people is also said to have been bound by the oath of the father, so that it is not the humility of the speaker's person but the authority of the one shown forth that is attended to: so that if the rank of the one suggesting is despised, the loftiness of the one pointed out may be feared. Yet he declares him to be a father, so that the precepts of elders ought to be both an object of fear and of love. Therefore he says: Your father bound the people by oath, saying: Cursed be he who shall eat bread today. Which is as if he were saying: I wish you to be mindful of those things which are yours, not mine, because while you hold the height of your elders, you ought to observe their laws as if by hereditary right. But by the name of bread the favor of flatterers is rightly expressed, because it both salts and strengthens the mind intent on vanity, while it renders it stronger for doing the things that ought to be praised. This indeed is seen to apply greatly to the arrogant, who are stirred up to speak by praises brought forward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":834,"ref":"p834","source":"Et quia arrogans praedicator habet similes sibi subdidos laudis cupidos, sequitur; (Vers. 28.) Defecerat autem pepulus.\n\nQuid est ad litteram deficere, nisi lassescere?, Qui eaim laudes transitorias de verbi predicatione requirunt, deficiunt cum laudantur, quia nullo vigore verba proferunt, quae non laudari cernunt. Velut eaim lassescentes deficiunt dum despecti obmutescunt. Sed et dum non comedunt, videntur deficere, quia si licitum haberent cibum favoris, velut refecti et fortes insequerentur vitia prcedicatione verbi. Unde et arrogantis praedicatoris forma ostenditur, per id quod subjunctum est: (Vers. 29, 30.) Dixitque Jonathas; TurbavU pater mes terram. Vidistis enim ipsi, quia illuminati sunt oculi mei, eo quod gustaverim paululum de melle isto; quanto magis si comedisset populus prædam inimicorum suorum quam reperit, nonne major facta fuisset plaga in Philistiim?","english":"And because the arrogant preacher has subjects like himself, eager for praise, it follows: (Verse 28.) But the people had failed.\n\nWhat is \"to fail\" literally but to grow weary? For those who seek transitory praise from the preaching of the word fail when they are praised, because they bring forth the words with no vigor when they see that they are not praised. For like men growing weary they fail when, held in contempt, they fall silent. But even when they do not eat, they seem to fail, because if they had permitted food of favor, as though refreshed and strong they would pursue vices by the preaching of the word. Hence the character of the arrogant preacher is also shown by what is added: (Verses 29, 30.) And Jonathan said: My father has troubled the land. You yourselves have seen that my eyes are enlightened, because I tasted a little of this honey; how much more if the people had eaten of the spoil of their enemies which they found, would not the slaughter have been greater against the Philistines?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":835,"ref":"p835","source":"Quid est enim quod turbasse terram patrem reprehendit, nisi quia majores statuta sua per imperitiam confudisse redarguit? Terræ quidem nomine subditorum humilitas designatur, quae nimirum turbari cernitur, quando errante pastorum judicio, tranquillæ veritatis ordinem deserere videtur. Et quia dum favores hominum arrogantes inhianter ambiunt, et hoc licitum esse asserere conantur, profectus suos in testimonium perducunt. Vidistis enim, sit quia illuminati sunt oculi mei, eo quod gustaverim paululum demelle isto. Quasi dicat: Ex laude subjectorum crevi, dum non esse minor laudibus studui. Nam et electorum predicatorum mos esse solet, ut dum se laudari considerant, hoc quod de se foris audiunt, esse viribus contendant. Et idcirco paululum mellis se Jenathas comedisse retulit: quia arrogans linguæ favores se excipere licenter putat ad vilae profectum, non ad intentionem vanitatis. Sed omnino aliud est laudis præconia moribus adaequare contendere, aliud laudes appetere, ut in iisdem laudibus profectum vitæ possit invenire. Laudes quippe suas moribus exæquare conantur, qui ipsas laudes despiciunt, qui laudari ab hominibus nunquam volunt. Quantum certe in eis est laudari vehementer refugiunt, sed quia non possunt omnino effugere ne iaudentur, conantur esse quod audiunt. Sed quidam, bonis ostensis operibus, idcirco laudari volunt, ut laudati majus conscendant in opus virtutis.","english":"For what is it that he reproves the father for having troubled the land, except that he convicts the elders of having confounded their own statutes through inexperience? For by the name of the land the humility of subjects is designated, which is surely seen to be troubled when, through the erring judgment of shepherds, it seems to abandon the order of tranquil truth. And because the arrogant, eagerly craving the favors of men, strive to assert that this is lawful, they bring their own progress forward as testimony. For you have seen, he says, that my eyes were enlightened, because I tasted a little of this honey. As if he were saying: I grew from the praise of subjects, while I strove not to be less than the praises. For it is also the custom of chosen preachers that, when they consider themselves praised, they strive with all their strength to be what they hear about themselves from without. And therefore he reported that he had eaten a little honey with Jonathan: because the arrogant man thinks that he may lawfully receive the favors of the tongue for the progress of life, not for the intention of vanity. But it is altogether one thing to strive to match the proclamations of praise with one's conduct, and another to seek praises so that in those same praises one may be able to find progress in life. For those strive to match their praises with their conduct who despise the praises themselves, who never wish to be praised by men. To whatever extent it lies in them, they vehemently flee being praised, but because they cannot altogether escape being praised, they strive to be what they hear. But some, having shown good works, wish for this reason to be praised, so that, having been praised, they may ascend to a greater work of virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":836,"ref":"p836","source":"Quo profecto praesumptionis suæ aestimatione falluntur, quia qui in minimis laudes appetit, oum majora opera fecerit, ardentius et 'valde avidius laudes quaerit. Et fortasse ideo post patrem Jonathas non potuit regnare, quia illos sigoabat qui dum vane extollunt vere deficiunt. Addidit quoque ratiocinando, et dicit: Quanto magissi comedisset populus prædam inimicorum suorum, nonne major facta fuisset plaga in Philistiim? MeUM paululum in virga summitate gustare, est de dectrinæ facundia qualitercunque gloriari. Prædam vero inimicorum comedere, est virtutis opera per memoriam repetere, et recolendo gaudere. Quasi enim praedam inimicorum facit, dum ea, in quibus occultis hostibus quis praevaluit, ad memoriam ducit. Ea quoque ad saturitatem comedit, qui quasi sua virtute hæc fecerit, se inaniler et vehementer extollit. Dicit ergo: Quanto magis si comedisset populus prædam inimicorum suorum, nonne major facta fuisset plaga in Philistiim? Quasi dicat. Cum ex brevi gustu favoris tantus profeclus sit, quid electi praelatores facerent, si plenas operum laudes licitas ac justas haberent? Sequitur: (Vers. 31.) Percusserunt ergo Philistæos iti die illo a Magmis usque in Aion.","english":"By the estimate of their own presumption they are assuredly deceived, because one who seeks praise in the smallest matters, when he has performed greater works, seeks praise more ardently and very greedily. And perhaps for this reason Jonathan could not reign after his father, because he was marking out those who, while they vainly exalt themselves, truly fail. He also added by way of reasoning, and says: How much more if the people had eaten of the spoil of their enemies, would not the plague have been made greater against the Philistines? To taste a little honey on the tip of the rod is to glory in some fashion in the eloquence of teaching. But to eat the spoil of enemies is to recall the works of virtue through memory, and to rejoice in recollecting them. For he makes, as it were, a spoil of enemies when he brings to memory those things in which he prevailed against hidden foes. And he eats them to satiety who, as though he had done these things by his own virtue, extols himself vainly and vehemently. He says therefore: How much more if the people had eaten of the spoil of their enemies, would not the plague have been made greater against the Philistines? As if he were saying: Since from a brief taste of favor such great progress has come, what would the chosen prelates do, if they had full and lawful and just praises of their works? It follows: (Verse 31.) Therefore they struck the Philistines on that day from Michmash to Aijalon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":837,"ref":"p837","source":"Dies mentis est splendor eruditionis. Sed illi quos arrogantes erudiunt, quia ambitione temporalis gloriae accenduntur, simulationem lucis accipiunt, non veritatem. Dum ergo dies illa dicitur, quid aliud signatur, nisi quia sæpe proposito temporalis gloriae fortia fieri viderentur? In die namque illa, id est doctrina, vel exemplo superborum percutiunt, quia ad hoc ministerio praedicationis inserviunt, ut splendorem gloriae temporalis adipiscantur. Et quia omnibus innotescere cupiunt, dicit: A Magmis usque in Aion. Magmas, ut jam satis dictum est, humilitas, Aion vero frater meus mcerens interpretatur. Humiles autem hoc loco, pusilli ac simplices in sancta Ecclesia designantur. Moerens vero frater quos alios insinuat, nisi eos quos Dominus in Evangelio collaudat, dicens:Beati qui lugent, quoniam ipsi consolabuntur? (Matth.v.5.) Qui enim jam temporalia cuncta novit despicere, et ad aeterna magnis desideriis anhelare, dum horret teneri in corpore, et gemit in illa æternæ vitae laetitia nondum esse, frater meus moerens recte nominatur. Frater quidem, quia Christi cohaeres jam esse coepit, ad cujus beatissimam iilam atque laetissimam hæreditatem totis desideriis ingemiscit. Mœrens autem dicitur, ut perfectorum luctus inenarrabilis esse designetur. Mœrere autem non quomodolibet, sed affectuosissime flere est.","english":"The day of the mind is the splendor of learning. But those whom the arrogant instruct, because they are inflamed by the ambition of temporal glory, receive a simulation of light, not its truth. When that day is spoken of, therefore, what else is signified but that often, by the purpose of temporal glory, mighty deeds appear to be done? For on that day—that is, by the teaching or example of the proud—they strike, because they serve the ministry of preaching for this end, that they may obtain the splendor of temporal glory. And because they desire to become known to all, it says: From Magmas even to Aion. Magmas, as has already been sufficiently said, means humility; but Aion is interpreted as my mourning brother. But the humble in this place are designated as the little ones and the simple in the holy Church. But whom does the mourning brother suggest other than those whom the Lord praises in the Gospel, saying: Blessed are those who mourn, for they shall be comforted? For he who has already learned to despise all temporal things and to pant after eternal things with great desires, while he dreads being held in the body and groans that he is not yet in that joy of eternal life, is rightly called my mourning brother. Brother indeed, because he has already begun to be a co-heir of Christ, for whose most blessed and most joyful inheritance he groans with all his desires. But he is called mourning so that the inexpressible grief of the perfect may be signified. For to mourn is not merely in any way, but to weep most affectionately.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":838,"ref":"p838","source":"Quia enim Spiritus sancti gratia repleti sunt, ad illam fletuum ubertatem pervenerunt quam egregius doctor asserit, dicens: Ipse autem Spiritus postulat pro nobis gemitibus inerrabilibus (Rom. VIII, 26). Moerens etiam frater dicitur, quia Redemptori in magna familiaritate perfecti quique oonjucti sunt. Quem enim singulariter Redemptor diligit, quem singulari dignitate ad perpetuae hereditatis possessionem nutrit, cum frater ejus asseritur, singulari numero declaratur. Unde et ad Moysen quasi singularem amicum dicit: Novi te ex nomine (Exod. XXXIII, ł2). Hinc est quod de Joanne in Evangelio dicitur: Hic est discipulus ille quem diligebat Jesus (Joan. XXI, 20). Qui enim omnes discipulos valde diligebat, dum hunc diligere dicitur, frater singulari numero demonstratur. In die illa a Magmis usque in Aion Philistaeos arrogantes percutiunt, quia ut lucem gloriae saecularis accipiant, non solum parvulis parva prædicant, sed alta quae perfectiores agnoscant. Et quia cum sibi per intentionis perversitatem obsunt nonnullis in Christo parvulis, pluribus etiam perfectioribus prosunt loquendo, a Magmis usque in Aion non pugnare, sed percutere dicuntur. Philistaeos quidem percutere, est daemonum insidias, vel vitiorum tyrannidem ab electorum corde perimere. Sed saepe elati doctores aliis per verbum prosunt, et ejusdem verbi laudes nullas accipiunt quas concupiscunt.","english":"For because they were filled with the grace of the Holy Spirit, they arrived at that abundance of weeping which the excellent teacher asserts, saying: But the Spirit himself asks for us with unutterable groanings (Rom. 8:26). A brother is also called mourning, because all the perfect are joined to the Redeemer in great familiarity. For the one whom the Redeemer loves singularly, whom he nourishes with singular dignity for the possession of the eternal inheritance, when he is declared his brother, is made known by the singular number. Hence also to Moses, as to a singular friend, he says: I know you by name (Exod. 33:12). This is why it is said of John in the Gospel: This is that disciple whom Jesus loved (John 21:20). For he who loved all the disciples greatly, when he is said to love this one, is shown to be a brother in the singular number. On that day, from Magmis even to Aion, they strike the arrogant Philistines, because in order that they may receive the light of secular glory, they preach not only small things to the little ones, but also the high things which the more perfect may recognize. And because, while through the perversity of their intention they harm themselves, they benefit some little ones in Christ, and by speaking benefit even many of the more perfect, they are said not to fight but to strike from Magmis even to Aion. To strike the Philistines indeed is to destroy the snares of demons, or the tyranny of vices, from the heart of the elect. But often proud teachers benefit others through the word, and receive none of the praises of that same word which they desire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":839,"ref":"p839","source":"Unde et frequenter accidit, ut dum laudari et efferri se non considerant, velut fatigati magnis laboribus obmutescant. Quare et subditur: (Vers. 31.) Defatigatus est autem populus nimis.\n\nMos quoque esse elatorum solet ut cum ab eorum laudibus lingua aliena silet, æstimatio sua non sileat. Tacentibus quidem aliis clamant, quia æstimationis suæ præconia in corde portant. Bene ergo de eodem populo subditur: (Vers. 32.) Et versus populus ad prædam, tulit oves, et boves, et vitulos, et mactavere in terra, comeditque populus cum sanguine.\n\nOves quidem tollit. qui innocentiae suae causas multiplices ad elationem recolit. Boves in praedam tollit, quando labores praedicationis suae cogitat, et quidquid aliis loquendo, velut terram excolendo profecit, memorando coacervat. Vitulos tollit, cum de eo extollitur quod compressi motus lasciviae ad meotem reducuntur. Quia enim duo in magna justorum laude praecepta sunt, videlicet splendor charitatis, cum luce boni operis, dum aestimatione sua quisque arrogans extollitur, et oves, et vitulos tollere perhibetur. Oves quidem in innocentia bonorum operum, vitulos vero in mortificatione corporalium passionum. Quibus nimirum boves inseruit, quia perfecte non extollitur, qui se infirmum et impotentem in parte aliqua contemplatur.","english":"Hence it also frequently happens that, while they do not consider that they are being praised and extolled, they fall silent as if wearied by great labors. Therefore it is added: (Verse 31) But the people was exceedingly wearied.\n\nIt is also the custom of the proud that when a foreign tongue is silent concerning their praises, their own self-esteem is not silent. While others are silent, they cry out, because they carry the heralds of their own reputation in their heart. Well, therefore, is it added concerning that same people: (Verse 32) And the people turned to the prey, took sheep and oxen and calves, and slaughtered them on the ground, and the people ate with the blood.\n\nHe takes sheep, indeed, who recounts the manifold causes of his innocence unto elation. He takes oxen as prey when he thinks upon the labors of his preaching, and whatever he has accomplished for others by speaking, as by tilling the earth, he heaps up in memory. He takes calves when he is extolled for this, that the restrained motions of wantonness are brought back to moderation. For since two things are commanded in the great praise of the righteous—namely, the splendor of charity with the light of good work—when anyone, arrogant, is extolled in his own estimation, he is said to take both sheep and calves: sheep, indeed, in the innocence of good works; calves, however, in the mortification of bodily passions. To these he has surely inserted oxen, because he is not perfectly extolled who does not contemplate himself as weak and powerless in some part.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":840,"ref":"p840","source":"Magnus quidem apud se jam est æstimatione pudicitiae et boni operis, sed in fastu amplioris elationis se elevat, dum perfectum se recolit in labore praedicationis.\n\nSed haec omnia ad quem finem perducantur, subsequenter expositum est: Et mactavere in terra. In terra aves, et boves, et vitulos mactare, est de virtutum conscientia, ima et carnali laetitia exsultare. Unde et per Oseam de elatis et arrogantibus dicitur: Victimas demergebant in profundum (Ose. v, 2). In profundum quidem victimas mergunt, qui coelestes virtutum hostias non in cælum per gratiarum actionem sublevant, sed ad terram per appetitum vanae laudis inclinant. Unde et bene subditur: Comeditque populus cum sanguine. Mentis cibus interna ejus laetitia est. Quid est ergo comedere cum sanguine, nisi ab interno appetitu mentis intentionem veni favoris nequaquam removere? Velut enim sanguis abjicitur, cum mens a gaudio boni operis intentionem removet vanitatis. Hujusmodi enim mens lætari in bono opere novit, quia appropinquare cælestibus per opera bona gaudet, quae in eisdem operibus videri ad tempus refugit. Cum sanguine ergo comedere, est gaudium boni operis sumere permixtum vanitatis intentione. Quod nimirum cum ab aliis offertur, elatis simplex cibus est; cum vero nullia laudantibus, conscientia superborum intumescit) quasi per prædam violenter tollunt quod aliquis sponte non tribuit.","english":"He is indeed already great in his own estimation by reason of his chastity and good work, but he lifts himself up in the haughtiness of a more ample elation, when he recalls that he is perfect in the labor of preaching.\n\nBut to what end all these things are brought, is subsequently set forth: And they slaughtered on the earth. To slaughter birds, and oxen, and calves on the earth, is to exult from the consciousness of virtues in low and carnal gladness. Whence also through Hosea it is said of the elated and arrogant: They were sinking victims into the deep (Hosea 5:2). They indeed sink victims into the deep, who do not lift up the heavenly sacrifices of virtues to heaven through thanksgiving, but bend them down to the earth through the desire of vainglory. Whence also it is well added: And the people ate with the blood. The food of the mind is its inner gladness. What is it, then, to eat with the blood, unless never to remove the intention of the mind from inner desire by the favor of men? For as blood is cast away, when the mind removes the intention of vanity from the joy of a good work. For a mind of this kind knows how to rejoice in a good work, because it rejoices that it draws near to heavenly things through good works, which it shrinks from being seen in those same works for a time. To eat with the blood, therefore, is to take the joy of a good work mixed with the intention of vanity. And this, when it is offered by others, is simple food to the elated; but when by those praising, the conscience of the proud swells up, as though by plunder they violently take what someone did not bestow willingly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":841,"ref":"p841","source":"Sequitur: (Vers.33, 34.) Nuntiavere autem Saul dicentes quod populus peccaret Domino, comedens cum sanguine. Qui ait, prævaricati estis. Votuite ad me jam saxum grande. Et dixit Saul: Dispergimini in vulgtus et dicite eis ut adducat unusquisque bovem suum, et arielem, et occidite super istum lapidem, et vescimini, et non peccabitis Domino cum sanguine comedentes.\n\nPraedicatorum sanctae Ecclesiae proprium est, et perpetratas culpas reprehendere, et qualiter reprehensae vitari debeant, monstrare. Reprehensae quidem innotescunt, sed si vitari nesciantur, ostensae repetuntur. Quid in hac sanguinis comestione, nisi latens elationis virus ostenditur? Latentia autem vitia nisi exposita non curantur. Ut ergo praedicatorum mores insinuet, Saul prius praevaricatum fuisse populum asserit, deinde in lapide occidi quae manducent animalia praecipit. Sed saxum, sive lapidem novimus, quia hunc Paulus ostendit, dicens: Petra autem erat Christus (ICor. x, 4). Lapis vero ad praedicatorem volvitur, cum coram eo Redemptoris exempla memorantur. Devolvi etiam dicitur, ut ex omni parte videatur. Grandi vero dictus est, quia per Danielem crescere perhibetur, et omnem orbis faciem implere (Dan. II). Non ergo quomodolibet, sed ab utroque latere revolutus aspicitur, ut ab arrogantibus conspiciatur Deus, et eorum arrogantia deprimatur.","english":"It follows: (Verses 33, 34.) But they reported to Saul, saying that the people had sinned against the Lord, eating with the blood. And he said, You have transgressed. Vow now to me a great stone. And Saul said: Be scattered among the crowds and tell them that each one bring his ox and his ram, and kill them upon this stone, and eat, and you shall not sin against the Lord by eating with the blood.\n\nIt is proper to the preachers of holy Church both to reprove sins that have been committed and to show how sins that have been reproved ought to be avoided. Reproved sins indeed become known, but if they are not known to be avoided, once shown they are repeated. What is shown in this eating of blood, if not the hidden poison of elation? But hidden vices are not cured unless they are exposed. Therefore, to intimate the manner of preachers, Saul first asserts that the people had transgressed, and then he commands that the animals they are to eat be killed upon the stone. But we know the rock, or the stone, because Paul shows it, saying: But the rock was Christ (1 Cor. 10:4). The stone is rolled toward the preacher when the examples of the Redeemer are brought to mind before him. It is said to be rolled as well, so that it may be seen from every side. But it is called great because through Daniel it is said to grow and to fill the whole face of the world (Dan. 2). Not therefore in just any way, but rolled from either side it is seen, so that God may be beheld by the arrogant, and their arrogance be brought down.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":842,"ref":"p842","source":"Videat ergo arrogans quam potens in virtute, quam sublimis in majestate, quam humilis in virtute, Redemptor noster apparuit. Nam caecos illuminans, aegros sanans (Matth. IX), præcipiebat ut quod potenter egisset nemini diceretur. In monte resplenduit, Patrem testimonium suae divinitatis produxit, et tamen discipulis ait: Nemini dixeritis visionem hanc,donecFilius hominis a mortuis resurgat (Matth. XVII, 9). Et fortasse idcirco resurgente jam Domino, ad monumentum angelus apparuit, qui ab ejus ostio lapidem revolvit. Tunc quippe revolvendus erat lapis, quia Christus verus homo et potens Deus post resurrectionis gloriam erat agnoscendus. Si ergo unam partem lapidis aspexit elatus, volvat lapidem, et aliam videat. Non qualitercunque lapidem videat, quia non est mortuis Christus, sed revolutum ab angelo quia a morluis resurrexit. Aspiciat ergo facundiam praedicationis hinc, et volvat, et miretur illinc splendorem humilitatis. Videat signorum potentiam hinc, et inde videat quia qui virtutis potentia clanut, eamdem virtutem praecepto silentii occultavit. Sed dum videt partem humilem, videat et sublimem. Ecce humilis pars lapidis cernitur, quia dicit: Humiliavit semetipsum, factus obediens usque ad mortem (Philip. II, 8). Sed si ista pars volvitur, altera revelatur, quia subjungitur: Propter quod Deus exaltavit illum, et donavit illi nomen quod est super omne nomen.","english":"Let the arrogant man see, then, how powerful in virtue, how sublime in majesty, how humble in virtue our Redeemer appeared. For, enlightening the blind and healing the sick (Matthew 9), he commanded that no one be told what he had done powerfully. He shone on the mountain, he brought forth the Father's testimony to his divinity, and yet he said to his disciples: Tell no one this vision, until the Son of Man rises from the dead (Matthew 17:9). And perhaps for this reason, when the Lord had now risen, an angel appeared at the tomb and rolled away the stone from its entrance. For then the stone had to be rolled away, because Christ, true man and powerful God, was to be recognized after the glory of the resurrection. If, therefore, the proud man has looked at one part of the stone, let him roll it away and see the other. Let him not see the stone in any haphazard way, because Christ is not among the dead, but rolled away by the angel because he has risen from the dead. Let him look here at the eloquence of preaching, and let him roll it away, and let him marvel there at the splendor of humility. Let him see here the power of signs, and let him see there that he who was renowned for the power of virtue concealed that same virtue by the command of silence. But while he sees the humble part, let him see the sublime part as well. Behold, the humble part of the stone is discerned, because it says: He humbled himself, becoming obedient even to death (Philippians 2:8). But if that part is rolled away, the other is revealed, because it is added: Therefore God exalted him, and gave him the name that is above every name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":843,"ref":"p843","source":"Ad praedicatorem ergo lapidem volvimus, cum coram ipso Redemptoris nostri potentiam, et humilitatem memoramus; cum et in operibus eum attendimus humilem, et ex humilitate in coelo sublimem. In hoc quidem lapide bos, et aries occidatur, ut in omni homi. num genere elationis vitium Christi contemplatione mactetur. Ibi quippe omnis sanguis effunditur, quia qui exemplo Christi instruitur, magna agit, sed de illis magnis operibus se non extollit. Pascitur quidem lætitia boni operis, sed non cruentatur cibus ejus sanguine vanæ laudis. Nam lapis ille si in verbis revolvitur, dicit: Si opera non fecissem in eis, quæ nemo alius fecit, peccatum non haberent (Joan. xv, 24). Sed quia de verbis non tumuit, volvens se, ait: Ego non quæro gloriam meam (Joan. VIII, 50). Bos ergo et aries in lapide occiditur, quando exemplo Redemptoris omnis cornuta elatio condemnatur: quando electus quilibet, et bene agit, et optime docet, sed nec vita eum erigit propria, nec eruditio aliena. In ariete quippe robur propriae innocentiae exprimitur, in bove autem labor, et fortitudo prædicationis. Qui in petra occiduntur; ut sic electam mentem gaudendo reficiant, ut ei mixtum in se cruorem carnibus non impendant. Hoc quidem electus prædicator non solum loquitur, sed etiam persuadet. Unde et subditur: (Vers. 31.) Adduxit itaque populus unusquisque bovem in manu sua, usque at! noctem, et occiderunt ibi.","english":"We roll the stone to the preacher, then, when we recall before him the power and the humility of our Redeemer; when we regard him as humble in his works, and through humility sublime in heaven. On this stone, indeed, let the ox and the ram be slain, so that in every kind of human being the vice of elation may be put to death by the contemplation of Christ. There, surely, all blood is poured out, because one who is instructed by the example of Christ does great things, but does not exalt himself over those great works. He is fed, indeed, by the joy of good work, but his food is not bloodied by the blood of vainglory. For that stone, if it is rolled about in words, says: If I had not done among them the works that no one else did, they would not have sin (John 15:24). But because he did not swell with pride over his words, rolling himself, he says: I do not seek my own glory (John 8:50). The ox, then, and the ram are slain on the stone, when by the example of the Redeemer all horned elation is condemned: when anyone chosen both acts well and teaches excellently, but neither his own life lifts him up nor another's learning. In the ram, surely, the strength of one's own innocence is expressed; in the ox, however, the labor and fortitude of preaching. They are slain on the rock, so that they may refresh the chosen mind by rejoicing, yet not serve up to it the blood mixed in with their own flesh. This, indeed, the chosen preacher not only says but also persuades. Hence it is added: (Verse 31.) So each one of the people brought his ox in his hand until night, and they slaughtered it there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":844,"ref":"p844","source":"Вovem in manu adducere, est peccatum elationis pænitentiæ afflictione delere. Dum enim operando delet, quod superbiendo deliquit, mactandum bovem in lapide per manum ducit. Quid est autem,quod dicit: Usque ad noctem,nisi quia et peccare non licet, ed delere peccata usque ad mortem licet? Usque ad noctem ergo boves mactandli sunt, non in nocte, quia dum vivimus, peccata delere poenitendo I possumus, post mortem fructuosam agere paenitentiam non valemus. Bene autem in eodem loco subditur: (Vers. 35.) Ædificavit autem Saul altare Domino.\n\nQuia dum peccatores convertuntur, quasi ex lapidibus coeleste aedificium fabricatur. Et quia plerique codices habent: Tumque primum cæpit Saul ædificare, potest altaris nomine compunctio cordis intelligi. Quando enim per verbum doctoris compunctio cordis erigitur, nimirum altare Domino ædificatur. Et primum aedificatum dicitur, quia est compunctio amoris. Unde et in tabernaculo foederis duo altaria fieri a Domino jussa sunt, adolendis scilicet thymiamatibus unum, alterum comburendae carnis (Exod. XXVII, XXXVII). Primum altare foris erat, seeundum intra sancta sanctorum. Altare ergo primum compunctio Umoris est, altare secundum compunctio amoris. Illud quippe peccata lugentium est, istud Tero ad aeterna gaudia totis desideriis inhiantium; illius lapides, recogitationes peccatorum, hujus lapides, meditatioDes perennium gaudiorum.","english":"To lead the ox by the hand is to wipe out the sin of pride by the affliction of penance. For while by working he destroys what he sinned by being proud, he leads the ox to be sacrificed on the stone by the hand. But what is it that he says, \"Until night,\" except that it is not permitted to sin, and it is permitted to destroy sins until death? Until night, therefore, the oxen are to be sacrificed, not in the night, because while we live we can destroy sins by repenting; after death we are not able to perform fruitful penance. Well, moreover, is it added in the same place: (Ver. 35.) \"But Saul built an altar to the Lord.\"\n\nBecause when sinners are converted, as it were from stones a heavenly building is constructed. And because many manuscripts have: \"Then first Saul began to build,\" by the name of altar the compunction of the heart can be understood. For when through the word of the teacher compunction of heart is raised up, without doubt an altar is built to the Lord. And it is said to be built first, because there is compunction of love. Whence also in the tabernacle of the covenant two altars were commanded by the Lord to be made—one, that is, for burning incense, the other for burning flesh (Exod. 27, 37). The first altar was outside, the second within the holy of holies. The first altar, then, is compunction of grief, the second altar compunction of love. That one, surely, is of those mourning their sins, this one truly of those yearning with all their desires for eternal joys; the stones of that one are the reconsiderations of sins, the stones of this one the meditation of everlasting joys.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":845,"ref":"p845","source":"Altare ergo primum doctor aedificat. quando culpas exponit quas dum in se peccator aspicit, ingemiscit. Merito etiam altare compunctio dicitur, qui incensat. Sed eum diu pro peccatis suis unusquisque compungitur, pcenitendo proficit ad usum securitatis. Nam post afflictionis tempora ardere incipit ad aeternam vitam, et qui phos lugebat pro payore supplicii, flere jam copiosius incipit pro dilatione mercedis. Quia ergo prima electorum compunctio ex timore nascitur, dum per typum regis et populi, praedicatores et nuper conversi subditi designantur, altare tunc primum Saul aedificasse dicitur. Sed ex aliorum profeetu saepe doctor ad aliorum lucra consequenda succenditur. Unde et subdilur: (Vers. 36.) Et dixit Saul: Irruamus super Philistiim nocte, et vastemus eum usquequo illucescat mane, et non relinquamus de eis virum.\n\nHoc supra satis expositum est, sed quia in nocte, usquequo illucescat dies, percutere Philistaeos appetit, hoc profecto insinuat, quia ne in futurum nocere daemones possint, a cordibus peccatorum modo expellendi et perimendi sunt. Nox quidem vita haec dicitur, cum aeterna comparatur. Nam qui illam vitam contemplaridignepotuerit, illius comparatione quicquid hic lucidum cernitur, noctis obscuritas esse judicatur. Illucescit autem dies illa, quando in fine hujus vitae electis animabus se aperit.","english":"Therefore the teacher first builds the altar, when he sets forth the faults which the sinner, as soon as he sees them in himself, groans over. Rightly also is compunction called an altar, which kindles. But while each one is pricked for his sins for a long time, by repenting he advances to the use of security. For after the times of affliction he begins to burn toward eternal life, and he who was mourning for the fear of punishment now begins to weep more abundantly because of the delay of reward. Since, then, the first compunction of the elect is born of fear, while by the type of the king and the people the preachers and the newly converted subjects are designated, Saul is said then first to have built the altar. But often from the profit of others the teacher is kindled to obtain the gains of others. Hence it is also added: (Verse 36.) And Saul said: Let us rush upon the Philistines by night, and let us lay them waste until the morning dawns, and let us not leave of them a man.\n\nThis has been sufficiently expounded above, but because in the night, until the day dawns, he desires to strike the Philistines, this surely insinuates that, lest the demons be able to harm in the future, they are now to be expelled and destroyed from the hearts of sinners. Night indeed is this life called, when it is compared with the eternal. For he who has been able worthily to contemplate that life, in comparison with it whatever is seen here as bright is judged to be the darkness of night. But that day dawns, when at the end of this life it opens itself to the elect souls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":846,"ref":"p846","source":"In egressu quippe suo de corpore electa anima illucescentem sibi aeternitatem videt, quia lucem praesentio saeculi quasi tenebras non aspexit.\n\nQuid vero est quod dicitur: Et non relinquamus ex eis virum? Sed omnis Philistœus vir vastari debet, parvulus omnis nequaquam vastari potest. Nemo enim sine peccato, nisi solus Deus. Viri ergo capitalia crimina et viria principalia sunt. Sed tunc virorum, id est fortum nomine designantur, curn peccatorum sibi corda subjiciunt. Bene ergo dicitur: Non relinquamus ex eis virum, quia conversi peccatores sanctorum praedicatorum consilio fortia quæque peccata, et vitia deserunt, sed nullum peccatum aut vitium habere non possunt. Possunt cavere crimina, sed omnia non possunt vitare peccata. Possunt vitia exstinguere, sed ne aliquo eorum quomodocunque pulsentur, non praevalent exercere. Dicit ergo: Non relinquamus ex eis virum, quia prædicatores sancta Ecclesiae et vitia nos eradicare praecipiunt; sed dum fortia et principalia in nobis necant agere nequeunt ut quaedam eorum per tenuem motum nequaquam vivant. Et de populi obedientia subjungens, ait: (Vers. 36.) Dixit populus: Omne, quod bonum est in oculis tuis, fac.","english":"For when the chosen soul departs from the body, it sees eternity shining upon it, because it did not look upon the light of the present world as darkness.\n\nBut what is meant by what is said: And let us not leave a man of them? Every Philistine man must be laid waste, but every little one cannot by any means be laid waste. For no one is without sin except God alone. \"Men,\" then, are capital crimes and principal vices. But they are designated by the name of \"men,\" that is, of the strong, when they subject the hearts of sinners to themselves. Rightly, therefore, it is said: Let us not leave a man of them, because converted sinners, by the counsel of holy preachers, abandon the strong and principal sins and vices, but they cannot have no sin or vice at all. They can guard against crimes, but they cannot avoid all sins. They can extinguish vices, but they are not able to bring it about that they are not in some way assailed by any of them. He says, then: Let us not leave a man of them, because the preachers of holy Church command us to root out vices; but while they kill the strong and principal ones in us, they cannot bring it about that certain of them do not live at all through a slight impulse. And, adding concerning the obedience of the people, he says: (Verse 36.) The people said: Everything that is good in your eyes, do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":847,"ref":"p847","source":"Oculi praedicatorum sunt intuitus rationis. Oui ergo arbitrio doctoris committitur, dicere ei recte perhibetur: Omne quod bonum est in oculis tuis, fac. Quasi dicat: Qui nos de rationis nostrae illuminatione diffidimus, rationis tuae luci commitlimus, quod nobis deesse judicamus. Sed hoc quod dixit Saul: Irruamus super Philistiim, potest intelligi quia non deliberata protulit, sed hoc dicendo, aD esset super Philistiim irruendum consuluit. Quod autem populus cito assensum praebuit, hoc quod videmus insinuat, quia nonnulli intra sanctam Ecclsiam, antequam verba majorum intelligant, probant. Nam protints subditur: (Vers. 36, 37.) Et ait Sacerdos: Accedamus hup ad Dominum. Et consuluit Saul Dominum, dicens: A Num persequar Philistiim? Et non respondit ei Dominus in die illa.\n\nQuid est quod consulentis regis verba, quæ populus laudat, sacerdos ad Dominum esse deferenda denuntiat, nisi quia obscura et magna negotia, quae simplices latent, nunquam bene disponuntur, si eorum exitum in sacrario mentis subtili meditatione non quaerimus Ad Dominum quippe accedere, est ejus voluntatem secreta contemplatione cognoscere. Et bene accessus dicitur, quia ab exterioribus ad interna tendimus, quamdo operis nostri exitum in divina voJuntate cognoscere tentamus. Nam qui occulta et intima quaerit, et exteriora non deserit, ea quæ nescit adire non invenit.","english":"The eyes of preachers are the insights of reason. To one, therefore, who is entrusted to the judgment of a teacher, it is rightly said: Whatever is good in your eyes, do. As if he were saying: We, who distrust the illumination of our own reason, commit ourselves to the light of your reason, what we judge to be lacking in ourselves. But this that Saul said: Let us rush upon the Philistines, can be understood as something he brought forth without deliberation, but by saying this, he consulted whether they ought to rush upon the Philistines. But that the people quickly gave assent, this insinuates what we see, that some within the holy Church approve before they understand the words of their elders. For immediately it is added: (Vers. 36, 37.) And the priest said: Let us draw near here to the Lord. And Saul consulted the Lord, saying: Shall I pursue the Philistines? And the Lord did not answer him on that day.\n\nWhat is it that the priest declares the words of the consulting king, which the people praise, must be referred to the Lord, unless it is that obscure and great matters, which lie hidden from the simple, are never well ordered if we do not seek their outcome in the sanctuary of the mind by subtle meditation? To draw near to the Lord is, indeed, to know his will by secret contemplation. And it is well called a drawing near, because we tend from outward things to inward things, when we attempt to know the outcome of our work in the divine will. For he who seeks hidden and inward things, and does not forsake outward things, does not find what he does not know how to approach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":848,"ref":"p848","source":"Quando ergo a nobis de occultis rebus consilium quaeritur, ad Dominum accedamus, ut tunc demum quod agendum est proponatur, cum in divina voluntate cognoscitur. Multa enim videntur bona esse et non sunt. Pleraque etiam facienda sunt, sed utilius fiunt si congruo tempori reservuntur. Quaedam quoque alii facere debent, alii vero non debent. Quae nimirum si electus quilibet in secreto meditationis videre negligit, ea utique recto ordine non disponit. Et contra autem qui discutere ea, vel agere meditando consuevit, non solum agenda, sed etiam vitanda cognoscit. Unde et bene dicitur: (Vers. 37.) Consuluit Saul Dominum, et non respondit ei Dominus in die illa.\n\nDies est cogitatio mentis, quae bona putatur et non cognoscitur. Nam dum bonam se esse simulat, quasi lucem portat. In die ergo illa Dominus consulenti se non respondit, quia verbum Dei cum mala deliberatione convenire non potest. Per responsum quidem verbi patefacere solemus sensum intimæ voluntatis. In illa igitur die Dominus non respondet: quia omnipoteos Deus in simulata cogitationis luce non cernitur, qui semper in claritate veritatis iDvenitur. Et notandum, quia qui accedendi ad Dominum consilium tribuit, sacerdos fuit. Quid enim sanctius, quam consilium accedendi ad Deum? Sacerdotes ergo, toties sumus, quoties fratribus bona consilia ministramus.","english":"When, therefore, counsel is sought from us concerning hidden matters, let us draw near to the Lord, so that what is to be done may be proposed only when it is known in the divine will. For many things seem good and are not. Many things also are to be done, but they are done more profitably if they are reserved for a fitting time. Some things, too, one person ought to do, and another ought not. And these, surely, if anyone who has been chosen neglects to see them in the secret of meditation, he does not arrange them in right order. And on the other hand, he who has been accustomed to examine these things or to act by meditating knows not only what is to be done but also what is to be avoided. Hence it is also well said: (Verse 37.) Saul consulted the Lord, and the Lord did not answer him on that day.\n\nThe day is the thought of the mind, which is thought to be good and is not recognized. For while it pretends to be good, it carries, as it were, a light. On that day, therefore, the Lord did not answer the one consulting him, because the word of God cannot agree with an evil deliberation. By a response of the word, indeed, we are accustomed to lay open the sense of the inmost will. On that day, therefore, the Lord does not answer, because the omnipotent God is not discerned in the simulated light of thought, who is always found in the clarity of truth. And it is to be noted that the one who gave counsel to draw near to the Lord was a priest. For what is holier than counsel to draw near to God? We are therefore priests as often as we minister good counsels to our brethren.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":849,"ref":"p849","source":"Sacriua enim nibil dari potest, quam id per quod quisque ire ad conditorem debet. Nos autem quia ordinem spiritualis pugnæ describimus, continuare priora sequentibus debemus.D\n\nVerbum quidem Saul fuit, ut sic Philistaeos vastaret, ut ex iis virum non relinqueret. Quod sic etiam intelligit potest; quia ita volebat Philistæos perimere, ut eorum nullus ultra movere bella potuisset. Magna quidem haec dies mentis est, qua sic æternæ quaeruntur, ut temporalis hostis nullus a caede relinquatur. Sed quia nulli conceditur sic temporaliter vincere, ut non debeat omni tempore pugnare, merito dicitur: Non respondit ei Dominus in die illa. Respondere Dei non solum iulimi verbi ejus est, sed gratiae et muneris. Quando enim benigne concedit quod pie petitur, respondere perhibetur. Non ergo respondet Dominus in die illa, quia permitit quidem electis ut vincant, sed de hostibus quasi viventes deserit, ut cum quibus semper pugnent, inveniant. Quod tamen si ideo dicitur, quia Jonathæ culpa celatur, magnus timor prælatis incutitur. Filius quidem peccat, et patri ejus responsionem negat. Unus etiam deliquisse cognoscitur, sed pro unius culpa insequi hostes suos cuncti pertimescunt. Quid in hoc facto signatur, nisi quia peccata lubditorum non solum sibi, sed etiam praelatis et secum communiter viventidus nocent?","english":"For nothing can be given that is more sacred than that through which each person must go to the Creator. But since we are describing the order of spiritual warfare, we ought to join what follows to what precedes.\n\nSaul's word was indeed that he would so lay waste the Philistines that he would leave none of them alive. This can also be understood thus: he wished to destroy the Philistines in such a way that none of them could ever again stir up war. Great indeed is that day of the mind on which eternal things are sought in such a way that no temporal enemy is left from the slaughter. But because it is granted to no one to conquer temporally in such a way that he need not fight at all times, it is rightly said: The Lord did not answer him on that day. God's answering is not only that of His word, but of grace and gift. For when He graciously grants what is piously asked, He is said to answer. Therefore the Lord does not answer on that day, because He indeed permits the elect to conquer, but He leaves some of the enemies as it were alive, so that they may find those with whom they must always fight. Yet if this is said because Jonathan's guilt is concealed, great fear is struck into prelates. The son indeed sins, and He denies an answer to his father. One is even known to have transgressed, but for the guilt of one, all fear that their enemies will pursue them. What is signified in this deed, except that the sins of subjects harm not only themselves, but also their prelates and those who live in common with them?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":850,"ref":"p850","source":"Quia vero latens haec culpa a rege discutitur, videamus jam qua sublimitate latentia quaeque perquirantur. Nam sequitur: (Vers. 38, 39.) Applicate huc universos angulos populi, et scitote, et videte perquem acciderit peccatum hoc hodie. Vivit Dominus Salvator Iraelis, quia si per Jonatham factum est, absque retractione morietur.\n\nQuibus nimirum verbis ordinatum valde judicii ordinem demonstravit, quia culpa prius invenienda est deinde pcena irroganda. Nam judicii ordo confunditur, si ante inventae culpa discussionem proferatur. Ne enim ante discussionem feriat, dicit: Applicate huc universos angelos populi, et videte, et scitote per quem acciderit hoc peccatum hodie.Et quia cognita culpa austerius ferienda est, jurat, dicens: Vivit Dominus, quia si per Jonatham filium meum factum est, absque retractione morietur. Tractari quidem diutius debet, ut inveniatur culpa, sed postquam inventa est, in ea vivus aliquis relinqui non debet. Absque retractione perimitur, qui vivere in peccato, statim ut innotuerit, prohibetur. Sed istud absque retractione, scilicet perimere, absque retractione non est, quia multa consideratione pastor utitur, ut culpa, quam retractando invenit, feriri absque retractione, et exstingui velociter possit.","english":"But since this hidden fault is examined by the king, let us now see with what loftiness each hidden thing is searched out. For it follows: (Vers. 38, 39.) Apply here all the corners of the people, and know, and see by whom this sin has happened today. As the Lord the Savior of Israel lives, if it was done by Jonathan, he shall die without recall.\n\nIn these words, surely, he showed a judgment order greatly ordered, because the fault must first be found and then the punishment inflicted. For the order of judgment is confounded if the sentence is brought forth before the discussion of the fault found. For lest he strike before the discussion, he says: Apply here all the corners of the people, and see, and know by whom this sin has happened today. And because a fault once known must be struck more severely, he swears, saying: As the Lord lives, if it was done by Jonathan my son, he shall die without recall. Indeed, it must be treated at greater length so that the fault may be found, but after it has been found, no one living ought to be left in it. He is slain without recall who is forbidden to live in sin as soon as it becomes known. But that \"without recall\"—that is, to slay—is not without recall, because the shepherd uses much consideration so that the fault, which by recalling he finds, may be struck without recall and be extinguished swiftly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":851,"ref":"p851","source":"Quod si juxta historiam hujus paterni jurar menti pondus attendimus, et illius temporis fervorem, et hujus teporem pariter contuemur. Antiqui etenim patres, ut Deo plaoerent, ad mortem filiis etiam non parcebant. Nos autem eos quos secundum carnem diligimus, etiam tenui asperitate verborum insequi non audemus. Ecce qui ad regnum filium nutriebat, dicit: Quia si per. eum peccatum factum est, absque retractione morietur. Nos peccantes cernimUs, et objurgare peccantes aut nolumus, aut timemus. Cur ergo hoc facimus, nisi quia Deum sicut illi nequaquam diligimus? Nam Moysea, ut bene peccatum idololatriæ vindicaret, Levitas viginti tria millia virorum jussit occidere. In cujus aimirum exercitatione coedis dixit:Si quis est Domini, jungatur mihi. Ponat vir gladium super femur suum. lte et redite de porta usque ad portam, et oCcidat unusquis que fratrem suum, et amicum, et proximum(Exod. XXXII, 26, 27). Quasi dicat: In hoc ostendet quisque quia sit Domini, at pro ejus amore fratri, proximo, vel amico non parcit. Dioit ergo Saul de filio: Quia absque retractione morietur, quia nobis jam sub Redemptoris gratia viventibus, etsi mors non decarnitur corporis, peccati non debet vita dilatari. Absque retractione quippe rector interficit, cum affectus carnis non espicit, sed cum crimen invenit velociter ferit.","english":"But if we attend to the weight of this father’s oath according to the history, we behold alike the fervor of that time and the tepidity of this. For the ancient fathers, in order to please God, did not spare even their own sons unto death. But we do not dare to pursue even with slight harshness of words those whom we love according to the flesh. Behold, he who was nurturing a son for the kingdom says: Because if sin was committed through him, he shall die without revocation. We see those who sin, and we are either unwilling or afraid to rebuke them. Why then do we do this, unless because we do not love God as they did? For Moses, in order to avenge well the sin of idolatry, ordered the Levites to kill twenty-three thousand men. And in the exercise of that slaughter he said: If anyone is the Lord’s, let him join himself to me. Let each man put his sword upon his thigh. Go and return from gate to gate, and let each one kill his brother, and his friend, and his neighbor (Exod. 32:26-27). As if he were saying: In this each one will show that he is the Lord’s, that for love of him he does not spare brother, neighbor, or friend. Saul therefore says of his son: He shall die without revocation, because for us who now live under the grace of the Redeemer, even if the death of the body is not decreed, the life of sin ought not to be prolonged. For the ruler kills without revocation when he does not look upon the affection of the flesh, but, when he finds the crime, strikes quickly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":852,"ref":"p852","source":"Retraetat quidem, qui ne scelestum acriter pungat, obsequia ab eo sibi impensa,aut consanguinitatis affectum cogitat. Qua in re notandum est, quod non omnes culpæ acriter feriendae sunt. Nam leves pulveris maculae metius excutiendo quam lavando, aut ignem apponendo, terguntur. Graves etiam culpæ in omnibus aequa asperitate insequendæ non sunt, quia vulnera corporum pro ipsorum corporum natura et robore, vigorem exigunt medicinæ. Plerumque tamen prelati Ecclesiæ, cum culpas audiunt, plus justo infervescunt; et dum vindictam metiuntur, nec vulnerum qualitatem, nec personarum delinquentium vigorem respiciunt. Qui nimirum tolerandi sunt cum minantur, sed ab ultione bonorum consilio sedandi sunt. Unde et hic subjungitur: (Vers. 39.) Ad quod nullus contradixit ei ex omni populo.\n\nQuia enim majorum minæ humiliter ferendæ sunt, dicitur: Nullus contradixit ei. Et quia eorum nimietas salubri piorum consilio refrenanda est, non valde inferius cum eamdem mortem filio inferre rex tentat, omnis populus clamat:Ergonemorietur Jonathas. qui ferit salutem hanc in Israel? Liberavit ergo populus Jonatham ne moreretur. Sed quia nondum inventam culpam non ferire, sed invenire satagit latentem, sequitur: (Yers. 40.) Et ait ad universum Israel: Separamini vos in parte una, et ego cum Jonatha filio meo ero in parte altera.","english":"He does indeed reconsider, so as not to wound the wicked man sharply, the services rendered to him by that man, or the affection of blood-relationship. And in this matter it must be noted that not all faults are to be struck down sharply. For light stains of dust are wiped away better by shaking them off than by washing, or by applying fire. Even grave faults are not to be pursued in all cases with equal severity, because the wounds of bodies, according to the nature and strength of those bodies themselves, require the vigor of medicine. Yet for the most part the prelates of the Church, when they hear of faults, grow hot beyond what is just; and while they measure out vengeance, they regard neither the quality of the wounds nor the strength of the persons who have sinned. These, to be sure, are to be tolerated when they threaten, but they are to be calmed from vengeance by the counsel of good men. Whence also it is added here: (Verse 39.) To which no one contradicted him from all the people.\n\nFor because the threats of superiors are to be borne humbly, it is said: No one contradicted him. And because their excess is to be restrained by the wholesome counsel of the godly, not much later, when the king attempts to bring that same death upon his son, all the people cry out: Therefore shall Jonathan die, who has wrought this salvation in Israel? So the people delivered Jonathan, that he should not die. But because he labors not to strike a fault not yet discovered, but to discover one that lies hidden, it follows: (Verse 40.) And he said to all Israel: Separate yourselves on one side, and I with Jonathan my son will be on the other side.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":853,"ref":"p853","source":"Quid est, quod regis praecepto populus a rege, et ejus filio separatur, nisi quia dum culpa latens, et suspecta quaeritur, et superiores et inferiores personæ discutiendae sunt? Saepe quidem populus, saepe eorum rector delinquit: et aliquando ipsa subditorum culpa prælato ascribitur, quo negligente impleri perhibetur. Cum ergo ostensis superius indiciis, quia lateat in populo culpa cognoscitur, et in quo sit abscondita nescitur, se rex admisceat, ut aD sua sit culpa, vel populi, pastor sciat. Equidem rex Saul conscius culpae non erat quam ipse nec consensu, nec opere perpetraverat, et tamen discutiendus miscetur, ut si in se etiam latet, inveniatur.Quasi enim se peccati inscium perquirebat, qui dicebat: Nihil enim mihi conscius sum, sed non in hoc justificatus sum: qui autem judicat me, Dominus est (I Cor. iv, 4). Quasi dicat: Quaerere meipsum, et invenire non desino, quia si mihi lateo, cui nuda sunt omnia non latebo. Dicat ergo rex peccati illius, quod discutiebatur, non conscius: Ego cum Jonatha filio meo ero in parte altera; quia electi doctores, cum in aliis per rectitudinis zelum saeviunt, sibimetipsis et suis familiaribus nequaquam parcunt. Quasi enim in una parte popalum separant, etsemetipsos non separant, qui subditorum culpas discutiunt, et ut semetipsos inveniant, investigare non curant. Magnum quippe est hamanæ ignorantiæ pelagus.","english":"What is it that at the king's command the people are separated from the king and from his son, except that when a hidden and suspected fault is being sought out, both higher and lower persons must be examined? Often indeed the people, often their ruler does wrong; and sometimes the very fault of subjects is ascribed to the prelate, in that through his negligence it is said to be fulfilled. When, therefore, by the indications shown above, it is recognized that a fault lies hidden in the people, and it is not known in whom it is concealed, let the king involve himself, so that the shepherd may know whether the fault is his own or the people's. Indeed King Saul was not conscious of a fault that he had committed neither by consent nor by deed, and yet he is included among those to be examined, so that if it lies hidden even in himself, it may be found. For he was, as it were, inquiring into himself as one ignorant of sin, who said: For I am not conscious of anything against myself, but I am not thereby justified; yet he who judges me is the Lord (1 Cor. 4:4). As if he were saying: I do not cease to seek myself and to find, because if I am hidden from myself, I will not be hidden from him to whom all things are naked. Let the king, then, say that he is not conscious of that fault which was being examined: I with Jonathan my son will be on the other side; because chosen teachers, when they rage against others out of zeal for uprightness, by no means spare themselves and their own intimates. For they separate the people, as it were, on one side, and do not separate themselves, who examine the faults of subjects and do not take care to investigate so as to find themselves. For great indeed is the sea of human ignorance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":854,"ref":"p854","source":"Nam si nosmetipsos quaerere, et quales simus invenire vix aut nunquam possumus, alios quando possumus? Quid est enim, quod Propheta deplorat,dicens: Cor meun dereliquit me (Pasl. XXXIX,13). Quid est, quod Scriptura sacra denuntiat: Ignorat homo utrum odio vel amore dignus sit (Eccl. IX, 2). Item quaetionis suae fructum Propheta denuntiat, dicens: Invenit servus tuus cur suum (// Reg. vu, 27). Si vix invenire cor sancti possunt, nosmetipsos inquirere qua temeritate cessamus? Sed fortasse nec Propheta potuit, quia subjunxit: Ut timeat te. Inveniret utique cor suum, si pleniter cognovisset, odio an amore dignus existeret. Qui ergo non invenit, ut coram Deo securus esset, invenit utique ut timeret. At nos nec istud facile possumus, quia dum invenire peccata nostra et inventa persare negligimus, quasi perdito corde securi sumus. In parte ergo altera hi illi in statuuntur, ut singulorum occulta considerantur et inventa culpa digna poena feriatur. Quod quia laudandum valde non dissuadendum est, sequitur: (Vers. 40.) Respondit populus Saul: Quod bonum est in oculis tuis, fac.","english":"For if we can scarcely or never find ourselves and discover what we are like, when can we find others? For what is it that the Prophet laments, saying: My heart has forsaken me (Ps. 39:13)? What is it that Sacred Scripture declares: A man does not know whether he is worthy of hatred or love (Eccl. 9:2)? Again the Prophet declares the fruit of his inquiry, saying: Your servant has found his heart (2 Kings 7:27). If the hearts of the saints can scarcely be found, with what rashness do we cease to examine ourselves? But perhaps the Prophet could not either, because he added: That they may fear you. He would surely have found his own heart, if he had fully known whether he was worthy of hatred or love. Therefore he who did not find it so as to be secure before God, did find it so as to fear. But we cannot easily do even this, because while we neglect to find our sins and, once found, to lament them, we are as if secure with a lost heart. In the other part, therefore, these are set over those, so that the hidden things of individuals are considered and, when guilt is found, it is struck with a worthy punishment. And because this is greatly to be praised, not dissuaded, it follows: (Verse 40.) The people answered Saul: Whatever is good in your eyes, do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":855,"ref":"p855","source":"Quid est autem, quod populo Saul, ut se in partem unam separaret praecipit, et populus facere regem rogat quod praecipit, nisi quia inquirere semetipsos simplices nesciunt, etiam cum jubentur Dicit ergo:Fac quod bonum est in oculis tuis. Quasi dicat: Tu melius egere nostra poteris, qui lumen cordis non solum tibi, sed etiam nostris prævidendis itineribus suscepisti. Sed rector de interna illuminalione laudatur, quam per gratiam habet.npr æstimationem non habet. Laudatur quidem, quia cognoscere secreta aliorum possit, sed ipse semetipsum posse scire diffidit. Quia ergo lumen sibi tantæ gratiæ non adscribit, a Deo postulare hoc precibus non omittit. Unde et sequitur: (Vers. 'i. Et dixit ad Dominum Deum Israel: Da indicium. Oui est, quod non responderis servo tuo hodie? Si in me aul in Jonatha filio meo hæc iniquitas est, da ostensionem; aut Ii est in populo tuo hæc iniquitas, da sanctitatem.","english":"But what is it that Saul orders the people to separate themselves to one side, and the people ask him to make a king, which he orders—what is this but that simple folk do not know how to examine themselves even when they are commanded? He says therefore: Do what is good in your eyes. As if he were saying: You can better manage our affairs, you who have received the light of the heart for foreseeing not only your own paths but also ours. But the ruler is praised for the inner illumination that he has by grace, not for human estimation. He is praised indeed because he can know the secrets of others, but he distrusts his own ability to know himself. Therefore, because he does not attribute to himself the light of such great grace, he does not omit to ask this of God in prayers. Hence it also follows: (Verse 1.) And he said to the Lord God of Israel: Give a sign. What is it that you have not answered your servant today? If this iniquity is in me or in Jonathan my son, give a showing; but if this iniquity is in your people, give holiness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":856,"ref":"p856","source":"Indicium ergo dari petimus, quando nobis abscondita revelari flagitamus. Sed quaerendum est quid sibi vult tanta verborum diversitas? Nam in se et filio ostensionem dari petit, si in populo est iniquitas sanctitalem. Quod tamen dici breviter potest, quia electi doctores sciunt propriam fortitudinem, seiunt populi subjecti infirmitatem. Pro se ergo soiam ostensionem culpæ petunt, quia austeritatc pœnitentiæ hanc soleant insequi, sciunt. Pro populo autem sanctitatem quærunt, quia culpas subditorum solum scire appetunt; sed quos inveniunt prava agere, rogant ad veniam per lamenta pervenire. Quid est enim dicere: Da sanctitatem, nisi: Sanctifica, quos demonstras? Mihi eorum occulta detegis, sed detegendo nihil agitur, si quos ostendis, gratiam refundendo, non operis. Quia vero sæpe stant subdiU et prælati cadunt sequitur: (Vers. 41.) Et deprehensus est Jonothas et Saul.","english":"We ask, therefore, that a judgment be given, when we earnestly desire that hidden things be revealed to us. But we must ask what this great diversity of words means. For he asks that a showing be given in himself and his son, if there is iniquity in the people, sanctity. Yet this can be said briefly, because the chosen teachers know their own strength, they know the weakness of the people subject to them. For themselves, therefore, they ask only a showing of guilt, because they know that by the austerity of penance they are accustomed to pursue it. For the people, however, they seek sanctity, because they desire to know only the faults of their subjects; but those whom they find doing wicked things, they ask to come to pardon through lamentation. For what is it to say, \"Give sanctity,\" except, \"Sanctify those whom you show\"? You disclose to me their hidden things, but by disclosing nothing is done, unless you restore grace to those whom you show. But because often subjects stand and prelates fall, it follows: (Verse 41.) And Jonathan and Saul were caught.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":857,"ref":"p857","source":"Et quia ipsa etiam culpa non facile a quo sit perpetrata cognoscitur, sequitur: (Vers. 42.) Bt ait Saul:Mittite sortem inter me et filium meum. Et captus est Jonathas.\n\nQui sortes mittunt, per visibilium rerumconjecturas latentia sæpe deprehendunt. Sic nimirum Jonas fugiens noscitur (Jon. 1); sic Matthias Apostolus Apostolica celsitudine dignus invenitur (Act. 1). Sortes ergo spirituales ponimus,quando per exteriora signa operum, ad occultorum notitiam pervenimus. Sors enim uniuscujusque propria est conversatio. Unde in Sapientia reprobi dicunt: Coronemus nos rosis antequam arcescant; nullum pratum sit quod non pertranseat luxuria nostra; ubique relinquamus signa lætitiæ, quoniam hæc est pars nostra et hæc est sors nostra (Sap. II, 8). E contra autem Psalmista precatur, dicens; Portio mea, Domine, sit in terra viventium (Psal. CXLI, 6). Quod etiam Paulus denuntians,ait: Nostra conversatio in cælis est (Philip. III, 20). Doctor ergo quasi singulorum sortes tenet, dum uniuscujusque conversationem videt. Et dum culpa noscitur, et rei persona nescitur, quasi sones mittit, dum modum fa cinoris comparat personae negligentis. Sed et forte culpam deprehendit, dum quodam signo conjecturae pervenit ad evidentem crirninis veritatem. Negligenterquidem praeeminet, qui commissorum sibi fidelium nescit et fortitudinem et infirmitatem.","english":"And because the fault itself is not easily known as to who committed it, it follows: (Verse 42.) But Saul said: Cast lots between me and my son. And Jonathan was taken.\n\nThose who cast lots often detect hidden things through conjectures of visible things. Thus, surely, Jonah is known in his flight (Jon. 1); thus Matthias is found worthy of the apostolic height (Acts 1). We therefore cast spiritual lots when through outward signs of works we arrive at the knowledge of hidden things. For the lot of each one is his own manner of life. Hence in Wisdom the reprobate say: Let us crown ourselves with roses before they wither; let no meadow be left that our luxury does not pass through; let us leave signs of gladness everywhere, since this is our portion and this is our lot (Wis. 2:8). But on the other hand the Psalmist prays, saying: Let my portion, Lord, be in the land of the living (Ps. 141:6). Paul also declares this, saying: Our conversation is in heaven (Phil. 3:20). The teacher, therefore, as it were, holds the lots of individuals when he sees the manner of life of each one. And when the fault is known but the person of the guilty is not known, he as it were casts lots when he compares the measure of the deed to the negligent person. But perhaps he also detects the fault when by some sign of conjecture he arrives at the evident truth of the crime. Indeed, he presides negligently who does not know both the strength and the weakness of the faithful committed to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":858,"ref":"p858","source":"Nosse enim debet fortes subditos, quibus sint virtutibus apti, quibus infirmi sint vitiis per negligentiam proximi. Nosse debet quae virtutum devotio istos excitet, quae illorum negligentiam qualitas vitiorum turbet. Quasi ergo in exterioribus sortes singulorum tenet, dum praevidet quibus illi possunt vitiis obrui, quibus isti virtulibus exaltari. Causa igitur cognita, quasi sortibus signa imprimit, dum patentis culpae notam illius conversationi ascribimus, qui per negligentiam pronua,et vicinus ad illud facinus perpetrandum ante fuisse videbatur. Sed conjectura haec habeatur ad indagandam veritatem, non ad rei inventae certitudinem, quia illic statim subditum est: (Vers. 43.) Dixit autem Saul ad Jonatham; Indica mihi quid feceris.\n\n54.Quid est enim quod captus interrogatur, nisi quia culpae, quae signis aut conjecluris deprehensae videntur, feriendae adhuc non sunt? Quasi enim jam vulnus tenetur, sed adhuc te clum est. Discooperiatur ergo, ut mederi valeat, et curari. Cogendus quidem aut admonendus est, ut culpam, quæ jam velut palam cernitur, confitoatur. Dicit ergo: Indica mihi quid feceris, quia crimen quod apertis quibusdam indiciis noscitur, ante judicandum non est quam apertissime demonstretur. Et quia etectorum est peccare et resipiscere, culpas perpetrare, et perpetratasconfitendo detegere, sequitur: (Vers.","english":"For he who is strong ought to know to which virtues his subjects are suited, and by which vices those who are weak are hindered through the negligence of a neighbor. He ought to know what devotion to virtues stirs these, and what quality of vices disturbs the negligence of those. As if, then, he holds the lots of each in outward matters, when he foresees by which vices those can be overwhelmed, by which virtues these can be exalted. When the cause, therefore, is known, he as it were impresses signs upon the lots, when we ascribe the mark of an evident fault to the conduct of him who through negligence seemed beforehand to have been prone and near to committing that deed. But let this conjecture be taken for investigating the truth, not for the certainty of a matter already discovered, because there it is immediately added: (Verse 43.) But Saul said to Jonathan: Tell me what you have done.\n\n54. For what is it that one who is caught is questioned, except that faults which seem to have been detected by signs or conjectures are not yet to be struck? For the wound is, as it were, already held, but is still covered. Let it therefore be uncovered, so that it may be able to be healed and cured. Indeed, he must be compelled or admonished to confess the fault which is now seen as it were openly. He says therefore: Tell me what you have done, because a crime which is known by certain clear indications is not to be judged before it is most openly demonstrated. And because it is the part of the elect to sin and to repent, to commit faults and by confessing to uncover the faults committed, it follows: (Verse","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":859,"ref":"p859","source":"43.) Et indicavit ei Jonathas, et ait; Gustans gustavi in summi tate virgæ, quæ erat in manu mea, paululum mellis, et ecce morior.\n\nQuid est quod ait: Gustans gustavi? Quare non dixit superius: Gustans gustavi paululum de melle isto; cum dixit: Vidistis quia illuminati sunt oculimei,eo quod gustaverim paululum de melle isto? Sed quidam dum peccata confitentur, ea nimirum quibusdam vocibus minuunt, dum se non ex toto animo commisisse ostendunt. E contra autem electi viri quando se de minimis accusant; ea utique non quasi parva, sed quasi magna pronuntiant. Quid est dicere: Gustans gustavi, nisi quod foris peccatum exercui, magno concupiscentiæ ardore complevi i Et quid est post peccati confessionem dicere, Morior, nisi mortem a se poenitendo et confitendo expellere, et expulsam timere? Quod quidem proprie est electorum, qui peccata sua deserunt: et tamen haec, quasi non deserta, pertimescunt. Et quidem puris confessionibus, et austeris pœnitentiæ cruciatibus delent, sed quasi non deleta vehementer timent. Sed quid est, quod ait: In summitate virgæ? nisi quia dum nos confitendo insequimur, proferre contra nos mendacium non debemus. Peccatum quidem in confessione prodendum est, sed augmentandum meodacio non est. Tale quidem debet esse in confessione, Quale fuit in opere.","english":"43.) And Jonathan told him, and said: I did but taste a little honey with the tip of the rod that was in my hand, and behold, I die.\n\nWhat is it that he says: I did but taste? Why did he not say above: I did but taste a little of this honey, when he said: You have seen that my eyes are enlightened, because I tasted a little of this honey? But certain people, when they confess their sins, diminish them, of course, by certain words, while they show that they did not commit them with their whole heart. But on the other hand, chosen men, when they accuse themselves of the smallest things, proclaim them certainly not as small, but as great. What is it to say: I did but taste, except that I exercised the sin outwardly, I fulfilled it with a great burning of desire? And what is it to say after the confession of sin, I die, except to drive out death from oneself by repenting and confessing, and to fear it once driven out? This indeed is properly the mark of the elect, who abandon their sins, and yet fear these things as if they had not been abandoned. And indeed they wipe them out by pure confessions and by the harsh torments of penance, but as if not wiped out, they fear them vehemently. But what is it that he says: With the tip of the rod? except that while we pursue ourselves by confessing, we ought not to bring forth a lie against ourselves. A sin indeed must be brought forth in confession, but it must not be increased by exaggeration. For such a thing ought to be in confession as it was in the deed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":860,"ref":"p860","source":"Ut ergo ardor concupiscentiaebene prodatur, dicit: Gustans gustavi Et ut qualilas ejus appareat, subdilur: In summitate virgæ, quasi dicat: Audacter inflammatus feci, sed hoc feci. Et quia filius regis confitetur, dicit: Quae erat in manu mea. Virga Jonathae praedicatorisdoctrinam atque disciplinam signat. Quae in manu tenetur, quando non solum docet. sed quod docet, operando exercet. Quid est ergo, quod ait: Qua erat, non, Quce est in manu mea? nisi quia aestimationem electorum insinuat, qui etiam cum prava committunt, praedicationis ministerio se indignos arbitrantur. Dicit ergo: In summitate virgæ, quæ eratin manu mea. Quasi dicat: De illo superbiens peccavi, quo peccando me indignum feci. Erat ergo in manu mea, et non est, quia etsi aliquando feci quod docui, illud quod operando tenui superbiendo amisi. Nunc igitur timore perterritus dicit: Ecce morior. Et quia idem metus aliquando divina inspiratione menti incutitur, aliquando comminatione doctorum, subditur: (Vers. 44) Et ait Saul: Hæc faciat mihi Deus, et hæc addat: quia morietis, Jonatha. Sequitur: (Vera 45.) Dixitque populus ad Saul: Ergone Jonathas morietur, qui fecit salutem magnam in Israel? Hoc nefas eat. Vivit Dominus, si ceciderit capillus de capite ejus in terram; quia cum Deo operatus est hodid. Liberavit ergo populus Jonatham, ne moreretur.","english":"Therefore, that the ardor of his desire may be clearly revealed, he says: I did but taste. And that its quality may appear, it is added: with the tip of the rod, as if he were saying: I acted, boldly inflamed, but this I did. And because the king's son confesses, he says: which was in my hand. The rod signifies the teaching and discipline of Jonathan the preacher. It is held in the hand when he not only teaches but practices by doing what he teaches. What then is it that he says: which was, and not, which is in my hand? Unless because he intimates the estimation of the elect, who even when they commit base things judge themselves unworthy of the ministry of preaching. He says therefore: with the tip of the rod, which was in my hand. As if he were saying: I sinned by being proud about that by which, in sinning, I made myself unworthy. It was therefore in my hand, and is not, because although I once did what I taught, that which I held by doing I lost by being proud. Now therefore, terrified by fear, he says: Behold, I die. And because the same fear is sometimes struck into the mind by divine inspiration, sometimes by the threatening of teachers, it is added: (Verse 44) And Saul said: May God do this to me, and add this: because you shall die, Jonathan. It follows: (Verse 45.) And the people said to Saul: Shall Jonathan then die, who wrought great salvation in Israel? This is a crime. As the Lord lives, if a hair of his head shall fall to the ground; because he has worked with God today. Therefore the people delivered Jonathan, that he should not die.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":861,"ref":"p861","source":"Quid est ergo, quod dicit: Ergone Jonathas morietur, nisi quia alius de eadem culpa morsretur? Quibus nimirum verbis populi nobis ostenditur virtus magnae discretionis, quia in electorum examine non solum calparum causae pensandæ sunt, sed etiam merita personarum. Quod aperte his verbis ostenditur, quia non ideo Jonathas non moriturus asseritur, quia erat filius regis, sed quia in Israel magnam salutem fecit. Cum ergo magni viri cadunt, communi judicio tradendi non sunt, quia priora opera promerentur, ut posteriorum gravitas levigetur. Ipsa autem culpae levigatio non acceptione personae decernenda est, sed respectu prioris vitae, quia ad absolutionem illius sanctae Ecclesiae lucra pensanda sunt, non carnalis aftectio admittenda. Sed quid mirum, si ad absolutionem peccatoris propria merita suffragantur, quando in sacri eloquii auctoritate discamus, quia alii pro aliis liberati sunt? Aliorum quidem bono opere alii adjuvantur, sicut ad peccantem regem Salomonem a Domino dicitur: Quia non custodisti præcepta mea, disrumpens scindam regnum tuum, et dabo illud servo tuo. Verumtamen in diebus tuis nonfaciam propter David patrem tuum, sed de manu filii tui scindam illud (III Reg. XI, 11). Hinc est quod non solum patrum opera filiis prosunt, sed etiam cives pro civibus liberandos agnovimus.","english":"What then is the meaning of what he says: Shall Jonathan then die, except that another would die for the same fault? By these words of the people, surely, the virtue of great discretion is shown to us, because in the examination of the elect not only the circumstances of the causes are to be weighed, but also the merits of the persons. This is openly shown by these words, because Jonathan is asserted not to be about to die not because he was the king's son, but because he wrought great salvation in Israel. When great men therefore fall, they are not to be handed over to the common judgment, because their earlier works merit that the severity due to later ones be lightened. But that lightening of the fault is not to be determined by acceptance of persons, but by regard for the earlier life, because for his absolution the gains of holy Church are to be weighed, not carnal affection admitted. But what wonder if for the absolution of a sinner his own merits speak in his favor, when we learn in the authority of sacred eloquence that some have been freed for the sake of others? For by the good work of some, others are helped, as to the sinning king Solomon it is said by the Lord: Because thou hast not kept my commandments, breaking I will break thy kingdom, and I will give it to thy servant. Nevertheless in thy days I will not do it for David thy father's sake, but from the hand of thy son I will break it (1 Kings 11:11). Hence it is that not only the works of fathers benefit their sons, but we have also recognized that citizens are to be freed for the sake of citizens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":862,"ref":"p862","source":"Evertendae quidem Sodomæ se promisit Dominus parcere, si in ea tantum decem justos inveniret (Gen. XVIII). Jerusalem quoque respici misericorditer dicitur, quia aliquanta bona opera in ea inventa sunt. Hinc est quod Heli vita propria justus, sed auctoritate pastorali remissus, a viro Dei audivit: Pars magna domus tuæ morietur, cum ad virilem ætatem pervenerit; verumtamen non auferam penitus ex te virum ab altarimeo (I Reg. n, 33); ut sacra Scriptura hic aperte monstraret, et pro dissolutione percussum, et pro praeterita conversatione respectum. Sed percuti fortasse ex parte potuit, quia qualemcunque vitae immunditiam habuit. De Jonatha ergo bene dicitur: Ergone Jonathas morietur, qui fecit salutem hanc magnam in Israel? Hoc nefas est; Vivit DominuS, si ceciderit capillus de capite eju8 inieram, quia cum Deo operatus est hodie. Quasi dicat: Qui magna opera fecit, absolvi ex toto digne promeruit. Quia igitur in Ecclesiastica censura, etsi non est acceptio personarum, est tamen discretio meritorum, apte conclusit sententiam, dicens: Liberauit ergo Jonatham populus, ne moreretur.","english":"The Lord indeed promised to spare Sodom if he found only ten righteous people in it (Gen. 18). Jerusalem too is said to be looked upon with mercy, because some good works were found in it. Hence it is that Eli, righteous in his own life but remiss in pastoral authority, heard from the man of God: A great part of your house shall die when it reaches manhood; yet I will not utterly take away from you a man from my altar (1 Sam. 2:33); so that sacred Scripture here might openly show that he was struck for his laxness and yet shown regard for his former manner of life. But perhaps he could be struck only in part, because he had some uncleanness of life, of whatever kind. Concerning Jonathan, then, it is well said: Shall Jonathan then die, who has wrought this great salvation in Israel? This is a crime; As the Lord lives, if a hair of his head falls to the ground, because he has worked with God today. As if to say: He who has done great works has deserved to be wholly absolved. Since therefore in ecclesiastical censure, even if there is no respect of persons, there is still a discernment of merits, he aptly concluded the sentence, saying: The people therefore rescued Jonathan, that he should not die.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":863,"ref":"p863","source":"Quo in loco notandum est quia rex bis jusjurandom interfectionis Jonathæ superius protulit, quem tamen victus populi instantia non occidit. Quid est quod juravit, et juramenti assertionem nequaquam servavit? Sed ex hac re duo nobis documenta proveniunt, ut cauti scilicet, et discreti esse debeamus. Canti quidem, ne juremus, discreti, si agere perversa juramus. Qui enim jurare cavet, perjurare omnino non potest. Sed cum male juratur, justius jusjurandum dimittitur quam compleantur crimina quae juraotur. Sit ergo unusquisque cautus antequam juret, ut aut ne omnino juret, aut facturum se mala non juret. Cautos quidem nos esse Dominus insinuat, dicens: Sit sermo vester: Est, est, non. non. Nolite jurare per cœlum, neque per terram (Matth. v, 37). E contra autem reprobi, et incauti quidem sunt, et discreti non sunt. Nam saepe se acturos mala repromittunt, et revocare promissa, quasi perjurium incursuri, non satagunt. Hinc est, quod Herodes incaute juravit, et nefarium jusjurandum quod protulit, inpraecursorisDomini morte complevit (Marc. VI). Cauti ergo in nostris dispositionibus esse debemus, sed si cauti esse negligimus, praetermittenda sunt proposita, non implenda. Sic quippe a proposito desistere non est vitium levitatis, sed virtus discretionis.","english":"In this passage it must be noted that the king twice brought forth an oath concerning the killing of Jonathan, yet, overcome by the insistence of the people, he did not kill him. What is this, that he swore and by no means kept the assertion of his oath? But from this matter two lessons come to us: that we ought to be cautious, namely, and discerning. Cautious indeed, lest we swear; discerning, if we swear to do perverse things. For one who avoids swearing altogether cannot commit perjury. But when an oath is sworn to evil, it is more just that the oath be dismissed than that the crimes which are sworn be completed. Let each one, therefore, be cautious before he swears, so that either he does not swear at all, or does not swear that he will do evil. The Lord indeed instructs us to be cautious, saying: Let your speech be: Yes, yes; no, no. Do not swear by heaven, nor by earth (Matt. 5:37). But on the other hand, the reprobate are both incautious and not discerning. For often they promise that they will do evil, and they do not take care to revoke their promises, as though about to incur perjury. Hence it is that Herod swore incautiously, and fulfilled the nefarious oath he had brought forth by the death of the Lord's forerunner (Mark 6). We ought, therefore, to be cautious in our dispositions, but if we neglect to be cautious, what has been proposed must be set aside, not fulfilled. For thus to desist from a purpose is not a vice of levity, but a virtue of discretion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":864,"ref":"p864","source":"Tamen jurare quae revocanda sunt et delestanda, omnino cavendum est, et vehementer horrandum, quia cum tale jusjurandum non impletur, non omnino culpa vitatur, sed minor eligitur. Sequitur: (Vers. 46.) Recessitque Saul, nec persecutus est Philistiim.\n\nCum Jonathae culpa reperitur, cum jusjurandum rex non perfecisse cognoscitur, cessare Philistaeos persequi perhibetur, quia dum propria infirmitate pastores deprimuntur, lucra aliorum exquirere fortiter nequeunt. Cessare etenim persequi Philistaeos, est ad tempus vitia aliorum insequi,praedicando desistere. Prius enim esse intendendum judicant ad purificationem suam, deinde purgati vigilandum ad salutem alienam, quia dum silent semetipsos praeparant, ut quasi per pœnitentiam suam ad lucra aliorum fortiter surgant. Et quia saepe dum doctor sibi conscius sUet, quibusdam ejus subditis maligni soiritus, impia suggerendo non silent. Sequitur: (Vers. 46.) Porro Philistiim abiere in loca sua.","english":"Nevertheless, one must altogether beware of swearing things that are to be revoked and deplored, and one must be vehemently warned against it, because when such an oath is not fulfilled, guilt is not entirely avoided, but the lesser is chosen. It follows: (Verse 46.) And Saul withdrew, and did not pursue the Philistines.\n\nWhen Jonathan's fault is discovered, when the king is known not to have completed his oath, he is said to cease pursuing the Philistines, because while shepherds are weighed down by their own weakness, they cannot vigorously seek the gains of others. For to cease pursuing the Philistines is for a time to desist from pursuing the vices of others by preaching. For they judge that one must first attend to one's own purification, and then, once purified, be watchful for the salvation of others, because while they are silent they prepare themselves, so that as it were through their own penitence they may rise vigorously to the gains of others. And because often, while the teacher is mindful of himself, the malignant spirits do not keep silent among certain of his subjects by suggesting impious things. It follows: (Verse 46.) Moreover, the Philistines departed to their own places.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":865,"ref":"p865","source":". Tacentibus quidem doctoribus, in loca sua daemones abeunt; quia per pastorum silentium non pereunt, nisi quia ad vitam aeternam praedestinati non sunt. Loca etenim daemonum sunt, quia divina praescientia in habitaculum Dei praeordinati non sunt. Hinc est quod praedicantibus primis doctoribus dicitur: Credebant quotquot prædestinati erant ad vitam æternam (Act. XIII,48). Hinc Paulus ait: Quos præscivit, et prædestinavit, et quos prædestinavit, vocavit (Rom. VIII, 30). Hinc est quod volentes apostoli transire in Asiam, a Spiritu sancto prohibiti sunt (Act. xvi). Qui ergo non praedestinati sunt, sive audiant doctorum verba, sive non audiant, vocari in Dei habitaculum nequeunt, quia per nequitiam, in qua sunt ante constitutionem mundi praecogniti, locum in se malignis spiritibus paraverunt. Bene igitur, dum insequi Philistaeos cessare dicitur, in loca sua dæmones abiisse referuntur, quia aliquando Dei dispensatione doctores tacent, ut illis tacentibus hi qui Domini non sunt, a malis spiritibus recipiantur. Sed, ut dixi, cum post culpam pastores tacent, semetipsos humiliant, ut purgati in ministerium praedicationis potenter surgant. Dum tacent, infirmitatem suam pensant, sed considerando semetipsos, contra occultos hostes se validius roborant. Unde et bene subjungitur: (Vers. 47.)AtSaul, confirmato regno super Israel, pugnabat pey circuitum contra inimicos ejus.","english":"When the teachers are silent, the demons indeed depart to their own places, because through the shepherds' silence they are not lost, except that they were not predestined to eternal life. For the places of demons are those who by divine foreknowledge were not preordained into the dwelling of God. Hence it is that to the first teachers when they preached it is said: As many as were predestined to eternal life believed (Acts 13:48). Hence Paul says: Whom he foreknew, he also predestined; and whom he predestined, these he also called (Rom. 8:30). Hence it is that the apostles, wishing to cross into Asia, were forbidden by the Holy Spirit (Acts 16). Therefore those who are not predestined, whether they hear the words of the teachers or do not hear, cannot be called into God's dwelling, because through the wickedness in which they were foreknown before the foundation of the world, they have prepared a place in themselves for malignant spirits. Well, then, when it is said that he ceased pursuing the Philistines, the demons are reported to have departed to their own places, because sometimes by God's dispensation the teachers are silent, so that while they are silent, those who do not belong to the Lord are received by evil spirits. But, as I said, when the shepherds are silent after guilt, they humble themselves, so that, purified, they may rise up powerfully for the ministry of preaching. While they are silent, they weigh their own weakness, but by considering themselves they strengthen themselves more vigorously against hidden enemies. Hence it is also well added: (Verse 47.) But Saul, when his kingdom over Israel was confirmed, fought round about against his enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":866,"ref":"p866","source":"Debilitatur quidem regnum, quapdo pastores in aliquibus culpis cadunt. Sed debile confirmatur cum per satisfactionem poenitentiae ad opus magnæ virtutis eriguntur. Et super Israel confirmari dicitur, quia dura ad vitae altitudinem proficit, eos quibus praeeminet ordine, vincit conversatione. Videntibus Deum praelatus est, sed supra Deum videntes extollitur, cum prae caeteris in divina assumitur contemplatione. Merito ergo dicitur: Pugnabat contra omnes inimicos ejus, et quocunque se vertebat superabat: quia qui æterna altius conspicit, facile conterit quidquid de infimis sibi ad pugnam venit. Quia enim nulla terrena sibi jam placent, qui per magnam charitatem super Israel, id est in coelestibus regnat, quocunque se vertit, superat. Quid enim huic malignus spiritus suggerat, qui terrena nulla considerat, qui læta saeouli nulla jam amat? Pugnat doctor, dum praedicat, sed superat, quia quod prædicando prohibet de Mundi delectatione contingere, conversationis virtute persuadet. Et quia pugnare in circuitu coatra inimicos dicitur, magnæ laudis ejus victoria esse demonstratur. Ex omni quidem parte perfectum esse docterem dooet, qui ex omni parte fortissimos habet inimicos. Dum ergo ubiqua verti et superare dicitur, quanta ejus gloria prædicatur? Quid est ergo quod in circuitu hostes habere dicitur, nisi quia maligni spiritus omnibus sensibus nostris insidianlur?","english":"The kingdom is indeed weakened when shepherds fall into certain sins. But what is weak is strengthened when through the satisfaction of penance they are raised up to the work of great virtue. And he is said to be confirmed over Israel, because he advances to the height of life, and by his manner of life he surpasses those whom he precedes by rank. He is set before those who see God, but he is raised above those who see God when he is taken up before others into divine contemplation. Rightly, then, it is said: He fought against all his enemies, and wherever he turned he prevailed—because one who looks more deeply upon eternal things easily crushes whatever comes at him for battle from the lowest things. For since no earthly things now please him, he who through great charity reigns over Israel, that is, in heavenly things, wherever he turns, he prevails. For what would the malignant spirit suggest to him who considers no earthly things, who no longer loves any of the joys of the world? The teacher fights while he preaches, but he prevails because what he forbids by preaching from happening through the delight of the world, he persuades by the virtue of his manner of life. And because he is said to fight against his enemies round about, the victory of his great praise is shown to be. He teaches that the teacher is perfect from every side, since from every side he has the strongest enemies. Therefore, when he is said to turn and prevail everywhere, how great is his glory proclaimed? What is it, then, that he is said to have enemies round about, except that malignant spirits lie in wait for all our senses?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":867,"ref":"p867","source":"Nam loquendo alios, alios videndo decipiunt. Alios per auditum, alios per gustum vel olfactum fallunt. Alios etiam per insidias illecebrosæ delectationis vel cogitationis pertrahere ad immunditias satagunt. Aliis foris obscoena offerunt, quae mentis deliberatione sequantur. Sed ut rectius hunc circuitum demonstremus, hunc dum ad lacta pertrahunt, eis quasi ad dexteram insidias ponunt. lllum dum per adversa dejiciunt, quasi a laeva parte constringunt. Nos dum ad praeterita oblectamenta invitant, quasi a retro præcipitant. Illis quasi ab anteriori parte obviant, quasi sæpe infinporum mentibus districtae conversationis et vitae longitudinem quasi consulendo monstrant. Ab ante enim veniunt, quia proficisci ad coelum animas non permittunt. In circuitu ergo inimicos habemus, quia antea retro, in dexteram et sinistram malignorum spirituum certamen patimur. Unde et beatus Petrus apostolus nos cohortalur, dicens: Adversarius vester D diabolus, tanquam leo rugiens, circuit, quærens quem devoret: cui resistite fortes in fide (/ Petr. v? 8).","english":"For by speaking they deceive some, by seeing others. Some they trick through hearing, others through taste or smell. Others again they strive to drag into impurities through the snares of alluring pleasure or thought. To others they offer obscene things outwardly, which they may pursue in the deliberation of the mind. But that we may show this circuit more correctly: while they drag this one to pleasant things, they set snares for him, as it were, on the right. That one, while they cast him down through adversities, they constrain, as it were, from the left side. Us, while they invite us to past delights, they cast down, as it were, from behind. To those they meet, as it were, from the front, when they often show to their minds, as if by way of counsel, the length of a strict manner of life and conversation. For they come from before, because they do not permit souls to set out for heaven. Therefore we have enemies all around, because before and behind, on the right and on the left, we suffer the struggle of malignant spirits. Whence also the blessed apostle Peter exhorts us, saying: Your adversary the devil, as a roaring lion, goes about seeking whom he may devour: whom resist, strong in faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":868,"ref":"p868","source":"Sed jam belli circuitum novimus, qualiter per circuitum reges vineant, videamus. In circuitu quidem vincunt, qui linguam, et os, et oculos, et omnia corporis membra ab illicita actione custodiunt. Dum enim linguam perfecte per silentium muniunt, quasi iu una parte victores suntA et dum vident oculis quæ concupiscere dedignantur, ex alia parte victore flunt. Saepe etiam mala audiunt et repellunt, et quia noxia reprobant, et reprobando triumphant. Cunctis ergo sensibus victores sunt, qui per eorum aliquem subdi malignis spiritibus nolunt. Sed et dum cordi inepta cogitatio offertur, hostis qui reprobatur eliditur. Qui enim noxia quaeque abjicit, hostem potenter premit. Et quia item læta contemnit, et adversa non metuit, quae reliquit aliquando perversa non repetit, et ad coelestia ferventer currit, hostes, quos in circuitu patitur, superare declaratur. Ip quibus profecto adversariis, quia insidiæ oppositae quinque corporalibus sepsibus designantur, apte per quiparium numerum exprimuntur.","english":"But now that we know the circuit of war—how kings conquer by going around—let us see. They conquer by going around, indeed, who guard their tongue, mouth, eyes, and all the members of the body from unlawful action. For while they perfectly fortify the tongue through silence, they are victors, as it were, on one side; and while with their eyes they see things they disdain to desire, they become victors on another side. Often, too, they hear evil things and repel them, and because they reject what is harmful, and by rejecting it triumph. In all their senses, then, they are victors, who through any one of them refuse to be subjected to malignant spirits. But even when an unfit thought is offered to the heart, the enemy who is rejected is crushed. For whoever casts away all harmful things powerfully presses the enemy. And because he likewise despises pleasant things and does not fear adverse things, he does not at some time repeat the perverse things he has abandoned, and he runs fervently toward heavenly things, he is declared to overcome the enemies whom he endures all around. And to these adversaries, indeed, because the snares set against him are designated by the five bodily senses, they are aptly expressed by the number five.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":869,"ref":"p869","source":"(Vers. 47.) Contra Moab, inquit, et filios, Ammon, et Edom, et regem Suba, et Philistæos.\n\nQui enim quinque gentium nomina posuit, pppositas quinque sensibus corporis fraudes dæmonum designavit. Sed quia doctor non solum vivendo, sed etiam docendo dimicat, cum contra omnia vitia disputat, cum ea verbi gladio in auditorum suorum mentibus necat, nimirum in circuitu et pugnare cernitur, et quocunque se vertit superare. Sed quædam speclaliter nominantur,quaesibi principaliter obstant: Contra Moab, inquit, et filios Ammon, Edom. et regem Suba, et Philistæos. Moab, ex patre interpretatnr, Ammon, populus mœroris, Edam, rufus, Suba, incensa, sive convertens, Philistaeus, poculo cadens. Quid enim his nQminibus nisi gradus. pessimae vitæ exprimitur? In Moab quippe, qui ex patre dicitur, concupisceptia designatur. In mente quidem reproba, quia a diabolo ponitur, quasi a patre generatur. Quid vero per Ammon, qui populus mœroris interpretatur, ostenditur, nisi frequeptia malorum operum! Quia enim multa sunt, populus dicitur, et quia ad æterni luctus amaritudinem reprobum unumquemque perducunt, moeroris populus recte nominatur. Edam vero, qui rufus dicitur, Quid nisi peccandi nimium fervorem insinuat? Prius enim peccare quisque consuevit, deinde per usum peccandi proficit in augmentum fQn oris, ut peccare sepius audeat, et hoc, quod audendo ingeminat, semper iterare ardentius concupiscat.","english":"Against Moab, it says, and the sons of Ammon, and Edom, and the king of Suba, and the Philistines.\n\nFor he who set down the names of five nations designated the deceits of demons set against the five senses of the body. But because a teacher fights not only by living but also by teaching, when he disputes against all vices, when he slays them with the sword of the word in the minds of his hearers, he is surely seen to fight in a circuit and to conquer wherever he turns. But certain ones are named specifically, which stand chiefly in his way: Against Moab, it says, and the sons of Ammon, Edom, and the king of Suba, and the Philistines. Moab is interpreted as \"from the father,\" Ammon as \"people of sorrow,\" Edom as \"red,\" Suba as \"burning\" or \"turning,\" Philistine as \"falling from a cup.\" For what is expressed by these names but the stages of a most wicked life? In Moab, indeed, which is called \"from the father,\" concupiscence is designated. In the reprobate mind, certainly, because it is placed by the devil, it is, as it were, begotten from a father. But what is shown through Ammon, which is interpreted as \"people of sorrow,\" except the abundance of evil works? For because they are many, it is called a people, and because they lead each reprobate one to the bitterness of eternal mourning, it is rightly named \"people of sorrow.\" But Edom, which is called \"red,\" what does it suggest but the excessive fervor of sinning? For first each person is accustomed to sin, then through the practice of sinning he advances to an increase of fervor, so that he dares to sin more often, and what he repeats by daring, he desires to iterate ever more ardently.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":870,"ref":"p870","source":"Quo nimirum peccandi ardore agitur, ut in mente reproba quidquid virtutis aut boni operis viruit, comburatur. Incensa ergo post Edom in spirituali bello describitur, quia ita est perditae mentis casus, ut cum ferventer mala congregare nititur, bonis omnibus quasi per combustionem perditis et redactis ad nihilum spolietur. Suba etiam convertens dicitur, quia et formam Dei de reproba mente fervens peccatum tollit, et hanc ad apostatæ angeli formam redigit. De qua jam per divinam sententiam dicitur: Cum venerit imvius in profundum malovum, contemnit (Prov. XVIII, 3). Superba quidem mens jam divina mandata despicit, el semetipsam carnalibus desideriis subdit. Quis ergo est rex Saba, nisi ille, de quo ad beatum Job a Domino dicitur: Ipse est rex super universos filios superbiæ (Job. XLI, I). Philistæi vero, qui poculo cadunt, qui sunt; nisi qui omnibus supradictis malis ebrii sunt? Qui sic coelestia obliviscuntur, ut ad hæc evigilare aut vix, aut nunquam videantur. Per Moab ergo concupiscentia carnis exprimitur, per Ammon, frequens usus malæ operationis; per Edom, peecandi ardens desiderium; per 8uba, Vastatio et eombustio virtutum; per Philistæos, oblivio coelestium. Cum ergo electus doctor aliquem edoeerede tantorum laqueorum medio appetit, quantae virtutis certamen sumit?","english":"By this burning desire to sin, it is brought about that in the reprobate mind whatever of virtue or good work had flourished is burned up. Therefore, after Edom, it is described as set on fire in the spiritual battle, because such is the fall of a lost mind that, when it strives fervently to gather evils, it is despoiled of all good things, as if destroyed by burning and reduced to nothing. Suba is also called \"turning,\" because burning sin both takes away the form of God from the reprobate mind and reduces it to the form of the apostate angel. Concerning this, it is already said by divine sentence: When the wicked man has come into the depth of evils, he despises (Prov. 18:3). Indeed, the proud mind already despises the divine commandments and subjects itself to carnal desires. Who, then, is the king of Saba, if not he of whom the Lord says to blessed Job: He is the king over all the sons of pride (Job 41:1)? But the Philistines, who fall by the cup—who are they but those who are drunk with all the evils mentioned above? They so forget heavenly things that they seem either scarcely or never to wake to them. Therefore, by Moab is expressed the concupiscence of the flesh; by Ammon, the frequent practice of evil action; by Edom, the burning desire to sin; by Suba, the devastation and burning up of virtues; by the Philistines, forgetfulness of heavenly things. When, therefore, the chosen teacher desires to instruct someone in the midst of so many snares, what a contest of virtue does he undertake?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":871,"ref":"p871","source":"Et quia de omni hoc perditionis gradu per doctorum laborem ad poenitentiam redeunt, quocunque se vertit superare perhibetur. Predicando etenim aliquando concupiscentiam in alicujus corde interficit, aliquando usum pravæ operationis. Modo illos trahit, qui in usum peccandi traasierant, modo illos qui combustis et ad nihilum redactis virtutibus, regi suo diabolo quasi incensi serviebant. Et quia prædicando superna memorat, cadentes poculo. et caelestium oblitos ad spiritualis vitae studiam excitat et per amorem ardenter inflammat. Bene ergo dicitur? (Vers. 47.) Quocunquese vertebat, superabat.\n\nG3. Quia dum de omni genere peccatores ad vitam trahit, triumphare ubique cognoscitur, Hos nimirum triumphos agere suos milites, suos principes imperabat Dominus, cum dicebat: Ite in orbem universum, et prædicate Evangelium omni creatum (Marci XVI, 15). Omnicreaturae Evangelium praedicare præcipit, qui omnia genera hominum duci ad ftdem voluit, ut dum nobiles regum suorum triumphos ostenderet, eos superareubiquemonstraret. Unde scriptum est: Quivult omnes homines salvos fleri, et ad agnitionem veritatis venire (I Tim. II, 4). Omnes quippe homines vult salvos fleri, quia de omni hominum genere eligit, quos ad gaudium aeternae salutis trahit. Sed quid spectai fortitudine agat, exponit, quia dicit: (Ters.","english":"And because through the labor of teachers they return to repentance from every degree of this perdition, wherever he turns he is said to conquer. For by preaching he sometimes kills the desire in someone's heart, sometimes the practice of wicked action. Now he draws those who had passed over into the habit of sinning, now those who, with their virtues burned up and reduced to nothing, were serving their king the devil as though set on fire. And because by preaching he recalls heavenly things, he rouses those who are falling and forgetful of heavenly things to the zeal of the spiritual life, and inflames them ardently through love. Well, then, is it said? (Verse 47.) Wherever he turned, he conquered.\n\nG3. For while he draws sinners of every kind to life, he is known to triumph everywhere. These triumphs, surely, the Lord commanded his soldiers, his princes, to carry out, when he said: Go into the whole world, and preach the Gospel to every creature (Mark 16:15). He commands the Gospel to be preached to every creature, who willed all kinds of men to be led to the faith, so that while he showed the noble triumphs of their kings, he might show that they conquer everywhere. Whence it is written: Who wills all men to be saved, and to come to the knowledge of the truth (1 Tim. 2:4). All men, indeed, he wills to be saved, because from every kind of men he chooses those whom he draws to the joy of eternal salvation. But what he does by his strength, he sets forth, because he says: (Verse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":872,"ref":"p872","source":"48.) Congregatoque exercitu, percussit Amalechi et eruit Israel de manu vastatorum ejus.\n\nAmalech populus lambens interpretatur, Quid ergo per Amalech, nisi fornicationis spiritus designantur Lambere enim eorum est, ad peccandum mentem caruis blandimento delinire. Velut enim linguæ tactu lambere ambiunt, cum levibus suggestionibus mentem tangunt. Quid est quod contra Moab et Ammon, quod contra Edom et regem Suba pugnasse et vicisse dicitur, non tamen exercitum congregasse, sed ut Amalech vinceret, exercitum congregavit Quid est quod exeroitum congregavit, nisi quia ad exstinguendum fornicationis spiritum, virtus una non sufficit? Abstinentia quidem ciborum contra hoc vitium fortissima est, sed sola non praevalet; velut enim miles est, et pugnare potest, superare non potest, quia Amalech non vincitur, nisi exercitus concregatur. Qui ergo fornicationem percutere appetit, addat abstinentiæ corporis virtutem humilitatis. Nam si mens Deo subdi humiliter despicit, carnis suae desideria dominando ac praeeminendo non premit. Sed adhuc necesse est, ut congreget, quia exercitum parvum habet. Virtuti ergo humilitatis et abstinentiae corporis addatur frequens numerus orationis. Affectus quidem cordis intenti cælestibus, contra carnis bellum fortes milites sunt. Jam ergo in frequenti assiduitate precum aciem habet, sed exercitus non unam tantam aclem, sed plures habet.","english":"And when the army had been gathered, he struck Amalek and delivered Israel from the hand of its ravagers.\n\nAmalek is interpreted as “a people that licks.” What, then, is designated by Amalek but the spirit of fornication? For it is their way to lick, that is, to entice the mind to sin by the blandishment of the flesh. For they go about licking, as it were, by the touch of the tongue, when they touch the mind with light suggestions. What is it that he is said to have fought and conquered against Moab and Ammon, against Edom and the king of Zobah, and yet did not gather an army, but to conquer Amalek he gathered an army? What is it that he gathered an army, except that to extinguish the spirit of fornication one virtue alone is not sufficient? Abstinence from food is indeed very strong against this vice, but alone it does not prevail; for it is like a soldier, and it can fight, but it cannot overcome, because Amalek is not conquered unless an army is gathered. Whoever, then, desires to strike down fornication, let him add to bodily abstinence the virtue of humility. For if the mind, in humble submission to God, looks down on this, it does not suppress the desires of its flesh by dominating and ruling over them. But it is still necessary that he gather, because he has a small army. Therefore to the virtue of humility and bodily abstinence let the frequent number of prayer be added. Indeed, the affections of a heart intent on heavenly things are strong soldiers against the war of the flesh. Now, then, in the frequent assiduity of prayers he has a battle line, but an army does not have only one battle line, but many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":873,"ref":"p873","source":"Adhuc itaqueexercitum perfectum non habet, et Amalech percutere nequaquam valet. Nunquid ei prodest quod jejunando se atterit, quod ad tempus orando compungitur, si mens lubrica cogitet, et pbantasmata lasciviae in semetipsam portet? Sed vitare turpes cogitationes on praevalet, qui honestas in se non habet. Quia enim semper cogitamus, exquirenda sunt nobis bona, ne mala cogitemus. Quid vero sunt omnes turbae baparum cogitationum, nisi innumerabiles mentis acies? Nam dum mentem ambiunt et minuunt, ad eam accedere turpissimos inimicos non permittunt. Et quia cogitando ad desiderium magnae puritatisaccendimur, armis potentibus milites nostri induti sunt, quibus fornicationis impetus et depellendo, in fugam vertunt, et ad nihilum deducendo perimunt. Nam unde ad animam intrare cogitationes possint, non habent, quae quasi fortissimo milite, honestate cogitationum bonarum undique ornata est. Nunc ergo exercitum anima congreget, quae Amalech vult perimere, et de manu vastatorum ejus videntem spiritum liberare. In horum medio resideat, ut cuncta exemplis electorum fortium, circumdata doctrinis Scripturarum, nullam partem sui vacuam habeat unde hostis irrumpat. Quia ergo innumerabilia sunt exempla fidelium, quia multa documenta Scripturarum, exercitus magnus et fortis est, sed ad congregandum difficile non est. Bene ergo de Israelis rege dicitur: Congregato exercitu, percus-.","english":"Therefore it still does not have a complete army, and it is by no means able to strike Amalek. For what does it profit it that it wears itself down by fasting, that it is pricked for a time by praying, if the slippery mind thinks on base things and carries phantasms of wantonness within itself? But he cannot avoid shameful thoughts who does not hold honest ones within himself. For since we are always thinking, good things must be sought out by us, lest we think evil things. But what are all the crowds of foul thoughts but the countless battle lines of the mind? For while they surround the mind and lessen it, they do not permit the most shameful enemies to approach it. And because by thinking we are set aflame toward the desire of great purity, our soldiers are clothed in powerful arms, by which they both drive back the assaults of fornication and turn them to flight, and by bringing them to nothing, destroy them. For they have no way of entering into the soul, which is on every side adorned, as if by a most strong soldier, with the honesty of good thoughts. Now therefore let the soul gather an army, which wishes to destroy Amalek and to free the seeing spirit from the hand of its ravagers. Let it sit in the midst of these, so that, surrounded on all sides by the examples of the strong elect and by the teachings of the Scriptures, it may have no part of itself empty through which the enemy may break in. Since, then, the examples of the faithful are countless, since the proofs of the Scriptures are many, the army is great and strong, but to gather it is not difficult. Well, therefore, is it said of the king of Israel: When the army had been gathered, he struck.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":874,"ref":"p874","source":"sit Amalech, quia fornicationis spiritus nonantevincitur quam per abstinentiam corpus atteratur, et omnis turpitudo obscœnæ cognitationis, bonis mentem replentibus, effugatur. Tunc quippe eum lambere, id est delinire populus lambens delectando non potest, quia domita carne jejuniis, humilitatis arce prædita mente, orationis armis accincta, intenta doctriBis coelestibus, exemplis munita, impiæ suggestioni aditum præbere consentiendo non prævalet. Quae nimirum exercitus congregatio bene regibus, id est Ecclesiæ doctoribus convenit, quia quisquis ad exstingttendam fornicationis rabiem electos subditos instruere nititur, hæc plura auxiliorum agmina ei verba congreganda sunt.\n\nBene et Israel erutus de manu vastatorum ejus asseritur. Erui quidem evelli dicitur. Et quod evellitur, altas radices in profundiora mersissc sentitur. Manus vero vastatorum potestas est malorum apirituum. Unde etiam scriptum est: A quo quis vincitur ejus servus efficitur (II Petr. II, 19).Quid ergo colligitur, nisi quia dum fornicatores desideriis carnis assentiunt, potestati malorum spirituum suiguntur? Quia item altum est fornicationis blandimentum, dum in hoc anima per desiderium mergitur, quasi in profundum radicibus tenetur.","english":"Amalek, because the spirit of fornication is not overcome before the body is worn down by abstinence, and all the foulness of obscene thought is put to flight when good things fill the mind. For then the people, licking, that is, flattering, cannot lick him by taking delight, because with the flesh subdued by fastings, the mind fortified by the citadel of humility, girded with the arms of prayer, intent on heavenly teachings, protected by examples, it is not able to grant an entrance to the impious suggestion by consenting. And this gathering of the army rightly befits kings, that is, the teachers of the Church, because whoever strives to instruct chosen subjects for extinguishing the rage of fornication must gather for him these many troops of aids.\n\nRightly also is Israel said to be rescued from the hand of its ravagers. To be rescued is indeed said to be plucked out. And what is plucked out is perceived to have sunk deep roots into deeper places. But the hand of the ravagers is the power of evil spirits. Whence also it is written: By whom anyone is overcome, of him he is made a slave (2 Peter 2:19). What then is gathered, except that while fornicators consent to the desires of the flesh, they are subjected to the power of evil spirits? Because again the enticement of fornication is deep, while the soul is plunged into it through desire, it is held as if by roots in the deep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":875,"ref":"p875","source":"Erui ergo de manu vastatorum est a fornicationis abysso, qui in potestate dæmonum est, liberari, Bene etiam vastatQres fornicationis impetus dicuntur: quia de vitio luxuriae per beatum Job dicitur: Ignis est usque ad perditionem germinans: et omnia eradicans germina (Job XXXI, 12). Vastatorquippe fornicationisspiritusdicitur, quia quem invaserit, ei nimirum nulla virtutum dona derelinquit. Ad laborem quidem ministerii, bona quidem aliqua habere potest, sed ad meritum salutis ea habere non potest. Vastari ergo dicitur, cui perdita castitate ad vitam bona alia nulla prosunt. Vastari etiam horti tenera dicuntur. Qui enim sunt horti superni sponsi, nisi corda sanctorum per custodiam munita, et per castitatis odorem florida? Nam dum nullos motus turpes recipiunt, albo pudoris flore decorantur. Unde et sponsae in Cantico sponsi laudibus dicitur: Quæ habitas in hortis, audire me fac vocem tuam (Caut. ult., 13). Et rursus: Hortus conclusus soror mea sponsa (Cant. IV, 12). Hortus quidem, quia virtute eximiae castitatis floridus, conclusus autem, quia per continentiam munitus. Hinc sponsa quidsponsum oblectet, exponit, dicens: Sponsus meus mihi, et ego illi, qui pascitur inter lilia, donec aspiret dies, et inclinentur umbræ (Cant. II, 16). Immundi ergo spiritus vastatores sunt, quia si pudica corda decipiunt, decepta teneros flores tantae virtutis perdunt.","english":"To be rescued therefore from the hand of the ravagers is to be freed from the abyss of fornication, which lies in the power of demons. Rightly also are the impulses of fornication called ravagers, because concerning the vice of lust it is said through blessed Job: It is a fire growing even to destruction, and rooting out all growths (Job 31:12). For the spirit of fornication is called a ravager because, once it has invaded someone, it plainly leaves him no gifts of the virtues. For the labor of ministry, indeed, he can have some good things, but for the merit of salvation he cannot have them. He is said therefore to be ravaged who, having lost chastity, is profited by no other good things for life. The tender things of the gardens are also said to be ravaged. For what are the gardens of the heavenly bridegroom, if not the hearts of the saints, fortified by watchfulness and flowering with the fragrance of chastity? For while they receive no shameful motions, they are adorned with the white flower of modesty. Hence also it is said to the bride in the Canticle, in the praises of the bridegroom: You who dwell in the gardens, make me hear your voice (Cant. 8:13). And again: A garden enclosed is my sister, my bride (Cant. 4:12). A garden indeed, because flowering with the virtue of surpassing chastity; enclosed, however, because fortified by continence. Hence she explains what delights the bridegroom, saying: My bridegroom is mine, and I am his, who feeds among the lilies, until the day breathes and the shadows incline (Cant. 2:16). The unclean spirits therefore are ravagers, because if they deceive chaste hearts, once deceived they destroy the tender flowers of such great virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":876,"ref":"p876","source":"Qui itaque cum ab immunditiis ad castitatem redeunt, quia diras daemonum potestates effugiunt, et a profundo perditionis ascendunt, de manu vastatorum erui apte memorantur. Sed rex, qui eruere populum dicitur, quales adjutores habeat videamus. Nam sequitur: (Vers. 49.) Fuere autem filii Saul Jonathas, et Jesui, et Melchisva: nomina duarum filiarum ejus, nomenprimogenitce Merob, et nomen minoris Michol.\n\nFilii Saul, qui non ad quamlibet haereditatem, sed ad regnum nascuntur, illos insinuat, de quibus sanctae Ecclesiae per Psalmistam dicitur: Pro patribus tui nati sunt tibi filii, constitues eos principes super omnem terram (Psal. XLIV, 17). Quos tres esse agnovimus, quia fidem sanctae Trinitatis praedicando defendunt. Sed quia percusso Amalech, regis filii nominantur, eorum numerum ad virtutum merita referamus. Maceratio quidem corporis, circumspectio mentis, simplicitas intentionis, tria sunt. Quia ergo doctores sanctæ Ecclesiae ad reprimendam carnis iibidinem fortes sunt, ad cordis custodiam sapientes, intentionem cordis in coelum sublevando sublimes, tres esse Saul filii dicuntur. Tri etiam sunt, fortitudo operis, virtus charitatis, et affluentissima gratia praedicationis. Doctores quippe sanctae Ecclesiae, quia magna conversatione sublimes sunt, magna charitate ferventes, magna verbi sapientia facundi, ternario numero apte signati sunt.","english":"Those, therefore, who return from impurities to chastity, because they escape the dread powers of demons and ascend from the depth of perdition, are fittingly recorded as having been rescued from the hand of the ravagers. But let us see what kind of helpers the king has, who is said to rescue the people. For it follows: (Verse 49.) Now the sons of Saul were Jonathan, and Jesui, and Melchisva: the names of his two daughters, the name of the firstborn Merob, and the name of the younger Michol.\n\nThe sons of Saul, who are born not to any inheritance whatsoever, but to a kingdom, signify those of whom it is said through the Psalmist concerning the holy Church: Instead of thy fathers, sons are born to thee; thou shalt appoint them princes over all the earth (Psalm 44:17). We recognize that they are three, because they defend the faith of the holy Trinity by preaching. But because, after Amalek was struck down, they are named as the king's sons, let us refer their number to the merits of the virtues. Indeed, the mortification of the body, the circumspection of the mind, and the simplicity of intention are three things. Therefore, because the teachers of the holy Church are strong to restrain the lust of the flesh, wise for the guarding of the heart, and sublime in raising up the intention of the heart to heaven, the sons of Saul are said to be three. There are also three: the strength of work, the virtue of charity, and the most abundant grace of preaching. For the teachers of the holy Church, because they are sublime in great conduct, fervent in great charity, and eloquent in the great wisdom of the word, are fittingly designated by the number three.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":877,"ref":"p877","source":"Quorum certe virtutibus nomina conveniunt, quia Jonathas columbæ donum dicitur; Jesui, planities, sive desiderium meum; Melchisva, rex meus salus. Quia enim praecellentia dona Spiritus sancti doctores habent, columbæ donum recte nominantur. Quia item inter dona sublimia humilcs sunt, planities dicuntur. Quia pro subditis sibi fidelibus ardenter æterna postulant, desiderium meum esse perhibentur. Quae quidem vox parvulorum subditorum esse cognoscitur, virtus vero tanti nominis praelatorum. Qui enim parvuli et frigidi adhuc in nostris negligentiis jacemus, ad caelestem patriam ardentibus desideriis non flagramus. Sed quod nos ardenter flagitare non possumus, pro nobis postulat qui ad illam quam nobis adipisci desiderant patriam magnis desideriis anbelant. Pro excelleotia ergo charitatis non desiderantes, sed desiderium regis filius dicitur, ut in doctoris mente flagrarc ignis dilectionis specialiter demonstretur. Unde et de Domino per Psalmistam dicitur: Qui facit angelos suos spiritus, et ministros suos ignem urentem (Psal. CIII, 4). Hinc est item quod Daniel vir desideriorum dicitur (Dan. ix), quia prospera populi sui magnis precibus postulasse perhibetur. Melchisva vero dicitur, rex meus salus. Rex quippe praedicator dicitur, quia celsitudinem tenet ordinis, et dignitatem magnae conversationis. Rex item dicitur, quia summam tenet celsitudinis et vigorem auctoritatis.","english":"Their names certainly correspond to their virtues, because Jonathan means \"gift of the dove\"; Jesui, \"plain\" or \"my desire\"; Melchisua, \"my king is salvation.\" For since the teachers possess the pre-eminent gifts of the Holy Spirit, they are rightly called \"gift of the dove.\" Again, because among the sublime gifts there are humble ones, they are called \"plain.\" Because they ardently seek eternal things on behalf of the faithful subject to them, they are said to be \"my desire.\" Indeed, that voice is recognized as belonging to the little ones who are subjects, but the virtue of so great a name belongs to the prelates. For we who still lie as little ones and cold in our negligences do not burn with ardent desires for the heavenly fatherland. But what we cannot ardently demand, he requests for us who longs with great desires for that fatherland which he desires us to attain. By the excellence of charity, therefore, not desiring but \"desire,\" the son of the king is called, so that the fire of love may be shown to burn especially in the mind of the teacher. Whence also it is said of the Lord through the Psalmist: \"Who makes his angels spirits, and his ministers a burning fire\" (Ps. 103:4). Hence it is likewise that Daniel is called a man of desires (Dan. 9), because he is reported to have sought the prosperity of his people with great prayers. But Melchisua is called \"my king is salvation.\" The king is, of course, the preacher, because he holds the height of order and the dignity of great conduct. He is also called king because he holds the summit of loftiness and the vigor of authority.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":878,"ref":"p878","source":"Salus etiam dicitur, ut ejusintegritateaegritudo populidepelli posse sentiatur. Merito enim vitae et devota oratione homo agere quotidie debet doctor, utsubjectus sibi quisque pertigere valeat ad salutem.\n\nSed notare iterum doctor debet quia cum a subditis nominatur, non rex noster, sed rex meus dicitur. Quid est ergo quod rex meus dicitur, nisi quia tam familiaris esse debet omnibus, ut singulorum esse per amorem sentiatur? Sed qui meus dicitur, rex nominatur, quia humilis et affabilis praedicator hoc ipsum quod praeeminet non videtur esse suum singulariter, sed speciale singulorum, cum tam communis per gratiam esse nititur, ut ejus celsitudo propria uniuscujusquo fore videatur. Onus autem verbi dicitur, quia videlicet salus mea dicitur, per quod nimirum diligens praedicatoris studium et sollicitudo commendetur, quia sic debet intendere simul omnibus, ut qnaerat et agat propria singulorum. Ab unoquoque etenim salus mea dicitur, si uniuscujusque infirmi curam suscipit, et huno ad æternæ salutis bona perducit.","english":"It is also called salvation, so that by its wholeness the sickness of the people may be understood to be driven out. For deservedly the teacher ought daily to act by his life and devoted prayer, so that each one subject to him may be able to reach salvation.\n\nBut the teacher ought again to note that when he is named by his subjects, he is called not \"our king\" but \"my king.\" What is it, then, that he is called \"my king,\" except that he ought to be so familiar to all that he is felt to belong to each individual through love? But he who is called \"my\" is named king, because the humble and affable preacher does not seem to hold his very pre-eminence as his own singularly, but as special to each individual, since he strives to be so common through grace that his own loftiness may be seen to belong to each one. Moreover it is called the burden of the word, because, that is, it is called \"my salvation,\" through which surely the diligent zeal and solicitude of the preacher is commended, because he ought so to attend to all at once that he seek and pursue the things proper to each individual. For \"my salvation\" is said by each one, if he takes up the care of each infirm person and leads him to the goods of eternal salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":879,"ref":"p879","source":"Quae vero sunt Saul filiae, nisi praedicatori subditae electorum qualitates? Alii quippe activae vitae studiis serviunt, alii vero contemplativæ remotionibus absconduntur. Filiae quidem dicuntur pro fecunditate. Illa quidem parit multitudinem bonorum operum, ista vero internorum plenitudinem gaudiorum. Merito igitur regis filie nominantur, quia dum concipiunt de verbo Dei, coelestes fructus parturiunt. Unde bene Merob de multitudine dicitur. Activa etenim vita, quia ex multis bonis operibus perficitur, de multitudine recte nominatur. Vel de multitudine dicitur, quia qui Deo per activam vitam placent multi sunt. Quia enim pauciores numero sunt qui per contemplativam coelestibus gaudiis inhiant, in eorum comparatione illos qui activae vitae inserviant multos vocat. Qui profecto multi sunt numero, ministerio divisi, quia etsi unam coelestem patriam bonis operibus querunt, tamen variis operibus pietatis inserviunt. Quorum certe nonnulli in tantum amorem conditoris proficiunt, ut ipsa etiam opera bona deserant, atque ad contemplativæ vitae dulcedinem transire, et in ea Deo vocare concupiscant. Unde et bene Michol in lingua nostra ex omnibus dicitur. Ex omnibus quidem fit, quia nullus est perfectus in contemplatione, qui ex labore boni operis non pervenit ad arcem ejusdem contemplationis.","english":"But what are Saul's daughters if not the qualities of the elect subject to the preacher? For some serve the pursuits of the active life, while others are hidden away in the retreats of the contemplative life. They are called daughters, indeed, because of their fruitfulness. The one gives birth to a multitude of good works, the other to a fullness of inward joys. Rightly, therefore, are they named the king's daughters, because when they conceive by the word of God, they bring forth heavenly fruits. Hence Merob is well said to mean \"of a multitude.\" For the active life, since it is brought to perfection through many good works, is rightly named from a multitude. Or it is said to be \"of a multitude\" because those who please God through the active life are many. For since those who pant after heavenly joys through the contemplative life are fewer in number, in comparison with them he calls those who serve the active life many. These are indeed many in number, divided in ministry, because even though they seek the one heavenly homeland by good works, they nevertheless serve in various works of devotion. Some of these, to be sure, advance so far in the love of their Creator that they even forsake good works themselves and desire to pass over to the sweetness of the contemplative life and to call upon God in it. Hence Michol is also well said to mean in our tongue \"from all.\" For she is made \"from all,\" because no one is perfect in contemplation who has not arrived at the citadel of that same contemplation through the labor of good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":880,"ref":"p880","source":"Unde et in Evangelio Dominus dicit: Venite ad me, omnes, qui laboratis, et onerati estis, et ego reficiam vos (Matth. XI, 28). Tunc qui laboratvocatur, quando bene agendi desiderium æternitatis infunditur. Et ad vocantem se accedunt, quando ad contemplativæ vitæ quietem veniunt. In quo nimirum laborantes reficiuntur, quia amoris gaudia de divina contemptatione abundanter sumunt. Ipse quidem accedentes reficit, qui puris mentibus semetipsum ostendit. In eojns revelatione quia contemplationis gaudia multa inveniunt, quasi omnimoda delectationis dulcedine, non ab alio, sed ab ipso saturantur. Michol ergo ex omnibus dicitur, quia contemplativæ vitae secretum nullus expetit, qui in aliqua prius operatione bona non fuit. Minor ergo soror dicitur, non quia inferior dignitate, sed quia posterior tempore. Si quis autem Telit per primogenitam filiam contemplativam vitam, per minorem activam potest accipere. Et tunc quidem Merob de multitudine dicitur, quia multitudinis turbas deserit, et ad rariorem numerum in contemplatione perfectorum venit. Non ergo multitudo, sed de multitudine esse dicitur, ut non hi cum quibus est, sed unde venerat agnoscatur. Michol vero ex omoibus dicitur, ut in activa vita universalis vita sanctæ Ecclesiae designetur.","english":"Hence also the Lord says in the Gospel: Come to me, all you who labor and are burdened, and I will refresh you (Matthew 11:28). Then one who labors is called, when the desire of acting well is poured in from eternity. And they come to him who calls them, when they come to the quiet of the contemplative life. In this, surely, those who labor are refreshed, because they abundantly take the joys of love from divine contemplation. He himself indeed refreshes those who come to him, who shows himself to pure minds. In his revelation, because they find many joys of contemplation, they are filled, as it were, with the full sweetness of delight, not by another but by himself. Michol, therefore, is said to be from all, because no one seeks the secret of the contemplative life who has not first been in some good work. She is called the younger sister, therefore, not because she is inferior in dignity, but because she is later in time. But if anyone wishes, he can understand the contemplative life by the firstborn daughter Telit, and the active life by the younger. And then indeed Merob is said to be from the multitude, because she deserts the crowds of the multitude and comes to a rarer number of the perfect in contemplation. Not the multitude, therefore, but she is said to be from the multitude, so that it is recognized not those with whom she is, but whence she came. But Michol is said to be from all, so that in the active life the universal life of the holy Church may be designated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":881,"ref":"p881","source":"In activa etenim vita etiam illi sunt prius qui postea ad contemplativæ secretum transeunt, sed in contemplativæ remotione, exterioris vitaesollicitudine gravati non sunt. Illa ergo de multitudine, ista vero de omnibus dici potest, quia activa vita omnes continet, contemplativa omnium conspectum declinat, ut se, conspectu mentis, coelestibus jungat. Quomodo igitur Saul filiae dicuntur, nisi quia utraque vita studio boni rectoris ostenditur? Qui enim nos docent bona agere, aeternae ritae studiis vacare, ab illo nobis generantur, cujus magisterio in corde nostro discuntur. Quod quidem quia de activae vitae operibus constat, mirum de contemplativa videtur, quae per Mariam Marthæ sororem, quæ ad pedes Domini sedere et verbum ejus audire describitur (Luc. x). Sed facile respondetur quia dum sedet Maria, perfectos in contemplatione signat. Filia tamen Saul Merob recte dicitur, quia etsi sedens ad pedes domini quae vult ab eo audit et discit, tamen prius discere debet quomodo sedere possit. Hoc nimirum quia sapicntis et eruditi doctoris eruditione cognoscitur, Saul esse filiam Merob recte memoratur (I Reg. XVIII). Quam profecto in conjugium David dare promisit, sed ei minorem dedit, quia nonnulli contemplativæ vitæ pulchritudinem diligunt, ad cujus amplexus accedere nequadam permittuntur.","english":"For in the active life even those are first who afterwards pass over to the secret of the contemplative life, but in the retirement of the contemplative life they are not weighed down by the care of the exterior life. That life, then, can be spoken of as belonging to the multitude, but this one as belonging to all, because the active life contains all, while the contemplative life declines the sight of all, so as to join itself, by the sight of the mind, to heavenly things. How, then, are they said to be daughters of Saul, unless because each life is shown forth by the zeal of a good ruler? For those who teach us to do good and to devote ourselves to the pursuits of the eternal life are begotten for us by him by whose teaching they are learned in our heart. And since this is certainly established concerning the works of the active life, it seems strange concerning the contemplative life, which is signified by Mary, the sister of Martha, who is described as sitting at the feet of the Lord and hearing his word (Luke 10). But it is easily answered, because while Mary sits, she signifies those who are perfect in contemplation. Yet Merob, the daughter of Saul, is rightly called so, because even if she sits at the feet of the Lord and hears and learns from him what she wills, nevertheless she ought first to learn how she may be able to sit. This, surely, because it is known by the instruction of a wise and learned teacher, she is rightly remembered as the daughter of Saul (1 Samuel 18). Her, indeed, he promised to give to David in marriage, but he gave him the younger one, because some love the beauty of the contemplative life, but are by no means permitted to approach its embrace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":882,"ref":"p882","source":"Quia enim regendis fidelibus gregibus foris necessarii sunt summus rex sic ordinat, ut Michol minorem accipiant, et Merob majorem nunquam comprehendant. Plerique autem post minorem majorem accipiunt, quia post devota charitatis opera ad intimi secreti amorem recipiuntur; quod bene Jacob insinuat, qui Rachelem amavit, sed prius Liam accepit, et sic deinde Rachelem in conjugium sumpsit (Gen. XXIX). Quid est hoc, quod Jacob utramque sororem habere licuit, David autem ad majoris thalamum non pervenit, nisi quia David rex fuit, Jacob vero rex non fuit? Qui ergo regimen animarum suscipit, hunc censura ecclesiastica susceptum gregem deserere et remotae vitae otiis vocare non sinit. Sed Merob David promittitur, et nunquam datur; Micbol sola datur, quia nonnulli cum curam animarum suscipiunt, putant se sic aliorum sollicitudinem gerere, ut sibi ipsis valeant per sollicitudinem vacare; et tamen quietem quam in praelatione quærunt nunquam inveniunt: fitque ut dum impetrare a Domino gratiam tantae puritatis nequeunt, quasi iram incurrissent Domini, pertimescunt. Quasi ergo irato rege promissam sibi primogenitam perdunt, quia eum quem se putabant in praelatione habituros amorem quietis intimae amplecti non possunt. Hæc autem breviter per excessum diximus, nunc ergo ad dimissa redeamus.","english":"For the supreme King so orders it that those who are needed outwardly for ruling the faithful flocks receive Michol, the lesser, and never attain Merob, the greater. But many receive the greater after the lesser, because after the devoted works of charity they are received into the love of the inmost secret; Jacob intimates this well, who loved Rachel but first took Leah, and so afterwards took Rachel in marriage (Gen. 29). What is this, that it was permitted Jacob to have both sisters, but David did not come to the marriage chamber of the greater, except that David was a king, but Jacob was not a king? For one who takes up the governance of souls, the censure of the Church does not permit him to desert the flock he has taken up and to call himself to the leisure of the retired life. But Merob is promised to David and never given; Michol alone is given, because some, when they take up the care of souls, think that they so bear solicitude for others that through that solicitude they can be free for themselves; and yet the quiet they seek in prelacy they never find: and it comes about that while they cannot obtain from the Lord the grace of such purity, they fear as though they had incurred the Lord's anger. As though, therefore, with the king angry, they lose the firstborn promised to them, because the love of intimate quiet, which they thought they would have in prelacy, they cannot embrace. But we have said these things briefly by way of digression; now therefore let us return to what we set aside.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":883,"ref":"p883","source":"Ambae ergo Saul filiae dicuntur, sed nomina diversa sortiuntur, quia et differunt et conveniunt. Conveniunt quidem, quia ad aeternam vitam, quam diligunt, per amorem tendunt. Item conveniunt, quia bona opera, quibus haec indesinenter extenditur, illa quomodolibet operatur. Quia igitur ambæ amant quæ vident aeterna, ambae ad illa per bonam operationem pervenire desiderant, quomodocunque conveniunt; differunt autem, quia plus agit una, plus videt altera. Nam et Lia non dicitur fuisse caeca, sed lippa. Et Rachol si non tantos peperit, omnino tamen sterilis non remansit. Nam si altera vita alteram contemplando aut operando superat, nulli autem eorum visionis claritas demitur, nulli fecunditatis gloria denegatur. Videndo tamen et agendo differunt, quia activa vita visionem habet in transitu, opus vero in intentione; contemplativa vero opus in itinere, intentionem in quiete. Unde bene evangelista Marcus, cum sub illarum trium mulierum specie contemplativæ vitae amorem ostenderet, ait Emerunt aromata, ut veniente, ungerent Jesum (Marc. XVI, 1). Quasi dicat: Steterunt in opere, ut currere valerent ad contemplationem Aromata quidem emere est per laborem boni operis,bonae opinionis odorem circumquaque dilatare. Et Jesum in sepulcro ungere est per mortificationem carnis ad devotionis intimae pinguedinem pervenire.","english":"Both are therefore called daughters of Saul, but they obtain different names, because they both differ and agree. They agree indeed, because they tend through love toward eternal life, which they love. Likewise they agree, because the good works by which this life is ceaselessly extended, that one performs in whatever way. Since, therefore, both love the eternal things they see, both desire to reach them through good action, and in whatever way they agree; but they differ, because one does more, the other sees more. For Leah too is not said to have been blind, but bleary-eyed. And Rachel, if she did not bear so many, yet did not remain entirely barren. For if the one life surpasses the other by contemplating or by acting, yet to none of them is the clarity of vision taken away, to none is the glory of fruitfulness denied. By seeing and by acting, however, they differ, because the active life has vision on the way, but work in its intention; the contemplative life, however, has work on the journey, and intention in rest. Hence the evangelist Mark, when under the figure of those three women he showed the love of the contemplative life, says well: They bought spices, that coming they might anoint Jesus (Mark 16:1). As if he were saying: They stood in work, that they might be able to run to contemplation. To buy spices indeed is to spread abroad on every side the fragrance of good repute through the labor of good work. And to anoint Jesus in the tomb is to arrive at the richness of intimate devotion through the mortification of the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":884,"ref":"p884","source":"Nam velut in sepulcro ungHor, quando a consepultis ad gaudium intimae claritatis suae devotissime pervenitur. In transitu ergo operationem habent, quia etsi aliquando operantur, quasi currendo hoc deserunt, qui ad locum dilectae solitudinis magno spiritus impetu impelluntur. Nam quia totis desideriis in aeternorum amore requiescunt, videre magis quam ministrare appetunt. Rari ergo sunt in publico operis, assidui in secreto contemplationia; foris parum, satis intus immorentur. Nam et fornicationem esse solent judicare, vel ad momentum a Christi contemplatione discedere.\n\nE contra autem activa vita, quae frequenscirca ministerium satagit, rara est in secreto contemplationis. Nam quæ aeterna sibi praeparare non sedendo, et audiendo, sed satagendo et ministrando proposuit, non damnum, sed dispendium putat, si sibi vacans, et sua petens, et non quæ aliorum, a solita obsequiarum oblatione requiescat. Plus igitur operando laborat, minus obsecrat. Unde et Martha, quæ circa frequens ministerium satagebat, stetit, et loculo est (Luc. x, 40). Que enim stelit, ei mr um sedere non licuit, quia si ad audiendum sedere, imparatum fortasse ministerium et insufficiens impendisset. Et notandum quia transeundo, Dominum Martha vidit, non tamen transeundo, sed stando loquitur. Nam evangelista caute expressit, dicens: Quæ stetit, et ait (Ibid.).","english":"For as if in a tomb, when by those buried together with him one most devoutly arrives at the joy of his inmost brightness. In passing, therefore, they have activity, because even if they sometimes act, they leave this as if by running, who are driven to the place of beloved solitude by a great impulse of the spirit. For because with all their desires they rest in the love of eternal things, they desire to see rather than to minister. Rare, therefore, are they in the public of work, assiduous in the secret of contemplation; abroad little, within they remain sufficiently. For they are accustomed to judge it as fornication even to depart for a moment from the contemplation of Christ.\n\nOn the other hand, however, the active life, which busies itself frequently about ministry, is rare in the secret of contemplation. For she who has proposed to prepare eternal things for herself not by sitting and listening, but by busying herself and ministering, considers it not a loss but a waste, if, free for herself and seeking her own and not the things of others, she should rest from the customary offering of services. Therefore by working more she labors, by entreating less. Hence also Martha, who was busying herself about frequent ministry, stood, and is in her place (Luke 10:40). For she who stood was not permitted to sit, because if she had sat to listen, she would perhaps have provided an unprepared and insufficient ministry. And it is to be noted that in passing, Martha saw the Lord, yet not in passing but standing she speaks. For the evangelist expressed it carefully, saying: She who stood, and said (Ibid.).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":885,"ref":"p885","source":"Quo proiecto exemplo instruimur, ut qui fratribus ministeria exhibcmus, si per moram sedere ad Redemptoris pedes non possumus, per aliquantulam morulam Redemptori assistere debeamus. Sed bene ei assistimus, si transeundo et serviendo videamus. Quid est autem transeundo Dominum cernere, nisi in omni nostro bono opere ad ipsum cordis dirigere intentionem' Transimus enim, quando huo illuc discurrendo in membris suis Domino ministramus, Sed transeundo Dominum cernimus, si per omne quod agimus præsentem nobis ipsum, cui placere cUDimus. contemplamur. Quo in loco notandum est quiacoDfidenter Martha loquitur, dicens: Domine, non est iibi curas quod soror mea reliquit me solam ministrare (Luc. X, 40.) Quod certe perfectis quibusdam operariis sanctae Ecclesiæ convenit, qui omnipotenti Deo preoes tanto fiducialius offerunt quanto laboriosius ei in membris suis se ministrasse meminerunt. Sed quia in ipsis etiam quæ activae vitæ desarviunt nimietas sollicitudinis cohibenda est, Martha reprehenditur, quæ tam sollicita, asseritur, ut erga plurima turbetur. Actionis quidem fervor tuno reote disponitur, cum sic insistimus operi, ut tranquillo oorde eum oui opera nostra consecrare nitimur videamus. Quid est ergo nimietas sollicitudinis, nisi confusio supernæ intentionis? quia dum se erga plurima dividit, divisa jam ad supernorum intuitum non assurgit.","english":"By the example cast before us, we are instructed that we who render ministries to our brethren, if through delay we cannot sit at the feet of the Redeemer, ought at least for some little while to stand by the Redeemer. But we stand by him well if we see him in passing and in serving. What is it, then, to behold the Lord in passing, unless in every good work of ours to direct the intention of the heart to him? For we pass by when, running hither and thither, we minister to the Lord in his members. But we behold the Lord in passing if, through all that we do, we contemplate him as present to us, him whom we desire to please. In this place it is to be noted that Martha speaks confidently, saying: Lord, is it no concern to you that my sister has left me alone to serve? (Luke 10:40). This certainly befits certain perfect workers of holy Church, who offer prayers to almighty God with as much greater confidence as they remember that they have served him more laboriously in his members. But because even in those things which serve the active life the excess of solicitude must be restrained, Martha is reproved, who is declared to be so solicitous that she is troubled about many things. Indeed, the fervor of action is then rightly ordered when we so apply ourselves to the work that with a tranquil heart we see him to whom we strive to consecrate our works. What, then, is the excess of solicitude but the confusion of heavenly intention? Because while it divides itself among many things, being divided it no longer rises up to the contemplation of things above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":886,"ref":"p886","source":"Illud enim eeternum et simplex bonum æternæ visionis anima quia vix unita comprehendit, se nimirum ad id divisa non erigit. Dicit ergo operum nostrorum diapositor et receptor: Unum est necessarium, ne se meos ad multa dividat, ut, per tranquillitatem unita, ad summi boni intuitum potenter surgat. Duæ igitur filia Saul, etsi pariterregis sunt filiæ, nominibus differunt, quia vita activa et contemplativa nobilitate religionis generosa sunt, sed non sunt pares pro diversitate officii. Sed quia earum patrem ostendimus, matrem pariter demonstremus. Sequitur: (Yers. 50.) Et nomen uxoris Saul Achinos, filia Achimaas.\n\nQuæ est enim praedicatoris uxor, nisi bona voluntas? Qui enim per amorem bone voluntati conjungitur, ei utique quasi ex nobili oonjuge filii oriuntur. Nom cum bonorum operum fruetus proferre volumus, necesse est ut prius eos in bona voluntate seminemus. Unde bene Achinoe, fratris requies interpretatur. Frater quippe noster ille est, qui I mortuis resurgens Mariæ Magdalenæ locutus est dicens: Vade, et die fratribus meis: Ascendo ad Patrem meum et Patrem vestrum (Joann, XX. 17, Hinc Paulus nobilitatem eleotorum asserens, ait: Hære des autem Dei, cohæredes Christi (Rom. VIII, 17). Quid est quod dicitur, fratris requies, nisi quia Redemptor humani generis in bona cohæredum suorum voluntate requiescit?","english":"For the soul, because it scarcely comprehends that eternal and simple good of eternal vision even when united to it, does not raise itself toward it while divided. Therefore the disposer and receiver of our works says: \"One thing is necessary\"—lest it divide itself among many things for my sake, so that, united through tranquility, it may rise with power to the contemplation of the highest good. Thus the two daughters of Saul, though they are alike daughters of the king, differ in names, because the active life and the contemplative life are noble by the nobility of religion, but they are not equal, given the diversity of their office. But since we have shown their father, let us likewise point out their mother. It follows: (Verse 50.) And the name of Saul's wife was Ahinoam, the daughter of Ahimaaz.\n\nFor what is the wife of the preacher but good will? For he who is joined to good will through love—from him, as it were from a noble spouse, children are certainly born. For when we wish to bring forth the fruits of good works, it is necessary that we first sow them in good will. Hence Ahinoam is well interpreted as \"the rest of a brother.\" For our brother is that one who, rising from the dead, spoke to Mary Magdalene, saying: \"Go, and tell my brothers: I ascend to my Father and your Father\" (John 20:17). Hence Paul, asserting the nobility of the elect, says: \"Heirs indeed of God, co-heirs with Christ\" (Romans 8:17). What is meant by \"the rest of a brother,\" except that the Redeemer of the human race rests in the good will of his co-heirs?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":887,"ref":"p887","source":"Et quia ab ipso nobis bona volutas impenditur a quo inhabitatur, filia Archimaas esse perhibetur. AcUimaas enim fratris decor, vel frater decor interpretatur. Frater quippe et decor Redemptor nOSter die citur, quia humana natura per peocatum primi hominis dignitatis suæ vigorem perdidit, sed in persona Redemptoris, aucto sibi splendore radiavit. Decor quippe noster est, quia quicunque. in sancta Ecclesia virtutum claritate fulgescunt, de pleniiudine lucis illius omnes accipiunt. Hinc Paulus ait: Ei se infudit omnis plenitudo divinitatis corporaliter (Col. u,9). Dum ergo bonam praedicatorum nostrorum voluntatem propheta Samuel respicit, typis visa exprimit, dicens: Achinoe filia Achimaas, quia nimirum megna est pulchritudo bonæ voluntatis, sed de infusiene nascitur Redemptoris. Debet namque amari ut conjux sed si pater aspicitur, es nobilitate amplius amatur.","english":"And because the good will is bestowed on us by the very one by whom it is inhabited, she is called the daughter of Achimaas. For Achimaas is interpreted as \"the beauty of a brother,\" or \"a beautiful brother.\" For our Redeemer is called both brother and beauty, because human nature through the sin of the first man lost the vigor of its dignity, but in the person of the Redeemer it shone forth with increased splendor. For he is our beauty, because all who shine in the holy Church with the brightness of virtues receive it all from the fullness of that light. Hence Paul says: And in him all the fullness of the Godhead dwelt bodily (Col 2:9). Therefore when the prophet Samuel looks upon the good will of our preachers, he expresses what he saw in figures, saying: Achinoe, the daughter of Achimaas, because surely great is the beauty of good will, but it is born from the infusion of the Redeemer. For it ought to be loved as a wife, but if the father is regarded, it is loved all the more for its nobility.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":888,"ref":"p888","source":"(Vers. 60.) Et nomen principis ejus Abner, filius Ner, patruelis ejus.\n\nAbner dicitur pater meus lucerna, ner etiam lucerna dicitur. Quid ergo Ner, nisi sermo Scripturarum accipitur? Littera quidem sanctae Scripturae quasi hujus lucernæ testa est, intellectuB vero spiritualis claritas luminis, oleum vero ejus devotio amoris. Filius ergo lucernae est, qui vorba Scripturarum libenter audit, et sapienter intelligit, et quae per intellectum colligit, per affectum charitatis apprehen dit. Cur itarue dicitur filius lucernæ, nisi quia quod de lumine nascitur lumen est? Quid enim peccatum nisi tenebrae? Quid item bonum opus, nisi lumen? Sancti enim viri dum ad ducatum Scripturarum gressus operum dirigunt, quasi ex lumine lumen accipiunt spirilualis eruditionis. Hoc quippe lumen de lumine Joannes exprimens, ait: Omnis qui natus ea Deo est non peccat, quia generatio cœlestis, serva eum (Joan. v, 18). Quid est nasci de Deo, nisicognitam in sancti. Scripturis que voluntatem diligere? Et quid est non peccare, nisi in luce justitiac semper consistere? Quasi enim de luce nos lucem facere volebat beatus Petrus apostolus, cum dicebat: Habetis propheticum sermonem, cui bene facitis attendentes, tanquam lucernce lucenti in caliginoso loco, donec aspiret dies, et lucifer oriatur in cordibus vestriI (II Petr. I, 19).","english":"(Ver. 60.) And the name of his prince was Abner, the son of Ner, his cousin.\n\nAbner is interpreted as \"my father's lamp,\" and Ner is also interpreted as \"lamp.\" What, then, is Ner taken to be but the speech of the Scriptures? The letter of Holy Scripture is, as it were, the clay vessel of this lamp, while its spiritual brightness is the clarity of the light, and its oil is the devotion of love. The son of the lamp, therefore, is the one who gladly hears the words of the Scriptures, understands them wisely, and grasps by the affection of charity what he gathers through understanding. Why, then, is he called the son of the lamp, if not because what is born of light is light? For what is sin but darkness? And what again is a good work but light? For when holy men direct the steps of their deeds according to the guidance of the Scriptures, they receive, as it were, light from light, that is, of spiritual instruction. John indeed expresses this light from light when he says: Everyone who is born of God does not sin, because his heavenly generation preserves him (John 5:18). What is it to be born of God but to love the will once it is known in the holy Scriptures? And what is it not to sin but to stand always in the light of righteousness? For the blessed apostle Peter wished us, as it were, to make light from light when he said: You have the prophetic word, to which you do well to attend, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts (2 Peter 1:19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":889,"ref":"p889","source":"Merito igitur Abner pater meus lucerna dicitur, ipse quoque pater ejus lucerna Dominatur, quia illi in sancta Ecclesia lucere per exempla aliis possunt, qui eruditione Scripturarum et claritatem acceperunt luminis, et oleum perfectæ charitatis. Sed per Joannem non peccare dicitur, ut prædicatorum robur insinuet, qui sic peccatoribus manum porrigunt, ut tamen ipsi pecoatorum tenebris non Medentur. Sed quid est quod patruelis Saul dicitur? Patruelis autem dicitur qui nascitur ex fratre patria, Unde et hic quoque subjungitur: (Vers. 54.) Cis fuerat pater Saul, et Ner pater Abner filius Abiæ.\n\nEt cum eligendus rex peteretur, dictum est: Et erat vir nomine Gis filius Abiæ (I Reg, IX, 1). Quia vero ista stirpis regiæ nomina quid significent, pIemas exposuimus; hoc tantummodo exprimamus, quomodo Abner patruelis Saul esse referatur. Sed Saul filius Cis, id est duri esse cognoscitur; Abner etiam lucernæ filius perhibetur Durum hunc, austeræ nimis conversationis viros ostendimus designare. Ner lucernam interpretari, Quid est igitur quod lucerna, et durus ejusdem patris esse filii dicuntur, nisi quia a Deo est, et quod Scriptura sancta austerum præcipit, et virtus exterior duræ conversationis? Frater quippe lucernæ durus est, quia gratiam implendæ lagis ab eo babet a quo ipsa lex ortum habet.","english":"Rightly, therefore, Abner is called \"my father's lamp,\" and his father Ner is also called a lamp, because those who have received both the brightness of light and the oil of perfect charity through the learning of the Scriptures can shine before others in the holy Church by their example. But through John it is said \"not to sin,\" so as to suggest the strength of preachers, who extend a hand to sinners in such a way that they themselves are not darkened by the darkness of sinners. But what is it that Abner is called Saul's cousin? Now a cousin is one born from the father's brother. Hence here too it is added: (Ver. 54.) Kish had been the father of Saul, and Ner the father of Abner, the son of Abijah.\n\nAnd when a king was being sought to be chosen, it was said: And there was a man named Kish, the son of Abijah (1 Kings 9:1). But since we have already fully explained what these names of the royal stock signify, let us express only this: how Abner is reported to be Saul's cousin. But Saul is known to be the son of Kish, that is, of the hard; Abner is also said to be the son of the lamp. We have shown that this \"hard\" designates men of excessively austere conduct. Ner is interpreted as \"lamp.\" What is it, then, that the lamp and the hard are said to be sons of the same father, except that it is from God both that holy Scripture commands what is austere and that there is the strength of outward conduct of a harsh way of life? For the hard is the brother of the lamp, because he has the grace of fulfilling the law from the same source from which the law itself has its origin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":890,"ref":"p890","source":"Unde et Psalmista confidenter repromittit, dicens: Etenim benedictionem dabit, qui legem dedit (Psal. LXXXIII, 7). Legem quippe dare est præcepta vitæ electis proferre, benedictionem etiam dare est gratiam implendæ legis impendere. Quia ergo ab uno sunt tum lumen Scripturæ quam asperitas vitæ nostræ, Gis et Ner unius patris filii esse referuntur. Abner ergo filius Ner, Saul regis patruelis este recte dicitur, quia qui ad curam animarum eligitur, duræ et asperæ vitæ debere esse judieatur. Sed qui prædicatorum adjutores esse cupiunt, nunquam agunt. quod cupiunt, Ii lumen Scripture sanctæ, in quo per cognitionum concepti sunt, in bona operatione atque sancta prædicatione, velut nascendo, non perficiunt. Cum vero Scripturarum sanotarum cognitio magis summis doctoribus quam eorum adjutoribus subditis adscribatur, It exempla conversationis sequi magis minoribus quam majorlbus convenire viideantur; quid est quod duri filius rex dicitur, lucernae vero filios dicitur princeps regis? Sed his Verbis non significat quod summi doctorea et oorum adjutores habent, sed suppresso quod habent, exponit quod singulis agendum est. Rex quippe, videlicet summus et eloctus prædicator, quia jam per altissimæ eruditionis scieotiam, Scripturæ lumen habet, non sic confidat de scientia, ut aliorum exempla minime sequatur.","english":"Hence the Psalmist also confidently promises, saying: For he will give blessing, who gave the law (Ps. 83:7). For to give the law is to set forth the precepts of life to the elect; to give blessing is also to bestow the grace of fulfilling the law. Since, therefore, both the light of Scripture and the harshness of our life come from one source, Gis and Ner are reported to be sons of one father. Abner, therefore, son of Ner, is rightly called the cousin of King Saul, because he who is chosen for the care of souls ought to be judged to be of a hard and harsh life. But those who desire to be helpers of preachers never accomplish what they desire: they do not perfect, as it were by being born, the light of Holy Scripture, in which they were conceived through knowledge, in good action and holy preaching. But since the knowledge of the holy Scriptures is ascribed more to the highest teachers than to their subordinate helpers, and the examples of conduct seem to befit the lesser more than the greater, what is it that the son of the harsh one is called king, while the prince of the king is called a son of the lamp? But by these words he does not signify what the highest teachers and their helpers possess, but, suppressing what they possess, he sets forth what each one ought to do. For the king—that is, the highest and chosen preacher—because he already has the light of Scripture through the knowledge of the most profound learning, should not so trust in knowledge as to follow the examples of others least of all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":891,"ref":"p891","source":"Princeps quoque, id est magni doctoris adjutor, quia exemplis ejusdem sui praepositi subditur, ad lumen innitatur; ut qui exempla sequitur, in doctrinae altioris eruditionem, quasi in magna lucernae luce nascatur. Qui ergo eruditus ad majorum exempIa per humilitatem reducitur, exemplis instructus ad Scripturarum splendorem discendo subtevatur, bene rex filius duri, et princeps lucernae filius esse perhibetur. Tales viri, quia electis fidelibus utiliter praeminent, quia subjectos ad virtutum victorias fortiter provehunt; sequitur: (Vers. 52.) Erat autem bellum potens adversus Philistæos omnibus diebus Saul.\n\nDebile et omnino infirmum bellum illorum doctorum est, qui nec lumen habent divinæ cognitionis nec fortitudinem boni operis. Potens ergo bellum dicitur, quando electis plebibus duri iilii dominantur, quia ille potest aliis utiliter bona dicere. qui consuevit verba magna operatione præire. Sed et subtiliter est intuendum quod implexius dicitur: Cunctis diebus Saul. Quid sunt dies Saul, nisi lucis opera? Quod bellum doctoris est aliud quam quod lingua conficitur? Omnibus itaque diebus pugnat, qui multa alios docet, sed nil docendo profert, nisi quod suo prius fulget opere. In die etenim sua pugnat, qui verba prædicationis et propria trahit luCe virtutis.","english":"The prince also, that is, the helper of the great teacher, because he is subjected to the examples of his own prelate, leans toward the light; so that he who follows examples may be born into the learning of higher doctrine, as it were into the great light of a lamp. Therefore he who, having been instructed, is brought back to the examples of his elders through humility, being furnished with examples, is raised up by learning to the splendor of the Scriptures; rightly is the king said to be the son of the hard one, and the prince the son of the lamp. Such men, because they worthily preside over the elect faithful, because they boldly lead their subjects forward to the victories of the virtues; it follows: (Verse 52.) Now there was a mighty war against the Philistines all the days of Saul.\n\nThat war of those teachers is weak and altogether infirm, who have neither the light of divine knowledge nor the strength of good work. Therefore the war is called mighty when those sons of the hard one dominate the elect peoples, because he can profitably speak good things to others who has been accustomed to go before great words with action. But it must also be subtly observed what is said in a more involved way: All the days of Saul. What are the days of Saul but the works of light? What is the teacher's war but that which is accomplished by the tongue? And so he fights all his days who teaches others many things, but brings forth nothing by teaching except what first shines in his own work. For he fights in his day who draws the words of preaching from the light of his own virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":892,"ref":"p892","source":"In die ergo alieno pugnare vult, qui contraire reprobis spiritibus satagit, non loquendo qUæ agit, Sed praedicando quæ novit. Sed omnibus diebus pUgnat: quia omnia praecepta Dei ostendit in luCe Operis, quae subsequendo vult pandere per curam prædicationis. Merito itaque bellum potens dicitur, in quo cum omnimoda virtutum, vel operum luce pugnatUr. Potest etiam per hoc quod omnibus diebus pugnare dicttur, agonis spiritualis instantia designari. Qui enim vitam dUcit plenam virtutibus, in diebus vivit. Cunctis ergo diebus bellum potens electi doctoris agnoscitur, quia is semper malos spiritus superare Cernitur, qui a luce Virtutum nunquam separatur. Sed habent electi viri virtutem præliandi, habent et humilitatem timoris. Per virtutem triumphant, sed per timorem auxilia congregare non cessant. Undo tanto fortius præliantur, quanto et vires confligendi congregare non desinunt. Bene ergo Causa potentis belli subjungitur: (Vers. 52.) Nam quemcunque videbat Saul virum fortem et aptum ad praelium, sociabat eum sibi.","english":"On the enemy's day, therefore, he wishes to fight, who strives to oppose the reprobate spirits, not by speaking of the things he does, but by preaching the things he knows. But he fights on all days, because he shows all the commandments of God in the light of action, which by following he wishes to make plain through the care of preaching. Rightly, therefore, that war is called mighty, in which there is fighting with the full light of virtues and of works. Through this also, that he is said to fight on all days, the urgency of spiritual struggle can be designated. For he who leads a life full of virtues lives in days. In all days, therefore, the war of the chosen teacher is known to be mighty, because he is always seen to overcome the evil spirits, who is never separated from the light of the virtues. But chosen men have the strength of fighting, and they have also the humility of fear. Through strength they triumph, but through fear they do not cease to gather reinforcements. Hence they fight the more strongly, the more they do not desist from gathering the forces of conflict. Well, therefore, is the cause of the mighty war added: (Verse 52.) For whatever man Saul saw to be strong and fit for battle, he joined him to himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":893,"ref":"p893","source":"Quasi dicat: Idcirco bellare potenter poterat, I quia congregare exercitam non oessabnt. Sed quia non salum forteS. sed etiam aptos ad prælium sibi sociasse dicitur, cautus doclor in eligendis. Christi militibUs demonstratur. Fortes autem ad ferenda onera quidam sunt, non ad praelia exercenda, quia praeliari de fortitudine sua dum nesciunt, nequaquam possunt. Viri ergo fortes et ad praelium apti sunt, qui sciunt pugnare, et volunt. Per voluntatem quippe fortes sunt, et pcr scientiam apti ad praeliandum. Quorumdam ergo temeritas a Christi bello repellitur, cum apti et fortes electi memorantur. Nam quidam sciunt cum diabolo pugnare, et nolunt. Sapientes quidem sunt, ut faciant mala, bona autem facere nesciunt (Jerem. IV, 22). Hi antiquo hosti servire volunt, resistere nolunt. Quid enim faciat doctor, si aptos istos ad praelium sibi societ. Magis tales possunt alios per exempla destruere quam ipse per verbum aedificare. Nam et saepe tales docere audent, et docendi virtutem operando non tenent. Cum loquuntur nobiscum, in hostes irruunt, sed per opera subito in viscera nostra torquentur. Velut proditores quidam exercitus, arma Christianae doctrinæ induunt, et per exempla subito parvulos Christi feriunt, quos velle protegere loquendo putabamus. Non apti ergo viri fortes repellendi, non sociandi nobis sunt, quia per sapientes reprobos robur nostrum destruitur, non augetur.","english":"As if he were saying: For that reason he could fight powerfully, because he did not cease to gather an army. But because he is said to have joined to himself not only strong men but also men fit for battle, the cautious teacher is shown in the choosing of Christ's soldiers. Now some are strong for bearing burdens, but not for waging battles, because when they do not know how to fight from their own strength, they are by no means able. Therefore the men strong and fit for battle are those who know how to fight and are willing. For by will they are strong, and by knowledge they are fit for fighting. Therefore the rashness of certain men is driven back from Christ's war, when men fit and strong are recorded as chosen. For some know how to fight with the devil, and are unwilling. They are indeed wise to do evil, but they do not know how to do good (Jer. 4:22). These wish to serve the ancient enemy, they are unwilling to resist. For what should the teacher do, if he joins these men, fit as they are for battle, to himself? Such men can destroy others by example more than they themselves can build up by the word. For often such men dare to teach, and they do not hold the power of teaching by working. When they speak with us, they rush upon the enemies, but by their deeds they are suddenly turned against our own vitals. Like certain traitors of the army, they put on the arms of Christian doctrine, and by their examples they suddenly strike the little ones of Christ, whom we thought they wished to protect by speaking. Therefore men who are not fit and strong are to be driven back, not joined to us, because through wise reprobates our strength is destroyed, not increased.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":894,"ref":"p894","source":"Qui ergo sunt fortes et non apti, nisi quos videmus onera saeculi fortiter ferre, et fortitudinem suam in servitium Conditoris transferre nescirc? Nam jugum hominum, et magnos sæculi labores fortiter ferunt, sed ad servitutem Dei accedere velut infirmi pertimescunt. Quid ergo isti, nisi fortes et non apti sunt, qui saeculi magna faciunt, et Christi agere levia et blanda non possunt? Saepe etiam in monasteriis convertuntur, et qui saeculi onera fortiter lulerant in parvis, quae agunt, quasi inter magnos labores sudant. Quid ergo his verbis ostenditur, nisi ut viros ad Christi militiam cum magna nobis discretione sociemus, nec accedentibus ante praebeamus ingressum quam eos et aptos per scientiam, et fortes per bonam voluntatem esse sciamus? Possunt autem idcirco viri fortes et apti ad praelium dici, qui Amalech, id est libidinum bella subsequuntur. Nam viri fortes non sunt, qui camales concupiscentias exstinguere nequeunt. Et apti ad praelium non videntur, qui pro publicitia apti ad præliandum non sunt. Eligat ergo doctor milites Christi, eligat fortes, ut dum carnem fortiter domant, immundos spiritus potenter vincant. Eligat ergo aptos ad praelium; ut dum inter dona fortitudinis non superbiunt, triumphi gloria in ccelestibus sublimentur.","english":"Who, then, are the strong but not fit, if not those whom we see bearing the burdens of the world bravely, yet not knowing how to transfer their strength to the service of their Creator? For they bravely bear the yoke of men and the great labors of the world, but they fear to approach the service of God as though they were weak. What are these, then, but strong and not fit—those who do great things of the world, and cannot do the light and gentle things of Christ? Often, too, they are converted in monasteries, and those who had bravely borne the burdens of the world sweat, as it were, amid great labors over the small things they do. What, then, is shown by these words, except that we should join men to the militia of Christ with great discretion, and not grant them entrance before we know that they are both fit through knowledge and strong through good will? Therefore those can be called strong men and fit for battle who follow after Amalek, that is, the wars of lusts. For they are not strong men who cannot extinguish carnal desires. And they do not seem fit for battle who, on account of their wantonness, are not fit to fight. Let the teacher, then, choose soldiers of Christ, let him choose strong men, so that while they bravely subdue the flesh, they may powerfully conquer unclean spirits. Let him choose, then, those fit for battle, so that while they are not proud amid the gifts of strength, they may be raised up to the glory of triumph in heavenly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":895,"ref":"p895","source":"LIBER SEXTUS.\n\nCAPUT PRIMUM.\n\n(I Reg. xv, ł-3.) Et dixit Samuel ad Saul: Me misit Dominus ungere te in regem super populum ejus Israel. Nunc ergo audi vocem Domini. Hæc dicit Dominus exercituum: Recensui quascunque fecit Amalech Israeli, quomodo restitit ei in via, cum ascenderet de Ægypto. Nunc ergo vade, et percute Amalech, et demolire universa ejus.\n\ni. Superius Amalech luxuriae vitium designare diximus, quae velut lambit, dum voluptatem blandiendo suggerit. Profectus ergo conversationis ostenditur, eo quod superius a Saul percussus asseritur, et nunc non simpliciter jubetur percuti, sed omnia ejus demoliri. Primo quidem hunc doctor percutit, quando per ejus verbum agitur, ut pudicitia in conversorum cordibus et corporibus teneatur. Quasi enim percussa est libido, quando caro armis pudicitiae qualitercunque subacta est, et perfecte subacta non est. Nam qui luxurisejam inquinamenta deserit, sed adhuc motus turpes ex se contra se insurgentes sentit, jam opus nefarium non exercet, sed tamen abigere hoc a cogitatione non potest. Saepe invitus et incautus ad immundas cogitationes trahitur, sed ea quae negligendo intus cogitat, carnem foris excitant, ut ad turpes motus voluptatis surgat. Quid ergo est quod percussus Amalech iterum percuti et demoliri praecipitur, nisi quia praedicator eos quos ad pudicam vitam erudit, promovere debet ad perfectionem virtutis?","english":"BOOK SIX.\n\nCHAPTER ONE.\n\n(1 Samuel 15:1-3.) And Samuel said to Saul: The Lord sent me to anoint you as king over his people Israel. Now therefore hear the voice of the Lord. Thus says the Lord of hosts: I have reviewed whatever Amalek did to Israel, how he withstood him in the way, when he came up from Egypt. Now therefore go, and strike Amalek, and utterly destroy all that is his.\n\n1. Above we have said that Amalek designates the vice of luxury, which, as it were, licks, while it suggests pleasure by flattering. The progress, then, of one's manner of life is shown, in that above Amalek is said to have been struck by Saul, and now it is commanded not simply to be struck, but that all that is his be utterly destroyed. First, indeed, the teacher strikes it, when through his word it is brought about that chastity is held in the hearts and bodies of those who are converted. For desire is, as it were, struck, when the flesh has been subdued in some fashion by the arms of chastity, and yet has not been perfectly subdued. For one who already abandons the defilements of luxury, but still feels shameful impulses rising from himself against himself, no longer performs the wicked deed, but still cannot drive it away from his thought. Often, unwilling and off his guard, he is dragged into impure thoughts, but the things he thinks within by neglecting them stir up the flesh outside, so that it rises to shameful impulses of pleasure. What is it, then, that Amalek, having been struck, is commanded to be struck again and utterly destroyed, except that the preacher ought to lead forward to the perfection of virtue those whom he instructs to a chaste life?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":896,"ref":"p896","source":"Iterum ergo jubetur Amalech percuti, quia adhuc non bene interfectus vivit. Iterum Amalecb percutitur, cum verbis doctoris illi etiam motus qui carnem pulsant eliduntur, cum ob hoc coronari subditos doctor docet, ut sic corpus domare debeant, ut ad illecebrosos motus nequaquam surgat. Sed quia nunquam sic caro restringitur, si mens ad immunda cogitando labitur, cpost percussionem, Amalech demoliri praecipitur. Percutitur ergo in corpore, demolitur in corde, dum caro digne per abstinentiam teritur, et mens a cunctis immundis cogitationibus refrenatur. Quo in loco priora etiam consideranda sunt, quæ ex persona Domini Samuel loquitur, dicens: Recensui quæcunque fecit Amalech Israeli, quomodo restitit ei in via, cum ascenderet de Ægypto.\n\nQuid est quod Amalechitarum opera recensentur, nisi quia luxuriæ inquinamenta Deo valde odibilia sunt? Unde beatus Paulus apostolus dicit: Omne peccatum extra corpus est, qui autem fornicatur, in corpus suum peccat (1 Cor. vi, 17). Item dicit; Fornicatores et adulteros judicabit Deus (Hebr. XIII, 4). Hinc etiam acrius increpans, et a regno Dei eos segregans, ait: Neque immundi regnum Dei possidebunt (Ephes. v, 5). Cur luxuria recensetur, nisi quia justitia Dei peccatorprojicitur, quando adperpetranda ejus inquinamenta curvatur? Qui ergo recensetur ut cadat, aliquando recensetur ut pereat, aliquando recensetur ut surgat.","english":"Again, therefore, Amalek is commanded to be struck down, because he still lives and has not been well slain. Again Amalek is struck down, when by the words of the teacher those motions as well that beat upon the flesh are crushed, when the teacher instructs his subjects that they are to be crowned for this very reason, so that they ought so to subdue the body that it in no way rises up to seductive motions. But because the flesh is never so restrained if the mind slips into unclean things by thinking, after the striking, Amalek is commanded to be demolished. He is struck, then, in the body, and demolished in the heart, when the flesh is worthily worn down by abstinence and the mind is curbed from all unclean thoughts. In this place those earlier words also are to be considered, which Samuel speaks in the person of the Lord, saying: I have reviewed whatever Amalek did to Israel, how he withstood him in the way, when he ascended from Egypt.\n\nWhat is it that the works of the Amalekites are reviewed, except that the defilements of luxury are exceedingly hateful to God? Whence the blessed Paul the apostle says: Every sin is outside the body; but he who fornicates sins against his own body (1 Cor. 6:17). Again he says: Fornicators and adulterers God will judge (Heb. 13:4). Hence also, rebuking more sharply and separating them from the kingdom of God, he says: Neither shall the unclean possess the kingdom of God (Eph. 5:5). Why is luxury reviewed, except that by the justice of God the sinner is cast down, when he is bent to perpetrating its defilements? He, therefore, who is reviewed that he may fall, is sometimes reviewed that he may perish, and sometimes reviewed that he may rise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":897,"ref":"p897","source":"Et quia post tanta temporum spatia recensita, Amalech facta memorantur, utcunque nobis insinuatur; quia tales aquando post longa tempora resipiscant. Ipsa autem ejus opera exprimuntur, cum dicitur: Quomodo restitit ei in via cum ascenderet de AEgypto. Israel videns Deum dicitur. Qui quia de Ægypto perhibetur ascendere, noviter conversos insinuat, qui peccatorum tenebras et ima deserunt, et ad lumen veritatis accedunt, et montem boni operis ascendunt.\n\nIn via autem Amalech Israel restitit, quia libido ad perfectionis summam tendentibus arma voluptatis objicit et corda quæ potest. gladio immunde suggestionis ferit. Et quia valde fortis et violenta est pogna fornicationis, non quomodo libet obviasse Israeli, sed restitisse perhibetur. Resistere quidem forti oppugnationi instare est. Hos nimirum resistentes Amalechitas videbat Israelita ille ascendens, cum dicebat: Video aliam legem in membris meis, repugnantem legi mentis meæ (Rom. VII, 23). Unde et ad auxiliatorem respiciens, ait: Infelix ego, quis me liberabit de corpore mortis hujus? gratia Domini nostri Jesu Christi (Hom. vii, 24). Resistere ergo Amalech dicitur, quia dum in carne sumus, libidinis fortia bella sustinemus. Sed quid de Ægypto ascendentibus resistere dicitur? Ecce qui ad tertii coeli se secreta sustulerat, resistentes motus carnis habebat.","english":"And because after so great a span of times is reviewed, the deeds of Amalek are recalled, it is somehow suggested to us that such things at some time after long ages come to their senses. But his very works are expressed, when it is said: How he resisted him in the way when he ascended from Egypt. Israel is said to see God. And because he is reported to ascend from Egypt, he suggests the newly converted, who leave behind the darkness and depths of sins, and draw near to the light of truth, and ascend the mountain of good work.\n\nBut in the way Amalek resisted Israel, because lust sets the weapons of pleasure against those pressing toward the summit of perfection, and strikes the hearts it can with the sword of unclean suggestion. And because the battle of fornication is very strong and violent, he is reported not merely to have met Israel in any chance way, but to have resisted. To resist is indeed to press hard upon a strong assault. Such resisting Amalekites that ascending Israelite saw, when he said: I see another law in my members, fighting against the law of my mind (Rom. 7:23). Whence also, looking to the helper, he says: Wretched man that I am, who will deliver me from the body of this death? the grace of our Lord Jesus Christ (Hom. 7:24). Amalek, then, is said to resist, because while we are in the flesh, we endure the strong wars of lust. But what is he said to resist who ascends from Egypt? Behold, he who had been carried up to the secrets of the third heaven had resisting motions of the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":898,"ref":"p898","source":"Merito igitur non solum novitios, sed etiam magna virtute praeditos, Israel de Ægypto ascendens insinuat. Ægypti quidem nomino hujus mundi tenebræ designantur. Israel autem de Ægypto ascendit, quia electi omnes dum sancte vivendo proficiunt, ad supernam patriam pertingere conantur. Et quia quandiu in carne sunt, carnis legem legi mentis contranam habent, sibi utique per validos motus Amalech resistentem vident. Hujus namque violentia passionis ostenditur, cum eadem, quæ recensentur, Amalech bella describuntur. Nam pugnante Israele, cum elevabat manus Moyses, vincebatur Amalech; et vincebat ille, cum iste manus deponeret (Exod. XVII). Quid est autem, quod contra alios solisarmis pugnabat Moyses, contra Amalech vero non solis armis, sed etiam virtute orationis? Quae autem virtus et instantia supplicationis erat tunc necessaria, ubi si manus deponeret, Amalech victoriae honorem daret? Sed profecto magnum certamen fornicationis ostenditur, quod tanta virtute, tanta difficultate superatur. Arma igitur exercitus oratio intentissima necessaria est. Arma quidem necessaria sunt, quia qui contra fornicationem pugnare volunt, vincere nequeunt, si non caeteris virtutibus muniuntur. Exercitus, ut supra ostendimus, exempla Patrum et Scripturarum praecepta sunt, quae quidem quilibet etiam considerare debet, ac illis sic mentem occupare, ut lasciviae inquinamenta non spectet.","english":"Rightly, therefore, Israel ascending from Egypt signifies not only the newly converted but also those endowed with great virtue. For by the name of Egypt the darkness of this world is designated. But Israel ascends from Egypt because all the elect, while they advance by living holily, strive to reach the heavenly fatherland. And because as long as they are in the flesh they have the law of the flesh opposed to the law of the mind, they surely see Amalek resisting them through violent impulses. For the force of this passion is shown when those very wars of Amalek that are recounted are described. For while Israel fought, when Moses raised his hands, Amalek was being conquered; and he prevailed when Moses lowered his hands (Exod. 17). But what is it that Moses fought against others with arms alone, yet against Amalek not with arms alone but also with the power of prayer? What power and insistence of supplication was then necessary, where if he lowered his hands, he would give Amalek the honor of victory? But indeed the great struggle of fornication is shown, which is overcome with such great power and such great difficulty. Therefore the arms of the army are most intense prayer. Arms are indeed necessary, because those who wish to fight against fornication cannot conquer unless they are fortified by the other virtues. The army, as we showed above, is the examples of the Fathers and the precepts of the Scriptures, which anyone ought indeed to consider, and so occupy his mind with them that he does not look upon the defilements of lasciviousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":899,"ref":"p899","source":"Sed exemplis atque doctrinis instructus, de se confidere nequaquam potest. Levet ergo manus suas, levet mentem, ut opere bono et devotione resplendeat, qui abscindere perfecte a se libidinis bellum tentat.\n\nQuid item est quod depositis manibus vincitur, nisi quia saepe per audaciam pravi operis, ipsa etiam tollitur pulchritudo castitatis? Saepe ex toto non tollitur, sedcuminfirmantibus operibusinfirmatur. Inter opera quidem, et labores spirituales, contra stimulos carnis fortes sumus, sed si quasi fessi a solitæ conversationis rigore torpescimus, vel molleseimus, dum paulatim negligimus, aculei carnis insurgunl, qui quasi depositis Moysi manibus lsraelem vincunt (Exod. xvn). Ne ergo manus lassescant, Aaron et Hur lapidem supponant, et graves Moysi manus deponi nequaquam sinant, Aaron quidem, mons fortitudinis, Hur, ignis vocatur. Quando enim lassescimus consideratis cælestibus roboramur. Mons ergo fortitudinis quid est, nisi alitudo supernae contemplationis? Quae profecto, quia in electo corde sine magna charitate non est, mons fortitudinis Moysi adstare recte perhibetur. Qui nimirum lapidem supponunt, et manus sustinent, quia qui summa coelorum praemia ardenter aspicit, fortitudinem magnam sumit, et bene operari, et conditorem exorare non desinit. Quia ergo valida sunt, et omnino violenta bella carnis, ascendenti Israeli Amalech restitisse apte perhibetur.","english":"But instructed by examples and teachings, he cannot by any means trust in himself. Let him therefore lift up his hands, let him lift up his mind, so that he who attempts to cut off completely from himself the war of lust may shine forth in good work and devotion.\n\nAgain, what is it that, when the hands are lowered, he is conquered, except that often through the boldness of wicked work, even the beauty of chastity itself is taken away? Often it is not taken away entirely, but it is weakened when works grow weak. Indeed, amid works and spiritual labors, we are strong against the goads of the flesh, but if, as if weary from the rigor of our accustomed way of life, we grow sluggish or soft, while we gradually grow negligent, the goads of the flesh rise up, which, as it were, with Moses' hands lowered, conquer Israel (Exod. 17). Therefore, lest the hands grow weary, let Aaron and Hur place a stone beneath, and by no means allow Moses' heavy hands to be lowered. Aaron indeed is called \"mountain of strength,\" Hur \"fire.\" For when we grow weary, we are strengthened by contemplating heavenly things. What, then, is the mountain of strength but the height of heavenly contemplation? And since this is certainly not in a chosen heart without great charity, it is rightly said that the mountain of strength stands by Moses. They, of course, place a stone beneath and support the hands, because he who ardently looks toward the highest rewards of heaven takes up great strength, and does not cease both to work well and to entreat the Creator. Therefore, because the wars of the flesh are strong and altogether violent, Amalek is fittingly said to have resisted Israel as he ascended.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":900,"ref":"p900","source":"Regi igitur Propheta praecipit dicens: Audi vocem Domini. Recensui quæcunque fecit Amalech Israeli.\n\nQuid est, quod dicit:: Audi vocem Domini, nisi quia caste vivere volentibus, contra fraudes fornicationis spiritus subtilitervigilandum est? Quasi dicat: Considerare non desinas quantis insidiis sibi subdere electos parat. Et idcirco non dixit: Recensui quod restitit Israel, sed: Audi vocem Domini. Recensui quomodo restitit Israeli. Quasi dicat:Simodum insidiarum cognoscis, hostem superare facilius valebis. Merito igitur subintulit, dicens: Nunc ergo vade, et percute Amalech, et demolire universa ejus. Quasi dicat: Quia nosti quemadmodum ire debeas: Vade, et demolire universa ejus, et sic eum deleas, ut aliquid de eo ultra non vivat. Sed quis ita sibi subjicere carnem, quis unquam sibi restringere mentem potuit, quis sic manere in carne, ut de carne turpes motus nullos sustineret? Quis ita refrenare cogitationem potuit, ut ad eam immunditiarum obscuritas per cogitationem nulla perveniret? Sed si de carne non tollitur turpiludo motionis, tamen turpitudinis robur enervatur, cum motus quidem simplex in carne est, sed in motu pruritus libidinis nullus est. Hic quidem motus Amalechita non est, quia menti non lambit quam oblectare non poterit.","english":"The Prophet therefore commands the king, saying: Hear the voice of the Lord. I have reviewed whatever Amalek did to Israel.\n\nWhat is it that he says, \"Hear the voice of the Lord,\" except that for those who wish to live chastely, the spirit must subtly keep watch against the deceits of fornication? As if he were saying: Do not cease to consider with what great ambushes he prepares to subdue the elect to himself. And for this reason he did not say, \"I have reviewed that he resisted Israel,\" but: \"Hear the voice of the Lord. I have reviewed how he resisted Israel.\" As if he were saying: If you now recognize the snares of the ambushes, you will be able more easily to overcome the enemy. Rightly, therefore, he added, saying: Now therefore go, and strike Amalek, and demolish all that is his. As if he were saying: Because you know how you ought to go: Go, and demolish all that is his, and so destroy him, that nothing of him may live any longer. But who has been able so to subject the flesh to himself, who has ever been able so to restrain his mind, who so to remain in the flesh as to endure no shameful motions from the flesh? Who has been able so to bridle his thought that no darkness of impurities should reach it through thought? But if the shamefulness of motion is not taken away from the flesh, nevertheless the strength of the shamefulness is enervated, when indeed the motion is simple in the flesh, but there is no itching of lust in the motion. This motion is certainly not the Amalekite, because it does not lick the mind, since it will not be able to delight it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":901,"ref":"p901","source":"Non potest tolli menti, quod aliquo modo immunda non videat, sed in mirabilem usum puritatis deducitur, ut immunda videns, nulla delectationis labe maculetur. Quisquis ergo sic praeest carni, quisquis sic mentem regit, ideo praeest, ideo regit, quia Amalech cuncta demoliri fortiter potuit. Sed jam quae sunt ejus universa subsequenter exponit, dicens: (Vera. 3.) Non parcas eis et non concupisces ipsius aliquid; sed interfice a viro usque ad mulierem, et parvulum, et lactentem, et bovem, et asinum, et ovem, et camelum.\n\nQuis est hic qui parcit Amalecb, nisi qui aut in cogitatione, aut in ore, aut in carne lasciviae aliquid retinet? Nam plerique turpitudinis opera non exercent, sed linguam a turpi locutione non cohibent. Plerique per opusluxuriam vitant, per cogitationem non vitant. Quidam nihil turpe agunt, sed quod actu refugiuntcorde concupiscunt.Parcitergo Amalech qui blandimenta lasciviae, aut in locutione, aut perintentionem, aut per cogitationem tenet. Dicit itaque: Non parcas ei, quia de tam nequissimo vitio nihil accendi debet in mente, nihil permitti ardere in opere. Dicai ergo; Non parcas ei, ut omnes libidinosi mOtus, omnea obscenæ locutiones prorsus perimantur incorpore. Dicit ergo; Non concupisces ipsius aliquid ut penitus eradicetur a cogitatione. Quid enim est libido, nisi ignis? Et quid de carne, et mente exortæ virtutes, nisi florea?","english":"It cannot be taken from the mind that it does not see something unclean in some way, but it is led into a marvelous use of purity, so that, seeing unclean things, it is stained by no blemish of pleasure. Whoever, therefore, thus presides over the flesh, whoever thus rules the mind, for this reason presides, for this reason rules, because Amalek was able to demolish all things bravely. But now he sets forth subsequently what are all his possessions, saying: (Ver. 3.) Do not spare them, and do not covet anything of his; but kill from man even to woman, and the little one, and the suckling, and the ox, and the ass, and the sheep, and the camel.\n\nWho is this who spares Amalek, except one who either in thought, or in speech, or in the flesh retains something of wantonness? For many do not practice works of shamefulness, but do not restrain the tongue from shameful speech. Many avoid luxury through deed, but do not avoid it through thought. Some do nothing shameful, but what they flee in action they desire in heart. Therefore he spares Amalek who holds the allurements of wantonness either in speech, or through intention, or through thought. And so he says: Do not spare him, because from so very wicked a vice nothing ought to be kindled in the mind, nothing ought to be permitted to burn in deed. Let him say therefore: Do not spare him, so that all lustful motions, all obscene speeches may be utterly destroyed in the body. Let him say therefore: Do not covet anything of his, so that it may be utterly rooted out from thought. For what is lust but fire? And what are the virtues sprung from flesh and mind but flowers?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":902,"ref":"p902","source":"quid item turpes cogitationes, nisi palMe? Quis etiam nesciat, quia Ii in paleis ignis negligenter exstinguitur, ex parva scintilla quæ remanet, omnes paleæ accenduntur? Qui ergo viftutumflores in monte non vult exurere, ita debet libidinis ignem exstinpere, ut per tenuem Scintillam nunquam possit ardere. Canalium etiam cogitationum stipulas auferat, ne dum is, qui exstingui non potest, calor naturalis accenditur, viros virtutum, qui per se accendi nequeunt, quasi per admixtas paleas exurantur.\n\nQuid eat ergo: Non parcas ei, et non concupisces ipsius aliquid, nisi quia luxuria omnis in carne perfecte domanda est, et a mente radicitus extirpanda? Potest etiam intelligi: Noti pareds ei, et non concupieces ex eo aliquid, quia et viri, et mulieres, parvuli et lactentes interfici præcipiuntur. Nam mu* lieros concupisci poterant, parvuli et lactentes ad misericordiam provocare. Qui ergo sunt viri interficiendi, que mulieres, qui parvuli, qui boves, quæ oves, qui cameli, qui asini, subtiliter considerandum est. Qui enim sunt Amalechita viri, nisi susdentes motus turpitudinie? Viri etenim sunt, quia violenter suggerunt, et corruptis mentibus semina pravitatis infundunt. Mulieres sunt mentis concupis. centiæ, quæ prædictis motibus ad fetus impios substernuntur. Sed et parvuli, et lactentes qui.Unt, nisi qui de Amalechitarum virorum et mulierum commixtione generantur?","english":"What again are foul thoughts but stubble? And who does not know that fire in stubble is carelessly extinguished, and from a small spark that remains all the stubble is set ablaze? Therefore, whoever does not wish the flowers of the virtues on the mountain to be burned up must extinguish the fire of lust in such a way that it can never blaze up again through a slender spark. Let him also take away the stalks of fleshly thoughts, lest, while that natural heat which cannot be extinguished is kindled, the men of the virtues, who cannot be kindled by themselves, be burned up, as it were, through the stubble mixed in.\n\nWhat then does it mean: Do not spare him, and you shall not desire anything of his, except that all luxury in the flesh must be perfectly subdued and radically uprooted from the mind? It can also be understood thus: Do not spare him, and you shall not desire anything from him, because both men and women, little children and infants are commanded to be killed. For women could be desired, and little children and infants could provoke pity. Therefore who are the men to be killed, who the women, who the little children, who the oxen, who the sheep, who the camels, who the asses, must be carefully considered. For who are the Amalekite men but the base impulses of shamefulness? For they are men because they violently suggest and pour the seeds of wickedness into corrupted minds. The women are the desires of the mind, which are subjected to the aforesaid impulses for impious offspring. But who are the little children and infants except those who are begotten from the union of the Amalekite men and women?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":903,"ref":"p903","source":"Nam si motus mala suggestionis, qUasi adulter in mente recipitur, concupiscentia quasi meretrix imprognatur. Ipsa ergo concupiscentia, si nefarium effundere partum Sinitur, libidinum motus jam non solum mente, sed etiam in carne generantur. Qui dum nascuntur parvuli sunt, quia adhuc carni violentiam movendo non inferunt. Lactentes vero sunt, cum tenui et negligenti cogitatione nutriuntur. Qui enim jam libera cogitatione motus turpes in carne reficit, non jatn lao parvulis, sed cibum adultis impendit. Lac ergo parvulorum Amalechitarum tenuis eat cogitatio immunditiæ, quia ei motus turpis per cogitationem non pascitur, i quasi negato sibi lacte, parvuli necantur. Quod pro- I fecto lac mereLrix mater porrigit, quia dum ardor concupiscentiæ mentem prevenit, quasi ex pessima cordis ubertate agitatur, ut pejores motuum soboles in carne nutriantur. Quid vero in bove, nisi consilium fraudulentum accipitur, quod cxemplo veterum carnis voluptatem suggerit, qui intor carniS opera omnipotenti Deo placuere? Nam quasi discretionis vomere scindere terram Cernitur I sed si ex deliboratione suscipitur, jugo turpitudinis colla miseræ meutis illaquent, quem per simulationem gestat.","english":"For if the motion of an evil suggestion is received in the mind as an adulterer, concupiscence is impregnated as a harlot. Therefore that same concupiscence, if it is allowed to pour forth an abominable offspring, generates the motions of lusts not only in the mind but even in the flesh. And when these are born they are little ones, because as yet they do not bring violence upon the flesh by stirring it. But they are infants at the breast when they are nourished by slight and negligent thought. For he who already with free thought refreshes shameful motions in the flesh does not give milk to little ones but food to adults. The milk, then, of the little ones of the Amalekites is the slight thought of impurity, because the shameful motion is not fed through thought, and so, as if milk were denied them, the little ones are killed. That milk the harlot mother truly offers, because when the ardor of concupiscence comes first upon the mind, it is stirred as if from the worst abundance of the heart, so that worse offspring of motions may be nourished in the flesh. But what is understood in the ox but a deceitful counsel, which by the example of the ancients suggests the pleasure of the flesh—of those who, amid the works of the flesh, pleased almighty God? For it is seen as if to cut the earth with the plowshare of discretion, but if it is received by tasting, they entangle the necks of the wretched mind in the yoke of shame, which yoke it bears through pretense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":904,"ref":"p904","source":"Ovis autem nomine innocentium vita significatur. Unde electi omnen Redemptoris nostri voce oves nominantur, cum dioit: Oves meæ vocem meam audiunt (Joan. x, 27). Quæ est ergo ovis Amalech, nisi simulatio innocentiæ? Nam quidam dum et ipsam formam humani corporis, et proprietates sexus utriusque, dum insistam libidinem membris considerant, quasi naturali bono se hoo posse uti licenter putant. Quasi ergo ovis Amalechita est, quando contiMentibus illud quasi bonum suggeritur, quod vert bonum non esse liquido comprobatur. Quid etiam ia camelo signatur? Sed Mametis ruminat, et ungulam nequaquam findit. Quid ergo in camelo signatur, nisi cogitatio quædam luxurie, quæ qUasi a ratione incipit) sed per disoretionem non finitur? Nam dum cogitat, quasi intus camelus rumibat, sed dum quod cogitat per veritatem non disponitur, ejus ungula dividi non videtur. Nonnulli etenim continentiam professi, dum a carnis concupiscentia superantur, in conjugali vita salvari possse confidunt. Quidam et dum apostoli licentiam audiunt: Unusquisque suam uxorem habeat et unaquæque suum virum (I Cor. VII, 2), sine discretione personarum omnes in hoc præcepto concludi, et saCrOrum ordinum viros conjugali copula uti posse fatentur. Hujusmodi enim sensus Amalechita camelus est, quia quasi ex ratiohe incipit, sed ad irrationabilem vitam trahit. Quid ergo asinus, nisi aperta nequitia fornicationis accipitur?","english":"By the name \"sheep,\" however, the life of the innocent is signified. Hence the elect are called sheep by the voice of our Redeemer, when he says: \"My sheep hear my voice\" (John 10:27). What, then, is the sheep of Amalek, if not the simulation of innocence? For certain people, when they consider both the very form of the human body and the properties of either sex, and the pleasure implanted in the members, think that they can freely use this as a natural good. So, then, it is as if there is a sheep of the Amalekite, when that which is clearly proven not to be a true good is suggested to the continent as if it were a good. What also is signified in the camel? But it chews the cud and does not at all divide the hoof. What, then, is signified in the camel, if not a certain thought of lust, which as it were begins from reason, but is not brought to its end through discretion? For while it thinks, the camel as it were chews the cud within, but while what it thinks is not ordered through the truth, its hoof is not seen to be divided. For some who have professed continence, when they are overcome by the concupiscence of the flesh, trust that they can be saved in conjugal life. And certain ones, when they hear the apostle's permission: \"Let each one have his own wife, and each woman her own husband\" (1 Cor 7:2), assert that all are included in this precept without discretion of persons, and that men of sacred orders can use the conjugal union. For a sense of this kind is the camel of the Amalekite, because it as it were begins from reason, but drags down to an irrational life. What, then, is the ass understood to be, if not the open wickedness of fornication?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":905,"ref":"p905","source":"Quosdam enim diabolus in apertum chaos fornicationis invehit, quibusdan per fraudes illudit. Asinus etiam aliena onera portare consuevit. Dootor vero gentium dum virum sui corporis potestatem non habere, sed mutierem docuit, item i Nec mulierum sui corporis habere potestatem, sed virum (Ibid., 4), quid aliud quam aliena onera eOs pOrtare jussit? Asini ergo nomine robur conjugalis copulæ designatur, quia electi conjuges invicem onera sua fortiter portant, ne per carnis infirmitatem in fornicationis baratrum remis. sius corruunt. Asinus ergO interficiendus est, sed Amaleobita, quia copula conjugalis in honestale thalami roboranda est, sed a turpitudine interficienda. Debent quidem conjuges debitum sibi invicem reddere, sed turpiter convenire non debent. Asinus ergo Amalech interficitur, cum in bonis conjugibus charitas tenetur honestæ copulæ, sed omnis obsoenitas vitatur in turpi conjunctione. Omnia igitur Amaloch demoliri jubentur, quia qui caste proponunt vivere, de blandimento carnis in se aliquid retinere non debeant. In carne quidem esse debent, ut bona per carnem agant, sed sic debent a carnis voluptate per mentia sublimitatem disCedere, ut contumelias de carne non tolerent. Tales quidem eos esse volebat, quibus Apostolus loquebatur, dicen.: Vos autem in carni non estis, sed in spiritu (Rom. VIII, 9).","english":"For the devil drives some into the open chaos of fornication, while he mocks others through deceits. The donkey, too, is accustomed to carry others' burdens. But when the teacher of the Gentiles taught that a man does not have power over his own body, but the woman does, and likewise that the woman does not have power over her own body, but the man does (Ibid., 4), what else did he command than that they carry others' burdens? By the name \"donkey,\" then, the strength of the conjugal union is signified, because elect spouses bravely carry each other's burdens, lest through the weakness of the flesh they fall headlong into the abyss of fornication. The donkey, therefore, is to be killed, but by an Amalekite, because the conjugal union is to be strengthened in the honesty of the marriage bed, but is to be put to death in its shamefulness. Spouses ought indeed to render the debt to one another, but they ought not to come together shamefully. The donkey of Amalek, therefore, is killed when in good spouses the charity of an honest union is held fast, but all obscenity is avoided in base conjunction. All of Amalek, then, is commanded to be destroyed, because those who resolve to live chastely ought not to retain anything within themselves from the enticement of the flesh. They ought indeed to be in the flesh, so that they may do good through the flesh, but they ought so to depart from the pleasure of the flesh through the loftiness of the mind that they do not tolerate the insults of the flesh. Such, indeed, he wished them to be to whom the Apostle was speaking when he said: \"But you are not in the flesh, but in the spirit\" (Rom. 8:9).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":906,"ref":"p906","source":"Sed qui Amalech delere præcipitur, quibus adjutoribus ad hec sufficiat attendamus. NAm sequitur: (Vers. 4.) Præcepit Saul populo, et recensuit eos quasi agnoi.\n\nAgnorum nomine solent viri magnæ prudentis designari. Unde per Joannem dicitur: Vidi supra montem Sion Agnum stantem, et cum eo cantum quadraginta quatuor millia habentia nomen ejus, et nomen Patris ejus scriptum in frontibus suis (Apoc. XIV, 1). Qui enim nomen Agni assumpserant, agnidicebantur. Ipsos etiam exponens. ait: Hi sunt, qu cum mulieribus non sunt coinquinati, virgines enim sunt. Quid est ergo, quod cum Amalech deleri præcipitur, quasi agni regis milites recensentur, nisi quia cum fornicationis spiritum delere prædicando volumus, perfectorum exempla producere debemus? Quotquot enim prudicitiæ gloria insignes sæcularibus convertendis ostendimus, velut tot milites quasi agnos recensitos ad Amalech bella portamus. Possunt autem horum recebsitorum nomine ipsi ministri divinæ prædicationis intelligi. Quasi agni ergo eunt, quia per glorium perfectæ pudicitiæ, jam illis virginibus cum Christo in regno gaudentibus similantur.","english":"But let us consider by what helpers he who is ordered to destroy Amalek may suffice for these things. For it follows: (Verse 4.) Saul commanded the people, and reviewed them like lambs.\n\nBy the name of lambs, men of great prudence are customarily designated. Whence it is said through John: I saw upon mount Sion the Lamb standing, and with him a hundred forty-four thousand having his name, and the name of his Father written on their foreheads (Apoc. 14:1). For those who had taken the name of the Lamb were called lambs. Expounding on these very ones, he says: These are they who were not defiled with women, for they are virgins. What is it, then, that when Amalek is ordered to be destroyed, the king's soldiers are reviewed like lambs, except that when we wish to destroy the spirit of fornication by preaching, we ought to bring forward the examples of the perfect? For as many as we show forth, distinguished by the glory of chastity, for the conversion of worldly people, we carry them as so many soldiers, as it were lambs reviewed, to the wars against Amalek. But by the name of these reviewed ones, the very ministers of divine preaching can be understood. They go, therefore, as lambs, because through the glory of perfect chastity they are now made like those virgins who rejoice with Christ in the kingdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":907,"ref":"p907","source":"Quibus prolecto verbis ostenditur, quia qui prædicationis ministerium sumunt, præcipuo castitatis fulgore aLe decorandi sunt, quia si per incontinentiam defluunt, continentes alios facere nequaquam possunt, et ad tantae lucis bonum provocare non prævalent, qui ejus radios in propriæ conversationis fulgore, non babent. Bene ergo dicitur: Recensuit eos quasi agnos, quia pudicoa valde esse eos oportet, qui fornicationis effugare spiritum per accepti ordinis potestalem debent. Unde in Evangelio eis Dominus dicit: Sint lumbi vestri præcincti, et lucernæ ardentes in manibus ve4tris (Luc. xu, 36), ut verbum praedicationis aubditi audiant, Seo eos ad bonum castitatis, quod audiunt, exempla lucidissimæ conversationis trahant. Unde bene perfecto numero designantur, cum subditur: (Yers. 3.) Ducenta milia peditum, et docem millia virorum Juda.","english":"By these words it is plainly shown that those who take up the ministry of preaching ought to be adorned with the surpassing splendor of chastity, because if they flow away through incontinence, they can by no means make others continent, and they are unable to provoke to the good of such great light those who do not have its rays in the splendor of their own conduct. Well, then, is it said: He reviewed them like lambs, because those who ought to put to flight the spirit of fornication through the power of the order they have received must be exceedingly chaste. Hence in the Gospel the Lord says to them: Let your loins be girded, and lamps burning in your hands (Luke 12:36), so that subjects may hear the word of preaching, and may be drawn to the good of chastity, which they hear, by the examples of a most radiant conduct. Hence they are well designated by a perfect number, when it is added: (Verse 3.) Two hundred thousand footmen, and ten thousand men of Judah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":908,"ref":"p908","source":"Peditum nomine electi figurantur, non cum alta prædicant, sed cum per bona exempla cœlestis itineris rectitudinem aliis demOnstrant. Pedites quidem gressibus currunt, quo producere arma volunt. Quid vero sunt exempla castitatis, nisi cœlestium militum terris impressa vestigia? Nam ut vitia libidinum in lubricis ferant, ad cordium eorum tenebras, cum bonorum exemplorum luoe festinant, et quasi gressu pervenlentes, hostes perimunt, qui postquam per opera cognoscuntur, corda peccatorum ad pudicitiae bonum trahunt. Cum ergo per exempla castitatis In peccatorum cordibus tenebras immunditiarium destruunt, pedites recte nominantur. Et quia non solum praetextu corporalis munditiæ splendidi sunt, sed etiam luce cordis, ducenta millia esse perhibentur. In centenario quippe, et millenario numero, omnis decalogi summa concluditur. Perfecti ergo viri in ducentis millibus continentur, quia per divioam gratiam tam corporis continentia quam integritate mentis ad summam pudicitiæ arcem pervenere. Tam enim in corpore quam in mente habent perfectionem intentionis. Vel quia non remisse aut negligenter Deo per pudicitiam serviunt, centenarium habent operis, et quia ei servire non desinunt, habent millenarium multiplicationis. Sed fortes et assidui sunt ad continentiam corporis, perfecti et instantes ad circumspectionem cordis perfectione virfitis.","english":"By the name \"foot-soldiers\" the elect are figured, not when they preach high things, but when through good examples they show others the straightness of the heavenly journey. Foot-soldiers indeed run with their steps, where they wish to bring forth arms. But what are examples of chastity, if not the footprints of heavenly soldiers impressed upon the earth? For in order that they may bear the vices of lusts in the weak, they hasten to the darkness of their hearts with the light of good examples, and as it were arriving by step, they slay the enemies, who, after they are known through works, draw the hearts of sinners to the good of chastity. When therefore through examples of chastity they destroy the darkness of impurities in the hearts of sinners, they are rightly named foot-soldiers. And because they are splendid not only under the pretext of bodily cleanliness, but also with the light of the heart, they are said to be two hundred thousand. For in the hundred and the thousand, the whole sum of the decalogue is concluded. Perfect men therefore are contained in the two hundred thousand, because through divine grace they have arrived at the highest citadel of chastity both by continence of the body and by integrity of mind. For they have perfection of intention both in body and in mind. Or because they serve God through chastity neither remissly nor negligently, they have the hundred of work, and because they do not cease to serve him, they have the thousand of multiplication. But they are strong and assiduous for continence of the body, perfect and instant for circumspection of the heart by the perfection of virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":909,"ref":"p909","source":"Talem quidem etiam viduam Apostolua esse praecipiens, ait: Ut sit sancia carne et spiritu (I Cor. VII, 34). Sancta quippe carne et spiritu est, si perfectione castitatis qua fulget in corpore, fulgeat etiam in mente. Quod si viduæ tales sunt, quales esse jussae sunt virgines? De illis namque pluribus, sub unius descriptione dictum est: Astitit regina a dextris tuis in vestitu deaurato (Psal. XLIV, 10). In eodem quoque psalmo (vers. 14) laudatur eadem regina, cum dicitur: Omnis gloria ejus filiæ regis ab intus, in fimbriis aureis circumamicta variefatibus. Quid est enim vestitus aureus, nisi decor et honor corporis virginalis? Vestitus quidem dicitur, quia foris fulget in corpore, aureus autem, quia preecellit dignitate. Omnis autem metalli species auro inferior est. Sic nimirum omnis pudicitia alia decori virgineo comparari non potest. Quid est ergo quod dicitur: Omnis gloria filiæ reMum ab intus, si foris esse gloria vestitus auroi prædicatur? Si enim foris est aliqua magna aurei vestitus gloria, intus omnia gloria videri non potest. Quid est ergo, quod omnis gloria intus esse perhibetur, nisi quia et illa, quae foris est, gloria, cum aliis innumeris intus esse cognoscitur? Aurea enim virginitas non est, ei foris est, et iutus non est.","english":"Directing even the widow to be such, the Apostle says: That she may be holy in body and spirit (1 Cor. 7:34). She is indeed holy in body and spirit if, by the perfection of chastity with which she shines in the body, she shines also in the mind. But if widows are such, what are the virgins commanded to be? For of those many, under the description of one, it is said: The queen stood at your right hand in gilded clothing (Ps. 45:9). In the same psalm the same queen is also praised, when it is said: All the glory of the king's daughter is within, surrounded with golden fringes, adorned with varied colors. For what is gilded clothing but the beauty and honor of the virginal body? It is called clothing because it shines outwardly in the body, and golden because it excels in dignity. But every kind of metal is inferior to gold. So indeed no other modesty can be compared to virginal beauty. What then is meant by: All the glory of the king's daughter is within, if the glory of the golden clothing is declared to be outward? For if there is any great glory of the golden clothing outwardly, not all glory can be seen to be within. What then is meant by all glory being said to be within, except that even that glory which is outward is known to be within along with countless other things? For virginity is not golden if it is outward and not within.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":910,"ref":"p910","source":"Quia ergo intua, et foris est, quia eadem splendet in corpore, eadem fulget in mente, omnia gloria filiæ regum intus esse sentiri convenienter potest. Omnia gloria intus est, quia foris sola, iutus sola non est. Quia enim multæ sunt virtutum claritates in mente virginis, sic virgineus splendor asseritur, ut intus omnis gloria prædicetur, Hob nimirum est, quod subsequitur: In fimbrils aureis circumamicta varietatibus. Fimbriæ enim aureae sunt claritatos a menta nunquam deficientes. Fimbriae quidem tinales vestimonti partes sunt. Quæ idcirco in sponsæ Christi decore laudantur, quia nulla est virtutum gloria, si luoere ante vitte eonsummationem desistat. Regina ergo amore dicitur, in vestitu aureo virginitas prædicatur. Sed omnia gloria intus, et in fimbriis aureis, et varietate circumamicta asseritur, ui innumeris virtutibus adjuncta integritas, usque in finem deduci sentiatur. Bene itaque contra Amalech ducenta peditum millia recensentur, quia illi ad debellandos immundos spiritus idonei sunt per exempla castitatis, qui eam tenere didicerunt et in luce operis, et in splendore circum-. spectionis.","english":"Therefore, because it is both within and without—because the same glory shines in the body and gleams in the mind—it can fittingly be understood that all the glory of the king's daughter is within. All her glory is within, because what is alone without is not alone within. For since there are many brilliancies of virtues in the mind of the virgin, her virginal splendor is so asserted that all her glory is declared to be within. This is surely what follows: She is surrounded with variety in golden fringes. For the golden fringes are the brilliancies of the mind that never fail. Fringes are indeed the ends of a garment. They are praised in the beauty of the bride of Christ for this reason: that there is no glory of virtues if it ceases to shine before the completion of life. Therefore she is called queen in love, and virginity is proclaimed in her golden garment. But all her glory is asserted to be within, and in the golden fringes, and surrounded with variety, so that integrity joined to innumerable virtues may be understood to be carried through to the end. Rightly, then, against Amalek two hundred thousand foot soldiers are counted, because those are fit to wage war against unclean spirits through examples of chastity who have learned to hold it both in the light of action and in the splendor of circumspection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":911,"ref":"p911","source":"ii. Quia item eruditi Ac perfecti sunt verbo Dei, decem millium virorum Juda numero demonstratur. Viri etenim sunt fortitudine, Juda autem prædicatione. Juda etenim, conditene interpretatur. Sod denario numero designatur, quia perfectionem doctrinae per gratiam Spiritus sancti consecuti sunt. Unde et Moysi decem legis praecepta tribuuntur, quæ Dei digito scripta sunt (Exod. XXXI). Quid est enim digitus Dei, nisi Spiritus sanctus? Qui cum legem scripsit, hanc utique in decem praeceptis edidit, quia etsi in ea camale aliquid foris protulit, intus hanc spiritualis intelligentiae perfectionem signavit. Decem millia igitur virorum Juda contra Amalech producenda sunt, ut fornicationis spiritus apti viribus superetur. Lambit quippe suggestione, quia levia et blanda consulit, sed res quas lambendo consulit, per cogitationum phantasias ostendit. Ergo ut mens obscena sibi a dæmonibus ostensa non videat, electorum exempla revelanda sunt. Et ut eam suggestionibus turpibus immundus spiritus delinire non possit, lingua praedicatorum debet per pudicitiae laudem tangi. Lingat hanc praedicator, ut malignus spiritus lingere nequaquam possit. Et hanc verbis oblectet, ne cui cælestia desunt, hanc diabotus per suggestionum oblectamenta dilaniet. Contra duplex ergo bellum cordis, quia duplex est necessarium bonum auxiIii, bene contra Amalech et pedites, et viri Juda parari perhibentur.","english":"ii. Again, because they are learned and perfect in the word of God, ten thousand men of Judah are shown by the number. For they are men in courage, but Judah in preaching. For Judah is interpreted as \"confessing.\" But the number ten is designated by the denarius, because they have attained the perfection of doctrine through the grace of the Holy Spirit. Hence also to Moses are given the ten precepts of the law, which were written by the finger of God (Exod. 31). For what is the finger of God but the Holy Spirit? When he wrote the law, he surely brought it forth in ten precepts, because even if in it he uttered something outwardly in a carnal way, inwardly he signified this perfection of spiritual understanding. Therefore ten thousand men of Judah are to be brought forth against Amalek, so that the spirit of fornication may be overcome by fitting strength. For it licks by suggestion, because it advises light and flattering things, but the things it advises by licking it shows through the phantasies of thoughts. Therefore, so that the obscene mind may not see what has been shown to it by demons, the examples of the elect are to be revealed. And so that the unclean spirit cannot lick it with shameful suggestions, the tongue of preachers ought to be touched by the praise of chastity. Let the preacher lick this, so that the malignant spirit can by no means lick it. And let him delight it with words, lest the devil, through the delights of suggestions, tear apart one to whom heavenly things are lacking. Against the twofold war of the heart, therefore, because a twofold good of help is necessary, it is well said that both the foot soldiers and the men of Judah are prepared against Amalek.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":912,"ref":"p912","source":"Si quis autem alios per pedites, alios per viros Juda vult intelligi, sensus aderte veritatis patet, quia sumni doctores habent, qui docere nesciunt praedicatione, prodesse autem valeant opere. Sed jam recensiti ad tanta praelia audiamus qua arte subsequentur dimicent. Sequitur: (Vers. 5.) Cumquevenisset Saul usque ad civitatem Amalech, tetendit insidias ad torrentem.\n\nQuis hic torrens est, nisi ille de quo per Psalmistam dicitur: De torrente iti via bibit (Psal. cix, 7) Torrens quippe decursum nostrae mortabilitatis designat. Saul ergo in torrente insidias tendit, quando praedicator Ecclesiae aeternis praemiis considerationem nostrae mortalitatis inserit. Ut enim lubricas animas quasi per fraudem capiat, modo coelestia loqui inchoat, sed repente ad exponendam aeternarum poenarum acerbitatem convertitur, ut securæ in carnis delectatione mentes terreantur. Quasi enim per fraudem educit, per insidias percutit, dum laeta loquens ad audiendum provocat, et mortis tristia inserit, ut audiant lubrici quod expavescant. Saul ergo ad Amalech civitatem venit, cum doctor munita per illicitum amorem corda peccatorum dulcedine aeternae jucunditatis attrahit. Sed insidias ei in torrente abscondit, quia mortis considerationem inducit, ut quasi ex insidiis erumpentem contra se militem peccator videat, et dum se velociter moriturum considerat, moram peccati tendere ultra pertimescat.","english":"But if someone wishes to understand some as foot-soldiers and others as men of Judah, the sense of open truth is clear, because the highest teachers have those who do not know how to teach by preaching, yet are able to profit by work. But now, having been enrolled for such great battles, let us hear by what skill those who follow fight. It follows: (Verse 5.) And when Saul had come to the city of Amalek, he set ambushes by the torrent.\n\nWhat is this torrent, if not that of which it is said through the Psalmist: He drank from the torrent in the way (Psalm 109:7)? For the torrent designates the course of our mortality. Saul, therefore, sets ambushes by the torrent when the preacher of the Church inserts the consideration of our mortality into eternal rewards. For in order to capture slippery souls, as it were by deceit, he begins at one moment to speak of heavenly things, but suddenly turns to expounding the bitterness of eternal punishments, so that minds secure in the delight of the flesh may be terrified. For as it were by deceit he leads them out, by ambush he strikes them, while by speaking pleasant things he draws them to listen, and inserts the sorrows of death, so that the slippery may hear what they should dread. Saul, therefore, comes to the city of Amalek when the teacher draws hearts fortified by unlawful love to the sweetness of eternal joy. But he hides ambushes for them in the torrent, because he introduces the consideration of death, so that the sinner may see the soldier, as it were bursting forth from ambush, against himself, and while he considers that he will die swiftly, he may fear to stretch out the delay of sin any longer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":913,"ref":"p913","source":"Sequitur: (Vers. 6.) Dixit Saul Cyneo: Discedeab Amalech, ne forte involvam te cum eo. Tu enim fecisti miscricordiam cum omnibus filiis Israel, cum ascenderent de Ægypto.\n\ni3. Quis est Cyneus, qui cum Amalech habitare cognoscitur, qui et discedere cogitur, ne cum eo pariter involvatur? Sed fortasse hic ille est, de quo dicit Apostolus: Vxori vir debitum reddat, similiter, et uxor viro (I Cor. II, 3). Cui etiam nomen convenit, quia Cyneus, possidens dicitur. Qui profecto conjugati, quia conjugio obligati sunt, relinquere omnia non coguntur. Quid est ergo quod Cyneo dicitur: Discede ab Amalech, nisi quia his verbis in conjugibus omnis obscenitatis turpitudo damnatur? Cum Amalech quidem conjuncti sunt, qui meretrido more junguntur. Quos discedere ab Amalech doctor praecipit, cum ad honestatem conjugalem eos revocare contendit. Quasi dicat: Si continere ab invicem non potestis, honorabile connubium vobis sit, et thorus immaculatus. Ab Amalech itaque discedere, est conjuges seipsis uti, non ad turpitudinem meretriciæ obscemtatis, sed ad temperantiam nonestatis, et ad fructum propaginis. Unde et idem doctor egregius de vidua, quae juxta ejus consilium sic permanere non potest, dicit: Quod si se non continet, nubat tantum in Domino (Ibid., 9). Non in Amalech, sed in Domino; ut quæ a nuptiis abstinere non praevalet, obscenos gestus in foedere nuptiarum vitet.","english":"It follows: (Verse 6.) Saul said to the Kenite: Depart from Amalek, lest perhaps I involve you with him. For you showed mercy with all the children of Israel, when they came up from Egypt.\n\n13. Who is the Kenite, who is found dwelling with Amalek, and who is also compelled to depart, lest he be involved together with him? But perhaps this is the one of whom the Apostle says: Let the husband render the debt to his wife, and likewise the wife to her husband (1 Cor. 7:3). The name also suits him, because Kenite means \"possessing.\" These, indeed, being married, because they are bound by marriage, are not compelled to leave all things. What is it, then, that is said to the Kenite: Depart from Amalek, except that by these words every shamefulness of obscenity in married persons is condemned? They are indeed joined with Amalek who are joined in the manner of a harlot. The teacher commands these to depart from Amalek when he strives to recall them to conjugal honesty. As if he should say: If you cannot contain yourselves from one another, let marriage be honorable for you, and the bed undefiled. To depart from Amalek, therefore, is for spouses to use themselves, not for the turpitude of harlot's obscenity, but for the temperance of chastity and for the fruit of offspring. Whence also the same excellent teacher says of the widow who, according to his counsel, cannot so remain: But if she does not contain herself, let her marry, only in the Lord (1 Cor. 7:39). Not in Amalek, but in the Lord; so that she who cannot abstain from marriage may avoid obscene gestures within the covenant of marriage.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":914,"ref":"p914","source":"Cui etiam comminatur, dicens: Ne involvam te cum eo. Involvi peccatoribus est aeterna poena damnari. Unde et de naquam servo in Evangelio Dominus dicit: Ligatis pedibus, et manibus, projicite in tenebras exteriores (Matth. XXII, 13). Modo ergoprædicatores auditores reprobos non involvunt, quia etsi verbum contemnunt, redire tamen ad pœnitentiam donec vivunt, cum volunt, possunt. Instanter ergo conjugibus conjugalis honestas imperanda est, quia valida mulctatione dicitur: Abite, recdite absque laesione. Discede ab Amalech, ne involvam te cum eo. Absque lacsione quidem nunc, non tunc receditur, quia qui per omnia turpibus similantur, eorum læsionis expertes non erunt. Qui etiam fecisse cum filiis Israel de Ægypto ascendentibus misericordiam dicitur, quia infirmi sanctae Ecclesiæ filii, dum perpetuae continentiae bonum servare nequeunt, conjugii miseratione suscipiuntur. Ab Ægypto quidem ascendunt, quia luxuriae et fomicationis tenebras deserunt. Et misericordiam a Cyneo suscipiunt, quia conjugii indulgentiam promerentur. Unde et doctor gentium dicit: Hoc dico secundum indulgentiam, non secundum imperium (I Cor. VII, 6). Et quia sancta Ecclesia electis subditis bona quæ loquendo. exhibet persuadet, sequitur: (Vers. 6.) Etrecessit Cyneus de medio Amalech.","english":"To him it is also threatened, saying: Lest I involve you with him. To be involved with sinners is to be condemned to eternal punishment. Hence also the Lord says in the Gospel concerning the wicked servant: Bind his feet and hands, and cast him into the outer darkness (Matt. 22:13). Now, therefore, preachers do not involve reprobate hearers, because even if they despise the word, they can still return to repentance while they live, when they wish. Earnestly, then, conjugal honesty must be enjoined upon spouses, because with a strong penalty it is said: Depart, return without injury. Depart from Amalek, lest I involve you with him. Without injury, indeed, one departs now, but not then, because those who are made like to the shameful in all things will not be free from their injury. He is also said to have shown mercy with the children of Israel who came up from Egypt, because the weak children of holy Church, while they cannot keep the good of perpetual continence, are received by the mercy of marriage. They come up from Egypt, indeed, because they abandon the darkness of luxury and fornication. And they receive mercy from the Kenite, because they obtain the indulgence of marriage. Hence also the teacher of the Gentiles says: This I say by way of indulgence, not by way of command (1 Cor. 7:6). And because holy Church persuades the elect who are subject to her of the good things she sets forth by speaking, it follows: (Verse 6.) The Kenite departed from the midst of Amalek.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":915,"ref":"p915","source":"De mediu quidem Amalech discedit conjunx, de parte non potest, quia etsi gestus vitat turpitudinis, vitare non potest affectum voluptatis. Ignem quippe temperare per honestatem conjuges possunt. De medio igitur Amalech exeunt, quia etsi carnalibus desideriis omnino carere nequeunt, ipsum tamen carnis imperium sub præcepto honestatis vinculo moderantur. Sequitur: (Vers. 7.) Percussitque Saul Amalech ab Evitat, donec veniret Sur, quas est e regione Ægypti.\n\nEvilat parturiens interpretatur, Sur angustia, Ægyptus tenebrae. Concupiscentia autem peccatum parit. Merito igitur parturientis nomine concupiscentia designatur. Propheta etiam impoenitentis cordis augustias incurrero metuens obsecrat, dicens: Ne ablorbeat me profundum, neque urgeat super me puteus os suum (Psal. LXVIII, 16). Doctor ergo ab Evilat usque Sur Amalech percutit, cum in auditorum suorum cordibus vitia conceptae delectationis comprimit, et fidem deliberationis. Sur etiam percutit, cum eas mentes videtur ad pudicitiae amorem trahere, quae in luxuriae fetore proposuerant vitam finire. In angustia enim sunt qui capti jam malae consuetudinis laqueo constringuntur. Et notandum, quia Sur e regione Ægypti esse ostenditur, quia qui in luxuria vitam finire delibcrat, modo in interioribus tenebris claudilur a quibus ad exteriores perducatur.","english":"From the midst of Amalek the spouse departs, but from a part she cannot, because even if she avoids the gestures of shamefulness, she cannot avoid the affection of pleasure. For spouses can temper the fire by honesty. From the midst, therefore, they go out from Amalek, because even if they cannot be entirely free of carnal desires, they nevertheless moderate the very rule of the flesh under the precept of honesty by the bond of chastity. It follows: (Verse 7.) And Saul struck Amalek from Havilah until he came to Shur, which is over against Egypt.\n\nHavilah is interpreted as \"bringing forth,\" Shur as \"distress,\" Egypt as \"darkness.\" But concupiscence brings forth sin. Deservedly, therefore, concupiscence is designated by the name of \"bringing forth.\" The prophet also, fearing to fall into the distresses of an impenitent heart, implores, saying: Let not the deep swallow me up, neither let the pit shut her mouth upon me (Ps. 68:16). The teacher, therefore, strikes Amalek from Havilah all the way to Shur, when in the hearts of his hearers he suppresses the vices of conceived delight, and the faith of deliberation. He strikes also at Shur, when he seems to draw to the love of chastity those minds which had resolved to end their life in the stench of luxury. For they are in distress who are already bound, caught in the snare of evil habit. And it must be noted that Shur is shown to be over against Egypt, because he who chooses to end his life in luxury is now shut up in inner darkness, by which he is led to outer darkness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":916,"ref":"p916","source":"Sed etiam liber iste claudatur, ut ad consequentis considerationem per silentium veniamus.\n\nCAPUT II.\n\ni. Rex Saul, qui principia bona habuit, sed in bonis quae coeperat nequaquam perseverarft, per sacrae Historiae textum ostenditur, ut in eo imitanda et cavenda videamus. Sic nimirum et male cultas segetes carpimus, quae ad messionem spinis admixte consurgunt. Bene quidem eas legere novit, qui sic curat spicas carpere, ut spinas studeat evitare. Sic dum horti cura negligitur, cum olere quod reficit nascitur vicia quae pungit. Quasi enim male cultos agros ingredi caute discipulis praecipiebat Dominus, cum dicebat: Super cathedran Moysi sederunt principes et Pharisaei. Quæcunque dixerint vobis, facite; quæ autem faciunt, facere nolite (Matth. XXIII, 2). Quasi dicat: Quia mista sunt acta, et verba reproborum, sic utendi sunt, ut in eis sumatur quod vivificat, vitetur quod necat. Hinc iterum praenuntians, dicit: Venient ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces (Matth. xii, 15). Hucusque ergo regem Saul strenue regni curam gerentem, libenter attendimus, contemptorem jam Dominicae jussionis, in quo vitari et abjici debeat subtiliter videamus. Nam sequitur: (Vers. 8, 9.) Apprehendit Agag regem Amalech vivum, omne autem vulgus interfecit in ore gladii.","english":"But let this book also be closed, so that through silence we may come to the consideration of what follows.\n\nCHAPTER II.\n\ni. King Saul, who had good beginnings, but by no means persevered in the good things he had begun, is shown through the text of sacred History, so that in him we may see what is to be imitated and what avoided. Thus, surely, we also pluck poorly cultivated crops, which rise up for harvest mixed with thorns. He indeed knows well how to gather them, who takes care so to pluck the ears of grain as to strive to avoid the thorns. Thus, when the care of the garden is neglected, along with the vegetable that restores, the vetch that pricks is born. For the Lord was, as it were, instructing his disciples to enter poorly cultivated fields cautiously, when he said: The scribes and Pharisees have sat upon the chair of Moses. Whatever they say to you, do; but what they do, do not do (Matt. 23:2). As if he were saying: Because the deeds and words of the reprobate are mixed together, they are to be used in such a way that from them is taken what gives life, and what kills is avoided. Hence again, foretelling, he says: They will come to you in the clothing of sheep, but inwardly they are ravenous wolves (Matt. 7:15). Up to this point, therefore, we willingly attend to King Saul vigorously carrying out the care of the kingdom; now let us carefully see in him, already a despiser of the Lord's command, what must be avoided and cast away. For it follows: (Vers. 8, 9.) He seized Agag the king of Amalek alive, but all the common people he killed with the edge of the sword.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":917,"ref":"p917","source":"Et pepercit Saul et populus Agag, et optimis gregibus ovium, et armentorum; et veltibus, et arietibus, et universis, quæ pulchra erant, nec voluerunt disperdere ea. Quid quid vero vile fuitetreprobum, hoc demoliti sunt.\n\ni. Verbum Domini fuit: Nunc vade, et percute Amalech, et demolire universaejus. Non parcas ei, et non concupisces ex eis aliquid. Aperte ergo transgressor per inobedientiam exstitit, quia implere praeceptum Domini per superbiam recusavit. Dominus quidem prophetae praecepit, dicens: Ne parcas ei, et non concupisces ex rebus ipsiu aliquid. Hic vero et pepercisse, et omnia electa ejus concupisse ostenditur: ut, dum transgressionis modus ostenditur, quam sit detestabilis inobedientiae culpa monstretur.\n\nQuod si carnis bella describimus, magnos esse lapsus regios invenimus. Unde et Dominus in Evangelio dicit: Si sal evanuerit, in quo salietur? (Matth. v, 13.) Reges vero Ecclesiae, ejus sunt prædicatores, sicut supra jam ostensum est. Quis ergo est Agag rex Amalech, nisi sensus carnalis? Nam cum ex anima rationalitatem ac sensualitatem habeamus, rationalitas menti, sensualitas carni adscribitur; et per illam cum angelis, per istam cum brutis animalibus convenimus. In illa quo altius extollimur, su pernis civibus appropinquamus. Per istam vero quo ad carnis blandimenta dilabimur, carnaliores, ut ita dixerim, invenimur.","english":"And Saul and the people spared Agag, and the best of the flocks of sheep and of the herds, and the garments, and the rams, and all things that were beautiful, and they would not destroy them. But whatever was vile and reprobate, this they demolished.\n\ni. The word of the Lord was: Now go, and strike Amalek, and destroy all of it. Do not spare him, and do not covet anything from them. Openly, therefore, he proved a transgressor through disobedience, because through pride he refused to fulfill the command of the Lord. The Lord indeed commanded the prophet, saying: Do not spare him, and do not covet anything from his possessions. But here he is shown both to have spared and to have coveted all his choice things: so that, while the measure of the transgression is shown, the guilt of disobedience may be shown to be how detestable it is.\n\nBut if we describe the wars of the flesh, we find that the falls of kings are great. Whence also the Lord says in the Gospel: If the salt has lost its savor, with what shall it be salted? (Matt. 5:13). But the kings of the Church are its preachers, as has already been shown above. Who, then, is Agag, king of Amalek, but the carnal sense? For since from the soul we have rationality and sensuality, rationality is ascribed to the mind, sensuality to the flesh; and through the former we are in accord with the angels, through the latter with brute animals. In the former, the more highly we are raised up, the closer we approach to the citizens on high. But through the latter, the more we slip away into the blandishments of the flesh, the more carnal, so to speak, we are found to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":918,"ref":"p918","source":"Unde et visis et concupitis jam filiabus hominum, jam impletis in luxuria voluptatibus, de his qui puritatis merito filii Dei vocabantur, in Genesi Dominus minatur, dicens: Non permanebit spiritus meus in homine in æternum, eo quod caro sit (Genes. VI, 3). Caro quippe homo efficitur, quando sensui carnis ratio subjugatur. Rex ergo Amalech vi gor est sensus carnalis, qui motibus turpibus imperat, ut captivam rationem ad illecebras obscenitatis trahat. Bene autem carnali sensui nomen congruit Amalechitae regis. Agag quippe, meditans, sive loquens interpretatur. Meditari quippe ei est, phantasmata lasciviae interna meditatione colligere. Et loqui ei est carnem motibus turpibus ad libidinem excitare. Quasi enim magnum clamorem locutionis habet, quia carnem pulsando ardentius commovet. Nam et meditando colligit quod loquendo exponat: quia unusquisque carnali sensui subditus, quo liberius lasciviae simulacra intus conspicit, eo validiores motus turpitudinis foris sentit. Meditatur ergo per internam visionem turpitudinis, loquitur autem per exteriorem motum delectationis. Rex ergo Amalech loquens et meditans dicitur, quia illis labentia blandimenta carnis excitare potest, quibus per turpes cogitationes illudit, et quos per experientiam blandæ motionis erudit.","english":"Hence also, when the daughters of men had been seen and desired, and the pleasures of lust had already been fulfilled, concerning those who by the merit of purity were called sons of God, the Lord threatens in Genesis, saying: My spirit shall not remain in man forever, because he is flesh (Gen. 6:3). For man becomes flesh when reason is subjected to the senses of the flesh. Therefore the king of Amalek is the power of carnal sense, which commands shameful motions, so as to drag captive reason toward the allurements of obscenity. And the name of the Amalekite king fits carnal sense well. For Agag is interpreted as \"meditating\" or \"speaking.\" For to meditate is for him to gather the phantasms of lasciviousness by inward meditation. And to speak is for him to arouse the flesh to lust by shameful motions. For he has, as it were, a great cry of speech, because by striking the flesh he stirs it more ardently. For by meditating he gathers what he may set forth by speaking: because each one subject to carnal sense, the more freely he beholds within the images of lasciviousness, the stronger motions of shamefulness he feels without. He meditates, then, through an inward vision of shamefulness, but he speaks through the outward motion of delight. Therefore the king of Amalek is said to be \"speaking\" and \"meditating,\" because he can arouse the slipping blandishments of the flesh in those whom he mocks through shameful thoughts, and whom he instructs through the experience of alluring motion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":919,"ref":"p919","source":"Sed notandum, quia quo liberius meditatur, eo et liberius loquitur: quia carnem eo fortius commovet, quo causas suae commotionis intus impressas per cogitationem tenet. More etenim ignis quo attentius insufflatur, eo magis accenditur: quia si flatus immundæ cogitationis deest, ardor libidinosae commotionis adesse non potest. Rex ergo Israel contra Amalech regem pugnat, cum doctor Ecclesiae contra fornicationem disputat. Quem victum capit, quando ad veniam conversospeccatores non solum pcenitentes, sed etiam confitentes accipit. Quasi ergo Amalech regem jam vinctum tenet, qui carnalem sensum, in conversis peccatoribus per amorem pudicitiae, jam rationi subjectum videt. Sed quid est quod vinctus vivit, nisi quia nonnulli sunt qui propriis passionibus non moventur, sed, auditis alienis obscenitatibus, moventur? Pugnantes fortes sunt, sed victores cadunt. Qui enim expugnatum regem vivum servavit, liquet quia in ejusdem belli triumpho eapti sibi regis persona placuit.","english":"But it must be noted that the more freely he meditates, the more freely he speaks; for he stirs the flesh the more strongly, the more he holds within himself, through thought, the causes of his own stirring. For it is like fire, which the more attentively it is blown upon, the more it is kindled; because if the breath of an unclean thought is absent, the heat of lustful stirring cannot be present. Therefore the king of Israel fights against the king of Amalek when the teacher of the Church disputes against fornication. He takes him conquered when he receives sinners converted to pardon, not only penitent but also confessing. As if, then, he already holds the king of Amalek bound, who sees the carnal sense, in converted sinners, through the love of chastity, already made subject to reason. But what is it that the bound man lives, except that there are some who are not moved by their own passions, but, having heard the obscenities of others, are moved? In fighting they are strong, but as victors they fall. For he who kept the conquered king alive, it is clear that in the triumph of that same war the person of the king he had captured pleased him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":920,"ref":"p920","source":"Quid vero aliud faciunt, qui ab aliis peccatorum confessionem recipiunt? Nam dum cogitant, quæ confitentes fecerunt, ad scelera, quae audiunt, inardescuQt; nam saepe dum audiunt, quibus se alii blandimentis obruerant, amare ipsi incipiunt, quae Jam eorum exhortatione morientes illi confitentur. Jam ergo in urbe sua victus et captus est Agag, sed a victore servatur, cum quod detestatur a subditis, diligitur a praelatis: quia camalis sensus in eis vigere incipit, qui in illis vigorem iniquæ dominationis amisit. Et quia dum pastores currunt ad præcipitium, subjecti comitantur; rex vivum Agag cepisse dicitur, sed idem rex, et populus eidem regi, et quibusque Amalech optimis pepercisse memorantur. Parcere enim, affectae mentis est, amore ejus cui parcit. Quod certe libidinis vitio convenit: quia ut placere incipit, mentem in sui amorem trahit. Quia etiam vehemens est virtus illius, statum babere non novit: quia nimirum cito perficit, si a se hanc cito evigilans animus non expellit. Nam dum mentem invadit, se per innumeras turpitudinum cogitatiopes spargit. Unde et bene optimis gregibus et armentis, et Saul et populus pepercisse memora. tur.","english":"But what else do those do who receive the confession of sins from others? For while they think on the things which those confessing have done, they are inflamed toward the crimes which they hear; for often, when they hear by what allurements others had overwhelmed themselves, they themselves begin to love the very things which those dying in them confess by their exhortation. So now Agag has been conquered and captured in his own city, but he is preserved by the victor, when what is detested by subjects is loved by prelates; because carnal sense begins to flourish in those in whom the vigor of iniquitous domination has perished. And because while the shepherds run to the precipice, the subjects accompany them, the king is said to have captured Agag alive, but the same king, and the people with that same king, are recorded to have spared even the choicest of Amalek. For to spare is the mark of an affected mind, out of love for him whom it spares. This certainly accords with the vice of lust: because as soon as it begins to please, it draws the mind into love of itself. For its power is also vehement, and it does not know how to have a fixed state: because it swiftly accomplishes its end, if the mind, waking quickly, does not expel it from itself. For while it invades the mind, it scatters itself through countless thoughts of shameful deeds. Hence it is well recorded that both Saul and the people spared the choicest flocks and herds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":921,"ref":"p921","source":"Cogitationes quidem libidinum greges, et armenta dicuntur: quia et innumeræ sunt, et de contemplatione immunditiæ in reprobo corde pascuntur, Optimi etiam sunt, non probatione bOni tatis, sed appetitu eligentis, In corde etenim reprobo, quia nihil diligitur charius, optimi greges dicuntur, quibus alia nulla comparantur. Sed optimi dicuntur pro cæcitate cordis, armenta verQ pro reatu. transgressionis, Reprobis quippe mentibus magum non est, immunda cogitare; sed coram Deo parvum non est, in templo Dei, hoc est in regenerato spiritu immunda reponere. Parcit ergo non solum ovibus, sed armentis: quia qui per amorem libidinis, quasi parvas immunditiae culpas aspicit, quasi panis modo parcit, sed merita pœnarum parva non in venit. Possunt autem ovium nomine leviores luxuriæ cogitationes intelligi, armenta vero fortiores et molestiores, Quibus utique rex et populus parcit, cum reprobus doctor, et subditi tam levibus quam fortibus immundae cogitationis vexationibussubsternuntur. Quid vero est parcere vestibus, nisi damnatae jam menti immunda deliberare Si enim aureus vestitus sponsæ virginalis gloria est, quæ sunt vestes Amalech, nisi foeda inquinamenta luxuriæ? Sed vestimenta dicuntur: quia eorum velamine tam anima, quam corpus inficituf. Quia enim animam fœdat et corpus perpetratio luxuriae, non vestis, sed vestes nominantur.","english":"Indeed, the thoughts of lusts are called flocks and herds, because they are both innumerable and are fed in the reprobate heart from the contemplation of uncleanness. They are even called \"best,\" not by the test of goodness, but by the desire of the one choosing. For in the reprobate heart, because nothing is loved more dearly, those flocks are called \"best\" to which nothing else is compared. But they are called \"best\" on account of the blindness of the heart, and \"herds\" on account of the guilt of transgression. For to reprobate minds it is no great thing to think unclean things; but before God it is no small thing to store up unclean things in the temple of God, that is, in the regenerated spirit. He therefore spares not only the sheep but also the herds, because he who through the love of lust looks upon the uncleannesses of impurity as though they were small faults, spares them as it were in the manner of bread, but does not find the deserved punishments to be small. Moreover, by the name of sheep the lighter thoughts of luxury can be understood, but by \"herds\" the stronger and more troublesome ones. These indeed the king and the people spare, when the reprobate teacher and his subjects are subjected to the vexations of unclean thought, both light and strong. But what is it to spare the garments, if not for the already condemned mind to deliberate on unclean things? For if the golden garment is the glory of the virgin bride, what are the garments of Amalek but the foul defilements of luxury? But they are called garments because by their covering both the soul and the body are infected. For since the perpetration of luxury defiles both soul and body, they are named not a garment but garments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":922,"ref":"p922","source":"Sed, ut dixi, parcere deliberare, per affectum mentis immunda diligere est. Infelix vero anima sic capta, sic illaqueata, quia miris impulsionibus ad dellberatam pravitatem perpetrandam cogItur, bene post oves, armenta, et vestes, arietibus pepercisse memorantur. Quasi enim arietum cornua sibi In lenes libidinum ictus placent, qui hoc in se unum retinere nititur, unde ad immunditiae mortem perforetur. Arietibus ergo parcit, qui præcipitationis Quae ictus gratanter recipit, Pungitur quippe, ut carnis suae desideriis serviat; sed quod se fortiter pungit, leviter oblectat. Quia item per innumeros modos obscenitatis mentem libido illicit, non solum his nominatis rebus, sed omnibus quae pulchra erant, pepercisse memorantur. Omnia quae sibi immunda anima de luxuriae voluptate gratanter fingere cernitur, Amalech pulchra nominantur. Appetere haec quippe nullatenus posset, si vehementer sibi eorum species non placeret.","english":"But, as I said, to deliberate about sparing is to love through an unclean affection of the mind. The wretched soul, thus captured and thus ensnared, because by wondrous impulses it is driven to carry out deliberate wickedness, is rightly recorded to have spared the rams after the sheep, the herds, and the garments. For it is as if the horns of the rams are pleasing to itself for the gentle blows of lusts, when one strives to retain in himself that one thing by which he may be pierced through to the death of uncleanness. Therefore he spares the rams, who gladly receives the blows of headlong ruin. He is indeed pricked, so that he may serve the desires of his flesh; but what pricks him strongly delights him lightly. Again, because lust entices the mind through innumerable modes of obscenity, they are recorded to have spared not only the things named but all that were beautiful. All the things that the unclean soul is seen gladly to fashion for itself from the pleasure of luxury are called the beautiful things of Amalek. For it could by no means desire these, unless the appearance of them pleased it vehemently.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":923,"ref":"p923","source":"Sed quia casus victorum asseritur, dicitur: Nec voluerunt disperdere ea. Quasi dicat; Potuissent disperdere, si voluissent. Nam nil facilius, quam libido vincitur, si omnis immunda cogitatio devitetur. Tanto igitur facilius diaperdi potest, quanto unusquisque cogitare alia quam carnis oblectamenta potest. Quia enim duas simul res imaginari non possumus, dum quidquid est, aliud cogitamus, cogitare immunda non possumus. Celer ergo et facilis victoria libidinis, est circumspectio cogitationis: si quoties carnalia obviant, ad aliquid omnium recurramus, quod libidinis non sit blandimentum. Hoc quidem facile stantibus, non lapsis facile dixerim: quia qui perpetratione peccati immundi spiritus senfus efficitur, nec carnis cogitationes libere potest vitare, nec ad alias cito recurrere.De victoribus ergo dicitur: Noluerunt ea disperdere, qui potuerunt, quia ante casum a liberis facile peccata vitantur i sed si nolunt vitare, cum possunt, postea non possunt, si volunt, quia perfecte velle non possunt. Quibus utique per se Veritas dicit: Si vas filius liberaverit, vere liberi eritis (loan. VIII, 36). Quasi dicat: Quia sponte liberi esse desiistis, potestatem adipiscendæ libertatis in vobis jam non habetis. Quid vero est, quod dicitur: Quidquid vero fuit vile et reprobum, hoc demoliti sunt, nisi quia nonnulli majorum delectationum usu, minoresfastidiunt?","english":"But because the fall of the victors is asserted, it is said: And they were unwilling to destroy them. As if he were saying: They could have destroyed them, if they had been willing. For nothing is easier than for lust to be conquered, if every unclean thought is avoided. Therefore it can be destroyed all the more easily, the more each person is able to think of other things than the delights of the flesh. For since we cannot imagine two things at once, while we are thinking of anything else whatsoever, we cannot think unclean things. Swift, then, and easy is the victory over lust: circumspection of thought—if, as often as carnal things meet us, we run back to something that is not a flattery of lust. I would readily say this to those standing firm, but not readily to the fallen, because one who by the perpetration of sin is made the senses of an unclean spirit can neither freely avoid the thoughts of the flesh nor quickly run back to other things. Therefore it is said of the victors: They were unwilling to destroy them—those who were able, because before the fall sins are easily avoided by the free; but if they are unwilling to avoid them when they can, afterward they cannot, even if they wish, because they cannot perfectly will. To such, indeed, the Truth says through itself: If the Son has set you free, you will truly be free (John 8:36). As if he were saying: Because you have ceased of your own will to be free, you no longer have in yourselves the power of acquiring liberty. But what is it that is said: But whatever was vile and reprobate, this they demolished, except that some, through the use of greater delights, come to loathe lesser ones?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":924,"ref":"p924","source":"Reprobum quidem et vile eis est, quod electione eorum quae magis placent, vilipendunt. Quia epim delicatiora peccata expetunt, quaeclam reprobant; et quia pretiosiorapeccata approbant vilia minora putant. Bene ergo dicitur: Quidquid vilefuit et reprobum, hoc demoliti sunt. Quia delicatiora peccata etigunt, et quae minus placent,quasi inepta reprobant et velut vilia contemnunt.\n\nIsta vero omnia moraliter intellecta, libidinum pugnas atque victorias; sed ad historiam, superborum et inobedientium tumorem designant. Nam præceptum a Domino Saul fuerat, ut Amalech sic deleret, ut alicui eorum non parceret, nihilque concupisceret. Qui ergo et regi Amalech pepercisse, et optimis quibusquerebus asseritur, superbus et inobed iens aporte monstratur. Sed fortasse preceptum contempsit: quia hoc a propheta, non a Domino sudivit. Qui certs sic prophetam audiire debuit, at auctoritatem attenderet, quam premisit. Nam precopturus propheta, ut Amalech regem pereuteret, premisit dicens i Hæc dicit Dominus: ut præceptum qued per hominem audisset, quasi hominis despicere non auderet. Ne iterum ministerium ejus rex elatus vilipenderet, item premisit, dicens: Me misit Dominus ungera te in regem. Quasi dicat: Per illum tibi Dominus regale ministerium præcipit, per quem te in dignitatem regiam sublimavit. Tanto igitur humillus obedire debuit, quanto huno esse a Deo missum apertius agnovit.","english":"Indeed, what is rejected and worthless in their eyes is what they despise by choosing things that please them more. Because they seek out more delicate sins, they reject certain ones; and because they approve more precious sins, they regard the lesser ones as worthless. Well, then, is it said: Whatever was worthless and rejected, this they destroyed. Because they choose the more delicate sins, and those that please less they reject as unfit and despise as worthless.\n\nBut all these things, understood morally, are the struggles and victories of lusts; yet according to the historical sense, they designate the swelling pride of the arrogant and disobedient. For the command had been given by the Lord to Saul, that he should so destroy Amalek as to spare none of them, and covet nothing. Therefore, since he is asserted to have spared both the king of Amalek and the best of each thing, he is openly shown to be proud and disobedient. But perhaps he despised the command because he heard it from the prophet, not from the Lord. Yet certainly he ought so to hear the prophet as to attend to the authority that he premised. For the prophet, about to command that he strike down the king of Amalek, premised, saying: Thus says the Lord: so that the command which he had heard through a man, he might not dare to despise as if it were a man's. And again, lest the king, elated, should despise his ministry, he likewise premised, saying: The Lord sent me to anoint you as king. As if he were saying: Through him the Lord commands you in the royal ministry, through whom he raised you to royal dignity. Therefore, by how much more clearly he recognized that this man was sent by God, by so much more humbly ought he to obey.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":925,"ref":"p925","source":"Sed dum missam prophetam sprevit, mittentem pariter Dominum contempsit. Unde subdit: (Vers 10, 11.) Factum est verbum Domini ad Samuelem, dicens: Pœnitet me, quod constituerim regem Saul; quia dereliquit me, et verba mea opere non im,levit.\n\nIlle prophetæ verba se pon audire credidit, sed Dominus se derelictum conqueritur, dum verba sua opere non impleta ostendit. Nunc Ecclesiæ Dominus loquitur, dicens: Qui vos audit, me auditi et qui vos spernit, me spernit (Luc. x, i 6). Qui ergo per inobedientiam a prædicatorum verbo discedunt Dominum derelinquunt: quia ab illis reeedunt per quorum ministerium divinæ voluntati præsentes fiunt. Verba Domini tunc opere non implent: quia foris homines laquuntur, intus vero in hominibus Deus loquitur. Non ergo ipsi sunt qui loquuntur sed Spiritus sanctus (Matth, x, 20), In prædicatoribus ergo contemnanda non est foris vilitas Carnia, quorum montes tam dignanter incolit sublimitas deitatis. Quid est ergo, qaod pœnitera Dominus dicitur, cum mutari affectihus non credatur? Sed quia Mam mutabilibus summa immutabilitas loquitur, moro eorum, quibuseum loqaitur, dum pœnitere dieitur, displicera sibi superborum temeritu dasignatur. Pœnitere enim solemus, cum mala labia illi ratribuunt, quibua nos honores aat dona impendisse memoramus.","english":"But when he despised the prophet who was sent, he equally despised the Lord who sent him. Hence it is added: (Verses 10, 11.) The word of the Lord came to Samuel, saying: It repenteth me that I have set up Saul to be king; because he hath forsaken me, and hath not fulfilled my words in deed.\n\nHe believed that he did not hear the words of the prophet, but the Lord complains that he was forsaken, while he shows that his words were not fulfilled in deed. Now the Lord speaks to the Church, saying: He that heareth you, heareth me; and he that despiseth you, despiseth me (Luke 10:16). Those, therefore, who through disobedience depart from the word of the preachers forsake the Lord: because they depart from those through whose ministry the divine will is made present. Then they do not fulfill the words of the Lord in deed: because outwardly men speak, but inwardly God speaks in men. Therefore it is not they who speak, but the Holy Spirit (Matthew 10:20). In the preachers, then, the outward vileness of the flesh is not to be despised, whose mountains the sublimity of the Godhead so worthily inhabits. What is it, then, that the Lord is said to repent, when he is not believed to be changed in his affections? But because the highest immutability speaks to mutable things, after the manner of those to whom it speaks, while it is said to repent, the rashness of the proud is shown to be displeasing to him. For we are accustomed to repent when we attribute evils to those to whom we remember that we have bestowed honors or gifts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":926,"ref":"p926","source":"Quia ergo more nostro omnipotens Deus de superbi regis infratitudine queritur, dignitatem regiam contulisse ae illi, pœnitero perhibetur. Quod profecto ad cumulum magnæ damnationis de superbis dicitur; quia quod sunt, jam non ad maritum, sed ad pœnam sunt, quia a voluntate Dei non sunt. Pœnitare ergo Dei, est voluntatem in reprobis non babere, eum a sa honores impensos mominit, sed eos quibus bona contulit, male uti bonis quæ contulit, agnoscit. Hano quippe pœnitentiam suam Deus vorbis aliis per Maluchiam pro. phetam Judæis insinuat, dicens Non est ihi voluntas in vobis, et sacrificium non suscipiam de manu vestra (Malack. i, 10). Quantum ergo cavenda sit inobedicutiæ culpa cornimus, si his verbis Domini, quam districte percutitur, attendamus.\n\na. Nos autem fn bello Amalech fornicationis pugnam descripsimus, qui nobis omnino deleri per sacra eloquia jubetur. Merito igitur de lapsis in carnis bello doctoribus intelligi potest, hoc quod Dominus queritur, dicens: Paenitet me quod constituerim regem Saul: quia dereliquit me, et verbo mea opere non implevit. Verbum quippe ejus præceptum prædicatoribus eat: Sini lumbi vestri præcineti, et lucernæ ardente, in manibus vestris (Luc. xn, 35). Qui ergo verbum in prædicatione habet, et ip præcinctu castitatis nOD babet; loquendo, Dei esse eeraitur, sed operande, Doum derelinquere probatur.","english":"Therefore, because almighty God, after our manner of speaking, complains of the lowliness of the proud king, he is said to have repented that he had conferred royal dignity upon him. This is certainly said of the proud to the increase of their great condemnation: because what they are, they are no longer for merit but for punishment, since they are not according to the will of God. Therefore God's repenting is his not having the will in the reprobate, when he calls to mind the honors bestowed by himself, but recognizes that those to whom he gave good things use the good things he gave badly. This repentance of his God indeed intimates to the Jews through the prophet Malachi in other words, saying: There is no will in you, and I will not accept a sacrifice from your hand (Mal. 1:10). Therefore we perceive how much the guilt of disobedience is to be avoided, if we attend to how strictly it is struck down by these words of the Lord.\n\nBut we have described in the war against Amalek the battle of fornication, which is commanded to be utterly blotted out for us by the sacred utterances. Deservedly, therefore, what the Lord complains of, saying, It repenteth me that I have set up Saul to be king: because he hath forsaken me, and hath not fulfilled my words in deed, can be understood of teachers who have fallen in the war of the flesh. For his word is the precept given to preachers: Let your loins be girded, and lamps burning in your hands (Luke 12:35). Therefore he who has the word in preaching, and does not have it in the girding of chastity, is shown by speaking to be God's, but by not doing, is proved to forsake God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":927,"ref":"p927","source":"Foris divina exsequitur, Med occulte, dum in carnis voluptata resolvitur, verba Domini opere non implere declaratur. Dominum quippe dereliquit, mala proponendo; verba ejus non implet, prohibita præsumendo, Bene ergo dicitur: Pœnitet me; quod constituerim repem Saul. Quali dicat: Quem præesse aliis tuM volui, nudo nolo: quia quem humilem prestuli, nunc superbientem et elatum transgressorem cerno. Quod nimirum de quibustibet lapsia non dicitur sed de his quorum lapsus ostenditur, et pœnitentia nequaquam prævi detur. Nam de justorum casu soriptum est.' Septios in die cndit justus, et resurgit (Pro. XXIV, 10). EoruM certe casus quodam modo statua corum est: quia aliquando permittuntur oadere, ut semper valeant fortius stare. Permittuntur ut in malia corruant, ne summa virtutum bona per elationem perdant. Hi profecto, etsi verba Domini quandoque non implent, « Domino non recedunt: quia ad tempus relinquuntur, ut æternaliter teneantur; et in modica desipiunt, sed post modicum resipiscunt. Dum ergo Saul non solum v. Domini opera non implesse reprehenditur, sed ipsum Dominum reliquisse, quos melius, quam lapsos, It impœnitentes significat? De quibus profecto per prophetam dicitur: Percusserunt fœdus cum moris et inferno (Isa. XXVIII, 15). Cum morte quidem fœdus percutere, est mala audacier perpotrere, et ei semper agenda promittere.","english":"Outwardly he carries out divine commands, but inwardly he is shown not to fulfill the words of the Lord in deed, while he is dissolved in the pleasures of the flesh. For he has forsaken the Lord by proposing evil; he does not fulfill his words by presuming what is forbidden. Well, then, is it said: It repenteth me that I have set up Saul as king—as if he were saying: Him whom I willed to be over others, I now will not; because him whom I set up as humble, I now see as proud and lifted up in transgression. This is certainly not said of any lapsed persons whatsoever, but of those whose fall is made evident, and whose repentance is by no means foreseen. For concerning the fall of the just it is written: Seven times a day the just man falls, and rises again (Prov. 24:10). Their falls are, to be sure, in a certain manner their standing: because they are sometimes permitted to fall, so that they may always be able to stand more strongly. They are permitted to rush into evils, lest they lose the highest goods of the virtues through elation. These, indeed, even if at times they do not fulfill the words of the Lord, do not depart from the Lord: because they are left for a time, so that they may be held eternally; and they are foolish for a little while, but after a little while they come to their senses. Since, therefore, Saul is reproved not only for not having fulfilled the works of the Lord, but for having forsaken the Lord himself, whom does he signify better than the lapsed and impenitent? Concerning these, indeed, it is said through the prophet: They have struck a covenant with death and with hell (Isa. 28:15). To strike a covenant with death is indeed to rush boldly into evils, and to promise oneself that they are always to be done.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":928,"ref":"p928","source":"Mala quippe indesinenter faciunt, sed diligendo quod faciunt, quasi a mortis amicitia se nunquam recedere pollicentur. Hi quippe iD mortis fœdere quanto insensibiliores fiunt, viscera matrie Ecclesiæ tanto acrius miserando quatiuntur. Unde bene subjungitur.\n\n(Yers. 11.) Contristatusque est Samuel, et clamavitad Dominum tota, nocte.\n\nSamuel quidem contristatur, quia de perditione subditi summus pradicator affligitur. Et tota nocte ad Dominum ctamat, quia pro restitutione lapsi diTinam misericordiam devotis precibus obscerat. Clamare quippe doctori, est pro peccatis subditorum magnis desideriis omnipotentis Dei misericordiam postulare. Qui tota nocte clamat, cum per affectum totam illius peccati caliginem suscipit, et pro ea, quasi pro proprio crimine, Deo poenitens satisfacit. Tota ergo nocte prædicatori clamare, est totam subditi causam suscipere, et omnem caliginem peccati illius, devotæ compunctionis affectu destruere eonari. Sed quid est, quod clamasse dicitur, et Dominum non respondisse, nisi quia ea quam dixi cordis impœnitentis caligo, in illa pro qua clamat, Saul culpa signatur? Responderet quidem Dominus, si vocem clamantis exaudiret. Sequitur: (Vers. 12.) Cumque de nocte surrexisset Samuel, ut iret ad Saul mane, nuntiatum est Samueli, quod venisset Saul in Carmelum, et erexisset sibi fornicem triumphalem.","english":"For they do evil without ceasing, but by loving what they do, they promise, as it were, never to withdraw from friendship with death. For these, the more insensible they become in the covenant of death, the more sharply are the bowels of mother Church shaken with pity. Hence it is well added:\n\n(1 Sam. 15:11) And Samuel was grieved, and he cried to the Lord all night.\n\nSamuel is indeed grieved, because the chief preacher is afflicted over the perdition of a subject. And he cries to the Lord all night, because for the restoration of the fallen he beseeches divine mercy with devoted prayers. For to cry out belongs to the teacher: to seek the mercy of almighty God with great desires on behalf of the sins of subjects. He cries all night when through affection he takes upon himself the whole darkness of that sin, and for it, as for his own crime, makes satisfaction to God in repentance. Therefore to cry out all night belongs to the preacher: to take up the whole cause of the subject, and to strive to destroy all the darkness of his sin by the affection of devoted compunction. But what is it that he is said to have cried out, and the Lord did not answer, except that the darkness of the impenitent heart which I have mentioned is signified in that guilt of Saul for which he cries out? The Lord would indeed answer, if he heard the voice of the one crying out. It follows: (v. 12) And when Samuel had risen in the night to go to Saul in the morning, it was reported to Samuel that Saul had come to Carmel, and had set up for himself a triumphal arch.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":929,"ref":"p929","source":"Quidnam est peccaloris vita, nisi nox? Et quid justi lux aliud, quam dies I.? Unde et per Paulum conversis peccatoribus dicitur: Fuistis aliquando tenebras, nunc autem lux in Domino (Ephes. v, 8). De nocte autem praedicatori surgere, est ab alienæ culpae susceptione affectum mentis erigere. Quasi enim in nocte jacet doctor quando alieni peccati tenebras luget, quia ab alta innocentiæ suae securitale deponitur, ut in imo alienae considerationis peccatorum caligo destruatur. De nocte ergo surgit, cum ab afflictione se erigit; et mane ad reum venire disponit, quia occulte per compassionem plangit, et aperta increpatione per zelum percutit. Nocte etiam luget doctor, sed mane ad arguendum venit; quia intus peccantemsubditum diligit, sed palam errantem arguere nequaquam erubescit. Quasi enim mane lucescit, cum doctor aperire crimen, quod latet, incipit. Quid ergo est, quod in Carmelum venisse, et fornicem sibi triumphalem erexisse, is ad quem venit asseritur, nisi quia profectus mali liquido praedicatur? Post inobedientiae quidem culpam, triumphalem arcum, vel fabricam erigere, est mala agere, et de eorumdem malorum perpetratione superbirc. Quasi enim triumpbalia signa erigunt, 354quando cum quadem ostentatione ea proferunt, quibus aliis se excellere arbitrantur. Quod certe tam arrogantibus quam lubricis doctoribus convenit.","english":"What is the life of a sinner but night? And what is the light of the just but day? Whence also it is said through Paul to converted sinners: You were once darkness, but now light in the Lord (Eph. 5:8). But for the preacher to rise from the night is to lift up the affection of his mind from the taking on of another's guilt. For the teacher lies as it were in the night when he mourns the darkness of another's sin, because he is brought down from the high security of his own innocence, so that the fog of another's sins may be destroyed in the depth of his consideration. From the night, therefore, he rises when he lifts himself up from affliction; and he disposes himself to come to the guilty man in the morning, because secretly through compassion he laments, and openly through rebuke he strikes with zeal. By night, too, the teacher mourns, but in the morning he comes to reprove, because inwardly he loves the subject who sins, but openly he is in no way ashamed to reprove the one who errs. For he dawns as it were into morning when the teacher begins to lay bare the crime that lies hidden. What then is it that he is said to have come to Carmel and to have raised up a triumphal arch for himself, he to whom he came, except that the advance of the wicked man is plainly proclaimed? After the guilt of disobedience, indeed, to raise up a triumphal arch, or a structure, is to do evil things and to be proud over the perpetration of those same evils. For they set up triumphal standards as it were, when with a certain display they put forth those things in which they think themselves to excel others. Which certainly befits teachers as arrogant as they are slippery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":930,"ref":"p930","source":"llli quidem, dum magna dicunt, se in sublime aestimationis erigunt; et quales se intus aspiciunt, per jactantiam et ostentationem foris innotescunt. Cumque et illud, quod per se alii proficiunt, ad favorem propriae laudis trahunt, quid aliud videntur agere, nisi altum victoriae signum insigni titulo demonstrare? Nonnulli vero et cum turpiter vivunt, et honeatissime loquuntur, considerant verborum honestatem, non tamen reputant propriae vitæ turpitudinem. Cum ergo non rebus operum, sed splendore verborum apparere gestiunt; nimirum triumphalem arcum fabricant, in quo se quasi victores extollant. Et quia turpium verbo, turpes plerique alii resipiscunt, post pugnatum Amalech, eis in Carmelum venire est, et fornicem triumphalem erigere, de exstincta in subjectislibidine, inaniter coram simplicibus gloriari Carmelus quidem, mollis, sive tener interpretatur. Qui enim teneri hujusnomine, nisi in sancta conversatione rudes intelliguntur? Qui etiam molles vocantur, nisi qui adhuc per usum virtutis non sunt in inchoata bonitate solidati? In Carmelo igitur signum victoriae erigunt; quia rudibus et debilibus se ostendunt, ne a peritis fortibus, quales in veritate sunt, inveniantur.","english":"Those men, indeed, when they say great things, raise themselves up to a lofty estimate of themselves; and such as they see themselves to be within, they make known outwardly through boasting and display. And when they draw that very thing—that through them others make progress—to the favor of their own praise, what else do they seem to do but display a lofty sign of victory with a distinguished title? Some, however, both live shamefully and speak most honorably; they consider the honorableness of their words, yet do not reckon the shamefulness of their own life. Since, therefore, they desire to appear not by the substance of their deeds but by the splendor of their words, they are undoubtedly constructing a triumphal arch on which they exalt themselves as if victors. And because by the word of shameful men many other shameful men recover their senses, after Amalek has been fought, to come to Carmel is to erect a triumphal arch, to glory vainly before the simple concerning the lust extinguished in their subjects. For Carmel is interpreted as soft or tender. For who is understood under the name of this tender one but those who are untrained in holy conduct? Who also are called soft but those who are not yet solidified in the good they have begun, through the practice of virtue? On Carmel, therefore, they erect a sign of victory, because they show themselves to the untrained and weak, lest they be found out by the skilled and strong, such as they are in truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":931,"ref":"p931","source":"Hi enim non in verbis, sed in operibus fulgorem victoriae quaerunt; quia arbores non in decore foliorum judicant, sed in sapore pomorum probant. Unde et Dominus docens, ait: A fructibus eorum cognoscetis eos (Matth. VII, 20). Quia ergo laudari inaniter appetunt, quia probatissimorum virorum judicia fugiunt, et rudibus ac debilibus aliud quam sunt se esse mentiuntur, Saul in Carmelum venisse et fornicem sibi triumphalem erexisse dicitur. Quid vero est, quod in Galgala transit, nisi quiacomodo, quo se simplicibus et religiosis ostendit, in religiosis et doctis innotescere appetit? Galgala quippe, ut jam multoties dixi, rota nominatur. Quidam vero intra sanctam Ecclesiam et eruditi in sacra Scriptura sunt et religiosi non sunt, quia virtutem Scripturæ, videlicet charitatem, non habent. Qui dum loquentes facundos viros et carnales audiunt, verba quae sciuut admirantur. Sed discutere non possunt eorum occulta, quae nesciunt. Bene igitur Saul in Galgala transire dicitur; quia qui favorem de facunda locutione quaerunt, id quod cupiunt, non apud eruditos religiosos, sed apud simplices et rudes, aut apud irreligiosos sapientes inveniunt. Sed summi viri cum reprobi bona docent, electis subditis magis timent: ne quos lingua aedificant, manu, id est operatione pervertant. Quia ergo diu in ministerio praedicationis lubrici doctores dimittendi non sunt, apte illatum est: (Vers.","english":"For these men seek the splendor of victory not in words but in deeds, because they judge trees not by the beauty of their leaves but test them by the taste of their fruit. Hence the Lord also, when teaching, says: By their fruits you will know them (Matt. 7:20). Therefore, because they desire to be praised vainly, because they flee the judgments of the most approved men, and lie to the simple and weak that they are something other than they are, Saul is said to have come to Carmel and to have set up for himself a triumphal arch. But what is it that he passes over to Gilgal, except that in the manner by which he shows himself to the simple and religious, he desires to become known among the religious and learned? For Gilgal, as I have already said many times, is named \"wheel.\" But certain men within the holy Church are both learned in sacred Scripture and are not religious, because they do not have the virtue of Scripture, namely charity. When these men, speaking, hear eloquent and carnal men, they admire the words that they know. But they cannot examine their hidden things, which they do not know. Well, therefore, is Saul said to pass over to Gilgal, because those who seek favor from eloquent speech find what they desire not among the learned and religious, but among the simple and rude, or among the irreligious wise. But the greatest men, when the reprobate teach good things, fear more for the elect who are subject to them: lest those whom they edify with the tongue they pervert with the hand, that is, by their action. Therefore, because slippery teachers are not to be long tolerated in the ministry of preaching, there is aptly added: (Verse","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":932,"ref":"p932","source":"12.) Venit ergo Samuel ad Saul, et Saul offerebat holocaustum Domino, initia prædarum, quæ attulerat de Amalech.\n\nVenit quippe ad Saul ut superbum deponat, quem humilem ad regni culmen extulerat. Quem qualis erat invenit, non qualem se superae sigma ostenderat. Quid est ergo, quod bolocaustum Domino Amalech primitias offert, nisi quia nonnulli et prave vivunt, et placere se Deo per aliorum profectum art bitrantur? Et quia non parum placere credunt Deo quod offerunt, non sacrificium aut victimam, sed holocaustum offerre perhibentur. Initia vero praedarum dicuntur, ut in Samucle summi et electi antistitis vigilans studium dcsignetur, a quo malorum principia velociter comprimuntur. Quasi dicat: Valde festinus occurrit, quo absente nec initium holocaustorum habere liberum potuit. Possunt initia praedarum intelligi electa quaeque de praedis. Quae aperto ore lubrici, sed occulta caecilate percussi offerunt, quando inde se placere Deo credunt, quod in auditoribus suis ea perimunt, quæ in se vivere permittunt. Quasi enim indiscrete offerentem apertius reprehendens dicat: Illud vivum offerebat, quod melius offerret exstinctum. Nam si juxta verba Domini praedam omnem in Amalech exstingueret, holocaustum omnino acceptabile omnipotenti Deo obtulisset.","english":"12.) Therefore Samuel came to Saul, and Saul was offering a holocaust to the Lord, the firstfruits of the spoils which he had brought from Amalek.\n\nFor he came to Saul to bring down the proud man, whom He had raised up humble to the height of kingship. He found him such as he was, not such as he had shown himself to be by the heavenly signs. What is it, then, that he offers to the Lord a holocaust, the firstfruits of Amalek, except that some both live wickedly and think they please God through the advancement of others? And because they believe they please God not a little by what they offer, they are said to offer not a sacrifice or a victim, but a holocaust. But the firstfruits of the spoils are spoken of, so that in Samuel the vigilant zeal of the supreme and chosen high priest may be designated, by whom the beginnings of evils are swiftly crushed. As if he were saying: He runs to meet him most swiftly, and in his absence he could not have the beginning of holocausts freely. The firstfruits of the spoils can be understood as whatever is chosen from the spoils. These the slippery offer with open mouth, but struck by hidden blindness, when they believe they please God by that which they destroy in their hearers but allow to live in themselves. For as if reproving more openly the one offering indiscriminately, he might say: He was offering alive that which he would better offer slain. For if, according to the words of the Lord, he had destroyed every spoil in Amalek, he would have offered a holocaust altogether acceptable to almighty God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":933,"ref":"p933","source":"Sic nimirum et doctor lubricus, si cuncta blandimenta carnis, quae loquendo reprobat, volendo reprobaret, holocaustum combureret, quod reprobari non posset. Quid est ergo, quod dicitur, quia efferebat prædarum initia, quæ attulerat de Amalech, nisi quia caeci cordiscaligo damnatur, quod sic de eo reputat, quod prodest aliis, ut videre negligat, quod obest sibi? Quasi dicat: De illo quasi victor gaudebat victor in aliis, quod in se virum et invictum portabat. Et quia plerumque tam dementer insaniunt, ut etiam ipsis electis et summis praedicatoribus praetextum virtutis offerre conentur. Sequitur: (Vers, 13.)Et dum venisset Samuel ad Saul,dixit Saul? Benedictus tu a Domino, implevi verbum Domini\n\nVerbum Domini fuit, ut Amalech dclere debuisset. Quid est autem, quod dicit, implevi verbum Domini, nisiquia culpa fornicationis quo faedior cernitur, eo a reprobis studiosius occultatur? Quia ergo ii, qui eidem fornicationis vitio subjectisunt, semper latere appetunt, in eorum typo et Amalech Saul demoliri despexit, et ad Samuelem dixit: Implevi verbum Domini. Quasi dicat: Et in aliis libidinem domui, et in meipso ejus blandimenta peremi. Et quia blanda adulatione summi viri flectere mentem nititur, praemisit, dicens: Benedictus tu a Domino. Quasi dicat: Hoc quidem ego egi, sed agere non meis viribus, sed tuis meritis, et intercessionibus potui.","english":"Thus, undoubtedly, if the slippery teacher, if he rejected in will all the enticements of the flesh which he condemns in speech, he would burn a holocaust which could not be rejected. What is it, then, that is said—that he was offering the firstfruits of the spoils which he had brought from Amalek—except that the blind darkness of the heart is condemned, because it reckons concerning itself in such a way about what profits others that it neglects to see what harms itself? As if he were saying: As a victor he was rejoicing over that, as a victor in others, because he was bearing in himself a man even unconquered. And because they are often so madly insane that they even attempt to offer a pretext of virtue to the elect themselves and the highest preachers. It follows: (Verse 13.) And when Samuel had come to Saul, Saul said: Blessed are you by the Lord; I have fulfilled the word of the Lord.\n\nThe word of the Lord was that he should have destroyed Amalek. But what is it that he says—I have fulfilled the word of the Lord—except that the guilt of fornication, the more foul it is seen to be, the more diligently it is hidden by the reprobate? Because, therefore, those who are subject to the same vice of fornication always desire to lie hidden, in their type Saul disdained to destroy Amalek, and said to Samuel: I have fulfilled the word of the Lord. As if he were saying: Both in others I subdued lust, and in myself I destroyed its enticements. And because by flattering adulation he strives to bend the mind of the great man, he said beforehand: Blessed are you by the Lord. As if he were saying: This indeed I have done, but I could do it not by my own strength, but by your merits and intercessions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":934,"ref":"p934","source":"Sed perfecti viri audire laudes suas possunt, a rigore autem justitiae flecli nequeunt. Quare et subditur: (Vers. 14.) Dixitque Samuel: Et quæ est hæc vox gregum, quae est resonat in auribus meis, et armentorum, quam ego audio?\n\nVox gregum et armentorum Amalech, fama turpitudinum est. Quando de minoribus luxuriæ culpis quilibet diffamatur, vox gregum resonare dicitur. Quando item de criminosioribus et obscenioribus accusatur, vox armentorum. Quasi sub falsae virtutis suae simulatione reconditum denudet, dicens: Tu te proprio ore justiticas; sed immunditiarum tuarum turbae per omnium ora clamant. Sed jam qui excusationes prætendere cœpit, quibus defensionibus objectae infamiae crimen evadat, videamus. Sequitur: (Vers. 15.) De Amalech adduxerunt ea. Pepercit populus melioribus ovibus et armentis, ut immolarent Domino Deo tuo: reliqua occidimus.","english":"But perfect men can hear their own praises, yet they cannot be bent from the rigor of justice. Therefore it is also added: (Verse 14.) And Samuel said: And what is this voice of the flocks, which resounds in my ears, and of the herds, which I hear?\n\nThe voice of the flocks and herds of Amalek is the report of shameful deeds. When someone is defamed for the lesser faults of luxury, the voice of the flocks is said to resound. When, however, he is accused of more criminal and more obscene deeds, it is the voice of the herds. As if he were laying bare what was hidden under the pretense of his false virtue, he says: You justify yourself with your own mouth; but the crowds of your impurities cry out through the mouths of all. But now let us see by what defenses the man who has begun to put forward excuses may escape the charge of the infamy laid against him. It follows: (Verse 15.) They brought them from Amalek. The people spared the better sheep and herds, to sacrifice to the Lord your God; the rest we have killed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":935,"ref":"p935","source":"Quid est quod ait: De Amalech adduxerunt ea, et non dixit, Adduximus? Sed quando reprobi arguuntur, culpas aliquando negando tegunt, aliquando in alios transferunt. Regunt quidem ncgando, cum latere possunt; sed, dum quasi in aperto deprehensi tenentur, quod negare nequeunt, aliis ascribunt. Horum siquidem mores Saul insinuans, ait:De Amalech adduxerunt ea. Pepercit populus melioribus ovibus et armentis. Quasi dicat malum, quod auditur, ex populi fragilitate pensandum est, non ex virtute pastoris. Peccata quidem subditorum in praelatorum comparatione despicienda sunt. Dicit ergo: De Amalech adduxerunt ea. Quasi dicat: Hoc, quod de turpi vita resonat, verum est, sed tamem eadem turpitudo inparvulis viguit, non in magnis. Adhuc item eamdem culpam levigans, ait: Pepercit populus melioribus ovibus et armentis, ut immolarentur Domino Deo tuo. Quasi dicat: Vere peccavit populus, sed non ad mortem; quia peccata operis, jam, me exhortante delere nititur humilitate confessioni. Greges quippe Amalech, et armenti Domino immolantur, quando lubrici et incontinentes ad confessionem veniunt, et quod nequiter egerunt, poenitendo delere satagunt, Dicit ergo: Pepercit populus; id est, peccato indulsit. Sed adduxerunt ea, ut immolarentur; quia in quibus se cecidisse populusrecolit jam se confitendo et poenitendo compungit.","english":"What is it that he says: \"They brought them from Amalek,\" and did not say, \"We brought them\"? But when the reprobate are accused, they sometimes cover their faults by denying them, and sometimes transfer them to others. They deny them, indeed, when they can lie hidden; but when, as if caught in the open, they are held fast, what they cannot deny they ascribe to others. Saul, certainly, suggesting the ways of such people, says: \"They brought them from Amalek. The people spared the better sheep and the herds.\" As if he were saying: the evil that is heard should be judged as coming from the weakness of the people, not from the virtue of the shepherd. The sins of subjects, indeed, are to be looked down upon in comparison with their prelates. He says therefore: \"They brought them from Amalek.\" As if he were saying: this which resounds of shameful life is true, but nevertheless that same shamefulness flourished in the little ones, not in the great. Still further lightening that same fault, he says: \"The people spared the better sheep and the herds, so that they might be sacrificed to the Lord your God.\" As if he were saying: truly the people sinned, but not unto death; because the sins of the deed, now, with me exhorting, they strive to blot out by the humility of confession. For the flocks of Amalek and the herds are sacrificed to the Lord when the wanton and incontinent come to confession, and what they wickedly did they busy themselves to blot out by repenting. He says therefore: \"The people spared\"; that is, indulged in sin. But \"they brought them,\" so that they might be sacrificed; because in those things in which the people remembers that it fell, it now stings itself by confessing and repenting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":936,"ref":"p936","source":"Meliores vero greges et armenta, ut supra, electiora peccata luxuriae designantur. Quasi dicat: Et si graviter deliquit populus, arguendi non sumus; quia pro magnitudine crimini habet lamenta compunctionis. Quid est quod ait: Ut immolarentur Domino Deo tuo? Sed fallacium per hoc consuetudo ostenditur, qui dum summis viris latere appetunt, adulantur. Quid enim est, quod Deum suum singulariter asserit, nisi quia eum familiarem Dei amicum ostendit? Domino, inquit, Deo tuo. Non meo, sod tuo; quia ego peccator, tu singulariter sanctus es. Sed mirabili usu fraudis fallaces sic se tegunt ut proferant, et justificant ut accusent. Accusationis quoque modum sic temperant, ut accusando justi appareant, ne excusando innotescant. Dum enim suum Deum dicit, illum quidem extollit, se minuit. Sed, dum adducta ab Amalech asserit quae Domino immolentur, tacite profert non unde reprehendi debeat, sed laudari. Et adhuc addens, dicit: Reliqua vero occidimus. Occiduntur quidem peccata, quae dimittuntur. Viva quidem peccata sunt, quæ aut in mente adhuc per concupiscentiam regnant, aut quæ per conversionem contempta, sed per pœnitentiam adhuc non sunt deicta. Illa quidem vivunt adhuc ad voluptatem, ista vivunt ad pœnam; quia etsi jam peccare deseroimus, nisi commissa plangamus, commissorum obligatione retinemur. Sed majora minoribus, leviora majoribus tribuit.","english":"But the better flocks and herds, as above, designate the more choice sins of luxury. As if he were saying: Even if the people have gravely sinned, we are not to be blamed, because in proportion to the magnitude of the crime it has the lamentations of compunction. What is it that he says: \"That they might be sacrificed to the Lord your God\"? But by this the custom of deceivers is shown, who, while they desire to lie hidden from the greatest men, flatter them. For what is it that he asserts him to be his God in particular, except that he shows him to be a familiar friend of God? \"To the Lord,\" he says, \"your God\"—not mine, but yours, because I am a sinner, you alone are holy. But by a wondrous practice of fraud the deceitful so cover themselves that they bring things forward, and so justify themselves that they accuse. They also temper the manner of their accusation so that by accusing they appear just, lest by excusing they become known. For while he calls him his God, he indeed extols him and diminishes himself. But while he asserts that what was brought from Amalek is to be sacrificed to the Lord, he silently brings forward not what he ought to be reproved for, but what he ought to be praised for. And still adding, he says: \"But the rest we have killed.\" Sins that are forgiven are indeed killed. Sins are alive that either still reign in the mind through concupiscence, or that, having been despised through conversion, have not yet been cast off through penitence. The former indeed live for pleasure, the latter live for punishment; because even if we have already ceased to sin, unless we bewail what we have committed, we are held by the bond of our committed sins. But he assigns the greater to the lesser and the lighter to the greater.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":937,"ref":"p937","source":"Nam quid est, quod dicit: Reliqua occidimus, nisi quia sunt parvissima peccata majoribus, quae sola confessione lavantur Quae doctores occidunt, quando humiliter confitentibus apostolica auctoritate dimittant. His enim verbis omnibus, quia se fallaces tegere nituntur, non prodere, qua electorum praedicatorum auctoritate reprobentur, adjungitur: (Vers. 16.) Dixit enim Samuel ad Saul: Sine me indicabo tibi, quæ locutus sit Dominus ad me nocte.\n\nQuid est, quod ait: Sins me, et indicabo tibi, nisi quia dum fallaces verbositati insistunt examinantibus praelatis loquendi locum non tribuunt? Quasi dicat: Dum a verbositate non desinis, ea quæ audire debes. loqui me non permittis. Potest etiam hoc verbo adulatoris intenlio derideri; qui dum blandimen to laudis placere se credit, eos quos laudat, se quasi tenere eisdem laudibus arbitratur. Tale est ergo ac si laudatorem suum electus praesul honesta gravitate derideat, dicens: Qui me laudas, loqui tibi dura non possum. Sine ergo, id est permitte me loqui, et ea quae sum locuturus intel. lige. Et quia, ut dixi, placere se laudando adulatores credunt. audire ab eis dura, quos laudant, nequaquam putaut. Quasi ergo jam laeta et prospera auditurus, subsequitur Saul, dicens: Loquere. Sed electi viri, cum laudes suas audiunt, inter fomenta laudis a rigore justitiæ non mollescunt.","english":"For what is it that he says, \"We have killed the rest,\" except that there are very small sins compared with greater ones, which are washed away by confession alone? These the teachers kill when they forgive them, to those humbly confessing, by apostolic authority. For to all these words, because the deceitful strive to cover themselves, not to expose themselves, there is added by what authority of the chosen preachers they are reproved: (Verse 16.) For Samuel said to Saul: Allow me to tell you what the Lord has spoken to me in the night.\n\nWhat is it that he says, \"Allow me, and I will tell you,\" except that while the deceitful persist in wordiness, they do not grant the prelates who examine them an opportunity to speak? As if he were saying: While you do not cease from wordiness, you do not permit me to speak the things which you ought to hear. By this word, too, the intention of the flatterer can be derided; who while he believes he pleases by the blandishment of praise, thinks that he, as it were, holds those whom he praises by the same praises. Such is this, therefore, as if the chosen prelate were to deride his praiser with honorable gravity, saying: You who praise me, I cannot speak harsh things to you. Allow, therefore, that is, permit me to speak, and understand the things which I am about to say. And because, as I said, flatterers believe that they please by praising, they by no means think that they will hear harsh things from those whom they praise. As if, therefore, about to hear joyful and prosperous things, Saul follows, saying: Speak. But chosen men, when they hear their own praises, are not softened from the rigor of justice amid the enticements of praise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":938,"ref":"p938","source":"Nam qui reproborum acta despiciunt, excipere verba nequaquam possunt. Quia ergo flecti laudibus nequeunt, laudatores improbos et subtili ratione discutiunt, et districtis sententiis insequuntur. Unde sequitur: (Vers. 17-19.) Et aitSamuel: Nonne cumparvulus esses in oculis tuis, caput in tribubus Israel factus ea? Unxitque te Dominus in regem super Israel; misitque te Dominus in viam, et ait: Vade, interfice peccatores Amalech, et pugnabis contra eos usque ad internecionem eorum. Quare ergo non audisti vocem Domini, sed versus ad praedam ea, et fecisti malum in oculis Domini?\n\nHis quippe verbis superbi regis inobedientia subtiliter examinatur: quia et priusdona collata objicit; deinde audaciam transgressionis per ejusdem culpae exquisitionem ferit. Subtilia namque examinatio est, quando sic versutus quisque peccator discutitur, ut ei culpae excusatio nulla relinquatur, ut bunc ad mortem flagitii quasi vinctum Dei sententia teneat, cui peccati confugium nullum restat. Ut ergo omnis via fugiendi fallacibus superbis obstruatur, memorantur ei et sublimitas dignitatis et modusministerii, cum dicit: Nonne cum parvulus eases in oculis tuis, caput in tribubus Israel factus es: et ait tibi Dominus: Interfice peccatores Amalech?","english":"For those who despise the deeds of the reprobate can by no means receive their words. Therefore, because they cannot be bent by praises, they examine the wicked flatterers with subtle reasoning and pursue them with severe judgments. Hence it follows: (Verses 17-19.) And Samuel said: Was it not when you were little in your own eyes that you were made head over the tribes of Israel? And the Lord anointed you as king over Israel; and the Lord sent you on the way, and said: Go, kill the sinners of Amalek, and you shall fight against them until their destruction. Why then did you not obey the voice of the Lord, but turned to the plunder, and did evil in the eyes of the Lord?\n\nBy these words the disobedience of the proud king is subtly examined: for first he sets before him the gifts that were conferred; then he strikes at the boldness of his transgression by the investigation of that same fault. For it is a subtle examination when a cunning sinner is so thoroughly scrutinized that no excuse for his fault is left to him, so that the sentence of God holds him, as it were bound, unto the death of his crime, for whom no refuge of sin remains. Therefore, so that every path of escape may be blocked for the deceitful and proud, both the loftiness of his dignity and the measure of his office are recalled to him, when he says: Was it not when you were little in your own eyes that you were made head over the tribes of Israel? And the Lord said to you: Kill the sinners of Amalek?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":939,"ref":"p939","source":"Et ut circundatum jam et obsessum ratiocinationibus capiat, manum culpae injicit, dicens: Quare ergo non audisti vocem Domini, sed versus ad prædumea, et fecisti malum coram oculis Domini? Quasi dicat: Ecce quid eras, qui factus es, quid debuisti facere, ecce quid fecisti; ecce quantum ab eo, quod debuisti exercere, recesseris. Dum ergo mtullit, dicens: Quare fecistimalum in oculis Domini? quasi fallacem reum circumdando comprehendit.\n\nSed in hoc loco notandum est quia, dum rex superbus arguitur, electionis ejus tempora memorantur, ut tumor cordis sentiatur, non adfuisse eligendo, sed ex culmine crevisse praelato. A Domino quidem bonus electus est, sed dum crevit ex culmine, decrevit elatione Dicit ergo: Cum esses parvulus inoculis tuis, capul in tribubus Israel factus es; modo versus ad prædam, ficisti malum in oculis Domini. Quasi dicat: Per veritatem humilitatis regnum promeruisti, sed nunc praetextu humilis, veritate tumidus regnum perdis. Quid enim sunt oculi cordis, nisi aspectus rationis? Nam qui integros visus rationis habet perfecte illuminatus est. In oculis ergo suis est humilis, qui se perfecte respicit, et humilem perfecta visione cognoscit.","english":"And so that he may capture him now surrounded and besieged by arguments, he lays a hand of guilt upon him, saying: Why then did you not obey the voice of the Lord, but turned to plunder, and did evil before the eyes of the Lord? As if he were saying: Behold what you were, who have been made what you are; behold what you ought to have done; behold what you have done; behold how far you have withdrawn from what you ought to have carried out. Therefore, while he brings forward, saying: Why did you do evil in the eyes of the Lord? he comprehends him as a deceitful guilty man by surrounding him.\n\nBut in this place it must be noted that, while the proud king is being accused, the times of his election are recalled, so that it may be perceived that the swelling of his heart was not present in choosing him, but grew from the height of his pre-eminence. Indeed, he was chosen as good by the Lord, but while he grew from the height, he declined by elation. He says therefore: When you were little in your own eyes, you were made head in the tribes of Israel; now turned to plunder, you have done evil in the eyes of the Lord. As if he were saying: By the truth of humility you merited the kingdom, but now, under the pretense of being humble, swollen in truth, you lose the kingdom. For what are the eyes of the heart but the sight of reason? For he who has the unimpaired vision of reason is perfectly enlightened. Therefore he is humble in his own eyes who looks upon himself perfectly, and knows himself humble by perfect vision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":940,"ref":"p940","source":"His ergo verbis lapsi regis non solum praeterita humilitas, sed etiam rationis acuitas commendatur: quia videlicet tantus erat ratione, ut se perfecte cognosceret; et tantus virtute, ut se subtiliter intuens, vere humilem videret. Quia igitur cum arguitur, ejus praeteritamemorantur, quid aliud, quam bis, quæ habebat, carere describitur? Nam superbire nequeunt, nisi qui prius oculos cordis perdunt. De libidinosis vero valde clarius constat: quia in fornicationis baratro se nunquam obruerent, si a luce intimae gloriae non ante caligarent. Qui quia alta pudicitiae praecepta contemnunt, etiam tumoris arguuntur. Qui ergo deponere praepositum regem venerat, dicit: Cum esses parvulus in oculis tuis, caput in tribubus Israel factus es; nunc fecisti malum in oculis Domini. Quasi dicit: Seperbus modo, et caecus juste deponeris, qui prius videns et humilis regnum sortiri meruisti. Nam et superbi Pharisaei ab ipsa veritate cæci nominantur, quae ad discipulos ait: Sinite eos; cæcisunt, et duces cæcorum (fatth. xv, 14). Quae utique caecitas specialiter libidinosis ascribitur, quia nulla sunt vitia quae spissiores tenebras menti ingerant quam libido. Ad nunc plerosque videas stetisse clericos, sacerdotes cortui se. Quibus certe par Samuelis imperium dicitur: Cum esses parvulus in oculis tuis, caput in tribubus Israel factus ea.","english":"By these words, therefore, the past humility of the fallen king is commended, and not only that, but also the sharpness of his reason: for he was evidently so great in reason that he knew himself perfectly, and so great in virtue that, looking subtly into himself, he truly saw himself to be humble. Since, therefore, when he is reproved, his past is called to mind, what else is described but that he is deprived twice over of what he had? For none can be proud except those who have first lost the eyes of the heart. Concerning the lustful, indeed, it is far clearer: for they would never bury themselves in the abyss of fornication if they had not first been darkened from the light of intimate glory. And because they despise the high precepts of chastity, they are also convicted of swelling pride. He, therefore, who had come to depose the king set over them, says: When you were little in your own eyes, you were made head among the tribes of Israel; now you have done evil in the eyes of the Lord. As if he said: Justly are you now, proud and blind, deposed, who once, seeing and humble, merited to obtain a kingdom. For even the proud Pharisees are called blind by Truth itself, which said to the disciples: Let them alone; they are blind, and leaders of the blind (Matt. 15:14). And that blindness is especially ascribed to the lustful, because there are no vices that bring thicker darkness upon the mind than lust. But now you may see very many who stood as clerics, priests, and have made themselves... To whom certainly the command of Samuel is said by way of comparison: When you were little in your own eyes, you were made head among the tribes of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":941,"ref":"p941","source":"Quasi dicat: Cum in minori ordine illuminato corde pudicitiæ praecepta servaveris: nunc, amissis oculis, in fornicationis baratrum corruisti. Ad prædam versus es, quia divina præcepta violenta praesumptione rupisti. Quia enim prohibente, et quasi minis armato et obstante Deo, ad violandum sacrarium castitatis irrumpunt: quasi per rapinam prædæ, Amalech electa ad Domini terram ducunt. Et quia quantum possunt, lubrici prædicatoribus absconduntur, in conspectu Domini malum Saul fecisse rerehenditur. Quasi enim minans et terrens praedicator in carnis voluptate lapso dicat: Crimen immunditiæ hominibus quidem absconditur, sed videnti omnia non celatur. Haec quidem et his similia cum impænitentes audiunt, terreri nequaquam possunt. Unde etsi jam ratiocinatione capti sunt, velut angues per lubricum dilabi a tenentis se manibus satagunt. Caudam proferunt, caput abscondunt: quia videnlur jam extrema operum, sed earumdem tegitur qualitas actionum. Unde et sequitur: (Vers. 20.) Et ait Saul ad Samuelem: Imo audivi vocem Domini, et ambulavi per viam qua misit me Dominus, et adduxi Agag regem Amalech, et Amalech interfeci.","english":"As if he were saying: When with your heart enlightened in a lower order you kept the precepts of chastity, now, having lost your eyes, you have fallen into the abyss of fornication. You have been turned toward plunder, because you broke the divine precepts by violent presumption. For since, with God forbidding and, as it were, armed with threats and standing in the way, they rush in to violate the sanctuary of chastity, they lead the chosen things of Amalek into the Lord's land as it were by the plunder of prey. And because, as far as they are able, the lustful are hidden from the preachers, Saul is reproved for having done evil in the sight of the Lord. For, as it were, the preacher, threatening and terrifying, says to one who has fallen into the pleasure of the flesh: The crime of impurity is indeed hidden from men, but it is not concealed from the one who sees all things. When the impenitent hear these things and things like them, they can by no means be terrified. Hence, even if they have already been caught by reasoning, like snakes they strive to slip away through the slippery ground from the hands of those holding them. They thrust out the tail and hide the head, because the outermost parts of their works are now seen, but the quality of those same actions is covered over. Hence it also follows: (Verse 20.) And Saul said to Samuel: Rather, I have heard the voice of the Lord, and I have walked in the way by which the Lord sent me, and I have brought Agag, the king of Amalek, and I have killed Amalek.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":942,"ref":"p942","source":"Quasi enim occulta tegens, aliorum discooperta proferens. se lubricus doctor de profectu praedicationis commendat, dicens: De subditorum culpa reprehendi non debeo, sed laudari, quam in deliaquentibus prædicando delevi. Amalech percussi: quia fornicationis spiritus in auditorum meorum cordibus linguae meae gladio corruit. Rex etsi vivit, adductus est: quia etsi sensus carnis, quandiu sumus in carne, omnino perdi non potest, captus est, ut capipotuit quiapraevalere rationi non potest. Ipsos subditos correptos, et peccata confitentes ostendere gestiens. subjunxit dicens: (Vers. 21.) Tulit autem populus de præda oves et boves, primitias eorum quæ cæsa sunt, ut immolaret Domino Deo suo in Galgalis.\n\nQuando armatorum violentia alicujus aliquid proprium tollitur, praeda nominatur. Vitia autem carnis et animæ, quia diabolo suggerente propagantur, ejus velut proprium sunt. Quisquis ergo in se nuper remissus, nunc autem violentus vitia destruit, praedam facit; quia quae aliena sunt, potenter rapit. Et notandum, quia ccedere et præda dicitur, ut alia mortua relicta, alia viva delata esse doceatur. Caeduntur quidem oblectamenta libidinis, quando virtute supernae intentionis depelluntur a eo de, et contritione spiritus reciduntur a corpore.","english":"As if concealing hidden things and bringing forth what was uncovered in others, the slippery teacher commends himself by the success of his preaching, saying: I ought not to be reproved for the fault of my subjects, but praised, because by preaching I wiped it away in those who were sinning. I have struck Amalek, because the spirit of fornication has fallen in the hearts of my hearers by the sword of my tongue. Although the king still lives, he has been led away captive, because although the sensual appetite, as long as we are in the flesh, cannot be entirely destroyed, it has been captured, in that it could be captured because it cannot prevail against reason. Eager to show that the subjects themselves have been corrected and are confessing their sins, he added, saying: (Verse 21.) But the people took from the spoil sheep and oxen, the firstfruits of those things that were slain, to sacrifice to the Lord their God in Gilgal.\n\nWhen by the violence of armed men something belonging to someone is taken away, it is called spoil. But the vices of the flesh and of the soul, because they are propagated at the devil's prompting, are, as it were, his own property. Whoever therefore, recently slack, now violently destroys vices, makes spoil, because he powerfully seizes what belongs to another. And it is to be noted that both slaughter and spoil are mentioned, so that it may be taught that some things were left dead and others were carried off alive. The enticements of lust are indeed slain when by the strength of a heavenly purpose they are driven away from the mind, and by contrition of spirit they are cut off from the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":943,"ref":"p943","source":"Sed viva ad immolandum deducuntur; quia etsi conversatione peccatoris, carnis aut mentis delectamentum deseritur, poena praeteritae delectationis penitus non deletur. Caedantur ergo vitia, primitiae vivas ad immolandum nullatenus serventur: ut qui vim peccati in contemptum oblectationum potenter perimit, vivere sibi ad immolandum timeat poenam delectationis. Primitiae ergo caesorum quid sunt, nisi delectationes peccaminum? Has quidem offerre dicitur, qui coram Deo sacerdotibus confitetur. Et oblata immolantur, quando eorom poena poenitendo destruitur. Quasi enim in primitiis caesa ofleruntur, et per posteriora vivunt: quando aliquis peccata confitetur, et immolare, hoc est coram Deo mactare, pcenitendo non nititur. Dum ergo eæsorum primitiae reservari ad immolandum dicuntur, quorumdam error confunditur qui peccata deserunt, nectamcn plangunt. Quia ergo non solum confitenda sunt peccata, sed etiam pœnitentiae austeritate delenda, dum boni doctoris Saul typum simulat, subjectos suos caesorum primitias immolaodas tulisse asseverat. Quia etiam ratione scripturarum modus poenitentiae decernendus est, in Galgalis primitiæ immolandæ deducuntur. Boves autemnon solum, sedet oves ad immolandum servantur: ut qui circa salutem suam solliciti sunt, sic delere pœnitendo magna studeant, ut minora plangere non omittant.","english":"But the living are led down for sacrifice, because even if through the conduct of the sinner the delight of the flesh or of the mind is abandoned, the punishment of past delight is not utterly erased. Let vices therefore be cut down, and let not the firstfruits be kept alive at all for sacrifice, so that one who powerfully destroys the force of sin in contempt of pleasures may fear to keep alive for himself, for sacrifice, the punishment of delight. What, then, are the firstfruits of the slain, if not the pleasures of sins? These indeed he is said to offer who confesses before God to the priests. And they are sacrificed when offered, when their punishment is destroyed through penitence. For they are, as it were, offered slain in the firstfruits, and they live on through the later parts, when someone confesses his sins but does not strive to sacrifice them—that is, to slay them before God—by repenting. When, therefore, the firstfruits of the slain are said to be reserved for sacrifice, the error of certain people is confounded—those who abandon their sins but do not yet mourn them. Since, then, sins must not only be confessed but also wiped away by the austerity of penitence, while he feigns the type of Saul, the good teacher, he asserts that his subjects took the firstfruits of the slain to sacrifice. And because even by the reasoning of the Scriptures the measure of penitence is to be determined, the firstfruits are led down to be sacrificed at Gilgal. But not only oxen, but also sheep are kept for sacrifice, so that those who are solicitous about their own salvation may strive so to destroy great things by repenting that they do not omit to mourn the lesser ones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":944,"ref":"p944","source":"De superbis antem rnanifestum est: quia, cum semper magni videri appetant, notari peccatores erubescunt. Deprehensi etiam resistunt, et in his etiam justi apparere supiunt, quae agunt. Quid est ergo, quod ait: Imo audivi vocem Domini? Samuel autem dicit Sine me, et indicabo tibi, quid locutus sit mihi Dominusnocte, Et post pauca: Quare versus ad prædames, et fecisti malum coram oculis Domini? Patet ergo, quam mirabiliter tumeat, qui tunc se justificare appetit, quando Dominum se reprehendere de peccato recognoscit.\n\nit. Si vero idcirco sic respondisse creditur, quia verba prophtae, non Domini esse crediderit, sed prophetae videmus adhuc imitatores Saul, qui dum in propria eruditione confidunt, majorem jussa quae audiunt, et per tumorem despiciunt, et meliorare permutando credunt. Quid est ergo, quod dicit: Imo axdivi vocem Domini, et adduxi Agagregem Amalech? Sed tale est, ac si dicat: Et quod praeceptum fuit, implere studui, et quod minus erat supplevi. Agendum fuit, ut Amalech percuteretur: sed quia, Deo auxiliante, vincitur, supplendum erat, ut quae in ejus immolarenlur sacrificio servarentur. Quod aperte in superbis apparet: quia cum apertam culpa celare non possunt, permutare aut minuere conantur. Quasi dicat: Et si judicas apertas culpas operis, attendenda est occulta simplicitas intentionis.","english":"Concerning the proud, however, it is manifest: because, since they always desire to appear great, they are ashamed to be marked as sinners. Even when caught, they resist, and in those very things which they do they desire to appear just. What is it, then, that he says: \"Yea, I have heard the voice of the Lord\"? But Samuel says: \"Allow me, and I will tell you what the Lord spoke to me last night.\" And after a few words: \"Why then did you turn against the command, and do evil before the eyes of the Lord?\" It is clear, therefore, how wondrously he swells with pride, who then desires to justify himself, when he recognizes that the Lord is reproving him for sin.\n\nBut if he is believed to have answered thus for this reason, because he believed the words to be not the Lord's but the prophet's, we see still the imitators of Saul, who, while they trust in their own learning, both despise the commands which they hear as greater, and through pride, and believe they improve them by changing them. What is it, then, that he says: \"Yea, I have heard the voice of the Lord, and I have brought Agag, king of Amalek\"? But it is as if he were saying: \"And what was commanded, I strove to fulfill, and what was lacking I supplied.\" It was to be done that Amalek be struck down: but because, with God's help, he is conquered, it was to be supplied that those things which were to be sacrificed in his sacrifice be preserved. This appears openly in the proud: because when they cannot conceal an open fault, they attempt to change it or diminish it. As if he were saying: \"And even if you judge the open faults of the deed, the hidden simplicity of intention must be attended to.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":945,"ref":"p945","source":"Culpa quidem esset de Amalech aliquid afferre, nisi allata Deo deberent immolari. Hoc quidem saepe in monasteriis accidit, cum, quisque nimis religiosus subditus spiritualium prælatorum imperiis adjicere praesumit; cum regularem communem vitam despicit, et propriae sequitur arbitrium voluntatis. Dum enim mcliorare vitam eligendo quam ohediendo nititur, quid aliud quam apertam inobedientiam intentione virtutis colorare monstrotur? Quem profecto locum non solum subdidi, sed etiam praelati intueri subtiliter debent. Subjecti quidem notare subtiliter debent: quia ex eo Saul Deo displicuit, quod immolare praeter prophetae praeceptum tentavit. Subtiliter notent praelati, quia demoliendi Amalech propheta regi preceptum dedit. Sic enim debet doctor laudare communia, ut singularum propria non contemnat. Illa quidem communis vita laudatur, quæ charitate conjungitur, vitiis mediantibus non fuscatur. Apostoli quidem sententia est: Quia unusquisque propriumdonum habet a Deo, unus quidem sic, aliud vero sic (I Cor. VII, 7). Qnorum ergo cibi et mensa communes sunt, debent attendere non solum commune bonum refectionis, sed proprietatem passionis: ut pariter comedant, sed contra fornicationis stimulos certare par abstinentiam pariter non contendant. Ejus vero caro ampulis domanda est, cui carnis stimulus magis infestus est.","english":"It would indeed be a fault to bring anything from Amalek, unless the things brought were due to be sacrificed to God. This often happens in monasteries, when someone who is excessively religious presumes, as a subordinate, to add something to the commands of spiritual prelates; when he despises the common regular life and follows the judgment of his own will. For while he strives to improve his life by choosing rather than by obeying, what else is shown than that he colors open disobedience with the intention of virtue? This point certainly not only subordinates but also prelates ought to examine carefully. Subordinates ought to note carefully that Saul displeased God because he attempted to sacrifice contrary to the prophet's command. Prelates should note carefully that the prophet gave the king the command to destroy Amalek. For the teacher ought so to praise common practices as not to despise the particular practices of individuals. That common life is indeed praised which is joined by charity and is not darkened by intervening vices. The Apostle's judgment is: Each one has his own gift from God, one indeed in this way, another in that way (1 Cor. 7:7). Therefore those whose food and table are common ought to attend not only to the common good of refreshment but also to the particularity of their passion: so that they may eat together, but not strive together by equal abstinence against the goads of fornication. The flesh of that one is to be subdued with blows, for whom the stimulus of the flesh is more hostile.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":946,"ref":"p946","source":"Jam ergo non excitare communis est vita, ubi communitas refectionis attenditur, sed contra singularem pugnam pugnare singulariter perhibetur. Nec doctor bene praecipit, si non praecipit, unde Amalech percutitur, sed unde vivit. Praecipiat ergo doctor, sed ut fornicationis spiritus superetur.Non obedire subjecti refugiant, sed ubi superbiae crimen incurritur non unde baratrum mortis devitatur. Inobedientes autem dum tumenti corde majorum jussa non faciunt cum meliorare quodeis injungitur conantur, sua opera Dea offere dum cupiunt, semetipsos tollunt. Nam per alias virtutes nostra ei impendimus, per obedientiam nosmetipsos exhibemus. Samuel ergo subjungens, ait: (Vers. 22.) Nunquid vult Deus holocausta et victimas, et non potius ut obediatur voci Domini?\n\nquid enim sunt bona electorum hominum opera, nisi victimæ et holocausta? Cum ergo bolocausta et victimas per legem offeri Dominus praecepisset, quid est, quod Dominusholocausta et viclimas nolle dicitur, velle autem ut ei obediatur pollicetur, nisi quia quae praeter obedientiam fiunt, holocausta et victimae non sunt? Quasi dicat: Tunc bona suut bona opera, quando a praepositorum conscientia non discordant. Si vero hoc ideo dicitur utvirtusobedientiae commendetur, liquet quam sublimae bonum sit, quod victimis et sacrifiis excellit.","english":"So then, to stir up the common life is not the same where the sharing of a meal is attended to, but to fight against a singular battle is spoken of as fighting singularly. Nor does the teacher give good instruction if he does not instruct in the matter by which Amalek is struck down, but in the matter by which he lives. Let the teacher therefore instruct, but in such a way that the spirit of fornication is overcome. Let subjects shrink from disobedience, but not in the matter where the crime of pride is incurred, nor in the matter by which the abyss of death is avoided. For the disobedient, while with a swollen heart they do not carry out the commands of their superiors, when they strive to improve what is enjoined on them, while they desire to offer their works to God, they exalt themselves. For through other virtues we bestow our goods on him, but through obedience we present ourselves. Samuel therefore, adding, says: (Verse 22.) Does God desire burnt offerings and victims, and not rather that obedience be given to the voice of the Lord?\n\nFor what are the good works of chosen men but victims and burnt offerings? Since therefore the Lord had commanded by the law that burnt offerings and victims be offered, what is it that the Lord is said not to will burnt offerings and victims, but promises that he wills that obedience be given to him, except that the things which are done apart from obedience are not burnt offerings and victims? As if he were saying: Then are good works good, when they do not disagree with the conscience of those set over them. But if this is said in order that the virtue of obedience be commended, it is clear how sublime a good it is, which excels victims and sacrifices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":947,"ref":"p947","source":"Quid et ergo, quod dicitur, vult ut obediatur voci Domini, nisi quia omnia bona opera postponenda sunt his bonis quae jubentur? Nam cum bene prælat jubent bona quae ex arbitrio subjecti eligunt. prælatorum imperiis postponuntur. Ipsa vero opera illis postposita, holocausta et victimæ nominantur, utnon solum sentiantur non esse conferenda majorem imperiis minorum parva, sed maxima holocausta quidem eorum sunt, qui es omnino subtrahere volunt a publico opere, ut Deo se fotos per amorem combustos offerant in secreto contemplationis. Victimae sunt corum qui se a rommuni publico nequaquam separant, sed singulari virtute agunt, ut virtutes aliorum districtius vivendo transcendant. Haec quidem, et bujusmodi cum honorum rectorum permissione aguntur, victimae et holocausta sunt, quae Deus probat: cum vero sic fiunt, ut per ea majorem praecepta negligantur, audiant qui offerunt, quid a Domino missus ad inobedientem regem propheta loquitur: Nunquid vult Deus holocausta et victimas, et non potius ut obediatur voci Domini? Quasi jussa patrum velut minora despicientes, et sua quasi majora exhibentes terreat, dicens: Hoc quia magnum agere putatis, parvum, et abjectum despicitis; sed si aperte cerniti, per hoc Domino non placetis. Bene autem, ium superborum opus discutitur, propbeta acute exquirit, dicens: Nunquid vult Deus holocausta et victimas, et non potius ut obediatur voci Domini?","english":"What then does the statement that the voice of the Lord is to be obeyed intend, except that all good works are to be set aside for those good things which are commanded? For when a superior rightly commands good things, the good things which a subject chooses by his own judgment are set aside for the commands of superiors. But those very works that are set aside are called holocausts and victims, so that not only may it be understood that small things are not to be preferred to the commands of greater men, but the greatest holocausts are indeed those of people who wish to withdraw themselves entirely from public work, so that, set apart for God and burned up by love, they may offer themselves in the secrecy of contemplation. Victims are those of people who do not separate themselves at all from the common public life, but act with singular virtue, so that by living more strictly they surpass the virtues of others. These things indeed, and things of this kind, when they are done with the permission of good rulers, are victims and holocausts which God approves; but when they are done in such a way that through them the commands of greater men are neglected, let those who offer them hear what the prophet, sent by the Lord to the disobedient king, says: Does God desire holocausts and victims, and not rather that the voice of the Lord be obeyed? As if to terrify those who despise the commands of the fathers as lesser things and present their own as greater, saying: Because you think this is a great thing to do, you despise what is small and lowly; but if you see clearly, you do not please the Lord by this. Well indeed, when the work of the proud is examined, the prophet sharply asks, saying: Does God desire holocausts and victims, and not rather that the voice of the Lord be obeyed?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":948,"ref":"p948","source":"Exqu rit siquidem, ut superbiae tumor pastorali auctoritate feriatur. Dicit: Nunquid vult Deus holocausta et victimas? Quia qui sequi propriam voluntern i eligunt, Deo placere se putaot: sed Deus eorum opera cum magna et ingentia sunt, nequaquam probat. Sed jam quibus laudilus obedientia praedicanda sit subjunxit, atque ait: (Vers. 22.) Meliorest enim obedientia quam victimæ, et auscultare magis quam offere adipem arietum.\n\nQuia enim superius ait: Nunquid vult Deus holocausta et victimas? Nunquid utrumque obedientiae laudibus subjiciens, dum victimas et arietum adipem posuit, in bdipe holocaustum intellexit? Quidquid melius est, bono utique melius est. Illa autem holocausta et victimæ, quas non vult Deus, bona minime sumt. Quid est ergo, quod in obedientiæ laudes dicitur.Melior est obedientia quam victimæ,et auscultare quam offere adipem orietum, nisi quia tunc obedientia melior est, cum holocaustum et victimamala non est? Quasi ergo superbientes, inobedientesque ad tanti boni considerationem reducat, dicens: Et si nil a vobis per præsumptionem fieret, obedientiæ virtus operibus quae eligitis melior esset. Liquet ergo, quo sita sit culmine, quam divinis oblationibus propheta vidit altiorem. Quod si, ut supra, spiritualem sensum sequimur, viclimae ad magnae conversationis austeritatem, holocauta ad compunctionem vitae secretioris referenda sunt.","english":"He seeks, indeed, that the swelling of pride be struck down by pastoral authority. He says: Does God desire burnt offerings and victims? For those who choose to follow their own will think that they please God; but God does not at all approve their works, even when they are great and mighty. But now he has added with what praises obedience is to be proclaimed, and says: (Verse 22.) For obedience is better than victims, and to listen rather than to offer the fat of rams.\n\nFor since he said above: Does God desire burnt offerings and victims? Is he not subjecting both to the praises of obedience, in that, when he set down victims and the fat of rams, he understood the burnt offering in the fat? Whatever is better is surely better than a good thing. But those burnt offerings and victims, which God does not desire, are not good at all. What then is it that is said in praise of obedience, Obedience is better than victims, and to listen than to offer the fat of rams, except that obedience is then better, when the burnt offering and victim are not evil? As if, therefore, he would bring the proud and disobedient back to the consideration of so great a good, saying: Even if nothing were done by you through presumption, the virtue of obedience would be better than the works you choose. It is clear, then, at what height it is placed, which the prophet saw to be higher than divine offerings. But if, as above, we follow the spiritual sense, victims are to be referred to the austerity of a great manner of life, and burnt offerings to the compunction of a more hidden life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":949,"ref":"p949","source":"Melior est enim obedientia quam victimæ, et aucultare magis quam offerre arietum adipem. Quia longe altioris meriti est propriam voluntatem alienae semper voluntati subjicere quam magnis jejuniis corpus atterere, aut per compunctionem se in secretiori sacrificio maclare. Quid est enim adeps arietum nisi pinguis et interna devotio electoris Alipem ergo arietum offert, qUi in studio secretae conversationis devotae orationis affectum habet. Melior est tamen obedientia quam victimæ, et quam offerre adipem arietum. Quia qui perfecte voluntatempraeceptoris sui implere didicit, in coelesti regno, et abstinentibus et flentibus excellit. Hocerte,quia contra superbientem atque aperte Domini mandata contemnent em dicit, non confert bonum quod fecit bono quod contempsit; sed boni simulationem destruit, melioris boni ostensa veritate. Quasi dicat; Et si pro excellentiori virtutum gloria excellens bonum quaerebas, bonum obedientiae, quod excellenlibus etiam excellit, eligere potius debuisti. Sic profecto loquens simulationem boni argumentando destruit; sed subjungendo, parens inobedienliae malum aperte confundit, dicens: (Vers. 23. ) Quoniam quasi peccatum ariolandi est, repugnare; et quasi scelus idololatriæ, nolle acquiescere.","english":"For obedience is better than victims, and to listen is better than to offer the fat of rams. Because it is of far higher merit always to subject one's own will to the will of another than to wear down the body with great fastings, or to mortify oneself in a more secret sacrifice through compunction. For what is the fat of rams but the rich and inward devotion of the one who chooses? Therefore he offers the fat of rams who, in the zeal of a secret conversation, has the affection of devout prayer. Yet obedience is better than victims, and than to offer the fat of rams. Because he who has learned perfectly to fulfill the will of his preceptor excels in the heavenly kingdom both those who fast and those who weep. This, certainly, because he is speaking against the proud man who openly despises the Lord's commands, he does not compare the good that he did with the good that he despised; but he destroys the pretense of good by showing the truth of a better good. As if he were saying: And if you were seeking an excellent good for the more excellent glory of virtues, you ought rather to have chosen the good of obedience, which excels even the more excellent things. Thus indeed, by speaking, he destroys the pretense of good by argument; but by adding, he openly confounds the evil of disobedience in the one who disobeys, saying: (Verse 23.) For to rebel is as the sin of divination; and to be unwilling to acquiesce is as the crime of idolatry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":950,"ref":"p950","source":"Quidnam est, quod ariolia et idololatris, repugnantes, et acquiescere nolentes a propheta similantur, nisi qui a arioli divina cognoscere atque absconsa divinare nitebantur; idolalrae autem figmentis se venerando subsidere? Qui autem repugnant praelatorum imperiis, ideo utique repugnant, quia divinam voluntatem se scire melius æstimant. Quasi ergo peccatum ariolandi est repugnare: quia velut contempto divino altari, ad aras daemonum responsa percipiunt, dum cordis sui praetigiosis ac superbis adinventionibus credunt, et salubribus praela. torum consiliis contraria sentiendo refragantur. Nolle autem acquiescere, idololatriae sceleri simile dicitur; quia nimirum in inobedientiae suae obstinatione nemo persisteret, si propositi sui figmentum in corde, quasi idolum non gestaret. Deum enim agenda in corde concipit, quasi idolum facit, et dum conceptum mentis propositum se acturum deliberal, quasi ad adorandum simulacrum se inclinat. Quasi ergos scelus idololatriae est, nolle acquiescere: quia quisquis in propria deliberatione obstinatus est, idcirco foris in majorum contemptum erigitur, quia imus eis quae fingendo statuit propositi sui simulacris incurvatur.","english":"What is it that those who resist and refuse to comply are likened by the prophet to soothsayers and idolaters, if not that soothsayers strove to know divine things and to divine hidden things, while idolaters sink down by venerating figments? But those who resist the commands of their prelates resist for this reason above all, that they judge themselves to know the divine will better. Therefore to resist is, as it were, the sin of soothsaying: because, as if despising the divine altar, they receive answers at the altars of demons, when they trust in the cunning and proud inventions of their own heart, and by thinking contrary things they oppose the wholesome counsels of their prelates. But to refuse to comply is said to be like the crime of idolatry: because undoubtedly no one would persist in the obstinacy of his disobedience, if he did not carry in his heart the figment of his own purpose as an idol. For he conceives in his heart what is to be done, as it were making an idol, and while he deliberates that the purpose conceived in his mind is to be carried out, he bows himself as it were to adore a likeness. Therefore to refuse to comply is, as it were, the crime of idolatry: because whoever is obstinate in his own deliberation is for this reason lifted up outwardly in contempt of his elders, because inwardly he is bowed down to the idols of his own purpose which he has established by devising them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":951,"ref":"p951","source":"Sed quaerendum valde est, cur repugnare ariolandi peccato, et nolle acquiescere sceleri idololatriae comparatur, Scelus quippe Donnisi magnum peccatum dicitur, peccatum vero etiam quod leve est nominatur: sed si ab ara dicebautur arioli, eo quod responsa percipere consulendo consueverant, idololatriæ peccatum in ejus comparatione scelus erat quia dementius erat lapides adorare quam sub specie divinorum falsa bene vivendi responsa percipere. Cur ergo repugnare peccatum per similitudinem esse dicitur, acquiescere autem nolle scelus? Sed repugnare est ab imperantis voluntate dissidere. Plerique autem ad horam repugnare videntur, dum statim propositorum imperia non reripiunt, qui tamen eisdem imperiis post modicum acquiescunt. Nolle autem acquiescere, quid est nisi et injunctæ obedicntiae repugnare, et in ejus lem repugnationis obstinatione persistere? Non enim acquiescunt. qui in cordis sui proposito illinc biles sunt, et quae decernunt agere nullius auctoritate praetermittant. Merito igitur in comparatione repugnandi scelus nolle aquiescere dicitur, quod majus valde atque horribilius peccatori esse videatur. Quia ergo qui hujusmodi sunt, rationibus non vincuntur, qua poena cohibeantur, propheta intulit, dicens: (Vers. 23.) Proeo quod abjecisti sermonem Domini, abjecit te Dominus, ne sis rex.","english":"But it must be asked very earnestly why to resist is compared to the sin of soothsaying, and to be unwilling to comply to the crime of idolatry. For a crime is called a great sin, while even a light offense is called a sin; but if soothsayers were so called from the altar, because they were accustomed to receive responses by consulting, the sin of idolatry in comparison with it was a crime, because it was more senseless to adore stones than, under the appearance of divination, to receive false responses about living well. Why, then, is to resist said to be a sin by comparison, but to be unwilling to comply a crime? But to resist is to dissent from the will of the one commanding. Many, however, seem to resist for a time, when they do not immediately receive the commands of those set over them, yet afterward comply with those same commands. But what is it to be unwilling to comply, if not both to resist the obedience enjoined and to persist in the obstinacy of that resistance? For they do not comply who in the purpose of their heart are stubborn against it, and who by no one's authority abandon what they have decided to do. Deservedly, therefore, in comparison with resisting, to be unwilling to comply is called a crime, because it seems to be a much greater and more horrible sin for the sinner. Therefore, because those of this kind are not overcome by reasoning, the prophet added by what punishment they are to be restrained, saying: (Verse 23.) Because you have cast off the word of the Lord, the Lord has cast you off, that you may not be king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":952,"ref":"p952","source":"i5. Quid est enim, quod Saul abjicitur, nisi quia incorrigibilis judicatur? Quasi ergo dicat: Quia cuncta salutis consilia respuis, pro culpa pervicaciae non dcbes verbis ulterius corrigi, sed abjectionis poena damnari. Quantum itaque timeri debeat inobedientiae culpa ostend.tur, si hoc allente consideretur, quia propter hanc etiam reges deponuntur. Quid est, quod ait: Quia projecisti sermonem Domini, projecit le Dominus? Sed sermo projicitur, quando in sui sublimitate venerabiliter non servatur; projicere enim, est de manu aliquando labi in terram aut negligenter sinere, aut violenter jactare. Sermo autem Domini, quia salubria loquitur cælestis aut sublimis est; qui in terram negligenter projicitur, quando per desidiam non impletur. Per contemptum vero projicitur, quando hunc snperbi et inobedientes tumenti corde repellunt, et manu operationis observare dedignantur. Quia vero non prujicere, sed abjicere sermonem reprehenditur, hoc signat; quia dum superbi proprium arbitrium sequntur, a Domino longe fiunt. Abjicere enim, est aliquid longe repellere. Qui enim aliorum ducatum digne suscipiunt, non soiam per obedientiam Deo vicini sunt, sed etiam illos et vicinos faciunt, qui per vitia et scelera ab eo longe sunt. Tale est igitur, ac si dicat: Longe ab ordine dignitatis expelleris, quia dignitatis ejusdem merito praesens esse noluisti.","english":"For what is it that Saul is cast off, except that he is judged incorrigible? As if he were saying: Because you reject all counsels of salvation, for the guilt of your stubbornness you ought no longer to be corrected by words, but condemned by the punishment of being cast off. How greatly, therefore, the guilt of disobedience is to be feared is shown, if this is considered with assent, that on account of it even kings are deposed. What is it that he says: Because you have cast away the word of the Lord, the Lord has cast away you? But the word is cast away when it is not reverently kept in its sublimity; for to cast away is sometimes to slip from the hand to the ground, or to let it fall negligently, or to hurl it violently. But the word of the Lord, because it speaks wholesome things, is heavenly or sublime; it is thrown to the ground negligently when through sloth it is not fulfilled. Through contempt, however, it is cast away when the proud and disobedient repel it with a swollen heart, and disdain to observe it by the hand of action. But that it is reproved not as throwing away but as casting off the word, this is the meaning: that while the proud follow their own will, they become far from the Lord. For to cast off is to drive something far away. For those who worthily receive the guidance of others are not only near to God through obedience, but they also make those near who through vices and crimes are far from him. Such is it, therefore, as if he were saying: You are driven far from the order of dignity, because you were unwilling to be present by the merit of that same dignity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":953,"ref":"p953","source":"Meritum quippe dignitatis est, observatio divini verbi. Quod cum abjicitur, quia meritum dignitatis amittitur, ipsa quoque dignitas amovetur. Libet ergo intueri, quanta per inobedientiam superbispereant, humiles quanta lucrentur. Illi dum implere propriae volunlatis arbitrium gaudent, Deo magnos operum labores exhibent, et laborum praemia nulla habent; isti dum se deserunt, dum alienæ voluntatis arbitrium sequuntur, æternæ sublimitatis gloriam promerentur; unde et per bealissimam Mariam Domini Redemptoris nostri genitricem, dicitur: Deposuit potentes de sede, et exaltavit humiles (Luc. i, 52). Potentes quidem de sede Dominus deponit. cum inobedientes superbos abjicit, et humiles exaltat; qui aeterna gloria obedientes glorificat, superbos autem verba non corrigunt, sed tantum, dum amittere houores trepidant, humilitatem, quam non habent, simulant ne gloriae culmen perdant: unde et subditur: (Vers. ) D xitque S cul ad Samuelem: peccavi, quia prævaricatus sum sermones Domini et verba tua.","english":"For the merit of dignity is the observance of the divine word. When this is cast aside, because the merit of dignity is lost, the dignity itself is also removed. It is fitting, then, to consider how much the proud lose through disobedience, and how much the humble gain. Those, while they rejoice to fulfill the judgment of their own will, render great labors of works to God, and have no rewards of labors; these, while they forsake themselves, while they follow the judgment of another's will, merit the glory of eternal sublimity; whence also through the most blessed Mary, the mother of our Lord and Redeemer, it is said: He has put down the mighty from their seat, and has exalted the humble (Luke 1:52). The Lord indeed puts down the mighty from their seat when he casts off the disobedient proud, and exalts the humble; he glorifies the obedient with eternal glory, but the proud his words do not correct, but only, while they tremble to lose honors, they simulate the humility they do not have, lest they lose the summit of glory: whence also it is added: (Verse) And Saul said to Samuel: I have sinned, because I have transgressed the words of the Lord and your words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":954,"ref":"p954","source":"Quid est, quod Saul a propheta vocem Domini non audisse, et malum in oculis ejus fecisse reprehendimur, et ac peccasse minine fatetur; sed, cum se abjici de regno conspicit; se peccasse et praevaricasse Domini sermonem et ejus verba fatetur? nisi quia superbi ad contemmenda verba humilium audaces sunt, sed electorum more honores, quos ambiunt, contemnere non possunt. Audaces quidem sunt ut majorum contemnant imperia, sed parati non sunt ut alta relinquant. Econtra autem imiles ad majorum imperia prompti sunt, et ad alta perdenda securi. Quia enim non terrena, sed coelestia appetunt, terrenae sublimitatis alta despiciunt, laborare pro coelestibus conantur; subdi libenter volunt, praeferri refugiunt. Saul ergo obedire Deo refugiens, perdere reguum timens, quid aliud nobis, quam superborum mores insinuat, qui cum prævalent videri parvi aut peccatores vitant; cum coguntur, humilitatis virtutem simulant. Sed, cum compulsi confitentur, peccatum quod accusant loquendo minuunt. Quia etsi peccasse sermonem Domini praevaricando perhibuit, eamdem praevaricationem dispensatione potius quam voluntale se incurrisse memoravit, dicens: Timens populum, et obediens voci eorum. Quasi dicat: Peccatum quod fecisse reprehendor, tanto leviori poena feriri debet, quanto commissura non constat per malitiam, sed per infirmitatem.","english":"What is it that Saul is reproached by the prophet for not having heard the voice of the Lord and for having done evil in his eyes, and yet he does not at all admit that he sinned; but when he sees himself cast off from the kingdom, he confesses that he sinned and transgressed the word of the Lord and his words? Is it not because the proud are bold to despise the words of the humble, but after the manner of the elect they cannot despise the honors they seek after? They are indeed bold to despise the commands of their betters, but they are not prepared to abandon high things. The humble, by contrast, are prompt to obey the commands of their betters and untroubled about casting away high things. For because they desire not earthly but heavenly things, they despise the heights of earthly eminence and strive to labor for heavenly things; they willingly submit, they shrink from being preferred. Saul, then, shrinking from obeying God and fearing to lose the kingdom, what else does he set before us but the ways of the proud, who, when they prevail, avoid appearing small or sinful; when they are compelled, they feign the virtue of humility. But when compelled to confess, they diminish by their speaking the sin they acknowledge. For although he stated that he sinned by transgressing the word of the Lord, he recalled that he had incurred that same transgression rather by dispensation than by will, saying: Fearing the people, and obeying their voice. As if he were to say: The sin which I am reproached for having committed ought to be visited with a lighter punishment, inasmuch as it is established that it was committed not through malice but through weakness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":955,"ref":"p955","source":"Studio autem et voluntate peccare magna praevaricatio est; infirmitate vero peccare, tanto tolerabilius est, quanto is, qui peccato subjacet, ejusdem peccati viribus impar est. Et quia eadem cordis sui versutia se praevalere simplicium doctorum humilitati aestimant, quasi jam suasim subjunxit, dicens: (Vers. 25.) Sed nunc porta, quæso, peccatum meum, et revertere mecum, ut adorem Dominum.\n\nCorrigibilia equidem peccata portantur, quia postquam a delinquentis voluntatediscedunt, purgari satisfactione salubriter possunt. Non autem portantur peccata eorum, in quorum mentibus per impoenitudinem inviscerata sunt. Unde et Joannes ait: Est peccatum ad mortem, ne pro illo oret qius (/ Joan. v, 16). Peccatum quippe ad mortem est, quod ab eo committiLur, qui resipiscere nunquam potest. Quod nimirum peccatum a praepositis non portatur, quia sacerdotum orationibus aut oblationibus non deletur. Saul autem per omnia superbos obstinatosque designans, et tumere non cessat, et peccatum suum partari obsecrat; importabile onus congerit, et quasi leve portari petit. Hoc quidem toties in Ecclesia agitur, quoties hi, qui magna scelera libenter committunt, eorum magnitudinem non attendunt. Importabilia congregant, et haec levia, atque nullius esse ponderis pensant. Peccata sua suis praepositis abscondunt, et ut vix inveniri possint et argui, quar.","english":"To sin by zeal and will is a great transgression; but to sin by weakness is tolerable in proportion as the one who is subject to sin is unequal to the strength of that same sin. And because by the same cunning of their heart they think they prevail over the humility of simple teachers, he has, as it were, already added his own, saying: (Verse 25.) But now, I pray, bear my sin, and return with me, that I may adore the Lord.\n\nCorrectable sins are indeed borne, because after they depart from the will of the one who commits them, they can be healthfully purged by satisfaction. But the sins of those in whose minds they have been implanted through impenitence are not borne. Hence John also says: There is a sin unto death; do not pray for it (1 John 5:16). For that is a sin unto death which is committed by one who can never repent. And this sin is plainly not borne by those in authority, because it is not blotted out by the prayers or offerings of priests. But Saul, designating in every respect the proud and the obstinate, both does not cease to swell and beseeches that his sin be borne; he heaps up an unbearable burden, and asks that it be borne as though light. This is indeed done in the Church as often as those who willingly commit great crimes do not attend to their magnitude. They gather up unbearable things, and reckon these to be light and of no weight. They hide their sins from those in authority over them, and so that they can scarcely be found out and reproved, they...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":956,"ref":"p956","source":"tum possunt, eadem peccata levigant, ne qui eis praesunt, eorum granditudinem attendant. Ad peccatum etiam fortes sunt, ad flenda peccata debiles; volunt quidem peccati delectationibus resolvi, sed poenitentiae nolunt acerbitate purgari. Quid est ergo, quod dicit,Porta peccatum meum,nisi quia et peccatocum dulcedinem in se ipsis excipiunt, sed onerare praelatos onere eorumdem peccatorum volunt? Quidam etiam sponte ad confitendum veniunt, sed pro quibus se accusant, non ipsi lugent, sed paenitero alios obsecrant, fide sola salvari aestimant, per pœnitentiam revertere abjecti non curant. Unde et Saul subdit, dicens: Et revertere mecum utadoremDominum. Quasi enim recedens est praedicator, cum impudentes abjicit; dicit ergo: Revertere mecum ut adorem Dominum. Cum eo tantum a communione electorum non dividi putat, quod fidem communem servat; vel certe Dominum adorare est subdi religioni fidei, et custodiæ bonae operationis. Quia vero lictos hypocritas Saul insinuat, sequitur: (Vers. 26.) Ait Samuel ad Saul: Non revertartecum, quia projecisti sermonem Domini, et projecit te Dominus, ne sis rex.","english":"then they can, they smooth over the same sins, so that those who are set over them may not attend to their magnitude. They are even strong for sin, but weak for bewailing sins; they are willing indeed to be dissolved by the delights of sin, but they do not wish to be cleansed by the bitterness of penitence. What is it, then, that he says, Lay bare my sin, except that they both receive the sweetness of sin in themselves, but wish to burden their prelates with the burden of those same sins? Some even come to confession spontaneously, but for the things of which they accuse themselves, they do not themselves mourn, but beg others to do penance; they judge that they are saved by faith alone, and do not care to turn back from what has been cast off through penitence. Hence Saul also adds, saying: And return with me, that I may adore the Lord. For the preacher is, as it were, departing when he casts off the shameless; he says therefore: Return with me, that I may adore the Lord. He thinks that he is not divided from the communion of the elect with him to the extent that he preserves the common faith; or certainly, to adore the Lord is to be subject to the religion of faith, and to the keeping of good works. But because Saul insinuates the hypocrites as such, it follows: (Ver. 26.) Samuel said to Saul: I will not return with you, because you have rejected the word of the Lord, and the Lord has rejected you, that you may not be king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":957,"ref":"p957","source":"Quid est ergo, quod propheta portare peccatum poenitentis regis renuit, nisi quia hunc non vere pœnitentem vidit Cui ea quae prius abjectionis verba respondit, quia eum immutandum minime cognovit. Qua nimirum prophetæ constantia quidam nimis clementes hujus temporis sacerdotes arguuntur, qui conversatione infirmi sunt, temeritate fortes. Se se vix sustinent, et portanda suscipere aliorum onera audent; levia sua non ferunt, et importabilibus se subjiciunt. Ecce fortis propheta refugit suscipere onus regalis peccati, ut sacerdos Ecclesiae timeat, et peccalorum importabilium pondera subire pertimescat. Plerumque autem sic aliena peccata suscipiat, ut tamen ea quae ezpianda suscipit, flere eum, a quo sint commissa, permittat. Unde et Samuel portare peccatum regis minime promisit, et tamen eum, quem retulit, abjectum planxit. Nam de eo post pauca scriptum est: Lugebat Samuel Saul, quoniam Dominum pænitebat, quod constituisset eum regem super Israel. Non quidem promisit ei portare peccatum regis, ut rex illud flere studeret. Sed tamen quem retulerat flebat, ut Dominum ei propitium faceret. Ad litteram vero, dum sententiam propheta ingeminat, irrevoca. bilem divinæ æquitatis sententiam monstrat qua sic peccator projicitur, ut redire ad divinae misericordiae manum nunquam permittatur. Potest et aliter intelligi, quod reverti secum prophetam, ut adoret. Dominum, rogat.","english":"What then is the meaning of the prophet's refusal to bear the sin of the penitent king, except that he did not see him as truly penitent? To him he had earlier answered with words of abasement, because he did not at all recognize that he was to be changed. By the constancy of this prophet, certain priests of our time who are excessively lenient are rebuked—men who are weak in conduct but bold in rashness. They scarcely sustain themselves, yet they dare to undertake to bear the burdens of others; they do not carry their own light loads, and they subject themselves to unbearable ones. Behold, the strong prophet shrinks from undertaking the burden of a king's sin, so that the priest of the Church may fear and dread to undergo the weight of unbearable sins. But for the most part he should so take up the sins of others that, nevertheless, he permits the one by whom they were committed to weep for those things which he undertakes to expiate. Hence Samuel did not at all promise to bear the king's sin, and yet he mourned as abject the one whom he had reported. For concerning him it is written a little later: Samuel was mourning for Saul, because the Lord repented that he had established him as king over Israel. Indeed, he did not promise to bear the king's sin for him, so that the king might strive to weep for it. But nevertheless he wept for the one whom he had reported, so as to make the Lord propitious to him. Literally, however, while the prophet repeats the sentence, he shows the irrevocable sentence of divine equity, by which the sinner is so cast off that he is never permitted to return to the hand of divine mercy. It can also be understood otherwise, that he asks the prophet to return with him, to adore the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":958,"ref":"p958","source":"Nam sancti viri, qui Dominum peccando non deserunt, ad eum necesse non habent ut poenitendo revertantur. Reverti enim abeuntis est. Quod nimirum peccatoribus per peccatum a Domino - recedentibus convenit, justis permanentibus non convenit. Quid est ergo, quod reverti cum peccante Saul justus Samuel petitur, nisi quia electi praedicatores pro lapsis subditis velut poenitentes affliguntur et quasi recendeutes veniunt, dum lapsossubditos paterna afflictione comitantur? Cum eis ergo revertuntur, cum peccata subditorum et ipsi subditi, qui peccaverunt, et praelati qui steterunt, pariter plangunt. Tale est igitur ac si dicat: Jam te paternis visceribus adhaercre Per increpationem prædicationis mihi agnovi, quem nec longius peccare reliquisti. Quia ergo, te objurgante, resipui, mecum redire te rogo, quia propriis viribus ad tantae pravitatis magnitudinem delendam nequaquam sufficio. Sed tanti affectus preces recipiendae essent, si ex cordis veritate procederent; apte crgo hypocrilae responsum est: Non revertar tecum. Quasi dicat: Pro te sacrificare Deo nescio, quem veritate humilitatis Deo subdilum non attendo; et quæ priora ingeminans,ait: Quia projecisti sermonem Domini, projecit te Dominus, ne sis rex; et. quia versuti et abjiciendi et deserendi sunt, sequitur: (Vers. 27.) Et conversus est Samuel, ut abiret.","english":"For holy men, who do not forsake the Lord by sinning, have no need to return to him by repenting. For to return belongs to one who has departed. This surely applies to sinners who depart from the Lord through sin; it does not apply to the righteous, who remain. What then is the meaning of the request that the just Samuel return with the sinning Saul, except that the chosen preachers are afflicted as if penitent on behalf of their fallen subjects, and come as if returning, while they accompany their fallen subjects with fatherly affliction? They return with them, then, when both the subjects who sinned and the prelates who stood fast alike bewail the sins of the subjects. It is therefore as if he were saying: I have now recognized by the rebuke of preaching that you cling to me with fatherly affection, you whom you did not allow to sin any longer. Since, then, at your reproof I have repented, I ask you to return with me, because by my own strength I am by no means sufficient to wipe out the magnitude of such great wickedness. But the prayers of such a feeling ought to be received if they proceeded from the truth of the heart; therefore the reply is aptly given to the hypocrite: I will not return with you. As if he were saying: I do not know how to sacrifice to God on your behalf, for I do not perceive you to be subject to God in the truth of humility; and repeating what came before, he says: Because you have rejected the word of the Lord, the Lord has rejected you, that you be not king; and because such men are to be shunned, cast off, and abandoned, it follows: (Verse 27.) And Samuel turned away, to depart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":959,"ref":"p959","source":"In qua profecto majorum decessione magis hypocritæ amissionem temporalis honoris timent, quam aeternae haereditutis. Unde et quiescere etiam derelicti non possunt, sed ea quae agere per se non audent, impetrare aliis intervenientibus student. Bene ergo subjungitur: (Vers.27.) Ille autem apprehendit summitatem palliiejus, quæ scissa est.\n\nQuae sunt vestimenta doctoris, nisi docere sibi adhaerentium subditorum qualitates? De quibus profecto vestibus magno pastori per prophetam repromittitur: Vivit Dominus, quia his omnibus velut vestimento vestiris (Isa. XLIX, i8). Et per Psalmistam canitur: Dominus regnavit, decorem induit, induit Dominus fortitudinem (Psal. xcxu, 1). Induit quippe decorem, qui ad seipsum splendidas fidclium mentes, quasi vestimenta conjunxit. Saul ergo Samuelis pallium apprehendit, cum superbus quisque et abjectus honorem culminis sibi deferri a summis viris per cohaerentes sibi dilectos et familiares quaerit, et quia pro reprobo perfectorum auditorum nullus obsecrat, non pallium, sed pallii summitatem,id est extremita tem apprehendisse perhibetur; sed ea extremitas scinditur, quia qui inutilia suggerit, reprobatur. Cumenim minor indiscreta rogans repellitur, velut vestimenti summitas scindi perhibetur.","english":"In the passing of elders, hypocrites fear the loss of temporal honor more than that of the eternal inheritance. Hence even when abandoned they cannot be at rest, but what they dare not do themselves they strive to obtain through the intervention of others. Well, then, is it added: (Verse 27.) But he caught the hem of his cloak, which was torn.\n\nWhat are the garments of a teacher but to teach the qualities of the subjects who cling to him? Concerning these garments, indeed, it is promised to the great shepherd through the prophet: As the Lord lives, you are clothed with all these as with a garment (Isa. 49:18). And through the Psalmist it is sung: The Lord has reigned, he has put on beauty, the Lord has put on strength (Ps. 93:1). For he has put on beauty who has joined to himself the shining minds of the faithful as garments. Saul, then, caught the cloak of Samuel when any proud and abject man seeks the honor of high rank to be conferred on him by eminent men through those dear and familiar to him who cling to him; and because no one intercedes on behalf of the reprobate before the perfect hearers, he is said to have caught not the cloak but the hem of the cloak, that is, its extremity. But that extremity is torn, because he who suggests useless things is rejected. For when the lesser man asking indiscreetly is repelled, the hem of the garment is, as it were, said to be torn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":960,"ref":"p960","source":"Velut enim pars pallii summi prophetae scissa est, quando male suggerenti Petro respondit, dicens: Vade retro me Satana, non enim sapis ea quæ Dei sunt, sed quæ hominum (Matth. xvi, 23). Hinc item praecipit, dicens: Si manus tua, vel pes tuu scandalizat te, abscinde eum, et projice abs te; item, si oculus tuus scandalizat te, erue eum, et projice abs te (Matth. v, 30). Quibus nimirum verbis non solum summitas pallii, sed etiam media abscindenda designantur: quia cum male suggerunt, perfecti etiam auditores contemnendi sunt. Hinc namque est, quod Zebedaei filii simul cum matre unus ad dexteram, alter vero ad sinistram Redemptoris sedere petunt; sed quasi bonae petilionis ignari, repelluntur (Matth. xx). Velut enim partem chlamydis Dominus scidit, cum ea mombra, quae movebant scandalum, increpando confutavit. Et nofandun) quia non totum pallium, sed pars pallii scinditur: qui dum bonus mala suggerit in eo lod male suggerit repelli debet, et in eo quod aliter bonUS est, ex dilectione retineri.","english":"For as it were a piece of the prophet's cloak was torn, when he answered Peter, who was giving bad counsel, saying: Get behind me, Satan; for you do not savor the things that are of God, but the things that are of men (Matt. 16:23). Hence again he commands, saying: If your hand or your foot scandalizes you, cut it off and cast it from you; likewise, if your eye scandalizes you, pluck it out and cast it from you (Matt. 5:30). By these words, surely, not only the top of the cloak but also its middle parts are designated as to be cut away, because when they give bad counsel, even the perfect hearers are to be rejected. Hence it is that the sons of Zebedee, together with their mother, ask that one sit at the Redeemer's right and the other at his left; but as though ignorant of a good petition, they are repelled (Matt. 20). For as it were the Lord tore a part of the cloak, when by rebuking he confuted those members that were causing scandal. And it is to be noted that not the whole cloak but a part of the cloak is torn, because when a good man gives bad counsel, he must be repelled in that wherein he gives bad counsel, and in that wherein he is otherwise good, he is to be retained out of love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":961,"ref":"p961","source":"Per vestimentum etian rectoris conversatio dpsignatur, Psalimista attestante, qui ait: S icerdotes tui induantur justitiam (Psal. CXXXI, 8). Summitas ergo pallii apprehenditur, quando ductor de magna sanctitate laudatur, cum illud in ejus laudem dicitur, quod decorum foris ostendit. Sed quia justorum plura sunt bona quae latent, pallii tantum summitas apprehendi potest: quia parum est quod de electi doctoris justitia cernitur, multum vero quod occultatur. Ipsum vero parum quod scitur, cum apprehenditur, scinditur: quia justi suis laudibus non tenentur. Quia enim eas in momento contemnunt, quasi scissura pallii teneri nequeunt. Tenetur quidrm pars scissa vestimenti, propheta non tenetur: quia verum est, quod dejusti laude dicitur, et tamen justi, dum contemnunt quod audiunt, quasi scissuram in tenentis manibus relinquunt. Majorum ergo quia quaedam. sciri possunt, quasi pars apprehenditur. Cum vero totum scitur a parvulis quod agetur, si laudatur, nihilominus abjiciendum est; quia aliquid bonorum operum per vanitatem tenendum non est. Hinc namque est, quod dum Joannes adhuc adolescens comprehensum jam Dominum sequitur, et per pallium tenetur, et relicto pallio nudus fugisse describitur (Marc XIV). Per vestimentum namque adolescens capitur, quando de bonæ conversationis initio collaudatur; sed relicta sindone nuius profugit, qui laudes quas audit vilipendit.","english":"By the garment, moreover, the conduct of the ruler is signified, as the Psalmist testifies, who says: Let your priests be clothed with righteousness (Ps. 131:8). The top of the cloak, therefore, is grasped when a leader is praised for great holiness, when that is said in his praise which he shows to be comely outwardly. But because the good things of the righteous are many which lie hidden, only the top of the cloak can be grasped: because little is what is discerned of the righteousness of the chosen teacher, but much is what is concealed. Yet that very little which is known, when it is grasped, is torn: because the righteous are not held by their own praises. For because they despise them in a moment, they cannot be held, as it were, by the tear of the cloak. Indeed the torn part of the garment is held, the prophet is not held: because what is said in praise of the righteous is true, and yet the righteous, while they despise what they hear, leave, as it were, the tear in the hands of the one holding it. Of the greater, therefore, because certain things can be known, as it were a part is grasped. But when the whole of what will be done is known by the little ones, if it is praised, it must nonetheless be cast away; because nothing of good works is to be held through vanity. Hence it is that when John, still a young man, follows the Lord already seized, he is both held by the cloak and is described as having fled naked, the cloak having been left behind (Mark 14). For by the garment the young man is caught, when he is praised from the beginning of a good conduct; but he flees, the linen cloth having been left behind, who despises the praises which he hears.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":962,"ref":"p962","source":"Nudum namque fugere, est laudabilem vitam habere, sed electæ vitæ laudem despicere. Quasi enim nudus fugit, qui de ornatu virtutum sibi per vanam gloriam nihil ascribit. Potest etiam idcirco nudus fugisse intelligi, quia qui per partes sindonis captus asseritur, reliquisse sindonem perhibetur; quia plerumque in electorum couscientia agitur, ut per hoc quod ex parte laudantur, non pars meritorum, sed omne bonae vitae meritum perdidisse suspicentur. Samuelis eygo pallium scinditur, quia laudes suas electi doctores vilipendunt. Et quia laudibus non flectuntur, severitalem prioris sententiae replicat, dicens: (Vers. i8.) Scindit Dominus regnum Israel de manutua hodie.\n\nPerfecti etenim viri, quia a rigore justitiae nulla laude mollescunt, tales ante quales post laudis suæ testimonium sunt, et quae prius dixerant, eadem post repetendo confirmant. Sed quaerendum ast, quid significet hoc, quod dicitur: Hodie. Si enim reproborum vita nox est, quid est quod in die Saul regnum scinditur? Sed si nox est vita pastoris reprobi, cum ejus regnum scinditur, diem facit.\"Dies quippe non fit, nisi eum nox recedit. Dicit ergo, Hodie, quia caligo inobedientis damnari perhibetur. Unde et exeunte Juda Domimis dicil: Nunc clarificatus, est filius hominis (Joan. XIII, 31); quia noctem vitae illius vidit discedere. et puram lucem justitiae in aliis discipulis permanere.","english":"For to flee naked is to have a praiseworthy life but to despise the praise of the chosen life. For he flees, as it were, naked who ascribes nothing of the adornment of virtues to himself through vainglory. He can also be understood to have fled naked for this reason, that he who is said to have been caught by parts of the linen cloth is reported to have left the linen cloth behind; because it often happens in the conscience of the elect that, through the very fact that they are praised in part, they suspect that not a part of their merits but the whole merit of a good life has been lost. Samuel's cloak, therefore, is torn, because the elect teachers despise their own praises. And because they are not swayed by praises, he repeats the severity of the earlier sentence, saying: (Verse 18.) The Lord has torn the kingdom of Israel from your hand today.\n\nFor perfect men, because they are softened by no praise from the rigor of justice, are such before as they are after the testimony of their praise, and what they had said before, they confirm after by repeating the same. But it must be asked what this means, that it is said: Today. For if the life of the reprobate is night, what is it that the kingdom of Saul is torn apart in the day? But if the life of the reprobate shepherd is night, when his kingdom is torn apart, he makes it day. For day does not come to be unless night recedes. He says, therefore, Today, because the darkness of the disobedient one is said to be condemned. Hence also, when Judas went out, the Lord said: Now is the Son of man glorified (John 13:31); because he saw the night of that man's life depart, and the pure light of justice remain in the other disciples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":963,"ref":"p963","source":"Dicitnr etiam: Hodie, quia amoto superbo, regi humili regnum tradebatur. Unde ei subditur: (Vers. 23.) Et tradidit illud proximotuo meliori te.\n\nCu,n ei go dies dicitur, non abjecti regis lucidum aliquid cernitur, sed substituti gloria praedicatur, qui de regni culmine magnæ virtutis debebat splendore radiare. Et divinae sententiae incommutabilitatem asserens subdit, dicens: (Vers. 23.) Porro triumphator in Israel non parcet, et pœnitudine non flectetur.\n\nQuis enim hujus triumphatoris nomine, nisi Conditor humani generis intelligendus est? Nam occultos adversarios quicunque superat, ejus virtute vincit, qui ei gratiam superandae tentationis impendit. Quid est quol triunphator non ptrcere dicitur, cum Samuel rogatur? quia cum prædicatores peccantibus subditis irascuntur, cum superbos aut lubricos divina sententia feriunt, non impetu furoris sui, sed divinae voluntatis judicium exsequuntur. Quasi certe dicat: Ego quidem non meam, sed illius sententiam protuli, qui quod decernendo profert, revocari non potest. Non ergo parcit, et poenitudine non flectitur; seid eis qui, nec a peccatis suis desinere, nec peccatorum possunt qua diligunt poenitere; et causam subjiciens, ait: (Vers. 29.) Neque enim homo est, ut agat pœnitentiam.","english":"It is also said: \"Today,\" because with the proud one removed, the kingdom was being handed over to a humble king. Hence it is added to him: (Verse 23) And he has delivered it to your neighbor, better than you.\n\nWhen, therefore, it is called \"today,\" it is not something bright belonging to the rejected king that is discerned, but the glory of the one put in his place that is proclaimed, who from the summit of the kingdom ought to shine with the splendor of great virtue. And asserting the unchangeability of the divine sentence, he adds, saying: (Verse 23) Moreover the Triumphator in Israel will not spare, and will not be turned by repentance.\n\nFor by the name of this Triumphator, who else is to be understood but the Creator of the human race? For whoever overcomes hidden adversaries, he conquers by the power of him who grants him the grace of overcoming temptation. What is it that the Triumphator is said not to spare, when Samuel is asked? Because when preachers are angry with their subjects who sin, when they strike the proud or the lustful with the divine sentence, they carry out the judgment of the divine will, not the impulse of their own fury. As if he were certainly saying: I indeed have brought forth not my own sentence, but his, who cannot be recalled in what he brings forth by decreeing. Therefore he does not spare, and is not turned by repentance; but for those who can neither cease from their sins nor repent of the sins they love; and giving the reason, he says: (Verse 29) For he is not a man, that he should repent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":964,"ref":"p964","source":"Quasi dicat: Et iterum esse ei est, cui mutabilitas nulla est. Potest etiam triumphatoris nomine substituti regis perfectio designari, qui et multorum triumphorum gloriam habiturus erat, et contra voluntatem Conditoris parcere alicui non auderet. Unde et in hoc ipso eodem libro, de eo scriptum est: Et percutiebat David omnem terram, nec relinquebat viventem virum, et mulierem (I Reg. XXVII, 9). De eo etiam dicitur: Neque enim homo est, ut agat pœ nitentiam. Quid enim hoc loco homo, nisi carnalibus passionibus subditus designatur? Quasi adhuc superbum mordeat, dicens: Te modo peccatorum poenitet, cumaudaciae tuae sententiam percipis; sed ille poenitentiam non aget, qui, ut homo et inobedientiae, et tumori non subjacet. Et ille adhuc in ore suo confitetur, dicens: (Vers. 30.) Peccavi.\n\nIpsius autem confessionis qualitatem ostendit, quia subjunxit, dicens: (Vers. 30.) Sed munc honora me coram senioribus populi mei, et coram Israel.","english":"As if he were saying: And it is again [his] to be, for whom there is no mutability. The perfection of the substituted king can also be designated by the name of the triumphator, who was both going to have the glory of many triumphs and would not dare to spare anyone against the will of the Creator. Hence also in this same book it is written concerning him: And David struck the whole land, and did not leave alive man or woman (1 Kings 27:9). Concerning him it is also said: For he is not a man, that he should repent. For what is meant here by \"man,\" except one subject to carnal passions? As if he were still biting at the proud one, saying: You now repent of your sins, when you perceive the sentence of your audacity; but he will not repent, who, as a man, is not subject to disobedience and to swelling pride. And he still confesses in his mouth, saying: (Verse 30) I have sinned.\n\nBut he shows the quality of that confession, because he added, saying: (Verse 30) But now honor me before the elders of my people, and before Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":965,"ref":"p965","source":"Liquet, quam pœnitudinem gerat, qui adhuc honorari des iderat. Nam si sui peccati huncveraciter poeniteret. inhonorari potius quam honorari concupivisset. Admirari igitur libet projecti cordis duritiam. Ut vir Dei mandatum Conditoris ex equens. dicit: Projecit te Dominus, ne sis rex: econtra vero qui abjectionis sententiam suscipit, per appetitura elationis, honores quærit. Quid est ergo, quod dicit: Peccavi? Confessionem quidem peccati non honor aut gloria, sed utilitas et contemptus sequi debet. Quid enim prodest confiteri flagitia, si confessionis vocem non sequitur afflictio pœnitentiæ? Tria quippe in unoquoque consideranda sunt veraciterpoenitente, videlicet, conversio mentis, confessio oris, et vindicta peccati. Nam, qui corde non convertitur, quid prodest ei, si peccata confiteatur? Peccatum quod diligitur confiteodo minime deletur. Nonnulli quidem sunt qui peccata confitendo aperiunt, sed non convertendo nequaquam detestantur. Hi profecto confitendo nihil agunt, quia quod loquendo ejiciunt, amando introducunt. Unde et salubriter confiteri volentibus Scriptura insinuat, dicens: Corde creditur ad justitiam, ore autem confesso fit ad salutem (Rom. x, 10). Quid est corde credere ad justitiam, nisi voluntatem dirigere ad fidem, per dilectionem operantem?","english":"It is clear what repentance he bears who still desires to be honored. For if he truly repented of his sin, he would have desired to be dishonored rather than honored. It is fitting, then, to marvel at the hardness of a cast-off heart. So the man of God, following the command of the Creator, says: The Lord has cast you off, that you be not king; but on the contrary, he who receives the sentence of rejection, through the desire of elation, seeks honors. What is it, then, that he says: I have sinned? Confession of sin ought indeed to be followed not by honor or glory, but by usefulness and contempt. For what does it profit to confess crimes, if the voice of confession is not followed by the affliction of penitence? For three things must be considered in each one who truly repents, namely, conversion of mind, confession of mouth, and punishment of sin. For he who is not converted in heart, what does it profit him if he confesses his sins? A sin that is loved is by no means deleted by confessing it. There are indeed some who by confessing their sins lay them open, but by not converting they by no means detest them. These assuredly accomplish nothing by confessing, because what they cast out by speaking, they bring in by loving. Hence Scripture also suggests to those who wish to confess profitably, saying: With the heart one believes unto justice, but with the mouth confession is made unto salvation (Rom. 10:10). What is it to believe with the heart unto justice, except to direct the will to faith, which works through love?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":966,"ref":"p966","source":"Cum ergo quis cordis intentionem ad justitiam per amorem dirigit, per initium bonae voluntatis, fructum habet bonae conversionis. Hic certe jam ad salutem confitetur, quia plus loquendo de vulnere ejicit quam conversione compunxit. Tertia ergo species, id est vindicta, quasi medicina necessaria est; ut aposlema reatus, quod conversione compungitur, confitendo purgetur, afflictionisque medicina sanetur. Ergo qui corde ad justitiam non credit, confessionem ad sulutem nequaquam facit, quia velut malae arboris folia ostendit, cujus altas radices figit in corde. Signum ergo verae confessionis non est in oris confessione, sed in afflictione poenitentiae. Tunc namque bene conversum peccatorcm cernimus, cum digna afflictionis austeritatc delere nititur, quod loquendo confitetur. Unde Joannes Baptista male converso Judaeos ad se confluentes increpans, ait: Genimina viperarum, quis ostendit vobis fugere a ventura ira? Facite ergo dignos fructus pœnitentiœ Matt. III. 7). In fructu ergo, non in foliis aut ramis poenitentia cognoscenda est. Quasi arbor quippe bona voluntas est. Confessionis ergo verba quid sunt aliud, nisi folia? Non ergo nobis folia propter seipsa, sed propter fructum expetenda sunt; quia idcirco omnis confessio peccatorum recipitur, ut fructuspoenitentiae subsequatur. Unde et Dominus arborem foliis decoram, fructu sterilem maledixit (Marc.","english":"When, therefore, anyone directs the intention of his heart toward righteousness through love, by the beginning of good will he has the fruit of good conversion. Such a person certainly now confesses unto salvation, because by speaking he casts out more of the wound than he pierced himself with by conversion. The third kind, then, that is, punishment, is, as it were, a necessary medicine, so that the abscess of guilt, which is pierced by conversion, may be purged by confession and healed by the medicine of affliction. Therefore, he who does not believe in his heart unto righteousness by no means makes confession unto salvation, because he shows, as it were, the leaves of a bad tree, whose deep roots he fixes in his heart. The sign, then, of true confession is not in the confession of the mouth, but in the affliction of penitence. For then we see a sinner well converted, when he strives to erase by the worthy austerity of affliction what he confesses by speaking. Hence John the Baptist, rebuking the badly converted Jews who were flocking to him, said: \"Brood of vipers, who has shown you to flee from the wrath to come? Produce therefore fruits worthy of repentance\" (Matt. 3:7). In the fruit, therefore, and not in the leaves or branches, is penitence to be recognized. Good will is, as it were, a tree. What else, then, are the words of confession but leaves? Therefore the leaves are not to be sought by us for their own sake, but for the sake of the fruit, because every confession of sins is received for this reason, that the fruit of penitence may follow. Hence also the Lord cursed the tree adorned with leaves but barren of fruit (Mark","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":967,"ref":"p967","source":"XI); quia coofessionis ornatum non recipit sine fructu afflictionis. Saul ergo, qui confitetur et honorari vult, non affigi et humiliari, quid designat, nisi eos qui confessionem sterilem habent, et fructum non habent; qui decorem confessionis verbis humilibus praeferunt, sed verborum virorem, non humilitate poenitentiæ, sequuntur?\n\nSed quid antiquos attendimus, cum nunc tantam lapsorum regum multitudinem videamus? Catervatim namque nunc inflagitia corruunt, non solum subjecti debiles, sed etiam praelati et sacerdotes negligentes. Lubrica peccando agunt, qui ordine ministerii sacramentis coelestibus deputati sunt. Sed plerique illorum dum quodammodo ad cor redeunt, se errasse confitentur. Qui tamen sic volunt contra se peccata proferre, ut velint adhuc de officio sacri or dinis honorari; turpes in secreto se proferunt, sed foris praeter ordinis celsitudinem videri humileserubescunt. Quid ergo isti nisi abjectos se vident, et tamen velle honorari audent? Saepe autem non a seipsis veniunt, sed inviti capiuntur; abjectionis suae mandata percipiunt, et tamen rogant, ut honorentur. Volunt quippe immunda agere, sed audent sacris altaribus inhaerere. Ecce quot Saules attendimus, quot reges lapsos a sanctæ Ecclesiæ culminecontemplamur.","english":"XI); because he does not receive the adornment of confession without the fruit of affliction. What, then, does Saul—who confesses and wishes to be honored, not to be afflicted and humbled—designate, except those who have a barren confession and bear no fruit; who put forward the beauty of confession with humble words, but pursue the greenness of words, not the humility of penitence?\n\nBut why do we look to the ancients, when we now see so great a multitude of fallen kings? For now they rush into sin in troops, not only weak subjects, but also negligent prelates and priests. Those who by the order of their ministry have been appointed to the heavenly sacraments act in slippery ways by sinning. But many of them, when they return in some manner to their heart, confess that they have erred. Yet they wish so to bring forth their sins against themselves that they may still wish to be honored for the office of sacred order; they put themselves forward as shameful in secret, but outwardly, apart from the loftiness of their order, they blush to appear humble. What, then, are these but men who see themselves as cast down, and yet dare to wish to be honored? Often, moreover, they do not come of their own accord, but are taken unwillingly; they receive the commands of their own abasement, and yet they ask to be honored. They wish, indeed, to do unclean things, but they dare to cling to the sacred altars. Behold how many Sauls we observe, how many fallen kings we contemplate from the height of holy Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":968,"ref":"p968","source":"Quorum profecto singulis dicendum est: quia projecistis sermonem Domini,projecit te Dominus, ne sis rex: ut ministerium coeleste non agant, quos terrena flagitia inquinare non cessant. Sed hoc profecto dicere possumus, lubricis tamen ministris suadere non possumus. Nam Saul et abjectumse audivit et regnavit; quia immundi sacerdolessesacerdotali culmine dejectos per luxuriae inquinamenta cognoscunt; et tamen contra Dei voluntatem sacra mysteria tractare non desinunt. Sed rex contra Domini voluntatem regnans, non est rex, sed tyrannus fuit; quia sacerdos indiguns, qui merito suæ inquinationis abjicitur, cum ministrare præsumit, ad tantae gloriæ culmen damnandus ascendit. Unde et tyrannos terrene volens coeli ille magnus senator: Qui manducent panem, inquit, et bibit sanguinem Domini indigne, judicium, sibi manducat, et bibit (I Cor. XI, 27). Plerumque autem instanti confessione agitur, ut confitentibus de cordis etiam conversatione credatur. Aliquando reproborum falsam humilitatem eiecti prædicatores accipiunt, ut exemplo eorum alii ad salutem perducanlur. Duo quippe in hypocritis agnoscunt, unum intus, alterum foris. Intus quidem purum malum, foris bonum simulatum. Utrumque detestantur, sed saepe prætexlum boni in eis simulant; ut qui bonum foris cernunt malum interius nesciunt, boni quod aspiciunt exempla sequantur. Bene ergo subjunctum est: (Vers.","english":"To each of these it must surely be said: Because you have cast off the word of the Lord, the Lord has cast you off, that you may not be king—so that those whom earthly defilements never cease to stain may not perform the heavenly ministry. But this, indeed, we can say; yet we cannot persuade wanton ministers. For Saul both heard that he was cast off and yet reigned; because the unclean know that priests have been cast down from the priestly height through the defilements of luxury, and yet they do not cease to handle the sacred mysteries against God's will. But a king reigning against the Lord's will was not a king but a tyrant; because an unworthy priest, who is cast off by the merit of his own defilement, when he presumes to minister, ascends to the height of such great glory only to be condemned. Whence that great senator of heaven, wishing to describe tyrants on earth, says: Whoever eats the bread and drinks the blood of the Lord unworthily, eats and drinks judgment to himself (1 Cor. 11:27). Often, moreover, it is brought about by immediate confession that those who confess are believed also concerning the conduct of their heart. Sometimes the reprobate's false humility is accepted by cast-off preachers, so that through their example others may be led to salvation. For they recognize two things in hypocrites: one within, the other outside. Within, indeed, pure evil; outside, a simulated good. They detest both, but often the pretext of good is simulated in them, so that those who see the good outside and do not know the evil within may follow the examples of the good they behold. Well, therefore, is it added: (Verse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":969,"ref":"p969","source":"31.) Reversus ergo Samuel secutus est Saul et adoravit Saul Dominum.\n\nPer malum quippe, quod interius latebat, audire meruit: Projecit te Dominus, ne sis rex. Sed ut praetextu boni ad ejusdem boni veritatem alios traheret, Samuel Saul sequi voluit, et eum adorare Dominnm vidit. Quandoque etiam mala regum, et terrae magnorum toleranda sunt, ne exasperati ad pejora dilabantur. Deos quippe gentium filii Israel saepe coluerunt. Unde et de conversis a Samuele superius dictum est: Abstulerunt filii Israel de medio sui Baalim et Aslaroth (/ Reg. VII, 4). Et fortasse si abjectus rex secum ad adorandum Dominum revertentem prophetam non cerneret, dacmonum simulacra adoraret. Et projicitergo eum, et cumeorevertilur; quia in potentibus hujus saeculi sic est damnanda iniquitas, ut bonum quod habent exasperati non perdant. Sæpe enim mali sunt in occulto, et bonum quod cernitur alii devotius imitantur. Mala certe potentum saeculi, magna eis mala sunt; sed bona quas proferunt, ad exemplum tidelium, magis quam bona aliorum prosunt. Bene ergo Samuel cum abjecto rege revertitur; quia electi praedicatores, sæculi potentes et pro iniquitate percutiunt, et pro exemplo bona agere quaedam sinunt. Unde et sequitur: (Vers. 32.) Dixitque Samuel: Adducite Agag regem Amalech. Et oblatus est ei Agag pinguissimus tremens.","english":"31.) Samuel therefore returned and followed Saul, and Saul worshiped the Lord.\n\nFor by the evil that lay hidden within, he deserved to hear: The Lord has cast you off, that you may not be king. But so that under the pretext of good he might draw others to the truth of that same good, Samuel was willing to follow Saul, and he saw him worship the Lord. Sometimes even the evils of kings and of the great men of the earth must be tolerated, lest, provoked to anger, they slip into worse things. For the children of Israel often worshiped the gods of the nations. Hence it was also said above concerning those converted by Samuel: The children of Israel took away from among them Baalim and Astaroth (1 Kings 7:4). And perhaps if the rejected king had not seen the prophet returning with him to worship the Lord, he would have worshiped the idols of demons. And so he is cast off, and yet he returns with him; because in the powerful of this world iniquity is so to be condemned that, when provoked, they may not lose the good they possess. For often they are evil in secret, and others imitate more devoutly the good that is seen. Certainly the evils of the powerful of this world are great evils for them; but the good things they bring forth profit as an example to the faithful more than as good things for others. Well, then, does Samuel return with the rejected king; because the chosen preachers both strike the powerful of the world for their iniquity and, for the sake of example, allow them to do certain good things. Hence it also follows: (Verse 32.) And Samuel said: Bring Agag, the king of Amalek. And Agag, very fat, trembling, was brought to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":970,"ref":"p970","source":"Reges Dominum adorant, quando superbi et contemptores se ad Domini mandata facienda humiliant. Adorant lubrici, quando Deo subjiciuntur per obedientiam castitatis. Aliquando autem adorare se simulant; quia nonnulli praetextum humilitatis aut castitatis habent, sed dum habere in veritate bonum creduntur, alii per bonum quod credunt mali operis usum perdunt. Agag ergo regem Samueli tradunt, quia sensualitatis suæ vigorem confitendo proferunt. Quando enim confitentur peccata luxuriæ, quae per vigorem carnis commiserint, quid aliud. quam Amalech regem interficiendum prophetis offerunt? Sed quid est quod pinguissimus Agag dicitur, sed sensualitatis vigor in aliis pinguis, in aliis macer est? Quid est ergo, quod pinguis offertur, nisi quia a subditis regis reprobi ducebatur? Nam saepe negligentes sunt subditi; dum electi astoris sui exempIa conspiciunt, inter mala quae faciunt ingemiscunt. Per fragilitatem carnis ad immunditias cadunt; sed percussi exemplis majorum, omnino gaudere inter immunditiæ oblectamenta non possunt. In quibus ergo pinguissimus est Agag, nisi in illis de quibus dicitur: Lœtantur, cum male fecerint, et exultant in rebus pessimis? (Prov. II, 14). Subjecti namque lascivi doctoris tanto audacius peccant, quanto majorum suorum nulla coram posita habent exempla, quae videant.","english":"Kings worship the Lord when the proud and the contemptuous humble themselves to carry out the Lord's commands. The lustful worship when they are subjected to God through the obedience of chastity. But sometimes they pretend to worship, because some have a pretext of humility or chastity, yet while they are believed truly to possess the good, others lose the use of good works through the very good they believe in. Therefore they hand over Agag the king to Samuel, because by confessing they bring forth the vigor of their sensuality. For when they confess the sins of lust, which they have committed through the vigor of the flesh, what else do they do but offer the king of Amalek to the prophets to be killed? But what is it that Agag is called very fat, yet the vigor of sensuality is fat in some and lean in others? What is it, then, that the fat one is offered, except that the reprobate was being led by the subjects of the king? For often subjects are negligent; while they behold the examples of their chosen ruler, they groan amid the evils they do. Through the frailty of the flesh they fall into impurities, but struck by the examples of their betters, they can by no means rejoice amid the delights of impurity. In whom, therefore, is Agag very fat, except in those of whom it is said: They rejoice when they have done evil, and exult in the worst of things? (Prov. 2:14). For the subjects of a lascivious teacher sin all the more boldly the fewer examples of their betters they have set before them to see.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":971,"ref":"p971","source":"Sed valde dementius se praecipitant, cum in pastoribus suis bonum, quod sequantur non vident, et cujus exemplo pereant malum vident. In bis quippe Agag pinguescit: quia gaudenter, secure et libere vigor carnis in luxuriae voluptate distenditur, qui usu illecebrae, nulla re obviante, fraudatur. Pinguissimus ergo interficiendus offertur, quando illi coovertuntur, qui in voluptate luxuriae valde laelati sunt: quasi enim traditur rex, quando is, qui menti imperabat, carnalis sensus, Christi sacerdotibus per confessionem revelatur. Nutrice etiam ignem pinguedo solet. Bene ergo Amalechitae regi ascribitur: quia dum mentem fornicationis spiritus obtinet, quo dulcius ac saepius illic per turpes cogitationes pascitur, ad augendum ignem concupiscentiae uberiora sibi fomenta tribuuntur. Tremens vero dicitur, quia carnalis sensus, quando spiritualibus viris per confessionem traditur, iufirmatur. Signum ergo dat tremens, quia membrorum robur non habet. Dum ergo infirmari vigor sensualitatis incipit, quid aliud, quam rex A malechitarum tremiti Vel tremere dicitur, quia rigorem pœnitentiæ plerique, dum convertit incipiuut, expavereunt. Et quia carnales quique relinquere oblectamenta carnis solita sine mcerore non possunt, sequitur: (Vers. 32.) Dixitque: Sic cine separat amara mors?","english":"But they rush headlong into utter folly when in their pastors they do not see the good they should follow, and see the evil by whose example they perish. For in these Agag grows fat: because the vigor of the flesh is wantonly, securely, and freely distended in the pleasure of luxury, which by the use of enticement, with nothing standing in the way, is drained. Therefore the fattest is offered to be slain, when those are overthrown who have greatly rejoiced in the pleasure of luxury: for the king is, as it were, handed over when the carnal sense, which was commanding the mind, is revealed to Christ's priests through confession. Fat also is wont to feed the fire. Rightly, then, is it ascribed to the king of the Amalekites: because while the spirit of fornication possesses the mind, the more sweetly and frequently it is fed there through shameful thoughts, the richer fuel is supplied to it for increasing the fire of concupiscence. But he is called trembling, because the carnal sense, when it is handed over to spiritual men through confession, is weakened. The trembling man therefore gives a sign, because he has no strength of members. When, then, the vigor of sensuality begins to be weakened, what else is this but that the king of the Amalekites is said to tremble, or to be trembling, because many, when they begin to be converted, are terrified at the rigor of penance. And because all carnal men cannot abandon the customary delights of the flesh without sorrow, it follows: (Verse 32.) And he said: Is bitter death thus separating?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":972,"ref":"p972","source":"Hoc quippe dicere carnali sensui, est mentem, pro amissione voluptatis solitae, tristitae conversione pulsare. Quia enim magna amariludinis tela nuper conversi patiuntur, quasi rox, cui servierant, de morte queritur: quia in eis carnalitas sine magna tribulatione minime necatur. Interrogare ergo de separatione mortis, carnali sensui, est tristem adhuc conversi mentem de praeteritae delectationis amissione pulsare. Sed et modus separationis exquiritur, cum dicit: siccine? Quasi enim visis austeritatibus, quibus subdenda est, dicat menti sensualitas sua: Læta pro tam tristibus spernis? Hanc certe vocem Samuel audit: quia tentatum cor subditi, quibusclam incidiis electus praedicator agnoscit. Sed quid prodest agnoscere, si contra id, quod intus in corde subjecti infremit, aliquid ipse non dicit? Sequitur ergo: (Vcrs. 33.) Et ait Samuel: Sicut fecit mulieres absque liberis gladius tuus, sic absque liberis erit inter mulieres mater tua.","english":"To say this to carnal sense is to strike the mind with the turning of sorrow for the loss of accustomed pleasure. For because the newly converted suffer the great darts of bitterness, the flesh, as it were, complains of the death of the king whom it had served: because in them carnal desire is by no means put to death without great tribulation. To ask, then, about the separation of death is, for carnal sense, still to strike the converted mind with sorrow over the loss of past delight. But the manner of the separation is also sought out, when it says: \"Is it so?\" For as if, having seen the harsh measures by which it must be subdued, its own sensuality were saying to the mind: \"Do you spurn joyful things for such sad ones?\" Samuel certainly hears this voice: because the chosen preacher recognizes the heart of the subject as having been tested by certain snares. But what does it profit to recognize it, if he himself says nothing against what rages within the heart of the subject? There follows, then: (Verse 33.) And Samuel said: As your sword has made women childless, so shall your mother be childless among women.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":973,"ref":"p973","source":"Quae est mater carnalis sensus, nisi originalis culpa? Quia cnim ante peccatum primi hominis nulla membris libido inerat, rex Amalechita non erat. Erat quippe sensus carnis, sed turpis ac libidinosus non erat; sed statim ut ad culpam cecidit, pruritum membrorum sensit: quia obedientem motum carnis habere non potuit, quando ipse Deo inobediens fuit. Culpa ergo originalis mater contumeliosi sensus carnis recte intelligitur, quia ex illa nascendo prodit, qui esse ab illa coepit. Unde et Apostolus quasi severissimi tyranni legem carnalis sensus exborrens, non solum ipsum regem, sed matrem ostendit, dicens: Itaque jam non ego operor illud, sed quod inhabitat in me peccatum (Rom. VII, 29). Peccatum namque, quod se non operari perhibuit, motum carnis intellexit; percatum autem in se inhabitans, originalem culpam. Quia ergo ex originali culpa fit peccatum motionis carnis, dum regem carnalem sensum attendimus, matrem ejus esse primam culpam recte nominamus. Liberi autem hujusmatris sunt omnes concupiscentiæ, peccata, et vitia. Absque liberis utique fit mater, quando omnis a carne, omnis a mente jam culpa remanere videtur. Sine liberis namque tunc est, quia etsi a carne nulla jam turpitudo est, si nulla jam regnat concupiscentia in mente, manens tamen in nos illa culpa, nunc doctoris virtute perdi non potest.","english":"What is the mother of carnal sense but original guilt? For because before the sin of the first man no lust was present in the members, the king of Amalek did not exist. There was indeed a sense of the flesh, but it was not shameful and lustful; but as soon as it fell into guilt, it felt the itching of the members, because it could not have an obedient motion of the flesh when man himself was disobedient to God. Therefore original guilt is rightly understood as the mother of the shameful sense of the flesh, because by being born from it comes forth what began to exist from it. Hence also the Apostle, shrinking from the law of carnal sense as from a most savage tyrant, shows not only the king himself but also the mother, saying: So now it is no longer I that do it, but sin which dwells in me (Rom. 7:20). For the sin which he declared he does not do he understood as the motion of the flesh; but the sin dwelling in him, as original guilt. Therefore, since the sin of the motion of the flesh comes from original guilt, when we consider the carnal sense as king, we rightly name the first guilt as its mother. But the children of this mother are all concupiscences, sins, and vices. The mother is certainly made childless when every guilt seems now to remain neither from the flesh nor from the mind. For then she is without children, because even if there is no shameful deed now from the flesh, if no concupiscence now reigns in the mind, that guilt nevertheless remaining in us cannot now be destroyed by the power of the teacher.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":974,"ref":"p974","source":"Quid est enim, quod ait Apostolus: Jam non ego operor illud, sed quod inhabitat in me peccatum? Ex illa quidem culpa, quam ex vitiosa naturae nostrae radice contrahimus, habemus ut corrumpi vitiorum passionibus valeamus. Lex ergo inordinata membrorum quando praeter voluntatem nostram membra movet, nos non hoc operamur, sed quod inhabitat in nos peccatum. Velle quidem nobis tunc adjacet, sed adhuc posse non invenimus; liquidem vellemus, ut nobis invitis, aliquid in nobis moveri non posset. Et hi foitasse pessimae matris conceptus, quibus culpa illa imprægnatur, si in turpes actus et obscaenos sinuntur effundi, quasi nasci perhibentur. Fili ergo sunt motus, qui non solum naturaliter intus sunt, sed qui in turpibus et obscoenis operibus manifestantur. Mater ergo Agag sine liberis fit, quando originalis culpa sic restringitur. ut nullos actus aut motus edere permittatur. Vel fortasse sine liberis fit, quia liberos habuit. Quando ergo peccatores conversi, esse turpes tam aclu, quam gestibus luxuriæ desinunt, quasi mater habitant in eis culpa filiis orbatur.","english":"For what is it that the Apostle says: \"Now it is no longer I that work it, but sin that dwells in me\"? From that guilt indeed, which we contract from the corrupt root of our nature, we have it that we are able to be corrupted by the passions of vices. Therefore, when the disordered law of the members moves the members against our will, we do not work this, but sin that dwells in us. To will is indeed present in us then, but to be able we do not yet find; since we would wish that, against our will, nothing in us could be moved. And perhaps these are the conceptions of the most wicked mother, with which that guilt is made pregnant, if they are allowed to be poured out into shameful and obscene acts, they are said, as it were, to be born. The motions, therefore, are sons, which are not only naturally within, but which are made manifest in shameful and obscene works. The mother of Agag, therefore, is made childless, when original guilt is so restrained that it is permitted to bring forth no acts or motions. Or perhaps she is made childless because she had children. When, therefore, sinners are converted and cease to be shameful both in act and in the gestures of luxury, the guilt that dwells in them, as a mother, is bereaved of her sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":975,"ref":"p975","source":"Et notandum, quia sine filiis fieri dicitur mater per comparationem. Sicut, inquit, sine liberis fecit mulieres gladius tuus, sic erit sine liberis mater tua. Virtutes mentis, ex quibus bona opera procedunt, matres sunt: gladius vero Agag luxuriae telum dicitur, qui nimirum mulieres absque liberis facit, quia cuncta bona opera libido interficit. Vel cei te mulieres fidelum mentes intelliguntur, filii vero sanctarum mentium bonae cogitationes, virtutes et bona opera sunt. Agar vero gladius matresabsque liberis fecit; quia delectatio luxuriae, si evaginari quasi gladius sinitur, ab eis nimirum omnes bonae cogilationes, omnes virtutes, et bona opera necantur. Acuta quippe pestis bujus delectionis, si a mente recipitur, dum libet attentius immundum cernere, mundum et sanctum cogitare nihil potest; et dum ardenter ad uefarii operis expletionem pertrahit, virtutis ali- I quid agere nihil permittit. Et quia per ejus combustionem omnia pereunt, non solum Agag filii, sed omnes mulierum filii trucidantur. Absque liberis ergo matres facit, quia delectatio luxuriae ad instar gladii dum fructus mentium percutit, virtutis cogitationes aut operis bonum vivere nequaquam sinit. Sicut ergo absque liberis fecit matres, ita et mater ejus fit absque liberis, cum sic peccator couverlitur, ut præter culpam nobis insitam naturalem, nil conversis de obscœnis operibus, aut motibus remanere videatur.","english":"And it must be noted that she is said to be made a mother without sons by comparison. As, he says, your sword has made women without children, so your mother will be without children. The virtues of the mind, from which good works proceed, are mothers; but the sword of Agag is called the weapon of lust, which indeed makes women without children, because lust kills all good works. Or else the women are understood as the minds of the faithful, and the sons are the good thoughts, virtues, and good works of holy minds. But the sword of Agag has made mothers without children, because the delight of lust, if it is allowed to be drawn forth like a sword, kills in them all good thoughts, all virtues, and good works. For the sharp plague of this delight, if it is received into the mind, while it pleases one to gaze more intently on the unclean, can think nothing clean and holy; and while it drags one ardently to the completion of a shameful deed, it permits one to do nothing of any virtue. And because through its burning all things perish, not only the sons of Agag but all the sons of the women are slaughtered. Therefore it makes mothers without children, because the delight of lust, while like a sword it strikes the fruits of minds, by no means allows the thoughts of virtue or the good of work to live. Just as, therefore, it made mothers without children, so also its mother is made without children, when the sinner is so converted that, besides the guilt innate to us by nature, nothing of shameful works or motions seems to remain in the converted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":976,"ref":"p976","source":"Unde et apte subjungitur: (Vers. 33.) Et in frusta concidit Agag Samuel coram Domino in Galgalis.\n\nQuod in frusta conciditur, per parvas particulas mortuus secatur. Agar quippe interficitur, quando carnis vigor abstinentiis, vigiliis, ac spiritualibus meditionibus sic eliditur, ut nihil lascivum, nihil libidinosum movere sentiatur. Interfici quippe ejus, est carnem turpiter movere non posse. Sed interfecti cadaver integrum est, quando ejus motus remanet. Libido non remanet, quando solo pondere mentem gravat; cum videlicet membris simplex ac naturalis insidet motus carnis, sed labidinosi nil habet ardoris. Hoc ipsum autem, quia electorum mentes graviter tolerant, quasi regis mortui integrum cadaver portant. Quid vero est, quod in frusta conciditur, nisi quia nec ipsi naturali motui relinquere vigorem volunt? In frusta ergo conciditur, quia quoties pulsat, necatur. Dum ergo vices motuum convenire non sinuntur, quasi cudaver Agag in frusta conciditur. Vel fortasse talis est Agag iste, ut nisi concisus in frusta mori non possit. Ut enim superius dixi, more ignis libido succenditur; et, si negligenter exstinguitur, adjacens stipula velociter inflammatur. Magnus quoque ignis dispersus sæpe exstingui melius potest. Nam cum in unum multi carbones conveniunt, ingentem massam prunarum faciunt.","english":"Hence it is also fittingly added: (Verse 33.) And Samuel cut Agag in pieces before the Lord in Gilgal.\n\nFor what is cut in pieces is divided by small parts when dead. Agag is indeed killed when the vigor of the flesh is so crushed by fastings, vigils, and spiritual meditations that nothing lascivious, nothing lustful is felt to stir. For to kill him is for the flesh not to be able to stir shamefully. But the corpse of the slain is whole when its motion remains. Lust does not remain when it weighs down the mind only by its mere weight; that is, when a simple and natural motion of the flesh resides in the members, but it has nothing of lustful ardor. But this very thing, because the minds of the elect bear it heavily, they carry it as it were the whole corpse of a dead king. But what is it that he is cut in pieces, except that they do not wish to leave vigor even to the natural motion itself? He is therefore cut in pieces, because as often as it knocks, it is put to death. Therefore, while the alternations of motions are not allowed to come together, Agag is cut in pieces as it were by a hammer. Or perhaps this Agag is such that he cannot die unless cut in pieces. For, as I said above, lust is kindled after the manner of fire; and, if it is extinguished negligently, the adjacent stubble is quickly set ablaze. A great fire too, when dispersed, can often be extinguished better. For when many coals come together into one, they make a huge mass of embers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":977,"ref":"p977","source":"Ne ergo exstinguens comburatur, prunarum massa ante sapienter dispergitur, ut per singulorum carbonum frusta velocitcr exstinguatur. Qnid enim cogitationes luxuriae, quid sunt libidiuosi corporis motus, nisi carbones ignis? Qui nimirum si in corde aut in carne conveniunt, comburere cito possunt, exslingui facile nunquam possunt. Dispergatur ergo ignis, in frusta concidatur Agag, et custodiatur mens, ut immundas cogitationes dispergat, ne unam alteri adhaerere permittat. Quia enim agere non potest, ut innoxia nunquam cogitet, agat quod potest, ut statim cogitationem ejiciat, quae negligenter ad mentem intrat. Sic nimirum quasi ignem maiimum in carbones singulos et velociter dividit, et celeriter exstinguit, si omnes flammas cogitationum sic separat, ut conjungi in mente neque per negligentiam, neque per desiderium sinat. Sic nimirum et molus corporis vigorem mentis reprimit, cum ad invicem convenire minime permittit. Motus quippe illecebrosus carnis, si per cogitationem minime pascitur, convenire cum altero non videtur. Glutinum quippe illecebrosorum motuum, immunda cogitatio est: quia qui libenter immunda videt, statim carnem ad amata concupiscendo violenter movet; quo eotius ac morosius cogitat, quasi carbones carbonibus, turpes turpioribus motus ligat.","english":"Therefore, lest it be burned up by being extinguished all at once, the mass of coals is wisely scattered beforehand, so that it may be quickly extinguished through the separate pieces of each coal. For what are the thoughts of lust, what are the movements of the libidinous body, if not coals of fire? These, surely, if they come together in the heart or in the flesh, can quickly burn and can never easily be extinguished. Let the fire, then, be scattered, let Agag be cut into pieces, and let the mind be guarded, so that it disperses unclean thoughts and does not permit one to cling to another. For since it cannot bring about that it never thinks anything harmful, let it do what it can—that it immediately cast out the thought that enters the mind carelessly. Thus, surely, it divides the greatest fire, as it were, into individual coals and extinguishes it swiftly, if it so separates all the flames of its thoughts that it allows them to be joined in the mind neither through negligence nor through desire. Thus, surely, it also represses the vigor of the mind from the movement of the body, when it does not permit them to come together at all. For that alluring movement of the flesh, if it is not fed at all through thought, does not seem to come together with the other. For the glue of alluring movements is unclean thought, because he who willingly looks upon unclean things immediately moves the flesh violently by desiring what is loved; and the more quickly and the more lingeringly he thinks, he binds foul movements to fouler ones, as it were coals to coals.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":978,"ref":"p978","source":"Teneat ergo fortem custodiam animi, qui potenter vult dispergere fortem custodiam animi, qui potenter vult dispergere motus carnis. Intus quippe ante Ageg dividitur, ut foris pariter in frusta dividatur; quia qui cogitationes malas convenire non patitur, ei nimirum turpes motus carnis, quasi in frusta dividuntur. Sic nimirum Agag pinguissimus occiditur, si in frusta dividatur; quia sensum carnis cum immundis motibus, cum in corpore, tum in anima tunc polenler exstinguimus, si ad ejus singulas insidias singulari intentione viiilemus. Unde et Sapiens ille diligenter admonet, dicens: Omni custodia serva cor tuum, quia ex ipso vita procedit, et de neglecto mors exit (Proverb. IV, 23). Vita namque procedit, cum cor servatur, quia, dum immundilia omnis repellitur, ad virtutes conversorum spiritus animatur. In frusta ergo Agag a propheta conciditur, quando per doctorum consilium singulae immunditiarum particulæ, et in corpore audilorum, et in mente perimuntur. Bene autem et coram Domino et in Galgalis concidi perhibetur; quia illi minutias illecebrosarum cogitationum. et turpium motuum dividere potenter possunt, qui et de omnipotente Deo, et de sanctis Scripturis cogitere sapienter sciunt. Sed ut dixi, simulata bona malorum, saepe doctores non pro ipsis, sed pro aliis sustinent; quia quod simulate agunt non simulatoribus, sed videntibus prodest.","english":"Therefore let him who wishes powerfully to scatter the movements of the flesh maintain a strong guard of the mind. For within, beforehand, Agag is divided, so that outside he may likewise be cut into pieces; because for him who does not allow evil thoughts to come together, surely the shameful movements of the flesh are, as it were, cut into pieces. Thus indeed the fattest Agag is killed, if he is cut into pieces; because we then powerfully extinguish the sense of the flesh with its unclean movements, both in the body and in the soul, if we watch against each of its snares with singular intent. Hence that wise man also diligently admonishes, saying: With all watchfulness guard your heart, because from it life proceeds, and from neglect death comes forth (Proverbs 4:23). For life proceeds when the heart is guarded, because, while every uncleanness is driven back, the spirit of the converted is stirred toward the virtues. Therefore Agag is cut into pieces by the prophet when, through the counsel of teachers, the individual particles of uncleanness are destroyed both in the body and in the mind of the hearers. And well is it said that he is cut in pieces both before the Lord and in Gilgal; because those can powerfully divide the minutiae of alluring thoughts and shameful movements who know how to think wisely both about almighty God and about the holy Scriptures. But, as I said, teachers often endure the feigned goods of the wicked not for their own sake but for the sake of others; because what they do feignedly profits not the pretenders but those who see.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":979,"ref":"p979","source":"Sæpe quidem electi simulata bona malorum vident; sed quia corda nesciunt, bonum, quod fulgere videtur exterius imitantur. Saul Samuelem ut secum ad adorandum Dominam reverteretur, rogavit; sed ille reversus Agag in frusta concidit, quia electi doctores per opera, quae reprobi faciunt, electos ad bene videndi btudia convertunt. Sed quia idipsum dispensative, id est propter aliud faciunt. cum dispensationis necessitas transit, ipsos reprobos, quos quasi ad bona opera sequuntur, ad reprobi cordis impœnitudinem lapsos deserunt. Bene itaque subditur: (Vers. 4, 35.) Abiit autem Samuel in Ramatha, Saul vero ascendit in domum suam in Gabaa,et non vidit Samuel ultra usque ad diem mortis suæ.\n\nQuae est domus trangressoris, nisi consuetudo pravi operis? Quisquis enim in perversa consuetudine eluditur, quasi in domo conversalur. In domum ergo suam Saul ascendit, quando reprobus quisque post increpationem doctorum ad mali operis usum redit. Quasi enim ad plana descendit, quando humilitatem simulat, ut praesulum mandata cognoscat. Quid est vero, quod prius Samuel abire, quam Saul in domum suam ascendere dicitur? Sed,ut dixi, cum necessitasaliorum non est, manere cum versuto electus praedicator non potest; et quia in absentia doctoris simulator proficit, Saul in domum non abiit, sed ascendit. Ascendere quippe reprobis, est de malo ad pejus proficere.","english":"Often indeed the elect see the counterfeit goods of the wicked; but because they do not know their hearts, they imitate the good that appears to shine outwardly. Saul asked Samuel to return with him to adore the Lord; but he, having returned, cut Agag in pieces, because the elect teachers, through the works that the reprobate do, turn the elect to the zeal of seeing well. But because they do this by dispensation, that is, for the sake of something else, when the necessity of the dispensation passes, they abandon the reprobate themselves, whom they follow as if toward good works, once they have slipped into the impenitence of a reprobate heart. Well, therefore, is it added: (Vers. 4, 35.) But Samuel went away to Ramah, and Saul went up to his house in Gibeah, and Samuel saw him no more until the day of his death.\n\nWhat is the house of the transgressor but the habit of evil work? For whoever is mocked in a perverse habit dwells, as it were, in a house. Saul therefore went up into his house when any reprobate, after the rebuke of the teachers, returns to the use of evil work. For he descends, as it were, to level ground when he feigns humility so as to learn the commands of the prelates. But what is it that Samuel is said to go away before Saul goes up into his house? But, as I said, when there is no necessity of others, the elect preacher cannot remain with the crafty man; and because in the absence of the teacher the pretender profits, Saul did not go into the house, but went up. For to go up is, for the reprobate, to advance from evil to worse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":980,"ref":"p980","source":"Cam item descendere superbus dicitur, ascendere perhibetur. Ascendere quippe in domum suam superbo, est superbiendo usque ad mensuram, qua damnandus est, se extollere.Domus namque superbi, est nequitiæ suæ mensura. Dum enim per prospera saeculi agere tyrannidem,turbarc terram, premere bonos, innocentes affigere permittuntur, quid aliud, quam ascenderesuperbi videntur. Sed quia praefinitum et a Deo quantum noceant, quantum saeviant, quantum per tyrannidem se extollant, usque ad domum suam ascendere permittuntur. Domus namque eorum, mensura nequitia est, in qua semper erunt: quia ubi ad plena flagitia venerint, rapiuntur per mortem, et per aeterna tormenta puniuntur. Quasi enim in domo manet, qui a conversationis suae pœnis egredi nunquam potest. Quod non solum do superbis, sed et de luxuriosis, et omnibus reprobis convenienter intel!igi potest. In ascensu quippe, et non in domo adhuc erant, de quibus dicitur: Nondum impleta sunt peccata Amorrhœorum (Gen. XV, 16). Hincilcm beatus Paulus apostolus dicit: Ut impleant peccata sua (I Thess. II, 16). Ergo ad domum ascendunt, quando profectu mali ad opera nequiora proficiunt, pro quibas aeterna tormenta sustinebunt.","english":"For in the same way he is said to descend and is reported to ascend. For the proud man's ascending into his own house is his exalting himself by pride up to the measure at which he must be condemned. For the proud man's house is the measure of his wickedness. For while they are permitted through the prosperity of this world to exercise tyranny, to disturb the earth, to oppress the good, to afflict the innocent, what else do they appear to do but ascend? But because it has been foreordained by God how much they may harm, how much they may rage, how much they may exalt themselves through tyranny, they are permitted to ascend up to their own house. For their house is the measure of their wickedness, in which they will always be, because when they have come to full outrages, they are snatched away by death and punished by eternal torments. For he dwells, as it were, in his house who can never go out from the punishments of his own conduct. This can fittingly be understood not only of the proud but also of the luxurious and of all the reprobate. For in their ascent they were not yet in the house, of whom it is said: The sins of the Amorites are not yet fulfilled (Gen. 15:16). Hence also the blessed apostle Paul says: That they may fulfill their sins (1 Thess. 2:16). Therefore they ascend to the house when by progress in evil they advance to more wicked deeds, for which they will endure eternal torments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":981,"ref":"p981","source":"Samuel autem in Ramatha abire dicitur. A reprobis quippe divisi doctores non cunt,sed abeunt. Vadunt quippe, quando corrigendos deserunt, quia quos velut irati dimittunt, ab eis poslmodum bona emendatione invitati redcunt. Abire ergo doctoris, est impœnitentes impios perpetua animadversione deserere. Sic enim peccata ad mortem per imp enitudinen operante-i deserunt, ut a! eos redire ulterius non cogantur. Bene ergo dixit: Non vidit Saul Samuelem ultra usque ad di em mortis suœ. Et quia hoc esse agendum in sum mæ veritatis contemplatione percipiunt, in Ramatha abire memoratur. Consummata namque visio, est intimæ veritatis ratio perfecta Ne ergo prædicatorum districtio nirnia esse carnalibus judicetur, cum ab Ecclesiae communio ne reprobos in perpetuum sepirant, audiant; quia postquam Samuel in Ramatha venit, S uil ultra non vidit; quia illum doctor aeternaliter dividit, quem pertinere ad electorum numerum non cognoscit. Sed hoc fiducialiter creditur, si in forma Samuelis praedicatorum sanctae Ecclesiae charitatis affectus districtus videatur. Districtionis quippe zelus ostenditur, quia non vidisse Saul usque ad diem moris suae memoratur. De afFectu vero charitatis subjunctum est: (Vers. 35.) Verumtamen lugebat Samuel Saul.quoniam Dominum pænitebat, quo constituisset regem Saul super lsrael.","english":"But Samuel is said to depart into Ramatha. For the teachers who are separated from the reprobate do not go with them, but depart from them. For they go, when they abandon those who must be corrected, because those whom they dismiss as if in anger, they later return to when invited by their good amendment. Therefore the departure of the teacher is to abandon the impenitent wicked with perpetual punishment. For thus they abandon sins unto death, worked through impenitence, that they are no longer compelled to return to them. Well, therefore, did he say: Saul did not see Samuel any more until the day of his death. And because they perceive that this must be done in the contemplation of the highest truth, he is recorded to have departed into Ramatha. For consummate vision is the perfect reason of intimate truth. Therefore, lest the strictness of preachers be judged excessive by carnal men, when they separate the reprobate from the communion of the Church forever, let them hear that after Samuel came into Ramatha, he did not see Saul any more; because the teacher eternally divides off him whom he does not know to belong to the number of the elect. But this is believed with confidence, if in the form of Samuel the strict affection of holy charity of the Church is seen in the preachers. For the zeal of strictness is shown, because he is recorded not to have seen Saul until the day of his death. But concerning the affection of charity it is added: (Verse 35.) Nevertheless Samuel mourned for Saul, because the Lord repented that he had appointed Saul king over Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":982,"ref":"p982","source":"Quid enim est, quod luget, quem cernere dedignatur, nisi quia et cum zelo rectitudinis sancti doctores habent affectum magnae charitatis, ipsa autem charitatis magnitudo ostenditur, quia projectum regem plangere perhibetur? Quo ergo affectu electorum subditorum peccata plangunt, qui pro projectis reprobis plangere tam affectuose didicerunt? Instantia namque luctus ostenditur, quia subj unctum est:\n\nCAPUT III.\n\n(I Reg. xvi, 1.) Dixit Dominus ad Samuelem: Usquequo tu luges Saul, um ego projecerim eum,ne regnet super Israel?\n\ni. Cui enim dicitur: Usqu equo tu luges? instanter lugere declaratur. Magnus ergo es affectus sanctorum, etiam cum austerita tem vindictæ exterius proferunt. Nam foris sæviunt, ed iutus per amorem Iiquescunt. More matrum parvulos verberant, sed affectu gemunt cum parvulis,quos castigant.Sed quid est, quod Dominus ait: Usquequo tu luges Saul? An potest mater filium monentem cernere, et per scissionem viscerum nequaquam flere? Mortuum sine luctu tolerat, quæ moritur, sed infirmatur. Quid est, quod dicit: Usquequo tuluqes Saul? Nisi quia perditi nimis lugendi non sunt? Nam saepe doctor de perditione subditi vehementer affligitur, sed respectu summæ justitioe consolatur. Hoc ergo dicere Dei ad prophetam quid est, nisi praedicatoris mentem per internum solatium ab afflictione relevare?","english":"For what is it that he mourns one whom he deigns not to look upon, unless it is that the holy teachers, even with the zeal of righteousness, possess the affection of great charity, and the very greatness of that charity is shown, because he is said to lament the king who has been cast off? With what affection, then, do they mourn the sins of their chosen subjects, who have learned so affectionately to mourn for the reprobate who have been cast off? For the earnestness of his grief is shown, because there is added:\n\nCHAPTER III\n\n(1 Kings 16:1) The Lord said to Samuel: How long wilt thou mourn for Saul, whom I have cast off, that he should not reign over Israel?\n\ni. For to whom it is said, \"How long dost thou mourn?\" he is declared to mourn earnestly. Great, then, is the affection of the saints, even when they outwardly display the severity of vengeance. For outwardly they rage, but inwardly they melt with love. After the manner of mothers they beat their little ones, but with affection they groan together with the little ones whom they chastise. But what is it that the Lord says: \"How long wilt thou mourn for Saul?\" Can a mother look upon her son who is dying, and by no rending of her inmost being weep at all? She endures without mourning one who is dead, but she is sickened when he is dying. What is it that he says: \"How long wilt thou mourn for Saul?\" unless it is that the utterly lost are not to be mourned overmuch? For often a teacher is vehemently afflicted at the perdition of a subject, but is consoled by regard for the supreme justice. What, then, is this saying of God to the prophet, unless to relieve the mind of the preacher from affliction through inward consolation?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":983,"ref":"p983","source":"Et quia lapsis praelatis electi per divinam misericordiam subrogantur, subjungens Dominus, ait: (Vers.1.) Imple cornu tuum oleo, et veni: mittam le ad Isai Bethlehemilem. Providi enim in filiis ejus mihi regem.\n\ni Quasi enim lugentem consolans, ait: Cur projecti persona plangitur, cum melior subrogatur? Unde et Saul non provisus. David autem provisus ostenditur. Quantus ergo,eL qualis fuerit, citata consideratione pensetur, qui judicio et el ectione Dei omnipotentis decernitur.Quid est autem quod Deus providet, et propheta ad ungendum miltitur: nisi quia sanctae Ecclesiae spirituales mores describuntur, quae constituere nulla cernitur, nisi quae praeeligere et praeordinare Deum contemplatur? Veni. inquit, mittam te ad Isai Bethlehemitem. Providi enirn in filiis ejus regem. Quasi dicat: A te nihil præsumas, sed illum, quem praevidi, ordinando subsequeris. Unde et paulo post subdit, dicens: Et unyes quem monstravero tibi. Quid eat hoc, nisi quia prophetae esse debent, qui in culmine Ecclesiæ alios volunt ordinare? Praevisum namque a Deo cognoscere possunt, si ad inveniendum personam eligendi pontificis sacras consulunt Scripturas. Quasi enim loquente Deo ostenditur, cum talis Pastor eligitur, qualis per sacrum eloquium commendatur. Ad litteram vero Samueli venire a Domino diciiur, ut a reprobi et abjecti regis compassione revocetur.","english":"And because when prelates have fallen, the chosen are substituted by divine mercy, the Lord adds, saying: (Verse 1.) Fill your horn with oil, and come: I will send you to Jesse the Bethlehemite. For I have provided a king among his sons.\n\nFor as if consoling one who mourns, he says: Why is the person of the rejected one lamented, when a better one is substituted? Hence Saul too is shown not to have been provided for, but David is shown to have been provided. Therefore let it be weighed by swift consideration how great and of what sort he was who is appointed by the judgment and election of God almighty. But what is it that God provides, and the prophet is sent to anoint: unless that the spiritual customs of the holy Church are described, which is seen to appoint nothing except what it beholds God to have pre-chosen and pre-ordained? Come, he says, I will send you to Jesse the Bethlehemite. For I have provided a king among his sons. As if he should say: Presume nothing of yourself, but follow in ordaining the one whom I have foreseen. Hence also a little later he adds, saying: And you shall anoint the one whom I shall show you. What is this, unless that they ought to be prophets who wish to ordain others on the height of the Church? For they can know one foreseen by God, if to find the person of the bishop to be chosen they consult the sacred Scriptures. For as if God were speaking, it is shown when such a shepherd is chosen as is commended through the sacred eloquence. But according to the letter, Samuel is said to come from the Lord, that he may be recalled from compassion for the reprobate and rejected king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":984,"ref":"p984","source":"Si vero luctu assiduo lapsi reslitutionem poscebat, ei venire fuit, a tali intentione quiescere. Et cornu suum oleo mp!evit, quia pastoralem sublimitatem in ungendo rege laudis nitore temperavit. Cornu quippe aspero Saul impetiit, quia peccantem velut magno impetu prostravit, dicens: Quia projecisti sermonem Domini, projecit te Dominus, ne sis rex (I Reg.xv, 23). Quid est ergo, quod cornu impleri oleo praecipitur, nisi quia ungendi regis justitia commendatur? Quasi dicat: Rex, qui modo ungitur, non erit increpatione feriendus, sed mirae laudis favore praedicandus, non eget impeti, sed faveri. Ad Isai Bethlehemitem mittitur, utrex, qui eligitur, permansurus esse doceretur. Per patriarcham quippe Jacob longe ante regni mansuri status ostensus est,quia dixit: Non deficiet sceptrum de Juda, et dux de femoribus ejus, donec veniat, qui mittendus est (Gen. XLIX, 10). In filiis ergo Isai rex praevisus asseritur, ut rex, qui ungi praecipitur, non ut Saul recessurus, sed durabilis doceatur. Quasi prophetam in abjecti angustia tabescentem excitet, dicens: Cur abjectus pro culpa plangitur, cum laudandus subrogetur?","english":"But if he was seeking the restoration of the fallen one with unceasing grief, for him to come was to rest from such an intention. And he filled his horn with oil, because he tempered pastoral loftiness in anointing the king with the splendor of praise. For he attacked Saul with a harsh horn, because he struck down the sinner as with a great assault, saying: Because you have cast off the word of the Lord, the Lord has cast you off, that you may not be king. What then is it that the horn is commanded to be filled with oil, except that the justice of the king to be anointed is commended? As if he were saying: The king who is now anointed will not be to be struck with reproach, but to be proclaimed with the favor of wondrous praise; he does not need to be attacked, but to be favored. He is sent to Jesse the Bethlehemite, so that the king who is chosen may be taught that he will be permanent. For through the patriarch Jacob long before, the enduring state of the kingdom was shown, because he said: The scepter shall not fail from Judah, nor a leader from his thighs, until he comes who is to be sent. In the sons, therefore, of Jesse the king is declared to have been foreseen, so that the king who is commanded to be anointed may be taught to be not like Saul, about to withdraw, but enduring. As if he were rousing the prophet wasting away in the distress of the rejected one, saying: Why is the rejected one lamented for his guilt, when one to be praised is being substituted?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":985,"ref":"p985","source":"Haec autem ad litteram tetigimus; nunc sub litterae narratione praelatorum nostrorum electionem videamus. Quid est, quod cornu oleo implere praecipitur, nisi quia talis in sancta Ecclesia paslor eligendus est, qui non argui velut transgressor debeat,sed ad exemplum aliorum miris laudibus commendari? Cornu namque telum animalium est. Auctoritas autem et increpatio summi antistitis quid sunt aliud, nisi tela? Cornu quippe feriunt, quando peccatoribus per increpationem acumina conjunguntur. Ferirectenim cornu, est peccatores acute redarguere. Cornu oleo impletur, quando prædicatoris sublimitas non habet asperitatem minarum, sed blandimenta favorum. Vel cornu oleo impletur, quando electo pastori simul datur et sublimatus culminis, et virtus unctionis, quando et sublimis gradus ascenditur, sed qui ad alti sustollitur, meritorum ubertate repletur. Cornu ergo pleno sacerdotes ungunur, qui ad summum gradum perveniunt cum plenitudine gratiarum. Quia vero oleo ignis accenditur,oleum doctoris amor est cordis. In quo ignis accenditur, quia in pingupdine oris virt is et gratia ardet Spiritus sancti. Quia ergo pinguedinem magnae charitatis habere do. ctor deet, rex, qui ungi praecipitur, pleno cornu ungi pehibetu. Dicitur etiam plenitudo cornu pro perseverantia gratiarum; nam qui ante finem deticiunt, ungi cornu plenitudine non merentur.","english":"We have touched on these things according to the letter; now let us look, beneath the letter's narrative, at the election of our prelates. What is it that he is commanded to fill the horn with oil, unless it is that such a pastor is to be chosen in the holy Church who ought not to be rebuked as a transgressor, but to be commended with wondrous praises as an example to others? For a horn is the weapon of animals. But what are the authority and rebuke of the high priest, if not weapons? For they strike with the horn when the sharp points of reproof are joined to sinners. For to strike with the horn is to rebuke sinners sharply. The horn is filled with oil when the preacher's loftiness has not the harshness of threats but the soothing of favors. Or the horn is filled with oil when to the chosen pastor are given at once both the loftiness of the summit and the power of anointing, when one ascends to a high rank, but he who is raised on high is filled with an abundance of merits. Priests, therefore, are anointed with a full horn who arrive at the highest rank with a fullness of graces. But because fire is kindled by oil, the oil of the teacher is the love of the heart. In it fire is kindled, because in the richness of the mouth the virtue and grace of the Holy Spirit burn. Since, then, a teacher ought to have the richness of great charity, the king who is commanded to be anointed is ordered to be anointed with a full horn. The fullness of the horn is also spoken of for the perseverance of graces; for those who fail before the end do not deserve to be anointed with the fullness of the horn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":986,"ref":"p986","source":"Adhuc quoque dicendum de cornu hujus plenitudine est; quia idcirco praecipitur,quia migna unctione indiget, qui de sua plenitudine replere alios debet. Unde et Moyses tam plenus exstitisse dicitur, ut de spirita ejus Dominus tulisse et aliis dedissc doceatur (Num xi). Ve cornu prophetae impletur, cum pontificalis sublimitasad perfectiora docenda præparatur. Quando enim Ecclesiae principes ordinantur, eis, quae agere debeant, semiplena praedicanda non sunt. Cornu ergo pontifices implent, quando plenas atque perfectas virtutes proferunt, quas electi Ecclesiae principes imitentur. Quia vero ipsi, qui ungunt, esse spiritales debent, cornu jubentur implere. Cornu quidem de carne est, sed clausum in carne non est, Cornu ergo spirituales conversatio doctoris est. Cornu vero oleum effundit, cum ille alta praedicat,qui hæc alta con versatione demonstrat. Cornu ergo oleo implere, est praedicationem magnarum virtutum in alta conversatione suscipere.Et in capite effundit, quando in mente illius imprimit, qui ad summum ordinem novus venit. Quando ergo electi promoventur, pleno cornu unguntur, quia ad altitudinem ordinis proficiunt virtute perfectionis.","english":"There is still more to be said about the fullness of the horn, because the command is given for this reason: that the one who ought to fill others from his own fullness needs a great anointing. Hence Moses too is said to have been so full that the Lord is shown to have taken from his spirit and given to others (Num 11). The horn of the prophet is filled when the pontifical sublimity is prepared to teach more perfect things. For when the princes of the Church are ordained, the things they ought to do are not to be proclaimed to them in half-measure. The pontiffs therefore fill the horn when they bring forth full and perfect virtues for the elect princes of the Church to imitate. But because those who anoint ought themselves to be spiritual, they are commanded to fill the horn. The horn is indeed of flesh, but it is not enclosed in flesh. The horn, then, is the spiritual conduct of the teacher. The horn pours out oil when the one who proclaims lofty things demonstrates them by a lofty manner of life. To fill the horn with oil, then, is to undertake the preaching of great virtues in a lofty manner of life. And he pours it on the head when he impresses it on the mind of the one who newly comes to the highest order. When the elect are promoted, therefore, they are anointed with a full horn, because they advance to the height of the order by the virtue of perfection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":987,"ref":"p987","source":"Sed propheta ad Isai Bethlehemitem mittitur, rex in ejus filiis providetur, quia ille pastor eligitur, qui ecclesiastica religione eruditus est. Bethlehem igitur, quae domus panis dicitur, quid aliud, quam unamquamque designat donum religionis? Panis namque nomine doctrina perfectionis ostenditur, Paulo attestante, qui ad conversionem debiles excitans, ait: Lac vobis potum dedi, non escam. Noadum enim poteratis, sed necdum potestis (/ Cor. III,2). Si enim lac parvulorum est, panis non est nisi perfectorum. Unde et de perfecti viri robore dictum est: In excelsis habitabit, munimenta saxorum sublimitas ejus, panis ei datus est (Isai. xxv, 12). In domo ergo panis rex ad ungendum quaeritur, quia utiliter promoventur, qui in perfectae conversalionis ordine nutriuntur. Ille etenim facere fortes alios potest, qui remissa et negligenti conversatione nutritus non est. In domo igilur quæritur panis, quia in promovendo antistite, quaerendum est robur conversationis. De congregatione quidem debili fere nunquam accipitur persona virtutis. Unde bene in Isai filiis queritur, qui salus Domini, aut certe salus absolute nominatur. Salus quidem recte praelatus dicitur. Quid enim sunt peccata et vitia, nisi languores animarum? Electus autem praedicator per integritatem sanæ doctrinap, per soliditatem innocentiae, per splendorem electae vitae, salus Domini recte nominatur.","english":"But the prophet is sent to the Bethlehemite, and a king is provided from among his sons, because he is chosen as shepherd who has been instructed in ecclesiastical religion. Bethlehem, then, which is called the house of bread, what else does it designate but each one's gift of religion? For by the name of bread the teaching of perfection is shown, as Paul attests, who, rousing the weak to conversion, says: I gave you milk to drink, not solid food. For you were not yet able, but neither are you able now. For if milk is for little ones, bread is for none but the perfect. Hence also of the strength of the perfect man it is said: He shall dwell on high, the height of rocks is his stronghold, bread has been given to him. In the house of bread, therefore, a king is sought for anointing, because those are profitably advanced who are nourished in the order of a perfect manner of life. For he can make others strong who has not been nourished by a slack and negligent manner of life. In the house of bread, then, he is sought, because in advancing a prelate, the strength of his manner of life must be sought. Indeed, from a weak congregation a person of virtue is almost never received. Hence it is well said among the sons of Isaiah, who is called the salvation of the Lord, or certainly salvation absolutely. Salvation is rightly said of a prelate. For what are sins and vices but the sicknesses of souls? But the chosen preacher, through the integrity of sound doctrine, through the solidity of innocence, through the splendor of a chosen life, is rightly called the salvation of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":988,"ref":"p988","source":"Alii quidem sunt doctores, quorum sermo serpit, sicut cancer. De horum quippe familia rex non assumitur, quia aegras mentes ad salutem non ducit, sed interficit. Et notandum, quia Isai alio nomine Jesse dicitur. Duplex quidem nomen habet, quia bonus doctor non semI er in pace est. In pacis quidem tempore salus Domini dicitur, ut bellorum munera, quasi intra domus secura vestibula sanare doceatur. In bello autem Jesse nomen habet, quia et seipsum fortiter munit, et alios valenter protegit. Jesse quippe iusulae levamen dicitur. Quid autem insulae nomine, nisi mentes tentationum fluctibus vallatae intelliguntur? Insulae quidem sunt, quia etsi magnos conflictus sustinent, non moventur. Unde et electorum victoriam Psalmista prædicaos, ait: DominuM regnavit, exsultet terra, lœtentur insulæ multœ (Psal. XCVI, 1). Dominus quidem regnai, quando ejus sedem, electas videlicet mentes, turbo hostium nullus inquierat; sed laetatur terra, quia solida corda doctorum gratulantur. Laetantur insulae, quia cum ejus gratiam tentamenta superant, majorum auditorea hilarescunt. Terra quidem est mens fortis, et firma lingua doctoris. Insula vero dicitur, cor forte subjecti, quod adhuc tentamentis impetitur, nec tamen movetur. Quid est ergo, quod Jesse levamen insulae dicitur, nisi quia per robur doctorum minorum corda sublevantur?","english":"There are indeed other teachers whose speech creeps like gangrene. For from the household of these, no king is taken, because it does not lead sick minds to salvation but kills them. And it should be noted that Isai is called by another name, Jesse. He has a twofold name because a good teacher is not always in peace. In time of peace he is called the salvation of the Lord, so that he may be taught to heal the gifts of wars, as it were, within the secure vestibules of the house. In war, however, he has the name Jesse, because he both fortifies himself bravely and powerfully protects others. Jesse, indeed, is said to mean the relief of an island. But what is understood by the name of island, if not minds hedged about by the waves of temptations? They are islands indeed, because even if they endure great conflicts, they are not moved. Whence also the Psalmist, foretelling the victory of the elect, says: The Lord has reigned, let the earth exult, let many islands be glad (Ps. 97:1). The Lord indeed reigns when no turmoil of enemies disturbs his seat, namely the chosen minds; but the earth rejoices, because the solid hearts of teachers are gladdened. The islands are glad, because when temptations overcome his grace, the hearers of the greater ones rejoice. The earth indeed is the strong mind, and the firm tongue of the teacher. But the island is called the strong heart of the subject, which is still assailed by temptations, and yet is not moved. What is it, then, that Jesse is called the relief of the island, if not that through the strength of teachers the hearts of the lesser ones are lifted up?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":989,"ref":"p989","source":"Nam inter tot Ductus tentamentoi uni corruerent, si non majorLm robore ad altæ vitae desiderium eorum corda levarentur. In Ibai ergo, et Jesse filiis rex latere describitur,quia illi utiliterad Ecclesiae culmen veniunt, qui electorum magisterio et pacem custodire et disponere, sive conticere spiritualia bella didicere. Bene ergo dicitur: Previdi enim in filiis ejus mihi regem. In his quippe non in aliis rex providetur, quia ad culmen Ecclesiae per divinam gratiam nulli perveniunt, qui electorum magisterium per ones temportm ordines non sequuntur. Sequitur: (Vers. 2, 3.) Et ait Samuel: Quomodo vadam? Audiet enim Saul, et in ter ficiet me. Et ait Dominus: Vitulam de armento tolles in manu tua, et dices: Ad immolandum Domino veni. Et vocabis Isai ad victimam et ego ostendam tibi quid facias.\n\nQuid his verbis ostenditur, nisi quia tyrannorum versutia atque sævitia quandoque est pia fraude deludenda? Praecepto namque Domini de armento vitulus tollitur, immolatio simulatur, et ad regiam unctionem pervenitur, quia dum nocere tyranni cupiunt, objicienda sunt eis quaedam, quæ credant, ut nocendi aditum non inveniant. Sic tyranni deludendi sunt, ut caveatur culpa mendacii. Quod tunc bene perficitur, cum illud fit, quod asseritur, sed quod fit sic dicitur, ut celetur, quia ex parte dicitur, et ei parte reticetur.","english":"For amid so many enticements of the tempter they would have fallen into one ruin, if their hearts were not lifted up to the desire of the lofty life by a greater strength. In Ibai, therefore, and in the sons of Jesse a king is described as lying hidden, because those come usefully to the height of the Church who have learned, by the teaching of the elect, both to keep and to order peace, or to keep silent about spiritual wars. Well, then, is it said: For I have foreseen for myself a king among his sons. For in these and not in others is a king foreseen, because by divine grace none attain to the height of the Church who do not follow the teaching of the elect through the appointed orders of time. It follows: (Vers. 2, 3.) And Samuel said: How shall I go? For Saul will hear, and will kill me. And the Lord said: You shall take a calf from the herd in your hand, and you shall say: I have come to sacrifice to the Lord. And you shall call Isai to the victim, and I will show you what you shall do.\n\nWhat is shown by these words, except that the cunning and savagery of tyrants is sometimes to be eluded by pious deceit? For by the command of the Lord a calf is taken from the herd, the sacrifice is feigned, and one arrives at the royal anointing, because while tyrants desire to do harm, certain things are to be set before them which they may believe, so that they find no approach for doing harm. Thus tyrants are to be eluded, yet so that the guilt of lying is guarded against. This is then well accomplished, when that which is asserted is done, but what is done is so stated as to conceal it, because it is stated in part, and in part kept silent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":990,"ref":"p990","source":"Prophetæ namque Samueli praecipitur, ut ad ungendum regem vadat, et se immolaturum Domino, non regem uncturum asserat; ut immolans verum dicat, et unctionem celans, tyranni sævitiam, vera dicens, duledat. Quia enim immolaturus abiit, paulo post manifeste exponit, ubi dicit: Sanctificavit ergo Isai, et filios ejus, et vocavit eos ad vic imam.\n\nSed jam melius agilur, si quid spintualiter designent ista, videamus. Quid est ergo, quod vitulum in manu propheta tollit, et sic ad ungendum regem pervenit? Sed vitulus quid est, nisi splendor imaginis Redemptoris? Quia enim eum, quem eligit, conformem facere Redemptori studet, quando formam ipsam Redemptoris prædicat, quasi vitulum in manu portat. Et quia splendorem Dominicae conversationis, quem praedicat, in virtute operis monstrat; vitulum, quem de armento suscipit, per manum ducit. Vitulum namque in nr.anu tollere, est praedicationem Dominicae conversationis servare in virtute operis. Sic nimirum valens non occiditur, aliter occideretur: quia qui dicit, et non facit. oris proprii gladio condemnatur. Quid est, quod dicere jubetur: Adimmolandum Domino veni? Quid est item, quia facit, quod dicit, dum venit et immolat, nisi quia tantæ debet esse efficacia1 qui alios promovet, ut bona non solum dicat, sed persuadeat? Immolationis quidem victima, quae in prophetae manu videtur, in altari cognoscitur.","english":"For the prophet Samuel is instructed to go to anoint a king, and to say that he is going to sacrifice to the Lord, not to anoint a king; so that by sacrificing he may speak the truth, and by concealing the anointing, while speaking the truth, he may soften the tyrant's savagery. For that he went away to sacrifice, he plainly explains a little later, where he says: \"So Isai sanctified, and his sons, and called them to the feast.\"\n\nBut now it will be better done if we see what these things spiritually signify. What is it, then, that the prophet takes a calf in his hand, and so comes to anoint the king? But what is the calf, except the splendor of the image of the Redeemer? For since he strives to make the one whom he chooses conformed to the Redeemer, when he proclaims that very form of the Redeemer, he carries, as it were, a calf in his hand. And because he shows in the strength of action the splendor of the Lord's manner of life, which he preaches, he leads by the hand the calf which he receives from the herd. For to take a calf in the hand is to keep the preaching of the Lord's manner of life in the strength of action. Thus, surely, the valiant man is not slain; otherwise he would be slain, because he who says and does not do is condemned by the sword of his own mouth. What is it that he is commanded to say: \"I have come to sacrifice to the Lord\"? What is it likewise, that he does what he says, when he comes and sacrifices, except that such great efficacy ought to be in one who promotes others, that he not only says good things, but persuades them? Indeed, the victim of the sacrifice, which is seen in the prophet's hand, is recognized on the altar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":991,"ref":"p991","source":"Quid est enim cor electi auditoris, nisi altare Dei? Quando enim bona doctor loquitur ore, et ostendit opere, vitulus in manu est. Quando autem et quod dicit, et agit, auditonibus persuadet, victima in altari est. Tunc ergo inmolat, quando electa corda per amorem suscipiunt, hoc quod in verbo et exemplo dortotis radiat, de imitatione Redemptonis. Sequitur: Et vocabis Isai ad victimam: Fortas se hoc locus iste insinuat, quod praeter prælatorum conscientiam subditi promovendi non sunt. Isai prius ad victimam vocatur, ut bonum, quod subire subjectus cernitur, in magistri sui mente fundetur. Bene subjungitur: Et ostendam tibi quid facias. Idipsum quoque exprimens, ait: (Vers. 3.) Et unges, quem monstravero tibi.\n\nNisi enim Isai prius vocetur, ei, quae facienda sunt, non randentur: quia sine magistri voluntate aliquid de subjecti persona faciendum non est. Illo ergo vocato, quod est faciendum, ostenditur, quia cum voluntate religiosi doctoris, suhjecti humilitas ad arcem sustollitur prælationis. Quid est autem quod dicitur Unges quem monstravero tibi, nisi quia electi pastons aequales discipuli omnes non sunt? Sunt nan.que ex illis, alii miles ad obediendum: alii et humiliter obediunt, et jubere discrete didicerunt. Dicit ergo: Unges quem monstravero tibi: ut, cum ad culmen sacerdotii persona quaeritur, cum magna subtilitate requiratur.","english":"For what is the heart of the chosen hearer, if not the altar of God? For when a good teacher speaks with his mouth and shows it by his deed, the calf is in his hand. But when he persuades his hearers both by what he says and by what he does, the victim is on the altar. He then slays the sacrifice when chosen hearts receive through love what shines forth in the word and example of the teacher, by imitation of the Redeemer. It follows: And you shall call Isai to the sacrifice. Perhaps this passage suggests that subjects are not to be promoted without the knowledge of their prelates. Isai is first called to the sacrifice, so that the good which the subject is seen to undertake may be founded in the mind of his teacher. Well is it added: And I will show you what you shall do. Expressing this same thing, he also says: (Verse 3.) And you shall anoint whom I shall show you.\n\nFor unless Isai is first called, what is to be done is not revealed to him, because nothing concerning the person of a subject is to be done without the will of the teacher. Therefore, once he is called, what is to be done is shown, because with the will of a religious teacher, the humility of a subject is raised to the height of prelacy. But what is meant by \"You shall anoint whom I shall show you,\" except that not all chosen pastors are equal disciples? For there are among them some who are, as it were, soldiers for obeying; others both obey humbly and have learned to command with discretion. He says therefore: You shall anoint whom I shall show you: so that, when a person is sought for the summit of the priesthood, he may be sought with great care.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":992,"ref":"p992","source":"Quibus nimirum verbis ordinatoribus Ecclesiarum in electione aliorum nihil suum relinquitur. Quem, ait, monstravero tibi, illum unges. Qui sunt qui ungunt quos non monstrat Deus, nisi qui carnali affectu ad Ecclesiarum culmen ordinandos ducunt, qui uon merita discernunt, sed personas accipiunt? Isti quidem roges ungunt, sed non qui a Deo monstrantur. Quod suum est, faciunt; quod Dei est, tollunt. Dei quidem personam monstrare est, ordinatoris praebere unctionem. Dum ergo ipsi sibi monstrant quos ungant, habere Deum cooperatorem nolunt. Unde et per propbetam Oseam de talibus electio Dominus queritur, dicens: Ipsi regnaverunt,nonex me; principes exstiterunt, et ego ignoravi ( Osee. VIII,5). Dicitur ergo electis, quod audire non possunt reprobi: Unges quem monstravero tibi: ut nullus promoveatur, nisi qui dignus tanto ordine, Scripturarum sanctarum laude decernitur. In eis quidem Dominus loquitur, ibi qualis et quantus esse debeat magister Ecclesiae, memoratur. Ille ergo monstratus a Domino eligitur, qui per sacrum eloquium commendatur. Hæc quidem mali rectores contemnunt, boni faciunt. De bon orum ergo obedientia recte subjungitur: (Vers. 4.) Fecit ergo Samuel, quod locutus est ei Dominus. Venit in Bethlehem, et admirati sunt seniores civitatis, occurentes ei.","english":"By these words, certainly, nothing of their own is left to the ordainers of Churches in the election of others. Whom, he says, I shall have shown to you, him you shall anoint. Who are those who anoint whom God does not show, except those who, led by carnal affection, bring men to be ordained to the summit of Churches, who do not discern merits but accept persons? These indeed anoint kings, but not those who are shown by God. What is their own, they do; what is God's, they take away. For to show the person is God's part; to provide the anointing is the ordainer's. Therefore, while they themselves show to themselves whom they should anoint, they are unwilling to have God as their cooperator. Whence also through the prophet Hosea the Lord complains concerning such men's election, saying: They themselves have reigned, not from me; princes have come forth, and I did not know (Hosea 8:4). It is said, then, to the elect, what the reprobate cannot hear: You shall anoint whom I shall have shown to you: so that no one may be promoted unless he who is worthy of so great an order is determined by the praise of the Holy Scriptures. For in them the Lord speaks; there it is recorded what kind and how great a teacher of the Church ought to be. Therefore he is chosen as shown by the Lord who is commended through the sacred word. These things indeed the wicked rulers despise; the good do them. Concerning the obedience of the good, then, it is rightly added: (Verse 4.) Therefore Samuel did what the Lord spoke to him. He came to Bethlehem, and the elders of the city marveled, running to meet him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":993,"ref":"p993","source":"Ad historiam scniores admirantur, quia illuc venire propheta non erat solitus. Quo in loco fortasse signatur: quia electi doctores vix aliquando videri in publico debent, esse frequentes in secreto, negotiis civilibus vacui, spiritualibus pleni. Miraculum ergo fit populi, in publico visa persona pastoris. Mirantur quod exeat, quem secreti cultorem sciebant. Qui quia in magna populi veneratione sustollitur, seniores civitatis et admirati, et ei occurrisse referuntur. Quia vero non populus, sed seniores admirantur, perfecta doctorum virtus ostenditur, quae non a parvulis et simplicibus, sed a magnis eteruditis praedicatur. Qui etiam de pacifico ingressu prophetae sciscitantur. Quasi ergo ingressum non pacificum minabatur, qui dicebat: Quid vultis, in virga veniam ad vos, an in spiritu mansuetudinis' (1 Cor. IV, 21.) Quid est ergo, quod dicitur: (Vers. ) Pacificus est ingressus tuus?","english":"The elders are astonished at the history, because the prophet was not accustomed to come there. In this place it is perhaps signified that chosen teachers ought scarcely ever to be seen in public, but to be frequent in secret, empty of civil affairs, full of spiritual ones. A miracle, then, is made for the people, when the person of the shepherd is seen in public. They marvel that he goes out, whom they knew to be a cultivator of secrecy. And because he is lifted up in great veneration of the people, the elders of the city, both marveling and having run to meet him, are reported. But because it is not the people but the elders who marvel, the perfect virtue of teachers is shown, which is preached not by the little and simple, but by the great and learned. They also inquire concerning the peaceful entrance of the prophet. As if, then, he were threatening a not peaceful entrance, who said: What do you wish, that I come to you in a rod, or in the spirit of gentleness? What is it, then, that is said: Your entrance is peaceful?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":994,"ref":"p994","source":"Nisi quia electi fideles dum bene spiritualium doctorum acta considerant, in eis utique divinam voluntatem pensant. Quia enim esse Samuelem prophetam sciebant, utique quia divinae dispensationis secreta cognoverat. Dum ergo de pacifico ingressu interrogant, quid aliud interrogando faciunt, quam divini consilii nosse velle secretum? Utinam et nos quoties sanctos viros cernimus, inquirere de pacis nostrae securitate studeremus, et diligenter ab eis scire, quales a Deo cemamur, qui cognitionis nostræ oculos non habemus. Pacificus ergo ingressus doctorumest, cum ad eos veniunt, qui non sunt pro culpa feriendi, sed pro justitia praedicandi. Qui ergo promotum justum venerat, respondit dicens: (Vers. 5.) Pacificus, ad immolandum Domino veni. Sanctificamini, et venite mecum, ut immolemus.\n\nCum doctoribus, ut immolent, vadunt, qui intentionem ad superna dirigunt. Et coram euntibus propheta immolat, quando id doctor, quod verbo pronuntiat, in assistentium cordibus per amorem iigat. Sed ut historiam paululum attendamus, vigilanter est discutiendum, quod dicitur: Sanctificamini et venite mecum. Si enim interesse sacrificantibus non audent, nisi sanctificati, quid de sacrificantibus consendum? Sanctificare enim purgare est. Quantum ergo puros decet esse pontifices, ubi invitatae ad sacrificium nonnisi sanctificatae admittendae sunt plebes?","english":"Unless it is that the elect faithful, when they consider well the deeds of spiritual teachers, weigh in them surely the divine will. For since they knew that Samuel was a prophet, they knew certainly that he had come to know the secrets of the divine dispensation. When, therefore, they ask about a peaceful entrance, what else do they do by asking than wish to know the secret of the divine counsel? Would that we too, as often as we behold holy men, would strive to inquire about the security of our peace, and diligently to learn from them what sort we are judged to be by God, who do not have the eyes of our knowledge. Therefore the entrance of teachers is peaceful when those come to them who are not to be struck down for guilt, but to be preached for righteousness. He therefore who had come as an advanced righteous man answered, saying: (Verse 5.) Peaceful, I have come to sacrifice to the Lord. Sanctify yourselves, and come with me, that we may sacrifice.\n\nThey go with the teachers to sacrifice who direct their intention to things above. And the prophet sacrifices before those who go, when the teacher binds by love in the hearts of those present that which he pronounces by word. But that we may attend a little to the history, it must be carefully examined what is said: Sanctify yourselves and come with me. For if they do not dare to be present at those who sacrifice unless they have been sanctified, what is to be thought concerning those who sacrifice? For to sanctify is to purify. How pure, then, ought the priests to be, when the people, invited to the sacrifice, are to be admitted only if sanctified?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":995,"ref":"p995","source":"Sanctificatio quippe corporis pudicitia est, sanctificatio mentis charitas et humilitas. Sanctificetur ergo ad sacrificium invitatus, sed magis ille cogitur, a quo invitatur. Notent sacerdotes, quae invitatis dicant: Venite mecum. Secum quippe sanctificati veniunt, si cum mundis plebibus ad Dei obsequia mundi sacerdotes accedunt. Secum quippe ire, est mundos cum mundis accedere. Nam si mundæ sunt plebes, non mundi sacerdotes, secum non veniunt: quia aequali puritatis ordine non accedunt. Audiant hujusmodi quid alter propheta admonet, dicens: Mundamini, qui fertis vasa Domini (Isai. LU, 11). Audiant item, quod dicit: Lavamini, mundi estote (Isai. i, i6). Quia ergo mundandae sunt plebes, dicit: Sanctificamini. Quia item summi viri in continuo munditiae suae statu semper debent permanere, et ad formam suae puritatis alios trahere, subdit: Et venite mecum. Sed quia seniores ad victimam invitantur, quid per typum demonstrant, nisi quia ad eligendum antistitem, sive ad ungendem et consecrandum, plures sapientes atque religiosi viri vocandi sunt? Qui nimirum sanctificantur et veniunt, si proponunt, ut in electione illa carnale aliquid non sequantur. Sanctificari quidem eis est, ad praebenda dona sancti Spiritus spiritualem et sanctam intentionem adducere. Bene autem in typo electorum et de Isai, et Pjus filiis dicitur: (Vers.","english":"For the sanctification of the body is chastity, the sanctification of the mind is charity and humility. Let him therefore be sanctified when invited to the sacrifice, but rather is that one compelled, by whom he is invited. Let priests take note of what they say to those invited: Come with me. For those who have been sanctified come with him, if pure priests approach the service of God together with pure peoples. For to go with him is for the pure to approach with the pure. For if the peoples are pure but the priests are not pure, they do not come with him, because they do not approach in an equal order of purity. Let such men hear what another prophet admonishes, saying: Be cleansed, you who bear the vessels of the Lord. Let them hear likewise what he says: Wash yourselves, be clean. Therefore, because the peoples are to be cleansed, he says: Be sanctified. And because likewise the highest men ought always to remain in the continual state of their own purity, and to draw others to the model of their purity, he adds: And come with me. But because the elders are invited to the victim, what do they show by this figure, except that for choosing a high priest, or for anointing and consecrating him, many wise and religious men are to be called? And these indeed are sanctified and come, if they resolve that in that election they will follow nothing carnal. For to be sanctified for them is to bring a spiritual and holy intention to the bestowal of the gifts of the Holy Spirit. Well, moreover, in the figure of the elect, both concerning Isaiah and his sons it is said: (Verse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":996,"ref":"p996","source":"5.) Sanclificavit ergo Isai, et filios ejus, et vocavit eos ad sacrificium.\n\nEt quia per sacra eloquia Dominum eligendos antistites monstrare docuimus, jam quales monstret qualesque reprobet subsequenter, loquentibus sacrae hujus historiae mysteriis, videamus. Sequitur: (Vers. 6.7.) Cumque ingressi essent, vidi Eliab, et ait: Num coram Domino est Christus ejus?Etdixit, Dominus ad Samuelem; Ne respicias vullum ejus, neque altitudinem statura ejus, quoniam abjeci eum, nec juxta in tuitum hominum judico. (a ) Homo enim videt ea, quæ apparent, Dominusautem intuebitur cor.\n\nQuid enim est sapientibus ingredi, nisi ad subtile discretionis sacrarium intrare? Sed inaressum Eliab vidit: quia illum esse dignum prælatione sanctæ Ecclesiae pastor agnoscit, qui et fortitudinem babet boni operis, et scientiam veritatis. Quid est autem, quod ei Dominus nec slaturam ejus, nec vultum aspicere præcipit, nisi quia in sancta Ecclesia nec opus, nec scientia sine humilitate praedicatur? Quid est enim vultus alicujus, nisi exterior conversatio, per quam noscitur? Et quid est statura ejus, nisi altitudo scientiae, per quam ad superiora sublimatur? Quos ergo Eliab rectius, quam bona agentes, et cruditos significat, sed arrogantes? Unde et Eliab, Deus meus pater, interpretatur. Hoc quippe ejus nomen, quod audent praesumcre.","english":"5.) Therefore Isai sanctified himself and his sons, and called them to the sacrifice.\n\nAnd since we have shown by the sacred words that the Lord makes known those to be chosen as priests, let us now see, as the mysteries of this sacred history speak, what sort of men he makes known and what sort he rejects. It follows: (Vers. 6–7.) And when they had entered, I saw Eliab, and he said: Is his Christ before the Lord? And the Lord said to Samuel: Do not look upon his countenance, nor upon the height of his stature, for I have rejected him, nor do I judge according to the sight of men. For man sees the things that appear, but the Lord will look upon the heart.\n\nFor what is it for the wise to enter, except to enter into the subtle sanctuary of discernment? But he saw Eliab in the entrance: because the shepherd of the holy Church recognizes that man to be worthy of preference who has both the strength of good work and the knowledge of truth. But what is it that the Lord commands him not to look upon his stature nor his countenance, except that in the holy Church neither work nor knowledge is preached without humility? For what is anyone's countenance, except his outward conduct, by which he is known? And what is his stature, except the height of knowledge, by which he is raised to higher things? Whom, then, does Eliab signify more rightly than those who do good and are learned, but are arrogant? Whence also Eliab is interpreted, My God is father. For this is his name, which they dare to presume.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":997,"ref":"p997","source":"Quid namque est, quod Deus meus pater dicitur: nisi quia dum fortiter bona agunt, spiritualia sapienter intelligunt, se per singulare meritum in filiorum Dei numerum transisse glonantur? Nam pater non meus, sed noster omnipotenti Domino dicerent, si per humilitatem se cum electis caeteris in supernae generationis ordine communiler viderent. Merito ergo repellitur, quia in spirituali culmine non nisi humiles praeferuntur. Subtiliter ergo propheta de ungendi persona exquirit, dicens: Num coram Domino est Christis ejus? Modo hoc fit, quando summus doctor, et vitam et intelligentiam eligendi cognoscit, sed adhuc de humilitatis virtute perquirit. Sed vultum et staturam ejus abjectam videt, quando ei, quidquid pulchrum habet in opere, quidquid altum in eruditione inest ei, absque humilitatis virtute cognoscrit. Merito igitur Dominus dicit: Projeci eum, nec juxta intuitum hominis judico: quia homo videt in facie, Deus autem intuebitur cor. Quasi dicat: Homines solent magna opera, et scientiae verba laudare: ego autem nec verba, nec opera laudo, quae in humilitate vera fundata non video. Indignitatis quippesuae repulsam,quiejusmodi sunt, expasvescerent, si attente audire vellent, quod ad prophetam Dominus dicit: Ne respicias vultum ejus neque altitudinem staturæ ejus, quia projecieum.","english":"For what is it that he is called \"my father God,\" except that when they do good courageously and understand spiritual things wisely, they glory that through singular merit they have passed into the number of the sons of God? For they would say \"our father,\" not \"my father,\" to the almighty Lord, if through humility they saw themselves in common with the other elect in the order of the heavenly generation. Deservedly, then, he is rejected, because on the spiritual height none but the humble are preferred. Subtly, therefore, the prophet inquires about the person to be anointed, saying: Is his Christ before the Lord? This is done now, when the chief teacher knows both the life and the understanding of the one to be chosen, but still inquires about the virtue of humility. But he sees his countenance and his abject stature, when he recognizes in him whatever is beautiful in his work, whatever is lofty in his learning, without the virtue of humility. Deservedly, therefore, the Lord says: I have cast him off, nor do I judge according to the sight of man: because man sees in the face, but God will look into the heart. As if he should say: Men are accustomed to praise great works and words of knowledge; but I praise neither words nor works which I do not see founded in true humility. For those who are of this sort would shudder at the repulse of their unworthiness, if they wished to hear attentively what the Lord says to the prophet: Do not look upon his countenance nor upon the height of his stature, because I have cast him off.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":998,"ref":"p998","source":"Pro magno namque habent, quod arrogantes faciunt: sed ecce tam vile esse a Domino dicitur, ut nec respiciendum esse judicetur. Sed isto amoto, quid sequatur ostenditur: (Vers. 8.) Et vocavit Isai Aminadab, et adduxit eum coram Samuele. Qui dixit: Nec hunc elegit Dominus.\n\nAminadab interpretatur, urbanus. Merita igitur, Domino consulto, repellitur: quia sancta Ecclesia ad regimen animarum non eligit negotiis saecularibus strenuum, sed spirituali conversatione decorum. Urbani quidem sunt, qui postposita intentione coelestium. exterioribus studiis se ostendere strenuos conantur. Nec hunc ergo elegit Dominus, quia pii pastoris studio cœlestia, non terrena, provideri fidelium gregibus debent, non infirma et labeutia, sed sublimia et aeterna.\n\n(Vers. 9.) Adduxit autem Sama, de quo et ait: Etiam hunc non elegit Dominus.\n\nSama, audiens, interpretatur. Quid ergo Sama designat, nisi obedientes et siniplices? Audire quidem eis, est ea quae a majoribus jubentur, obediendo perficere. Uude et de obedientia gentilis populi per Psalmistam dicitur: Populus, quem non cognovi, servivit mihi, in auditu auris obedivit mihi (Psal. XVII, 45). Quid est autem, quod non eligi a domino dicuntur: nisi quia in Ecclesiae culmine non ponuntur imperiti humiles, sed humiles sapientes, qui et facere jussa sciant, et quae facienda sunt, sapienter jubeant? Facere quidem eum oportet, et docere.","english":"For they consider it a great thing, what arrogant men do; but behold, the Lord says it is so vile that it is judged not even worthy of regard. But with this one set aside, what follows is shown: (Verse 8) And Jesse called Aminadab, and brought him before Samuel. Who said: Neither has the Lord chosen this one.\n\nAminadab is interpreted as \"urbane\" or \"well-mannered.\" Therefore, by the Lord's counsel, merit is rejected: because the holy Church, for the governance of souls, does not choose one who is vigorous in secular affairs, but one adorned with spiritual conduct. For \"urbane\" men are those who, having set aside their intention toward heavenly things, try to show themselves vigorous in outward pursuits. Therefore the Lord did not choose this one either, because by the zeal of a pious pastor, heavenly things, not earthly, must be provided for the flocks of the faithful—not weak and failing things, but sublime and eternal.\n\n(Verse 9) But Sama brought him, of whom he also said: Even this one the Lord has not chosen.\n\nSama is interpreted as \"hearing.\" What then does Sama designate, if not the obedient and simple? For to hear is, for them, to accomplish by obedience the things commanded by their elders. Hence also concerning the obedience of the Gentile people it is said through the Psalmist: The people whom I did not know served me; with the hearing of the ear they obeyed me (Psalm 17:45). But what is it that they are said not to be chosen by the Lord, except that at the summit of the Church are placed not the unlearned humble, but the humble wise—those who both know how to do what is commanded, and wisely command what ought to be done? For he ought both to do and to teach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":999,"ref":"p999","source":"Faciat ergo humiliter, doceat sapienter. Quia ergo qui facere per humilitatem sciunt, et jubere per eruditionem nesciunt, in dignitatem regiam assumendi non sunt, Sama ad regnum a Domino non eligi perhibetur. Hinc ergo, hinc simplices et inobedientes colligant, quam poenaliter ad praeeminendum se ingerunt, si omnipotens Deus nec illum ad regimen suscipit, qui per humilitatem obedientiae audiens vocatur. Et quia plures sancta Ecclesia hujusmodi tam simplices et bene viventes, quam humiles sapientes habet, sequitur: Vers. 10.) Adduxit itaque Isai omnes filios suos coram Samuele. Et ait Samuel: Non eligit Dominus ex istis.\n\nQuia in septenario numero soleat perfectio designari, testatur Isaias propheta, qui dona sancti Spiritus Redemptore nostromanentia asserens, ait: Requiescet super eum spiritus Domini, spiritus sapientiæ et intellectus, spiritus consilii et fortitudinis, spiritus scientiæ et pietatis, et replebit eum spiritus timoris Domini (Isa. XI, 2). Quid est ergo, quod hi, qui a prædicationis officio repelluntur, septenario numero designantur, cum idem numerus perfectionem designet, quam alius nisi de sancti Spiritus infusione non habet? Sed convenienter hoc asseritur: quia pluribus gratia Spiritus sancti ad bene vivendum datur, ad docendum non datur. Qui quia plures sunt, et in bona operatione perfecti, apte septenario numero continentur.","english":"Therefore let him act with humility, let him teach with wisdom. Since, then, those who know how to act through humility but do not know how to command through instruction are not to be taken up into royal dignity, Sama is said not to be chosen by the Lord for the kingdom. Hence, then, hence let the simple and the disobedient gather how punitively they thrust themselves forward to preside, if almighty God does not receive for rule even him who is called obedient through the humility of obedience. And because holy Church has many such men, both simple and well-living, and humble and wise, it follows: (Verse 10) And so Jesse brought all his sons before Samuel. And Samuel said: The Lord has not chosen from these.\n\nThat perfection is customarily designated by the number seven, the prophet Isaiah testifies, who, declaring the gifts of the Holy Spirit that remain in our Redeemer, says: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord shall fill him (Isa. 11:2). What is it, then, that these who are driven back from the office of preaching are designated by the number seven, since that same number designates perfection, which no one has except from the infusion of the Holy Spirit? But this is fittingly asserted: because to many the grace of the Holy Spirit is given for living well, but is not given for teaching. And because they are many, and perfect in good action, they are aptly contained in the number seven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1000,"ref":"p1000","source":"Item quia robusta faciunt, et subtilia non intelligunt, a regni gubernatione repelluntur. Et septem ergo sunt filii, et eorum aliquis ad animarum regimen non assumitur: quia etsi bene vivendo regere fortiter semetipsos sciunt, tueri alios fortiter per doctrinam nequaquam possunt. Nunquam se tam in ordinando prœcipitet ordinator Ecclesiae, quia, etsi plures habet, qui ad suscipiendam animarum curam non sunt idonei, qui tamen praeesse possint ei deesse non possunt. Quaerat ergo doctor instanter, non deficiat quaereret, donec latentes possit invenire. Magnae quidem electorum virtutes quasi thesauri omni otentis Dei fere semper in occultosunt. More etenim timoratorum divitum omnipotens Deus facit: quia ne virtutum thesauros perdat, hos et in electis mentibus collocat, et ipsas montes per secretum celat. Quaerat ergo, qui ordi. nare, imo ornare, Ecclesiae caput cupit, occultos thesauros. Christi sponsam ornare gestit; sed non potest, nisi occultos sponsi thesauros ad ejus ornatum producat, et non desistat, donec latentes inveniat. Sed quid boitorpastores quaerere, cum nisi Deus oculos [Legendum videtur occultos] proferat, nequeant invenin? Quid est enim aliud: Ungesquem monstravero tibi? Tamen quaerendi sunt, quia, nisi quæsiti diu, minime monstrantur. Nam et Dominus se monstraturum promittit, et tamen propheta quaerere nititur, ut invenire mereatur.","english":"Likewise, because they do robust things but do not understand subtle things, they are driven back from the governance of the kingdom. And so there are seven sons, and one of them is not taken up for the rule of souls: because even if by living well they know how to rule themselves with strength, they are in no way able to guard others with strength through teaching. Never should the ordainer of the Church rush himself so much in ordaining, because even if he has many who are not fit to undertake the care of souls, those who can preside over them cannot be lacking to him. Therefore let the teacher seek earnestly, let him not cease to seek, until he can find those who lie hidden. Indeed, the great virtues of the elect are, as it were, treasures of God Almighty, almost always hidden. For Almighty God acts after the manner of fearful rich men: because, lest he lose the treasures of virtues, he both places them in the minds of the elect and conceals them as mountains through secrecy. Therefore let him seek—whoever desires to ordain, or rather adorn, the head of the Church—the hidden treasures. He longs to adorn the bride of Christ; but he cannot, unless he brings forth the hidden treasures of the bridegroom for her adornment, and does not desist until he finds those who lie hidden. But what is it for good pastors to seek, when unless God brings forth their eyes [it seems one should read: the hidden ones], they cannot find them? For what else is it: I will show you the anointing? Nevertheless they are to be sought, because, unless they have been sought for a long time, they are shown only with the greatest difficulty. For the Lord also promises that he will show himself, and yet the prophet strives to seek, so that he may deserve to find.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":1001,"ref":"p1001","source":"Unde et Dominus quærendi instantiam imperat, dicens: Quærite et invenietis, petite et accipietis, pulsate et aperietur vobis (Matth. VII, 7). Quaerens ergo propheta, et tot jam repulsis, quaerero perseverans, quid nobis insinuat, nisi ut nulla dispensalione indigni ad culmen religionis venire permittantur?Nam cum in plerisque sanctae Ecclesiae negotiis salubris sitdispensatio, leIhalis profecto et mortifera est, ubi aut caeci per ignorantiam, aut irreligiosi sapientes, aut ad saecularia negotia projecti ad aliorum primatum venire permittuntur. Hi enim ignorando, illi sciendo et non faciendo, subditorum animas perimunt: illi item negligendo spiritualia, sequendo carnalia et terrena. Illi quidem totis viribus laborant, ut laudentur quae dicunt; isti quae dicant nesciunt; illi ad hoc omni intentione conantur, ut inter summos saeculi abundantius honorentur: qui profecto tanto pejores prioribus sunt, quanto illi in spiritalibus, isti in carnalibus et saecularibus apparere sublimes voluot Horum finis desiderium est, fulciri divitiis, honoribus extolli, potentum hujus saeculi familiaritatibus sublimari. De quibus omnibus reprobae mentis affectibus oriri potest negligentia animarum subdito, contemptus Christi, et Ecclesiae clilapidatio facultatum. Quaerat itaque doctor, ut nulla dispensatione indignos praeferat quia quod lethiferum est nunquam permitti debet.","english":"Hence the Lord also commands insistence in seeking, saying: Seek and you will find, ask and you will receive, knock and it will be opened to you (Matt. 7:7). Therefore the prophet, seeking and persisting in seeking after so many have already been rejected, what does he suggest to us, except that by no dispensation should the unworthy be permitted to come to the summit of religion? For while in very many affairs of the holy Church dispensation is salutary, it is assuredly lethal and deadly where either the blind through ignorance, or the irreligious who are wise, or those cast forth into secular affairs are permitted to come to the primacy over others. For these, by not knowing, and those, by knowing and not doing, destroy the souls of their subjects; those likewise by neglecting spiritual things and pursuing carnal and earthly things. The former indeed labor with all their strength so that what they say may be praised; the latter do not know what they should say; the former strive with all their intent for this, that they may be more abundantly honored among the highest of the world: and these are assuredly worse than the former, inasmuch as the former wish to appear lofty in spiritual things, the latter in carnal and secular things. The end of these is desire: to be propped up by riches, exalted by honors, raised high by the familiarities of the powerful of this world. From all these affections of a reprobate mind there can arise negligence of the souls of subjects, contempt of Christ, and the squandering of the Church's resources. Therefore let the teacher seek, so that by no dispensation he may set the unworthy before others, because what is lethal must never be permitted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1002,"ref":"p1002","source":"Unde et subditur: Dixitque Samuel ad Isai: Nunquid completi sunt filii?\n\nQuid est, quod alium quærit, nisi quia non debetante quaerens quiescere, quam mereatur invenire? Et quia saepeabjecta foriset v ilia, intus excelsa sunt, sequitur: (Vers. 11.) Qui respondit: Adhuc reliquus est, et qui pascit oves.\n\nQuid est reliquus, nisi abjectus? Abjectum dico a se, non a Deo: quia a Deo per superbiam quis abjicitur; a se abjectus est, qui vilis et humilis aestimatur. Vel reliquus dicitur, qui in aliorum compi ratione esse aliquid non videtur. Abjectus ergo humilis dicitur; quia contemni se videt, et tolerat, ostendi nequaquam curat, sed oves pascit; quia cogitationes simplices in contemplatione aeternae hæreditatis nutrit. De his certe pascuis electorum a Domino dicitur: Ingredientur et egredientur, et pascua invenient (Joan. x, 9). Imus quippe habent pascua contemplationis, foris pascua boni operis. Intus mentem dcvotionibus impinguant, foris se piis operibus satiant. Merito parvulus iste dicitur oves pascere, quia electus quisque humilisest, et sterilis non est, qui quotidie magna agit, sed de se magna non senUit. Merito ergo non solum parvulus, sed pastor asseritur: quia qui vere humiles sunt, foris se dejiciunt, sed per internam societatem in summis, et æternis pascuis immorantur. Nam scriptum est: Deus superbis resistit, humilibus autem dat grutiam (I Petr. V, 5).","english":"Hence it is also added: And Samuel said to Jesse: Are all your sons complete?\n\nWhat is it that he seeks another, except that the seeker ought not to rest before he merits to find? And because often things cast aside without and vile are within exalted, it follows: (Verse 11.) He answered: There remains yet one, and he pastures the sheep.\n\nWhat is \"remains\" but \"cast aside\"? Cast aside, I say, by himself, not by God: for by pride one is cast aside by God; he is cast aside by himself who is reckoned vile and lowly. Or he is called \"remaining\" who in the reckoning of others does not seem to be anything. The cast-aside one, then, is called humble, because he sees himself despised and endures it, and does not at all care to be shown forth, but pastures the sheep, because he nourishes simple thoughts in the contemplation of the eternal inheritance. Concerning these pastures of the elect, certainly, it is said by the Lord: They shall go in and go out, and shall find pasture (John 10:9). For within they have the pastures of contemplation, without the pastures of good work. Within they fatten the mind with devotions, without they satisfy themselves with pious works. Rightly is this little one said to pasture the sheep, because each one of the elect is humble and is not barren, who daily does great things but does not think great things of himself. Rightly, therefore, is he declared not only a little one but a shepherd: because those who are truly humble cast themselves down without, but through inward fellowship they abide in the highest and eternal pastures. For it is written: God resists the proud, but gives grace to the humble (1 Pet. 5:5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1003,"ref":"p1003","source":"Quae autem gratia? Nisi ut summa videant et cognoscant, cognoscant et diligant, atque ad ipsa dilecta quasi pingues et fortes currant. Hic itaque, quia valde indoneus est, instanter exhiberi jubetur. Nam sequitur; (Vers. 11.) Et ait Samuel ad Isai: Mittite, et adducite eum. Nequeenim discumbemus, priusquam ille veniat.\n\n16.Quid estautem, Non discumbemus, priusquam veniat? Quem requirit, nisi quia in observatione jejunii celebranda sunt sacramenta unctionis? Nobis autem non solum ipsa sacramenta, sed vis sacramentorum atteudenda est. Nam quidam cibi sunt, qui si non caventur, ungere bene reges nequaquam sinunt. Exteriora quidem Ecclesiae negotia quidam cibi animae sunt, qui ab electis devote administrantur. Sed si negotiorum multitudine anima saturetur, ad suscipienda spiritualia intrare perfecte non sinitur. Cum ergo spiritalia instant, exteriora differantur: quia cum magna mentis quiete disponenda sunt. Sequitur: (Vers. 12) Misit ergo, et adduxit eum.","english":"But what is this grace? Unless that they may see and know the highest things, know and love them, and run to the very things they love as if fat and strong. Here, therefore, because he is greatly unfit, he is ordered to be presented without delay. For it follows: And Samuel said to Jesse: Send, and bring him. For we shall not sit down until he comes.\n\n16. But what is this, We shall not sit down until he comes? Whom does he seek, except that in the observance of fasting the sacraments of anointing are to be celebrated? But for us not only the sacraments themselves, but the power of the sacraments must be attended to. For there are certain foods which, if they are not guarded against, by no means allow kings to be anointed well. Indeed, the external affairs of the Church are certain foods of the soul, which are devoutly administered by the elect. But if the soul is satiated by a multitude of affairs, it is not perfectly permitted to enter into receiving spiritual things. When, therefore, spiritual things press, external things should be deferred: because they are to be arranged with great quiet of mind. It follows: Therefore he sent, and brought him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1004,"ref":"p1004","source":"Rex futurus adducitur, quando ab occultationis suae latibulis humiles producuntur. Latent quidem, sed in pascuis; quia, etsi hominibus intra carnis vitia et intirma se tegunt, magna est supernae contemplationis latitudo, in qua morantur. Sed qualis jam praelatus appareat, videamus. Sequitur enim, et dicit: (Vers. 12.) Erat autem rufus, et pulcher aspectu, decoraque facie.\n\nQuid est, quod tanta pulchritudo regis asseritur, nisi quia magnis virtutum fulgoribus ornari debet persona doctoris? Nam de Redemptore dictum est: Spiritus ejus ornavit cælos (Job. XXVI, 13). Coeli namque sunt sublimes praelicatores. Qui profecto coeli a spiritu ornati sunt quia virtutes quibus emicant a Spiritu sancto percipiunt. Quid estergo, quod rufus asseritur, nisi quid in rubra saepe materia charitatis fervor designatur? Unde et in veste pontificis coccus ponitur bis tinctus, ut duplici vestiatur charitate. Rufus ergo dicitur per ardorem charitatis, quia dum ardentia praecepta charitatis exhibet, quasi per calorem rubet. Quid item est pulcher aspectu, nisi interna contemplatione conspicuus? Quasi enim pulchrum aspectum habet, qui decore visionis radiat in interna contemplatione. Quid ergo facies designat, nisi exteriorem gloriam honestatis? Nam quia per faciem quisque cognoscitur, decor faciei est praeclara honestas conversationis.","english":"The future king is brought forward when the humble are led out from the hiding places of their concealment. They lie hidden, indeed, but in pastures, because even if they cover themselves among men within the vices and weaknesses of the flesh, great is the breadth of heavenly contemplation in which they dwell. But let us see what sort of man he now appears as, set before us. For it follows, and it says: (Verse 12) Now he was ruddy, and beautiful to look upon, and comely of face.\n\nWhat is it that such great beauty of the king is declared to be, except that the person of the teacher ought to be adorned with the great splendors of virtues? For it was said of the Redeemer: His Spirit adorned the heavens (Job 26:13). For the heavens are the sublime preachers. And they have truly been adorned as heavens by the Spirit, because the virtues by which they shine forth they receive from the Holy Spirit. What then is it that he is declared to be ruddy, except that the fervor of charity is often designated in red matter? Hence also in the garment of the high priest the scarlet is placed twice dyed, so that he may be clothed with a twofold charity. He is called ruddy, therefore, through the ardor of charity, because while he displays the burning precepts of charity, he is as it were red through heat. What again is it that he is beautiful to look upon, except conspicuous in inner contemplation? For he has, as it were, a beautiful appearance who radiates with the beauty of vision in inner contemplation. What then does the face designate, except the outward glory of honesty? For since each one is known by his face, the comeliness of the face is the excellent honesty of his manner of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1005,"ref":"p1005","source":"Quasi enim per faciei decorem cernitur, qui in omni gestu corporis splendibus invenitur. Rufus ergo amore est, pulcher aspectu propterscientiamdecora facie, splendidus honestate. Quia verocbaritatis fervor per sancta opera demonstratur, potest per ruborem ipse labor operis designari. Qui enim nimis laborat, faciei ruborem repræsentat: quia dum intus incalescit, foris in vultu ruborem trahit. Sic namque est omnis spiritualis labor. Quia enim unusquisque quanto amplius pro aeterna vita laborare conalur, tanto ferventius ad laborandum sancti Spiritus ardore succenditur, velut in fervescendo roborem excitat, quem foris portat, Rufus est ergo doctor labore pii operis, pulcher aspectu in fulgore contemplationis. Decor vero faciet ipsa est pulchritudo cbaritatis. Per alias quippe vir. tutes formam sanctitatis accipimus; per ipsam charitalem, ipsam formam nobis quasi mirabili decore vestimus. Illæ aliae virtutes corpus justitiae sunt, charitas vero hujus corporis facies recte intelligitur. Per faciem quippe, non per corpus unusquisque cognoscitur. Nam si corpus videas, et faciem non videas, eum cujus solum corpus aspicis non agnoscis. Quid vero est aliud, quod fatuis virginibus respondetur a sponso: Nescio vcs (Matth. xxv, 12)? Ecce per magnos labores virginitas conservatur, ipsa quoque virginitas magna et incomparabilis virtus agnoscitur.","english":"For he is seen, as it were, by the beauty of his countenance, who is found splendid in every gesture of the body. He is therefore ruddy in love, beautiful in appearance because of knowledge, comely in countenance, splendid in honor. And because the fervor of charity is shown through holy works, the very labor of the work can be designated by the redness. For he who labors exceedingly presents the redness of the face, because while he grows hot within, he draws redness outwardly on his countenance. For such is every spiritual labor. For inasmuch as each one strives more greatly to labor for eternal life, so much the more fervently is he kindled to labor by the ardor of the Holy Spirit, as though stirring up strength in the boiling, which he bears outwardly. The teacher is therefore ruddy in the labor of pious work, beautiful in appearance in the splendor of contemplation. But the comeliness of the face is that very beauty of charity. For through the other virtues we receive the form of holiness; through charity itself we clothe that very form, as it were, with wondrous beauty. Those other virtues are the body of righteousness, but charity is rightly understood as the face of this body. For by the face, not by the body, each one is recognized. For if you see the body and do not see the face, you do not recognize him whose body alone you behold. But what else is that which is answered to the foolish virgins by the bridegroom: I know you not? Behold, virginity is preserved through great labors, and that very virginity is recognized as a great and incomparable virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1006,"ref":"p1006","source":"Quid est ergo, quod fatuae virgines a sponso non cognoscuntur, nisi quia corpus habent quo subsistant, decorem vero non habent faciei quem sponsus agnoscat. Habent quidem laborem in conservando corpore, non habent decorem vultus in perfecta charitate. Hæc namque tria eo quo ponuntur ordine, in electi conversatione proficiunt. Nam pulchros contemplationis aspectus habere non praevalet, nisi qui prius se in labore pii operis vehementer exercet. iEternae quidem lucis gaudia illius summi luminis immensilas, aeternus ille vigor splendoris ineffabilis, quo laboriosius quaeritur, se quaereutibus laxius aperitor. Qui ergo jam talis est, idoneus quidem ad docendum cernitur; sed nisi decora facie fulgeat, nisi mentem charitatis perfectae radiis illustratam gerat, dignus tanta celsitudine non probatur. Sit ergo rufus paslor, et non sit remissus in opere; sit pulcher aspectu, videlicet sublimis in eo contempiatio; sit decora facie, ut totum robur operis, et altitudo contemplationis, supernæ majestatis oculis notum, sit per ineffabilem pulcbritudinem charitatis. Haec quippe tria immensi decoris insignia, quia sanctae Ecclesiae doctor habere debet, pro omnibus Petrus assumitur, et aD amet Redemptorem tertio interrogatur. Primo namque ei dicitur: Petre, amas me (Joan. XXI, 16)?","english":"What is it, then, that the foolish virgins are not known by the bridegroom, except that they have a body by which they subsist, but do not have the beauty of countenance that the bridegroom may recognize? They have indeed labor in preserving the body, but they do not have the beauty of face in perfect charity. For these three things, in the order in which they are set down, advance in the conduct of the elect. For he cannot prevail to have the beautiful sights of contemplation unless he first vigorously exercises himself in the labor of pious work. Indeed, the joys of eternal light, the immensity of that highest light, that eternal vigor of ineffable splendor, the more laboriously it is sought, the more generously it opens itself to those who seek it. Therefore he who is already such is seen indeed as fit for teaching; but unless he shines with a comely face, unless he bears a mind illumined by the rays of perfect charity, he is not approved as worthy of such great loftiness. Let the shepherd therefore be ruddy, and let him not be remiss in work; let him be beautiful in appearance, that is, sublime in contemplation; let him be comely of face, so that the whole strength of his work and the height of his contemplation, known to the eyes of supernal majesty, may be through the ineffable beauty of charity. For these three marks of immense comeliness, because the teacher of holy Church ought to have them, Peter is taken up on behalf of all, and is asked a third time whether he loves the Redeemer. For first it is said to him: Peter, do you love me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1007,"ref":"p1007","source":"ut per amorem agere fortia studeat, secundo, ut in contemplando alta cognoscat; tertio, ut perfectae charitatis affectu, et erga proximum ferveat, et ad speciem Conditoris ferventius inardescat. Talis ergo ac tantus tam pulcher, tam decorus puer, quo testimonio proferatur, audiamus. Nam sequitur: (Vers. 12.) Surge, et unge cum, ipse enim est.\n\nQuid est, Surge. et unge eum? An tantus erat parvulus, ut sedendo ungi non posset? Sedendo quippe, tangere alta non possumus. Magna ergo est virtus, magna celsitudo humilium, si ad eorum summa nec prophetae pertingunt. Surgit ergo propheta, cum se pontifex in miram electi praedicatoris venerationem erigit. Nam foris humilem quasi videndo conspicit; sed interius ejus meritum, nisi se in interna contemplalione erigat, non agnoscit. Sargere ergo doctor praecipitur: quia cui tanta vult sacramenta impendere, ejus ante cognoscere meritorum sublimitatem debet. Quid est ergo, quod dicitur, Surge, et unge eum, quia ipse est, nisi sublimi sublima sacramenta sublimiter praebe? Nam saepe indiscreti pastores negligentem et reprobam accedentium vitam sciunt, et eos promovere noa metuunt. Hi profecto ungunt, et non surgunt; quia quibus sacramenta unctionis tribuunt, in alto sitos meritorum loco non cernunt.","english":"so that through love he strives to do brave deeds; secondly, that in contemplation he may know lofty things; thirdly, that with the affection of perfect charity he may both burn with zeal toward his neighbor and glow more ardently toward the beauty of his Creator. Let us therefore hear by what testimony such a great and such a beautiful, such a comely boy is brought forward. For it follows: (Verse 12.) Arise, and anoint him, for he is the one.\n\nWhat is it, \"Arise, and anoint him\"? Was he such a little child that he could not be anointed while sitting? For by sitting we cannot reach lofty things. Great, then, is the virtue, great the loftiness of the humble, if even prophets do not attain to their heights. The prophet therefore arises when the high priest raises himself to wondrous veneration of the chosen preacher. For outwardly he sees him as it were humble by looking; but inwardly, unless he raises himself in inner contemplation, he does not recognize his merit. The teacher, then, is bidden to arise, because he who wishes to bestow such great sacraments upon him ought first to recognize the sublimity of his merits. What is it, then, that is said, \"Arise, and anoint him, for he is the one,\" except that you should sublimely bestow sublime sacraments upon a sublime man? For often indiscreet pastors know the negligent and reprobate life of those who approach, and yet do not fear to promote them. These indeed anoint, but do not arise, because those to whom they grant the sacraments of anointing they do not discern to be set in a high place of merits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1008,"ref":"p1008","source":"Quando igitur doctor sublimis ostenditur, ejus ordinator surgere monetur; quia per ministerium tunc digne tribuuntur sacramenla unctionis, cum ungendus in alta conspicitur sublimitate virtutis. De quo nimirum, Quia ipse est, dicitur: Si ergo ipse est, alius non est; quia, nisi his virtutibus fulgeat, necesse est ut ordinem tantae celsitudinis non attingat. Quem ergo monstraturum se Dominus promisit, rufum et pulchrum aspectu, et decora facie ostendit, dicens; Ipse est enim. Quia nullus debet subire culmen regiminis, qui robur non habet magni operis, scilicet contemplationis scientiam, et fervorem charitatis. Bene ergo subjungitur: (Vers. 13.) Tulit igitur Samuel cornu olei, et unxit eum in medio fratrum suorum.\n\nCornu olei tollitur, ut tota vita pontificis spiritualis esse doceatur. Cornu olei tollitur, ut in excellenti liquore magister Ecclesiae vir esse student magnae misericordiae. Oleo ungitur caput regis, quia lucere super candelabrum debet per flammam verbi. Cornu oleum recipit, ut increpando purget, et miserando per blandimentum trahat. Cornu etiam recipit in sublimitate ordinis, oleum ad fomeota virtutis. Sed pleno cornu ungitur, ut virtus pontificis plena doceatur. Cornu namque plenum in unclione sua habet, si tam in virtute misericordiæ quam charitatis et verbi perfectus est.","english":"When, therefore, a lofty teacher is shown forth, his ordainer is admonished to rise up, because through his ministry the sacraments of anointing are then worthily bestowed when the one to be anointed is seen to be in the high sublimity of virtue. Concerning him, indeed, it is said, \"Because he is the one\": If therefore he is the one, there is no other; because unless he shines with these virtues, he must needs not attain to an order of such great height. Him, therefore, whom the Lord promised he would show forth, he shows as ruddy and beautiful in appearance and comely of face, saying: \"For he is the one.\" Because no one ought to undertake the summit of governance who does not have the strength of a great work—namely, the knowledge of contemplation and the fervor of charity. Well, therefore, is it added: (Verse 13.) Therefore Samuel took the horn of oil and anointed him in the midst of his brothers.\n\nThe horn of oil is taken up, so that the whole life of the high priest may be taught to be spiritual. The horn of oil is taken up, so that in the excellent liquid the teacher of the Church may strive to be a man of great mercy. The head of the king is anointed with oil, because he ought to shine upon the lampstand through the flame of the word. The horn receives oil, so that by rebuking he may purge, and by showing mercy he may draw by gentle persuasion. The horn also receives in the sublimity of order, oil for the nourishment of virtue. But he is anointed with a full horn, so that the virtue of the high priest may be taught to be full. For he has a full horn in his anointing if he is perfect both in the virtue of mercy and in that of charity and of the word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1009,"ref":"p1009","source":"Plenum etiam cornu in unctione sua habere cognoscitur, cujus omnis potestas per misericordiam dispensatur. Ipsa quippe auctoritas sanctae Ecclesiae, cum sine misericordia est, nulla est; quia tunc spiritualis est rigor disciplinae, cum a linimento non vacat misericordiae. Cornu ergo et oleum simul ostenditur, ut disciplina semper cum misericordia teneatur. Cornu namque oleo plenum dicitur; ut ubicunque cornu acumcm exhibet, exhibeat refusae gratiae unctionem. Sed dum ad ungendum regem unctio ducitur, comu foris cernitur, intus plenitudo olei occultatur. Portet igitur propheta cornu foris, intus oleo repleat; foris textum insinuet, intus sacramenta declaret. Sciat ergo propheta quod tribuat; sciat rex unctus exhibita recipiendo, quid agat. Quid est ergo, quod forit est cornu, intus oleum, nisi quia plerumque subdilorum duritia meretur, ut pastoris iocrepationem sentiat, sed misericordiæ ejus aliquid non attendat? Rector ergo cornu exhibet, in quo olcum latet; quia, cum quis acriter ex charitate corrigitur, poena sentitur, charitas non videtur. Saevus enim rector aspicitur, qui sic increpat, quasi qui non amat; quasi qui vehementer odit, sic objurgat. Quid tunc a compunctis cernitur, nisi cornu acumen, quo acrius feriantur? Sed quia valde intus prius pastor diligit, quem foris arguendo ferit; quid aliud quam cornu increpando monstrat, oleum diligendo celat?","english":"He is known also to have a full horn in his anointing, whose whole power is dispensed through mercy. For the authority of the holy Church itself, when it is without mercy, is nothing; because the rigor of discipline is then spiritual when it is not devoid of the ointment of mercy. Therefore the horn and the oil are shown together, so that discipline may always be held together with mercy. For the horn is said to be full of oil, so that wherever the horn shows its point, it may show the anointing of grace poured out. But when the anointing is led forth to anoint the king, the horn is seen outwardly, while the fullness of the oil is hidden within. Let the prophet therefore carry the horn outwardly and fill it with oil within; outwardly let him suggest the letter, inwardly let him declare the sacraments. Let the prophet therefore know what he bestows; let the anointed king know what he is to do in receiving what is presented. What is it, then, that the horn is outside and the oil within, except that frequently the hardness of subjects deserves to feel the rebuke of the pastor, but does not attend to anything of his mercy? The ruler therefore shows the horn, in which the oil lies hidden; because when someone is sharply corrected out of charity, the punishment is felt, but the charity is not seen. For a harsh ruler is looked upon as one who rebukes as though he did not love; as one who vehemently hates, so he scolds. What then is seen by those pricked, except the point of the horn, by which they are struck more sharply? But because the pastor first loves greatly within the one whom he strikes outwardly by reproving, what else does he show by rebuking than the horn, and what does he conceal by loving than the oil?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1010,"ref":"p1010","source":"Plenum ergo cornu in unctione regis asseritur, ut in electo prædicatore perfectum utrumque esse doceatur. Nam acutus ad arguendum esse debet, mollis ad miserendum. Perfecte feriat, ut omnem vim morbi perfecte confodiat; perfecte per misericordiam ungat, ut plagas quas pungil ad sanilatem reducat. Si enim minus violenter quam debet ferit, plus quod latet non ejicit. Et si violenter ferit, et abunde non ungit, percussum per austeritatem interficit, et saluti non reddit. Sit ergo integrum cornu, integra olei plenitudo, ut austere per cornu feriantur vulnera, et per oleum foveantur.\n\nSed quid est, quod in medio fratrum ungitur, nisi quia virtutis exempla circumquaque spargere jubetur? In medio fratrum ungitur, ut tantæ unctionis fieri participes omnes possint. Qui enim in medio ponitur, ab omni parte videtur. Oleo quippe in medio aliorum ungitur: quia qui in aliorum exemplum positus est, nullam sui partem habere obscuram debet, ut hunc omnes aspiciant, et ab eo lucis exemplum sumant. Unde et sancta animalia in circuitu oculos habere describuntur (Ezech. i): quia electus doctor dum ardorem chariatis, dum virtutem misericordiæ, dum zelum rectitudinis ex dono sancti Spiritus recipit, quasi globum habilat luminis, qui cum ex omni parte circumstantibus fulgentem reddit. Vel in medio fratrum ungitur, ut unctum et medium se esse semper arbitretur.","english":"He is therefore declared to have a full horn in the anointing of the king, so that both things may be shown to be perfect in the chosen preacher. For he ought to be sharp for reproving, gentle for showing mercy. He should strike perfectly, so as to pierce through completely all the force of the disease; he should anoint perfectly through mercy, so as to bring back to health the wounds he has inflicted. For if he strikes with less force than he ought, he does not cast out what lies hidden. And if he strikes with force and does not anoint abundantly, he kills the one he has struck through severity and does not restore him to health. Let the horn therefore be whole, the fullness of the oil whole, so that through the horn wounds may be struck severely and through the oil they may be soothed.\n\nBut what is it that he is anointed in the midst of his brothers, except that he is commanded to scatter examples of virtue all around? He is anointed in the midst of his brothers, so that all may be able to become partakers of so great an anointing. For he who is placed in the middle is seen from every side. He is anointed with oil in the midst of others, because he who has been placed as an example for others ought to have no part of himself obscure, so that all may look upon him and take from him an example of light. Hence also the holy animals are described as having eyes all around (Ezekiel 1): because the chosen teacher, when he receives from the gift of the Holy Spirit the ardor of charity, the virtue of mercy, the zeal of righteousness, is, as it were, made a sphere of shining light, which renders him radiant from every side to those standing around. Or he is anointed in the midst of his brothers so that he may always consider himself both anointed and in the middle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1011,"ref":"p1011","source":"Agnoscat ergo dignitatem suam, et vim dignitatis exerceat, quia unctus est. Videat se medium, et communis conditionis hominem, ut pares sibi esse eos quibus eminet recognoscat. In medio ergo fratrum ungitur, ut sit humilis et sublimis. Sublimis ordine, humilis aestimatione. In medio item ungitur, ut se privato amore non diligat, sed ex omni quod præeminet lucra aliorum quaerat. Unde et Saul solus in extrema parte civitatis unctus fuisse perhibetur (/ Rcg. ix). Quid est enim, quod solus a solo inungitur, nisi quia de culminis potestate per amorem privatum debebat intumescere Dum enim de accepta dignitate se singulariter amare voluit, velut fomentum luminis solus tulit. Unde et puer, qui comitabatur, praemittitur: qaia eleclorum nullus ejus exempla sequitur, qui divina auctoritate reprobatur. David ergo in medio fratrum ungitur: quia electus doctor de eo, quod singulari sublimitate sustollitur, singulari amore nequaquam gloriatur. Et quia per ministerium hominum spiritualia in electis rectoribus dona cumulantur, adjunctum est: (Yers. 13.) Et directus est spiritus Domini in David a die illa, et in reliquum.","english":"Let him therefore recognize his own dignity, and exercise the power of that dignity, because he has been anointed. Let him see himself as one who is in the midst, and as a man of common condition, so that he may recognize those over whom he presides to be equal to himself. He is anointed, therefore, in the midst of his brothers, so that he may be both humble and exalted: exalted in rank, humble in self-estimation. He is anointed in the midst for this reason also, that he may not love himself with a private love, but from all that in which he excels may seek the gain of others. Whence also Saul is reported to have been anointed alone in the farthest part of the city (1 Kings 9). For what is it that he is anointed alone by one alone, except that he was bound to swell up from the power of the height through private love? For in that he wished to love himself singularly on account of the dignity he had received, he bore, as it were, the fuel of light alone. Whence also the boy who accompanied him is sent ahead: because none of the elect follows the examples of him who is reprobated by divine authority. David, therefore, is anointed in the midst of his brothers: because the chosen teacher does not glory in any singular love from the fact that he is raised up by singular sublimity. And because through the ministry of men spiritual gifts are heaped up in the chosen rulers, it is added: (Verse 13.) And the Spirit of the Lord was directed upon David from that day and thereafter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1012,"ref":"p1012","source":"Si. Spiritus quippe Domini post unctionem dirigitur: quia foris sacramenta percipimus, ut intus sancti Spiritus gratia repleamur. Foris namque homo, intus Deus operatur, et non homo. Foris namque homo surgit, intus se spiritus dirigit: quia ordinem religionis homo homini praebet, sed in eum cui ordo datur spiritus dirigitur, ut foris sublimitatem suscipiat ordinis, et intus robur sancti Spiritus. Foris ordo committitur, ut quae Dei sunt, agere debeat; intus dirigitur spiritus, ut quod injungitur, potenter agat. Magnum quippe est onus ordinis, magna fragilitas carnis. Onus ergo tantum quia debili committitur, dirigitur spiritus: ut debilis roboretur, et magnum onus tanto gratias ferat, quanto ipsum omnipotens spiritus fortius ad ferendum juvat. Sed dirigi spiritus dicitur, ut conversus a rege superbo sentiatur. Se ergo spiritus in alterum dirigit, quando ejusdem spiritus gratia superbos ac fictos fugit. Unde et scriptum est: Spiritus Domini disciplinae effugiet fictum (Sap. i, 7). Hinc et per semelipsum in Evangelio ait: Spiritus ubi vult spirat, et vocem ejus audis, et nescis unde veniat, aut quo vadat (Joan. III, 8). Spiritus quidem venit et vadit, quia reprobos deserit, electos assumit. Et quia judicium omnipotentis Dei imperscrutabile est, unde veniat et quo vadat homo nescit: quia sciri non potest, an quis in gratia quam recipit perseverare in perpetuum debeat.","english":"For after the anointing, the Spirit of the Lord is directed: because outwardly we receive the sacraments, so that inwardly we may be filled with the grace of the Holy Spirit. For outwardly man, inwardly God works, and not man. For outwardly man rises up, inwardly the spirit directs itself: because man offers the order of religion to man, but into him to whom the order is given the spirit is directed, so that outwardly he may receive the sublimity of the order, and inwardly the strength of the Holy Spirit. Outwardly the order is entrusted, so that he may do the things that are of God; inwardly the spirit is directed, so that he may powerfully do what is enjoined. For great is the burden of the order, great is the frailty of the flesh. Therefore, because so great a burden is entrusted to one who is weak, the spirit is directed: so that the weak one may be strengthened, and may bear so great a burden with gratitude in proportion as the almighty Spirit more strongly helps him to bear it. But the spirit is said to be directed, so that it may be perceived as turned away from a proud king. The spirit therefore directs itself into another, when the grace of that same spirit flees the proud and the hypocritical. Whence also it is written: The Spirit of the Lord of discipline will flee from the deceitful (Wis. 1:7). Hence also through himself in the Gospel he says: The Spirit breathes where it wills, and you hear its voice, and you do not know whence it comes or whither it goes (John 3:8). The Spirit indeed comes and goes, because it forsakes the reprobate and takes up the elect. And because the judgment of almighty God is unsearchable, man does not know whence it comes and whither it goes: because it cannot be known whether someone ought to persevere forever in the grace that he has received.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1013,"ref":"p1013","source":"Ab eo igitur qui defecit venire spiritus dicitur, ire ad eum qui perseveraturus est: quia alios in tempore deserit, alios assumit, nec tamen deserit. Unde et in typo electorum de David dicitur: Directus est spiritus Domini in David a die illa in reliquum. In die quidem unctionis dirigitur, quando sic foris Christi sacramenta percipimus, ut intus sancti Spiritus gratia repleamur. Et in reliquum dirigitur spiritus, qui a gratia quam percipit nunquam recedit. Hanc quippe gratiam directi spiritus sic praedicatoribus ascribimus, ut omnibus ordinibus sanctae Ecclesiae tribuamus. Quisquis enim Redemptoris nostri fidem suscipit, per redemptionis nostrae baptismum renascitur, et Spiritus sancti gratia ab omni peccato redimitur. Unde et electis redemptis ejusdem Spiritus sancti donum insinuans Paulus aposlolus, ait: In quo signati estis in die redemptionis (Ephes. IV, 30). Si ergo consideremus populum dudum in circumcisionc superbum, Spiritum sanctum amittere, videmus pariter in baptizatos ejusdem spiritus directionem. In quo nos quidem dirigimur, quia per superbiam illi sancti Spiritus gratiam perdiderunt. Quid est ergo, quoddicilur, A die illa et in reliquum, nisi quia sancti Spiritus gratia sic recipitur, ut in ea electi usque in finem perseverare doceantur? Multi quidem post remissionem peccatorum peccata ad mortem faciunt, in quibus nimirum spiritus in reliquum dirigi non videtur.","english":"From him, therefore, who has failed, the spirit is said to come, to go to him who is to persevere: because some it deserts in time, others it takes up, and yet it does not desert them. Hence also in the type of the elect it is said concerning David: The spirit of the Lord was directed in David from that day and for the remainder. On the day of anointing indeed it is directed, when we so receive outwardly the sacraments of Christ that inwardly we may be filled with the grace of the Holy Spirit. And for the remainder the spirit is directed, which never withdraws from the grace it has received. This grace of the directed spirit we so ascribe to preachers as to assign it to all the orders of holy Church. For whoever receives the faith of our Redeemer is reborn through the baptism of our redemption, and by the grace of the Holy Spirit is redeemed from every sin. Hence also the apostle Paul, intimating the gift of the same Holy Spirit to his redeemed elect, says: In whom you are sealed on the day of redemption (Eph. 4:30). If therefore we consider the people once proud in circumcision to have lost the Holy Spirit, we see equally the direction of the same spirit in those baptized. In this we indeed are directed, because through pride they lost the grace of the Holy Spirit. What is it therefore that is said, From that day and for the remainder, except that the grace of the Holy Spirit is so received that the elect are taught to persevere in it even to the end? Many indeed after the remission of sins commit sins unto death, in whom surely the spirit does not seem to be directed for the remainder.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1014,"ref":"p1014","source":"Dirigitur ergo spiritus in electis tantum in die illa in reliquum, quia reprobis in exortu dei per Spiritum sanctum peccata dimittuntur, sed Spiritus sancti gratiam postmodum per iniquitatem perdunt. Dirigitur namque in reliquum, sed in David, quia manu fortis interpretatur. Manu quidem fortis est qui diabolo praevalet, et bonum quod accipit per perseverantiam usque in finem tenet De quibus certe Dominus ait: Qui perseveraverit usque in finem, salvus erit (Matth. x, 22). Quod si universalis Ecclesiae status conspicitur, spiritus Domini in David in reliquuum directum videmus: quia electos sanctae Ecclesiae ab ejusdem Ecclesiæ primordiis Spiritus sancti gratia replere cæpit, quo3 usque ad mundi finem custodire non desinit.\n\nJam quippe juxta propositum nostrum claudi liber ad finem debet; sed ad memoriam redit quia principia voluminis ad conversationem retulimus Redemptoris. Et quia per Joannem initium, et finis idem Redemptor noster asseritur, optimo liber fine clauditur, si in Redemptoris nostri narratione consummetur (Apoc. i, 8). David ergo manu fortis ipsum Redemptorem humani generis insinuat, qui antiquo hosti prævaluit, et de ejus potestate electos tulit. Qui Bethlehemita Isai filius dicitur, quia de eo populo nesci voluit, quem Scripturarum sanctarum scientia quasi ex pane saturavit.","english":"The spirit, therefore, is directed in the elect only on that day and thereafter, because in the case of the reprobate, sins are forgiven at the dawn of God through the Holy Spirit, but afterward they lose the grace of the Holy Spirit through iniquity. For it is directed \"thereafter,\" but \"in David,\" because his name is interpreted as \"strong in hand.\" Strong in hand indeed is he who prevails over the devil and holds fast the good he has received through perseverance even to the end. Concerning such the Lord certainly says: \"He who perseveres to the end will be saved\" (Matthew 10:22). But if the state of the universal Church is considered, we see the spirit of the Lord directed \"in David thereafter,\" because from the very beginnings of the holy Church the grace of the Holy Spirit began to fill the elect of that same Church, and does not cease to guard them even to the end of the world.\n\nNow indeed, according to our purpose, the book ought to be closed at its end; but it returns to memory that we referred the beginnings of the volume to the conversation of the Redeemer. And because through John the same our Redeemer is declared to be both the beginning and the end, the book is closed with the best ending if it is consummated in the narrative of our Redeemer (Revelation 1:8). David, therefore, \"strong in hand,\" signifies the Redeemer of the human race himself, who prevailed over the ancient enemy and took the elect from his power. He is called the Bethlehemite, the son of Jesse, because he wished to be known by that people whom he, as it were, satisfied with bread from the knowledge of the holy Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1015,"ref":"p1015","source":"Domus quippe panis Judæa fait, quæ solidum Scripturarum citum in spirituali iotelligentia, quasi ex pane habuit. Quid vero Samuel, nisi, ut jamsaepe diximus, novorum praedicatorum ordinem sigoat? Quid vero David, nisi Redemptorem insinuat? Ad eum ergo ungendum Samuel mittitur. Ungere quippe eum. est ejus incomparabilem sanctificationem ignorantibus praedicare. Nam quasi ungitur, quando nescientibus opinionis ejus odor aperitur. Hunc namque ungebat, qui dicebat: Quia ei seinfundit omnisplenitudodivinitatiscorporaliter (Colos. II, 9). Sed quid tantum novos prædicatores ad ejus unctionem recipimus, cum etiam veteres tam venerabiliter unxisse vidcamus? Quid enim melius ac suavius redolet, quam illud, quod in eo propheta Isaias effudit, dicens: Requiescet super eum spiritus Domini, spiritus sapientiæ et intellectus, spiritus consilii et fortitudinis, spiritus scientiæ et pietatis; et replebit eum spiritus timoris Domini (Isai. xi, 2)? Hinc item, qui tenetur in manibus, David ei loquens,ait: Speciosus forma præ filiis Aominum, diffusa est gratia in labiis tuis (Psal. XLIV, 3). Et post pauca: Unxit te Deus tuus oleo lætitiæ præ consortibus tuis. Hunc autem Daniel unxit, et omnis unctionis sacramentum Judæis praebuit, dicens: Cum venerit Sanctus sanctorum, cessabit unctio vestra (Dan. IX).","english":"For the house of bread was Judea, which had the solid food of the Scriptures, as it were from bread, in the spiritual understanding. But what does Samuel signify, unless, as we have often said, the order of new preachers? And what does David suggest, unless the Redeemer? To anoint him, therefore, Samuel is sent. For to anoint him is to proclaim his incomparable sanctification to those who do not know it. For he is, as it were, anointed when the odor of his reputation is opened to those who do not know him. For he was anointing him who said: Because in him all the fullness of divinity dwells bodily (Col. 2:9). But why do we receive only the new preachers for his anointing, when we see that the old ones also anointed him so venerably? For what smells better and sweeter than that which the prophet Isaiah poured out upon him, saying: The Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and piety; and the spirit of the fear of the Lord shall fill him (Isa. 11:2)? Hence again, he who is held in his hands, David, speaking to him, says: You are beautiful in form above the sons of men, grace is poured out on your lips (Ps. 44:3). And after a few things: God, your God, has anointed you with the oil of gladness above your companions. But Daniel anointed him, and provided the sacrament of all anointing to the Jews, saying: When the Holy of Holies has come, your anointing shall cease (Dan. 9).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1016,"ref":"p1016","source":"Ad ungendum ergo propheta mittitur; quia ejus odor a parvulis nunquam capitur, nisi per praedicatorum ora pandatur. Unde et tres ille mulieres aromata praeparant, et in sepulcro Redemptorem ungunt (Marc. XVI). In sepulcro quidem Jesu ungitur, cum resurrectionis ejus gloria praedicatur. Unde et cum veniunt, Jesus non invenitur, quia cum bene de Dominica morte disputant, mortuum jam resurgentem monstrant, et quasi veniendo oon inveniunt; quia ubi bene mortis causam cognoscunt, vitam esse redditam per illius mortem inveniunt.\n\nSed quid est, quod implere cornu oleo jubetur? Quid namque fuit austeritas legis, nisi cornu scuitas? Quasi enim cornu percussit, dum peccata non per misericordiam indulsit, sed poenam infligendo vindicavit. Cornu ergo oleo impletur; quia talis Rex uugitur, qui peccata hominum misericorditer dimittat, non per legis austeritatem pupiat. Nam Moysi cornu præferebant, qui de ea quae in adulterio deprehensa fuerat Domino dicebant: Moyses jubet hujusmodi lapidare; tu quid dicis de ea (Joan, VIII, 15)? Sed qui pleno cornu unctus fuerat,dicit: Qui sine peccato est vestrum, primus in eam lapidem mittat. Quasi cornu feriendi ille, assumpserat, qui dicebat: Hic si esset propheta, sciret quæ et qualis est hæc mulier quæ tangit cum, quia peccatrix est (Luc. VII, 39).","english":"The prophet is therefore sent to anoint, because its fragrance is never grasped by the little ones unless it is laid open through the mouths of preachers. Hence also those three women prepare spices and anoint the Redeemer in the tomb (Mark 16). In the tomb of Jesus he is indeed anointed, when the glory of his resurrection is preached. Hence also when they come, Jesus is not found, because when they discuss the Lord's death well, they show the dead man now rising again, and as it were by coming they do not find him; because where they rightly recognize the cause of death, they find that life has been restored through that death.\n\nBut what is it that he is commanded to fill the horn with oil? For what was the harshness of the law but the sharpness of a horn? For as it were with a horn he struck, when he did not pardon sins through mercy, but avenged them by inflicting punishment. The horn is therefore filled with oil, because such a King is anointed who forgives the sins of men mercifully, not one who punishes through the harshness of the law. For they were putting forward the horn of Moses, who said to the Lord concerning the woman who had been caught in adultery: Moses commands such a one to be stoned; what do you say about her (John 8:15)? But he who had been anointed with a full horn says: Let him who is without sin among you be the first to cast a stone at her. He had taken up, as it were, the horn for striking, who said: If this man were a prophet, he would know what and what sort this woman is who touches him, because she is a sinner (Luke 7:39).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1017,"ref":"p1017","source":"Sed qui ex plenitudine cornu unctus Jesus fuerat, totum remittebat, dicens: Remittuntur ei peccata multa, quoniam dilexit multum. Hinc de peccatorum assumptione murmurantibus dicit: Non veni vocare justos, sed peccatores (Matth. ix, 13). Cornu ergo pleno ad ungendum David propheta mittitur, quia illum modo doctores praedicant, qui duritiam legif solvit, et omne, quod rigidum praetulit, per gratia suae fomenta reparavit. An non ungebat eum ille, ad eum ungendum missus, de quo dicitur: Fuit homO missus a Deo, cui nomen erat Joannes: hic venit in testimonium, ut testimonium perhiberet de lumine (Joan. I, 6)? Sed audivimus quomodo missus fuerat, audiamus quomodo ungat: Ecce, inquit, Agnus Dei, ecce qui tollit peccata mundi (Ibid., 29).\n\nPotest per cornu, regni ejus videlicet, sanctæ Ecclesiae sublimitas designari, quæ magna est, sed austera et superba non est. De quo nimirum cornu superius per Annam Samuelis matrem dicitur: Sublimabit cornu Christi sui (I Reg. 11,10). Hinc namque per Zachariam dicitur: Erexit cornu salutis nobis, in domo David pueri sui (Luc. I, 69). Cornu quidem salutis quid est, nisi sublimitas ecclesiasticæ potestatis? Nam quod antiquis nusquam dicitur, modo universali Ecclesiae dicitur: Quodcunque ligaveris super terram, erit ligatum et in cæli,; et quocunque solveris super terram, erit solutum et in cælis (Matth. XVI, 19).","english":"But he who had been anointed Jesus from the fullness of the horn remitted all, saying: Many sins are forgiven her, because she loved much. Hence to those murmuring about the assumption of sinners he says: I came not to call the just, but sinners (Matt. 9:13). Therefore David the prophet is sent to anoint with a full horn, because they now preach him who dissolved the hardness of the law, and restored all that it held out as rigid through the soothing remedies of his grace. Was he not anointing him, who was sent to anoint him, of whom it is said: There was a man sent from God, whose name was John: this man came for a witness, to give testimony of the light (John 1:6)? But we have heard how he had been sent; let us hear how he anoints: Behold, he says, the Lamb of God, behold who takes away the sins of the world (Ibid., 29).\n\nBy the horn, that is, of his kingdom, the sublimity of the holy Church can be designated, which is great, but is not harsh and proud. Concerning this horn, indeed, it is said earlier through Anna, the mother of Samuel: He shall exalt the horn of his Christ (1 Kings 2:10). Hence indeed it is said through Zechariah: He has raised up a horn of salvation for us, in the house of David his servant (Luke 1:69). What is the horn of salvation, then, but the sublimity of ecclesiastical power? For what is nowhere said to the ancients is now said to the universal Church: Whatever you shall bind on earth shall be bound also in heaven; and whatever you shall loose on earth shall be loosed also in heaven (Matt. 16:19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1018,"ref":"p1018","source":"Quod profecto cornu erectum et oleo plenum dicitur, quia sancta Ecclesia, cum sublimitate potestatis, extendit viscera miserationis. Et quia per damnatae humanitatis vitium, facilius in auctoritatem potestatis extolli possumus quam flecti ad mollitiem pietatis; bene non cornu, sed præparare oleum jubetur. Qui enim, imple cornu tuum oleo, dicit, cornu sine oleo esse signavit. Quid est hoc, nisi quia irasci et arguere etiam inconsulti possumus, sed flecti ad misericordiam, nisi ex magna meditatione, non possumus? Quasi dicat: Zelum, quem naturaliter habes, imple oleo, quod si non habes ex te, habere potes ex virtute, Quod certe et dicitur, qui ungere Redemptorem mittitur; ut qui in officio prædicationis ponitur, dives esse misericordia semper conetur.\n\nPotest hoc cornu mentis affectus ostendi. Quod certe cornu impleri praecipitur, quia perfecte debet Redemptoris nostri unctio, id est sanctificatio, ante sciri quam sufficienter valeat prædicari. Gornu ergo impletur, quando bene sanctitas Redemptoris agnoscitur. Et pleno cornu ungitur, quando optime praedicatur. Nam Joannes quia praedicando ungere venerat, quasi conon implevit sciendo; ut eum ungere bene loquendo potuisset. Si autem bene scire impletionem volumus, audiamus quod in Evangelio dicitur: Factum est verbum superJoannem Zacharice filium in deserto (Luc. III, 2).","english":"That horn is indeed said to be lifted up and full of oil, because the holy Church, with the loftiness of power, extends the inward parts of compassion. And because through the vice of condemned humanity we can more easily be raised up into the authority of power than bent down to the softness of piety, he is rightly commanded not to prepare a horn, but oil. For he who says, Fill your horn with oil, has indicated that the horn is without oil. What is this, except that we can be angry and rebuke even without reflection, but cannot be bent to mercy except by great meditation? As if he were saying: Fill with oil the zeal that you have by nature; if you do not have it from yourself, you can have it from virtue. This is certainly also said to him who is sent to anoint the Redeemer, so that he who is placed in the office of preaching should always strive to be rich in mercy.\n\nBy this horn the affections of the mind can be shown. That horn is certainly commanded to be filled, because the anointing of our Redeemer, that is, his sanctification, ought to be known perfectly before it can be preached sufficiently. The horn, therefore, is filled when the holiness of the Redeemer is well recognized. And with a full horn he is anointed when it is preached excellently. For John, because he had come to anoint by preaching, as it were filled the horn by knowing, so that he might be able to anoint him by speaking well. But if we wish to understand the filling well, let us hear what is said in the Gospel: The word of God came to John the son of Zechariah in the wilderness (Luke 3:2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1019,"ref":"p1019","source":"Cornu ergo pleno eum unxit, qui perfecte prius a verbo doctus est quam verbi divinitalem et assumptam hominis naturam loqui potuisset. Sed veniens, in manu vitulum habuit; quia, ut dignus praeto Redemptoris fieret, carnem suam Deo per abstinentiam mactavit. Potest etiam vituli appellatione ipse Dominus designari. Quid ergo est, quod propheta in manu vitulum tulit, nisi quia, qui Jesum vult praedicando ostendere, per mortificationem carnis debet ejus, quem praedicat, passiones imitari? Vitulum quippe in manu tenere, est similitudinem passionis Christi in virtute operationis ostendere. Aliter enim, qui ad ungendum regem venit, occiditur; quia nimirum in salutis suae periculum praedicator veritatis efficitur, qui verbum quod ore praedicat prava operatione conculcat. Samuel itaque ad ungendum regem veniens, in manu vitulum tulit; quia praecursorDomini se prius mirabilem per superrae conversationis fulgorem praebuit, et sic bonum tantae gratiae nescientibus indicavit. 26. Sed quid est, quod quaeri inter filios Isaijubetur, nisi quia et de veteri populo nasciturus erat, et aequalem nullum habiturus? Quæri itaque præcipitur, ut ei rationabiliter credamus. Et quia per semetipsam dicit: Nemo venit ad me, nisi Pater, qui misit me, traxerit eum (Joan. VI, 44), bene Samueli a patre dicitur: Unges quem monstravero tibi.","english":"Therefore he anointed him with a full horn, who was first perfectly taught by the Word before he could speak of the divinity of the Word and the nature of man assumed. But when he came, he had a calf in his hand; because, in order to become worthy of the Redeemer's herald, he sacrificed his flesh to God through abstinence. Moreover, the Lord himself can be designated by the name of the calf. What then is it that the prophet carried a calf in his hand, except that he who wishes to show Jesus by preaching ought, through the mortification of the flesh, to imitate the passions of him whom he preaches? To hold a calf in the hand is, indeed, to show the likeness of Christ's passion in the power of action. For otherwise, he who comes to anoint the king is killed; because, to be sure, the preacher of truth is brought into danger of his own salvation, who tramples underfoot by wicked action the word that he preaches with his mouth. And so Samuel, coming to anoint the king, carried a calf in his hand; because the forerunner of the Lord first showed himself admirable through the splendor of a heavenly way of life, and so made known the good of such great grace to those who did not know it. 26. But what is it that he is commanded to be sought among the sons of Jesse, except that he was to be born also of the old people, and was to have no one equal to him? He is therefore commanded to be sought, so that we may believe in him reasonably. And because he says through himself: No one comes to me, unless the Father who sent me has drawn him (John 6:44), it is well said to Samuel by the father: You shall anoint the one whom I shall show you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1020,"ref":"p1020","source":"Quasi enim monstratum unxerat prius, qui ab eo, quem unxerat, audiebat: Beatuses Simon Bar-Jona, quia caro et sanguis non revelavit tibi, sed Pater meus, qui est in cælis (Matth. XVI, 17). In Bethlehem ergo mittitur, quia cum secundum carnem quæritur Christus, natus ex Judaeorum populo invenitur. Venit etiam in Bethlehem, quia ordo praedicatorum ante Judaeam convertere studuit, et postea gentibus Redemptoris finem [Legendum videtur fidem] prædicavit. Quid est autem, quod seniores civitatis mirantur, nisi quia, quid ad maturitatis sensum pervenerant, in tantae novitatis praedicatione stupebant? Sed admirantes ci occurrunt, quia praedicationem veritatis libenter audiunt. Occurrere quidem prædicatoribus, est verbum fidei quod praedicant desideranter audire. Quid de pacifico ingressu ejus interrogant? Quid est ingressus pacificus, nisi cum praesentia pacis venerit? Hanc item pacem ostendit, qui ait: Ipse est pax nostra, qui fecit utraqueunum (Ephes. II, 14). Quid est ergo quod de pacifico ingressu interrogant, nisi quia patrum promissionem electorum Judaeorum cordo desideranter exspeclabant? Quasi nutantes, qui exspectabant, dicant: Nunquidnam venit pax, quae se venturam, tanto temporum spatio præcurrente, praedixit? Et quia novi doctores, quod antiqui patres promiserant, exhibitum narrant, dicunt: Pacificus.","english":"For he had anointed him as one already shown beforehand, since he heard from the one he had anointed: Blessed are you, Simon Bar-Jona, because flesh and blood did not reveal it to you, but my Father who is in heaven (Matt. 16:17). Therefore he is sent to Bethlehem, because when Christ is sought according to the flesh, he is found born from the people of the Jews. He also comes to Bethlehem, because the order of preachers first strove to convert Judea, and afterward preached the faith of the Redeemer to the Gentiles. But what is it that the elders of the city marvel at, except that those who had reached the understanding of maturity were astonished at the preaching of such great newness? But they run to meet him in admiration, because they gladly hear the preaching of the truth. To run to meet the preachers is indeed to hear with desire the word of faith that they preach. Why do they ask about his peaceful entrance? What is a peaceful entrance, except when the presence of peace has come? He also shows this peace, who says: He himself is our peace, who has made both one (Eph. 2:14). What is it, then, that they ask about his peaceful entrance, except that the hearts of the elect Jews were eagerly awaiting the promise of the fathers? As if those who were waiting, wavering, were saying: Has the peace come, which foretold that it would come, with so great a span of time running before? And because the new teachers report that what the ancient fathers promised has been brought forth, they say: A peaceful one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":1021,"ref":"p1021","source":"Quasi dicat: Nos non futura promittimus, sed præsentia pacis dona monstramus. In ingressu nostro praesens est, in verbo nostro futura non est. Jam justus Simeom vidit, jam tenuit et adoravit, dicens: Nunc dimittis servum tuum, Domine, secundum verbum tuum in pace (Luc. II, 29). Jam pastoribus apparuit, jam missa de coelis dui exspectata pace, angelorum multitudo cantivit: Gloria in excelsis Deo, et in terra pax hominibus bonæ voluntatis (Luc. II, 14). Et quia non solum praedicare pacem venerat, sed etiam persuadere, subdit, dicens: Ad immolandum veni.\n\nQuid est sacerdoti immolare, nisi Redemptori nostro corda electorum per amorem conjungere? Quasi dicat: Vos, aD venerit, scire vultis, sed non prodest sciri, nisi prositamari. Ad immolandum ergo Domino veni. Hinc est, quod Paulus eos in quibus immolare non poterat expellit, dicens: Qui non amat Dominum Jesum, anathema sit (I Cor. XVI, 22) Sed invitatis id victimam dicitur: Sanctificamini, et venite. Judaei idcirco nobiscum ad fidei sacrificium venire nequeunt, quia Dominum Jesum ex Scripturis judicare nolunt, sed solo odio audire ejus praedicationem refugiunt. Unde per semetipsum Dominus queritur, dicens: Si opera non fecissem eis, quæ nemo alius fecit, peccatum non haberent: nunc autem excusationem non habent, quia viderunt et oderunt me, et Patrem meum (Joan. xv, 24). Quid est ergo, quod dicitur: Sanctificamini, et venite?","english":"As if he were saying: We do not promise future things, but we show the present gifts of peace. In our entrance he is present; in our word he is not future. Already righteous Simeon saw him, already held him and adored him, saying: Now you dismiss your servant, Lord, according to your word in peace (Luke 2:29). Already he appeared to the shepherds; already, the long-awaited peace having been sent from heaven, the multitude of angels sang: Glory in the highest to God, and on earth peace to men of good will (Luke 2:14). And because he had come not only to preach peace but also to persuade, he adds, saying: I have come to sacrifice.\n\nWhat is it for a priest to sacrifice, except to join the hearts of the elect to our Redeemer through love? As if he were saying: You wish to know when he will come, but it does not profit to know unless it profits to love. Therefore I have come to sacrifice to the Lord. Hence it is that Paul expels those among whom he could not sacrifice, saying: If anyone does not love the Lord Jesus, let him be anathema (1 Cor. 16:22). But to those invited, it is said of this victim: Sanctify yourselves, and come. The Jews therefore cannot come with us to the sacrifice of faith, because they are unwilling to judge the Lord Jesus from the Scriptures, but flee from hearing his preaching out of mere hatred. Whence the Lord complains through himself, saying: If I had not done works among them which no one else did, they would not have sin; but now they have no excuse, because they have seen and hated both me and my Father (John 15:24). What is it, then, that is said: Sanctify yourselves, and come?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1022,"ref":"p1022","source":"Sed sanctiScari auditoribus, est audiendum puraementissecretum præparare. Sanctificari quippe eis, est odium de corde projicere, et ad audiendum verbum praedicatonis, intentionis puritatem parare. Sanctificatis ergo venire præcipitur, quia venire nihil prodest qui intentionem puritatis audiendo non habet. Et quia per doctores sanctos sanctus loquitur Spiritus, dicit: Venite mecum: quasi dicat: Sic loquentem attendite, ut vobiscum credatis audientem, quia sic loquor ut audiam, dum ipse sum qui loquor et locutionem administro. Et quia in initio nascentis Ecclesiae multi ex Judaeis, et devote audierunt, et fideliter crediderunt, bene dicitur, quia Isai et ejus filii sanctificati a Samuele sunt, et ad victimam invitati.\n\nSed in septem Isai filiis rex non invenitur. Quid enim septem Isai filii, nisi omnes sunt Synagogae perfecti? Quid ad prophetam veniunt, sed eorum nullus eligitur: quia electus praedicator, et perfectos Synagogae filios aspicit, et ex eis Redemptorem bumani generis nullum credit. Adducit ergo omnes priores filios, ut cum perfectos omnes aspicimus, Redemptoris excellentiam cogitemus. In quibus profecto nisi parvulus adducitur, rex esse a Domino non monstratur: quia nimirum cum Redemptori nostro magnos viro conferimus, quantum excellal, ejus dignitas, videtur. Non invenitur ergo in aliis, quia puri homines sunt.","english":"But the holy things of Isaiah must be heard by the hearers, that they prepare a pure secret. For to be sanctified is for them to cast hatred out of the heart, and to prepare the purity of intention for hearing the word of preaching. Therefore it is commanded that they come when sanctified, because it profits nothing to come if one does not have a pure intention in hearing. And because the Holy Spirit speaks through holy teachers, he says: Come with me: as if he were saying: Attend to the one speaking in such a way that you believe with yourselves the one hearing, because I speak in such a way that I hear, since I am the one who speaks and administers the speech. And because at the beginning of the nascent Church many of the Jews both devoutly heard and faithfully believed, it is well said that Isaiah and his sons were sanctified by Samuel and invited to the sacrifice.\n\nBut among the seven sons of Isaiah the king is not found. For what are the seven sons of Isaiah but all the perfect ones of the Synagogue? What is it that they come to the prophet, but none of them is chosen: because the chosen preacher both looks upon the perfect sons of the Synagogue and believes that none of them is the Redeemer of the human race. He therefore brings all the first sons, so that when we look upon all the perfect, we may consider the excellence of the Redeemer. In these, indeed, unless the little one is brought, the king is not shown by the Lord: because certainly when we compare great men to our Redeemer, how great his dignity is, is seen. He is therefore not found in the others, because they are mere men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1023,"ref":"p1023","source":"Quæritur ergo in pascuis puer qui pascit oves, quia usque ad mortem Patri obedicndo sesubdit: generationem tamen ejus quisenarrabit (lsa. LIII, 8)? Parvulus quippe dicitur, quia humilitatis ejus gratia commendatur. Parvulus ergo dicitur, qui minoratus ad angelis per Psalmistam perhibetur (Psal. v). Sed parvulus oves pascit, quia per humilitatem est humilis, et per majestatem sublimis. Hic laborat et esunt, sed ibi de glonamajestatis suæ angelos pascit.Dum enim de plenitudine glorias ejusomnes accipiunt, quasi in illis beati simis pascuisper puerum saturantur. Parvulus etiam pastor asseritur; quia de carnis ejus assumptione, superni cives ineffabiliter gaudent. Gaudium quippe illud ineffabile beatorum civium, quasi ovium cibus est. Hic ergo adduci instanter praecipitur, hic donec veniat, discubitus necesse est differatur. Discumberet quippe, antequam veniret, si plebs in alium credidisset. Exspectari ergo debuit, qui beatarum animarum singularis et unicus cihus fuit. Unde et per semetipsum dicit: Ego sum panis vivus, qui de cælo descendi (Joan. VI, 51). Sed quia qui ascendit, ipse est, qui descendit Ephes iv, 10), illuc mittitur, ut adducatur, Mittere namque ad pascua, est mentem supra Angelos usque ad æqualitatem æterni Patris extendere. Et invenire eum, est summo patri eum per omnia æqualem credere.","english":"The boy who feeds the sheep is therefore sought in the pastures, because he subjected himself in obedience to the Father even to death: yet who shall declare his generation? He is called a little child, because the grace of his humility is commended. He is called a little child, then, who is said by the Psalmist to have been made a little lower than the angels. But the little child feeds the sheep, because through humility he is lowly, and through majesty he is sublime. Here he labors and hungers, but there he feeds the angels from the glory of his majesty. For while all receive from the fullness of his glory, they are, as it were, filled at those most blessed pastures through the boy. He is also declared a little child as a shepherd, because from the assumption of his flesh the citizens on high rejoice ineffably. For that ineffable joy of the blessed citizens is, as it were, the food of the sheep. Here, then, he is commanded to be brought with urgency; here, until he comes, the reclining at table must necessarily be deferred. For the people would have reclined before he came, if they had believed in another. He therefore had to be awaited, who was the singular and only food of blessed souls. Whence he also says through himself: I am the living bread, which came down from heaven. But because the one who ascended is the same who descended, he is sent there so that he may be brought. For to send to the pastures is to extend the mind above the angels all the way to equality with the eternal Father. And to find him is to believe him to be in all things equal to the most high Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1024,"ref":"p1024","source":"Adducit autem eum, qui etiam ad Redemptionem humani generis per assumptam humanitatem venisse jam asserit. Miserat namque, et adduxerat eum hic, ad queminejus typo mittitur, cum dicebat: Qui de cælo venit, super omnes est (Joan. III, 31). Parvum pascentem ovesadducebat Isaias, cum dicebat: Parvulus natus est nobis, et filius datus est nobis, et vocabitur nomen ejus, admirabilis, consiliarius. Deus, fortis,pater futuri sæculi, princeps pacis (Isai. IX, 6). Sed quia doctoris fides ad saiutem sibi tantum, non etiam audi oribus proficit, mitti et adduci praecipitur, ut unusquisque fidem ejus habeat, per quam salvari mereatur. Ire etenim singuli, et adducere eum debent, quia firmiter debent eum credere per divinitatem æterno Patri aequalem,et per humanitatem naturae nostrae participem.\n\nDe cujus etiam descriptione dicitur: Qui erat rufus, et pulcher aspectu, et decora facie. Rufus quippe, quia lancea vulneratus: rufus, quia ex passione rubicundus. Unde et per prophetam ei dicitur: Quare rubrumeat indumentum tuum (Isai. LXIII,2)? Rufus quippe exstitit, cui candorem tantae innocent. pretiosi sanguinis rubore coloravit. Pulcher etiam aspectu fuit, quia et resurgendo immortalitatis pulchritudinem induit,et mortales nos ex magna charitate respexit. Quasi enim aspectus sui pulchritudinem repromittens discipulis, ait: Iterum videbo vos, et gaudebit cor vestrum (Joan. XVI, 22).","english":"He brings forward the one who, he already asserts, also came to the Redemption of the human race through assumed humanity. For he had sent him, and he had brought him forward here, to whom one is sent in his type, when he said: He who comes from heaven is above all (John 3:31). Isaiah was bringing forward the little one feeding the sheep, when he said: A little child is born to us, and a son is given to us, and his name shall be called wonderful, counselor, God, mighty, father of the world to come, prince of peace (Isaiah 9:6). But because the faith of the teacher profits only for himself unto salvation, and not also for his hearers, he is commanded to be sent and brought forward, so that each one may have faith in him, through which he may deserve to be saved. For individuals ought to go and bring him forward, because they ought firmly to believe him equal to the eternal Father through divinity, and a partaker of our nature through humanity.\n\nConcerning his description also it is said: Who was ruddy, and beautiful in appearance, and comely of face. Ruddy indeed, because wounded by the lance; ruddy, because reddened by his passion. Whence also it is said to him through the prophet: Why is your clothing red (Isaiah 63:2)? For he was ruddy, whose whiteness of such great innocence he colored with the redness of precious blood. He was also beautiful in appearance, because both by rising again he put on the beauty of immortality, and in great charity he looked upon us mortals. For as if promising to his disciples the beauty of his appearance, he said: I will see you again, and your heart will rejoice (John 16:22).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1025,"ref":"p1025","source":"Hinc item repromittens, ait: Vado parare vobis locum, et veniam, et accipiam vos ad meipsum, ut ubi ego sum, et vos sitis. Quis est decor faciei, nisi ejus gloria majestatis Facies namque ejus perfecta cognitio est. Hanc etiam Paulus commemorans, ait: Videmus nunc per speculum in ænigmate, tunc autem facie ad faciem. Nunc cognosco ex parte, tunc cognoscam, sicut et cognitus sum (/ Cor. XIII, 12). Decor ergo faciei quid est, nisi splendor æternæ divinitatis? Qui nimirum decor modo creditur, non videtur: tunc non creditur, sed videtur, quia apostolus ait: Cum apparuerit similes ei erimus, quoniam videbimus eum, sicuti est (I Joan. III, 2). Unde et Moysi quaerenti eumdem faciei decorem, respondit: Posteriora mea videbis (Exod. xxxiii, 23). Quidquid de illius divinitate contemplari nunc possumus, non est ipse decor, sed velamentum decoris. Posteriora quidem cernimus, ut sequamur; sed, dum sequendo parvenimus ad eum, anteriora,id est faciei decorem cernimus. Rufus ergo in sae. culo fuit, pulcher in paradiso, decora facie perennis in coelo. Potest et omnis haec trina pulchritudo in hac praesentis vitae ejus conversatione cognosci. Rufus quippe exstitit: quiaferventeramavit eos, pro quibus animam posuit. Pulcher aspectu fuit: quia omnia novit. Decora facie: quia bona omnia fecit. Sed quae illa aspectus pulchritudo? Nemo novit patrem, nisi Alius (Matth. XI, 27).","english":"Hence again, promising, he says: I go to prepare a place for you, and I will come and take you to myself, so that where I am, you also may be. What is the beauty of his face, if not the glory of his majesty? For his face is the perfect knowledge of him. Paul also, recalling this, says: We see now through a mirror in an enigma, but then face to face. Now I know in part, then I shall know, even as I am known (1 Cor. 13:12). What, then, is the beauty of the face, if not the splendor of the eternal Godhead? This beauty is indeed now believed, not seen; then it will not be believed, but seen, because the apostle says: When he appears, we shall be like him, for we shall see him as he is (1 John 3:2). Whence also to Moses, asking for the same beauty of the face, he answered: You shall see my back (Exod. 33:23). Whatever we can now contemplate concerning his divinity is not that beauty itself, but a veil of the beauty. We behold his back, so to speak, that we may follow; but when by following we have come to him, we behold his front, that is, the beauty of his face. He was therefore ruddy in this world, beautiful in paradise, comely of face and everlasting in heaven. All this threefold beauty can also be recognized in the conduct of his present life. He was indeed ruddy, because he ardently loved those for whom he laid down his soul. He was beautiful to look upon, because he knew all things. Comely of face, because he made all things good. But what is that beauty of appearance? No one knows the Father except the Son (Matt. 11:27).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1026,"ref":"p1026","source":"Hunc item Petrus admirans, ait: Nunc scimus, quia scis omnia, et non est opus, ut quis te interroget (Joan. XVI, 30). Decorem faciei turbae intuentium proteslantur, quae dicunt:Bene omnia fecit, et surdos fecit audire, et mutos loqui (Marc. vn, 37). Hinc tem alii admirantes, dicunt: Qualis est hic, quia venti et mare obediunt ei (Matth. VIII, 27)? Decor ergo faciei quid est, nisi pulchritudo sanctitatis? Quid item est decor faciei, nisi splendor conversationis ejus incomporabilis? quia per omne, quod egit, incomparabili luce gratiae resplenduit. Hunc namque faciei decorem Psalmista admirans, ait: Speciosus forma præ filiis hominum, diffusa est gratia in labiis tuis (Psal. XLIV, 3). Hanc Paulus praedicans, ait: Quicum sit splendor gloriæ, et figura substantiæ ejus, portansque omnia verbo virtutis suæ, purgationem peccatorum faciens, sedet ad dexteram majestatis in excelsis, tanto melior angelis effectus, quanto differentius præ illis nomen hæreditavit. Cui enim dixit aliquando angelorum: Filius meuses tu, ego hodiegenui te (Hebr. I, 3)? De hoc igitur recte prophetae praecipitur: Surge, et unge eum, ipse est enim.","english":"Peter likewise, marveling at him, says: Now we know that you know all things, and have no need that anyone should question you (John 16:30). The beauty of his face is proclaimed by the crowds of onlookers, who say: He has done all things well; he makes the deaf to hear and the mute to speak (Mark 7:37). Hence again others, marveling, say: What sort of man is this, that the winds and the sea obey him (Matthew 8:27)? What, then, is the beauty of his face, if not the beauty of holiness? What again is the beauty of his face, if not the splendor of his incomparable manner of life? For in everything that he did, he shone with the incomparable light of grace. For the Psalmist, marveling at this beauty of his face, says: You are beautiful in form above the sons of men, grace is poured out on your lips (Psalm 44:3). Paul, proclaiming this, says: Who being the splendor of his glory and the figure of his substance, and bearing all things by the word of his power, making purgation of sins, sits at the right hand of the majesty on high, being made so much better than the angels as he has inherited a more excellent name than they. For to which of the angels did he ever say: You are my Son, today I have begotten you (Hebrews 1:3)? Concerning him, therefore, the command is rightly given to the prophet: Arise, and anoint him, for he is the one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1027,"ref":"p1027","source":"Petrus quoque apostolus non solum propheta, sed summus patriarcha, vidit inenarrabilem lucem fusam desuper,nubem obumbrantem, clamantem patrem: Hic est filius meus dilectus, in quo mihi bene complacui (Matth. XVII,; Marc. I, ii; Luc. III, ii; II Petr. i, 17). Ibi dicitur: Ipse est enim. Hic dicitur: Hic est filius meus dilectus. Ibi quia in typis ostendebatur, quasi absentior cernitur, dum dicitur: Ipse est. Hic autem, quia jam revelata claritas ejus erat, praesentior cernitur, quia dicit: Hic est filius meus dilectus, in quo mihi complacui. Hic ergo ungendus est, hic laudandus, et perpetuis favoribus demulcendus. Sed quis digne laudare sufficiat,eum non sufficiat gloriam videre, quam laudat? Quid est, quod Petrus cadit, cum vocem audit insonantem tanti verba praeconii? Sed parvulus erat, adhuc videbat, quod videre non sufficiebat. Videbat, et quia videndo cadebat, significat, quod ad in non poterat attingere, quod merebantur videre. Nemo potest dicere, Dominus Jesus, nisi in Spiritu sancto (I Cor. XII, 3). Quia ergo Petrus nondum illam plenitudinem spiritus acceperat, prædicare Jesum quasi parvulus non valebat: ergo surgere jubetur prius, et visionem nemini dicere, donec a mortuis resurrexisset. Post resurrectionem quippe accepturus erat Spiritum sanctum. Unde scriptum est:Nondum erat spiritus datus, quia Jesus nondum fuerat glorificatus (Joan. VII, 39).","english":"Peter also, the apostle—not only a prophet, but the highest patriarch—saw the ineffable light poured out from above, the cloud overshadowing, the Father crying out: This is my beloved Son, in whom I am well pleased (Matt. 17; Mark 1:11; Luke 3:22; 2 Pet. 1:17). There it is said: For it is he. Here it is said: This is my beloved Son. There, because he was shown in figures, he is beheld as though more absent, when it is said: It is he. Here, however, because his glory was now revealed, he is beheld as more present, because he says: This is my beloved Son, in whom I am well pleased. He, therefore, is to be anointed, he is to be praised, and he is to be soothed with perpetual favors. But who could worthily suffice to praise him, when he does not suffice to see the glory that he praises? What is it that Peter falls down when he hears the resounding voice of the words of such a proclamation? But he was a little one; he was still seeing what he was not sufficient to see. He was seeing, and because by seeing he was falling, it signifies that he could not attain to that which they merited to see. No one can say, Lord Jesus, except in the Holy Spirit (1 Cor. 12:3). Because, therefore, Peter had not yet received that fullness of the Spirit, he was not able, as a little one, to preach Jesus; therefore he is first commanded to rise and to tell the vision to no one until he had risen from the dead. After the resurrection, surely, he was to receive the Holy Spirit. Hence it is written: The Spirit was not yet given, because Jesus had not yet been glorified (John 7:39).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1028,"ref":"p1028","source":"Nondum debebat ergo Petrus ante rcsurrectionem visionem dicere, quoniam quidem bene vidit, sed antequam spiritum haberet, non intellexit.\n\n3i. Quid est ergo quod ad Samuelem Dominus ait: Surge, et unge eum? Quid est, quod surgere jubetor, ut ungat, nisi quia multum oportet eum erigi ad superna, qui sublimitatem Domini geslit praedicare? Sed quantum erectus erat Petrus, qui ad tanta ridenda sustollebatur? Sed si ille adhuc altiorem statum perfectionis ezspectat. qui tantae pracdi.tionis officium subire non metuat? Si prophetam Dominus surgere admonet, praedicare Dominum audet, qui per lapsum pravitatis jacet? Hinc est enim, quod unicuique prædicatori per Isaiam praecipitur: Super montem excelsum ascende tu,qui evangelizas Sion (Isai. XL, 9). Mons excelsus, perfectio doctrinæ, et operis est. Surgat ergo, qui ungere regem præcipitur, in sublimia se extendat. Surgat in alto opere, surgat in alta contemplatione, surgat in sapientia verbi, surgat in virtute cbaritatis. Ille quidem, qui prædicando ungitur, tantus est, ut vix ad eum a sublimibus perveniatur. Et fortasse Paulus hunc ideo ungere poterat, quia dicit: Nostra conversatio in cæII, est (Philip. III, 20). Ideo hunc uogere poterat,quia ad tertii coeli secreta se erexerat, et in paradiso arcana verba audiebat.","english":"Peter, therefore, ought not yet before the resurrection to speak of the vision, since indeed he saw well, but before he had the Spirit, he did not understand.\n\n31. What is it, then, that the Lord says to Samuel: Rise, and anoint him? What is it that he is commanded to rise so that he may anoint, except that it is greatly necessary for him to be raised up to heavenly things, who desires to proclaim the sublimity of the Lord? But how greatly raised up was Peter, who was lifted up to see such great things? But if he still awaits a higher state of perfection, who does not fear to undertake the office of such great preaching? If the Lord admonishes the prophet to rise, does he dare to preach the Lord, who lies low through the fall of wickedness? Hence it is indeed that to each preacher it is commanded through Isaiah: Ascend upon a high mountain, you who bring good tidings to Zion (Isa. 40:9). The high mountain is the perfection of teaching and of work. Let him rise, therefore, who is commanded to anoint the king; let him extend himself to sublime things. Let him rise in lofty work, let him rise in lofty contemplation, let him rise in the wisdom of speech, let him rise in the virtue of charity. Indeed, he who is anointed by preaching is so great that he is scarcely reached by those who are sublime. And perhaps Paul was able to anoint him for this reason, because he says: Our conversation is in heaven (Phil. 3:20). He was able to anoint him for this reason, because he had raised himself to the secrets of the third heaven, and in paradise was hearing secret words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1029,"ref":"p1029","source":"Quia ergo Dominus esus sublimiter a sublimibus prædicari debet, surgere propheta præcipitur: quia eum, per quem ipse signatur, ungere jubetur. Alta quidem, imo altissima haec perfectae conversationis virtus est, sed a multis perfecto perficitur. Magna quidem sublimites haec est, sed tamen sublimes Ecclesia sancta multos habet. Nam ex quo Synagogam repulit, in innumerabilem celsitudinem virtutis sanctam Ecclesiam sublimavit. Bene ergo dicitur: Et directus est spiritus Domini in David a die illa in reliquum. Dies quidem est fides Redemptoris: in qua nimirum et sancta Ecclesia illuminatur, et repulsa Synagoga mira cæcitate deprimitur. In die ergo illa Spiritus sanctus in David dirigitur: quia ejus gratie Synagogæ tollitur,et sanctas Ecclesise electis datur. Dirigitur enim, quia illos deserit, istos assumit. Sed in die dirigitur, quia qui in fide Redemptoris illuminatus non est, in se se dirigentem spiritum habere non potest. Spiritusergo in die dirigitur, quia fidei lumen habentibus datur. Dirigitur autem in David, quia hunc sola sanctaEcclesia suscipit, quae corpus est Redemptoris. Sed quia, auctore Deo, ea, quae proposuimus, de libro Regum tractanda complevimus, orandus est summus atque omnipotens Spiritus,ut qui verba per quem voluit, protulit, tam scribenti, quam legenti tribuat affectum viatutis. Amen.","english":"Therefore, because the Lord must be proclaimed on high by those on high, the prophet is commanded to rise, because he is ordered to anoint the one by whom he himself is signified. This virtue of perfect conduct is indeed a high thing—nay, the highest—but it is brought to perfection by many who are perfect. Great indeed is this sublimity, but holy Church has many sublime ones. For from the time she rejected the Synagogue, she raised holy Church to an innumerable height of virtue. Well, then, is it said: And the Spirit of the Lord was directed upon David from that day and thereafter. The day is faith in the Redeemer, in which, to be sure, both holy Church is enlightened and the rejected Synagogue is brought down into wondrous blindness. On that day, therefore, the Holy Spirit is directed upon David, because His grace is taken away from the Synagogue and given to the elect of holy Church. For He is directed, because He forsakes those and takes up these. But He is directed on the day, because one who has not been enlightened in faith in the Redeemer cannot have the directing Spirit within himself. The Spirit, then, is directed on the day, because He is given to those who have the light of faith. But He is directed upon David, because holy Church alone receives Him, she who is the body of the Redeemer. But since, with God as author, we have completed what we proposed to treat from the book of Kings, the supreme and almighty Spirit must be entreated, that He who brought forth words through whom He willed may grant the affection of strength both to the writer and to the reader. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}