{"slug":"tmp392.tmp392.opp-lat1","id":"latin:ogl-pl:tmp392.tmp392.opp-lat1","title":"Commentarius In LXXV Psalmos [Attributus]","title_source":"Commentarius In LXXV Psalmos [Attributus]","author":"Rufinus Aquileiensis","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":"2026-11-15T20:45:30Z","cost_usd":0.093198},"source":{"registry_id":"latin:ogl-pl:tmp392.tmp392.opp-lat1","work_id":"tmp392.tmp392.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/tmp392/tmp392/tmp392.tmp392.opp-lat1.xml"},"stats":{"passages":982,"english_words":254257,"coptic_letters":0,"source_letters":949276,"commentary_units":0,"commentary_kinds":0,"derived_notes":61,"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/tmp392/tmp392/tmp392.tmp392.opp-lat1.xml"}],"checks":{"work":"tmp392.tmp392.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":982,"translated":982,"commentary_passages":0,"commentary_units":0,"english_words":254257,"source_letters":949271,"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: 982 narrative."},{"kind":"caution","severity":"caution","text":"56 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 1:14; John 4:10; Luke 1:28; Luke 1:42."},{"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":982},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"IN LXXV D AVIDIS PSALMOS COMMENTARIUS RUFINO AQUILEIENSI OLIM ATTRIBUTUS.\n\nTITULORUM OMNIUM QUI PSALMIS PRAEFIGUNTUR Argumentum.\n\nSunt superscriptionum omnium tituli diversi; nam praeter cos qui auctorum suorum nominibus, aut caussarum, aut temporum significationibus praenotantur, sunt alii quibus titulus, In finem est: alii quibus tantum, Psalmus cantici,vel Canticum psalmi, Et necesse est diversae c(??)ussas diversarum superscriptionum exiit isse. Non enim sine causaa tanta rerum diversitate hic titulorum ordo convertitur, ut nunc In finem, nunc Psalmus, nunc Canticum, nunc Canticum psalmi, nunc Psalmus cantici ad distinctionem psalmi qui subjaceat, proponatur. Et quampiam in singulis quibusque psalmis singularum quarumque inscriptionum causis is praestare nitamur; tamen ad compendium studiosae intelligentia, in brevi sermunculo vir— tutem suprascriptionum omnium coarclamus. Finis est, cujus caussa caetera sunt, ipse aulem nulli alii eaussam suam praestat. Ob finem enim omnia: nihil volo aliud post finem. Namque ad finem tenditur, sed in fine desinitur. Ita finis et anteriorum perfectio est, et se in nihil aliud protendens, propria in semel sui ipse possess o est.","english":"THE COMMENTARY ON THE SEVENTY-FIVE PSALMS OF DAVID, ONCE ATTRIBUTED TO RUFINUS OF AQUILEIA.\n\nThe Argument of All the Titles That Are Prefixed to the Psalms.\n\nThe titles of all the superscriptions are diverse; for besides those which are marked in advance by the names of their authors, or by indications of causes, or of times, there are others whose title is \"Unto the end\"; others whose title is only \"A Psalm of a song,\" or \"A song of a psalm.\" And it must be that the causes of the diverse superscriptions have proceeded from diverse reasons. For it is not without cause that this order of titles is varied with such great diversity of things, so that now \"Unto the end,\" now \"A Psalm,\" now \"A song,\" now \"A song of a psalm,\" now \"A psalm of a song\" is set forth to distinguish the psalm that lies beneath. And although in each several psalm we strive to show the causes of each several inscription, nevertheless for the compendium of studious understanding, in a brief discourse let us gather together the power of all the superscriptions. The end is that for the sake of which all other things are, but it itself furnishes its cause to no other thing. For all things are for the sake of the end: I wish nothing else after the end. For one tends toward the end, but in the end one ceases. Thus the end is both the perfection of the things that come before, and, extending itself into nothing else, is its own possession once and for all in itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Psalmi ergo qui inscribuntur In finem, ita intelligendi sunt, ut ex perfectis atque absolutis bonorum aeternorum doctrinis et speciebus existant; quia ad ea quae in bis dicuntur, fidei se nostrae cursus extendat, et in his nullo ulteriore tendens procursu, ipso suo optatae et ad(??)tae beatitudinis fine requiescat. In Musicis vero artibus haec sunt officiorum genera et varietates. Psalmus est, cum cessante voce, pulsus tantum organi canentis auditur. Canticum est, cum cantantium chorus libertate sua utens, neque in consonum organi astrictus obsequium, hymno canorae tantum vocis exultat. Psalmus aulem cantici est, cum organo praecinente, subsequens et aemula organi vox chori cantantis auditur, modum psalterii modulis vocis imitata. Canticum vero psalmi est, cum choro ante cantante, humanae cantationis hymno ars organi consonantis aptatur, vocisque modulis praecinentis pari psalterio suavitate modulatur.","english":"Therefore the psalms that are inscribed \"Unto the end\" are to be understood as proceeding from the perfect and complete teachings and forms of eternal goods; because the course of our faith should extend to the things that are said in these, and, tending toward nothing further beyond them, it should rest in its own desired and attained end of blessedness. But in the musical arts these are the kinds and varieties of functions. A psalm is when, with the voice ceasing, only the sound of the resounding instrument is heard. A canticle is when the chorus of singers, using its freedom and not constrained to the harmonious service of the instrument, exults in a hymn of melodious voice alone. But a psalm of a canticle is when, with the instrument leading the way, the answering and emulating voice of the singing chorus is heard, imitating the manner of the psaltery in the measures of the voice. But a canticle of a psalm is when, with the chorus singing first, the art of the harmonious instrument is joined to the hymn of human singing, and it is modulated on the psaltery with equal sweetness to the measures of the leading voice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"His ergo quatuor musicae artis generibus competentes singulis quibusque psalmis subscriptiones sunt coaptatae. Ex virtutibus autem psalmorum, et ex ipsis doctrina(??) musicae diversitatibus caussa uniuscujusque superscriptionis ostenditur. In co enim psalmo, in quo tantum Psalmus inscribitur, fidelium operum et religiosorum gestorum aut doctrina, aut confessio continetur, cum Propheta commemorando quae gerit, ad doctrinam nos gestorum similium instituit, motu corporei organi nostri ad pios officiorum usus temperato. At vero cum Canticum tantum in titulo psalmi praeponitur, scientia in eo spiritualis, et intelligentia coelestis intelligitur, quam per cognitionem sapientiae consequitur, cum non commemoratis fidei operibus, solam doctrinam perfectae de Deo cognitionis ostendit. Non enim statim omnis scientia in bono opere est: neque rursum omne opus bonum veram scientiam consequitur. Ob quod est illud quod in tertio superscriptionum genere est. Canticum psalmi dicitur, quando cum bonorum operum efficientia scientis doctrina conjungitur: Prius enim in bonis operibus vivendum est, ut perfecta possit ea quae deinceps succedit, divini sacramenti esse cognitio, secundum id quod dictum est: Desiderasti sapientiam? serva mandata, et Dominus praestabit eamdem (Matth. 19.). Praestabit ergo sapientiam his, qui per merita bonorum operum intelligentie gratiam consequuntur.","english":"To these four kinds of the musical art, therefore, the superscriptions fitted to each individual psalm are correspondingly adapted. But from the powers of the psalms, and from the diversities of musical doctrine themselves, the reason for each one's superscription is shown. For in that psalm in which only \"Psalm\" is inscribed, there is contained either the doctrine or the confession of works of faith and religious deeds, since the Prophet, by recounting the things he does, instructs us unto the doctrine of similar deeds, our bodily organ's motion being tempered to pious uses of duties. But when only \"Canticle\" is set before in the title of a psalm, spiritual knowledge and heavenly understanding are understood in it, which one attains through the cognition of wisdom, when, with works of faith not recounted, it shows only the doctrine of perfect knowledge concerning God. For not all knowledge is immediately in a good work, nor again does every good work attain true knowledge. Wherefore there is that which is in the third kind of superscriptions. It is called \"Canticle of a psalm\" when the doctrine of knowledge is joined with the efficacy of good works. For one must first live in good works, so that the knowledge of the divine sacrament which follows thereafter may be perfect, according to that which was said: \"Have you desired wisdom? Keep the commandments, and the Lord will grant it\" (Matt. 19). He will grant wisdom, therefore, to those who through the merits of good works obtain the grace of understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Ex nis operum doctrinaeque studiis, psalmi illius imi Cantico psalmi superscribitur, erit caussa noscenda. Ubi autem est Psalmus cantici, illic per cognitionis scientiam usus boni operis tradatur: quando desiderabilem nobis fidelium gestorum efficientiam praestat anterior de Deo adepta cognitio. Haec ergo musicae artis quadrifaria diversitas, psalmorum est diversitati coaptata, ut est. Psalmus per corporei organi motum in commemoratione gestorum lit. Canticum vero per sapientiae cognitionem habet in se doctrinae scientiam. Psalmus vero cantici est, cum praeeunte gestorum merito, cognitio scientiae praestatur. canticum deinde psalmi est, cum per adeptae scientia; cognitionem fidelium gestorum opus inchoatur et geritur. Per has ergo superscriptionum proprietates intelligentiam psalmorum quaerere oportebat: quia unicuique generi prophetiae, in proprietate titulorum unumquodque genus musi ae comparationis aptum est. Aliae vero superscriptiones, quae aut res gestas secundum historias significant, aut tempora, aut dies, aut aliud aliquid complexae sunt: vel ex interpretatione nominum, vel ex comparatione gestorum, vel ex consimilium specie, ex quibus rebus psalmus consistat, ostenditur. Et sicubi est, Pro die sabbati, aut, Pro occultis filii.","english":"From these pursuits of works and of doctrine, the reason why that psalm is inscribed \"A Canticle of a Psalm\" will have to be known. But where it is \"A Psalm of a Canticle,\" there the use of good works is handed down through the knowledge of understanding, since the earlier knowledge of God, once attained, furnishes us with the desirable efficacy of faithful deeds. This fourfold diversity, therefore, of the musical art is fitted to the diversity of the psalms, as it is. A Psalm, through the movement of the bodily organ, consists in the remembrance of deeds. But a Canticle, through the knowledge of wisdom, has within itself the understanding of doctrine. But it is \"A Psalm of a Canticle\" when, with the merit of deeds going before, the knowledge of understanding is furnished. Then it is \"A Canticle of a Psalm\" when, through the understanding of knowledge once attained, the work of faithful deeds is begun and carried out. Through these properties of the superscriptions, therefore, one ought to seek the understanding of the psalms, because to each kind of prophecy, in the property of the titles, each kind of musical comparison is suited. But the other superscriptions, which either signify deeds done according to histories, or encompass times, or days, or something else, are shown either from the interpretation of names, or from the comparison of deeds, or from the likeness of similar things, from which matters the psalm consists. And wherever there is \"For the day of the sabbath,\" or \"For the hidden things of the son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"aut, Pro die octava, per corporalem superscriptionem significationemque specialis psalmi intelligatur editio: vel cum Illius David, vel illi David, vel Absalom, vel Saul, vel Doech, prophetia, quae in psalmo sit, consequamur. In diapsalma vero, quod interjectum plarimis psalmis est, cognoscendum est de mutatione aut personae, aut sensus, sub conversione metri musici inchoari: ut sicubi diapsalma intercesserit, aut aliquid aliud dici, aut etiam ab altero dici, aut in allero artis musicae modulo cantari, intelligendum sit. De personis, aut sensibus, ubi diapsalma intercedere reperiemus, rationem asserere tentabimus. Caeterum modi musici disciplinam conservare, translatio Graeca et Latina non potuit. Haec autem in compendiosam brevitatem dicta sufliciaul.\n\nNunc festinemus ad ipsam psalmorum expositionem stilum convertere. Est autem diligens propensumque judicium expositioni uniuscujusque psalmi praestandum, ut cognoscatur, qua unusquisque eorum clave intelligentiae aperiendus sit. Nam liber omnis similis est urbi pulchrae atque magnae, cui plures aedes diversaeque sint, quarum fores propriis clavibus diversisque claudantur.","english":"Or let \"For the eighth day\" be understood, through its bodily superscription and meaning, as the setting forth of a special psalm: so that we may attain the prophecy that is in the psalm, whether it is \"of that David,\" or \"to that David,\" or \"to Absalom,\" or \"to Saul,\" or \"to Doeg.\" But in the diapsalma, which is interposed in very many psalms, it must be recognized that it begins with a change either of person or of sense, through the turning of the musical meter: so that wherever a diapsalma has intervened, it is to be understood that either something else is said, or even that it is said by another, or that it is sung in another mode of musical art. Concerning the persons or senses, wherever we find that a diapsalma intervenes, we shall attempt to set forth the reason. Moreover, the Greek and Latin translation could not preserve the discipline of the musical mode. But these things, said in compact brevity, will suffice.\n\nNow let us hasten to turn our pen to the exposition of the psalms themselves. But a careful and well-disposed judgment must be applied to the exposition of each individual psalm, so that it may be known by which key of understanding each one of them is to be opened. For every book is like a beautiful and great city, which has many and diverse buildings, whose doors are closed by their own different keys.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Quae cum unum in locum congestae permixtaeque sitit, volenti unamquanque aedem aperire, maximam ignaro afferant difficuitatem, ut claves uniuscujusque aedis inveniat: sitque aut famdiaris scientiae cognitam elavem cito ex copia illa congestae varietatis in unum eligere, aut ingentis laboris aptam et congruam elavem aperiendi uniuscujusque aditus invenire: quia ratio et qualitas non sinat, non suas claves claustris disparibus coaptare. Itaque secundum Dei misericordiam aperiendi uniuscujusque psalmi elavem reperturi, hujus ipsius primi Psalmi aditum propria sua et congrua clave pandamus. Isle liber apud Hebraeos propter diversas caus as tribus modis intitulatur: id est, aut Liber hymnorum, aut Liber soliloquiorum, aut Liber psalmorum. Ideo titulus ejus est, Liber hymnorum: quia totum istud opus pertinet ad laudem Dei. Hymni sunt cantus laudem Dei concinente. Si sit laus, et non sil Dei, non est hymnus: si sit laus Dei, et non cantetur, non est hymnus. Oportet ergo ut si sit hymnus, habeat haec tria, et laudem, et Dei, et canticum. Dicunt et quidam quod hymnus proprie dicitur, laus Dei metrice composita. Unde proprie in Hebraeo dicitur Liber hymnorum, quia ibi totum psalterium est metrice scriptu.","english":"Since these things, gathered together and mingled into one place, present the greatest difficulty to one who wishes to open each house individually and does not know how to find the key of each house, so that either, with the key of a familiar science already known, he may quickly choose one out of that abundance of gathered variety, or, with great labor, find a key suited and fitting for opening each entrance—because reason and the nature of the matter do not permit keys that do not belong to them to be fitted to different locks. Therefore, according to God's mercy, being about to find the key for opening each psalm, let us open the entrance of this first Psalm with its own proper and fitting key. This book among the Hebrews, on account of various reasons, is entitled in three ways: that is, either the Book of Hymns, or the Book of Soliloquies, or the Book of Psalms. Therefore its title is the Book of Hymns, because that whole work pertains to the praise of God. Hymns are songs sounding forth the praise of God. If there is praise, but it is not of God, it is not a hymn; if it is the praise of God, but it is not sung, it is not a hymn. It is necessary, therefore, that if it is a hymn, it have these three things: both praise, and of God, and song. Some also say that a hymn is properly called the praise of God composed in meter. Hence properly in Hebrew it is called the Book of Hymns, because there the whole psalter is written in meter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Dicitur etiam apud nos recte Liber hymnorum, quia licet, impediente translatione, non teneat metrum, tenet tamen quod praecipuum est: scilicet quod in omni parte apud uos, sicut et apud Hebreaos, laudem Dei significat, quod perspicuum est. Liber etiam soliloqutorum non immerito dicitur, eo quod in eo solus Spiritus Sanctus sine ullo humano ingenio, sive auxilio loquatur. Vel soliloquium, non quia de Christo loquuntur soli psalmi: sed quia dignius et manifestius loquuntur de illo, quam prophetae caeteri. Ex qua etiam dignitate haec prophetia in frequentiori usu habetur in Ecclesta. Rursus Liber psalmorum recte appellatus eat, quia sanctus David dulce mysterium hujus prophetis dulci sono, dulci organo, id est psalterio, voluit declarare. Volens enim magnificare cultum templi ad honorem Dei, cum Arcam de Sylo reduceret, elegit tria millia hominum musicis instrumentis Deum laudantium: et illis centum quinquaginta praefecit: quibus omnibus quatuor alios, Etham, Eman, Asaph, Idithun praefectos adhibuit (I Paral. 16.). Ipse quoque cum psalterio modulans in tabernaculo ad divinum cultum caeteros invitavit, prophetiam hanc modulabatur in salterio (I Paral. 24.). Et non sine caussa magis in hoc quam in alio instrumento: quia sicut hoc instrumentum decem chordas habet, et superius est concavum unde resonat: ita haec prophetia resonat de superioribus, quea nos instruit de spiritualibus.","english":"It is also rightly called among us the Book of Hymns, because although, hindered by translation, it does not keep the meter, it nevertheless keeps what is most important: namely, that in every part among you, as also among the Hebrews, it signifies the praise of God, which is evident. It is also not undeservedly called the Book of Soliloquies, in that in it the Holy Spirit alone speaks without any human ingenuity or assistance. Or it is a soliloquy, not because the psalms alone speak of Christ, but because they speak of him more worthily and more manifestly than the other prophets. From this dignity also this prophecy is held in more frequent use in the Church. Again, it is rightly called the Book of Psalms, because holy David wished to declare the sweet mystery of this prophecy with a sweet sound, a sweet instrument, that is, the psaltery. For wishing to magnify the worship of the temple to the honor of God, when he brought back the Ark from Shiloh, he chose three thousand men praising God with musical instruments, and he set them over a hundred and fifty; to all of whom he added four others as leaders: Ethan, Heman, Asaph, and Jeduthun (1 Chronicles 16). He himself also, playing on the psaltery in the tabernacle, invited the others to divine worship, and he played this prophecy on the psaltery (1 Chronicles 24). And not without cause on this instrument rather than another: because just as this instrument has ten strings, and is hollow above, from which it resounds, so this prophecy resounds concerning things above, which instructs us concerning spiritual things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Neque hoc caussa laudis humanae, sed solo appetitu supernae patriae. Decem vero chordae psalterii, decem praecepta legis significant: quae omnia bene implet, qui ea exequitur, quae in psalterio scripta decantantur. Dicitur autem prophetia, non quia praedicit futura: sed quia prodit occulta. Cujus tempora tria sunt: praetorilum, praesens et futurum Et ipsa aliquando fit per figuras, aliquando per somnium, aliquando per occultam revelationem: sicut ista, Quod ipse Propheta attestatur, ubi ait. Audiam, quid loquatur in me Dominus Deus (Psal. 10.). Et, Occulta sapientiae tuae manifestasti mihi (Psal. 50.). Communis materia lotius hujus operis, Christus est, tripliciter acceptus: id est, secundum divinitatem, secundum humanitatem, et secundum corpus ejus, quod est Ecclesta. Quod vero de contrariis, id est, daemonis et impiis hominibus interseritur, non ideo fit, quod sint de principali materia: sed ut principali materiei per quasdam commoditates subserviant, admiscentur. Ut in primo psalmo de impiis inducit, quatenus per eorum poenas homines ab eorum conformitate deterreat, et ad Christi conformitatem inducat. Quaeritur a quibusdam, cui parti philosophiae supponatur. Quibus respondendum est, secundum quod agit de moribus. Ethicae: secundum quod tractat de natura, Physicae potest supponi.","english":"Nor is this for the sake of human praise, but from the sole desire for the heavenly homeland. The ten strings of the psaltery signify the ten precepts of the law: all of which he fulfills well who carries out those things which are sung as written in the psaltery. But it is called prophecy, not because it foretells future things, but because it discloses hidden things. Its times are three: past, present, and future. And it is itself sometimes made through figures, sometimes through a dream, sometimes through hidden revelation: as is that, which the Prophet himself attests, where he says, I will hear what the Lord God speaks in me (Ps. 10). And, You have made known to me the hidden things of your wisdom (Ps. 50). The common matter of this whole work is Christ, understood in three ways: that is, according to his divinity, according to his humanity, and according to his body, which is the Church. But what is interspersed concerning contrary things, that is, demons and impious men, is not done because they are of the principal matter, but so that they may serve the principal matter through certain advantages, they are mixed in. As in the first psalm he introduces the impious, in order that through their punishments he may deter men from conformity with them, and lead them to conformity with Christ. It is asked by some to which part of philosophy it is to be assigned. To whom it must be answered that, insofar as it treats of morals, it can be assigned to Ethics; insofar as it treats of nature, to Physics.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Sciendum vero est, quod istos CL. psalmos. Spiritu Dei revelante, Sanctus composuit David. Et licet quidam psalmi aliorum nominibus intitulentur, ut est Salomonis, Aggei, filiorum Chore, et aliorum quorumlibet; non ideo factum est, quod ipsi psalmos composuerint: sed propter mysteria nominum, sive officia ad quae sermo sequens videtur pertinere. Nec eo modo ordinati sunt, quo a sancto David compositi. Cum enim in uxore Uriae peccasset. Miserere met Deus (Psal. 50.), post haec vero pro persecutione Absalom, Domine, quid multiplicati sunt (Psal. 3.), edidit. Item cum a Samuele prius ungeretur in Dominus illuminatio mea (Psal. 26.): mortuo autem Saul, Diligam te (Psal. 17.), composuit. Esdras Scriba, qui titulos posuit, psalmos aliter, quam dictati fuerant, ordinavit; hoc fortassis Spiritu Saucio ideo disponente, ut cum ordo rerum, aut temporum juxta literam non tenetur, alter ordo subtilior juxta spiritualem intelligentiam requiratur. Et sunt quidam, qui quinque psalmorum libros esse volunt, quia ibi quater fiat, fiat inveniunt: sed unum librum esse, Actuum Apostolorum liber confirmat, ubi ait, Sicut scriptum est in libro Psalmorum (Act. 1.).","english":"It must be known, however, that the Holy David composed these one hundred fifty psalms by the revealing of the Spirit of God. And although certain psalms are entitled with the names of others—as for instance of Solomon, of Haggai, of the sons of Korah, and of any others whatsoever—it was not done for the reason that they themselves composed the psalms, but on account of the mysteries of the names, or the offices to which the following discourse appears to pertain. Nor were they arranged in the order in which they were composed by the holy David. For when he had sinned with the wife of Uriah, he brought forth Have mercy on me, O God; but after these things, on account of the persecution of Absalom, he produced Lord, why are they multiplied. Likewise, when he was first anointed by Samuel, he composed The Lord is my illumination; but when Saul had died, I will love thee. Esdras the scribe, who set the titles, arranged the psalms otherwise than they had been dictated; perhaps the Holy Spirit disposing this, so that when the order of events or of times is not held according to the letter, another more subtle order may be sought according to spiritual understanding. And there are some who wish the five books of the psalms to be [so called], because they find \"fiat\" four times there; but that it is one book, the book of the Acts of the Apostles confirms, where it says, As it is written in the book of Psalms.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Esdras autem, cum caeteris psalmis titulos posuisset, huic psalmo ideo non adscripsit, quia iste psalmus omnium aliorum est titulus. Sicut etiam titulus illuminat, et totam materiam sequentem praelibat: ita psalmus iste, qui praecedit, totam materiam sequentis operis tangit. De hac vero materia hoc modo tractat: ostendendo potentiam divinita is, perfectionem humanitatis Christi, universitatem sanitatis membrorum, conversionem peccatorum, patientiam et gloriam omnium. Intentio sua est, nos commonere, ut beatitudinem in primo parente amissam studeamus reparare in nobis, et exemplo nostro in aliis: quod ut possimus facere, hortatur dos imagini novi hominis Christi conformari: de quo in hoc primo psalmo agit hoc modo. Removet ab eo omnia mala, tam cogitationis, quam operis. Commendat in eo omnem perfectionem virtutis. Ostendit eum utilem esse nobis. Sciendum vero est, quod illas perfectiones de Christo, quas communiter ponit in priori psalmo, in caeteris psalmis, qui sequuntur, multipliciter per partes exequitur. Quia erco omnes ad beatitudiuem tendunt, nec beati esse, nisi per Christum, possunt (tantum enim bonum est beatum esse, ut omnes hoc velim et boni et mali), proponit Christum nobis in exemi lum Et incipit a beatitudine sic.","english":"Esdras, however, when he had set titles to the other psalms, did not assign one to this psalm for the reason that this psalm is the title of all the others. Just as a title also illuminates and prefaces the whole subject matter that follows, so this psalm, which comes first, touches on the whole subject matter of the work that follows. He treats of this subject matter in the following way: by showing the power of the divinity, the perfection of Christ's humanity, the universality of the healing of the members, the conversion of sinners, and the patience and glory of all. His intention is to admonish us to strive to recover in ourselves the blessedness lost in the first parent, and by our example in others; and so that we may be able to do this, he urges us to be conformed to the image of the new man, Christ, of whom he treats in this first psalm in this way. He removes from him all evils, both of thought and of deed. He commends in him every perfection of virtue. He shows that he is useful to us. But it must be known that those perfections of Christ which he sets forth collectively in the first psalm, he carries out in many ways and in parts in the remaining psalms that follow. Therefore, since all tend toward blessedness, and cannot be blessed except through Christ (for to be blessed is so great a good that all, both good and bad, wish it), he sets Christ before us as an example. And he begins with blessedness thus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"COMMENTARIUS IN LXXV PSALMOS.\n\nPSALMUS PRIMUS.\n\nBeatus rir, etc. Postquam dictum est, non abiit, superfluum videtur esse quod additur, non stetit, et non sedit. Qui enim non consentit peccato, jam nec in eo stare vales aut perseverare. Sed ideo hoc facit, quia ordinem vult exequi, quo primus homo peccavit; ut secundum hominem ostendat a primo penitus esse dissimilem. Beatus vir qui non abiit. | a De Domino nostro Jesu Christo accipiendum est, qui non abiit in consilio impiorum, sicut homo terrenus, qui uxori consensit deceptae a serpente, ut Domini praecepta contemneret (Gen. 3. 6.). Et in via peccatorum non stetit. Venit quidem in via peccatorum, nascendo sicut peccatores; sed non stetit, quia illecebra secularis eum non tenuit. Et in cathedra pes (??)enitoe non sedit. Noluit enim terrenum regnum cum superbia (Joan. 78.). Quae cathedra pestilentiae ideo recte intelligitur, quia pauci sunt, qui amore dominandi careant, et humanam gloriam non appetant. Pestilentia vero est morbus late pervagatus, omnes aut pene omnes involvens. Vel cathedra pestilentiae perniciosa doctrina inlclligi potest. Deinde considerandus est ordo verborum, Abiit, Stetit, Sedit. Abiit ille, qui recessit a Deo. Stetit, cum delectatus est in peccato.","english":"COMMENTARY ON THE SEVENTY-FIVE PSALMS.\n\nPSALM ONE.\n\nBlessed is the man, etc. After it has been said, he did not depart, it seems superfluous that there is added, he did not stand, and he did not sit. For he who does not consent to sin can no longer stand or persevere in it. But he does this for this reason, because he wishes to follow the order in which the first man sinned, so that he may show the second man to be entirely unlike the first. Blessed is the man who did not depart. This must be understood of our Lord Jesus Christ, who did not depart in the counsel of the wicked, as the earthly man did, who consented to his wife when she was deceived by the serpent, so as to despise the Lord's commandments (Gen. 3:6). And he did not stand in the way of sinners. He indeed came into the way of sinners, being born as sinners are; but he did not stand, because secular enticement did not hold him. And he did not sit in the chair of pestilence. For he did not want an earthly kingdom with pride (John 18). And this chair of pestilence is rightly understood for the reason that few are they who lack the love of ruling and do not seek human glory. Pestilence, moreover, is a disease spread far and wide, involving all or nearly all. Or the chair of pestilence can be understood as pernicious doctrine. Then the order of the words must be considered: he departed, he stood, he sat. He departed who withdrew from God. He stood when he took delight in sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Sedit, cum in sua superbia confirmatus, redire non potuit: nisi per eum liberatus, qui neque abiit in consilio impiorum, nec in via peccatorum stetit, nec in cathedra pestilentiae sedit.] Potest etiam intelligi de quolibet justo quod dicitur, Beatus vir qui non abiit, etc. In consilio impiorum abire, est pravis consiliis assentire. In via peccatorum stat, qui in malis operibus perseverat. In cathedra vero pestilentiae sedet, qui malum quod agit, alios docet. Quisquis ergo beate vivere studet, prava consilia summopere cavere debet. Scriptum est enim: Corrumpunt mores bonos colloquia mala (1. Cor. 15.). Prava quoque opera et exempla nihilominus vitanda sunt: quia sicut bonorum operi us et exemplis minus boni ad meliora semper proliciunt: sic nonnumquam iniquorum factis et exemplis infirmi ad deteriora tendunt. Hinc Psalmista alibi ait: Cum sancio sanctus eras. Et paulo post subditur: Et cum perverso perverteris (Psal. 17.). Tanto itaque s(??)diosius oportet haec fugere, quanto facilius incautas mentes possunt decipere. Via ergo beatitudinis est, ut quisquis ad bonum opus tendere destderat, quo scilicet beate vivat, prius malum cavere studeat, ne bonum quod agit, impediat. (Unde scriptum est: Declina a malo, et fac bonum (Psal. 33.). Sequitur de Domino Nostro Jesu Christo.","english":"He sat, confirmed in his pride, unable to return—unless freed by him who neither departed in the counsel of the wicked, nor stood in the way of sinners, nor sat in the chair of pestilence. This can also be understood of any righteous man, in what is said: Blessed is the man who did not depart, etc. To depart in the counsel of the wicked is to assent to depraved counsels. He stands in the way of sinners who perseveres in evil works. But he sits in the chair of pestilence who teaches others the evil he does. Therefore whoever strives to live blessedly ought especially to beware of depraved counsels. For it is written: Evil communications corrupt good manners (1 Cor. 15). Depraved works and examples are likewise to be avoided, because just as the less good are always drawn toward better things by the works and examples of the good, so sometimes the weak are drawn toward worse things by the deeds and examples of the wicked. Hence the Psalmist says elsewhere: With the holy you were holy. And a little later it is added: And with the perverse you will be perverted (Ps. 17). Therefore these things must be fled the more earnestly, the more easily they can deceive unwary minds. The way of blessedness, then, is that whoever desires to strive toward a good work—namely, so that he may live blessedly—should first take care to avoid evil, lest he hinder the good that he does. Whence it is written: Decline from evil, and do good (Ps. 33). What follows concerns our Lord Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Sed in lege Domini voluntas ejus, et in lege ejus meditabitur die ac nocte. Quod Christi voluntas in lege Dei Patris fuerit, textus sancti Evangelii satis ostendit: ubi Luca narrante dicitur, qualiter in templo Domini puer Jesus invenitur sedens in medio Doctorum et interrogans, cunctis stupentibus super prudentia et responsis ejus (Luc. 2.). Qui inquisitus a parentibus ait; Quid est quod me quaerebatis? Nesciebatis quia in his quae Patris mei sunt, oportet mo esse(Ibid)? Ergo in lege Domini voluntas ejus. Nequaquam puer Jesus invitis parentibus in templo Domini remansisset, si in lege Domini voluntas ejus non fuisset, Et in lege ejus meditabitur die ac nocte. Namque in die et nocte praedicavit Christus. In die docebat turbas, nocte verbi mysteria discipulis revelabat (Joan. 8.). Vel in lege Domini voluntas ejus fuit, quia a praeceptis Patris nunquam. Filius discordavit. Hinc est quod ipse ait: Non veni facere voluntatem meam, sed voluntatem ejus qui misit me, Patris (Joan. 6.). Ex quibus verbis quid aliud colligimus, nisi quod praeceptis dominicis obedire debemus, non timendo, sed amando: non ex necessitate, sed ex voluntate. Non enim limor aut necessitas, sed sola caritas impiet legem. Hinc est quod Apostolus ait: Qui enim diligit, legem implevit (Rom. 13.).","english":"But his will is in the law of the Lord, and in his law he will meditate day and night. That the will of Christ was in the law of God the Father, the text of the holy Gospel sufficiently shows, where it is related by Luke that the boy Jesus is found in the temple of the Lord, sitting in the midst of the teachers and questioning, while all were astonished at his understanding and his answers (Luke 2). And when questioned by his parents, he said: What is it that you were seeking me? Did you not know that in those things which are my Father's, I must be? (Ibid.). Therefore his will is in the law of the Lord. In no way would the boy Jesus have remained in the temple of the Lord against his parents' will, if his will had not been in the law of the Lord. And in his law he will meditate day and night. For Christ preached by day and by night. By day he taught the crowds, by night he revealed the mysteries of the word to his disciples (John 8). Or, his will was in the law of the Lord because the Son never disagreed with the precepts of the Father. Hence it is that he himself said: I did not come to do my own will, but the will of him who sent me, the Father (John 6). From these words what else do we gather, except that we ought to obey the Lord's precepts, not by fearing, but by loving: not out of necessity, but out of will. For neither fear nor necessity, but love alone fulfills the law. Hence it is that the Apostle says: For he who loves has fulfilled the law (Rom. 13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Nec mirum si is, qui caritate repletur in lege Domini, die ac nocte, id est, assidue meditatur: vel die ac nocte, idest, in prosperis ei adversis, Ubi enim est vera dilectio, ibi Divine legis est meditatio: et mens, quae amore Dei accenditur, nec prosperis nec adversis commutatur.\n\nEt erit tanquam lignum quod plantatum est secus decursus aquarum, quod fructum suum dabit in tempore suo. De sapientia per Salomonem dicitur: Lignum vitae est his qui apprehenderunt eam, et qui tenuerit eam, beatus (Proverb. 5.). Quid autem Christus, nisi Dei virtus, et Dei sapientia (1. Cor. 1.)? Quem quisquis amando et destderando apprehendit, in aeternuin proculdubio vivit. Legimus in paradiso lignum vitae esse, de quo dictum est: Videte ne forte sumat de ligno vitae, et vivat in aeternum (Gen. 3.). Si ergo de boc ligno sumens in aeternum viveret, merito ligno Christus Comparatur, qui est cibus vitae, quo quisquis vescitur, Vita vivet et non morietur. Solet autem iu Scriptura sacra aquarum numine aliquando populus destgnari, sicut legitur in Apocalypsi, ubi per argelum dicitur: Aquae multae, populi multi sunt (Apoc. 17.). Decursus vero aquarum (Ex Augustino) significat lapsum qui fit per peccatum. Rcete ergo Dominiis secus decursus aquarum plantatus esse describitur, quia inter homines fluxu mortalitatis et peccati decurrentes nasci dignatus est.","english":"Nor is it surprising if he who is filled with love meditates on the law of the Lord day and night, that is, continually; or day and night, that is, in prosperity and adversity. For where there is true love, there is meditation on the divine law; and the mind that is kindled with the love of God is changed neither by prosperity nor by adversity.\n\nAnd he will be like a tree that is planted beside the courses of waters, which will give its fruit in its season. Concerning wisdom it is said through Solomon: She is a tree of life to those who have laid hold of her, and he who has held her fast is blessed (Proverbs 5). But what is Christ, if not the power of God and the wisdom of God (1 Corinthians 1)? Whoever lays hold of him by loving and desiring him will without doubt live forever. We read that in paradise there is a tree of life, of which it was said: See that he does not perhaps take from the tree of life and live forever (Genesis 3). If therefore one who took from this tree would live forever, Christ is rightly compared to the tree, who is the food of life; whoever feeds on it will live and will not die. Now in sacred Scripture the name of waters is sometimes used to designate the people, as is read in the Apocalypse, where it is said through the angel: Many waters are many peoples (Apocalypse 17). But the courses of waters (according to Augustine) signify the fall that comes about through sin. Rightly therefore is the Lord described as planted beside the courses of waters, because among men flowing along in the flux of mortality and sin he deigned to be born.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Qui tanquam lignum per vitae novitatem viruit: per nova verba quasi nova folia immisit: per miracula floruit, remissionem omnium peccatorum, et (??)lam aeternam praestando, fructus dedit. Rene ergo cubditur, quod fructum suum dabit in tempore suo (1. Joan. 2.). De quo tempore et fructu per Paulum dicitur: Postquam venit plenitudo temporis, misit Deus Filium suunt in terris, factum ex muliere, factum sub lege; ut eos, qui sub lege erant, redimeret (Galat. 4.). Hinc Abrabae dictum est. In semine tuo benedicentur omnes gentes (Gen. 32.). Non dicit in seminibus, quasi in mullis, sed in semine tuo, quod est Christus (Hebr. 11.), qui per semetipsum dicit, Ego sum via, veritas et vita (Joan. 14.). Vel tanquam lignum flectis dei Ursus aquarum plantatur, cum quisquis justus per infusionem Sancti Spiritus in caritate radicatur et fundatur (Eph. 3.). Ligni enim nomine saepe vir justus, aut etiam injustus exprimitur; sicut per prophetam dicitur: Ego dominus humilians lignum sublime (Ezech. 22.). Quia juxta Veritatis vocem, omnis qui se exaltat, humiliabitur: et qui se humiliat, exaltabitur (Matth. 23; Luc. 18.). Salomon quoque ait: Si ceciderit lignum ad Austrum aut ad Aquilonem, ubicunque ceciderit, ibi erit (Eccles. 11.).","english":"He who grew green like a tree through the newness of life, sent forth new leaves, as it were, through new words, blossomed through miracles, and gave fruit by bestowing the remission of all sins and eternal life. Rightly, therefore, it is said that he will give his fruit in its own time. Concerning this time and fruit it is said through Paul: After the fullness of time had come, God sent his Son into the world, born of a woman, born under the law, so that he might redeem those who were under the law. Hence it was said to Abraham: In your seed all nations will be blessed. He does not say \"in seeds,\" as though in many, but \"in your seed,\" which is Christ, who says through himself: I am the way, the truth, and the life. Or else, like a tree planted by the streams of the waters of God, whenever any just man is rooted and founded in love through the infusion of the Holy Spirit. For by the name of \"tree\" the just man is often expressed, or even the unjust; as it is said through the prophet: I am the Lord, who humbles the lofty tree. Because according to the voice of Truth, everyone who exalts himself will be humbled, and whoever humbles himself will be exalted. Solomon also says: If a tree falls to the south or to the north, wherever it falls, there it will be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"in die etenim mortis sue justus ad Austrum cadit, peccator ad Aquilonem: quia et justus per fervorem Sancti Spiritus ad gaudia ducitur, ct peccator cum apostata angelo (qui dixit, Sedebo in monte testamenti in lateribus Aquilonis [Isa. 14.]) in frigido corde suo reprobatur. Per aquas vero Sancti Spiritus gratia solet destgnari. Unde veritas ait: Si quis sitit, veniat ad me, et bibat (Joan. 7.). Et, Qui biberit es aqua quam ego do, non sitiet in. aetrnum (Joan. 4.). Rujus aqua; irrigatione agitur, ut anima fidelis per viriditatem fidei et spei in Domino proficiat, atque in caritate ipsius fixa permaneat. Et quia caritas nunquam ociosa est (operatur enim magna si est), recte dicetur quod fructum suum dabit in tempore suo. Iu boc tempore praesenti fructum suum dant electi; quia bonum quod faciunt, ei attribuunt a quo facti sunt. Vel fructum suum in tempore suo dare, est per hanc vitam aeterno judici opera sua praesentare. Unde per similitudinem patris familias a quodam dicitur, Domine quinque talenta tradidisti mihi, ecce alia quinque superlucratus sum (Matth. 25.). Ex quibus verbis valde notandum est, quia omnipotens Deus quicquid nobis in hac vita tribuit, mutuo dat, et cum lucro requirit.","english":"For on the day of his death the just man falls to the South, the sinner to the North: because the just man is led to joys through the fervor of the Holy Spirit, while the sinner, together with the apostate angel (who said, I will sit on the mountain of the testament on the sides of the North), is reprobated in his own cold heart. But by waters the grace of the Holy Spirit is customarily designated. Whence the Truth says: If anyone thirsts, let him come to me and drink. And, Whoever drinks of the water that I give shall not thirst forever. By the irrigation of this water it is brought about that the faithful soul advances in the Lord through the greenness of faith and hope, and remains fixed in his love. And because love is never idle (for it works great things if it exists), it is rightly said that it will give its fruit in its time. In this present time the elect give their fruit; because the good that they do they attribute to him by whom they were made. Or, to give its fruit in its time is, through this life, to present one's works to the eternal Judge. Whence, through the likeness of a householder, it is said by a certain one: Lord, you handed over five talents to me; behold, I have gained five more. From these words it must be very carefully noted that whatever almighty God grants us in this life, he gives as a loan, and requires it with profit.","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":17,"ref":"p17","source":"Nec sufficit datum servare, sed summopere illud oportet quemque multiplicare, ut p(??)gri servi sententiam declinans, mereatur audire quod illic dicitur: Euge serve bone et fidelis, quia super pauca fuisti fidelis, super multa te constituam: intra in gaudium Domini tui (Matth. 25.)· Ergo si pauca fideliter agimus, dum parvo hic tempore vivimus (pauca enim sunt cuncta temporalia ad aeternitatem comparata) super multa constituemur. Multa sunt quidem bona caelestia, de quibus scriptum est, quia nec oculus vidit, nec auris audivit, neu in cor hominis ascenderunt, quae praeparavit Deus diligentibus se (Isa. 64; 1. Cor. 4.). Et folium ejus non defluet, et omnia quaoecunque faciet, prosperabuntur. Per folium intelligitur verbum. Quod enim folia agunt arboris, hoc in nobis per similitudinem agunt verba Redemptoris, Fructu quidem ejus spiritualiter pascimur; sermone vero ipsius a vitiis obumbramur. Quomodo autem folium, id est, verbum non defluat; ipse in Evangelio demonstrat, ubi ait: Cadum et terra transibunt, verba alitem mea non transient (Matth. 24; Luc. 21.). Etsi enim sonus verborum transeat, ea quae verbis exprimitur, sententia perdurat. Et quicquid voce veritatis dicitur, sive in Lige, sive in Prophetis, sive in Evangelio, sive in Apostolicis libris, sive etiam per quosque religiosos; totum per operationem adimplebitur.","english":"Nor is it enough to keep what has been given, but each one must above all multiply it, so that, avoiding the sentence of the slothful servant, he may deserve to hear what is said there: \"Well done, good and faithful servant; because you have been faithful over a few things, I will set you over many things: enter into the joy of your Lord\" (Matt. 25). Therefore, if we act faithfully in few things while we live here for a short time (for all temporal things are few compared with eternity), we shall be set over many things. Many indeed are the heavenly goods, of which it is written that neither eye has seen, nor ear heard, nor have they entered into the heart of man, which God has prepared for those who love him (Isa. 64; 1 Cor. 4). And his leaf shall not fall off, and all things whatsoever he shall do shall prosper. By the leaf is understood the word. For what leaves do for a tree, this the words of the Redeemer do in us by way of likeness: by his fruit indeed we are spiritually fed, but by his speech we are shaded from vices. But how the leaf, that is, the word, does not fall off, he himself shows in the Gospel, where he says: \"Heaven and earth shall pass away, but my words shall not pass away\" (Matt. 24; Luke 21). For even if the sound of words passes away, the meaning expressed by the words endures. And whatever is said by the voice of truth, whether in the Law, or in the Prophets, or in the Gospel, or in the Apostolic books, or even through any religious persons, all of it will be fulfilled through operation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Unde scriptum eSt, lota unum, aut unus apex non praeteribit de Lege, donec omnia fiant (Matth. 5; Luc. 24.). Et quia potens in opere et sermone Christus dicitur (ipse enim est Dei virtus et Dei sapientia [1. Cor. 2.]), merito de ipso subditur: Et omnia quascunque faciet, prosperabuntur. Unigenitus Dei Filius in cante ve iens (Joan. 1.), quia verus Deus et verus Homo extilit, alta ut Deus, alia ut Homo, et docuit et fecit. Sed quod fecit, aut docuit, ut Deus, nubis profuit ad recte credendum. Quod vero ut Homo, profuit nobis ad recte vivendum. Impletum est ergo quod dicitur, et omnia quaecunque faciet, prosperabuntur. Sed fortasse non creditur prospere egisse: quando a Judicis captus, ligatus, flagellatus, crucifixus, occisus est (Joan. 18.). Immo tunc prospere egit, quia morte sua mortem nostram destruxit. Nec profuisset nasci in carne, si non contigisset mori et resurgere. Et mira Domini dispositione actum est, ttl et Judaei voluntatem suam in Christum implerent, et Christi consilium, quod putabant destruere, perficerent. Sed haec verba quae de capite dicta sunt, etiam membris ejus congruere possunt. Quisquis enim Deo perfecte servire concupiscit, nou solum opere, sed et verbo esse justus appetit. Dicatur ergo de quolibet perfecto viro: Et folium ejus non defluet, et omnia quascunque faciet, prosperabuntur. Folium ejus non defluit, cujus in veritate sermo consistit.","english":"Hence it is written: one iota, or one apex, shall not pass from the Law until all things be fulfilled (Matthew 5; Luke 24). And because Christ is called mighty in deed and word (for he himself is the power of God and the wisdom of God [1 Corinthians 2]), rightly it is said of him in what follows: And all things whatsoever he shall do shall prosper. The only-begotten Son of God, coming in the flesh (John 1), because he was true God and true Man, taught and did some things as God, others as Man. But what he did or taught as God has profited us for right believing. What indeed he did as Man has profited us for right living. Fulfilled therefore is what is said: And all things whatsoever he shall do shall prosper. But perhaps it is not believed that he acted prosperously, since he was seized by the Jews, bound, scourged, crucified, killed (John 18). Nay, it was then that he acted prosperously, because by his death he destroyed our death. Nor would it have profited him to be born in the flesh, had it not befallen him to die and rise again. And by the wondrous dispensation of the Lord it was brought about that both the Jews should fulfill their will against Christ, and should accomplish Christ's counsel, which they thought to destroy. But these words which were spoken concerning the head can also apply to his members. For whoever desires perfectly to serve God seeks to be righteous not only in deed but also in word. Let it be said therefore of any perfect man: And his leaf shall not fall, and all things whatsoever he shall do shall prosper. His leaf does not fall whose word stands fast in the truth.","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":19,"ref":"p19","source":"Folium ejus nou defluit, quia superfluitate verborum linguam compescit. Hinc per Salomonem dicitur. Sapiens usque ad tempus tacebit (Prov. 11.). Psalmista quoque alibi ait, Dixi custudiam vias meas, ne delinquam in lingua mea (Psal. 38.). Et Jacobus perhibet dicens, Qui in verbo non offendit, bic perfectus est vir (Jacob. 3.). De hoc ergo perfecto viro recte dicitur. Et omnia quoecunque faciet, prosperabuntur. Rectorum quidem facta tunc prosperabuntur, quando mala bonis non admiscentur: cum bene caepta usque ad finem perducuntur: cum pro his nec temporale lucrum, nec terrena gloria, nec favor hominum, sed sola patriae caelestis merces requiritur. Sed nonnunquam contigit, quia is qui perfecte vivit, in verbo aut in opere delinquit. Nec tamen tunc verbum ejus defluit, etiam cum offendit, nant tandiu culpa corde retinetur, quousque satisfactione poenitentiae curetur. Et cum post culpam cautior redit ad justitiam, quod adversari videtur, peccatum etiam prosperatur. Et miro modo lit, quod unde peccavit, inde justior existit. Merito ergo per Paulum dicitur, Omnia cooperantur in bonum his, qui secundum propositum vocati sunt Sancti (Rom. 8.). Omnia quidem, non solum prospera, sed etiam adversa: non solum bona, sed edam mala.","english":"His leaf shall not fall, because he restrains his tongue from excess of words. Hence it is said through Solomon: The wise man will keep silence until the proper time (Proverbs 11). The Psalmist also says elsewhere: I said, I will guard my ways, that I may not sin with my tongue (Psalm 38). And James declares, saying: He who does not offend in word, this man is perfect (James 3). Of this perfect man, therefore, it is rightly said: And all things whatsoever he shall do shall prosper. The deeds of the upright indeed then prosper when evils are not mingled with goods: when things well begun are carried through to the end: when in return for them neither temporal gain, nor earthly glory, nor the favor of men, but only the reward of the heavenly fatherland is sought. But sometimes it happens that one who lives perfectly offends in word or in deed. Yet even then his word does not fall away, even when he offends, as long as the guilt is retained in the heart until it is healed by the satisfaction of penitence. And when after a fault he returns more cautiously to righteousness, what seems to be opposed to it—his very sin—also prospers. And in a wondrous way it comes about that from the very source whence he sinned, he becomes more righteous. Rightly, therefore, it is said through Paul: All things work together for good to those who are called according to purpose, who are saints (Romans 8). All things, indeed, not only prosperous things but also adverse: not only good things but also evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Quia ergu quisque perfectus vir, et in locutione maturus est, et in operatione discretus, dicatur recte: Et folium ejus non defluet, et omnia quoecuuque facit, prosperabuntur. Sed jam quid de reprobis subjungat, audiamus.\n\nNon sic impii, non sic. Ubi repetitio comminatio est, ac si diceret: Nec sic beati eritis, nec sic prosperari poteritis, Sed tanquam pulvis, quem projicit ventus a facie terroe. Merito impius pulveri comparatur, quia peccanti bomini dicitur: Pulvis es, et in pulverem reverteris (Gen. 3.). Qui dum tentationibus agitatur, quasi pulvis vento movetur. Quem dum ira conturbat, superbia inflat, vana gloria elevat, luxuria enervat, avaritia subjicit, invidia dividit, tristitia prosternit: quot tentationum motibus urgetur, quasi tot ventorum flatibus pulvis dispergitur. Quod si facies terrae:, species patriae caelestis accipitur (de qua terra Propheta dicit. Credo videre bona Domini in terra viventium [Psal. 26]), recte pulvis a facie terrae projici describitur, quia a visione caelestis gloriae impius removetur.","english":"Therefore, since each perfect man is both mature in speech and discerning in action, it is rightly said: And his leaf shall not fall, and all things whatsoever he does shall prosper. But now let us hear what he adds concerning the reprobate.\n\nNot so the wicked, not so. Here the repetition is a threat, as if he were saying: Neither so shall you be blessed, nor so shall you be able to prosper, But like the dust, which the wind drives away from the face of the earth. Deservedly is the wicked man compared to dust, because to the sinning man it is said: Dust you are, and to dust you shall return (Gen. 3). While he is driven by temptations, he is moved like dust by the wind. When anger disturbs him, pride inflates him, vainglory lifts him up, luxury enervates him, avarice subjugates him, envy divides him, sorrow casts him down: by as many impulses of temptations as he is pressed, so by as many blasts of winds is the dust scattered. But if the face of the earth is taken as the appearance of the heavenly fatherland (of which earth the Prophet says: I believe I shall see the good things of the Lord in the land of the living [Ps. 26]), the dust is rightly described as driven away from the face of the earth, because the wicked man is removed from the vision of heavenly glory.","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":21,"ref":"p21","source":"Ideo non resurgunt impii in judicio. Ideo scilicet (Ex Augustino), quia nullo virtutum pondere gravati, tanquam pulvis a facie terre sunt projecti. Unde scriptum est. Tollatur impius, ue videat gloriam Dei (Isai. 26.). Neque peccatores in consilio justorum. Repetita sententia videtur, ut, quod superius dicitur, impii, intelligantur peccatores, et quod praemissum est, iu judicio, hoc dictum sit in consilio justorum. Aut si aliud sunt impii, aliud peccatores (nam omnis impius peccator, non tamen omnis peccator impius [Ex August. totid. verbis]). Impii non resurgunt in judicio, subaudis, ut judicentur: quia jam poenis certissimis deputati sunt. Peccatores autem non resurgunt iu consilio justorum, subaudis, ut judicent, sed ut judicentur. Sed cum David dicat quod impii non resurgunt in judicio, quid est quod Paulus ait: Omnes quidem resurgemus (1. Cor. 15.)? Nam per omnes vult intelligi tam bonos quam malos, tam pios quam impios, tam peccatores quam justos. Sed sciendum est quia omnes et boni et mali resurgere habent ad vitam, sed non omnes resurgent ad gloriam. Quod satis manifestat idem Apostolus, qui ibidem subjungit, Sed non omnes immutabimur. Resurgent quidem omnes ut vivant, boni et mali; sed non omnes immutabuntur, de vita ad gloriam: nisi soli boni. Quare hoc?","english":"Therefore the wicked do not rise in judgment. That is, of course, because, weighed down by no weight of virtues, they have been cast out like dust from the face of the earth. Whence it is written: Let the wicked be taken away, that he may not see the glory of God. Nor sinners in the council of the righteous. The sentence seems to be repeated, so that what was said above, the wicked, may be understood as sinners, and what was set down first, in judgment, may here be said as in the council of the righteous. Or if the wicked are one thing and sinners another (for every wicked man is a sinner, but not every sinner is wicked). The wicked do not rise in judgment, that is, to be judged, because they have already been assigned to most certain punishments. But sinners do not rise in the council of the righteous, that is, to judge, but to be judged. But since David says that the wicked do not rise in judgment, what is it that Paul says: We shall all indeed rise? For by all he wishes both good and evil, both pious and impious, both sinners and righteous to be understood. But it must be known that all, both good and evil, are to rise to life, but not all will rise to glory. The same Apostle makes this sufficiently clear, who in the same place adds: But we shall not all be changed. Indeed all will rise that they may live, both good and evil; but not all will be changed from life to glory, except the good alone. Why this?","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":22,"ref":"p22","source":"Quoniam novit Dominus viam justorum. Novit, idest approbat. Iter autem impiorum peribit. Ac si diceret, iter impiorum non novit Dominus: ut hoc sit nesciri a Domino, quod est perire; et hoc sit sciri a Domino, quod est manere. Duobus enim modis scire Dei acciptur (Ex Augustino): Aut scire, id est, cognoscere: aut scire, id est approbare. Secundum hoc autem, quod scire Dei dicitur noscere, (??)onos et malos novit Dominus. Sicut scriptum est, Ipse novit et decipientem, et eum qui decipitur (Job. 12.): neque enim impium quemquam judicaret, si nequaquam cognosceret. Et tamen iniquum nescit, quia facta ejus non approbat. Et novit ergo, quia deprehendit, et non novit, quia hunc in sum sapientiae speciem non recognoscit. Hinc dicturus est eis in judicio, Amen dico vobis, nescio vos (Matth. 25.). Juxta hoc vero quod scire dicitur approbare, non noscit Dominum nisi bonos, node scriptum est: Novit Dominus qui sunt ejus (2. Tim. 2.). Quos ideo novit, quia praescivit et praedestinavit eos conformes fie(??)i imaginis Filii sui (Rom. 8.). Quia ergo omnipotens Deus operationem justorum sic novit, ut approbaret: actionem vero impiorum sic non novit, ut reprobaret, dicatur recte, Quoniam novit Dominus viam justorum, et iter impiorum peribit.","english":"Because the Lord knows the way of the just. He knows, that is, He approves. But the way of the wicked shall perish. As if he were saying, the Lord does not know the way of the wicked: so that to be unknown by the Lord is the same as to perish, and to be known by the Lord is the same as to remain. For the knowledge of God is taken in two ways (from Augustine): either to know, that is, to recognize; or to know, that is, to approve. According to this, that the knowledge of God is said to be recognizing, the Lord knows both good and evil. As it is written, He knows both the deceiver and the one who is deceived (Job 12): for He would not judge anyone wicked if He did not know him at all. And yet He does not know the wicked, because He does not approve his deeds. And so He knows, because He apprehends, and He does not know, because He does not recognize him in the highest form of wisdom. Hence He will say to them in judgment, Amen I say to you, I do not know you (Matt. 25). But according to this, that to know is said to be to approve, the Lord knows only the good, as it is written: The Lord knows those who are His (2 Tim. 2). He knows them because He foreknew and predestined them to be made conformable to the image of His Son (Rom. 8). Therefore, because almighty God so knows the works of the just as to approve them, but so does not know the deeds of the wicked as to condemn them, it is rightly said, Because the Lord knows the way of the just, and the way of the wicked shall perish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"TITULUS PSALMI II.\n\nSecundos Psalmos sic intitulatur, Psalmus David. Notandum quod tituli quibusdam Psalmis Ita praeponuntur, ut intentionem destgnent: in quibusdam, ut materiam, in quibusdam vero ut utrunque. Psalmus proprie dicitur Melos, quod per motum et laborem manuum de psalterio procedit, et ideo pro bona operatione saepe ponitur, quae sine labore Heri non potest. Et quantum in hoc negocio continetur exhortatio bonae operationis: idcirco ipsi negocio tale vocabulum competit, ut psalmus appelletur. Psalmus ergo iste, id est, sequens exhortatio bonae operationis, est attribuendus David, id est, Christo, qui verus David, id est, visu destderabilis, vel manu fortis interpretatur. Quis enim adeo destderabilis, sicut ille, de quo scriptum est: Cujus vultum destderat universa terra, et in quem destderant angeli prospicere (I. Petr. 1. Luc. 11.)? Et quis fortior eo, qui omnia quaecunque voluit, fecit (Psal. 134.)? qui principem hujus mundi de regno suo expulit (Joan. 12.), qui morte sua mortem nostram destruxit (Osee 13.)? Et sciendum quod quando Psalmi ita intitulantur, ut Psalmus praeponatur et non Canticum, destgnatur quia de moribus agitur. Quando vero Canticum et non Psalmus, non de moribus, sed de mystico intellectu tradatur. Intentio Christi, cui haec verba competunt, haec est, ut omnes fideles spem et confidentiam bone vitae, non iu sepsis.","english":"TITLE OF THE SECOND PSALM.\n\nThe second Psalm is entitled thus: A Psalm of David. It should be noted that titles are prefixed to certain Psalms in such a way as to indicate the intention, in some the subject matter, and in some indeed both. A psalm is properly called a melody, which proceeds from the psaltery through the movement and labor of the hands, and therefore it is often used for good works, which cannot be without labor. And insofar as exhortation to good works is contained in this matter, for that reason such a word befits the matter itself, so that it is called a psalm. This psalm, therefore, that is, the following exhortation to good works, is to be attributed to David, that is, to Christ, who is interpreted as the true David, that is, desirable in appearance, or strong in hand. For who is so desirable as He of whom it is written: Whose face the whole earth desires, and whom the angels desire to look upon (1 Pet. 1; Luke 11)? And who is stronger than He who has done all things whatsoever He willed (Ps. 134)? Who cast out the prince of this world from his kingdom (John 12), who by His death destroyed our death (Hosea 13)? And it should be known that when Psalms are entitled in such a way that Psalm is prefixed and not Canticle, it is indicated that the subject is morals. But when Canticle and not Psalm, it is handed down not concerning morals but concerning mystical understanding. The intention of Christ, to whom these words apply, is this: that all the faithful may have hope and confidence of a good life, not in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"sed in Christo et secundum principium et secundum finem, constituant. Quia nonnunquam Prophetae sancit sic praevident futura, quomodo sciunt praeterita. Sanctus David quod de passione Christi et persecutoribus ejus futurum esse praevidit, non futuro, sed praeterito tempore narrare voluit: ut ex suis verbis ostenderet, quia Spiritu Sancto revelante, tam de futuris, quam de praeteritis certus esset. Ait ergo de persecutoribus Christi.\n\nPSALMUS II.\n\nQuare fremuerunt gentes, idest, gentiles; et populi, idest Judaei, meditati sunt ina(??)? Et quare astiterunt reges terroe, Herodes, et Pilatus (Joan. 11.), et principes Annas et Caiphas (Luc. 23.) convenerunt in unum, consilium et locum, adversus Dominum, Patrem, et adversus Christum Filium ejus (Matth. 26.)? Tanta denique insania furoris eos invasit, tanta malitiae caecitas perculit, ut auctorem suum, quem credere et adorare debuissent, unanimiter etiam occidero non timerent. Dictum est autem Quare (Ex Augustino), ac si diceretur, frustra. Non enim impeverunt quod voluerunt. Nam qui ideo Christum occiderunt, cl ut nomen ejus de terra delerent, et ne ipsi locum et gentem perderent (Joan.. 7.): ideo quidem nomen ejus auxerunt, idem et gentem et locum perdiderunt, quia innocentem Dominum occiderunt (Joann 11.). Miroque modo actum est, ut dum suum consilium implere se crederent, consilium Domini nolentes et nescientes implerent.","english":"but they establish [it] in Christ both according to the beginning and according to the end. Because sometimes the prophets foresee future things in such a way as they know past things. The holy David, what he foresaw would come to pass concerning the passion of Christ and his persecutors, wished to narrate not in the future but in the past tense: so that from his words he might show that, with the Holy Spirit revealing, he was as certain of future things as of past things. He speaks, therefore, concerning the persecutors of Christ.\n\nPSALM II.\n\nWhy have the nations raged, that is, the Gentiles; and the peoples, that is, the Jews, meditated in vain? And why have the kings of the earth stood together, Herod and Pilate, and the princes Annas and Caiaphas, gathered into one, in counsel and place, against the Lord, the Father, and against Christ his Son? So great, then, was the insanity of fury that invaded them, so great a blindness of malice struck them, that they did not even fear to put to death unanimously their own author, whom they ought to have believed in and adored. But it is said, Why, as if it were said, in vain. For they did not accomplish what they willed. For those who killed Christ for this reason, that they might wipe out his name from the earth, and lest they themselves should lose their place and nation: for this very reason indeed they increased his name, and the same lost both nation and place, because they killed the innocent Lord. And it was done in a wondrous manner, that while they believed they were fulfilling their own counsel, they were fulfilling the counsel of the Lord unwillingly and unknowingly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Ergo meditati sunt inania. Non est enim sapientia, non est prudentia, non est consilium contra Dominum (Prov. 21.). Sed quae inania meditati sunt?\n\nDirumpamus, inquiunt, vincula eorum, et projiciamus a nobis jugum ipsorum, idest, destruamus vincula religionis Christianae, ne nos sibi valeant subjugare. Sic, sic superbae mentes contra suum auctorem frequenter se erigunt, dum suam non ejus voluntatem implere appetunt: et tanto deterius eadunt, quanto supra eum tendunt a quo facti sunt. Sed quid sequitur?\n\nQui habitat in coelis irridebit eos, et Dominus subsannabit eos. Quia habitantes in terra caelestem Dominum irridere et subsannare praesumserunt, ab ipso caelesti Deo irrisione et subsannatione digni ostendentur. Nam qui surrexit a mortuis, et regnando jam habitat in caelis, cum ad judicium veniet, irrisione (ut jam diximus) et subsannatione eos dignos ostendet. Hinc per Sapientiam dicitur (Prov. I.): Quia vocavi, et renuistis, extendi manum meam, et non fuit qui aspiceret: despexistis omne consitium meum, et increpationes meas neglexistis·. Ego quoque in interitu vestro ridebo, et subsannabo, cum vobis, quod timebatis, evenerit (Ibid) Cum irruerit repentina calamitas, et interitus quasi tempestas ingruerit: quando venerit super vos tribulatio et angustia: tunc invocabunt me, et non exaudiam: mane consurgent, et non invenient me.","english":"Therefore they meditated on empty things. For there is no wisdom, there is no prudence, there is no counsel against the Lord (Prov. 21). But what empty things did they meditate on?\n\nLet us break, they say, their bonds, and let us cast off from us their yoke, that is, let us destroy the bonds of the Christian religion, so that they may not be able to subjugate us to themselves. Thus, thus do proud minds frequently raise themselves up against their own author, while they desire to fulfill their own will, not his: and they fall the worse the more they stretch themselves up above him by whom they were made. But what follows?\n\nHe who dwells in the heavens will laugh at them, and the Lord will mock them. Because those dwelling on earth presumed to laugh at and mock the heavenly Lord, they will be shown by that heavenly God himself to be worthy of laughter and mockery. For he who rose from the dead, and now dwells in the heavens reigning, when he comes to judgment, will show them worthy of laughter (as we have already said) and mockery. Hence through Wisdom it is said (Prov. 1): Because I called, and you refused, I stretched out my hand, and there was no one who looked: you despised all my counsel, and you neglected my reproofs. I also will laugh in your destruction, and I will mock, when what you feared has come upon you (Ibid). When sudden calamity has rushed in, and destruction has come on like a storm: when tribulation and distress have come upon you: then they will call upon me, and I will not hear: they will rise early, and they will not find me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Tunc loquetur ad eos in ira sua, qui ante tacuit in mansuetudine sua. Et in furore suo conturbabit eos quos in longanimitate patientiae suae ante toleravit Iram autem (Ex Augustino) et furorem Domini non perturbationem mentis oportet intelligi, sed vim, qua justissime judicat. In ira sua loquetur ad eos, cum in judicio suo dura illos arguet increpatione: in furore suo conturbabit eos, cum districta impios feriet animadversione. Ecce misericors Deus non iratus, sed placatus nobis peccatoribus apparet; mala nostra videt, et patienter sustinet. Ideo diu tolerat, ut ad poenitentiam nos pertrahat. Sed qui modo negligit placatum, profecto sentiet iratum. Et quo quisque nunc durior lit ad poenitentiam, eo ipse districtior erit ad vindictam. Sed qui in caelis habitat, quomodo etiam in terris regnat, audiamus: ait enim:\n\nEgo autem constitutus sum dex ab eo, subaudis a Patre men, super Sion montem sanctum ejus, proe dicans proeceptum ejus. Ego, inquam, cujus vincula di dirum, ere, et jugum meditabantur abjicere. Per Sion (Ex Augustino), quae speculatio dicitur, sancta Ecclesta intelligitur: cujus intentio quotidie ad speculandam claritatem Dei erigitur. Sicut Apostolus dicit: Nos autem revelata facie gloriam Domini speculantes (2. Cor. 3.). Quam Ecclestam montem sanctum appellat (2. Petr. 1.), propter eminentiam et firmitatem.","english":"Then he will speak to them in his anger, he who before was silent in his gentleness. And in his fury he will throw into confusion those whom before he endured in the long-suffering of his patience. But the anger and fury of the Lord (from Augustine) must not be understood as a disturbance of the mind, but as the power by which he judges most justly. In his anger he will speak to them, when in his judgment he rebukes them with harsh reproof; in his fury he will throw them into confusion, when he strikes the impious with strict punishment. Behold, God appears to us sinners not as angry but as appeased and merciful; he sees our evils and patiently endures them. Therefore he tolerates them for a long time, that he may draw us to repentance. But whoever now neglects him when he is appeased will surely feel him when he is angry. And the harder each one now is toward repentance, the stricter he himself will be toward vengeance. But how he who dwells in the heavens also reigns on earth, let us hear: for he says:\n\nBut I have been established as king by him—that is, by my Father—over Zion, his holy mountain, proclaiming his commandment. I, I say, whose bonds they were meditating to cast off and whose yoke to throw away. By Zion (from Augustine), which is called contemplation, the holy Church is understood, whose intent is daily raised up to contemplate the brightness of God. As the Apostle says: But we, with unveiled face, contemplating the glory of the Lord (2 Cor 3). This Church he calls a holy mountain (2 Pet 1), because of its eminence and firmness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Super hanc ergo Ecclestam unigenitus Dei Patris rev constitutus est, non ui terreno regnet imperio, sed caelesti. Ait enim in quodam loco; Regnum meum non est dc hoc mundo (Joan. 6.). Ergo est supra mundum. Et cum eum voluissent rapere in regem, ut temporaliter regnaret in iliis, aufugit, et terrenum imperium respuit. Ergo Christus spiritualiter rex constitutus est in nobis, ut, expulso maligno principe de cordibus nostris, regnet ipse in interiore homine secundum spiritum, secundum donationes gratiarum, et largitiones virtutum, et aedificationes morum, ad salutem animarum nostrarum (Ephs. 3): ut jam non regnet peccatum in nostro mortali corpore, nec serviamus immunditiae ad iniquitatem, sed potius justitiae in sanctificationem (Rom. 6.). Sic ergo Christus in nobis regnare destderat, ut ab immundis spiritibus et vitiis nos defendat, ut vitutibus et sacris operibus nos muniat. Sic in nobis regnare appetit, ut ad caeleste regnum suo nos regimine ducere possit. Sed quia adhuc sumus in certamine, suis nos praeceptis non cessat admonere. Unde bene dicitur, Proedicans proeceptum ejus: quia non praecepta, sed praeceptim dicit, fortassis caritatem nobis innuit, in qua cuncta praecepta finiuntur (1. Cor. 13.); et si quis impleverit, caetera ab ipso implebuntur (Matth. 22.).","english":"Over this Church, therefore, the only-begotten of God the Father has been established as king, not to reign by a earthly empire, but by a heavenly one. For he says in a certain place: My kingdom is not of this world. Therefore it is above the world. And when they wished to seize him to make him king, so that he might reign over them in a temporal manner, he fled and rejected earthly empire. Christ, therefore, has been established as king spiritually in us, so that, with the malignant prince expelled from our hearts, he himself may reign in the inner man according to the spirit, according to the gifts of graces and the largesses of virtues and the edifications of morals, for the salvation of our souls: so that sin may no longer reign in our mortal body, nor may we serve uncleanness unto iniquity, but rather justice unto sanctification. Thus, therefore, Christ desires to reign in us, so that he may defend us from unclean spirits and vices, and may fortify us with virtues and sacred works. Thus he longs to reign in us, so that by his guidance he may be able to lead us to the heavenly kingdom. But because we are still in the struggle, he does not cease to admonish us with his precepts. Hence it is well said: Preaching his commandment: because he says not \"precepts\" but \"commandment,\" perhaps indicating to us charity, in which all the commandments are summed up; and if anyone fulfills it, the rest will be fulfilled by it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Hoc praeceptum nobis quotidie Christus praedicat, hoc praecepto a terris ad caelestia s(??) levat: et quicquid per alia praecepta dicit, mittere nos ad hoc unum praeceptum semper intendit. Quod quidem duplex est mandatum: nam in dilectione Dei est dilectio proximi. Et scriptum est, Quia in his duobus mandatis pendet lex et prophetae (Matth. 22.). Quicquid ergo lex, quicquid prophetia, quicquid Evangelium, quicquid sermo Apostolicus praedicat: omnia unum praeceptum, idest, caritas una consummat. Sed quia de potentia audivimus, de dignitate hujus regis nostri audiamus. Sequitur enim, et dicit:\n\nDominus dixit ad me, Filius meus es tu, ego hodie genui te. Quod per Prophetam audimus, hoc etiam per Evangelium legimus. Ibi enim dicitur, quia cum Dominus Jesus baptizaretur, Spiritus Sanctus in colombae specie descendit, et vox Patris intonuit, Hic est Filius meus, in quo mihi complacui, ipsum audite (Joan. 1; Matth. 17.). Ubi manifeste se Trinitas humanae naturae ostendit: quia Filius Dei in specie hominis, et Spiritus Sanctus in specie columbae, et vox Patris in Similitudine humanae vocis apparuit (Luc. 2; Matth. 2.).","english":"Christ proclaims this commandment to us daily, and by this commandment he lifts us from earthly things to heavenly ones; and whatever he says through other commandments, he always intends to direct us to this one commandment. This is indeed a twofold mandate, for in the love of God is the love of neighbor. And it is written: On these two commandments hang the law and the prophets (Matthew 22). Whatever, therefore, the law, whatever the prophecy, whatever the Gospel, whatever the apostolic word proclaims—one commandment, that is, one love, consummates it all. But since we have heard of the power, let us hear of the dignity of this our king. For it follows, and says:\n\nThe Lord said to me, You are my Son, today I have begotten you. What we hear through the Prophet, this we also read through the Gospel. For there it is said that when the Lord Jesus was baptized, the Holy Spirit descended in the form of a dove, and the voice of the Father thundered: This is my Son, in whom I am well pleased; listen to him (John 1; Matthew 17). There the Trinity manifestly showed itself to human nature, because the Son of God appeared in the form of a man, and the Holy Spirit in the form of a dove, and the voice of the Father in the likeness of a human voice (Luke 2; Matthew 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Quanquam autem (Ex Augustino) possit ille dies in prophetia dictus videri, quo Jesus Christus secundum homnem natus est: tamen hodie quia praesentiam significat, atque in ae- (??)ernitate nec praeteritum, nec futurum est, sed praesens: divinitus accipitur secundum id dictum, Ego hodie genui te: quo sempiternam generationem virlutis et supiantiae Dei, qui est unigenitus Filius, fides catholica praedicat. Duas ergo in Christo generationes esse credimus: unam divinam, alteram humanam: unam qua ex patre in caelo natus est sine matre, alteram qua in terra ex matre natus est sine patre. Secundum illam, cum nihil essemus, nos creavit. Secundum istam, cum perditi essemus, nos reformavit. Unigenitus ergo filius ex patre sine tempore natus, quia caelestem suam hereditatem solus habere noluit, humanam naturam ad contemplationem gloriae sine condidit. Sed quia peccando periit, ile etiam hanc in carne nascendo requisivit; et qui hominem fecerat ad imaginem et (??)dinem Dei (Genes. 1.), miro suae caritatis affectu factus est ipse ad similitudinem hominis (Philipp. 2.). Et unde se ad nostram humanitatem humiliavi?, inde nos ad haereditatis suae gloriam sublevavit (Ephes. 4.). In hac igitur carnis generatione et humiliatione ei a patre dicitur:","english":"Although (from Augustine) that day could seem to have been called a day in prophecy on which Jesus Christ was born according to the flesh, nevertheless, because “today” signifies presence, and in eternity there is neither past nor future but only present, it is divinely understood as said in this sense: “Today I have begotten you,” by which the catholic faith proclaims the eternal generation of the power and wisdom of God, who is the only-begotten Son. We therefore believe that there are two generations in Christ: one divine, the other human; one by which he was born from the Father in heaven without a mother, the other by which he was born on earth from a mother without a father. According to the former, when we were nothing, he created us. According to the latter, when we were lost, he reformed us. The only-begotten Son, therefore, born of the Father without time, because he did not wish to possess his heavenly inheritance alone, also established human nature for the contemplation of his glory. But because it perished by sinning, he also sought it out by being born in the flesh; and he who had made man in the image and likeness of God, by the wondrous affection of his love, himself became in the likeness of man. And from the point where he humbled himself to our humanity, he raised us up to the glory of his inheritance. In this generation and humiliation of the flesh, therefore, it is said to him by the Father:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Postula a me, et dabo libi gentes hoereditatem tuam, et possessionem tuam terminos terroe. Minor quidem videtur ille qui postulat, eo qui postulatur. Et dum Christus cantem assumpsit, a patre suo per humanitatem se minoravit. In hoc enim quod in forma Dei est aequalis patri, non postulat a patre, sed simul omnia operatur cum patre. In hoc autem quod pro nob se dignatus est humiliare, minor patre factus, non cessat pro nobis interpellare. Postula (inquit) a me, et dabo tibi gentes hoereditatem tuam. Sancti Patriarchae, et Prophetae postulaverunt pro Judaeis, Ipse unigenitus Filius Dei, homo inter homines factus, postulare dignatas est pro gentibus. Illi postulaverunt genti suae salutem, et misit eis Deus Salvatorem. Sed quia hunc in carne humilem viderunt, superbo corde et exeo contempserunt. Quem vero Judaea elata repulit, hunc gentilitas humiliata suscepit. Illa per superbiam haereditatem perdidit: haec per hummilitatem ad haereditatem venit. Sed quia hoc non suis meritis sed Dei Filio volente, et Patre ejus annuente factum est, recte ei dicitur. Postula a me, et dabo tibi gentes hoereditatem tuam. Non enim ait, Postulent illae gentes, sed postula tu. Ex quibus verbis satis colligitur, quia gentilitas non suis meritis salvatur: sed ille hoc fieri petiit, qni Patri pro nob usque ad passionem mortis obedivit.","english":"Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession. He who asks seems indeed lesser than he of whom he asks. And when Christ took up the flesh, he made himself lesser than his Father through his humanity. For in that he is in the form of God, equal to the Father, he does not ask of the Father, but works all things together with the Father. But in that he deigned to humble himself for us, made lesser than the Father, he does not cease to intercede for us. Ask of me, he says, and I will give you the nations as your inheritance. The holy Patriarchs and Prophets asked on behalf of the Jews; the only-begotten Son of God himself, made man among men, deigned to ask on behalf of the nations. They asked for salvation for their own nation, and God sent them a Savior. But because they saw him humble in the flesh, with a proud heart and from that pride they despised him. Yet whom Judea in her arrogance rejected, the gentile world in her humility received. The former lost the inheritance through pride; the latter came to the inheritance through humility. But because this was done not by their own merits but by the will of the Son of God and with the consent of his Father, it is rightly said to him: Ask of me, and I will give you the nations as your inheritance. For he did not say, Let those nations ask, but, Do you ask. From these words it is sufficiently gathered that the gentile world is not saved by its own merits, but that he asked for this to be done, who for us was obedient to the Father even to the passion of death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Et quia gentilis populus ab extremis mundi panibus ad fidem collectus est, recte dicitur. Et possessionem tuam terminos terroe, subaudis, dabo tibi. Dum enim persecutio in Judaea agitur, Sancta Apostolorum praedicatio in universum mundum dispergitur: sicut scriptum est, Vobis missum fuerat verbum Dei: sed quia indignos vos judic istis, ecce imus ad gentes (Act. 13.). Pro crudelitate ergo malitiae quae mentem Judaeae concremavit, omnipotens Deus gentes in haereditatem sumpsit: quia per hoc, quod illa redemptorem suum ac membra ejus persecuta est. Sanctis Apostolis per diversa dispersis, nos qui Judaeae in circuitu sumus, dono caelestis gratiae si lendorem veri luminis videmus. Sed quia in vitae fortitudine nos invenit, et ad justitiae regulam reduxit, hene subditur:\n\nReges eos in virga farrea et tanquam vas figuli confringes eos. Virga lerrea accipitur inflexibilis justitia, quae ideo virga, quia recta; ideo ferrea, quia dura. Recta nobis, dura malis: blanda justis, aspera perversis. Et quia per hanc Dominus spirituales regit, carnales confringit, recte dicitur: Et tamquam vas figuli confringes eos. Quid enim terrena. sunt corda, nisi vasa fictilia? Vas enim fictile, terrenum et fragile est (I. Cor. 4.). Carnalia ergo corda, quae transitoria appetunt, hoc quod corruptibile et vile est, diligunt, terrenis rebus totis destderiis incumbunt. quid aliud, quam terrena vasa sunt?","english":"And because the Gentile people was gathered to the faith from the ends of the world by the bread, it is rightly said: And your possession, the ends of the earth—with \"I will give\" understood: I will give to you. For while persecution is being carried on in Judaea, the holy preaching of the Apostles is scattered throughout the whole world: as it is written, The word of God had been sent to you: but because you judged yourselves unworthy, behold, we are going to the Gentiles (Acts 13). Therefore, for the cruelty of malice that burned up the mind of Judaea, almighty God took the Gentiles as his inheritance: because by the very fact that she persecuted her own Redeemer and his members, the holy Apostles were scattered through various places, and we who are in the circuit of Judaea see the splendor of the true light by the gift of heavenly grace. But because he found us in the strength of life and brought us back to the rule of justice, it is well added:\n\nRule them with a rod of iron and break them like a potter's vessel. By the rod of iron is understood inflexible justice, which is called a rod because it is straight, and iron because it is hard. Straight to us, hard to the wicked: gentle to the just, harsh to the perverse. And because by this the Lord rules the spiritual and breaks the carnal, it is rightly said: And like a potter's vessel you shall break them. For what are earthly hearts but vessels of clay? For a vessel of clay is earthly and fragile (1 Cor 4). Therefore carnal hearts, which desire transitory things, love what is corruptible and base, and press upon earthly things with all their desires—what else are they but earthly vessels?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Quae Dominus per virgam ferream confringit, cum per justitiae rectitudinem suam in eis carnalitatem destruit, cum mentis elationem conterit, cum infirmitas propria ad memotiam reducitur, et corruptionis miseria diligenter at enditur, et vitiorum fractura solerter pensatur. Quia ergo pietas sumina sic nos fecit, ut regat: sic confringit, ut me tus restituat, dum vasa irae commutat in vasa misericordiae, et vasa apta ad interitus, lacti apta ad ortam (Rom. 9.): dicatur recte, Reces eos in virga ferrea, et tanquam tas figuli confringet eos. Quos jam divinus sermo alloquitur, cum subjungit:\n\nEt nunc, reges, intelligite: erudimini qui judicatis teram. Et nunc, idest jam innovati (Ex Augustino), jam contritis luteis tegumentis carnalibus, vasis e(??)is, quic ad carnalem vita(??) pertinent: nunc intelligite jam reges, id est vah nles regere quicquid vobis servile, et bestiale est: castigantes vestra curpora, et servituti subjicientcs. Qui caelesti regi serviunt, reges proculdubio soni: ipsi enim servire, vere regnare est. Nam tanto quisiue liber a vitiis redditur, tanto potentius sibi spiritualiter dominatur, quanto auctori suo humilius famulator. Erudimini, inquit, qui judicatis terram. Spirituales significantor, qui terram judicant. Interius enim nobis est quicquid judicamus. Quicquid autem infra spiritualem homi- (??) est, mento terra nominatur: quia terrena labe sauciatur.","english":"Those whom the Lord breaks in pieces with a rod of iron, when through the uprightness of justice he destroys their carnality in them, when he grinds down the elation of the mind, when their own weakness is brought back to memory, and the misery of corruption is diligently attended to, and the fracture of vices is carefully weighed. Since, therefore, the highest goodness has so made us that it may rule us, so breaks us that it may restore us to the mind, while it changes vessels of wrath into vessels of mercy, and vessels fit for destruction into vessels fit for honor (Rom. 9): let it rightly be said, You shall rule them with a rod of iron, and like a potter's vessel you shall break them in pieces. Those whom the divine word now addresses, when it adds:\n\nAnd now, you kings, understand: be instructed, you who judge the earth. And now, that is, already renewed (according to Augustine), already with the clay coverings of the flesh crushed, with those vessels which pertain to the carnal life: now understand, you who are already kings, that is, you who are able to rule whatever in you is servile and bestial, chastising your bodies and subjecting them to servitude. Those who serve the heavenly king are undoubtedly kings: for to serve him is truly to reign. For each one is rendered so much the freer from vices, and rules himself spiritually so much the more powerfully, the more humbly he serves his author. Be instructed, it says, you who judge the earth. By this are signified the spiritual, who judge the earth. For whatever we judge is within us. But whatever is below the spiritual man is called by the name earth: because it is wounded by earthly corruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Qui se, ut peccatorem accusat proprioque judicio condemnat, atque semetipsum duris increpationibus prosequitur, joden terrenus non immerito vocatur (I. Cor. 11.). Talibus dictum est, intelligite et erudimini, id est, ad hoc intelligire ut erudiamini. Non enim intellectus proficit, si usque ad eruditionem vitae non pervenit. Ide autem eruditos intellector est, qui hoc quod intelligere valet, ad vitae suae aedificationem trahere studet.\n\nServite Domino in timore, et exnltale ei cum tremore. Saepe namque contingit, quia is, qui caelesti Domino pure deservit, ex ipsa virtute in elationem se erigit, et tanto se mox a servitute Domini elongat, quanto a virtute humilitatis discordat. Quapropter necesse est, ut sic serviat amor, quatenus in humilitate semper animum reprimat tumor, ne Iructuam, quem bona vita congregat, ventus elationis tollat. Vel quia in hoc seculo inter gaudium spei, et tentationis metum positi sumus, alloquitur nos Spiritus Saucius, dicens: Servite Domino in timore, et exultate ei cum tremore: ut et de spe exultatio, et de tentatione nascatur tremor. Etsi enim justorum actio quandoque prosperatur, iu ea tamen vita posita est, de qua per beatum Job dicitur, tentatio est vita humana super terram (Job. 7.).","english":"He who accuses himself as a sinner and condemns himself by his own judgment, and pursues himself with harsh reproaches, is not undeservedly called a earthly Joden (I Cor. 11). To such as these it is said, \"Understand and be instructed,\" that is, understand for this purpose, that you may be instructed. For understanding does not profit if it does not reach the instruction of life. But he is instructed in understanding who strives to draw what he is able to understand toward the edification of his own life.\n\nServe the Lord in fear, and exult to him with trembling. For it often happens that he who serves the heavenly Lord purely, from that very virtue lifts himself up into elation, and the more he is at variance with the virtue of humility, the more quickly he removes himself far from the service of the Lord. Wherefore it is necessary that love so serve, that in humility the swelling of pride may always restrain the mind, lest the wind of elation carry away the fruit that a good life gathers. Or because in this world we are placed between the joy of hope and the fear of temptation, the Holy Spirit addresses us, saying: Serve the Lord in fear, and exult to him with trembling: so that both exultation may be born from hope, and trembling from temptation. For even if the action of the just sometimes prospers, yet it is placed in that life of which it is said through blessed Job, \"Temptation is the life of man upon earth\" (Job 7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Quia igitur inter blanda versamur et aspera, inter prospera et adversa, inter tristitiam et gaudium, inter spem et metum; dicatur recte, Servite Domino in timore, et exultate ei cum tremore. Sed quia non sufficit bona agere, nisi et mala quisque valeat aequanimiter tolerare, adjunctum est:\n\nApprehendite disciplinam nequando irascatur Dominus et pereatis de via justa. Disciplina est emendatoria tribulatio secundum illud, quem enim diligit Dominus, corripit: flagellat autem omnem filium quem recipit (Prov. 3.). Et quia justitia modo in prosperis, modo in adversis agitur: in prosperis quidem timor, in ad ersis vero disciplinae patientia praecipitur: ne si mihil sse elevat, in loveam elationis cadat, aut si in istis se dejicit, per pusiltanimi atis vilium victus proruat. Hanc vero disciplinam quisquis apprehendere negligit, a via quidem justitiae perit, per iniquitatis vias serabitter incedit; tantaque omnipolentem Dominum ad iracundiam provocat, quanto pro ipsius amore adversa tolerare recusat. Cum enim scriptum sit, Quia non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in nobis (Rom. 8.): et quod Oculus non vidit, nec auris audivit; nec in cor hominis asrenderunt, quae praeparavit Dominus diligentibus se (Isai. 64; 1. Cor.","english":"Since, therefore, we move among things smooth and rough, among prosperity and adversity, between sorrow and joy, between hope and fear, it is rightly said, \"Serve the Lord in fear, and exult before him with trembling.\" But because it is not enough to do good unless one can also bear evils with equanimity, there is added:\n\n\"Lay hold of discipline, lest at any time the Lord be angry and you perish from the just way.\" Discipline is corrective tribulation, according to that saying, \"For whom the Lord loves he chastens, and he scourges every son whom he receives\" (Prov. 3). And because righteousness is practiced now in prosperity, now in adversity—in prosperity, indeed, fear is commanded; in adversity, patience under discipline—lest, if prosperity exalts him, he fall into the pit of pride, or if adversity casts him down, he be overwhelmed and collapse, conquered by the vileness of faintheartedness. But whoever neglects to lay hold of this discipline perishes indeed from the way of righteousness, and walks wretchedly through the paths of iniquity; and he provokes the almighty Lord to anger in proportion as he refuses to bear adversity for love of him. For since it is written, \"That the sufferings of this present time are not worthy to be compared with the future glory that shall be revealed in us\" (Rom. 8), and \"Eye has not seen, nor ear heard, nor has it entered into the heart of man, what things the Lord has prepared for those who love him\" (Isa. 64; 1 Cor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"2.): cum incomparabilia bona promittat Deus, et mala minima ingerat mundus: recte lustus Dominus irasci debet, quando pro tam parvis, tam magna contemni videt. Si enim dulcedinem patriae caelestis amarent, ex magno gaudio tribulationes omnes sustinerent; cum constet, quia ex tolerantia hujus tubulationis crescat ejus inaestin(??)bilis merces suavitatis. Sed adhuc apprehendendi disciplnam caussa adjungitur, cum summetertur:\n\nCum ex (??)serit in brevi ira ejus; Beati omnes qui confidunt ineo. Modo dum districti judicis na differtur, et peccator in destderiis animae suae laudatur (Psal. 9.): dum justus tribulationes et angustias sustinet, quae malorum poena, quae justorum gloria sit, non apparet. Line est, quod Joannes Apostolus ait, Carissum, nunc filii Dei sumus, et nondum apparuit quid crimus. Scimus autem quoniam cum apparuerit, similes ei erimus: quoniam videbimus cum sicuti est (1. Joan. 3.). Tunc profecto apparebit, quam fallax hujus mundi fiducia extitit, quam tramsitoria vita, quam brevis gloria, quam parva voluptas, quam falsa prosperitas, et quam cito transiit quicquid hic carum ei pretiosum fuit. Ergo infoelices illi, qui in talibus confisi sunt. Beati amem omnes qui confidunt in Domino.","english":"Since God promises incomparable goods and the world brings in only the smallest evils, rightly is the Lord just in being angry when he sees such great things despised for things so small. For if they loved the sweetness of the heavenly fatherland, they would endure all tribulations out of great joy, since it is certain that from the endurance of this tribulation the inestimable reward of that sweetness grows. But still, for the sake of grasping discipline, it is added, when it is summed up:\n\nWhen his anger has been shown forth in a little while; Blessed are all who trust in him. Now, while the sentence of the strict judge is deferred, and the sinner is praised in the desires of his soul (Ps. 9), while the just man endures tribulations and distresses, it does not appear what is the punishment of the wicked and what is the glory of the just. Hence it is that John the Apostle says, Beloved, now we are children of God, and it has not yet appeared what we shall be. But we know that when he appears, we shall be like him, for we shall see him as he is (1 John 3). Then indeed it will appear how deceptive the confidence of this world has been, how transitory life, how brief glory, how slight pleasure, how false prosperity, and how quickly whatever here was dear and precious to them has passed away. Therefore those are unhappy who have trusted in such things. But blessed are all who trust in the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"TITULUS PSALMI III\n\nTertius Psalmus ex persona Christi accipiendus est, tractans de passione ejus, ac resurrectione. Et minii nos ad illam historian, in qua dicitur David fugisse a facie bellantis adversum se filii sui Absalom (2. Reg. 13.). Quam historiam Esdras propheta intelligens illa quae in passione Christi gesta sum, praestgnasse, talem Uiolum praeposuit Psalmus David, cum fugeret a facie Absalom filii sui. Qui hoc modo exponitur: iste Psalmus, id est. ista exhortatio moralitatisquae in sequenti negotio continetur, est David Id exi, Christi, qui manu fortis est. Psalmus (dico) habitus de his quae contigerunt, cum fugeret, id est, cum auferendo gratiam suam, recederet a facie Absalom filii sui, id est, a mente Judae, quem cum aliis Apostolis gratia sua elegit ad hoc, ut filius suus esset (Luc. 6.). Bene autem pro Absalom, quia pax patris dicitur, ipse traditor Christi intelligitur: quia quamvis ipse pacem cum Christo non habuerit, tamen Christus ei pacem et o(??)e dedit, et corde tenuit.","english":"TITLE OF THE THIRD PSALM\n\nThe third Psalm is to be understood as spoken in the person of Christ, treating of his passion and resurrection. And it directs us to that history in which David is said to have fled from the face of his son Absalom, who was warring against him (2 Kings 13). Understanding that this history foretold those things which were done in the passion of Christ, the prophet Esdras prefixed such a title to the Psalm of David: when he fled from the face of Absalom his son. This is expounded in the following way: this Psalm, that is, this exhortation of moral teaching which is contained in the ensuing matter, is David, that is, Christ, who is strong of hand. The Psalm (I say) is entitled concerning those things which happened when he fled, that is, when by taking away his grace he withdrew from the face of Absalom his son, that is, from the mind of Judas, whom together with the other Apostles he chose by his grace for this purpose, that he might be his son (Luke 6). Well indeed is Absalom named, because it means the peace of the father; he is understood as the betrayer of Christ, because although he himself did not have peace with Christ, nevertheless Christ gave him peace and kept it in his heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Videns ergo Dominus electos suos non solum ab aliis, sed etiam ab amicis et parentibus propter justitiam passuros: ad constantiam passionis ros hortari in hoc opere intendit, seipsum proponens in exemplum: ut sicut ipse In passione sua constans fuit, et de tribulatione sua Dominum invocavit, et ipsa tribulatio ei ad gloriam et exaltationem profuit: ita ipsi considerando quod per tribulationes exaltabuntur, et ad orationes se convertant, cogitantes illum esse caput et advocatum suum, non deficiant. Sequitur de psalmo.\n\nPSALMUS III\n\nDomine, quid multiplicati sunt qui tribulant me? Multi insurgunt adversum me. Haec investigatio non causa ignorantiae lit, sed propter instructionem perfectorum; ut considerando finem tribulationis suae constantes permaneant. Tam scilicet (Ex Augustino) multiplicati sunt, qui insurgunt et tribulant ut de numero discipulorum non defuerit qui ad numerum persequentium accesserit. O mira Dei omnipotentis patientia! quos uno verbo potuit hos ex mira mansuetudine sua di(??)matus est tolerare, ut per se ipsum demonstraret, quae in nobis esse virtus patientiae deberet. De se enim nobis exemplum fecit aeterus conditor, ut quia sic humiliatus est caelestis Deus, destnat jam superbire terrenus homo.","english":"Seeing therefore that his elect would suffer for righteousness' sake not only from others but even from friends and relatives, the Lord intends in this work to exhort them to constancy in suffering, setting himself before them as an example: so that just as he was constant in his passion, and in his tribulation called upon the Lord, and that very tribulation profited him unto glory and exaltation, so they too, considering that through tribulations they will be exalted, should turn to prayer, thinking that he is their head and advocate, and should not fail. What follows is from the psalm.\n\nPSALM 3\n\nLord, why are they multiplied who trouble me? Many rise up against me. This inquiry was not made for the sake of ignorance, but for the instruction of the perfect, so that by considering the end of their tribulation they may remain constant. So indeed (from Augustine) they are multiplied who rise up and trouble, so that from the number of the disciples there was not lacking one who went over to the number of the persecutors. O wondrous patience of God Almighty! Those whom he could have destroyed by a single word, in his wondrous meekness he deigned to tolerate, so that through himself he might demonstrate what virtue of patience ought to be in us. For the eternal Creator made himself an example for us, so that, since the heavenly God was thus humbled, earthly man might now cease to be proud.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Sed haec sui capitis verba relinet adime corpus ejus, quod est Ecclesta, quae dum tribulationibus premitur, quae dum adversus se insurgere perversos intuetur, clamat et dicit: Domine, quid multiplicati sunt qui tribut me?\n\nMulti insurgunt adversum me. Hoc sancti martyres clamaverunt, cum multiplicari Ecclestae persecutores viderunt. Hoc praesens Ecclessia clamare non cessat, quae in tempore pacis suae multis adversitatibus elaborat, dum occubi hostis ten ationibus agiiur, dum prave viventium moribus gravatur, dum carnalium hominum aperias injurias graviter tolerat, et quorumdam quasi justorum sub imagine sanctitatis simulationem gravius portat, quamdiu caro concupiscit adversus spiritum, et spiritus adversus carnem (Galat. 5.), ot corpus quod corrumpitur adgravat animam, et deprimit terrena habitatio sensum multa cogitantem ni (Sap. 9).): quandiu in hac periculosa et laboriosa vita manet, tandiu dicere anima fidelis habet: Domine multiplicati sunt qui tribulant me? multi insurgunt adversum mc. Multi dicunt animas meo Non est salus ipsi in Deo ejus. Manisfestum est. quod haec dic· bant, qui Christum esse Deum non credebant (Matt. 27.). Ad hoc valent illae voces, Si filius Dei est, descendat de cruce (Luc. 23.). Si enim cognovissent, nunquam Dominum glorias crucifixissent (1. Cor. 2.). Et quoniam plerumque coacer vatione vitiorum subrepit.","english":"But he keeps these words of his own head for the body that is his, which is the Church, which, while she is pressed by tribulations, while she sees the perverse rising up against her, cries out and says: Lord, why are they multiplied who trouble me?\n\nMany rise up against me. The holy martyrs cried this, when they saw the persecutors of the Church multiplied. The Church present now does not cease to cry this, which in the time of her peace labors under many adversities, while she is assailed by the snares of the enemy, while she is burdened by the conduct of the wicked, while she gravely endures the open injuries of carnal men, and bears more heavily the pretense of certain ones as though just, under the image of sanctity, as long as the flesh lusts against the spirit, and the spirit against the flesh (Gal. 5), and the body that is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks on many things (Wis. 9): as long as she remains in this perilous and laborious life, so long the faithful soul has to say: Lord, why are they multiplied who trouble me? Many rise up against me. Many say to my soul: There is no salvation for him in his God. It is manifest that those were saying this who did not believe that Christ is God (Matt. 27). To this those voices pertain: If he is the Son of God, let him come down from the cross (Luke 23). For if they had known, they would never have crucified the Lord of glory (1 Cor. 2). And because for the most part, by a heaping up of vices, it creeps in.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"desperatio sanatis, tanquam ipsis vitiis insultantibus animae, vel etiam (??) bolo et angel ejus per noxias suggestiones, ut desperemus operantibus, verissime dicitur: Multi dicunt anima; meoe Non est salus ipsi in Deo ejus. Sed quisquis nos adversarius oppugnet, quaeque tribulatio gravet, semper dicendum est, quod sequitur:\n\nTu autem Domine, susceptor meus et, gloria mea, et exaltans caput meum. Capitis nomine in sacro elaquio mens solet intelligi (Joan. 6; Luc. 15.). Sicut enim a capite membra, sic sensus a mente reguntur. Tales superna bonitas libenter suscipit, quos ad suum adjutorium humiliter confuge e cernit: et caput, id est, mentem eorum deno suae gratiae elevat, quos non in hoc seculo, non in seipsis, sed in Domine Deo suo gloriari delectat. Hinc Apostolus nos admonet, dicens: Qui gloriatur, in Domino glorietur (1. Cor. 1; 2. Cor. 10.). Si tu enim gloriaris in Domino, Deus gloriatur in te. Si tu non tuam, sed ejus gloriam quaeris, ipse quaerit quomodo te exaltet et glorificet (Marc. 23; Luc. 48.). Hinc Sancti Patriarchae et Prophetae, hinc Apostoli et caeteri justi viri a Domino Deo exaltati et glorificati sunt, quia se(??)psos in boc seculo contemnentes, glor am Domini, non suam quaesterunt (Joan. 1.). Vel hoc quod dicitur, Tu autem Domine, susceptor meus es, et caetera, secundum hominem dicitur a: quia hominis susceptio est Verbum caro factum.","english":"Despair is healed, as if the vices themselves were insulting the soul, or even the devil and his angel through harmful suggestions, so that we despair while they work—most truly it is said: Many say to my soul: There is no salvation for him in his God. But whoever the adversary who attacks us, whatever tribulation weighs upon us, we must always say what follows:\n\nBut you, Lord, are my sustainer, my glory, and the one who lifts up my head. By the name \"head\" in sacred speech the mind is usually understood. For just as the members are governed by the head, so the senses are governed by the mind. Such people the heavenly goodness willingly receives, whom it sees humbly fleeing to its aid; and it lifts up the head, that is, their mind, by the gift of its grace—those whom it delights not to glory in this world, not in themselves, but in the Lord their God. Hence the Apostle admonishes us, saying: Whoever glories, let him glory in the Lord. For if you glory in the Lord, God glories in you. If you seek not your own glory but his, he himself seeks how to exalt and glorify you. Hence the holy Patriarchs and Prophets, hence the Apostles and the other righteous men were exalted and glorified by the Lord God, because, despising themselves in this world, they sought the glory of the Lord, not their own. Or what is said here—But you, Lord, are my sustainer, and the rest—is said according to the man, because the taking up of man is the Word made flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Gloriam quoque suam dicit Domini etiam ille, quem sic suscepit Dei Verbum, ut similis cum illo fieret Deus. Ex hac regula introducimur, ne quis sibi de se glorietur. Caput autem Christus in passione sua exaltatum habuit, quia in tanta passionis humilitate, mentis fortitudinem non amisit.\n\nVoce, inquit, mea ad Dominum clamavi, et exaudivit me de monte sancto suo. Voce sua ad Dominum clamare, est intente Dominum deprecari. Voce sua clamat, cnm quisquis ita intente orat, quod sonus vocis ab intentione cordis non discrepat. Hinc egregius doctor ait. Psalmis et hymnis cum oratis Dominum, hoc versetur in corde, quod profertur in ore. Et Apostolus dicit, Psallum spiritu, psallam et mente (1. Cor. 14.). Tales libenter exaudit Dominus, quos scilicet ita clamare conspicit; unde benedicitur, Et exaudivit me de monte sancto suo, id est, de altitudine justitiae suae. Legimus enim, Justitia tua sicut montes Dei (Isa. 34.). Et justum sic erat (Ex Augustino) ut innocentem occisum, cui retributa sunt mala pro nobis (Isa. 34.), a mortuis suscitaret, et digna persequentibus retribueret (Tit. 3.). Nos quoque da monte sancto suo exaudit, quando preces nostras, non ex meritis nostris, sed ex sua sancta misericordia suscipit. Non enim digni sumus, ut audiamur, sed ipse misericors est, ut exaudiat (1. Tim. 2.). Hinc est quod per Apostolum dicitur.","english":"He also calls it the Lord's glory, even he whom the Word of God so took up that he became God like him. From this rule we are instructed that no one should glory in himself. But Christ as head had his exaltation in his passion, because in such great humility of passion he did not lose the strength of mind.\n\nWith my voice, he says, I cried to the Lord, and he heard me from his holy mountain. To cry to the Lord with one's voice is to entreat the Lord intently. He cries with his voice when anyone prays so intently that the sound of the voice does not disagree with the intention of the heart. Hence the distinguished teacher says: When you pray to the Lord with psalms and hymns, let that be in the heart which is brought forth in the mouth. And the Apostle says, I will sing with the spirit, I will sing also with the mind (1 Cor 14). The Lord willingly hears such people, namely those whom he sees crying out in this way; whence it is said as a blessing, And he heard me from his holy mountain, that is, from the height of his justice. For we read, Your justice is like the mountains of God (Isa 34). And it was thus just (from Augustine) that he should raise the innocent slain one from the dead, to whom evils were repaid for our sake (Isa 34), and repay those pursuing him as they deserved (Tit 3). He also hears us from his holy mountain when he receives our prayers, not from our merits, but from his holy mercy. For we are not worthy to be heard, but he is merciful, so as to hear (1 Tim 2). Hence it is that it is said through the Apostle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Non ex operibus justitiae quae fecimus nos, sed secundum misericordiam suam salvos nos fecit (Tit. 3.). Dicit autem ipse per quem salvati sumus, Ego dormivi, et soporatus sum, et exsurrexi, quia Dominus suscepit me. Dormitio morientis, somnus autem mortui accipi potest; ut dormitio sit, qua transitur ad somnum, veluti expergefactio, qua transitor ad evigilationem. Bene ergo accipitur: Ego dormivi, et soporatus sum. Ego me passioni permisi, et mors consecuta est. Vel tunc dormivit Christus, quando suscepta morte a temporali dolore quievit. Tunc soporatus est, quando die altera in sepultura moratus est: die vero tertia a mortuis resurrexit (Luc. 24.). Unde hic ait, Et exsurrexi, quia Dominus suscepit me. Surgens enim a mortuis, in gloria Dei Patris susceptus est. Vel potest boc dicere quisquis fidelium recolens mortem peccatorum suorum, et donum regenerationis, Ego dormivi, et caetera. Dormivimus enim, cnm a bono opere torpumus: cum in nost a pravitate delectabiliter jacuimus: cum dulce erat nobis peccare, et in eis quidem peccatis perseverare. Sed ab hoc somno morbis vivificans gratia nos evigilare fecit, cum mala nostra ad memoriam reduxit: cnm dulcedinem peccatorum in amaritudinem vertit, et mentem nostram ad lamenta poenitentiae formavit, no que in vitiis torpentes, ad bona opera excitavit. Domini autem gratia commendatur, cum dicitur, Surrexi, quia Dominus suscepit me.","english":"Not from works of righteousness that we have done, but according to his mercy he saved us. But he himself through whom we were saved says, I slept, and slumbered, and rose again, because the Lord received me. The sleep of one dying, but the slumber of one dead can be understood; so that sleep is that by which one passes into slumber, as it were an awakening by which one passes to waking. Rightly, then, it is taken: I slept, and slumbered. I gave myself over to suffering, and death followed. Or then Christ slept, when, having taken on death, he rested from temporal pain. Then he slumbered, when on the second day he lingered in the tomb; but on the third day he rose from the dead. Hence he says here, And I rose again, because the Lord received me. For rising from the dead, he was received into the glory of God the Father. Or anyone of the faithful can say this, recalling the death of his sins and the gift of regeneration: I slept, and the rest. For we slept when we grew sluggish toward good work; when we lay delightfully in our own depravity; when it was sweet for us to sin, and indeed to persevere in those sins. But from this sleep the grace that gives life has made us wake, when it brought our evils back to memory; when it turned the sweetness of sins into bitterness, and formed our mind toward the lamentations of penitence, and stirred us, sluggish in vices, to good works. But the grace of the Lord is commended when it is said, I rose again, because the Lord received me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Nisi enim ejus gratia susciperet, anima nostra a morte peccati minime surrexisset. Sed quin quisquis a Domino suscitatur, fortis contra quoque adversarios redditur: recte subditur.\n\nNon timebo millia populi circumdantis me. Exsurge, Domine, salvum me fac Deus meus, Exsurge, id est, lac mc exsurgere. Mos est divinarum Scripturarum (Ex Augustino) personae Dei attribuere quod in nobis operatur. Unde illud est. An experimentum quaeritis ejus qui iu mc loquitur Christus (2. Cor. 13.). Non enim ait. Quo jubente loquor: sed prorsus ipsam locutionem illi tribuit, cujus munere loquebatur. Quia vero millenarius numerus perfectus est, per millia populi universa pravorum multitudo destgnatur. Is ergo quem Dominus suscitat et salvat, millia populi non formidat: quia tanto omnem malorum multitudinem non timet, quanto unum omnipotentem Deum protectorem habet. Vel si ex persona Domini loqueutis accipitur quod dictum est. Non timebo millia populi circumdantis me: constat quia adversarios suos jam non timet, quia ab eis corporaliter tribulari non valet. Christus enim resurgens ex mortuis, jam non moritor, mors illi ultra non dominabitur (Rom. 6.). Et eo sub se inimicos suos habet (Psal. 169.), quo ad dexteram Dei Patris sedenti ei trad ta est potestas in cado et in terra (Matth. 28.). Quare autem non timeat, reddit causam, cum subjungit.","english":"For unless his grace had received it, our soul would not have risen at all from the death of sin. But whoever is raised up by the Lord is also made strong against his adversaries; this is rightly added next.\n\nI will not fear the thousands of the people surrounding me. Arise, O Lord; save me, O my God. Arise—that is, make me arise. It is the custom of the divine Scriptures (from Augustine) to attribute to the person of God what works in us. Hence that passage: Do you seek a proof of him who speaks in me, Christ? For he did not say, \"By whose command I speak,\" but he attributes the very act of speaking to him by whose gift he was speaking. But since the number one thousand is perfect, by the thousands of the people the whole multitude of the wicked is designated. Therefore he whom the Lord raises up and saves does not dread the thousands of the people, because he fears the whole multitude of the wicked as much as he has the one almighty God as his protector. Or if what was said is taken in the person of the Lord speaking—I will not fear the thousands of the people surrounding me—it is clear that he no longer fears his adversaries, because they cannot afflict him bodily. For Christ, rising from the dead, dies no more; death shall no longer have dominion over him. And he has his enemies beneath him, in that power over heaven and earth was given to him as he sits at the right hand of God the Father. But why he does not fear, he gives the reason when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Quoniam tu percussisti omnes adversantes mihi sine caussa: dentes peccatorum contrivisti. Quis ignorat, quoniam sine caussa adversati. sunt Christo inimici ejus (Isai. 53.)· Ipse enim peccatum non lecit, nec inventus est dolus in ore ejus (1. Petr. 2.). Sed quia justus Denset misericors est (Psal. 10.), omnes adversarios suos percussit (Psal. 110.): alios ultione vindictae ad damnationem, alios dolore poenitentiae ad salutem. per adversantes maligni spiritus intelliguntur, vel quique homines mali, qui modo Ecclestam Christi persequuntur: hi profecto in fine saecula Domino percutiuntur. Dentes peccatorum contrivisti. Per dentes (Ex Augustino.), verba maledicta destgnantur: de quibus per Apostolum Paullini dicitur, Si autem mordetis invicem, videte ne abinvicem consumamini (Galat. 5). Possunt et dentes accipi principes peccatorum, quorum auctoritate quisque a societa e recte viventium praeciditur, et quasi male viventibus incorporatur. Demes ergo peccatorum Dominus conterit, quando ipsos et verba eorum ad nihilum redigit. Timeant ergo adversarii mali: quia si ipsi injuste percutiunt, habent super se Dominum, a quo juste percutiuntur. Timeant potestates malae: quia si ipsae alios opprimunt, habent super se potestatem, a qua opprimuntur. Quae autem spes nostra (2. Cor. 4.)?","english":"Because you struck all who oppose me without cause; you crushed the teeth of sinners. Who does not know that his enemies opposed Christ without cause (Isaiah 53)? For he committed no sin, nor was deceit found in his mouth (1 Peter 2). But because just God is also merciful (Psalm 10), he struck all his adversaries (Psalm 110): some by the vengeance of punishment unto damnation, others by the sorrow of repentance unto salvation. By those who oppose him are understood the malignant spirits, or any wicked men, who now persecute the Church of Christ; these indeed are struck by the Lord at the end of the age. You crushed the teeth of sinners. By teeth (according to Augustine) are signified cursed words, concerning which it is said through the Apostle Paul, But if you bite one another, take heed lest you be consumed by one another (Galatians 5). Teeth can also be understood as the leaders of sinners, by whose authority each person is cut off from the fellowship of those who live rightly, and is, as it were, incorporated into those who live wickedly. The Lord therefore grinds down the teeth of sinners when he brings both them and their words to nothing. Let evil adversaries therefore fear, because if they strike unjustly, they have above them the Lord, by whom they are justly struck. Let evil powers fear, because if they oppress others, they have above them the power by which they are oppressed. But what is our hope (2 Corinthians 4)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Domini (inquit) est salus, et super populum tuum benedictio tua. Nos quidem infirmi et imbecilles (1. Cor. 11.): nemo de se praesumat, quoniam Domini est salus, salvos faciens a morte peccati. Infelix ego homo, quis me liberabit de corpore mortis hujus? Gratia Dei per Jesum Christum Dominum nostrum (Rom. 7). Ergo Domini est salus. Sed quae est benedictio populi ipsius? nisi illu, qua dicitur, Venite benedicti Patris mei, percipite regnum quod vobis praeparatum est ab origne mundi (Matth. 27.). Talis benedictio super nos et super filios nostros. Amen.\n\nTITULUS PSALMI IV·\n\nSciendum est, quod quibusdam negotiis Ita praeponitur psalmus in titulo, ut nun sequatur canticum. Quibusdam vero canticum, ut non sequatur psalmus. Aliis vero praeponitur psalmus, et sequitur canticum. Aliis autem canticum, et succedit psalmus: quae varietas attendenda est. Ubi enim psalmus tantum ponitur, destgnatur quod in sequenti negocio simpliciter de moralitate tractatur. Ubi autem canticum tantum, ostenditur quod de jocunditate agitur. Et ubi praecedit psalmus, et canticum sequitur, de moralitate tractatus habetur: ita tamen, ut mentio fiat de remuneratione ad quam tendit moralitas. Ubi autem praecedit canticum, et succedit psalmus, de jocunditate remunerationis fit sermo: sic tamen, ut de moralitate, per quam habetur, aliqua mentio fiat. Psalmus iste sic intitulatur, In finem psalmus canvici David.","english":"Salvation (he says) belongs to the Lord, and your blessing is upon your people. We are indeed weak and feeble (1 Cor 11): let no one presume on himself, since salvation belongs to the Lord, who saves from the death of sin. Wretched man that I am, who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord (Rom 7). Therefore salvation belongs to the Lord. But what is the blessing of his people, if not that by which it is said, Come, you blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world (Mt 27). Such is the blessing upon us and upon our children. Amen.\n\nTHE TITLE OF THE FOURTH PSALM\n\nIt must be known that in certain matters the psalm is placed first in the title so that the canticle does not follow. In others the canticle is placed first, so that the psalm does not follow. In others the psalm is placed first and the canticle follows. In others the canticle is placed first and the psalm follows: this variety must be noted. For where only the psalm is set down, it is signified that in the following matter there is treatment simply of morality. Where only the canticle, it is shown that the subject is joy. And where the psalm precedes and the canticle follows, a treatment of morality is had: yet in such a way that mention is made of the recompense toward which morality tends. But where the canticle precedes and the psalm follows, the discourse concerns the joy of recompense: yet in such a way that some mention is made of the morality through which it is obtained. This psalm is thus entitled, Unto the end, a psalm of the canticle of David.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Exponitur sic: Iste psalmus cantici, Id est, praesens exhortatio bonae· moralitatis, in qua fit mentio de cantico, id est, de jocu(??)ditate aeternae remunerationis, est David, id est, Christi, vel alicujus fidelis credentis et sperantis in Christo: David dico, dirigentis eos quos exhortatur, in finem, id est, in illum qui est finis et completio legis et prophetarum. Vel finis, id est, meta, et consummatio totius agonis. Vel finis, id est, consummata quies beatitudinis. Intentio Christi, vel cujuscumque credentis in eum, in boc psalmo est, persuadere his qui terrenis delectantur, ut egrediendo a tribulatione vitiorum, et terrena negligendo, aeterna bona, quae in fine, id est, in Christo sunt, appetant: seipsum proponendo eis io exemplum, et sic dicendo.\n\nPSALMUS IV.\n\nCum invocarem, exaudivit me Deus justitioe meoe. Hoc est (Ex Augustino), cum intus in corde meo orarem, exaudivit me ipse a quo est justitia mea. In tribulatione dilatasti mihi. Hoc est, ab angustiis tristitiae in latitudine gaudiorum me deduxisti. Tribulatio et angustia in omnem animam hominis operantis malum (Rom. 2.). Qui autem dicit, Gaudemus in tribulationibus, scientes quoniam tribulatio patientiam operatur: et quoniam caritas Dei diffusa est in cor tibiis nostris per Spiritum Saucium, qui datus est nobis (Rom. 5.): non habet cordis angustias, quamvis extrinsecus a persequentibus inferantur.","english":"It is expounded as follows: \"This psalm of a song,\" that is, the present exhortation of good morality, in which mention is made of a song, that is, of the delight of eternal recompense, is \"David,\" that is, of Christ, or of any faithful believer hoping in Christ: David, I say, directing those whom he exhorts \"unto the end,\" that is, unto him who is the end and completion of the law and the prophets. Or the end, that is, the goal and consummation of the whole contest. Or the end, that is, the consummated rest of blessedness. The intention of Christ, or of anyone who believes in him, in this psalm is to persuade those who delight in earthly things that, by departing from the tribulation of vices and by neglecting earthly things, they should desire eternal goods, which are in the end, that is, in Christ, setting himself before them as an example, and speaking thus.\n\nPSALM 4.\n\n\"When I called upon him, the God of my justice heard me.\" That is (from Augustine), when I prayed within in my heart, he himself, from whom is my justice, heard me. \"In tribulation you enlarged me.\" That is, from the straits of sorrow you led me into the breadth of joys. Tribulation and distress are upon every soul of man that works evil (Rom 2). But he who says, \"We glory in tribulations, knowing that tribulation works patience, and that the love of God is poured out in our hearts through the Holy Spirit who is given to us\" (Rom 5), does not have the straits of the heart, even though they are inflicted from without by persecutors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"In hoc prosunt justis aspera tribulationis, quia dum tribulantur in corpore, dilatantur in corde: et quo eos arctius mala temporalia premunt, eo latius bona caelestia concupiscunt. Quia ergo ex angustiis tribulationis crescit dilatatio mentis, dicatur recte. In tribulatione dilatasti mihi. Mutatio autem personae tertiae ad secundam, forte ideo fit, ut ostendat, quemadmodum exauditus sit, in ipsa dilatatione loquens Deo: ut boc sit corde dilatari, jam cordi habere infusum Deum, cum quo intrinsecus colloquatur: cui nunc orat et dicit:\n\nMiserere mei, et exaudi orationem meam. Quod iterum rogat, cum jam se exauditum ei dilatatum indicaverit, forte ideo fit, ut unde non est exauditus, adhuc exaudiatur: aut in quo non est perfectus, perficiatur; aut propter alios inchoantes, min illis, qui crediderim, perficiatur quod inchoaverunt. Habent enim justi proprium, ut in omne quod dicunt, atque quod agunt, non solum suum profectum, sed etiam proximorum aedificationem quaerant. Unde apte subjungitur:","english":"In this, harsh tribulations profit the righteous, because while they are afflicted in the body, they are enlarged in heart: and the more closely temporal evils press them, the more widely they desire heavenly goods. Since, therefore, from the straits of tribulation the enlargement of the mind grows, it is rightly said: In tribulation you have enlarged me. But the change from the third person to the second is perhaps made for this reason, that it may show how he was heard, speaking to God in that very enlargement: so that this is to be enlarged in heart, already to have God infused in the heart, with whom he converses within: to whom he now prays and says:\n\nHave mercy on me, and hear my prayer. That he asks again, when he has already indicated to him that he has been heard and enlarged, is perhaps done for this reason, that in the matter in which he has not been heard, he may still be heard: or in that in which he is not perfect, he may be perfected; or on account of others who are beginning, that there may be perfected in them what they have begun, who have believed. For the righteous have this as their own, that in everything they say and do, they seek not only their own progress, but also the edification of their neighbors. Hence it is fittingly added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Filii kominum usquequo gravi corde? ut quid diligitis tanitatem, et quoeritis mendacium? Ac si diceret, Vos, qui in carnali generatione mentem habitatis, usque ad quem finem cor durum habetis, quod Deo non creditis, et bona invisibilia non cogitatis? Ut quid diligitis vanitatem et quoeritis mendacium? Quo fructu, qua utilitate temporata amando quaeritis, quaerendo amatis, qum vana tum, quia durares non possunt: et mendacia, quia amatores suos decipiunt?\n\nEt scitote, quoniam mirificavit Dominus sanctum suum, Eum scilicet (Ex Augustino), quem suscitavit a inferis, et in caelo ad dexteram suam collocavit (Act. 3.). Increpatur ergo genus humanum, ut ad cum tandem ab hujus mundi amore convertatur. Sed si quem movet conjunctio superaddita, quod ait, Et scitote, sciat genus hujus locutionis familiare esse linguae prophetantis. Nam saepe invenis ita ceptum, Et dixit Dominus ad ilium: Et factum est verbum Domitii ad illum. Quae junctura conjunctionis cum sententia non processerit, cui consequens annectatur, mirabiliter fortassis insinuat prolationem veritatis in voce, esse conjunctam cum ea visione quae fit in corde. Dominus exaudiet me, cum clamaviro ad eum. Hic nos (Ex eodem) admoneri credo, ni magna intentione cordis auxilium imploremus Dei: quoniam sicut gratulandum est de illuminatione in hac vita, ita orandum est pro requie post hanc vitam.","english":"Sons of men, how long will you be heavy of heart? Why do you love vanity and seek after lying? As if he were saying: You who dwell in mind within a carnal generation, to what end do you keep a hard heart, so that you do not believe God and do not think upon invisible goods? Why do you love vanity and seek after lying? With what fruit, with what advantage, do you by loving seek, and by seeking love, things temporal—which are vain because they cannot endure, and lies because they deceive their lovers?\n\nAnd know that the Lord has made his holy one wonderful—namely, him whom he raised from the dead and placed at his right hand in heaven (Acts 3). The human race, then, is rebuked, that it may at last be converted from the love of this world to him. But if anyone is troubled by the added conjunction, where it says, And know, let him know that this kind of expression is familiar to the language of the prophet. For often you find it begun thus: And the Lord said to him; and, The word of the Lord came to him. This joining of the conjunction with the sentence, when the clause to which it is attached does not follow, perhaps wonderfully insinuates that the utterance of truth in the voice is joined with that vision which takes place in the heart. The Lord will hear me when I cry to him. Here, I believe, we are admonished (from the same source) that we should implore God's help with great intentness of heart, since just as we ought to rejoice over illumination in this life, so we ought to pray for rest after this life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Quapropter aut ex persona fidelis evangelizantis, aut ex ipsius Domini sic accipiendum est, ac si dictum esset, Dominus exaudiet vos, cum clamaveritis ad eum.\n\nIrascimini, et nolite peccare: Occurrebat enim (Ex Augustino), Quis est dignus exaudiri? Aut quomodo non frustra clamat peccator ad Dominum? Ergo, Irascimini, inquit, subaudis, vobis ipsis, valde poenitendo de praeteritis criminibus, et indignando, quod ad tam abjecta et vilia corruistis: et ulterius peccare destnite. Quoe dicitis in cordibus vestris. Subaudis, dicite. Nolite esse populus, de quo dictum est, Labiis me honorat, Cor autem eorum longe est a me (Isai. 26; Matt. 15.). In cubilibus vestris compungimini. Cubilia sunt de quibus Dominus monet, ut intus oremus clausis ostiis. Compungimini autem ad poenitentiae dolorem refertur, ut seipsam anima puniens compungat, ne in Dei judicio damnata torqueatur. Aut ad a excitationem pertinet, ut evigilemus ad videndam lucem Christi, tanquam adhibitis stimulis.","english":"Wherefore it must be understood either in the person of a faithful preacher of the gospel, or in the person of the Lord himself, as if it had been said: The Lord will hear you when you have cried out to him.\n\nBe angry, and do not sin. For it occurred to him (from Augustine): Who is worthy to be heard? Or how does the sinner not cry out to the Lord in vain? Therefore, he says, Be angry—understand, with yourselves—repenting deeply for past sins, and being indignant that you have fallen into such base and worthless things; and cease to sin any further. What you say in your hearts—understand, say it. Do not be the people of whom it is said: With their lips they honor me, but their heart is far from me (Isa. 26; Matt. 15). Be pricked in your beds. Beds are what the Lord admonishes us about, that we should pray within, with doors closed. But \"be pricked\" refers to the pain of repentance, so that the soul, punishing itself, may be pricked, lest, condemned in God's judgment, it be tormented. Or it pertains to awakening, that we may keep watch to see the light of Christ, as if goads had been applied.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Sacrificale sacrificium justitioe, et sperate in Domino. Sacrificium justitiae, opera justi sunt post poenitentiam. Quid enim justius (Ex Augustino), quam ut suis quisque peccatis irascatur potius quam alienis, seque ipsum puniens mactet Deo? Insinuat etiam transitum de vita veteri ad novam: ut extincto post poenitentiam ve te re bomine, sacrificium justitiae secundum regenerationem novi hommis offeratur Deo: cum seipsam jam anima [Supp. abluta] offert, et imponit in altari Fidei, divino igne, id est, Spiritu Sancto comprehendenda: ut isle sil sensus, Sacrificate sacrificium justitiae, et sperate in Domino, id est, Recte vivite, et sperate donum Spiritus Sancti Sperantur autem quid nisi bona? Sed quia id bonum vult a Deo impetrare quod diligit, et pauci sunt qui diligant interiora bona: admirabiliter cum dixisset, Et sperate in Domino: subjecit, Multi dicunt, Quis ostendit nobis bona? Quae interrogatio quotidiana est omnium stultorum et iniquorum, pacem et securitatem praesentis vitae destderantium, de futura vita, quae nobis dubitantium; qui saepe dicunt, Quas novit, si vera sunt (Sap. 2.)? Aut quis venit ab inferis, ut ista renunciare? Magnifice ergo et breviter ostendit, quae bona quaerenda sint: respondens eorum interrogationi.","english":"Sacrifice a sacrifice of righteousness, and hope in the Lord. The sacrifice of righteousness is the works of a righteous man after repentance. For what is more righteous (from Augustine) than that each person be angry at his own sins rather than at another's, and, punishing himself, slay himself as a victim to God? He also suggests the transition from the old life to the new: so that, after repentance, with the old man put to death, a sacrifice of righteousness according to the regeneration of the new man may be offered to God, when the soul now offers itself, washed clean, and places itself on the altar of Faith, to be grasped by the divine fire, that is, by the Holy Spirit; so that this may be the meaning: Sacrifice a sacrifice of righteousness, and hope in the Lord, that is, Live rightly, and hope for the gift of the Holy Spirit. But what is hoped for except good things? But because he wishes to obtain from God that good which he loves, and few are those who love interior goods, wonderfully, when he had said, And hope in the Lord, he added, Many say, Who shows us good things? This question is daily on the lips of all the foolish and the wicked, who desire the peace and security of the present life, doubting about the future life; who often say, Who knows if these things are true (Wisdom 2)? Or who has come from the dead to report these things to us? Magnificently therefore and briefly he shows what good things are to be sought, responding to their question.","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":50,"ref":"p50","source":"Signatum est super nos lumen vultus tui, Domine. Hoc lumen est (Ex Augustino) tolum hominis bonum, quod non oculis sed mente conspicitur. Signatum est autem, dixit, super nos: tanquam denarius signatur Regis imagine (Matth. 22.). Homo enim factus est ad imaginem et similitudinem Dei (Genes. 1.), quam peccando corrupit. Bonum ergo ejus est verum atque aeternum, si. renascendo signetur (Joan. 3.). Dedisti loetitiam(??)n corde meo. Non ergo loris querenda est laetitia ab his, qui adhuc graves corde diligunt vanitatem, et quaerunt mendacium: sed interius ubi signatum est lumen vultus Dei. In interiore enim homine habitat Christus (Eph. 3.). Sed homines temporalia sectantes, nibil aliud noverunt dicere, nisi, Quis ostendit nobis bona? cum vera bona intra semetipsos videre non possunt. Itaque consequenter de his dicitur:\n\nA fructu frumenti, vini, et olei sui multiplicati sunt. Non vacat (Ex Augustino) quod additum est, Sui, est enim frumentum Dei (Joan. 12.): si quidem panis vivus, qui de cado descendit (Joan. 6.). Et est vinum Dei: nam inebriabuntur (inquit) ab ubertate domus tuae (Psal. 35.). Est et oleum, de quo dictum est: Impinguasti in oleo caput meum (Psal. 22.). Isti autem multi qui dicunt, Quis ostendit nobis bona? A fructu frumenti, vini et olei sui multiplicati sunt, Suit non Dei, id est, temporalis non spiritualis.","english":"The light of your countenance, O Lord, is stamped upon us. This light is, from Augustine, the whole good of man, which is seen not with the eyes but with the mind. “It is stamped,” he said, “upon us,” as a denarius is stamped with the image of the King (Matt. 22). For man was made to the image and likeness of God (Gen. 1), which he corrupted by sinning. His good, therefore, is true and eternal, if by being reborn he is stamped (John 3). You have given gladness in my heart. Gladness, then, is not to be sought with reins by those who, still heavy of heart, love vanity and seek falsehood, but inwardly, where the light of God’s countenance is stamped. For Christ dwells in the inner man (Eph. 3). But men who pursue temporal things know how to say nothing else but, Who has shown us good things? since they cannot see the true good things within themselves. Accordingly it is said of them in what follows:\n\nThey are multiplied by the fruit of their grain, wine, and oil. It is not without purpose, from Augustine, that “their” is added; for there is the grain of God (John 12), since indeed it is the living bread that came down from heaven (John 6). And there is the wine of God, for “they shall be inebriated,” he says, “with the abundance of your house” (Ps. 35). There is also the oil, of which it was said: “You have fattened my head with oil” (Ps. 22). But these many who say, Who has shown us good things? are multiplied by the fruit of their grain, wine, and oil—their own, not God’s, that is, temporal, not spiritual.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Istis autem relictis, qui multiplicati sunt cupiditate temporalium, vir fidelis exultat, et dicit:\n\nIn pace in idipsum dormiam et requiescam. Recte enim superatur a talibus omnimoda mentis alienatio a mortalibus rebus, et miseriarum socculi hujus oblivio, quae nomine dormitionis et somni decentor et prophetice significatur. Sed hoc non tenetur in hac vita, imo sperandum est iu futura. Hoc et verba ostendunt, quae futu(??)i temporis sunt.\n\nQuoniam tu Domine, singulariter in spe constituisti me. Bene ait, Singulariter. Periit enim (Ex Augustino) supradicta multiplicitas, et tenet in sanctis singularitas: de quibus dicitur in Actibus Apostolorum, Multitudinis credentium erat cor unum, et anima una (Act. 4.). Singulares ergo et simplices, idest, recreti a multitudine et turba nascentium rerum esse debemus, et amatores aeternitatis et unitatis, si uni Deo et Domino inhaerere cupimus.","english":"But leaving these behind—those who have been multiplied by the desire for temporal things—the faithful man exults and says:\n\nIn peace, in that very same, I shall sleep and rest. For rightly is every alienation of the mind from mortal things overcome by such men, and the forgetfulness of the miseries of this world, which is fittingly and prophetically signified by the name of slumber and sleep. But this is not attained in this life; rather, it must be hoped for in the life to come. This too the words show, which are of the future tense.\n\nFor you, O Lord, have set me singularly in hope. Well does he say, Singularly. For the aforementioned multiplicity has perished (from Augustine), and singularity holds sway in the saints, of whom it is said in the Acts of the Apostles, The multitude of those who believed had one heart and one soul (Acts 4). Singular therefore and simple, that is, separated from the multitude and crowd of things that are born, we ought to be—lovers of eternity and of unity—if we desire to cling to the one God and Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"TITULUS PSALMI V.\n\nTitulus Psalmi est, Pro ea qua hoereditatem accipit. Intelligitur Ecclesia, quae accipit haereditatem, id est, vitam aeternam per Dominum Jesum: ut possideat ipsam, et ab ipso possideatur. Intentio ejusdem Ecclesiae est in boc Psalmo, Omnes fideles orando, et bene operando invitare ad haereditatem aeterne beatitudinis, seipsam proponendo in exemplum, et orando sic.\n\nPSALMUS V.\n\nVerba mea auribus percipe, Domine, intellige clamorem meum. Vocata Ecclesia (Ex Augustino) invocat Deum, ut (co opitulante) pertranseat nequitiam saeculi hujus, et ad cum perveniat. Quae autem sunt aures divinitatis, nisi pietas ejus ei misericordia, quibus nos audire dignatur? Ipsius quoque est intelligere clamorem nostrum, attendere et approbare nostri cordis desiderium. Verba nostra Dominus quasi auribus percipit, quando nostras preces pie et misericorditer suscipit. Et bene post verba clamor adjungitur: quia tunc placent Deo verba nostrae deprecationis, quando procedunt ex destderio cordis. Hinc per Apostolum dicitur, Psallam spiritu, psallam et mente(1. Cor. 14.). Sed quia non sufficit, ut verba nostra audiat Deus, et clamorem intelligat, nisi ad effectum perducat: recte subjungitur:","english":"TITLE OF THE FIFTH PSALM.\n\nThe title of the Psalm is, For her who receives the inheritance. The Church is understood, which receives the inheritance, that is, eternal life through the Lord Jesus: so that she may possess it, and be possessed by it. The intention of this same Church in this Psalm is to invite all the faithful, by praying and by doing good, to the inheritance of eternal blessedness, setting herself forth as an example, and praying thus.\n\nPSALM V.\n\nGive ear to my words, O Lord, understand my cry. The Church, having been called (according to Augustine), invokes God, so that (with his help) she may pass through the wickedness of this world, and come to him. But what are the ears of the Godhead, if not his piety and his mercy, by which he deigns to hear us? His also it is to understand our cry, to attend to and approve the desire of our heart. The Lord, as it were, receives our words with his ears, when he receives our prayers piously and mercifully. And well after \"words\" is \"cry\" added: because our words of entreaty then please God, when they proceed from the desire of the heart. Hence it is said through the Apostle, I will sing with the spirit, I will sing also with the mind (1 Cor. 14). But because it is not enough that God hear our words and understand our cry, unless he bring it to effect: rightly is it added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Intende voci orationis me(ey rex meus et Deus meus. Ac si diceret: Sic audi verba, sic intellige desideria, ut probet rei effectus, le intentum esse meis orationibus. Et quia sanctae Ecclesiae oratio per Filium mittitur ad Patrem (Matth. 6.), apte ait, Rex meus et Deus meus. Per regem enim Filium: per Deum, Patrem designat. Et Filius ait, Per me itur ad Patrem (Joan. 11.). Recte ergo (Ex Augustino) primo rex meus, deinde Deus meus. Nec tamen dixit, Intendite, sed Intende: quia Pater et Filius non duo Dii, sed unus est Deus. Caussam quoque subjungit, quare exaudienda sit, cum subinfertur:\n\nQuoniam ad te orabo, Domine, Et protinus adjungit, Mane exaudies vocem meam, etc. Quid est quod (Ex Augustino) superius dixit Exaudi, quasi in praesenti se exaudiri cuperet: nunc vero dicit, Mane exaudies, non exaudi: et. Ad te orabo, et, Adstabo, et Videbo? Forte superior ejus oratio ipsam a vocationem ostendit. Caligans autem inter procellas hujus saeculi, quia sentit se non videre quod cupit: ideo dicit, Mane exaudies. Ac si diceret. Non es ille qui possis videri ab eis, a quorum oculis nox peccatorum nondum recessit: sed mane, idest, peracta erroris mei nocte, et discedentibus peccatorum tenebris, Exaudies vocem meam: idest, ostendes vocem meam exauditam.","english":"Give ear to the voice of my prayer, my King and my God. As if he were saying: So hear my words, so understand my desires, that the outcome of the matter may prove that I have been intent upon my prayers. And because the prayer of holy Church is sent to the Father through the Son (Matt. 6), he rightly says, My King and my God. For by King he designates the Son; by God, the Father. And the Son says, Through me one goes to the Father (John 11). Rightly, therefore (from Augustine), first my King, then my God. Yet he did not say, Give ear, all of you, but Give ear, you—because the Father and the Son are not two Gods, but one God. He also adds the reason why he should be heard, when he subjoins:\n\nBecause I will pray to you, O Lord, and at once he adds, In the morning you will hear my voice, etc. What is it that (from Augustine) above he said Hear, as though he wished to be heard in the present: but now he says, In the morning you will hear, not hear; and, I will pray to you, and, I will stand, and I will see? Perhaps his former prayer shows the calling itself. But darkened amid the storms of this world, because he feels that he does not see what he desires, therefore he says, In the morning you will hear. As if he were saying: You are not such a one as can be seen by those from whose eyes the night of sins has not yet departed: but in the morning, that is, when the night of my error has passed and the darkness of sins has departed, you will hear my voice: that is, you will show that my voice has been heard.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Mane adstabo tibi et videbo. Adstabo, inquit, non jacebo. Jacere enim (Ex Augustino), in terrenis quiescere est. Non est ergo inhaerendum terrenis, si volumus Deum videre. Et exponit caussam quare mane adstabit et videbit: Quoniam non Deus volens iniquitatem tues. Iniquitas, malignitas, mendacium, homicidium, dolus et quicquid hujusmodi est, nox est: qua transeunte, fit mane, ut videatur De is. Nos quandiu in hoc saeculo inter tentationes sumus, in peccatorum tenebris jacemus; nec verum statim habemus, nec veraciter videmus. Veraciter enim stare, est aeternitatis beatitudine permanere: et verum videre, est Deum in sua majestate contemplari. Sed ille qui veraciter est, et incommutabilis manet. Apud quem (ut Jacobus ait) non est transmutatio, nec vicissitudinis obumbratio (Jacob. 1.), quoniam non est Deus qui iniqui atem velit: ideo iu hoc saeculo ubi iniquitas abundat, seipsum non ostendit. Sed quia futurum est, ut nox hujus iniquitatis pertranseat, et mane, id est, in resurrectione electos suos ad immortalitatis statum et suae contemplationis visum restituat: voce Ecclesiae dicatur recte, Mane adstabo tibi, et videbo: quoniam non Deus volens iniquitatem tu es. Quia ve(??)o in collectione justorum reprobatio fiet impiorum (Matth. 25.), recte subjungitur:","english":"In the morning I will stand before you and I will see. I will stand, he says, not lie down. For to lie down (according to Augustine) is to rest in earthly things. We must not, then, cling to earthly things if we wish to see God. And he sets out the reason why in the morning he will stand and will see: For you are not a God who wills iniquity. Iniquity, malice, falsehood, murder, deceit, and whatever is of this kind, is night; when it has passed, morning comes, so that God may be seen. As long as we are in this world among temptations, we lie in the darkness of sins; nor do we at once possess the truth, nor do we truly see. For to stand truly is to remain in the blessedness of eternity; and to see truly is to contemplate God in his majesty. But he who truly is, and remains unchanging—with whom (as James says) there is no change, nor shadow of turning (James 1)—since he is not a God who wills iniquity, therefore in this world, where iniquity abounds, he does not show himself. But because it will come to pass that the night of this iniquity passes by, and that in the morning—that is, in the resurrection—he restores his elect to the state of immortality and to the sight of his contemplation, let it rightly be said with the voice of the Church: In the morning I will stand before you, and I will see: for you are not a God who wills iniquity. But because in the gathering of the just there will be the rejection of the wicked (Matthew 25), it is rightly added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Neque habitabit juxta te malignus, neque permanebunt injusti ante oculos tuos. Malignus quasi malo igne pictius dicitur. Maligni ergo nomine numerus infidelium destgnari potest, qui dum in infidelitatis errore persistunt, malignitate sua bonum ignem gratiae spiritualis contemnunt. Injusti autem sunt qui a bono opere torpescunt. Juxta Dominum ergo malignus non habitabit, quia tanto tunc ab auctore justitrae infidelium numerus elongatur, quanto nunc a justitia fidei disjungitur, injusti quoque ante ejus oculos tunc permanere mm valent, quia nunc, videlicet in operibus tenebrarum, perdurare non timent. Adhunc etiam de reprobis subditur:\n\nOdisti omnes qui operantur iniquitatem, perdes omnes qui loquuntur mendacium. Perdes omnes qui non so um operantur quae odisti, sed etiam loquuntur mendacium, falsam justitiam praetendendo, nec in poenitentia confitendo pedata. Non perdes autem, si poenitendo, veritatem loquuntur, ut faciendo istam veritatem, veniant ad lucem. Per operantes iniquitatem, designantur hi, qui non solum bona non faciunt, sed etiam perverse vivunt. Quos omnipotens Deus odii, id est, odio suo dignos ostendit, et quia eos iu justitia! su e regula non cognoscit, a suo amore repulsos in aeternum punt. Der loquentes vero mendacium haeretici non immerito possunt intelllgi, qui sua falsitate vertanem fidei conamur destruere: quos districtus judex cum reprobis perdet.","english":"The wicked shall not dwell beside you, nor shall the unjust remain before your eyes. \"Wicked\" is said, as it were, painted with an evil fire. By the name of the wicked, then, the number of the unbelieving can be designated, who, while they persist in the error of unbelief, despise by their wickedness the good fire of spiritual grace. The unjust, however, are those who grow sluggish from good works. The wicked, therefore, shall not dwell beside the Lord, because the number of the unbelieving is then removed so much further from the author of justice, as now it is separated from the justice of faith; and the unjust also are then unable to remain before his eyes, because now, namely in the works of darkness, they do not fear to persist. Concerning the reprobate, moreover, it is added:\n\nYou have hated all who work iniquity; you will destroy all who speak a lie. You will destroy all who not only do the things you hate, but also speak a lie, pretending a false justice, and not confessing their sins in penitence. But you will not destroy them if, by repenting, they speak the truth, so that by doing this truth they may come to the light. By those who work iniquity are designated those who not only do not do good, but also live perversely. Whom almighty God shows to be hateful, that is, worthy of his hatred, and because he does not acknowledge them in the rule of his justice, he punishes them forever, repelled from his love. But by those who speak a lie, heretics can deservedly be understood, who by their falsehood strive to destroy the truth of the faith: whom the strict judge will destroy with the reprobate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Quia sicut illi damnamur ex pravo opere, tta bi quoque damnandi sunt ex prava locutione. Vei boc modo potest exponi: Perdes omnes qui loquuntur mendacium: id est, veniali eonlrariuiu: quod recedentes ab eo quod est, ad id quod non est, declinant. Unde (Ex Augustino) Apostolus ai i, Qui dicit se iit Christo manere, et mandata ejus non custodit, mendax est(1. Joan. 7.). Duo sunt genera mendaciorum (Ex eodem), in quibus non est magna culpa, nec tamen sunt sine culpa: Cum uos aut jocamur, aut ul prosimus, mentimur, illud primum in jocando nan est a perniciosum, quia non fallit. Novat enim ille cui dicitur, joci caussa esse dictum. Secundum autem ideo mitius est, quia relinet nonnullam benevolentiam. Illud vero quod fallere intendit, mendacium est, quod animam occidit: sicut scriptum est. Os quod mentitur, occidit animam (Sap. 1.). Sed jam mutatio personae fit, cum subditur, Virum sanguinum et dolosum abominabitur Dominus, Usus quippe prophetarum est, frequenter personas mutare: ut modo Deo, modo hominibus, modo capiti, modo membris loquantur. Loquuntur enim Deo, tanquam ei a quo accipiunt quod prophetizant. Loquuntur hominibus, tanquam eis. quibus prophetizant. Et modo de capite ad membra, modo de membris ad caput vocem mutant: in quo unitatem capitis et membrorum nobis ins(??)nuant. Per virum sanguinum, persecutores sanctorum Martyrum designantur.","english":"For just as we are condemned by evil deeds, so too are they to be condemned by evil speech. Or it can be explained in this way: You will destroy all who speak lies—that is, those who are contrary to the truth, because by departing from what is, they turn aside to what is not. Hence (from Augustine) the Apostle says, \"Whoever says that he abides in Christ and does not keep his commandments is a liar\" (1 John 2:4). There are two kinds of lies (from the same author) in which there is no great fault, yet they are not without fault: when we either jest or wish to be of benefit, we lie. The first, in jesting, is not very harmful, because it does not deceive; for the one to whom it is said knows that it was said for the sake of a joke. The second is milder for this reason, that it retains some benevolence. But that lie which intends to deceive is the lie that kills the soul, as it is written: \"The mouth that lies kills the soul\" (Wisdom 1:11). But now there is a change of person, when it is added, \"The Lord will abhor the man of blood and deceit.\" For it is the custom of the prophets frequently to change persons, so that they speak now to God, now to men, now to the head, now to the members. For they speak to God as to the one from whom they receive what they prophesy; they speak to men as to those to whom they prophesy; and now concerning the head to the members, now concerning the members to the head, they change their voice—in which they signify to us the unity of the head and the members. By \"the man of blood,\" the persecutors of the holy martyrs are designated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Dolosi vero sunt, hi qui fideles animas verbis seductoriis decipere cupiunt, quos abominabitur Dominus, id est, ab hereditate electorum separabit. Quia ergo illi suis malis meritis damnandi sunt, Ecclesia vero per Domini misericordiam salvanda est: bene subjungit,\n\nEgo autem in multitudine misericordiae tuae introibo in domum tuam, adorabo ad templum sanctum tuum in timore tuo. Domus Dei ipsa est sancta Ecclesia, quae regnatura in caelo, adhuc laborat in terra: quae construitur ex fidelibus, tanquam ex uvis lapidibus: quibus Petrus ait. Et vos tanqu un lapides vivi superaedificamini (1. Petr. 2.), Et Paulus ait, D(??)i agricultura, Dei aedificatio estis (1. Cor. 3.). Hujus caelestis domus aedificium ingreditur, quisquis in sancta Ecclesia sanctorum mores imitatur. Hoc spirituale aedificium intrare, est sancti viri, qualiter proficiunt amando, conspicere. Sed quia hoc nemo suis viribus valet, ideo recte dicitur, In multitudine misericordia tuoe. Multa quidem est Dei misericordia, quia (ut Paulus ait) Ubi abundavit peccatum, superabundat gratia (Rom. 5.). In misericordia sua pios Dominus nos a peccatis liberat, sed in abundantiori misericordia nobis etiam dona gratiae spiritualis praestat. In misericordia sua nos ab aeternis suppliciis eruit, sed in multitudine misericordiae suae nos etiam ad supernae patriae domum reduxit.","english":"But the deceitful are those who desire to deceive faithful souls with seductive words, whom the Lord will abhor, that is, will separate from the inheritance of the elect. Since, therefore, those are to be condemned by their own evil merits, but the Church is to be saved through the Lord's mercy, he rightly adds:\n\nBut I, in the abundance of your mercy, will enter into your house; I will worship toward your holy temple in your fear. The house of God is the holy Church herself, which, destined to reign in heaven, still labors on earth; which is built from the faithful as from living stones, of whom Peter says, And you, as living stones, are built up (1 Peter 2), and Paul says, You are God's field, God's building (1 Cor 3). Whoever imitates the ways of the saints in the holy Church enters into the building of this heavenly house. To enter into this spiritual building is to behold the holy man, how they advance by loving. But because no one can do this by his own strength, therefore it is rightly said, In the abundance of your mercy. Great indeed is God's mercy, because (as Paul says) where sin abounded, grace abounded all the more (Rom 5). In his mercy the Lord frees us, the devout, from sins, but in more abundant mercy he also grants us the gifts of spiritual grace. In his mercy he rescues us from eternal punishments, but in the abundance of his mercy he has also led us back to the house of the heavenly fatherland.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Quis divinae misericordiae viscera pensare valeat, quae ut nobis vitam redderet, homo fieri (Joan. 1.), et mortem suscipere voluit (Philip. 2.)? dicatur ergo: Ego autem in multitudine misericordioe luce introibo in domum luam. Sancta Ecclesia ideo domus dicitur (Matth. 7.), quia ab omnipotente Domino inhabitatur. Ideo templum appellatur (2. Paral. 18.), quia ab ipso Domino consecratur. Vel templum ideo vocatur, quia in eo continue caelesti Domino laudes referuntur (Psal. 67.). Ait ergo, Adorabo ad templum sanctum tuum in timore. Quia (Ex Augustino) non ait in templo, sed ad templum, intelligendum est non de perfectione, sed de profectu ad perfectionem esse dictum. El fortasse ideo addidit, in timore tuo: quia principium sapientiae timor Domini (Psal. 110.). Qui timet Dominum, faciet bona (Eccl. 15.). Ei in alio psalmo dicitur, Beatus vir qui timet Dominum, in mandatis ejus volet nimis (Psal. 111.). Et iterum, Servite Domino in timore (Psal. 2.). Et quia hoc viribus suis non valet, ideo adjungit.","english":"Who can weigh the depths of divine mercy, which, in order to restore life to us, willed to become man (John 1) and to undergo death (Phil 2)? Let it be said, then: But I, in the abundance of your mercy, will enter into your house. Holy Church is therefore called a house (Matt 7), because it is inhabited by the almighty Lord. It is called a temple (2 Chron 18), because it is consecrated by the Lord himself. Or it is called a temple because in it praises are continually offered to the heavenly Lord (Ps 67). He says, then, I will worship toward your holy temple in fear. Because (from Augustine) he does not say \"in the temple\" but \"toward the temple,\" it must be understood that this was said not of perfection but of progress toward perfection. And perhaps for this reason he added \"in your fear\": because the fear of the Lord is the beginning of wisdom (Ps 110). Whoever fears the Lord will do good (Sir 15). And in another psalm it is said, Blessed is the man who fears the Lord, he will delight greatly in his commandments (Ps 111). And again, Serve the Lord in fear (Ps 2). And because he cannot do this by his own strength, he therefore adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Domine, deduc me injustitia tua propter inimicos meos: dirige in conspectu tuo viam meam. Inimici mei volunt me seducere, et ad injustitiam deviare: Tu Domine, (pii es creator meus, esto dux meus (Deut. 32.). Tu enim fecisti nos, et non ipsi nos (Psal. 94.). Tu rege nos, et non ipsi nos. Postquam autem dixit, Deduc me in justitia, non immerito addidit, Tua. ac si aperte diceret, Per temetipsum data. Nam per sanctos prophetas et famulos suos secundum distributionem temporum dedit minora praecepta populo, quem adhuc timore alligari oportebat: per Filium suum majora populo, quem caritate jam liberare convenerat. Nec mirum est quod dantur majora praecepta propter regnum caelorum, et minora data sunt propter regnum terrenum, ab eodem Deo vivo qni fecit cadum et terram, qui solus novit congruentem suis temporibus generi humano exhibere medicinam. De hac sua justitia nus admonet in Evangelio dicens, Nisi abundaverit justitia vestra plusquam Scribarum et Pharisaeorum (Matth. 5.). Id est nisi non solum ilia minora praecepta legis impleveritis, quae inchoant omines, sed etiam ista quae a me adduntur (qui non veni solvere legem, sed adimplere), non intrabilis in regnum caelorum (Matth. 5.). Audictum minorem justitiam. Audistis (inquit) quia dictum est. Oculum pro oculo, dentem pro dente (Deut. 19.). Audiamus majorem. Ego dico vobis, non resistere malo (Matth. 5.).","english":"Lord, lead me in your justice because of my enemies; direct my way in your sight. My enemies wish to seduce me and lead me astray into injustice. But you, Lord—you are my merciful creator; be my guide. For you made us, and not we ourselves. You rule us, and not we ourselves. But after he said, Lead me in justice, he rightly added, your—as if he were saying plainly, Given by yourself. For through the holy prophets and his servants, according to the distribution of the times, he gave lesser commandments to the people, whom it was still fitting to be bound by fear; through his Son he gave greater commandments to the people, whom it was now fitting to set free by love. Nor is it surprising that greater commandments are given for the sake of the kingdom of heaven, and lesser ones were given for the sake of an earthly kingdom, by the same living God who made heaven and earth, who alone knows how to provide for the human race the medicine suited to its times. Of this justice of his he now warns us in the Gospel, saying, Unless your justice abounds more than that of the scribes and Pharisees—that is, unless you fulfill not only those lesser commandments of the law, which begin men, but also these which are added by me (who did not come to abolish the law, but to fulfill it)—you will not enter the kingdom of heaven. You have heard the lesser justice. You have heard, he says, that it was said, An eye for an eye, a tooth for a tooth. Let us hear the greater. But I say to you, do not resist evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Justitia minor est non excedere in vindicta modum, ne plus rependat quisque quam accipit, et magnus hic gradus est. Nemo enim invenitur, qui pugno accepto pugnum tantum reddere velit: et imo a conviciante verbo audito, unum, si tantumdem valeat referre, contentus sit. Sed sive ira perturbatus immoderatius vindicat: sive quia justum putat eum, qui laesit prior, gravius laedi, quam laesus est, qui non laeserat. Talem animum magna ex parte refrenavit lex, in qua dicitur, Oculum pro oculo, et caetera. Quibus nominibus significatur modus, ut injuriam vindicta non transeat: et haec est pacis inchoatio. Perfecta autem pax est talem penitus nolle vindiciam. Inter illud ergo primum, quod praeter legem est, ut majus malum pro minore malo reddatur; et hoc quod Dominus perficiendis discipulis dicit, ne malo resistatur: medium locum tenet, ut tantum reddatur, quantum acceptum est: per quod a summa discordia ad summam concordiam pro temporum distributione transitus factus est. Parum autem adhuc videtur Domino, si pro malo quod acceperis, nihil rependas mali, nisi etiam amplius sis paratus accipere. Hoc est, quod consequenter exponit, Si quis te percusserit dexteram maxillam, praebe ei et alteram (Matth. 5.). Sed quid est quod ipse Dominus, qui praecepta quae docuit, primus ipse implevit (Act.","english":"Justice is a lesser thing: not to exceed the measure in vengeance, so that one does not repay more than one receives—and this is a great step. For no one is found who, having received a punch, wishes to return only a punch; indeed, having heard a single insulting word, he would be content to return only as much if he could. But either, disturbed by anger, he avenges himself too immoderately, or, because he thinks that the one who struck first is justly to be injured more severely than the one who had not struck was injured. The law restrained such a disposition to a great extent, in which it is said, An eye for an eye, and the rest. By these terms a measure is signified, so that vengeance does not go beyond the injury—and this is the beginning of peace. But perfect peace is to be entirely unwilling to seek such vengeance. Between that first thing, then, which is beyond the law—that a greater evil be repaid for a lesser evil—and this which the Lord says to disciples who are to be made perfect, that one should not resist evil, the middle position is held: that as much be repaid as was received; through which a transition was made from the greatest discord to the greatest concord, according to the distribution of times. But it still seems little to the Lord if, for the evil you have received, you repay no evil at all, unless you are also ready to receive more. This is what he explains next: If someone strikes you on the right cheek, offer him the other as well (Matthew 5). But what is it that the Lord himself, who first himself fulfilled the precepts he taught (Acts","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"1), percutienti se in maxillam ministro sacerdotis non praebuit alteram: sed insuper dixit, bi male loquutus sum, exprobra de malo: si autem bene, cur me caedis (Joan. 16.)? nisi hoc praeceptum debere intelligi ad praeparationem cordis, non ad ostensionem operis? Unde alibi vir sanctus dicit: Paratum cor meum Deus (Psal. 36.). Dicatur ergo, Domine, deduc me in justitia tua propter inimicos meos. Cujus justitiae viam postulat, cum subjungit, Dirige in conspectu tuo viam meam. Aliud est justitia, aliud est via. Nam justitia est doctrina Christi, via est ipse Christus (Joan. 14.). Justitiam ostendit praedicando, viam operando. Unde scriptum est, Quae caepit Jesus facere et docere (Act. 1.). Reda quippe actio non virtus est, sed via virtutis. Nam per aciionein venitur ad virtutem. Fides enim quae per dilectionem operatur, impetrat gratiam (Galat. 5.). El gratia Dei diffusa in cordibus nostris per spiritum Sanctum qui datus est nobis (Rom. 5.), implet justitiam. Ego (inquit Dominus) sum via, veritas, et vita (Joan. 14.). Viam intelligite Christum operantem: veritatem, Christum docentem, vitam, Christum remunerantem. Via ducit ad vernatem, quia per viam venitur ad doctrinam: doctrina autem veritatis ducit ad vitam, quia cum impletur, quod praeripitur, acquiritur vita quae promittitur. Bene autem ait. Propter inimicos meos.","english":"Did he not offer the other cheek to the servant of the priest who struck him? But beyond this he said: If I have spoken evil, reprove the evil; but if well, why do you strike me (John 16)? Is this not to be understood as a precept concerning the preparation of the heart, not the display of the deed? Whence the holy man says elsewhere: My heart is ready, O God (Psalm 36). Let it be said, then: Lord, lead me in your justice because of my enemies. He asks for the way of this justice when he adds: Direct my way in your sight. Justice is one thing, the way is another. For justice is the teaching of Christ, the way is Christ himself (John 14). He showed justice by preaching, the way by working. Whence it is written: What Jesus began to do and to teach (Acts 1). For right action is not virtue but the way of virtue. For through action one comes to virtue. For faith, which works through love, obtains grace (Galatians 5). And the grace of God, poured into our hearts through the Holy Spirit who has been given to us (Romans 5), fulfills justice. I, says the Lord, am the way, the truth, and the life (John 14). Understand the way as Christ working, the truth as Christ teaching, the life as Christ rewarding. The way leads to the truth, because through the way one comes to the teaching; but the teaching of truth leads to life, because when what is prescribed is fulfilled, the life that is promised is acquired. Well does he say: Because of my enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Mullos enim in via Dei sancta Ecclesia patitur adversarios, qui premunt eam persequendo, terrendo, blandiendo, seducendo: quia quantum a via veritatis discordent, ex verbis ostenditur, quae subsequuntur.\n\nQuoniam non est in ore eorum veritas. Et hoc approbat, cum adjungit: Cor eorum vanum est. Nam quomodo est veritas in ore, si vanitas est in corde? Bonus homo de bono thesauro cordis sui profert bona, et malus homo de malo thesauro cordis sui profert mala (Matth. 12.). Ex abundantia enim cordis os loquitur: de quibus adhuc recte subjunctum est,\n\nSepulchrum patens guttur eorum, linguis suis dolose agebant: judica illos Deus. Adulatores et seductores (Ex Augustino) recte sepulchra patentia dicti sunt, qui noti habendo vitam veritatis, quodammodo exanimes sunt, et monuos in se recipiunt, quos verbis mendacibus et vano corde interemtos in se convertunt. Quod dixit linguis suis, significat malis. Mali enim malas habent linguas. Dolose vero agere, est aliud in corde, aliud in ore habere. Unde in alio psalmo dicitur. Qui loquuntur pacem cum proximo suo, mala autem iu cordibus eorum (Psal. 27.). Eos omnipotens Deus judicat, quia omnes inimicos falsos, dolosos in extremo examine condemnat: de quibus adhuc subjungit: Decidant a cogitationibus suis, secundum multitudinem impietatum eorum expelle eos. Prophetia est (Ex Augustino), non maledictio.","english":"For the holy Church suffers many adversaries on the way of God, who oppress her by persecuting, terrifying, flattering, and seducing; and how far they are at odds with the way of truth is shown by the words that follow.\n\nBecause there is no truth in their mouth. And this he confirms when he adds: Their heart is vain. For how can truth be in the mouth, if vanity is in the heart? A good man brings forth good things from the good treasure of his heart, and a bad man brings forth evil things from the evil treasure of his heart (Matthew 12). For out of the abundance of the heart the mouth speaks; concerning whom what is rightly added next is,\n\nTheir throat is an open sepulchre, they dealt deceitfully with their tongues: judge them, O God. Flatterers and seducers (from Augustine) are rightly called open sepulchres, who, being known to have the life of truth, are in a manner lifeless, and receive the dead into themselves, whom by deceitful words and a vain heart they turn to themselves once slain. What he said, with their tongues, signifies evil tongues. For evil men have evil tongues. But to deal deceitfully is to have one thing in the heart and another in the mouth. Whence in another psalm it is said: Who speak peace with their neighbor, but evils are in their hearts (Psalm 27). These almighty God judges, because he condemns all false and deceitful enemies in the final examination; concerning whom he further adds: Let them fall from their own thoughts; according to the multitude of their impieties, cast them out. It is prophecy (from Augustine), not a curse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Non enim optat ut veniat, sed praedicit, quod tuturum praevidit. A cogitationibus suis decidunt, quia quiequid elate cogitaverunt, cum imereunt, sine fructu amittunt. Superbia vero ruinam habet, sicut econtrario humilitas exaltationem. Dicitur alibi In illa die peribunt omnes cogitationes eorum (Psal. 145.)· Quae utique non perirent, si caelestia et gitarent. Testatur enim idem Psalmista, Quoniam sunt reliquiae homini pacifico. Injusti autem disperibunt simul, reliquiae impiorum interibunt (Psal. 36.). Cogitationes ergo impiorum peribunt, quia aeterna mala nunquam cogitata reperunt; et subito amittunt bona temporalia, quae diu mente tractaverunt. Qui secundum multitudinem impretatum suarum expellentur, quia propter multa mala quae gesserunt, et ab aeterna haereditate expellentur, et in tenebras exteriores ejicientur (Matth. 8.). Bene autem subditur: Quoniam irritaverunt te Domin. Neque enim quia peccaverunt, ideo perirent, nisi perseverando in malo, Dominum irritarent. Nam superna pietas postquam deliquimus, ad poenitentiam revocat, et diu expectat. Non enim vult mortem peccatoris, sed ut convertatur et vivat (Luc. 15.). Quod si conveni negligit, et tempus gratiae in augmentum expendit culpae quem poenitendo pacare debuit, eum plus irritando, id est ad iracundiam provocando, graviter offendit.","english":"For he does not wish it to come, but foretells what he has foreseen will happen. They fall away from their own thoughts, because whatever they have thought proudly, when they die, they lose without fruit. Pride truly has ruin, just as, on the contrary, humility has exaltation. It is said elsewhere, In that day all their thoughts shall perish (Ps. 145). Which certainly would not perish if they meditated on heavenly things. For the same Psalmist testifies, For there are remnants for a peaceful man. But the unjust shall perish together; the remnants of the impious shall perish (Ps. 36). Therefore the thoughts of the impious shall perish, because they have never thought of eternal evils; and suddenly they lose temporal goods, which they had long pondered in their mind. Those who are expelled according to the multitude of their sins, because on account of the many evils which they have done, they shall be expelled from the eternal inheritance and cast into outer darkness (Matt. 8). Well then is it added: Because they have provoked you, O Lord. For it is not because they have sinned that they would therefore perish, unless by persevering in evil they provoked the Lord. For the heavenly mercy, after we have fallen, recalls us to repentance and long waits. For he does not wish the death of the sinner, but that he be converted and live (Luke 15). But if, having been called, he neglects it, and spends the time of grace in increasing his guilt, which he ought to have appeased by repenting, then by provoking him more, that is, by stirring him to anger, he gravely offends him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Unde Paulus ait: Tu autem secundum duritiam tuam ei cor impoenitens, thesaurizas (ibi iram in dre iraae et revelationis justi judicii Dei (Rom. 2.). Nam tanto eum tunc districtus judex aenus damnat, quanto nunc misericordius expectut. Sed quid erit de justis? Sequitur et dicit:\n\nEt loetentur omnes qui sperant in te. Primum quidem justorum gaudium est in spe: unde dicitur, Spe gaudentes (Rom. 12.). Spe enim salvi facti sumus (Rom. 7.). Post modum vero erit in re. Unde hic secutus adjungit, In oeternum exulabunt et habitabis in eis. Ipsa erit aeterna exultatio (Ex Augustino), cum templum Dei fient justi, et erit gaudium ipse a incola eorum.\n\nEt gloriabuntur in te omnes qui diligunt nomen tuum, Et bene, in te (Ex eodem), tanquam omnes possidentes haeredi talem te. Quoniam tu benedices justo, Haec est benedictio glorian in Deo, et habitari a Deo. Et quia vocatio non meritorum nostrorum, sed benivolentiae et misericordiae Dei est: subjecit dicens:","english":"Hence Paul says: But you, according to your hardness and impenitent heart, store up for yourself wrath on the day of wrath and of the revelation of the just judgment of God (Rom. 2). For the stern judge condemns them then with as much severity as he now awaits them with mercy. But what will become of the just? It follows and says:\n\nAnd let all those who hope in you rejoice. First indeed the joy of the just is in hope; hence it is said, Rejoicing in hope (Rom. 12). For in hope we have been saved (Rom. 7). But afterward it will be in reality. Hence what follows here adds, They will exult forever, and you will dwell in them. That itself will be eternal exultation (from Augustine), when the just become the temple of God, and he himself will be their indweller's joy.\n\nAnd all who love your name will glory in you, and rightly, in you (from the same), as all possessing you as such an inheritance. For you will bless the just: this is the blessing of glory in God, and of being inhabited by God. And because the calling is not of our merits, but of the good will and mercy of God, he added, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Domine, ut scuto bonoe voluntatis tuoe coronasti hos. Dona enim voluntas Dei (Ex eodem) praecdit bonam voluntatem nostram, peccatorem vocans in poenitentiam. Et ipsa bona voluntas est invidissimum scutum, quo repelitur in mieus desperationem salutis suggerens multitudine tribulationum et tentationum. Deus enim operatur et velle et perficere in nobis, pro bona voluntate (Philipp. 2·). Non enim ex operibus justitiae quas fecimus nos, sed secundum suam misericordiam salvos nos fecit (Tit. 3.).\n\nTITULUS PSALMI VI.\n\nSextus Psalmus sic intitulatur. Psalmus David pro octava: Per octavam dies judicii intelligitur: quoniam omnia tempora septem dierum repetitione volvuntur: et quod tit in una, potest mutari in aba. Octavus autem ille aestima(??)dus est, qui varietatem istam nou habebit. Et quod iu eo fiet, aeternum et incommutabile permanebit. Est autem vox iu boc psalmo fidelis poenitenlis. alios exemplo suo exhortantis, ut similiter poentieant: ne in octava, id est, extrema die judicii, aeternam damnationem incurrant.","english":"Lord, you have crowned them as with the shield of your good will. For the good will of God (from the same source) precedes our good will, calling the sinner to repentance. And this same good will is a most invincible shield, by which one repels the enemy suggesting despair of salvation through the multitude of tribulations and temptations. For God works in us both to will and to accomplish, for his good will (Phil. 2). For not from works of righteousness which we have done, but according to his mercy he saved us (Tit. 3).\n\nTITLE OF PSALM VI.\n\nThe sixth Psalm is thus entitled: A Psalm of David for the octave. By the octave the day of judgment is understood, since all times are rolled around by the repetition of seven days, and what happens in one can be changed in another. But that eighth day must be reckoned as the one which will not have this variety, and what will be done in it will remain eternal and unchangeable. Now the voice in this psalm is that of a faithful penitent, exhorting others by his example to repent in like manner, lest on the octave, that is, on the last day of judgment, they incur eternal damnation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"PSALMUS VI.\n\nDomine, ne in furore tuo arguas me, neque in ira tua corripias me. Deus qui est incommutabilis natura (Malach. 3.), apud quem (ut Apostolus ait) non est transmutatio, nec vicissitudinis obumbratio (Jacob. 1.): de quo dictum est, Tu autem Domine virtutum, cum tranquillitate judicas (Sap. 12.): nullam in se furoris vel irae perturbationem suscipit; sed furoris nomine intelligitur illa immensa et immoderata animadversio vindictae, qua peccatores punientur in extremo examine. Ira vero potest intelligi examinatio illa, qua imperfectae animae emundantur in purgatorio igne. Bene autem dicitur. Ne in furore tuo arguas me, neque in ira tua corripias me: Nam corripias, quod mitius videtur, ad emendationem valet: qui vero arguitur, idest accusatur, metuendum est ne in finem habeat damnationem. Arguuntur in die judicii (Ex Augustino) omnes qui non habent fundamentum Christum. Emendantur mitem, idest purgantur, qui huic fundamento superaedificant ligna, foenum, stipulam, idest infructuosa, vana, inutilia (2. Cor. 3.). Detrimentum quidem patientur, sed tamen salvi erunt: sic tamen quasi per ignem (Ibid.), Quid ergo iste orat, qui non vult furore Domini argui, vel ira emendari? quid, nisi ut sanetur? Ubi enim sanitas est, nec mors metuenda est, nec curantis aut secantis medici manus. Sequitur itaque et dicit:","english":"PSALM 6.\n\nO Lord, do not rebuke me in your fury, nor chastise me in your wrath. God, who is of unchangeable nature (Malachi 3), with whom (as the Apostle says) there is no change nor shadow of turning (James 1), of whom it is said, But you, Lord of hosts, judge with tranquility (Wisdom 12): he receives in himself no disturbance of fury or wrath; but by the name of fury is understood that immense and immoderate infliction of vengeance, by which sinners will be punished in the final judgment. By wrath, however, can be understood that examination by which imperfect souls are cleansed in the fire of purgatory. And well is it said, Do not rebuke me in your fury, nor chastise me in your wrath: for chastise, which seems the milder, avails for correction; but he who is rebuked, that is, accused, must fear lest he have damnation in the end. All who do not have Christ as their foundation are rebuked on the day of judgment (from Augustine). They are corrected mildly, that is, purified, who build upon this foundation wood, hay, stubble, that is, fruitless, vain, useless things (2 Corinthians 3). They will indeed suffer loss, but nevertheless they will be saved: yet so as through fire (ibid.). What, then, does this one pray, who does not wish to be rebuked by the Lord's fury, or corrected by his wrath? What, unless that he be healed? For where there is health, neither death is to be feared, nor the hand of the physician who heals or cuts. It follows therefore, and he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Miserere mei, Domine, quoniam infirmus sum. Multae sunt infirmitates nostrae corporis et animae Nam corpus mortalitate corrumpitur, anima tentationibus premitur. Infelix homo multis tentationibus et miseriis fatigatur. Qui ergo sentit miseriam, quid tam postulare debet, quini misericordiam? Qui sentit infirmitatem, quid tam desiderare denet, quam sanitatem? Restat itaque ut dicat: Sana me, Domine, quoniam conturbata sunt ossa mea. Quid per ossa nisi animae fortia destgnantur? Nam ne ossa carnis intelligeres. exposuit, cum subjungit:\n\nEt anima mea turbata est valde. Turbantur quidem interiores sensus a consideratione proprii reatus, ipsa quoque infirma et peccatrix anima, cum subtilitatem extremi examinis cogitando conspicit, ab omni interiore fortitudine destituta, in semetipsa contremiscit. Videt enim ibi damnari quicquad inventum fuerit pravi operis, vel otiosi sermonis, et silentii usque ad minimam cogitationem, si non luerit ad Dei voluntatem directum. Hinc est urens conscentia, illinc accusantia peccata, inde terrens justitia (??) subtus patens horridum chaos inferni, et tortores horribiles: desuper iratus judex, foris ardens mundus. Justus vix salvabitur, peccator ubi parebit [1. Petr. 4.)? Plangat iterum et gemat, ne tanta tormenta incurrat. Timet justitiam? quierat misericordiam. Non habet fortitudinem?","english":"Have mercy on me, O Lord, for I am weak. Many are the infirmities of our body and soul. For the body is corrupted by mortality, the soul is oppressed by temptations. Unhappy man is worn out by many temptations and miseries. Therefore he who feels his misery, what ought he to ask for so much as mercy? He who feels his weakness, what ought he to desire so much as health? It remains, then, that he say: Heal me, O Lord, for my bones are troubled. What is meant by bones but the strong parts of the soul? For lest you understand bones of the flesh, he explained it when he adds:\n\nAnd my soul is greatly troubled. Indeed the inner senses are troubled by the consideration of one's own guilt, and the soul itself, weak and sinful, when by thinking it beholds the subtlety of the final examination, stripped of all inner strength, trembles within itself. For it sees that there whatever is found of wicked deed, or idle word, and of silence even down to the least thought, is condemned, if it has not been directed according to God's will. Hence is the burning conscience, from there the accusing sins, from there the terrifying justice, beneath the gaping horrid chaos of hell and horrible torturers; above, the angry judge; outside, the burning world. If the just man is scarcely saved, where will the sinner appear? Let him weep again and groan, lest he incur such torments. Does he fear justice? Let him seek mercy. Has he no strength?","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":68,"ref":"p68","source":"vel agnoscat propriam infirmitatem, et dicat: Miserere mei, Domine, quoniam infirmus sum, et caet ra. Magnus enim accessus ad Deum, est cognitio infelicitatis suae. De tarditate autem sanitatis conqueritur, cum subjungit, Et tu Domine usquequo? Ecce juxta est dies Domini magnus, juxta et velox nimis dies irae dies illa, dies calamitatis et miseriae, dies tenebrarum et caliginis, dies tubae et clangoris (Sophon. 1.). O vox diei Domini amara! Ecce peccatrix anima, arbor infructuosa, digna securi et igne: lignum aridum et inutile. Timor reum turbat, conscientia confundit, coginationes increpant, fugere non licet. Stat suspensus ad gravissimam sententiam. Ecce miser in angusto periculo egens festino auxilio, Et ut Domine usquequo tardaris? usquequo non exaudis? Nec in hoc (Ex Augustino) tunquam crudelis Dens aestimandus est: sed tanquam bonus persuasor animae, quid mali s(??)bi ipsa pepererit. Differt enim pius Dominus exaudire multotiens ex sua magna misericordia, ut ex difficultate sanationis sit diligentior custodia receptae sanitatis. Nam quod facile sanatur, non multum cavetur. Differt aliquando, ut agnoscatur quanta impiis poena praeparetur, qui se nolunt convertere ad Deum, si tantam difficultatem convertentes patiuntur: sicut alibi scriptum est, si justus vix salvabatur, peccator et (??)pius ubi parebunt (1. Petr. 4.)? Et quia differt, ideo adjungit:","english":"or let him acknowledge his own weakness and say: Have mercy on me, O Lord, for I am weak, and the rest. For a great approach to God is the knowledge of one's own unhappiness. But he complains of the slowness of healing when he adds, And you, O Lord, how long? Behold, the great day of the Lord is near, near and very swift—that day of wrath, that day of calamity and misery, that day of darkness and gloom, that day of trumpet and clamor (Zephaniah 1). O bitter voice of the day of the Lord! Behold the sinful soul, an unfruitful tree, worthy of the axe and the fire: a dry and useless log. Fear disturbs the guilty one, conscience confounds him, his thoughts reproach him, and he is not permitted to flee. He stands suspended before a most severe sentence. Behold the wretched man in narrow peril, lacking speedy help, and saying, And how long, O Lord, do you delay? How long will you not hear? Nor in this (from Augustine) is God to be reckoned as cruel, but as a good persuader of the soul, [showing] what evil it has brought forth for itself. For the merciful Lord often delays to hear out of his great mercy, so that from the difficulty of healing there may be more diligent guarding of the health once received. For what is easily healed is not much avoided. Sometimes he delays so that it may be recognized how great a punishment is prepared for the impious, who refuse to turn to God, if those who do turn suffer such difficulty; as it is written elsewhere, If the righteous is scarcely saved, where will the sinner and the impious appear (1 Peter 4)? And because he delays, he therefore adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Convertere, Domine, et eripe animem meam: salvum me fac propter misericordiam tuam. Convertens se (Ex Augustino), orat ut ad eum convertatur et Deus: sicut ipse promittit, Convertimini ad me, et ego revertar ad vos (Zachar. 1.). Sed forte melius intelligendum est. Convertere, Domine, idest, fac me converti. Sentit enim in ipsa sua conversione difficultatem. Nam perfecta nostra conversio paratum semper invenit Deum, sicut propheta Osee dicit: Quasi diluculum praeparatus est a egressus ejus (Osee 6.): quoniam ut eum amitteremus, non ejus absentia, qni ubique est, sed nostra fecit aversio. Dum autem nos convertimur, idest, dum mutatione veteris vitae resculpimur, spiritum nostrum durum sentimus et laboriosum, a terrenarum cupiditatum caligine ad serenitatem divime lucis retorqueri. Et in tali difficultate dicimus, Convertere, Domine, idest, adjuva nos, ut perficiatur in nobis conversio, quae te paratum invenit, et fruendum te praebet dilectoribus tuis. Et ideo postquam dixit, Convertere, Domine: addidit, Et eripe animam meam: tanquam inhaerentem perplex ombus hujus saeculi, et spinas quasdum dilacerantium desideriorum in ipsa conversione patientem. Salvum me fac (inquit) propter misericordiam tuam. Intelligit non suorum meritorum esse, quod sanatur: quando quidem peccanti et datum praeceptum praetereunti, justa damnatio debebatur.","english":"Turn, O Lord, and deliver my soul; save me for the sake of your mercy. Turning himself (as Augustine says), he prays that God may turn to him, just as he himself promises: Turn to me, and I will turn back to you (Zechariah 1). But perhaps it is better understood thus: Turn, O Lord—that is, make me turn. For he feels difficulty in his very conversion. For our perfect conversion always finds God ready, as the prophet Hosea says: As the dawn he is prepared at his going forth (Hosea 6), since it was not his absence—he who is everywhere—but our own turning away that caused us to lose him. But while we are being converted—that is, while we are being reshaped by the change of our old life—we feel our spirit hard and laborious, being wrenched back from the darkness of earthly desires to the serenity of the divine light. And in such difficulty we say: Turn, O Lord—that is, help us, so that the conversion may be perfected in us, which finds you ready and offers you to be enjoyed by those who love you. And therefore, after he said, Turn, O Lord, he added, And deliver my soul, as though it were clinging amid the perplexities of this world and suffering, in its very conversion, certain thorns of rending desires. Save me, he says, for the sake of your mercy. He understands that it is not by his own merits that he is healed, since for one who sins and passes by the commandment that was given, a just condemnation was owed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Sana me, inquit, ergo: non propter meum meritum, sed propter misericordiam tuam.\n\nQuoniam non est in morte qui memor sit tui. Intelligit quoque (Ex Augustino) nunc esse tempus conversionis: quoniam cum vita ista transierit, non restat nisi retributio meritorum. In inferno autem quis confitebitur Ubi? Confessus est tamen in inferno dives ille, de quo Dominus dicit (Luc. 16.) qui Lazarum vidit in requie, se autem in torm ntis dolebat, usque adeo confessus, ut etiam moneri suos vellet, ut se a peccatis cohiberent, propter poenas quas apud inferos esse non credunt [August. creditur.]. Quid est ergo, In inferno autem quis confitebitur tibi? An infernum vult Intelligi, quo post judicium praecipitantur impii, ubi jam propter profundiores tenebras nullam lucem Dei videbunt, cui aliquid confiteantur? Potest etiam illud intelligi, ut mortem vocet peccatum, quod conlemta divina lege, committitur: infernum vero caecitatum animi, quae peccantem, id est, morientem excipit et involvit. Sicut non probaverunt Deum (inquit) habere in notitia, dedit illos in reprobum sensum (Rom. 1.). Ab ista morte et ab isto inferno tutam se fieri anima deprecatur, dum molitur conversionem ad Deum, et patitur difficultatem.","english":"Heal me, he says, therefore: not because of my merit, but because of your mercy.\n\nFor there is no one in death who remembers you. He also understands (from Augustine) that now is the time of conversion: for when this life has passed, nothing remains but the repayment of merits. But who in hell will confess to you? Where? That rich man confessed in hell, of whom the Lord speaks (Luke 16), who saw Lazarus at rest, but himself was in torment, and he confessed to such an extent that he even wished his own to be warned, so that they might restrain themselves from sins, because of the punishments which they do not believe exist in hell [Augustine: is believed]. What is it, then, But who in hell will confess to you? Or does he wish hell to be understood as that into which the wicked are cast after judgment, where now, because of the deeper darkness, they will see no light of God to which they might confess anything? That can also be understood in this way: that he calls sin death, which is committed by despising the divine law; but hell, the blindness of the mind, which receives and envelops the sinner, that is, the dying one. Just as they did not approve of having God in their knowledge (he says), he gave them over to a reprobate mind (Rom 1). From this death and from this hell the soul prays to be made safe, while it strives for conversion to God and endures difficulty.","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":71,"ref":"p71","source":"Quapropter (Ex Augustino) contexit dicens: Laboravi in gemitu meo. Et tanquam parum profuerit, addit et dicit. Lavabo per singulas noctes lectum meum. Lectus est hoc loco appellatus, ubi requiescit animus aeger et infirmus, id est, in voluptate corporis et delectatione saeculari. Quam delectationem lacrymis lavat, qui sese conatur ab illa extrahere. Videt enim j un damnare se carnales concapiscentias, et tamen delectatione tenetur infirmitas, ei in ea libenter jacet: unde surgere misi sanatus animus, non potest. Quod autem ait. Per singulas noctes: hoc fortasse accipi voluit, quod ille qui spiritu promptus seatit aliquam lucem veritatis, et tamen deleciatione hujus saeculi per caritis infirmitatem aliquando requiescit, tanquam daes et noctes alterno affectu cogitur pati, ut cum dicit, Mente servio legi Dei (Rom. 7.), tanquam diem sentiai: rursus eum dicit: Carne autem legi peccati, inclinetur in noctem, donec omnis nox transeat, et veniat unus dies de quo dicitur: Mane adsiabo tibi et videbo (Psal. 5,). Tunc enim adstabit, nunc autem jacet, quando in lecto est: quem lavabit per singulas noctes, ut tantis lacrymis impetret efficacissimam Dei misericordiae disciplinam. Lacrymis meis stratum meum rigabo. Hoc accipimus stratum, quod superius lectum.","english":"Wherefore (from Augustine) he continues, saying: I have labored in my groaning. And as though this had profited little, he adds and says: I will wash my bed through each night. Here the bed is called the place where the sick and weak soul rests, that is, in the pleasure of the body and worldly delight. This delight he washes with tears, who strives to drag himself out from it. For he sees that he is condemned by carnal desires, and yet his weakness is held fast by delight, and lies in it willingly; whence the soul cannot rise unless it be healed. But as for what he says, Through each night: perhaps he wished this to be understood as meaning that he who is prompt in spirit thirsts for some light of truth, and yet at times rests in the delight of this world through the weakness of the flesh, as though he is compelled to endure days and nights with alternating affection, so that when he says, With the mind I serve the law of God (Rom. 7), he feels it as day; again when he says, But with the flesh the law of sin, he is inclined into night, until all night passes away and that one day comes of which it is said: In the morning I will stand before you and see (Ps. 5). For then he will stand before you; now, however, he lies down, when he is in bed: which he will wash through each night, so that by such great tears he may obtain the most efficacious discipline of God's mercy. I will soak my couch with my tears. We understand the couch here as the bed mentioned above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Sed rigare amplius quam lavare: quoniam potest aliquid in superficie lavari; rigatio vero ad interiora permanat; quod significat fletum usque ad cordis intima. Temporum vera varietas quod praeteritum posuit, cum diceret, Laboravi in gemitu meo: et futorum, cum diceret, lacrymis meis stratum meum rigabo: illud ostendit quid sibi dicere debeat, cum quisque in gemitu frustra laboraverat: tanquam diceret, Non profuit, cum hoc feci, vei ergo illud laciam.\n\nUnde et sequitur: Turbatus est a furore oculus meus. Utrum suo furore (Ex Augustino) au Dei, in quo petit ne argueretur? Sed si foror ille diem judicii significat, quomodo nunc potest intelligi? An inchoatio ejus est, quod hic homines dolores et tormenta patiuntur, et maxime damnum intelligendae veritatis: sicut jam commemoravi, quod dictum est. Dedit illos Deus reprobum sensum (Rom. 1.)? Nam ea est caecitas mentis. In eam quisquis datus fuerit, ab interiori Dei luce secluditur: sed nondum penitus cum in hac vita est. Sunt enim tenebrae exteriores (Matth. 8. et 22.), quae magis ad diem judicit pertinere Intelliguntur: ut penitus extra Deum sit, quisquis, dum tempus est, corrigi noluit: penitus autem esse extra Deam, quid est, nisi in summa esse caecitate? Siquidem Deus habitat lucem inaccessibilem (1. Tim. 6.), quo ingrediuntur, quibus dicitur, Intra in gaudium Domini tui (Matth. 25.).","english":"But to water is more than to wash, since something can be washed on the surface; watering, however, penetrates to the inner parts, which signifies weeping even to the inmost depths of the heart. The variation of tenses is true, in that he set down the past when he said, I have labored in my groaning, and the future when he said, with my tears I will water my bed: that shows what he ought to say to himself, when anyone has labored in groaning in vain—as if he were saying, It did not profit when I did this; therefore I will do that instead.\n\nHence there also follows: My eye is troubled because of fury. Is it because of his own fury, or God's, in which he asks not to be reproved? But if that fury signifies the day of judgment, how can it now be understood? Or is its beginning that here men suffer pains and torments, and especially the loss of understanding the truth, as I have already mentioned, what was said: God gave them over to a reprobate mind (Rom. 1)? For that is the blindness of the mind. Whoever has been given over to it is shut off from the inner light of God—but not yet utterly, while he is in this life. For there are outer darknesses (Matt. 8 and 22), which are understood to pertain more to the day of judgment: so that whoever, while there is time, has refused to be corrected, is utterly outside God. But to be utterly outside God, what is that, if not to be in the utmost blindness? Since indeed God dwells in inaccessible light (1 Tim. 6), into which enter those to whom it is said, Enter into the joy of your Lord (Matt. 25).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Hujus ergo irae inchoatio, est (??) caecitas mentis, quam in hac vita patitur quisque peccator. Timens itaque judicii diem, laborat et plangit, ne ad illud perducatur, cujus initium tam perniciosum nunc experitur. Et ideo non dicit extinctus est, sed turbatus est a furore oculus meus. Potest quoque furoris nomine immensus animi fervor intelligi, quo poenitens sibimetipsi solet irasci. Unde scriptum est, trascimini, et nolite peccare (Psal. 4.). Bene autem non extinctus, sed turbatus oculus dicitur: nam furor qui per odium fit, oculum mentis exc(??)t: furor vero qui fit per zelum non excaecat, sed turbat. Sed unde dolore poenitentiae ad tempus turbatur, inde postmodum consolatione gratiae melius illustratur. Consideratis autem reliquis vitiis, invenit se omnibus esse vallatum. Quae vilia quoniam veteris vitae sunt, et veteris hominis, quo exuendi sumus, ut induamur novo (Ephes. 4.): rec e dicitur: Inveteravi inter omnes inimicos meos. Vel inter ipsa vita, vel inter homines, qui nolunt ad Deum converti. Nam et hi etiam si a non saeviunt, etiam si parcent, etiam si eisdem conviviis et domibus et civitatibus, nulla Ite interposita, sed crebris colloquiis quasi concorditer vivunt [August, utuntur]: n(??)hilominus tamen internione contraria inimici sunt eis, qui se ad Deum convertunt.","english":"The beginning of this wrath, then, is the blindness of mind which every sinner suffers in this life. And so, fearing the day of judgment, he labors and laments, lest he be brought to that whose beginning he now experiences as so pernicious. And therefore he does not say \"my eye is extinguished,\" but \"my eye is troubled by fury.\" Moreover, by the name of fury can be understood the boundless fervor of the soul with which the penitent is accustomed to be angry with himself. Whence it is written, \"Be angry, and do not sin\" (Ps. 4). And well is it said not \"extinguished\" but \"troubled,\" for the fury that comes through hatred extinguishes the eye of the mind; but the fury that comes through zeal does not blind, but troubles. But from the very source where it is for a time troubled by the grief of penitence, from there afterward it is better illuminated by the consolation of grace. Having considered the remaining vices, however, he finds himself to be walled round by them all. And because these are the vices of the old life and of the old man, which we must put off that we may put on the new (Eph. 4), it is rightly said: \"I have grown old among all my enemies.\" Either among the vices themselves, or among men who are unwilling to be converted to God. For even if these are not savage, even if they spare, even if they live, as it were, in harmony with them in the same banquets and homes and cities, with no hatred interposed but with frequent conversations, nevertheless by their inward disposition they are enemies to those who convert themselves to God.","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":74,"ref":"p74","source":"Nam cnm alii amant et appetunt istum mundum, alii se optant ab isto mundo liberari: qu(??)s non videat inimicos esse illos istis? Nam si possint, eos secum ad poenas nabunt. Et magnum donum est inter eorum verba versari quotidie, et non excedere de itinere praeceptorum Dei. Saepe enim meus nitens pergere ad Deum, concusa in ipso itinere trepidat, et plerumque propterea non implet bonum propositum, ne offendat eos (cum quibus vivit) alia bona peritura et transeuntia diligentes atque sectantes. Ab his separatus est omnis sanus, non locis, sed animo. Nam locis corpora continentur, animo autem locus est affectio sua.\n\nQuapropter (Ex Augustino) post laborem et gen itum et imbres creberrimos lacrymarum, quia inane non potest esse, quod tam vehementer rogatur ab illo, qui est fons omnium misericordiarum: verissimeque dictum est, prope est Dominus obtritis, vel contritis corde (Isai. 13. et 51.): post tantas difficultates exauditam se esse anima ipsa significans, quam licet etiam Ecclesiam intelligere, vide quid adjungit: Discedite a me omnes qui operamini iniquitatem, quoniam exaudivit Dominus vocem fletus mei. Vel in prophetia dictum est, quoniam discessuri sunt, id est, separabuntur a justis impii cum judicii dies venerit (Matth. 13.): vel nunc, quia etiamsi pariter atque iisdem conventiculis continemur, tamen in area nuda jam grana separata sum a paleis (Matth.","english":"For while some love and desire this world, and others wish to be freed from this world, who would not see that the latter are enemies to the former? For if they could, they would drag them along with themselves to punishment. And it is a great gift to live daily among their words and not to stray from the path of God's commandments. For often my mind, striving to press on toward God, is shaken and trembles on the very path, and for the most part does not fulfill its good intention for this reason: lest it offend those with whom it lives, who love and pursue other goods that are perishable and passing. From these every sound person is separated, not in place but in mind. For bodies are confined by places, but for the mind its place is its own affection.\n\nWherefore (from Augustine), after labor and groaning and the most frequent showers of tears—because that cannot be in vain which is so vehemently asked of him who is the fount of all mercies—and since it has been most truly said, The Lord is near to those who are crushed, or contrite, in heart (Isa. 13 and 51): after such great difficulties, the soul itself signifying that it has been heard—which one may also understand as the Church—see what it adds: Depart from me, all you who work iniquity, for the Lord has heard the voice of my weeping. Either this was said in prophecy, because the wicked will depart, that is, will be separated from the just, when the day of judgment comes (Matt. 13); or now, because even if we are held together in the same gatherings, nevertheless on the bare threshing floor I am now separated as grain from the chaff (Matt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"3.), quamvis inter paleas lateant. Simul itaque versari possunt, sed simul a verno auferri non possunt.\n\nQuoniam exaudivit Dominus vocem fictus mei. Exaudivit Dominus deprecationem meam: Dominus orationem meam suscepit. Crebra ejusdem sententiae repetitio (Ex Augustino), non quasi narrantis necessitatem, sed affectum exultantis ostendit. Sec enim gaudentes loqui solunt, ut non eis sufficiat semel enunriare, quod gandent. Iste fructus est illius gemitus, iu quo laboratur (I. Cor. 9.), et illa laetitia lacrymarum, quibus lavatur lectus ei stratum rigatur. Quoniam qui seminat in lacrynis, in gaudio metet (Psal. 125.). Et beati lugentes, quoniam ipsi consolaluntur (Matth, 5.).\n\nErube cant et con urbentur vehementer omnes inimici mei. Discedite a me, dixit superius (Ex Augustino) quod etiam in hac vita, sicut exposit in est, fieri potest. Quod autem dicit. Erubescant et conturbentur: non video quemadmodum evenire possit, nisi illo die, cum manifesta fuerint justorum praemia et supplicia peccatorum. Nam nunc usque adeo non erubescunt impii, nobis insultare non desinant: et plerunque tantum valent irrisionibus suis, ut infirmos homines de Christi nomine erubescere faciant. Unde dictum est, Qui me erubuerit et meos sermones coram hominibus, hunc filius hominis erubescet coram angelis et Patre (Luc. 9.).","english":"3), although they lie hidden among the chaff. And so they can be together, but they cannot be carried away together from the threshing floor.\n\nBecause the Lord has heard the voice of my weeping. The Lord has heard my supplication: the Lord has received my prayer. The frequent repetition of the same thought (from Augustine) shows not the necessity of one narrating, but the affection of one exulting. For those who rejoice are accustomed to speak thus, so that it does not suffice them to utter once what they rejoice in. This is the fruit of that groaning in which one labors (1 Cor. 9), and that joy of tears, by which the bed is washed and the couch is soaked. For he who sows in tears shall reap in joy (Ps. 125). And blessed are they who mourn, for they shall be comforted (Matt. 5).\n\nLet all my enemies be ashamed and greatly troubled. Depart from me, he said above (from Augustine), which, as has been explained, can also happen in this life. But what he says, Let them be ashamed and troubled: I do not see how it can come about, except on that day when the rewards of the just and the punishments of sinners shall have been made manifest. For up to now the impious are so far from being ashamed that they do not cease to insult us: and for the most part they prevail so much by their mockeries that they make weak men ashamed of the name of Christ. Whence it was said, Whoever is ashamed of me and my words before men, of him will the Son of Man be ashamed before the angels and the Father (Luke 9).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Sed veniet tempus, ut illi erubescant, dicentes: (??) sunt, quos aliquando habuimus in derisum, et in similitudinem improperii. Nos insensati vitam illorum aest(??)mabamus insaniam, et finem sine Ecce quomodo computati sunt inter filios Dei, et inter saucios sors illorum est! Ergo erravimus a via veritatis, et justitiae lumen non luxit nobis, etc. (Sap. 5.). Quod autem ait, Convertantur et erubescant, quis non judicet esse justissimam poenam, ut conversionem ad confusionem habeant, qui ad salutem habere noluerunt? deinde addidit, Valde velociter. Cum enim jam desperari caeperit jud cii dies, cum dixerint, Pax et securitas (1. Thessal. 5.): tunc repentinus eis superveniet interitus. Quandocunque autem venerat, celerrime veniet, quod desperatur esse venturum. Quanquam et illud hic accipi potest, ut quam gementem, et tam saepe diuqne flentem Deus exaudivit, intelligatur liberata a peccatis, et omnes perversos motus carnalis affectionis domuisse, sicut dicit: Discedite a me omnes qui operamini iniquitatem, quoniam exaudivit Dominus vocem fletus me(??). Quod cum ei provenerit, non mirum si jam ita perlecta est, ut pro inimicis suis oret. Potest ergo ad hoc pertinere, quod dixit, Erubescant et conturbentur vehementer omnes inimici mei: ut de peccatis suis agant poenitentiam: quod sine confusione et conturbatione fieri non potest.","english":"But the time will come when they will be put to shame, saying: These are they whom we once held in derision and as a likeness of reproach. We fools esteemed their life madness, and their end without honor. Behold how they are counted among the sons of God, and their lot is among the saints! Therefore we have strayed from the way of truth, and the light of justice has not shone upon us, etc. (Wisdom 5). But as for what he says, Let them be converted and be put to shame, who would not judge it to be a most just punishment that those who were unwilling to have conversion unto salvation should have conversion unto confusion? Then he adds, Very swiftly. For when the day of judgment has begun to be despaired of, when they shall have said, Peace and security (1 Thess 5), then sudden destruction shall come upon them. But whenever it comes, it will come most swiftly, because it is despaired of as going to come. Although this too can be understood here, that the one whom God heard as he groaned and wept so often day and night is understood to have been freed from sins and to have subdued all the perverse motions of carnal affection, as he says: Depart from me, all you who work iniquity, for the Lord has heard the voice of my weeping. And when this has befallen him, it is no wonder if he is now so thoroughly purified that he prays for his enemies. This, then, can pertain to what he said, Let all my enemies be put to shame and greatly troubled: that they may do penance for their sins, which cannot be done without confusion and trouble.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Nihil itaque impedit sic accipi et illud, quod sequitur. Convertantur et erubescant, id est, convertantur ad Deum: et erubescant prioribus tenebris peccatorum aliquando gloriatos, sicut Apostolus dicit, Quam enim gloriam habuistis aliquando in his quibus nunc erubescitis (Rom. 6.). Quod autem addidit, valde velociter, aut ad optantis affectum, aut ad Christi potentiam referendum est: quam gentes, quae pro idolis suis persequebantur Ecclesiam, ad Evangelii fidem tanta temporum celeritate convertit.\n\nTITULUS PSALMI VII.\n\nSeptimus Psalmus (Ex Augustino) sic intitulatas est, In finem psalmus David, quem cantavit Domino pro verbis Chusi filii Jemini. Hic mittimur ad historiam illam in Regum lib(??)o secundo: ubi Chusi amicus David transivit in partes Absalom filii ejus, ad exploranda consilia et renuncranda, quae adversus patrem ille moliebatur auctore Achi totel, qui defecerat ab amicitia David, et filium ejus adversus patrem, tonsillis, quibus posset, instruebat. Spiritualiter nobis Chusi interpretatur silentium; Jem(??) autem dextra, Achitotel fratris ruina: Per Chusi, quod silentium interpretatur, recte accipitur, adversus illos dolos silentio Domiuum nostrum dimicasse, quo silentio sacramentum venerabilis passionis occultans, voluntariam ruinam fratris.","english":"Nothing therefore prevents that which follows from being understood in this way as well: Let them be converted and be ashamed, that is, let them be converted to God, and let them be ashamed that they once boasted in the former darkness of their sins, as the Apostle says: For what glory did you once have in those things of which you are now ashamed (Rom. 6). But the phrase he adds, very swiftly, must be referred either to the affection of one who desires it, or to the power of Christ: how the nations, which for the sake of their idols were persecuting the Church, he converted to the faith of the Gospel with such great swiftness of time.\n\nTITLE OF THE SEVENTH PSALM.\n\nThe seventh Psalm (from Augustine) is thus entitled: Unto the end, a psalm of David, which he sang to the Lord concerning the words of Chusi the son of Jemini. Here we are directed to that history in the second book of Kings, where Chusi, the friend of David, crossed over to the side of his son Absalom, to explore the counsels and report back what that man was plotting against his father, at the instigation of Achitophel, who had fallen away from friendship with David and was instructing his son against his father with whatever snares he could. Spiritually, Chusi is interpreted for us as silence; Jemini, however, as right hand; Achitophel, as the ruin of a brother. Through Chusi, which is interpreted as silence, it is rightly understood that our Lord fought against those deceits by silence—by which silence, concealing the mystery of his venerable passion, he brought about the voluntary ruin of a brother.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"id est, nefarium scelus traditoris sui iu suae misericordiae at ue prudeatiae ordinem convertit: ut quod ille ad perniciem unius hominis perversa mente faceret, iste ad salutem omnium provida gubernatione transferret. Cantat ergo psalmum Domino anima perfecta, quae jam digna est nosse secretum Dei pro Verbis Chusi, id est. pro cognitione ejusdem secreti, quod secretum dexter Deus, id est, favens atque, propitius, ei operatus est. Est autem intentio hujus perfecti catholici, quosque fideles exhortari, ut spem suam in Domino ponant et sic perfecte vivant, quatenus diem judicii expeclarc securi valeant, seipsuui proponeudo in exemplum, et dicendo sic:\n\nPSALMUS VII.\n\nDomine, Deus mens in te speravi: salvum me fac ex omnibus persequent bus me, et libera me. Ex his verbis fides et s(??)es hujus perfectae animae nobis commendatur: tanquam diceret, Credo te verum Deum et Do (??) in(??)m scilicet creatorem et rectorem omnium. Et ideo te feci specialiter meum. non jam praesumendo de me, sed era(??)do in te: nam Beatus homo qui sperat in te (Psal. 33.). Meum est sperare in te, tuum est salvare et liberate me. Ergo, tanquam ei non a resistat jam perfecto nisi immundus spiritus, superato omni bello atque advrisitate vitiorum, dicit: Salvum me fac ex omnibus persequentibus me. et libera me. Ab his me salva, qui persequuntur a tergo: et ab his, qui occurunt in facie, libera.","english":"that is, he turned the wicked crime of his betrayer into the order of his own mercy and providence: so that what the other, with a perverse mind, did for the destruction of one man, this one, by provident governance, might redirect to the salvation of all. Therefore the perfect soul sings the psalm to the Lord, the soul that is now worthy to know the secret of God for the words of Chusi, that is, for the knowledge of that same secret, which secret God the right hand, that is, favorable and propitious, worked for it. Now the intention of this perfect catholic is to exhort the faithful, that they place their hope in the Lord and so live perfectly as to be able to await the day of judgment secure, setting himself forward as an example, and saying thus:\n\nPSALM VII.\n\nO Lord, my God, in you have I hoped: save me from all who persecute me, and deliver me. From these words the faith and hope of this perfect soul are commended to us: as if he were saying, I believe that you are the true God and Lord, namely the creator and ruler of all. And therefore I have made you specially mine, not now presuming on myself, but hoping in you: for Blessed is the man who hopes in you (Ps. 33). It is mine to hope in you, yours to save and deliver me. Therefore, as if now, with every war and adversity of vices overcome, only the unclean spirit resisted him who is now perfect, he says: Save me from all who persecute me, and deliver me. Save me from those who persecute from behind, and deliver me from those who meet me face to face.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Non enim inibi sufficit, ut te defendente, sim salvus: nisi et te liberante, sim securus.\n\nDeinde de plurali numero ad singularem redit, cum subjungit, Ne quando rapiat, ut leo animam meam, dum non est qui redimat, neq(??)e qui salvum faciat. Maligni quippe spiritus plures sunt in natura, sed unum in malitia. IMures sunt numero, sed omnibus una nocendi voluntas est. Ipsum autem antiquum hostem propter crudelitatem, nomine leonis designat, concordans cum Apostolo qui ait. Adversarius vester diabolus. tanquam leo rugiens circuit, quaerens quem devoret (1. Petr. 5.). Sed quomodo huic hosti tam forti et crudeli fragilitas homana resistere poterit, si ille eam non redimat, et salvet, qui creavit? Et ideo ait, Dum non est, qui redimat, neque qui salvum faciat: subaudis, nisi tu redimas et salves. Magna est utilitas servo Dei propriam infirmitatem recognoscere, atque in suis viribus, aut meritus nullam fiduciam habere. Tunc enim incipit adesse virtus divina, quando deficere incipit praesumptio humana. Hinc Paulo voce Dei dicitur: Sufficit tibi gratia mea, nam virtus in infirmitate perficitur (2. Cor. 12.): hinc Veritas ait. Qui vidi post me venire, abneget semetipsum (Luc. 9.). Talis erat idem Apostolus, cum diceret, Gratia Dei sum, id quod sum (I. Cor. 15.).","english":"For it is not enough there that I be safe with you defending me, unless I also be secure with you delivering me.\n\nThen he returns from the plural number to the singular, when he adds, Lest at any time he snatch away my soul like a lion, while there is none who may redeem, nor who may save. For the malignant spirits are many in nature, but one in malice. They are many in number, but there is one will of harming in all. But that ancient enemy, on account of his cruelty, he designates by the name of lion, agreeing with the Apostle who says, Your adversary the devil, as a roaring lion, goes about seeking whom he may devour (1 Peter 5). But how will human frailty be able to resist this enemy so strong and cruel, if he does not redeem and save it, who created it? And therefore he says, While there is none who may redeem, nor who may save: understand, unless you redeem and save. Great is the benefit for the servant of God to recognize his own infirmity, and to have no confidence in his own strength or merits. For then divine virtue begins to be present, when human presumption begins to fail. Hence it is said to Paul by the voice of God: My grace is sufficient for you, for virtue is perfected in infirmity (2 Corinthians 12); hence the Truth says, He who has seen come after me, let him deny himself (Luke 9). Such was the same Apostle, when he said, By the grace of God I am what I am (1 Corinthians 15).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Ergo in Domino Deo suo sperans, et de viribus suis non praesumens, et ideo supernam salvationem implorans, qualis fuerit iste vir sanctus, audiamus. Iterum invocat Dominum Deum suum, tanquam ei gratias agens, atque nomini ipsius bonum, quod ab ipso accepit, ascribens, subjungit:\n\nDomine Dens meus si feci istud. Quid? si est iniquitas in manibus meis. Idest, si exhibui membra mea arma iniquitatis ad peccandum (Rom. 6.): si non fui innocens manibus, et, quod perfectius est.\n\nSi reddidi retribuentibus mihi mala. Idest, si adversus malos patiens non fui. Decidam merito ab inimicis me(??)s inanis. Id est, merito negligentiae meae persoquentibus inimicis, corruam vacuus a fructu justitiae. Justum est enim, ut ab inimicis victus decidat, quisquis se contra eos armis virtutum et bonorum operum minime roborat. Et bene (Ex Augustino) non ait, si reddidi facientibus mala: sed retribuentibus mihi mala. Qui enim retribuit, jam aliquid accepit. Majoris autem patientiae est, nec ei mala rependere, qui acceptis beneficiis reddit mala pro bonis, quam si nullo ante accepto beneficio nocere voluisset. Inaniter autem se jactat, qui cum et ipse homo sit, cupit se de homine vindicare, et cum superare hominem palam quaerit, occulte diabolo superatur. Inanis effectus est, vana et superba laetitia, quod quasi vinci non potuit.","english":"Therefore, let us hear what kind of holy man this was—one who hoped in the Lord his God, did not presume on his own strength, and for that reason implored salvation from above. Again he invokes the Lord his God, as if giving thanks to him and ascribing to his name the good that he received from him, and he adds:\n\nO Lord my God, if I have done this. What is \"this\"? If there is iniquity in my hands. That is, if I have presented my members as weapons of iniquity for sinning (Rom. 6); if I have not been innocent in hands—and what is more perfect—\n\nIf I have repaid those who repay me with evils. That is, if I have not been patient toward the wicked. Let me fall deservedly from my enemies empty. That is, deservedly through my negligence, while enemies pursue me, let me collapse empty of the fruit of righteousness. For it is just that whoever does not strengthen himself against them with the weapons of virtues and good works be defeated and fall by his enemies. And well does he say (from Augustine), not \"if I have repaid those who do evils,\" but \"those who repay me with evils.\" For he who repays has already received something. But it is of greater patience not to repay evils even to him who, having received benefits, returns evils for goods, than if he had wished to harm one who had received no benefit before. But he boasts in vain who, though he himself is a man, desires to avenge himself on a man; and while he openly seeks to overcome a man, he is secretly overcome by the devil. The result is empty, a vain and proud joy, that he could not, as it were, be conquered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Intelligit eigo iste ubi major fiat victoria, et ubi pater reddat, qui videt in occulto (Matth. 6.) Ne itaque reddat retribuentibus mala. Iram potius, quam hominem vincit. Melior est enim, qui vinci iram, quam qui capit civitatem (Prov. 6. 32. sec. LXX.). Jurate autem videtur per exsecrationem, cum ait. Decidam merito ab inimicis meis inanis. Quod est gravissimum juri jurandi genus, cum homo dicit: Si illud feci, illud patiar. Sed aliud est juratio in ore jurantis, a iud in significatione prophetizantis. Hic enim dicit, quid jure contingat hominibus qui reddunt retribuentibus mala: non quod sibi aut alicui quasi jurejurando imprecetur, et ideo subjungit:\n\nPersequatur inimicus animam meam, et compreheudat. Iterum inimicum (Ex Augustino) singelari numero nominans, magis magisque manifestat, quod superius, quasi leonem appellavit. Ipse enim animam persequitur (Matth. 10.). Nam homines usque ad inperfectionem corporis saeviunt, animam vero in potestate habere non possunt: diabolus autem, quas animas persecutus fuerit, ut possideat, comprehendit si potest: et cum possidet, conculcat, et ideo subdit. Et conculcet in terra vitam meam. Id est, conculcando terram faciat vitam meum, cibum scilicet suum. Non enim tantum leo. sed etiam serpens appellatus est: cui dictum est, Terram manducabis (Genes. 3.). Et peccatori homini dictum est, Terra est, et in terram ibis (Ibidem).","english":"He understands, then, where the victory becomes greater, and where the Father who sees in secret repays. So let him not repay those who repay evil. He conquers anger rather than a man. For better is the one who conquers anger than the one who captures a city. But he seems to swear by an imprecation when he says, Let me fall deservedly from my enemies empty. This is the gravest kind of swearing an oath, when a man says: If I have done this, may I suffer that. But it is one thing for the oath to be in the mouth of the one swearing, and another in the meaning of the one prophesying. For here he states what by right befalls men who repay those who repay evil—not that he imprecates it upon himself or anyone else as though by oath; and therefore he adds:\n\nLet the enemy pursue my soul and seize it. Again, naming the enemy in the singular number, he makes more and more manifest what he earlier called a lion. For he pursues the soul. For men rage only up to the imperfection of the body, but they cannot have the soul in their power; the devil, however, seizes the souls he has pursued, so as to possess them if he can; and when he possesses them, he tramples them underfoot, and therefore he adds: And let him trample my life on the earth. That is, by trampling the earth let him make my life his food. For he was called not only a lion but also a serpent, to whom it was said, You shall eat earth. And to the sinful man it was said, Earth you are, and to earth you shall go.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Recte ergo subjungitur Et gloriam meam in pulverem deducat. Hic est ille pulvis, quem projicit ventus a facie terre (Psal. 1.), superborum scilicet vana et inepta jactantia, inflata et non solidata, tanquam venio elatus pulveris globus. Recte itaque posuit bic gloriam, quam non vult in pulverem deduci. Vult enim eam solidam habere in conscientia, ubi coram Domino nulla jact(??)a est (Isai. 35.). Qui gloriatur (inquit) ju Domino glorietur (2. Cor. 10.). Ista soliditas in pulverem deducitur, si per superbiam quisqie contemnens secreta conscientiae, ubi Deus solus hominem probat, velit apud hominem gloriari. Hic est, quod alibi dicit, Deus conteret ossa placentium hominibus (Psal. 52.). Qui autem didicit bene, vel expertus est, vitiorum superandorum gradus, hoc vitium inanis glorie, vel solum, vel maxime cavendum esse perlectis. Quo primo enim vitio lapsa est anima, hoc ultimum vincit. Initium autem omnis peccati superbia (Eccles. 10.).","english":"Rightly, then, is it added, And bring my glory down to dust. This is that dust which the wind scatters from the face of the earth, that is, the vain and foolish boasting of the proud, puffed up and not solid, like a ball of dust raised by the wind. Rightly, therefore, he set down here the glory which he does not wish to be brought down to dust. For he wishes to have it solid in conscience, where before the Lord there is no boasting. He who boasts, he says, let him boast in the Lord. That solidity is brought down to dust if anyone, through pride, despising the secrets of conscience, where God alone tests a man, wishes to glory before men. This is what he says elsewhere: God will crush the bones of those who please men. But he who has learned well, or has experienced, the stages of overcoming vices, has read through that this vice of empty glory is to be guarded against either alone or above all. For the soul fell by this vice first, and it conquers this one last. But the beginning of all sin is pride.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Deinde adversus diabolum et angelos ejus, quorum possessio peccatores atque impii homines sunt, deprecatur, dicens: Exsurge, Domine in ira tua, et exaltare in finibus inimicorum meorum. Exsurge dicit, id est, appare, humanis videlicet utens verbis, quasi Deus dormiat, cum in secretis suis incognitus latet. Cum autem (Ex Augustino) justificatur impius, ex impio lit justus, et ex possessione diaboli migrat in templum Dei. Et quoniam poena est, ut cuique anferatur possessio, in qua in dominari desiderat: hanc poenam dicit iram Dei adversus diabolum, ut desinat possidere, quos possidet. Finem autem dixit ipsam possessionem, ubi vult Deum exaltari potius, id est, honorari et glorificari. quam diabolum; dum impii justificantur et laudant Deum. Quasi in ira sua Dominus exsurgere visus est, quando a mortuis resurgens inf(??)rni claustra petiit, ejusque portas confregit, atque eum a justis quos tenebat captos, spoliavit. In fimbus quoque inimicorum exaltatus est, quando ad caelum ascendit, et gloriosum atque laudabile nomen ejus usque ad ultimum terrae pre dicatum claruit. Unde et subditur: Et exsurge, Domine Deus mens, in p(??)eocepto quod mandasti: et synagoga populatum circumdabi(??)te. Praeceptum mandasti Apostotis ms. Dixisti, Praedicate Evangeliuin omni creaturae (Marc. 10.). Exsurge ergo. In eis, quibus praedicatum est preaceptum tuum.","english":"Then, against the devil and his angels, whose possession the sinners and the impious are, he prays, saying: Arise, O Lord, in your anger, and be exalted in the borders of my enemies. He says Arise, that is, appear, using human words, as though God were sleeping, when in his hidden purposes he lies unknown. But when (as Augustine says) the impious man is justified, he is made just from being impious, and migrates from the devil's possession into the temple of God. And since it is a punishment that possession be taken away from each one in which he desires to rule, he calls this punishment the anger of God against the devil, that he may cease to possess those whom he possesses. But he called the possession itself the end, where he wishes God to be exalted rather than the devil, that is, to be honored and glorified, while the impious are justified and praise God. As if in his anger the Lord seemed to arise, when rising from the dead he sought the bars of hell, and broke its gates, and despoiled it of the just whom it held captive. In the borders of his enemies too he was exalted, when he ascended to heaven, and his glorious and praiseworthy name shone forth, preached even to the ends of the earth. Whence it is also added: And arise, O Lord my God, in the precept which you have commanded: and the synagogue of the peoples shall surround you. You have commanded a precept to the Apostles. You have said, Preach the Gospel to every creature. Arise, therefore, in those to whom your precept has been preached.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Fac eos exsurgere per temetipsum, ut a suis iniquitatibus resurgentes implenti praeceptum tuum. Vel aliter (Ex Augustino): Exsurge, homine Dens meus, in proecepto quod mandasti: humil(??)atem praecepisti, humilis appare. Et tu prius imple quod praecepisti, ut exempto tuo vincentes superbiam non possideantur a diabolo.\n\nEt synagoga populorum circumdabit te. Duplex (Ex Augustino) intellectus est. Congregatio enim populorum, sive credentium, sive persequentium, potest accipi: quorum turumque ea Domini nostri bumilitate factum, quam contemnens persequentium multitudo, circumdedit eum; de qua dictum est: Astiterunt reges terrae, ei principes convenerunt in unum, adversus Dominum et adversus Christum ejus (Psal. 2.). Credentium autem per ejus humilitatem multitudo, ita eum circumdedit, ut verissime diceretur: Caecitas ex parte in Israel facta est, donec plenitudo gentium intraret (Rom. 11.). Et illud, Postula a me et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae (Psal. 2.). Et propter hanc in altum regredere. Idest, et propter hanc congregationem regredere in altum: quod resurgendo et in excelsum ascendendo fecisse intelligitur. Ita enim glorificatus dedit Spiritum Sanctum, qui ante glorificationem ejus dari non posset, sicut in Evangelio positum est: Spiritus autem nondum orat datus, quia Jesus nondum fuerat glorificatus (Act. 2.).","english":"Make them rise up through yourself, so that, rising from their own iniquities, they may fulfill your commandment. Or otherwise (from Augustine): Arise, O God, my man, in the commandment that you have commanded: you have commanded humility; appear humble. And you first fulfill what you have commanded, so that by your example those who conquer pride may not be possessed by the devil.\n\nAnd the synagogue of the peoples will surround you. There is a twofold understanding (from Augustine). For the gathering of the peoples can be taken either of believers or of persecutors; both of these were brought about by the humility of our Lord, which the multitude of persecutors, despising it, surrounded him; concerning which it is said: The kings of the earth stood up, and the princes gathered together in one against the Lord and against his Christ (Ps. 2). But the multitude of believers, through his humility, so surrounded him that it might most truly be said: Blindness in part has come upon Israel, until the fullness of the Gentiles should come in (Rom. 11). And that: Ask of me, and I will give you the Gentiles for your inheritance, and the ends of the earth for your possession (Ps. 2). And because of this, go back on high. That is, and because of this gathering, go back on high: which he is understood to have done by rising again and ascending to the heights. For thus glorified, he gave the Holy Spirit, who could not be given before his glorification, as it is set down in the Gospel: But the Spirit was not yet given, because Jesus had not yet been glorified (Acts 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Regressus ergo in altum propter congregationem populorum misit Spiritum Sanctum, quo impleti praedicatores Evangelii orbem terrarum Ecclesiis impleverunt (Act. 1.).\n\nEt quia (Ex Augustino) inde venturus est judicare vivos et mortuos, recte subjungitur: Dominus judicat populos. Quis Dominus, nisi Jesus Chritus (Joan. 13.)? Pater enim mm judicat quemquam, sed omne judicium dedit Filio (Joan. 5.). Haec autem anima quae perfecte orat, vide quemadmodum non timeat judicii diem, et vere securo desiderio dicat in oratione. Adveniat regnum tuum (Matth. 6.). Judica me (inquit) Domine secundum justitiam meam. In superiore psalmo infirmus deprecabatur, misericordiam potius implorans Dei, quam commemorans ullum meritum suum. Quoniam Filius Dei peccatores venit vocare in poenitentiam (Luc. 5.), itaque ibi dixit, Salvum me fac propter misericordiam tuam, idest, non propter meritum meum. Nunc autem quoniam vocatus tenuit, et servavit praecepta qua; accepit, audet dicere, Judica me secundum justitiam meam, et secundum innocentiam meam super me. Illa est vera innocentia, quae nec inimico nocet. Itaque se bene judicari postulat secund mi innocentiam, qui vere dicere potuit: Si reddidi retribuentibus inibi mala.","english":"Having therefore returned on high because of the gathering of the peoples, he sent the Holy Spirit, filled with whom the preachers of the Gospel filled the whole world with Churches (Acts 1).\n\nAnd because (from Augustine) he is going to come from there to judge the living and the dead, it is rightly added: The Lord judges the peoples. Who is the Lord, if not Jesus Christ (John 13)? For the Father judges no one, but has given all judgment to the Son (John 5). But this soul which prays perfectly—see how it does not fear the day of judgment, and with truly secure desire says in prayer: Your kingdom come (Matt 6). Judge me, it says, O Lord, according to my righteousness. In the previous psalm the weak man was pleading, imploring rather the mercy of God than recalling any merit of his own. Since the Son of God came to call sinners to repentance (Luke 5), therefore there he said: Save me for your mercy's sake, that is, not for my merit's sake. But now, since having been called he has held fast and has kept the commandments which he received, he dares to say: Judge me according to my righteousness, and according to my innocence upon me. That is true innocence which does no harm even to an enemy. Therefore he asks to be judged well according to his innocence, who could truly say: If I have repaid those repaying me with evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Quod autem addit, Super me, non ad innocentiam tantum, sed ad justitiam quoque subaudiri potest, ut iste sit sensus: Judica me, Domine, secundum justitiam meam, et secundum innocentiam meam, quae justitia et innocentia super me est. Quo additamento demonstrat idipsam quod anima justa est et innocens, non per se habere, sed per illustrantem (??)illuminantem Dominum. Hinc Jacobus ait, omne datum optimum, et omne donum perrectum desursum est, descendens a Patre luminum (Jacob. 1.). Ipse est enim lux vera, quae illuminat omnem hominem venientem in hunc mundum (Joan. 1.).\n\nDeinde (Ex Augustino) subjungit de peccatoribus, Consummetur nequitia peccatorum. Videtur consummata nequitia hominum, qui crucifixerunt Filium Dei (Hebr. 10.): sed eorum major est, qui nolunt recte vivere et oderunt praecepta veritatis, pro quibus crucifixus est Filius Dei. Consummetur ergo, inquit, nequitia peccatorum: idest, perveniatur ad summam nequitiam, ut possit jam justum venire judicium. Sed quoniam non solum dictum est, Sordidus sordescat adime: sed etiam. Justus jugior liat (Apoc. 22.): annectit ei dicit, Et diliges justum, scrutans corda et renes Deus. Quomodo potest dirigi justus, nisi in occulto? Quando a in initio temporum Christianorum a persecutoribus Sancti premebantur (Act. 15.), miranda videbantur hominibus, et dirigi videbantur Sancti qui tanta pati poterant pro nomine Jesu Christi.","english":"But what he adds, \"upon me,\" can be understood not only with respect to innocence but also with respect to righteousness, so that the sense is: Judge me, Lord, according to my righteousness and according to my innocence, which righteousness and innocence is upon me. By this addition he shows that the very fact that the soul is righteous and innocent is not something it has of itself, but through the Lord who enlightens it. Hence James says, Every good gift and every perfect gift is from above, coming down from the Father of lights (James 1). For he is the true light, which enlightens every man coming into this world (John 1).\n\nThen (from Augustine) he continues concerning sinners: Let the wickedness of sinners be consummated. The wickedness of the men who crucified the Son of God seems consummated (Heb. 10); but greater is the wickedness of those who refuse to live rightly and hate the precepts of truth, for whom the Son of God was crucified. Let the wickedness of sinners therefore be consummated, he says: that is, let them arrive at the utmost wickedness, so that a just judgment may now come. But since it was said not only, Let the filthy be filthy still, but also, Let the righteous be righteous still (Rev. 22), he adds and says, And you shall love the righteous, O God, searching hearts and reins. How can the righteous man be directed, except in secret? When at the beginning of Christian times the saints were oppressed by persecutors (Acts 15), they seemed wondrous to men, and the saints who could endure such things for the name of Jesus Christ seemed to be directed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Nunc postquam in tanto culmine nomen cepit esse Christianum, crevit hypocrisis, idest, simulatio, eorum scilicet qui nomine Christiano malunt hominibus placere, quam Deo. Quomodo ergo dirigitur justus in tanta confusione simulationis, nisi cum scrutatur corda et renes Deus: omnium cogitationes, quae nomine cordis significatae sunt, et delectationes quae nomine renum intelliguntur? Recte quippe temporalium et terrenarum rerum delectatio renibus tribuitur, quia et ipsa pars est inferior hominis, et ea regio est, ubi carnalis generationis voluptas habitat, per quam in banc aerumnosam et fallacis laetitiae vitam per successionem prolis natura humana transfunditur. Scrutans ergo cor nos nostrum Deus: et prospi(??)iens ibi esse ubi est thesaurus noster (Matth. 6.), idest, in caelis: Scrutans et renes, et prospiciens non nos acquiescere carni et sanguini, sed delectati in Domino: dirigit justum in ipsa conscientia coram se, ubi nullus hominum videt, sed solus ille qui prospicit quid quisque cogitet, quid quemque delectet. Finis enim curae delectatio est: quia eo quisque cons ct cogitationbus nititur, ut ad suam delectationem perveniat.","english":"Now, after the name of Christian came to be held in such great prominence, hypocrisy increased—that is, pretence—namely of those who, under the name of Christian, prefer to please men rather than God. How, then, is the righteous man directed amid such confusion of pretence, except when God searches the heart and the reins: all thoughts, which are signified by the name of the heart, and delights, which are understood by the name of the reins? Rightly indeed is the delight in temporal and earthly things attributed to the reins, because that part is also the lower part of man, and it is the region where the pleasure of carnal generation dwells, through which human nature is transmitted by the succession of offspring into this life of hardship and deceptive joy. God, therefore, searching our heart, and looking to see where our treasure is (Matt. 6), that is, in the heavens; searching also the reins, and looking to see that we do not yield to flesh and blood, but take delight in the Lord: he directs the righteous man in that very conscience before himself, where none of men sees, but only he who looks upon what each one thinks and what each one delights in. For the end of care is delight, because each one strives with his thoughts to reach his own delight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Videt igitur curas nostras, qui scrutatur cor: videt ameui linein curarum, idest, delectationes, qui scrutatur renes: ut cum invenerit non ad concupiscentiam carnis, neque ad concup scentiam oculorum, neque ad ambitionem saeculi (quae omina transeunt tanquam umbra) inctinari curas nostras, sed ad gandia rerum aeternarum sustolli, quae nulla commutatione variantur, dirigat justum scrutans corda et renes Deus. Opera enim nostra quae factis ei dictis operamur, possunt esse nota hominibus; sed quo animo fiant, et quo per illa pervenire cupiamus, solus ille novit, qui scrutatur corda ei renes Deus.\n\nEt quia hanc directionem cordis iste justus habebat per Dominum, recte subjungit: Jus(??)m adjutorium meum a Domino, qui salvos facit rectos corde. Duo sunt (Ex Augustino) officia Medicinae: unum quo sanatur infirmitas alterum quo sanitas custoditur. Juxta illud primum dictum est in superiori psalmo. Miserere mei, Domine, quoniam mifimus sum (Psal. 6). Juxta boe alterum hoc psalmo dicitur, S(??)t iniquitas iu manibus meis, si redicti retibunientibus mihi mala, decidam ergo ab inimicis meis manis·. Ibi enim infirmus ut liberetur, hic jam sanus ne corrumpatur, orat. Juxta illud ib(??)dicitur, Salvum me fac, Domine, secundum misericordiam tuam. Juxta istud hic dicitur, Judica me, Domine, secundum justitiam meam.","english":"He therefore sees our cares, he who searches the heart; he sees the hidden line of our cares—that is, our delights—he who searches the reins; so that when he finds our cares inclined not to the concupiscence of the flesh, nor to the concupiscence of the eyes, nor to the ambition of the world (all of which pass away like a shadow), but lifted up to the joys of eternal things, which are varied by no change, God, searching hearts and reins, may direct the just man. For our works, which we perform in deeds and words, can be known to men; but with what mind they are done, and to what we desire to attain through them, he alone knows, God who searches hearts and reins.\n\nAnd because this just man had this direction of heart through the Lord, he rightly adds: The Lord is my helper, who saves the upright in heart. There are two duties of medicine (from Augustine): one by which infirmity is healed, the other by which health is preserved. According to the first, it was said in the preceding psalm: Have mercy on me, Lord, for I am weak. According to this second, it is said in this psalm: If iniquity is in my hands, if I have repaid those who repaid me evil, let me fall away from my enemies empty. For there the infirm man prays that he may be freed; here the man already sound prays that he may not be corrupted. According to that, it is said there: Save me, Lord, according to your mercy. According to this, it is said here: Judge me, Lord, according to my justice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Ibi enim ut a morbo evadat, remedium: hic autem ne in morbum recidat, tuitionem petit. Juxta illud dicitur, Salvum me fac propter misericordiam tuam. Juxta haec dicitur, Justum adjutorium meum a Dom no, qui salvos facit rectos corde. Et (??)la enim et ista salvos facit. Sed iltu ex aegritudine ad salutem transfert, haec in ipsa salute conservat. Ibi itaque misericors est auxilium, quia nullum habet meritum peccator, qui adhuc justificari desiderat, credens in eum qui justificat impium (Rom. 4.)· Hic autem justum auxilium est, quia jam justo tribuitur. Dic it ergo ibi peccator, qui dixit: Intimius sum, salvum me fac. Domine, secundum misericordiam tuam: et dicat bic justus, qui dixit. Si reddidi retribuentibus mihi mala: Justum auxilium meum a Domino, qui salvos [acu rectos corde, Si enim medicinam exhibet, qua sanemur infirmi, quanto magis nunc eam qua custodiamur sant? Quoniam si, cum peccatores essemus, Christus pro nobis mortuus est: quanto magis nunc justificati salvi erimus ab ira per ipsum (Rom. 5.)? Justum auxilium meum a Domino, qui salvos facit rectos corde.","english":"For there the remedy is that one may escape from sickness; here, however, he seeks protection lest he relapse into sickness. According to that it is said, Save me for your mercy's sake. According to these things it is said, My just help is from the Lord, who saves the upright in heart. For he saves both the one and the other. But the former he transfers from sickness to health; the latter he preserves in health itself. There, then, the help is merciful, because the sinner has no merit, who as yet desires to be justified, believing in him who justifies the ungodly (Rom. 4). Here, however, the help is just, because it is already granted to the just. Let the sinner therefore say there, who said: I am afflicted, save me. Lord, according to your mercy; and let the just man say here, who said: If I have repaid those who repay me evil: My just help is from the Lord, who saves the upright in heart. For if he displays the medicine by which we, being weak, may be healed, how much more now that by which we may be kept safe? Since if, when we were sinners, Christ died for us: how much more now, being justified, shall we be saved from wrath through him (Rom. 5)? My just help is from the Lord, who saves the upright in heart.","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":90,"ref":"p90","source":"Deinde ut studeamus converti ad Dominum, et esse recti corde, commendat nobis suam patientiam, et minatur de judicio, subdens: Deus judex justus, foriis, et patiens, nunquid irascitur per singulos dies? Quis Deus judex (Ex Augustino), nisi Dominus, qui judicat populos? Iste justus, qui (??)eddet unicuique secundum opera sua (Matth. 16.). Ipse fortis, qui edam persecutores impios, cum sit potentissimus, pro nostra salute toleravit. Ipse patiens, qui etiam ipsos qui persecuti sunt, non statim post resurrectionem ad supplicium rapuit, sed sustinuit: ut se aliquando ad salutem ab illa impietate converterent, et adhuc sustinet, servans ultimo judicio ultimam poenam, et nunc usque invitans peccatores ad poenitentiam (Matth. 4. et 11.), non irascens per singulos dies, nec ad vindiciam congregans mini(??)stros suos. Nunc enim patientia Dei ad poenitentiam invitat, ultimo vero tempore cum sibi homines propter duritiam cordis sui, vel mentis suae, et cor impoenitens thesaurizaverint iram in die irae et revrlationis justi judicii Dei, iram suam ostendet: unde et subditur:","english":"Then, so that we may strive to be converted to the Lord and to be right of heart, he commends to us his patience and threatens with judgment, adding: God is a just judge, strong and patient; is he angry every single day? Who is the judge God (according to Augustine), except the Lord, who judges the peoples? He is just, who will render to each one according to his works. He is strong, who even endured the impious persecutors, though he is most powerful, for our salvation. He is patient, who did not immediately after the resurrection drag even those who persecuted him to punishment, but endured them, so that they might at some time be converted from that impiety to salvation; and he still endures them, reserving the final punishment for the last judgment, and even now inviting sinners to repentance, not being angry every single day, nor gathering his ministers for vengeance. For now the patience of God invites to repentance; but in the last time, when men, because of the hardness of their heart or mind, and with an impenitent heart, have treasured up wrath for themselves against the day of wrath and revelation of the just judgment of God, he will show his wrath; whence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Nisi conversi fueritis, gladium suum vibrabit. Potest (Ex Augustino) ipse homo a Dominicus gladius Dei intelligi bis acutus, idest, framea, quam non vibravit primo adventu: sed tanquam in vagina humilitatis abscondit. Vibrabit autem cum secundo adventu veniens judicare vivos et mortuos in manifesto splendore claritatis suae justis suis lumen, et terrores impiis coruscabit (Matth. et Luc. 21.). Nam in aliis exemplaribus pro eo quod est, gladium suum vibrabit, frameam suam splendificabit, positum est. Quo verbo convenientissime significati arbitror ultimum Dominicae claritatis adventum. Et quia hoc judicium suum iu Scripturis suis jam firmavit, bene subjusctum est, Arcum suum tetendit, et paravit illum. Non passim verborum tempora praetereunda sunt, quod gladium de futuro dixit, vibrabit: arcum de praeterito. tetendit. Deinde praeteriti temporis consequuntur verba:","english":"Unless you are converted, he will brandish his sword. It can be understood, following Augustine, that the man himself is the Lord's sword of God, doubly sharp—that is, the blade—which he did not brandish at his first coming, but hid as it were in the sheath of humility. He will brandish it, however, when he comes at his second advent to judge the living and the dead, and in the manifest splendor of his brightness he will flash light to his righteous and terrors to the impious (Matthew and Luke 21). For in other copies, in place of \"he will brandish his sword,\" \"he will make his blade shine\" is found. By this word I judge that the final coming of the Lord's brightness is most fittingly signified. And because he has already confirmed this judgment of his in his Scriptures, what follows is well said: He has bent his bow and prepared it. The tenses of the words are not to be passed over indiscriminately, because he spoke of the sword in the future—\"he will brandish\"—but of the bow in the past—\"he has bent.\" Then the words of the past tense follow:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Et in ipso paravit vasa mortis: sagittas suas ardentibus operatus est. Arcum ergo istum (Ex Augustino) Scripturas sanctas libenter acceperim: ubi fortitudine novi Testamenti, quasi nervo quodam duritia flexa Veteris et edomita est. Hinc tanquam sagittae mittuntur Apostoli, vel divina praeconia jaculantur. Quas saginas ardentibus operatus est, idest, qui percussi divino amore flagrarent. Qua enim alia sagitta percussa est, quas in Canticis ait. Vulnerata caritate ego sum (Cant. 4. 5.)? Quibus aliis sagittis accenditur, qui redire ad Deum cupiens, et ab ista peregrinatione remeare, adversus dolosas linguas petit auxilium? et ei dicitur. Quid detur tibi, aut quid adjiciatur tibi adversus linguam dolosam (Psal. 119.)? Sagittae potentis acutae, cum carbonibus vastatoriis: idest, quibus percussus atque inflammatus tanto amore ardeas regni caelorum, ut omnium resistentium, atque a propono revocare volentium linguas contemnas, et persecutiones eorum derideas, dicens: Quis me separabit a caritare Christi? tribulatio, an angustia, an persecutio, an fames, an nuditas, an periculum, an gladius? Certus sum enim, inquit, quia neque mors, neque vita, neque angeli, neque principatus, neque praesentia, neque futura, neque virtus, neque altitudo, neque profundum, neque creatura alia poterit nos separare a caritate Dei, qiueeslin Christo Jesu Domino nostro (Rom. 8.).","english":"And in it he prepared vessels of death: he wrought his arrows for those burning. Therefore I would willingly take this bow (following Augustine) to be the holy Scriptures, where by the strength of the New Testament, as by a kind of sinew, the hardness of the Old is bent and tamed. Hence the Apostles are sent forth like arrows, or they hurl divine proclamations. Which arrows he wrought for those burning—that is, for those who, struck, blaze with divine love. For by what other arrow was she struck of whom he says in the Song of Songs, I am wounded with love (Cant. 4:5)? By what other arrows is he set aflame who, desiring to return to God and to journey back from this pilgrimage, seeks help against deceitful tongues? And it is said to him: What shall be given to you, or what shall be added to you against the deceitful tongue (Ps. 119)? The arrows of the mighty are sharp, with desolating coals: that is, struck and inflamed by them, you may burn with such love of the kingdom of heaven that you despise the tongues of all who resist and wish to call you back from your purpose, and you laugh at their persecutions, saying: Who shall separate me from the love of Christ? tribulation, or distress, or persecution, or famine, or nakedness, or peril, or the sword? For I am certain, he says, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor power, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord (Rom. 8).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Sic ardentibus sagittas suas operatus est. In Graecis exemplaribus ita invenitur; Sagittas suas ardentibus operatus est: Latina autem pleraque, Ardentes, habent. Sed sive ipsae sagittae ardeant, sive ardere faciant (quod utique non possunt, nisi et ipsae ardeant), integer sensus est. Sed quia non sagittas tantum, sed etiam vasa mortis dicit in arcum Dominum paravisse: quaeri potest, qua sint vasa mortis? An forte haeretici? Nam et ipsi ex eodem arcu, idest, ex eisdem Scripturis in animas non caritate inflammandis, sed veneno perimendas insiliunt. Quod non contingi, nisi pro meritis: propterea divinae providentiae etiam ista dispositio tribuendi est, non quia ipsa peccatores facit, sed quia ipsa ordinat, cum peccaverint. Malo enim volo per peccatum legentes male coguntur intelligere: ut ipsa sit poena peccati: quorum tamen morte filii catholicae Ecclesiae, tan quam quibusdam spinis a somno excitantur, et ad intelligentiam Scripturarum divinarum proficiunt. Oportei enim (inquit) et haereses esse, ut probati inan festi fiant inter vos, hoc est, inter homines, cum manifesti sunt Deo (1. Cor. 11.). An forte easdem sagi(??)tas et vasa mnis disposuit ad perniciem infidelium, et ardentes, vel ardentibus operatus est, ad exercitationem fidelium? Non enim falsum est, quod Apostolus dixit, Aliis sumus odor vitae in vitam, aliis odor mortis in mortem (2. Cor. 2.).","english":"Thus he wrought his arrows for those burning. In the Greek copies it is found thus: \"He wrought his arrows for those burning\"; but most Latin copies have \"the burning.\" Yet whether the arrows themselves burn or make others burn (which they certainly cannot do unless they themselves also burn), the sense is sound. But since he says that the Lord prepared not only arrows but also vessels of death for the bow, it may be asked: what are the vessels of death? Are they perhaps the heretics? For they too leap forth from the same bow—that is, from the same Scriptures—not to inflame souls with charity but to destroy them with poison. And this does not happen except according to merits; therefore this disposition too must be attributed to divine providence, not because it itself makes sinners, but because it itself orders things when they have sinned. For I want the evil to be understood by those who read badly through sin, so that this itself is the punishment of sin; yet by their death the children of the catholic Church are, as it were, roused from sleep by certain thorns and advance toward understanding the divine Scriptures. For, he says, there must also be heresies, so that those who are approved may become manifest among you—that is, among men, when they are manifest to God (1 Cor. 11). Or perhaps he prepared these same arrows and vessels of death for the destruction of the unfaithful, and wrought the burning, or for those burning, for the training of the faithful? For it is not false what the Apostle said: \"To some we are the odor of life unto life, to others the odor of death unto death\" (2 Cor. 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Non ergo mirum si iidem Apostoli et vasa mortis sunt e eis, a quibus persecutionem passi sunt, et igneae sagittae ad inflammanda corda credentium.\n\nPost hanc autem dispensationem (Ex Augustino) justum veniet judicium, de quo ita dicit, ut intelligamus unicuique homini supplicium fieri do peccato suo, et ejus iniquitatem in poenam converti: ne putemus illam tranquillitatem et ineffabile lumen Dei de se proferre unde peccata puniantur, sed ipsa peccata sic ordinari, ut quae fuerint delectamenta homini peccanti, sint instrumenta Deo punienti. Ecce (inquit) parturit injustitiam. Quid enim conceperat, ut injustitiam parturiret? Concepit (inquit) dolorem, et peperit iniquitatem, Non hoc peperit, quod concepit. Non enim hoc nascitur, quod concipitur: sed concipitur semen, nascitur, quod formatur ex semine. Semen, quod concipitur, est voluntas mala: fructus vero, qui nascitur, est actio perversa. Prius quippe mula voluntas, tanquam semen in corde nascitur, sed deinde ex hoc semine operatio injusta, sive quod amplius est, iniqua. tanquam fructus generatur. Injustitia est hoc, quod a justitiae regula discordat. Iniquitas vero, quod ipsius justitiae rectitudinem oppugnat. Injustus est, qui justitiae praecepta non custodit: iniquus est, qui iniquis operibus Dominum offendit.","english":"It is not surprising, then, if the same apostles are both vessels of death for those by whom they suffered persecution, and fiery arrows to set aflame the hearts of believers.\n\nAfter this dispensation, however (from Augustine), a just judgment will come, of which he speaks thus, so that we may understand that punishment is brought upon each person by his own sin, and that his iniquity is turned into his penalty: lest we think that that tranquility and ineffable light of God brings forth from itself the means by which sins are punished, but rather that the sins themselves are so ordered that what were delights to the sinning man become instruments for God in punishing. Behold (he says), he travails with injustice. For what had he conceived, that he should bring forth injustice? He conceived (he says) sorrow, and brought forth iniquity. He did not bring forth what he conceived. For what is conceived is not what is born; rather the seed is conceived, and what is formed from the seed is born. The seed that is conceived is the evil will; but the fruit that is born is perverse action. For first the evil will is born in the heart like a seed, but then from this seed unjust operation, or what is more, iniquitous operation, is generated like fruit. Injustice is that which is discordant from the rule of justice. Iniquity, however, is that which assails the rectitude of justice itself. The unjust man is he who does not keep the precepts of justice; the iniquitous man is he who offends the Lord with iniquitous works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Bene autem non dictum est, perpetravit iniquitatem, sed peperit: quia sicut in partu dolor et labor est anxius, ita perversi quique laborant, atque anxie anhelant, ut malum, quod in corde conceperint, ad operationis exitum perducere possint. Recte quoque non dicitur, concepit malam voluntatem, sed dolorem: quia mala voluntas ipsa se torquet, ipsa sui supplicium est. Agit enim omnipotens Deus judicio suo recto et miro, ut anima, quae peccaverit, ipsa seipsam puniat de peccato ipso, quod perpetrat. Unde recte subjungitur:\n\nLacum aperuit, et effodit eum, et incidit in foveam, quam fecit. Lacum aperire (Ex Augustino), est in terrenis rebus, id est, tanquam in terra, fraudem parare, quo alius cadat, quem vult decipere injustior. Aperitur autem hic lacus, cum consentitur malae suggestioni terrenarum cupiditatum. Effoditur vero, cum post consensionem operationi fraudis instatur. Sed unde fieri poiesl, ul iniquitas prius laedat hominem justum, in quem procedit, quam cor injustum unde procedit? Itaque fraudator pecuniae (verbi gratia) dum cupit alium damno lacerare, ipse avaritiae vulnere sauciatur. Quis autem, vel damens, non videat quantum inter hos distet, cum ille patiatur damnum pecuniae, ille innocentiae? Incidit ergo in foveam, quam fecit. Quod in alio psalmo dicitur. Cognoscetur Dominus judicia faciens: in operibus manuum suarum comprehensus est peccator (Psal. 9.).","english":"And well is it not said, \"he committed iniquity,\" but \"he brought it forth\": for just as in childbirth there is pain and anxious labor, so all the perverse labor and anxiously gasp, that the evil which they have conceived in their heart they may bring to the outcome of action. Rightly also it is not said, \"he conceived an evil will,\" but \"pain\": because the evil will itself torments itself, itself is its own punishment. For almighty God by his righteous and wondrous judgment brings it about that the soul which has sinned should itself be punished for the very sin which it commits. Whence rightly it is added:\n\nHe opened a pit, and dug it out, and fell into the ditch which he made. To open a pit (according to Augustine) is, in earthly things, that is, as it were in the earth, to prepare a fraud, into which another may fall, whom the more unjust man wishes to deceive. But this pit is opened when consent is given to the evil suggestion of earthly desires. It is dug out, however, when after consent one presses on to the working of the fraud. But how can it come about that iniquity should first harm the just man, against whom it proceeds, rather than the unjust heart from which it proceeds? And so the defrauder of money (for example), while he desires to tear another by loss, is himself wounded by the dart of avarice. But who, even while condemning, does not see how great the difference is between these, since the one suffers the loss of money, the other of innocence? He falls, therefore, into the ditch which he made. As is said in another psalm: The Lord shall be known when he executes judgments: in the works of his own hands the sinner is caught.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Convertetur dolor ejus in caput ejus, et in verticem ipsius iniquitas ejus descendet. Non enim voluit ipse peccatum evadere, sed factus est sub peccato tanquam servus: dicente Domino, Omnis, qui facit peccatum, servus est (Joan. 8.)· Erit ergo iniquitas ejus super ipsum, cum ipse iniquitat suae subditur: quia non potuit Domino dicere, quod innocentes et a justi dicunt, Gloria mea, et exaltans caput meum (Psal. 3.). Ita ergo ipse erit inferior, ut iniquitas ejus sit superior, et in illum descendat, quae aggravat illum et onerat, et ad requiem sanctorum revolare non sint. Hoc fit, com in homine perverso servit ratio, et libi(??)o dominatur.\n\nEt quia (Ex Augustino) hanc perfectus iste jam evaserat, laudat Deum, et dicit: Confitebor Domino secundum justitiam ejus, et psallam nomini Domini altissimi. Confessio justitiae Dei est, qua ita loquimur, Vere Deus justus es, quando et justos sic protegis, ut per teipsum eos illumines, et peccatores sic ordines, ut non tua, sed sua malitia puniantur. Quia ergo videt merta animarum sic ordinari a Deo, ut dum sua cuique tribuuntur, pulcbritudo universitatis nulla ex parte violetur, in omnibus laudat Deum, et isla est non peccatorum, sed justorum confessio: et ne peccatorum confessionem intelligeremus, subjecit ad ultimum, Et psallam nomini Domini unissimi. Psallere autem ad gaudium pertinet, poententia vero peccatorum ad tristitiam.","english":"His pain will be turned back upon his head, and his iniquity will descend upon his own crown. For he did not wish to escape sin, but became subject to sin as a slave, since the Lord says, \"Everyone who commits sin is a slave\" (John 8). His iniquity will therefore be upon himself, since he himself is subjected to his own iniquity, because he could not say to the Lord what the innocent and the just say: \"My glory, and the one who lifts up my head\" (Psalm 3). So then he himself will be lower, while his iniquity is higher, and it will descend upon him—the iniquity that weighs him down and burdens him, so that he cannot fly back to the rest of the saints. This happens when in a perverse man reason is enslaved and desire rules.\n\nAnd because this perfect man had already escaped this, he praises God and says: I will confess to the Lord according to his justice, and I will sing to the name of the Lord Most High. The confession of God's justice is that by which we speak thus: Truly you are a just God, when you both protect the just in such a way that you enlighten them through yourself, and order sinners in such a way that they are punished not by your malice but by their own. Therefore, because he sees the merits of souls so ordered by God that, while to each is given what is his own, the beauty of the universe is in no part violated, he praises God in all things; and this is the confession not of sinners but of the just. And lest we should understand it as the confession of sinners, he added at the end: And I will sing to the name of the Lord Most High. Now to sing belongs to joy, but repentance for sins belongs to sorrow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Confiacamur et nos Domino secundum justitiam ejus, laudando et glorificando eum, quia justus est: et psallamus nomini Domini altissimi, recte operando, bene vivendo, spiritualiter gaudendo: ut impleatur in nobis, quod in alio psalmo dicitur, Deo nostro sit jocunda laudatio (Psal. 146.),\n\nTITULUS PSALMI VIII.\n\nIdeo tituli libris praeponuntur, ut per eos auctor scriptucae et materia, sive ini· io declaretur. Titulus hujus psalmi est, In finem psalmus David, pro torcularibus Christus est nos er linis, teste Apostolo, qui ait (Rom. 10.), Finis legis Christus ad Justitiam omni credenti. Ad ipsum tendimus:. ultra ipsum nihil ·est, quo tendere debeamus. Ipse est enim summum bonum, summa beatitudo, vera aeternitas. In justum finem min(??) nos iste Chritus, quem scripsit proph(??) David person Ecclesiae. Et notandum quod uon ait, ai finem: sed, finem. Non enim mittitur ad Christum tantum, ut ad eum perveniamus: sed etiam, ut in Christo permaneamus, et cum ipso unum simus Sed quid est, quod ait, Pro torcularibus? Solent (Ex Augustino) accipi torcutar(??)a, martyria. Afflictione enim p(??)rsecutionum calca(??)s eh, qui Christi numon confessi sunt, mortalia errum tanquam (??)ia in terra remanserunt. Possum etiam per torcularia, quique fideles mi (??)gi, secundum, quod tolerant propter Deum adversa huius mundi.","english":"Let us also make confession to the Lord according to His righteousness, praising and glorifying Him, because He is righteous; and let us sing to the name of the Lord Most High, by acting rightly, living well, and rejoicing spiritually, so that there may be fulfilled in us what is said in another psalm: Let our praise be joyful to our God (Ps. 146).\n\nTITLE OF PSALM VIII.\n\nTitles are therefore placed before books, so that through them the author of the writing and the subject matter, or the beginning, may be made clear. The title of this psalm is, Unto the end, a psalm of David, for the winepresses. Christ is our end, as the Apostle testifies, who says (Rom. 10): Christ is the end of the law unto righteousness for everyone who believes. We tend toward Him; beyond Him there is nothing toward which we ought to tend. For He Himself is the highest good, the highest blessedness, true eternity. This Christ, whom the prophet David wrote in the person of the Church, leads us to the righteous end. And it is to be noted that he did not say \"unto an end,\" but \"the end.\" For we are not only sent to Christ so that we may come to Him, but also so that we may remain in Christ and be one with Him. But what is it that he says, For the winepresses? Winepresses are customarily understood (according to Augustine) as martyrdoms. For by the affliction of persecutions they were trodden down, who confessed the name of Christ; their mortal remains, like refuse, remained on the earth. I can also understand by winepresses any of the faithful, in accordance with what they endure for God's sake from the adversities of this world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Scriptum est enim, Ones qui volunt pie vivere in Christo, persecutionem patiuntur (2. Tim. 3.). Psallitur ergo (Ex Augustino) pro torcularibus, pro Ecclesiae constitutione: cum Dominus noster postquam resurrexit, ad corios ascendit. Tunc onim misit Spiritum Sanctum, quo impleti discipuli, cum fiducia praedicaverunt verbum Dei (Act. 2.), ut Ecclesiae congregarentur. Est autem intentio Prophetae in hoc opere, omnes ad fidem Christi invitare, cujus laus tanta est in universa terra: et cujus gratia et virtute constituta et corroborata est universalis Ecclesia. Dicit enim,\n\nPSALMUS VIII\n\nDomine Dominus noster, quam admirabile est nomen tuum in universa terra! Ac si diceret, O Domine omnium per potentiam, qui es Dominos noster per gratiam, quam te admirantur omnes, qui incolunt terram! Tu Domne notus eras in Judaea tantum, ei in Israel magnum nomen tuum (Psal. 75.). Apparuisti inter nos, mortuos propter nos, surrexisti, ascendisti in cadum, Spiritu tuo perfudisti corda discipulorum, quibus preadicantibus, in omnem terram exiv (??) sonus eorum, et nomen tuum gloriosum, quod erat notum in gente una, factum est admirabile in universa terra (Psal. 18.). Quare admirabile? Quoniam elevata est magnificentia tua super coelos.","english":"For it is written: All who wish to live devoutly in Christ suffer persecution (2 Tim 3). Therefore it is sung “for the winepresses,” for the constitution of the Church (according to Augustine), since our Lord, after He rose, ascended to the heavens. For then He sent the Holy Spirit, filled with whom the disciples preached the word of God with confidence (Acts 2), so that the churches might be gathered together. Now the prophet’s purpose in this work is to invite all to faith in Christ, whose praise is so great in all the earth, and by whose grace and power the universal Church has been established and strengthened. For he says,\n\nPSALM 8\n\nO Lord, our Lord, how admirable is Your name in all the earth! As if he were saying: O Lord of all by power, who are our Lord by grace, how all who dwell on the earth marvel at You! You, Lord, were known in Judea only, and in Israel Your name was great (Ps 75). You appeared among us, You died for us, You rose, You ascended into heaven, You poured out Your Spirit upon the hearts of the disciples; when they preached, their sound went out into all the earth, and Your glorious name, which was known among one people, has become admirable in all the earth (Ps 18). Why admirable? Because Your magnificence has been lifted up above the heavens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"A mortuis resurgens in caelum ascendisti, et qui humilis videbaris, magnificus apparuisti, Hinc enim (Ex Augustino) apparet, quis descenderis, cum a quibusdam visum est, et a caeteris creditum, quo ascenderis.\n\nEx ore infantium et lactentium perfecisti laudem propter inimicos tuos. Non possum (Ex eodem) accipere alios infantes, atque lactentes, quam eos quibus dicit Apostolus, Tanquam parvulis in Christo lac potum dedi vobis, non cibum (1. Cor. 5.). Quos significabant illi, qui Dominum praecedebant laudantes (Matth. 21.) (??) quos ipse Dominus hoc testimonio usus est, coni dicentibus Judaeis, ut eos corriperet, respondit: Non legistis. Ex ore infantium et lactentium perfecisti laudem? Bene autem non ait, fecisti, sed, Perfecisti laudem. Sunt enim in Ecclesiis etiam bi, qui non jam lacte potantor, sed vescuntur cibo: quos idem Apostolus significat dicens, Sapientium loquimur inter perfectos (1. Cor. 2.). Sed non ex bis solis perficiuntur Ecclesiae, quia si soli essent, non consuleretur generi humano. Consulitur autem, cum illi quoque nondum capaces cognitionis rerum spiritualium, atque aeternarum nutriuntur fide temporalis historiae, quae pro salute nostra, post patriarchas et prophetas ab ipsa Sapientia Dei etiam suscepti hominis sacramento administrata est, in qua salus est omni credent (Rom.","english":"Rising from the dead you ascended into heaven, and what seemed lowly in you appeared magnificent. Hence (from Augustine) it is clear who it was that descended, since he was seen by some and believed by others, and where it was that you ascended.\n\nOut of the mouth of infants and nursing babes you have perfected praise because of your enemies. I cannot (from the same author) understand the infants and nursing babes to be any other than those to whom the Apostle says, As to little ones in Christ I gave you milk to drink, not solid food (1 Cor 3). These were signified by those who went before the Lord praising him (Matt 21), whose testimony the Lord himself used when the Jews said this, and to rebuke them he answered: Have you not read, Out of the mouth of infants and nursing babes you have perfected praise? And well does he not say \"you have made\" but \"you have perfected praise.\" For there are in the Churches also those who are no longer given milk to drink but feed on solid food, whom the same Apostle signifies when he says, We speak wisdom among the perfect (1 Cor 2). But the Churches are not perfected from these alone, because if they were the only ones, provision would not be made for the human race. But provision is made when those also who are not yet capable of the knowledge of spiritual and eternal things are nourished by faith in the temporal history which, for our salvation, after the patriarchs and prophets, was administered by the very Wisdom of God, even in the mystery of the man he took up, in which is salvation for everyone who believes (Rom","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"1.): ut auctoritate communitus praeceptis inserviat, quibus purgatus quisque, et iu caritate radicatus atque fundatus, possit currere, cum omnibus sanctis, non jam parvulus in lacte, sed juvenis in cibo, comprehendere latitudinem, longitudinem, altitudinem et profundum (Ephes. 3.): scire etiam supereminentem screntiam caritatis Christi. Haec autem fecisti, Domine Deus, propter inimicos tuos: Ut destruas inimicum et ultorem. Quis per inimicum, nisi Paganus et haereticus accipit(??)r, per ultorem vero Judaeus, qui quasi pro lege sua ulciscenda et defendenda Christianum nomen persequebatur. Quos tu, Domine, destruxisti et contudisti, cum te aspirante, ad fidem tuam venerunt parvuli, et suo erro(??)e remanserunt legisperiti et philosophi. Magna inimicorum confusio est. Cum (??)lantes laudunt, sapientes blasphemant, et in hoc, Domine, numen sanctum tuum admirabile, cum hoc de te per tuam gratiam capit parvus, quod per suam sapientiam non potest magnus. Unde scriptum est: Confi(??)ebor ibi, Dater Domine caeli et terrae, quia abscondisti haec a sapient. bus et pludentibus, et revelasti ea parvuis (Matth. 11.). Unde et subditur,","english":"So that, fortified by authority, he may devote himself to the commandments, by which each one, once purified and rooted and grounded in love, may be able to run with all the saints—no longer a little child on milk, but a young man on solid food—and to comprehend the breadth, length, height, and depth, and to know also the surpassing knowledge of the love of Christ. These things, however, you have done, Lord God, because of your enemies, to destroy the enemy and the avenger. Who is meant by the enemy but the pagan and the heretic, and by the avenger but the Jew, who, as if to avenge and defend his own law, persecuted the Christian name. These you, Lord, have destroyed and crushed, when, at your inspiration, the little ones came to your faith, and the experts in the law and the philosophers remained in their error. Great is the confusion of the enemies, when the foolish praise and the wise blaspheme; and in this, Lord, your holy majesty is wonderful, when by your grace the little one grasps concerning you what the great man cannot by his own wisdom. Hence it is written: I will confess to you, Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent and revealed them to little ones. Hence there follows,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Quoniam videbo cados tuos opera digitorum tuorum: lunam et stellas, quoe tu fundasti. Ac si diceret. Quoniam cernam et intelligam Scripturas, quas, ope rante Spiritu Sancto, per ministros tuos conscripsisti. Videntur ergo (Ex Augustino) caeli opera digitorum Dei, id est, inteliigenlur libri usque ad infantium tarditatem perducti; et eos per humilitatem historicae fidei, quae temporaliter gesta est, ad sublimitatem intelligentiae rerum aeternarum bene nutritos et roboratos a exigunt, in eaque confirmant. Ex his verbis liquido palet, quia propheta sanctus mystice loquitur. Si enim juxta solam literam loqueretur, dicturus luminare minus, prius luminare majus (Gen. 1.) debuit dicere, ntante solem, et post lunam atque stellas fundatas esse perbiberet. Sed quia juxta intellectum mysticum loquebatur, ut lunam sanctam Ecclesiam, et stellas omnes sanctos accipere deberemus: solem nominare noluit, quia videlicet ipsi aeterno soli loquebatur: de quo scriptum est, Vobis autem, qui timetis Deum, orietur sol justitiae (Malach. 4.). De quo reprobi in fine dicturi sunt: Sol justitiae non onus est nobis (Sap. 5.). Dicendo ergo lunam et stellas quas tu fundasti, et tantum tacendo solem, qui factus est, indicavit, quia illi soli locutus est, qui non solum solem et lunam, et stellas corporaliter, sed etiam lunam Ecclesiam, atque stellas sanctos omnes spiritualiter facit.","english":"For I will see your heavens, the works of your fingers: the moon and the stars, which you have founded. It is as if he were saying: For I will discern and understand the Scriptures, which, by the working of the Holy Spirit, you have written through your ministers. Therefore (according to Augustine) the heavens are seen to be the works of God's fingers—that is, the books are understood, brought down even to the slowness of little children; and through the humility of the historical faith, which was accomplished in time, they well nourished and strengthened [the little ones] and require them [to advance] to the sublimity of the understanding of eternal things, and they confirm them in it. From these words it is plainly evident that the holy prophet speaks mystically. For if he were speaking according to the bare letter, when about to mention the lesser light, he ought first to have mentioned the greater light (Gen. 1), and to have related that the sun was made before the moon and the stars were founded. But because he was speaking according to the mystical understanding, so that we should take the moon as the holy Church and the stars as all the saints, he was unwilling to name the sun—evidently because he was speaking to that eternal Sun himself, of whom it is written: But for you who fear God, the sun of righteousness shall rise (Mal. 4). Concerning whom the reprobate at the end will say: The sun of righteousness is not a burden to us (Wis. 5). By saying, then, the moon and the stars which you have founded, and by keeping silent only about the sun, which was made, he indicated that he spoke to him alone who makes not only the sun and moon and stars bodily, but also the moon as the Church and the stars as all the saints spiritually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Sic ergo cum aliquid deest historiae, aperta ratione ducimur ad intellectum allegoriae. Deinde mentionem facit terreni hominis et caelestis, quos omnipotens Pater visitavit: unum per misericordiam mirabiliter relevans, alterum per divinitatis gloriam ineffabiliter exaltans: in quorum admiratione subjunxit,\n\nQuid est homo, quod memor es ejus? aut filius hominis, quoniam visitas eum? Inter hominem, et filium hominis est distantia. Omnis enim (Ex Augustino) filius hominis homo: sed non omnia homo filius hominis. Adam quippe homo, sed non filius hominis. Ergo qui portant imaginem terreni hominis (1. Cor. 15.), qui non est filius homnis, hominum nomine destgnantur. Qui autem portant imaginem caelestis hominis, filii hominum appellantur. Homo ergo hoc loco terrenus dicitur, filius autem hominis caelestis. Et ille longe sejunctus a Deo, hic autem praesens Deo, et propterea illius memor est, tanquam in longinquo positi: hunc vere visitat, quem praesens illustrat vultu suo. Longe est enim a peccatoribus salus (Psal. 118.). Et signatum est super nos lumen vultus tui, Domine (Psal. 4.).","english":"Thus, then, when something is missing from the history, we are led by clear reasoning to the understanding of allegory. Then he makes mention of the earthly man and the heavenly man, whom the almighty Father has visited: the one he raises up wondrously through mercy, the other he exalts ineffably through the glory of his divinity. In admiration of these he added,\n\nWhat is man, that you are mindful of him? or the son of man, that you visit him? There is a difference between man and the son of man. For every son of man is a man (from Augustine), but not every man is a son of man. Adam, indeed, is a man, but not a son of man. Therefore those who bear the image of the earthly man (1 Cor 15), who is not a son of man, are designated by the name of men. But those who bear the image of the heavenly man are called sons of men. Here, then, the earthly one is called man, but the heavenly one is called the son of man. And the former is far separated from God, while the latter is present to God, and for that reason he is mindful of the former, as of one placed far off; but the latter he truly visits, whom, being present, he illumines with his countenance. For salvation is far from sinners (Ps 118). And the light of your countenance is stamped upon us, O Lord (Ps 4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Filius igitur hominis (Ex Augustino) primo visitatus est in ipso homine Dominico, nato ex Mana Virgine, de quo propter infirmitatem carnis, quam Sapientia Dei gestare dignata est, et passionis humilitatem, recte subditur, Minuisti eum paulo minus ab Angelis. Sed additur illa clarificatio, qua resurgens ascendit in caelum. Gloria (inquit) et honore coronasti eum, et constuisti eum super opera manuum tuarum. Per opera manuum Dei intelliguntur Angeli, eo quod subtilius et dignius caeteris creaturis a Domino tacti sunt. Et quia non solum angel cam naturam possidere, sed et humanam post lapsum redimere, et subjicere sibi dignatus est, recte subjungitur,\n\nOmnia subjecisti sub pedibus ejus. Quae omnia exponit: Oves et boves universas. Per oves simplices quique in sancia Ecclesia intellecti sum, qui more ovium sub regimine pastorum simpliciter atque humiliter vivunt. Per boves vero ipsi rectores designantur, qui verbo doctrinae corda hominum exarare et excolere non cessam, ut de terrenis mentibus fructum spirituatem Domino reddant. Oves ergo et boves universas sibi Dominus subjecit, quia omnes electos tam subjectos quam praelatos in sancta Ecclesia disponit et regit (1. Petr. 5.).","english":"The Son of Man, therefore (according to Augustine), was first visited in that very man of the Lord, born of the Virgin Mary, concerning whom, because of the weakness of the flesh which the Wisdom of God deigned to bear, and the humility of his passion, it is rightly added: You have made him a little lower than the angels. But there is added that glorification by which, rising again, he ascended into heaven: You have crowned him, it says, with glory and honor, and you have set him over the works of your hands. By the works of God's hands the angels are understood, in that they were touched by the Lord more subtly and more worthily than the other creatures. And because he deigned not only to possess the angelic nature, but also to redeem the human nature after the fall and to subject it to himself, it is rightly added:\n\nYou have subjected all things under his feet. All these things he explains: All sheep and oxen. By sheep, all the simple in the holy Church are understood, who after the manner of sheep live simply and humbly under the rule of shepherds. By oxen, however, the rulers themselves are designated, who cease not to plough and cultivate the hearts of men with the word of doctrine, so that they may render spiritual fruit to the Lord from earthly minds. Therefore the Lord has subjected to himself all sheep and oxen, because he disposes and rules all the elect in the holy Church, both the subject and the prelate (1 Pet. 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Et quia hic mali cum bonis admiscentur, bene de reprobis subditur, Insuper et pecora campi, volucres coeli et piscesmaris. Quod Insuper, dicit, ad differentiam bonorum et malorum ponit: hoc autem Insuper non solum ad pecora campi, sed etiam ad volucres caeli et pisces maris reportandum est. Pecora campi (Ex Augustino) accipiuntur homines in carnis voluptate gaudentes, ubi nihil arduum, nihil laboriosum ascendit. dammis est enim lata via, quae ducit ad interitum. In campo Abel occiditur. Volucres caeli sunt ela(??)i, qui cogitatione et locutione tumili, dum caeteros se inferiores pensant, mente quasi in altum volant. De quibus dicitur, Labia nostra a nobis sunt, quis noster Dominus est (Psal. 11.)? Pisces maris sunt curiosi, Qui perambulant semitas maris. Idest, inquirunt in profundo hujus saeculi temporatia, quae tanquam semitae in mari cito evanescunt et intereunt. Et non ait. Ambulant, sed Perambulant: ostendens pertinacissimum studium, inania et praeterfluentia quarentium. Haec autem tria genera viliorum, idest, voluptas carnis, et superbia, et curiositas, omnia peccata concludunt, quae a Joanne Apostolo enumerantur (1. Joan. 2.), cum dicit. Nolite diligere mundum (Ibidem), quoniam Omnia quae in mundo mihi, concupiscentia carnis sunt, et concupiscent a oculorum, et ambitio saeculi (Ephes. 6.).","english":"And because here the evil are mingled with the good, it is rightly said next concerning the reprobate: Moreover also the beasts of the field, the birds of the air, and the fish of the sea. The word Moreover, he says, is set down to mark the difference between the good and the evil; but this Moreover must be referred not only to the beasts of the field, but also to the birds of the air and the fish of the sea. The beasts of the field (according to Augustine) are understood as men who rejoice in the pleasure of the flesh, where nothing arduous, nothing laborious ascends. For broad is the way that leads to destruction. In the field Abel is killed. The birds of the air are the proud, who in thought and speech are puffed up, and while they reckon others lower than themselves, they fly as it were on high in their mind. Of these it is said: Our lips are our own; who is our lord? The fish of the sea are the curious, who walk through the paths of the sea—that is, they search in the deep of this world for temporal things, which like paths in the sea quickly vanish and perish. And he did not say, They walk, but, They walk through: showing the most stubborn zeal of those seeking empty and fleeting things. But these three kinds of vices—that is, the pleasure of the flesh, pride, and curiosity—sum up all sins, which are enumerated by John the Apostle when he says: Do not love the world, since all that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the ambition of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Per oculor enim o curiositas solet intelligi Et his tribus tentaionibus Dominus tentatus est (Matth. 4.): et quum non potuit apud eum valere inimicus, boc de illo dicitur, Postquam complevit omnem tentationem diabolus (Luc. 4.). Et quia lam mirabilis est Dominus, quod infantes erudit, astutos destruit, peccatoribus miseretur, sanctos visitat, angelos possidet, homines continet, omnem creaturam sibi subjicit: qui est principium et finis, laudemus in principio et in fine, et nusquam a laude ejus cessemus, dicentes: Domine Dominus noster, etc.\n\nTITULUS PSALMI IX·\n\nCanitur iste psalmus Pro occultis filii. Et quia noc dicit cujus, intelligendus unigenitus Filius Dei est. Nam et ipse Dominus (Ex Augustino) cum sine additamento ponit Filium, seipsum unigenitum Filium vult intelligi, ubi ait, Si vos Filius liberaverit, tunc vere liberi eritis (Joan. 8.). Non enim dixit Filius Dei, sed tantum dicendo Filius, dat intelligi cujus sit Filius. Quam locutionem non recipit nisi excellentia ejus, de quo ita loquimur, ut etiam si eum non nominemus, possit intelligi. Ita enim dicimus. Pluit, serenat, tonat, et si qua sunt alia: nec addimus quis id faciat, quia omnium mentibus sponte se offert excellentia facientis. Duos adventus Domini credimus: unum praeteritum, quem Judaei non intellexerunt: alterum futurum, quem utrique speramus.","english":"For through the eyes, indeed, curiosity is usually understood. And the Lord was tempted in these three temptations (Matt. 4); and when the enemy could not prevail against him, this is said of him: After the devil had completed every temptation (Luke 4). And because the Lord is now wondrous, in that he instructs infants, destroys the crafty, shows mercy to sinners, visits the saints, possesses the angels, contains men, and subjects every creature to himself—he who is the beginning and the end—let us praise him in the beginning and in the end, and never cease from his praise, saying: O Lord, our Lord, etc.\n\nTITLE OF PSALM IX\n\nThis psalm is sung For the hidden things of the son. And because it does not say whose son, the only-begotten Son of God is to be understood. For the Lord himself also (from Augustine), when he sets down the Son without any addition, wishes himself, the only-begotten Son, to be understood, where he says: If the Son has set you free, then you will truly be free (John 8). For he did not say the Son of God, but by saying only the Son, he gives it to be understood whose Son he is. This manner of speaking is received by none but the excellence of him of whom we so speak that, even if we do not name him, he can be understood. For thus we say: It rains, it is clear, it thunders, and whatever other such things there are; nor do we add who does it, because the excellence of the doer offers itself spontaneously to the minds of all. We believe in two comings of the Lord: one past, which the Jews did not understand; the other future, which both hope for.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Et quoniam iste, quem Judaei non intellexerunt, gentibus proluit, non inconvenienter accipitur de hoc adventu dici, Pro occultis filii, ubi caecitas In Israel ex parte facta est, ut plenitudo gentium intraret (Rom. 11.). Duo etiam judicia insinuantur per Scripturas: unum occultum, et alterum manifestum. Occultum judicium est poena qua quisque aut exercetur ad purgationem, aut admonetur ad conversionem, aut si contempserit, excae-\n\ncatur addamnationem. Judicium autem manifestum est, quo venturus est Dominus judicare vivos et mortuos. Qui non corriguntur isto occulto judicio, digne pumentur illo manifesto. In hoc amem psalmo obsenamia sunt occulta Filii, id est, humilis ejus advenius, qui pro uit gentibus, cum caecitate Judaeorum, et poena quae nunc o culte agitur nondum damnatione peccantium, sed aut exercitatione conversorum, aut admonitione, ut convertantur, aut caecitate, ut damnationi praeparentur. Dic tur ergo voce Filii: dicatur voce omnium perfectorum ad Patrem:","english":"And because he whom the Jews did not understand flowed forth to the Gentiles, it is not unfittingly taken as said of this coming: For the hidden things of the Son, where blindness in part has come upon Israel, that the fullness of the Gentiles might enter in (Rom. 11). Two judgments also are intimated through the Scriptures: one hidden, and the other manifest. The hidden judgment is the punishment by which each person is either exercised unto purification, or admonished unto conversion, or, if he has despised it, is blinded unto condemnation. But the manifest judgment is that by which the Lord is to come to judge the living and the dead. Those who are not corrected by this hidden judgment will be deservedly punished by that manifest one. But in this psalm are to be observed the hidden things of the Son, that is, his humble coming, which he accomplished for the Gentiles, together with the blindness of the Jews, and the punishment which is now carried out secretly, not yet as the condemnation of sinners, but either as the exercise of the converted, or as an admonition that they may be converted, or as blindness, that they may be prepared for condemnation. Let it be said, then, in the voice of the Son; let it be said in the voice of all the perfect unto the Father:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"PSALMUS IX.\n\nConfitebor tibi, Domine, in toto corde meo: narrabo omnia mirabilia tua. Ac si aperte dicat, Laudatio te in toto corde meo, corde integro, corde perfecto. Beatus homo qui de toto corde suo nihil retinet sibi, sed totum expendit in laudem Dei. Tatum Dens laudari debet, quantum et diligi. Sicut ergo diligendus est ex toto corde, tota anima, totis viribus (Deut. 6; Matth. 22; Luc. 10.): sic et laudandus est. Et sicut nulla tribulatio, nulla angustia, nulla creatura debet nos separare a caritate Dei (Rom. 8.): ita nec a laude Dei. Qui talis eu, idoneus est dicere: Confitebor tibi, Domine, in toto corde meo. Sed si laudandus est Dominus, nonne et praedicandus? Ideo subjunctum est, Narrabo omnia mirabilia tua. Omnia quidem tam visibilia quam invisibilia, tam spiritualia quam corporalia, tam ea quae circa corpus visibiliter facis ad nutriendam fidem, quam ea quae invisibiliter circa animam agis ad donandam aeternam salutem. Quare narrantur mirabilia Dei? Ut ex operibus (Rom. 1.) agnoscamus auctorem, ex mirabilibus admiremur mirabilem: et ita excitemur ad cognoscendum et amandum Dominum. Et ita conlemtis temporibus, spem nostram et gaudium nostrum constituamus in ipso, sicut iste vir sanctus, qui subdendo ait:","english":"PSALM 9\n\nI will confess to you, Lord, with my whole heart: I will tell of all your wonderful works. As if he were saying openly, I will praise you with my whole heart, with an undivided heart, with a perfect heart. Blessed is the man who holds back nothing for himself from his whole heart, but spends it all on the praise of God. God ought to be praised as much as he is loved. Therefore, just as he is to be loved with the whole heart, the whole soul, and all strength (Deut. 6; Matt. 22; Luke 10), so also is he to be praised. And just as no tribulation, no distress, no creature ought to separate us from the love of God (Rom. 8), so neither from the praise of God. The one who is such as this is fit to say: I will confess to you, Lord, with my whole heart. But if the Lord is to be praised, is he not also to be proclaimed? Therefore it is added: I will tell of all your wonderful works. All things, indeed, both visible and invisible, both spiritual and bodily, both those which you do visibly around the body to nourish faith, and those which you do invisibly around the soul to grant eternal salvation. Why are the wonderful works of God told? So that from his works (Rom. 1) we may recognize the author, and from his wonders admire the wonderful one, and so be stirred up to know and love the Lord. And so, in these times, let us establish our hope and our joy in him, as this holy man did, who says in what follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Loetabor et exultabu in te, psallam nom ni tuo, Altissime. Laetabor (inquit) in te, non in saeculo, non in concupiscentiis carnis, non in voluptatibus mundi, quod est vanitas: sed in (e qui es veritas. Gaudium hujus seculi ad intentum ducit (Eccles. 1.), sicut scriptum est, Vae vobis qui ridetis nunc, quia lugebitis (Luc. 6.). Gaudium vero quod in Deo est, in hac quidem vita inchoat, sed in aeternum perdurat: sicut ipse Dominus discipulis suis ait: Iterum autem videbo vos, et gaudebit cor vestrum, et gaudium vestrum nemo tollet a vobis (Joan. 16.). Et sciendum quia laetitia ad mentem pertinet, exultatio ad corpus, Psalmus ad bonam operati mem. Sit ergo laetitia spiritualis in mente, sit sancta hilaritas in corpore, con- (??)ordet divina laus cum bona operatiope, et impletur, quod dicitur, Laetabor et exultabo in te, psallam nomini tuo, Altissime.","english":"I will be glad and exult in you; I will sing to your name, Most High. I will be glad, he says, in you, not in the world, not in the desires of the flesh, not in the pleasures of the world, which is vanity, but in him who is the truth. The joy of this world leads to destruction, as it is written: Woe to you who laugh now, for you shall mourn. But the joy that is in God begins indeed in this life, yet endures forever, as the Lord himself said to his disciples: I will see you again, and your heart will rejoice, and no one will take your joy from you. And it must be known that gladness pertains to the mind, exultation to the body, and psalmody to good action. Let there be, then, spiritual gladness in the mind, holy cheerfulness in the body, and let divine praise be in harmony with good action, and what is said will be fulfilled: I will be glad and exult in you; I will sing to your name, Most High.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"In convertendo inimicum meum retrorsum: Infirmabuntur, et peribunt a facie tua. Hic incipit enarrare ea, quae sentit de occultis filii. Quando tentatus est Dominus, retro conversus est inimicus. Dictum est illi: Vade retro Sathana: scriptum est enim. Dominum Deum tuum adorabis, et illi soli servies (Matth. 16.). Tunc qui (Ex Augustino) tentando se praeponere cupiebat, retro est factus, non decipiendo lentatum, sed in(??)eo nihil valendo. Conversus est igitur inimicus, postquam non valuit hominem caelestem decipere lentatum: et se ad terrenos convertit, ubi dominari potest. Quapropter nullus eum praecedit hominum, et retro eum esse facit, nisi qui deponens imaginem terreni hominis, portaverit imaginem caelestis (1. Cor. 15·). Diabolus quippe (Ex eodem) retro conversus est etiam in persecutione justorum. Et multo utilius persecutor est, quam si dux et princeps praeiret. Malle debemus eum persequentem fugere, quam ducem sequi. Habemus enim quo fugiamus, et abscondamur in occultis Filii, quia Dominus refugium factus est nobis (Psal. 89.). Et quia multi sunt ministri ei membra diaboli, recte in plurali numero dicitur, Infirmabuntur, et peribunt facie tua. Infirmatus est diabolus cum suis ministris, quando potestatem, quam in humano genere habuit, amisit. Peribit vero, quando in ignem mittetur aeternum, qui paratus est diabolo et angelis ejus (Matth.","english":"In converting my enemy backward: They will be weakened, and they will perish from your face. Here he begins to explain what he perceives concerning the hidden things of the Son. When the Lord was tempted, the enemy was turned backward. It was said to him: Go back, Satan: for it is written. You shall adore the Lord your God, and him alone shall you serve (Matt. 16). Then he who (from Augustine) desired by tempting to set himself before him was made backward, not by deceiving the one who was slow, but by prevailing nothing in him. The enemy was therefore turned back, after he could not deceive the heavenly man who was slow; and he turned himself to earthly men, where he can dominate. Wherefore no man precedes him and makes him be backward, except the one who, laying aside the image of the earthly man, has borne the image of the heavenly (1 Cor. 15). The devil indeed (from the same) was turned backward also in the persecution of the just. And he is much more useful as a persecutor than if he went before as a leader and prince. We ought rather to flee him as a persecutor than to follow him as a leader. For we have one whom we may flee to, and be hidden in the hidden things of the Son, because the Lord has been made a refuge for us (Ps. 89). And because many are his ministers, members of the devil, it is rightly said in the plural number, They will be weakened, and they will perish from your face. The devil was weakened with his ministers, when he lost the power that he had over the human race. But he will perish when he is sent into eternal fire, which is prepared for the devil and his angels (Matt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"23,)Recce autem dictum est: Peribunt a facie tua: quia scriptum est, Tollatur impius, ne videat gloriam Dei (Isa. 26,): vel quia retro conversos est mimicus, ideo injusti et impii infirmabuntur ab operibus suis malis, et peribunt ab impietatibus suis, a facie, idest, a cognitione tua. Et merito:\n\n5·Quoniam fecisti judicium meum et caussam meam: sedisti super thronum, qui judicas justitiam. Dens erat iu Christo mundum reconcilians sibi (2. Cor. 5.). Ipse in Christo, tanquam in throno suo, judicabat Judaeos judicantes Christum. Illi judicabant manifeste, ille occulte. Deprehensi sunt, secundum quod ipse Dominus ait: Comprehendam sapientes in astutia eorum (Job. 5.). Nam judicio et consilio suo putaverunt edisse, ut nomen Christi deleretur de terra; et eo ipso judicio egerunt, ut Christi nomen admirabile fieret in universa terra. Judicium ergo illud, quo ab impiis judicatus est, et illa caussa qua justus et innocens damnatus est, non fuit eorum, sed Christi: quia illis nocuit, Christo profuit: et miro modo eorum pravis voluntatibus Christus quod voluit fecit. Hoc autem quod ait. Qui judicas justitiam, ad differentiam eorum dictum est, qui Judicaverunt iniquitatem. Et quia damnato diabolo et membris ejus, gentes conversae sunt ad Christum, aperte subjunctum est:","english":"But it has been well said: They will perish from your face: because it is written, Let the wicked be taken away, lest he see the glory of God (Isa. 26), or because the enemy has been turned backward, therefore the unjust and the impious will be weakened by their own evil works, and they will perish from their impieties, from your face, that is, from your knowledge. And rightly so:\n\n5. Since you have made my judgment and my cause: you have sat upon the throne, you who judge justice. God was in Christ, reconciling the world to himself (2 Cor. 5). He himself, in Christ as on his throne, was judging the Jews who were judging Christ. They were judging openly, he secretly. They were caught, according to what the Lord himself says: I will catch the wise in their cunning (Job 5). For by their judgment and counsel they thought they had acted so that the name of Christ would be erased from the earth; and by that very judgment they brought it about that the name of Christ became wonderful in the whole earth. That judgment, therefore, by which he was judged by the impious, and that cause by which the just and innocent one was condemned, was not theirs but Christ's: because it harmed them, it benefited Christ: and in a wondrous way, by their depraved wills, Christ did what he willed. But what he says, You who judge justice, has been said in contrast to those who judged iniquity. And because, with the devil and his members condemned, the nations were converted to Christ, there is plainly added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Increpasti gentes, et periit impius: nomen eorum delesti in aeternum, et in saeculum saeculi. Aspere increpandi erant, qui diu in iniquitatibus perseveraverant. Dura increpatione feriendi erant, qui, contemto Creatore, idola adorabant. Et bene dictum est, Periit impius: quia de impio factus est pius. Ille ab eo quod erat periit, qui incipit esse quod non fuit. Hinc scriptum est, Verte impios, et non erunt (Prov. 12.). Nomen eorum deletum est in a ternum, quia non ultra dicuntur Pagani, sed Christiani: fornicatores erant, facti sunt casti: iracundi erant, facti sunt mansueti: avari erant, facti sunt largi: injusti erant, lacti sunt justi. Nomen ergo eorum deletum est in aeternum et in saeculum saeculi, ut neque in hoc saeculo, neque in futuro reputentur idololatrae vel iniqui si veraciter conversi fuerint.\n\nInimici defecerunt framea in finem, et civitates eorum destruxisti. Frameae inimici (Ex Augustino) diversae opiniones erroris intelliguntur, quibus tanquam gladiis animae perimuntur. Istae frameae in finem, hoc est, ex toto de(??)ic(??)unt, cum hi qui aliquo errore seducti erant, ad fidem redeunt. De quibus Apostolus dicit, fuistis aliquando tenebrae, nunc autem lux in Domino. Ut filii lucis ambulate: fructus enim lucis est, in omni bonitate et justitia (Ephes. 5.). Et quia ablato errore destruuntur vilia et peccata, recte dicitur: Et civitates eorum destruxisti.","english":"You have rebuked the nations, and the impious one has perished: you have blotted out their name forever and ever and ever. Those who had long persisted in iniquities were to be rebuked sharply. Those who, despising the Creator, worshiped idols were to be struck with harsh rebuke. And it is well said, The impious one has perished: because from impious he has been made pious. He has perished from what he was, who begins to be what he was not. Hence it is written, Turn the impious, and they will not be (Prov. 12). Their name has been blotted out forever, because they are no longer called Pagans, but Christians: they were fornicators, they have been made chaste; they were wrathful, they have been made gentle; they were greedy, they have been made generous; they were unjust, they have been made just. Their name, therefore, has been blotted out forever and ever and ever, so that neither in this age nor in the age to come may they be reckoned idolaters or wicked, if they have truly been converted.\n\nThe enemies have failed by the sword in the end, and you have destroyed their cities. By the sword of the enemy (according to Augustine) are understood the various opinions of error, by which souls are slain as if by blades. These swords fail in the end, that is, they fall away completely, when those who had been seduced by some error return to the faith. Of these the Apostle says, you were once darkness, but now light in the Lord. Walk as children of light: for the fruit of light is in all goodness and justice (Eph. 5). And because, with error removed, base things and sins are destroyed, it is rightly said: And you have destroyed their cities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Civitates (Ex Augustino) in quibus diabolus regnat, sunt illi in quibus dolosa et (??)audulenta consilia, tanquam curiae locum obtinent. Cui principatui, tanquam satellites et ministri, adsunt officia membrorum: oculi ad curiositatem, aures ad lasciviam, manus ad rapinam, et membra caetera perversis consiliis militantia. Hujus civitatis quasi plebs sunt omnes delicate affectiones, et turbulenti motus animi, quotidianas seditiones in homine a cogitantes. Ergo ubi Rex, ubi curia, ubi ministri, ubi plebs invenitur: civitas est. Nec enim talia essent in malis civitatibus, nisi prius essent in singulis hominibus, qui sunt tanquam elementa et semina civitatum. Ilas civitates destruit, cum excluso inde principe (de quo dictum est, Princeps hujus saeculi foras missus est [Joan. 14.]) vastantur haec regna verbo veritatis, sopiuntur maligna consilia, turpes affectiones edomantur, membrorum et sensuum ministeria captivantur injusta, et ad bonorum operum militiam transferuntur: ut jam (sicut Apostolus dicit) non regnet peccatum in nostro mortali corpore, ut obe(??)iamus concupiscentiis ejus: nec exhibeamus membra nostra ad serviendum peccato (Rom. 6.). Tunc pacatur anima, et ordinatur homo ad quietem et ad beatitudinem capessendum: unde et statim subditur, Periit memoria eorum cum sonitu: et Dominus in aeternum permanet. Magnus strepitus fit, cum impietas evertitur atque destruitur.","english":"The cities in which the devil reigns are those in which deceitful and flattering counsels hold the place, as it were, of a court. At this principality, as attendants and ministers, stand the services of the members: eyes for curiosity, ears for wantonness, hands for plunder, and the remaining members waging war on perverse counsels. As it were the common people of this city are all the delicate affections and the turbulent motions of the mind, stirring up daily seditions in the man who thinks on them. Therefore, where the king is found, where the court, where the ministers, where the people—there is a city. For such things would not exist in evil cities unless they first existed in individual men, who are, as it were, the elements and seeds of cities. He destroys those cities when, with the prince driven out from them (of whom it was said, The prince of this world is cast out), these kingdoms are laid waste by the word of truth, malignant counsels are put to rest, shameful affections are subdued, the services of the members and senses are taken captive from injustice and transferred to the warfare of good works: so that now (as the Apostle says) sin may not reign in our mortal body, so that we obey its desires; nor may we exhibit our members to serve sin. Then the soul is pacified, and the man is ordered to take up quiet and blessedness; whence also it is immediately added, Their memory has perished with a crash: and the Lord endures forever. A great crash occurs when impiety is overturned and destroyed.","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":113,"ref":"p113","source":"Non enim transit ad summam pacem, ubi summum silentium est, nisi qui magno strepitu prius cum suis vitiis belligera verit. Tunc efficitur humo regnum pacatissimum Deo eum sic in eo tumultus vitiorum destruitur, ut eorum memoria penitus deleatur.\n\nEt ibi Dominus permanet in aeternum ubi jam iniquitas aut foris per actionem, aut intus per cogitationem nullum invenit locum, vel juxta historiam impiorum memoria cum sonitu periit, quia clamor et saevitia persequentium Christum penitus acquievit. Nam ubi sunt, qui cum tanto strepitu clamabant. Crucifige crucifige (Matth. 27. Luc. 25. Ma(??)c. 15. Joan. 19.)? ubi sunt persecutores martyrum? Quis vel eorum reminiscitur? Putaverunt extinguere nomen Christianum. Perierunt ipsi, et Dominus permanet in aeternum (Psal. 101.).\n\nParavit in judicio thronum suum, et ipse judicabit orbem terrae in aequitate, judicabit populos in justitia. Thronus Dei, Filius est Patris. Unde scriptum est, Deus erat in Christo mundum reconcilians sibi (2. Cor. 5.).","english":"For one does not pass to the highest peace, where the highest silence is, unless he has first waged war with his own vices amid great uproar. Then is made for him a most peaceful kingdom with God, when the tumult of vices is so destroyed in him that their memory is utterly blotted out.\n\nAnd there the Lord remains forever, where iniquity now finds no place, whether outside through action or within through thought; or, according to the historical sense, the memory of the wicked has perished with a crash, because the clamor and savagery of those persecuting Christ has wholly ceased. For where are those who with such great uproar cried, Crucify, crucify? Where are the persecutors of the martyrs? Who even remembers them? They thought to extinguish the Christian name. They themselves have perished, and the Lord remains forever.\n\nHe has prepared his throne in judgment, and he himself will judge the orb of the earth in equity, he will judge the peoples in justice. The throne of God is the Son of the Father. Whence it is written, God was in Christ reconciling the world to himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Hunc paravit Deus, quia incarnari misit, ut in forma servi judicaretur, pateretur, resurgeret, regnaret: et qui judicatus est in occulto, palam judicaret, non inique et injuste (sicut saepe judicant homines, qui dum alios plus, alios minus diligunt, ab aequitate judicii nonnunquam dissiliunt: et dum secundum facta, non secundum corda judicant, justitiae rectitudinem plerunque non servant); sed sicut aequus et justus judicabit orbem terrae in aequitate, nemini parcens, omnibus aequa retribuens. Judicabit populos in justitia, testimonium perhibente conscientia (Rom. 2.) et cogitationibus accusantibus seu defendentibus:\n\nEt factus est Dominus refugium pauperi, adjutor in opportunitatibus, in tribulatione. Quantumlibet (Ex Augustino) persequatur inimicus ille qui conversus est retro, quid nocebit ei, cui refugium factus est Dominus? Sed sic hoc fiet, si propter Christum pauper esse delegerit, nihil amando, quod vel hic viventem aut amantem deserit, vel a moriente deseritur. Tali enim pauperi refugium factus est Dominus. Nec adjuvat pauperem suum mox, ut tribulari ceperit: sed tunc tantum, quando tempus opportunum esse cognoverit. Quem enim diligit, corripit Dominus; et flagellat omnem filium quem recipit (Prov. 3. Hebr. 42. Apoc. 3.). Hos probat in tribulatione, adjuvat in opportunitate. Et ideo,","english":"God prepared this one, because he sent him to be incarnate, so that in the form of a servant he might be judged, suffer, rise again, and reign; and he who was judged in secret would judge openly, not with iniquity and injustice (as men often judge, who, while they love some more and others less, sometimes fall away from the equity of judgment; and while they judge according to deeds, not according to hearts, they frequently do not preserve the rectitude of justice); but as one equitable and just he will judge the orb of the earth in equity, sparing no one, rendering equal things to all. He will judge the peoples in justice, with their conscience bearing witness and their thoughts accusing or defending them:\n\nAnd the Lord has become a refuge for the poor, a helper in opportune times, in tribulation. However much that enemy who has turned backward may persecute (according to Augustine), what harm will it do to him for whom the Lord has become a refuge? But this will come about only if for Christ's sake he has chosen to be poor, loving nothing that either deserts one living or loving here, or is deserted by one dying. For for such a poor man the Lord has become a refuge. Nor does he help his poor man as soon as he begins to be troubled, but only then, when he has recognized the time to be opportune. For the Lord reproves whom he loves, and scourges every son whom he receives. These he tests in tribulation, and helps in opportune time. And therefore,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Sperent in te qui noverunt nomen tuum, quoniam non dereliquisti quaerentes te, Domine. Quaerentem quippe (Ex Augustino) animam ubi ligat spem, cum ab hoc mundo avellitur, opportune excipit cognitio nominis Dei. Nam nomen ipsum Dei usquequaque vulgatum est: cognitio autem nominis est, cum ille cognoscitur, cujus est nomen. Quia ergo Deum jam cognovimus per fidem (1. Cor. 13.), figamus in illo nostram spem, quaeramus eum per dilectionem: ut cum invenerimus, cum ipso permaneamus. Non enim quaerentes se deserit, imo possidendo custodit, custodiendo glorificat, atque cum eis in aeternum regnat. Unde nos admonet Propheta sanctus Domino nostro psallere, atque ejus gratiam omnibus praedicare. Ait enim,\n\nPsallite Domino qui habitat in Sion, annunciate inter gentes studia ejus. Psalmus quippe dictus est, ubi fit consonantia vocis cum organo. Et in psalmo duo intelligimus: vocem laudis, et consonantiam operis. Ille vero veraciter psallit, qui sic Deum laudat, ut recte vivat. Ipse autem (Ex Augustino) Dominus habitat in Sion (quod interpretatur speculatio) et gestat a imaginem Ecclesiae, quae nunc est: sicut Jerusalem gestat imaginem Ecclesiae quae futura est (Galat. 4.), idest civitatis sanctorum jam angelica vita fruentium: quia Jerusalem interpretatur visio pacis. Praecedit autem speculatio visionem, sicut ista Ecclesia praecedit eam quae promittitur civitatem aeternam et immortalem.","english":"Let those who know your name hope in you, for you have not forsaken those who seek you, O Lord. For when the soul that seeks is wrenched from this world, the knowledge of God's name fittingly receives it at the point where it anchors its hope. For the name of God itself is everywhere made known; but knowledge of the name is when he is known whose name it is. Therefore, since we have already come to know God through faith (1 Cor. 13), let us fix our hope in him, let us seek him through love, so that when we have found him, we may remain with him. For he does not forsake those who seek him; rather, by possessing them he keeps them, by keeping them he glorifies them, and with them he reigns forever. Hence the holy Prophet admonishes us to sing to our Lord and to proclaim his grace to all. For he says,\n\nSing to the Lord who dwells in Zion, announce his zealous works among the nations. For a psalm is so called where there is a harmony of the voice with the instrument. And in a psalm we understand two things: the voice of praise and the harmony of action. Truly he sings psalms who so praises God that he lives rightly. Now the Lord himself (from Augustine) dwells in Zion (which is interpreted as contemplation) and bears the image of the Church that now is, just as Jerusalem bears the image of the Church that is to come (Gal. 4), that is, of the city of the saints already enjoying the life of angels, because Jerusalem is interpreted as the vision of peace. But contemplation precedes vision, just as this Church precedes the eternal and immortal city that is promised.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Et agimus hic speculationem (1. Cor. 13.), ut perveniamus ad visionem. Praecipitur ergo nobis ut psallamus Domino qui habitat in Sion, ut concorditer Dominum Ecclesia; inhabitatorem laudemus, et annunciemus aliis studia sanctae praedicationis. Debemus enim Dominum nostrum opere laudare, mente contemplari, voce praedicare: ut ad ejus laudem simul in nobis consonent lingua, conscientia, et vita. Propter eos autem qui persecutionem patiuntur propter verbum Dei, quod annunciant: sequitur consolatio, cum subinfertur:\n\nQuoniam requirens sanguinem, eorum recordatus est. Idest (Ex Augustino), veniet ultimum judicium, ubi et interfectorum gloria, et interficientium poena manifesta sit. Quod autem ait, Recordatus est, nemo ita positum putet, quasi oblivio cadat in Deum. Sed quia post longum tempus futurum est judicium, secundum affectum infirmorum hominum positum est. qui quasi oblitum Deum putant, quia non tam cito facit vindictam, quam ipsi volunt. His dicitur etiam quod sequitur, Non est oblitus clamorem pauperum.","english":"And here we engage in contemplation, so that we may arrive at vision. We are therefore commanded to sing psalms to the Lord who dwells in Sion, so that the Church may praise the Lord in concord, and proclaim to others the zeal of holy preaching. For we ought to praise our Lord by deed, contemplate him in mind, and proclaim him with our voice, so that tongue, conscience, and life may together resound in his praise within us. But on account of those who suffer persecution for the word of God which they proclaim, a consolation follows, when it is added:\n\nBecause he who seeks blood has remembered them. That is, the last judgment will come, where both the glory of the slain and the punishment of the slayers will be made manifest. But as for what he says, He has remembered, let no one think it is put in such a way as if forgetfulness could fall upon God. Rather, because the judgment will come after a long time, it is put according to the feeling of weak men, who think God has, as it were, forgotten, because he does not exact vengeance as quickly as they wish. To these it is also said, what follows: He has not forgotten the cry of the poor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Quis est iste clamor pauperum, quem Deus non obliviscitur? sequitur et dicitur: Miserere mei, Domine, vide humilitatem meam de inimi(??)is meis. Quare ergo (Ex Augustino) non dixit, miserere nostri, Domine, ei vide humilitatem nostram de inimicis nostris? Non tanquam multi pauperes clamant, sed tanquam unus. An quia unus nunc interpellat pro sanctis, qui primus pauper pro nobis factus est, cum esset dives (2. Cor. 8.)? Affliguntur ab inimicis membra ejus in terra, et ipse clamat pro eis in caelo.\n\nIpse etiam dicit, Qui exaltas me de portis mortis, ut annunciem omnes laudationes tuas in portis filiae Sion. Exaltatur enim (Ex Augustino) homo in illo, non solum quem gestat, qui caput Ecclesiae est: sed etiam quisquis nostrum est in ceteris membris, exaltatur ab omnibus pravis cupiditatibus, quae sunt portae mortis, quia per illas nur ad mortem. Sunt autem portae filiae Sion, omnia optima studia in sancta Ecclesia, per quae venitur ad visionem pacis. In iis ponis bene annunciantur universae laudes Dei.","english":"What is this cry of the poor, which God does not forget? It follows, and it is said: Have mercy on me, O Lord; see my humiliation from my enemies. Why then (from Augustine) did he not say, Have mercy on us, O Lord, and see our humiliation from our enemies? Not as though many poor cry out, but as though one. Or is it because the one who now intercedes for the saints is the one who first became poor for our sake, though he was rich (2 Cor 8)? His members are afflicted by enemies on earth, and he himself cries out for them in heaven.\n\nHe also says, You who exalt me from the gates of death, that I may proclaim all your praises in the gates of the daughter of Sion. For (from Augustine) man is exalted in him—not only the man whom he bears, who is the head of the Church, but also whoever of us is among the other members—and is exalted from all depraved desires, which are the gates of death, because through them one is carried to death. But the gates of the daughter of Sion are all the best pursuits in the holy Church, through which one comes to the vision of peace. In these gates all the praises of God are well proclaimed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Deinde sequitur: Exultabo in salutari tuo. Salutare Dei Dominus est noster Jesus Christus, per quem salvati sumus, qui corda nostra de vana laetitia hujus saeculi transtulit, ut in ipso veraciter gaudeamus. Sed hoc nostrum gaudium adhuc in spe est, non in re (1. Cor, 13.). Affligimur enim a(??)ma is hominibus quandiu hic vivimus (1. Joan. 3.): de quibus subjunctum est: In fixae sunt gentes in interitu quem fecerunt, Attende quemadmodum servetur poena peccatori de operibus suis, et qui voluerint persequi Ecclesiam, in eo interitu sum infixi, quem se inferre arbitrabantur. Nam cum interficere corpora cupiebant, ipsi in anima moriebantur. De quibus adhuc subditur: In laqueo isto, quem absconderunt, comprehensus est pes eorum. Laqueus occultus dolosa est cogitatio: pes animae intelligitur amor, qui cum pravus est, vocatur cupiditas: cum autem rectus, dilectio vel caritas. Amore enim movetur tanquam ad locum quo tendit. Locus autem animae non in spatio aliquo est, quod forma occupet corporis: se(??) in delectatione, quo se pervenisse per amorem laetatur. Pes ergo peccatorum, idest, amor, comprehenditur in laqueo quem occultat: quia cum fraudulentam actionem consecuta fuerit delectatio (cum eos tradidit Deus in concupiscentias cordis eorum) jam illa delectatio alligat eos, ut inde abrumpere amorem, et ad utilia transferre non possint. Recte ergo subjunctum est:","english":"Then follows: I will exult in your salvation. The salvation of God is our Lord Jesus Christ, through whom we have been saved, who has transferred our hearts from the vain gladness of this world, so that we may truly rejoice in him. But this our joy is still in hope, not in reality (1 Cor 13). For we are afflicted by evil men as long as we live here (1 John 3); concerning whom it is added: The nations are fixed in the destruction which they have made. Attend to how the punishment of the sinner is reserved from his own works, and those who wished to persecute the Church are fixed in that destruction which they thought to bring upon it. For when they desired to kill bodies, they themselves were dying in soul. Concerning whom it is further added: In this snare which they hid, their foot is caught. The hidden snare is a deceitful thought; the foot of the soul is understood as love, which when it is depraved is called cupidity, but when it is right, dilection or charity. For by love one is moved as toward the place to which one tends. But the place of the soul is not in some space, which a bodily form occupies, but in the delight in which it rejoices to have arrived through love. The foot of sinners, therefore, that is, love, is caught in the snare which they hide: because when delight has followed upon a fraudulent action (when God has handed them over to the desires of their heart), that delight already binds them, so that they cannot break off their love from there and transfer it to useful things. Rightly, therefore, it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Cognoscetur Dominus judicia faciens: in operibus manuum suarum comprehensus est peccator. Haec sunt judicia in quibus cognoscetur Dominus, quod ipsa sua opera, quae facit prava, accusa(??), judicant, convincunt, puniunt peccatorem. N(??)n quaerit alios testes, nisi vitam et conscientiam. Hoc est autem jugtum omnipotentis Dei judicium, ut unusquisque recipiat secundum quod gessit in corpore, sive bonum sive malum (2. Cor. 5.). Hic (Ex Augustino) interponitur Canticum diapsalmatis, qu(??)si occulta laetitia separationis, quae nunc fit non locis, sed affectionibus animorum inter peccatores et justos, sicut granorum a paleis adhuc in a(??)a (Matth. 3.). Et sequitur: Convertantur peccatores in infernum, omnes gentes quoe obliviscuntur Deum. Illis enim qui in suis peccatis perseverant, quia nolunt conver(??)i ad Deum, necesse est ut convertantur in infernum: et digne ibi sentiant poenam, qui hic negligunt emendare culpam. Et sicut non probaverunt Deum habere in notitia, tradidit eos in reprobum sensum (Rom. I.). De talibus in quodam loco: Ipsi me provocaverunt in eo qui non erat Deus, et irritaverunt in vanitatibus suis (Psal. 105.). Et ego irritabo eos in eo qui non est populus, et in geme stulta irritabo illos.","english":"The Lord will be known when he executes judgments: in the works of his own hands the sinner has been caught. These are the judgments in which the Lord is known: that his very works, which the wicked man does, accuse, judge, convict, and punish the sinner. He seeks no other witnesses than his life and conscience. But this is the just judgment of almighty God, that each one receive according to what he has done in the body, whether good or evil (2 Cor 5). Here (from Augustine) is inserted the Canticle of the diapsalma, as it were the hidden joy of the separation which now takes place not by places but by the affections of souls, between sinners and the just, like that of the grain from the chaff while still on the threshing floor (Matt 3). And there follows: Let sinners be turned into hell, all the nations that forget God. For those who persevere in their sins, because they are unwilling to be turned to God, must needs be turned into hell; and there let them justly feel punishment, who here neglect to amend their guilt. And just as they did not see fit to hold God in their knowledge, he handed them over to a reprobate mind (Rom 1). Concerning such people it is said in one place: They provoked me with that which was not God, and angered me with their vanities (Ps 105). And I will provoke them with that which is not a people, and with a foolish nation I will anger them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Sed illis pereuntibus et in oblivionem a Deo traditis, nunquid et eos obliturus est Deus, qui eum per fidem cognoverunt, et pro ejus amore saeculum contempserunt, et pressuram in mundo habuerunt? Absit. Nam subditur:\n\nQuoniam non in finem oblivio erit pauperis: Patientia pauperum non peribit in finem. Modo quasi oblivio pauperum tit, quandiu eos a tribulatione quam tolerant. Dominus non defendit: et eorum patientia quasi perire cernitur, cum de ea nulla nunc gloria recompensatur. Sed in finem oblivio pauperum non erit, nec in finem eorum patientia peribit, quia tunc gloria ejus percipitur, cum simul omnia laboriosa terminantur.\n\nEx verbis autem quae sequuntur, mentionem facere de Antichristo videtur, cum. subjungit: Exsurge Domine, non confortetur homo: judicentur gentes in conspectu tuo. Intantum enim confortabitur homo ille peccati, ut in templo Dei sedeat, et etiam Deum se nominet, atque multos ad se converti faciat. Contra hunc ergo exsurgere Dominum Propheta postulat, atque eos qui credituri sunt in eum, judicio suo condemnare. De quo adhuc subjungit: Constitue, Domine, legislatorem super eos: sciant gentes quoniam homines sunt. Bene eum legislatorem nominat, quia allaturus est legem suam, quomodo Christus suam: atque in nomine suo praedicaturus, quomodo in nomine suo praedicavit Christus.","english":"But when those men perish and are handed over by God to forgetfulness, will God also forget those who have known him through faith, and for love of him have despised the world, and have had tribulation in the world? Far be it. For there follows:\n\nFor the poor man will not be forgotten in the end: the patience of the poor will not perish in the end. Now, as it were, there is a forgetting of the poor, as long as the Lord does not defend them from the tribulation which they endure; and their patience is seen, as it were, to perish, since no glory is now repaid for it. But in the end the forgetting of the poor will not be, nor will their patience perish in the end, because then his glory is received, when all labors are ended together.\n\nFrom the words which follow, moreover, he seems to make mention of the Antichrist, when he adds: Arise, O Lord, let not man be strengthened: let the nations be judged in your sight. For that man of sin will be strengthened to such an extent that he sits in the temple of God, and even names himself God, and causes many to be converted to himself. Against him, therefore, the Prophet asks the Lord to arise, and to condemn by his judgment those who will believe in him. Concerning whom he further adds: Appoint, O Lord, a lawgiver over them: let the nations know that they are men. He rightly names him a lawgiver, because he is to bring his own law, as Christ brought his own; and is to be preached in his own name, as Christ was preached in his own name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Quod autem ait, Sciant gentes quoniam homines sunt, postulat ut hi qui credituri sunt in eum, recognoscant, quoniam non secundum Deum, sed secundum hominem ambulat (1. Tim. 4.).\n\nEt quia (Ex Augustino) ille ad tantum culmen inanis gloriae venturus creditur, et tanta ei licebit facere et in omnes homines et in sanctos Dei, ut tunc vere nonnulli infirmi arbitrentur Deum res humanas negligere: interposito diapsalmate, subjicit tanquam vocem gementium et quaerentium cur judicium differatur. Ut quid, Domine (inquit), recessisti longe? Deinde qui sic quaesivit, tanquam repente intellexerit, aut quasi sciens interrogaverit ut doceret, subjecit dicens: Despicit in opportunitatibus, in tribulatione, idest, opportune despicis, et facis tribulationes, ad inflammandos animos desiderio adventus tui. His enim jucundior est fons ille vitae, qui mullum sitierint. Itaque insinuat consilium dilationis dicens, Dum superbit impius, incenditur pauper. Mirum est, et verum, (??) quod studio bonae spei parvuli emendantur ad recte vivendum exercitatione persequentium. Quo mysterio agitur, ut etiam haereses permittamur (I. Cor. 11.): non quia ipsi haeretici hoc volunt, sed quia hoc de peccatis eorum divina providentia operatur, quae lucem facit et ordinat, tenebras autem tantum ordinat, ut fiat eorum comparatione lux gratior, sicut haereticorum comparatione jucundior inventio veritatis.","english":"But the statement, Let the nations know that they are men, asks that those who are going to believe in him recognize that one does not walk according to God but according to man (1 Tim 4).\n\nAnd because (according to Augustine) that one is believed to be going to come to such a height of empty glory, and he will be permitted to do such great things both against all men and against the saints of God, that then truly some of the weak would think that God neglects human affairs: with a diapsalma interposed, he adds, as it were, the voice of those groaning and asking why judgment is delayed. Why, O Lord, he says, have you withdrawn far off? Then he who asked in this way, as if he had suddenly understood, or as if, knowing, he had asked in order to teach, added, saying: He despises in opportunities, in tribulation—that is, you despise at the opportune time, and you make tribulations, to inflame minds with desire for your coming. For to those who have thirsted much, that fountain of life is sweeter. And so he intimates the purpose of the delay, saying, While the impious is proud, the poor man is set on fire. It is wonderful and true that by zeal for good hope the little ones are corrected toward right living by the exercise of their persecutors. By this mystery it is brought about that we are even permitted to have heresies (1 Cor 11): not because the heretics themselves will this, but because divine providence works this out of their sins—providence which makes and orders light, but only orders darkness, so that by comparison with them the light becomes more pleasing, just as by comparison with heretics the discovery of truth is found more delightful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Eorum quippe comparatione probati manifesti (??)unt inter homines (1. Cor. 11.) qui Deo noti sunt\n\nComprehenduntur in consiliis quibus cogitant. Idest (Ex Augustino), malae cogitationes eorum vincula illis fiunt. Sed quare? Quoniam laudatur pecca tor in desideriis animae suae: et iniquus benedicitur. Adulantium linguae alligant animas in peccatis. Delectat enim ea facere, in quibus non solum non metuitur reprehensor, sed etiam laudatur et benedicitur operatur. Hinc comprehenduntur in consiliis, quibus cogitant.\n\nNemo (Ex Augustino) gratuletur homini qui prosperatur in via sua, cujus peccatis deest ultor, et adest adulator. Major haec ira Domini est. Irritavit Dominum peccator. Alias Exacerbavit, ut ista patiatur, et ut correptionis flagella non inferantur. Secundum multitudinem irae suae non quaeret. Multum irascitur dum non exquirit, dum quasi obliviscitur, et peccata non attendit, et per fraudes et scelera ad divitias honoresque pervenitur. Quod maxime in illo Antichristo eventurum est, qui usque adeo beatus videbitur hominibus, ut etiam Deus putetur. Sed quanta ista sit ira Dei, docent sequentia.","english":"For by comparison with them, those who are approved are made manifest among men (1 Cor 11), those who are known to God.\n\nThey are caught in the counsels in which they think. That is (from Augustine), their evil thoughts become chains for them. But why? Because the sinner is praised in the desires of his soul, and the wicked man is blessed. The tongues of flatterers bind souls in sins. For it delights them to do those things in which not only is no reprover feared, but the worker is even praised and blessed. Hence they are caught in the counsels in which they think.\n\nLet no one (from Augustine) congratulate a man who prospers in his own way, whose sins lack an avenger but have a flatterer at hand. This is the greater wrath of the Lord. The sinner has provoked the Lord. Elsewhere: He has exasperated him, so that he suffers these things, and so that the scourges of correction are not brought upon him. According to the multitude of his wrath he will not seek. He is greatly angry while he does not search out, while he as it were forgets, and does not attend to sins, and through frauds and crimes men come to riches and honors. This is especially going to happen in that Antichrist, who will appear so blessed to men that he is even thought to be God. But how great this wrath of God is, the following words teach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Non est Deus in conspectu ejus: inquinatae sunt viae illius in omni tempore. Qui novit (Ex Augustino) unde sit gaudendum in anima, novit quantum malum sil luce deseri veritatis. Cum magnum malum homines putent oculorum corporalium caecitatem quia lux ista retrahitur: quantam ergo poenam patitur, qui secundis rebus peccatorum suorum eo perducitur, ut non Deus sit in conspectu ejus, et contaminentur viae ejus omni tempore, id est cogitationes et consilia ejus immunda sint? Auferuntur judicia tua a facie ejus. Animus enim male sibi comcius, dum sibi videtur nullam poenam pati, credit, quod non judicet Deus: et sic auferuntur judicia Dei a facie ejus, cum haec ipsa sit magua damnatio. Omnium inimicorum suorum dominabitur. Ita enim traditur, quia omnes reges superaturus sit, et solus regnum obtenturus (Psal, 2.). Quando etiam secundum Apostolum, qui de ilio praedicat, fn templo Dei sedebit, extollens se super omne, quod dicitur Deus (2. Thess. 2.), et quod colitur.","english":"God is not in his sight: his ways are defiled at all times. He who knows (from Augustine) whence one ought to rejoice in the soul, knows how great an evil it is to be deserted by the light of truth. Since men consider the blindness of the bodily eyes a great evil, because that light is withdrawn: how great a punishment, then, does he suffer, who by the prosperity of his sins is brought to such a point that God is not in his sight, and his ways are defiled at all times, that is, his thoughts and counsels are unclean? Your judgments are taken away from his face. For the mind, conscious of evil against itself, while it seems to itself to suffer no punishment, believes that God does not judge: and thus the judgments of God are taken away from his face, when this very thing is a great condemnation. He shall rule over all his enemies. For so it is handed down, that he shall conquer all kings, and alone obtain the kingdom (Ps 2). When also, according to the Apostle, he who preaches concerning him shall sit in the temple of God, exalting himself above all that is called God (2 Thess 2), and that is worshiped.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Et quoniam (Ex Augustino) traditus in concupiscentiam cordis sui, et damnationi ultimae destinatus, per nefarias artes ad illud vanum, et inane culmen damnationemque venturus est: propterea sequitur, Dixit enim in corde suo. Non movebor a generatione in generationem sine malo. Id est, fama mea et nomen meum de hac generatione in generationem posterorum non transiet: nisi artibus malis adipiscar tam excelsum principatum, de quo posteri tacere non possint. Animus enim perditus, et bonarum artium expers, atque a justitiae lumine alienus malis artibus sibi aditum molitur aperire ad famam, tam diuturnam, ut apud posteros etiam celebretur. Et qui non possunt bene innotescere, cupiunt, vel male de se homines loqui: dummodo nomen eurum latissime pervagetur. Quod hic arbitror dictum esse, Non movebor a generatione in generationem, sine malo. Quid ergo mirum, si etiam Homo ille peccati (qui totam nequi– tiam et impietatem, quam omnes pseudoprophetae inchoaverunt, impleturus est, et tanta signa facturus, ut decipiat si fieri potest, etiam electos) dicturus est in corde suo, Non movebor a generatione in generationem, sine malo?","english":"And because (from Augustine) he has been handed over to the lust of his own heart and destined for final damnation, and through wicked arts will come to that vain and empty height and to damnation, therefore it follows: For he has said in his heart. I shall not be moved from generation to generation without evil. That is: my fame and my name will not pass from this generation to the generation of posterity, unless by evil arts I obtain so exalted a principate that posterity cannot be silent about it. For a lost soul, devoid of good arts and alien to the light of justice, strives by evil arts to open for itself an approach to fame so lasting that it is celebrated even among posterity. And those who cannot become well known desire that men speak even ill of them, provided only that their name is spread most widely abroad. This I believe is what is said here: I shall not be moved from generation to generation without evil. What wonder, then, if even that Man of sin (who is to fill up all the wickedness and impiety that all the false prophets began, and to perform such signs as to deceive, if it were possible, even the elect) is to say in his heart: I shall not be moved from generation to generation without evil?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"Cujus maledictione os plenum est, et amaritu– dine, et dolo: sub lingua ejus labor, et dolor. Per maledictionem aperta convicia, per amaritudinem minae et terrores, per dolum blanda, et seductoria verba possunt accipi: quibus in suam partem conversurus est multitudinem. Bene autem sub lingua ejus labor et dolor esse describitur: quia interiora ejus ira, et odio, et omni mala voluntate replebuntur. Nihil est (Ex Augustino) laboriosius iniquitate et impietate. Quem laborem sequitur dolor, quia non solum sine fructu, sed etiam ad perniciem laboratur. Qui labor et dolor ad illud refertur, quod dixit in corde suo, Non movebor a generatione in generationem, sine malo. Et propterea, sub lingua ejus, et non, in lingua dicitur: quoniam tacite ista cogitaturus est, hominibus autem alia locuturus, ut bonus, et justus, et Dei filius videatur.","english":"His mouth is full of cursing and bitterness and deceit; under his tongue are labor and pain. By cursing, open abuse may be understood; by bitterness, threats and terrors; by deceit, flattering and seductive words, by which he will turn the multitude to his side. And well is it described that under his tongue are labor and pain, because his inner parts will be filled with anger, hatred, and every evil will. Nothing (from Augustine) is more laborious than iniquity and impiety. This labor is followed by pain, because one labors not only without fruit but even to destruction. This labor and pain refer to what he said in his heart: I shall not be moved from generation to generation, without evil. And therefore it is said to be under his tongue, and not on his tongue, because he will think these things silently, but will speak other things to men, so that he may appear good and just and a son of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Sedet in insidiis cum divitibus. Quibus divitibus (Ex Augustino), nisi (??)is quos hujus seculi muneribus cumulabit? Et ideo in insidiis, cum his sedere dictus est: quoniam falsam foelicitatem ipsorum ad decipiendos homines ostentabit, qui prava voluntate dum tales esse cupiunt, et bona aeterna non quaerunt, in illius laqueos incidunt. Et ideo sequitur: In occultis, ut interficiat innocentem. In occultis, dictum est, ubi non facile intelligitur, quid appetendum, quidve fugiendum sit. Innocentem autem interficere est, ex innocente nocentem facere.\n\nOculi ejus in pauperem respiciunt. a Illos enim (Ex Augustino) maxime persecuturus est, de quibus dictum est: Beati pauperes spiritu, quoniam ipsorum est regnum coelorum (Matth. 5.) Insidiatur in abscondito, quasi leo in spelunca sua. Leonem in abscondito dicit eum, in quo et vis et dolus operabitur. Prima enim persecutio Ecclesiae violenta, cum proscriptionibus, et tormentis Christiani ad sacrificandum cogerentur. Altera persecutio fraudulenta, quae per haereticos et falsos Iratres acta est. Tertia superest per Antichristum ventura, qua nihil est periculosius: quia et violenta erit, et fraudulenta. Vim habebit in imperio, dolum in miraculis. Ad vim relatum est, cum dicitur, leo: ad dolum, cum dicitur, in abscondito. E rursum ipsa repetita sunt eodem ordine. Insidiatur (inquit) ut rapiat pauperem. Hoc ad crudelitatem pertinet.","english":"He sits in ambush with the rich. Who are these rich (according to Augustine) but those whom he will load with the gifts of this world? And therefore he is said to sit in ambush with them, because he will display their false happiness to deceive men; and those who by a depraved will desire to be such as they are, and do not seek eternal goods, fall into his snares. And therefore it follows: In secret places, that he may kill the innocent. In secret places, it is said, where it is not easily understood what is to be sought and what is to be avoided. But to kill the innocent is to make a guilty man out of an innocent one.\n\nHis eyes look upon the poor. For he will persecute most of all those (according to Augustine) of whom it is said: Blessed are the poor in spirit, for theirs is the kingdom of heaven. He lies in wait in a hiding place, like a lion in his den. He calls him a lion in a hiding place, in whom both force and deceit will operate. For the first persecution of the Church was violent, when Christians were compelled to sacrifice by proscriptions and torments. The second persecution was deceitful, which was carried out through heretics and false brethren. The third remains, to come through Antichrist, than which nothing is more dangerous, because it will be both violent and deceitful. It will have force in dominion, deceit in miracles. Force is referred to when he is called a lion; deceit, when he is said to be in a hiding place. And again these same things are repeated in the same order. He lies in wait, it says, to seize the poor. This pertains to cruelty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Quod autem sequitur: Rapere pauperem dum attrahit eum; dolositat. deputatur. Rap(??)et saeviendo, attrahet blandiendo.\n\nIn laqueo suo humiliabit eum, inclinabit se, et cadet, cum dominatus fuerit pauperum. Laqueus (Ex Augustino) significat insidias: et bene ait, In laqueo suo humiliabit eum: cum enim signa illa lacere ceperit, quanto mirabiliora videbuntur hominibus, tanto illi sancti, qui tunc erunt, contemnentur, et quasi p(??)o nihilo habebuntur. Quos ille, (??) cui per justitiam et innocentiam resistent, mirificis factis superare videbitur. Sed Inclinabit se, et cadet, cum dominatus fuerit pauperum. Id est, cum quaelibet supplicia irrogaverit, resistentibus sibi servis Dei.\n\nUnde autem, Inclinabit se, et cadet? Dixit enim in corde suo, Oblitus est Deus, avertit faciem suam, ne videat in finem. Haec est (Ex Augustino) inclinatio et casus miserimus, dum animus humanus in suis iniquitatibus, quasi prosperatur, et parci sibi putat, cum excaecatur et servatur ad ultimam opportunamque vindictam; de qua loquitur, cum subjungit; Exsurge, Domine Deus, et exaltetur manus tua. Id est, manifesta sit potentia tua. Superius enim dixerat, Exsurge, Domine, non confortetur homo, judicentur gentes in conspectu tuo. Id est, in occulto, ubi solus Deus videt.","english":"But what follows: To seize the poor man while he draws him in, is reckoned as deceit. He will seize by raging, he will draw in by flattering.\n\nIn his snare he will humble him, he will bow down and fall, when he has ruled over the poor. The snare (according to Augustine) signifies ambush; and well does he say, In his snare he will humble him: for when he begins to perform those signs, the more marvelous they appear to men, the more will those saints who will then be despised, and held as nothing. Those whom he, against whom they will resist through justice and innocence, will seem to overcome by wondrous deeds. But He will bow down and fall, when he has ruled over the poor. That is, when he has inflicted any punishments whatsoever on the servants of God who resist him.\n\nBut whence, He will bow down and fall? For he said in his heart, God has forgotten, he has turned away his face, lest he see to the end. This is (according to Augustine) the most wretched bowing down and fall, while the human mind prospers, as it were, in its own iniquities, and thinks itself spared, when it is blinded and reserved for the last and opportune vengeance; of which he speaks when he adds: Arise, O Lord God, and let your hand be exalted. That is, let your power be made manifest. For above he had said, Arise, O Lord, let not man be strengthened, let the nations be judged in your sight. That is, in secret, where God alone sees.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Hoc factum est, cum impii ad magnam, quae videtur hominibus, foelicitalem perveniunt: super quos constituitur legislator, qualem habere meruerunt. Nunc autem post illam occultam poenam, atque vindictam dicitur, Exsurge Domine Deus, et exaltetur manus tua: non utique in occulto, sed jam in manifestissima gloria. Ne obliviscaris pauperum. Sicut imp(??) putant, qui dicunt, Oblitus esi Deu(??), avertit faciem suam, ne videat in finem. Laborans ergo Ecclesia illis temporibus, tanquam navis in magnis fluctibus et procellis, tanquam dormientem excitat Domi(??)m, ut imperet ventis, et tranquillitas redeat (Matth. 8. Marc. 4. Luc. 8.).\n\nJamque manifestato Indicio intelligentes et exultantes dicunt: Propter quid irritavit impius Deum? id est (Ex Augustino), quid profuit ei tanta m(??)a facere? Dixit enim in corde suo, Non requiret. S(??)d non est, ita ut ipse cogitavit. Nam, Vides quoniam tu laborem et dolorem consideras: jusi orum. Ut tradas eos (hoc est impios) in manus tuas. Id est, in potestatem judicii tui. Non te latet illorum malitia nec manus tua cessabit a vindicta.","english":"This happened when the impious attain to the great felicity that seems so in the eyes of men, over whom a lawgiver is set such as they deserved to have. But now, after that hidden punishment and vengeance, it is said: Arise, O Lord God, and let thy hand be exalted—not, to be sure, in secret, but now in the most manifest glory. Do not forget the poor. As the impious suppose, who say, Thou hast forgotten, God hath turned away his face, that he may not see unto the end. The Church, therefore, laboring in those times like a ship amid great waves and storms, rouses the Lord as though he were sleeping, that he may command the winds and tranquillity return (Matthew 8; Mark 4; Luke 8).\n\nAnd now, with the judgment made manifest, understanding and exulting they say: Why hath the impious provoked God to anger? That is (from Augustine), what did it profit him to do such great evils? For he said in his heart, He will not require it. But it is not as he himself thought. For, Thou seest that thou considerest labor and sorrow—of the just—that thou mayest deliver them (that is, the impious) into thy hands. That is, into the power of thy judgment. Their malice does not escape thee, nor shall thy hand cease from vengeance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Tibi derelictus est pauper. Ideo enim (Ex eo– dem) pauper est, id est, omnia hujus mundi contemsit, ut tu sis tantum spes ejus. Iste pauper illis ad tempus est concessus ad puniendum: (??)bi in fine derelictus ad glorificandum. Orphano tu eris adjutor: cura impius fuit persecutor.\n\nContere bra(??)hium peccatoris (id est, potentiam) et maligni: qucerelur peccatum illius, et non invenietur. Judicabitur ipse peccato suo, et peribit ipse propter peccatum suum. Timeant ergo peccatores et maligni, quia conteret eos Dens, et malignitatem eorum ad nihilum rediget. Consolentur pauperes et orphani Christi, quoniam suscip(??)et e(??)s Deus, atque post laborem ad aeternam quietem perducet. Dominus regnabit in oeternum et in secutum seculi: peribitis gentes de terra illius. Non regnabit Dominus terreno imperio, sed caelesti (Luc. 1.). Nam terrenum regnum transitorium est et caducum. Transibit hoc regnum: transibit hoc seculum. Succedet aliud regnum, et aliud seculum, in quo Dominus regnet in (??)ternum (Dan. 7. Matth. 21. Luc. 21.). Quae est autem terra illius, nisi sancta Ecclesia? Tunc vera, firma, et stabilita, quando mortale hoc induerit immortalitatem, et corruptibile hoc induerit incorruptionem (1. Cor. 1.).","english":"To you the poor man has been left. For he is poor for this reason, that is, he has despised all things of this world, so that you alone may be his hope. This poor man was granted to them for a time for punishment; but in the end he is left for glorification. You will be a helper to the orphan: for the impious man was a persecutor.\n\nBreak the arm of the sinner (that is, his power) and of the malignant one: his sin will be sought, and it will not be found. He himself will be judged by his own sin, and he himself will perish because of his sin. Therefore let sinners and the malignant fear, because God will crush them, and he will bring their malice to nothing. Let the poor and the orphans of Christ take comfort, because God will receive them, and after their labor he will lead them to eternal rest. The Lord will reign forever and for the age to come: you nations will perish from his land. The Lord will not reign with an earthly kingdom, but with a heavenly one. For an earthly kingdom is transitory and fleeting. This kingdom will pass away; this age will pass away. Another kingdom will succeed it, and another age, in which the Lord will reign forever. But what is his land, if not the holy Church? Then it will be true, firm, and established, when this mortal thing has put on immortality, and this corruptible thing has put on incorruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"De qua terra peribunt gentes, et impii, id est, peccatores, de quibus (??) alio psalmo dicitur: Non sic impii, non sic, sed tanquam pulvis quem projicit ventus a facie terrae (Psal. 1.). Q(??)a enim nullum virtutis pondus habebunt, ad illam beatam stabilitatem pervenire non poterunt, unde scriptum est, Tollatur impius, ne videat gloriam Dei (Isa. 26.).\n\nEt tunc implebitur, quod subinfertur: Desi– derium pauperum exaudivit Dominus. Illud scilicet (Ex Augustino) desiderium, quo aestuabant, cum in angustiis et tribulationibus hujus seculi. Domini diem concupiscerent. Et hoc desiderium praeparatio cordis eorum erat. Unde secutus adjungit: Proeparationem cordis eorum audivit auris tua, Haec est cordis praeparatio, de qua in alio psalmo canitur; Paratum cor meum Deus (Psal. 107.). De qua dicit Apostolus, Si autem, quod non videmus speram(??), per patientiam expectamus (Rom. 8.). Aurem autem Domini, non membrum corporeum, sed misericordiam ejus, quae nos exaudit, debemus accipere.","english":"From this land the nations will perish, and the impious, that is, sinners, of whom it is said in another psalm: Not so the impious, not so, but like the dust which the wind drives from the face of the earth (Ps. 1). For since they will have no weight of virtue, they will not be able to attain to that blessed stability; whence it is written: Let the impious be taken away, lest he see the glory of God (Isa. 26).\n\nAnd then will be fulfilled what is added below: The Lord has heard the desire of the poor. That desire, namely (according to Augustine), with which they burned when in the straits and tribulations of this world they longed for the day of the Lord. And this desire was the preparation of their heart. Whence he adds next: The ear of your hearing has heard the preparation of their heart. This is the preparation of the heart of which it is sung in another psalm: My heart is prepared, O God (Ps. 107). Of which the Apostle says: But if we hope for what we do not see, we wait for it with patience (Rom. 8). But by the ear of the Lord we must understand not a bodily member, but his mercy, which hears us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Et quod est illud desiderium pauperum, quod exauditurus est Dominus? nisi ut veniat Judicare pupillo et humili. Id est (Ex Augustino), non ei qui conformatur huic seculo, sed qui omnia contemnit propter Deum, et se pulverem esse ac cinerem agnoscit. Aliud esi autem Judicare pupillum, aliud judicare pupillo. Judicat pupillo, etiam qui condemnat: judicat autem pupillo, qui pro illo profert sententiam. Est ergo desiderium pauperum, ut ve– niat finis secuti, et fiat judicium Dei: ut separatis justis ab impiis, jam non ultra praevaleant mali no– (??)ere bonis. Et hoc esi, quod sequitur: Ut non apponat ultra magnificare se homo super terram.\n\nTITULUS PSALMI X.\n\nTitulus psalmi sequentis est, In finem psalmus David. Praesens persuasio est David, id est, illorum qui inlide perfecte fundati sunt, qui propter scientiam Scripturarum, et quia viriliter resistunt contra haere(??)icos, merito dicendi sunt David. David (di(??)o) dirigentis minus fundatos in fide, minusque (??)ruditos in Scripturis, In finem, id est, ad hoc ut instituta et praecepta Christi sint eis finis et sutlicientia ad defendendam fidem contra haereticos. Est autem intentio illorum invitare alios, ut totam fiduciam suam defendendi se contra haereticos ponant In Deo, qui verus est finis(??). Textum ergo psalmi videamus.","english":"And what is that desire of the poor which the Lord will hear? Nothing other than that he come to judge for the orphan and the humble. That is, he comes not to the one who is conformed to this world, but to the one who despises all things for God's sake and acknowledges himself to be dust and ashes. For it is one thing to judge the orphan, and another to judge for the orphan. He judges the orphan even when he condemns him; but he judges for the orphan when he pronounces sentence on his behalf. The desire of the poor, then, is that the end of the world may come and the judgment of God take place, so that once the just are separated from the impious, the wicked may no longer prevail to harm the good. And this is what follows: That man may no longer continue to magnify himself upon the earth.\n\nTITLE OF PSALM X.\n\nThe title of the following psalm is, Unto the end, a psalm of David. The present persuasion is David's—that is, of those who have been perfectly founded in him, who because of their knowledge of the Scriptures and because they manfully resist the heretics are deservedly to be called David. David, that is, of the one who directs those less founded in faith and less instructed in the Scriptures—Unto the end, that is, to this end that the institutions and precepts of Christ may be for them the end and sufficiency for defending the faith against the heretics. Their intention, moreover, is to invite others to place their whole confidence in defending themselves against the heretics in God, who is the true end. Let us therefore look at the text of the psalm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Adversus haeretic(??)s cavendum, qui commemorando et exaggerandovilam multorum (??) Ecclesia peccatorum, quasi apud ipsos justi sint, ab (??)ius Ecclesiae matris utero et uberibus nos avertere atque abrumpere moliuntur: affirmantes quod apud ipsos sit Christus, et quasi pie studioseque monentes, ut ad cos transeundo, transmigremus ad Christum, quem se habere men(??)iuDtur. No(??)um est autem Christum in prophetia, cum nominibus insinuaretur, a(??)egorice etiam montem appeliatum. Respondendum est itaque istis, et dicendum:\n\nPSALMUS X.\n\nIn Domino confido: quomodo dicitis animoe meoe, Transmigra in montem sicut passer? Ac si diceret: Cum tantum montem habeat a(??)ima mea, i(??) quo fiduciam suam ponat, ut est Christus: qua ratione dicitis, ut ad alium montem transeat sicut passer (Psal. 67.), id (??)est tanquam cauta et astuta? Unum montem teneo, in quo conlido. Quomodo dicitis, ut ad vos transeam, tanquam mulli sint Christi? Aut si vos montes e(??)se dicitis per superbiam, oportet quidem esse passerem pennarum virtutibus et praec(??)p(??)s Dei. Sed e(??) ipsa prohibent volare in istos montes, et in superbis hominibus spem collocare. Habeo domum ubi requiescam, quia in Domin(??) conlido. Nam et passer invenit sibi domum (Psal. 83.): et factus est Dominus refugium pauperi (Psal. 9.).","english":"We must be on guard against heretics, who by recalling and exaggerating the vileness of the many sins of the Church, as though the righteous were among them, strive to turn us away and tear us from the womb and breasts of our mother the Church, affirming that Christ is among them, and as if piously and zealously advising us that by crossing over to them we may migrate to Christ, whom they boast that they possess. But it is well known that Christ in prophecy, when He was indicated by names, was also allegorically called a mountain. So we must answer these men and say:\n\nPSALM 10.\n\nIn the Lord I trust: how do you say to my soul, Migrate to the mountain like a sparrow? As if he were saying: Since my soul has so great a mountain, in which it places its confidence, as Christ is, by what reasoning do you say that it should cross over to another mountain like a sparrow, that is, as though cautious and cunning? I hold one mountain, in which I trust. How do you say that I should cross over to you, as though there were many Christs? Or if you call yourselves mountains out of pride, one must indeed be a sparrow equipped with the virtues of wings and the precepts of God. But these very things forbid flying to those mountains and placing hope in proud men. I have a home where I may rest, because I trust in the Lord. For even the sparrow has found a home for itself: and the Lord has become a refuge for the poor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Dicamus ergo (??)ota fiducia, ne cum Christum quaerimus apud (??)aereticos, amittamus: In Domino confido. Docemur ergo bis verbis versutas haereticorum cavere sententias.\n\nUnde et subditur: Quoniam ecce peccatores intenderunt arcum. Id est, sanctam Scripturam suis erroribus et suis sensibus applicaverunt. Quae Scriptura recte arcus dicitur: quia sicut ex a(??)cu exit sagitta feriens, ita de Scriptura procedit sententia cor percutiens. Paraverunt sagittas suas in pharetra. Id est, aptav(??)runt sententias suas venenatas in ipsa sancta Scriptura, quae ita in se continet sententias, quomodo pharetra sagittas: ad hoc scilicet paraverunt, Ut sagittent in obscuro rectos corde. Id est, ut rectos fide percutiant in obscuris sententiis. Vel in obscuro, id est, in hoc quod sacrae Scripturae minus capaces sunt, et quod in fide minus fundati, obscuritas enim cordis est ignorantia. Et quia ab istis tale periculum eminet, dicendum est. In Domino confido. Et ideo necessarium est, o Domine, ut in te confidatur, et ad tuum auxilium recurratur.","english":"Let us therefore say with full confidence, lest while we seek Christ among the heretics we lose Him: In the Lord I trust. By these words, then, we are taught to beware the cunning opinions of heretics.\n\nHence it is also added: For behold, sinners have bent the bow. That is, they have applied holy Scripture to their own errors and their own meanings. And Scripture is rightly called a bow: because just as from a bow the arrow comes forth to strike, so from Scripture proceeds a sentence that pierces the heart. They have made ready their arrows in the quiver. That is, they have fitted their poisoned opinions within holy Scripture itself, which contains opinions within itself just as a quiver contains arrows: to this end, namely, they have prepared them, That they may shoot in the dark at the upright in heart. That is, that they may strike down the upright in faith by means of obscure opinions. Or in the dark, that is, in that wherein they are less capable of holy Scripture, and less grounded in faith; for the darkness of the heart is ignorance. And because such danger threatens from these men, it must be said: In the Lord I trust. And therefore it is necessary, O Lord, that trust be placed in you, and that recourse be had to your aid.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Quoniam, quoe perfecisti, destruxerunt. Id est, fidem, quae quamvis una sil, tamen de diversis habetur; ut de humanitate, et divinitate, et de praeteri- (??)is, et praesentibus, et futuris: et ideo pluraliter enunciatur, quia de pluribus constat. Qu(??) fidem perfecisti, id est, perfectum et integram cordibus fidelium gratia tua inspirasti, et doctrina intonasti: destruxerunt, quantum in ipsis fuit, et denegaverunt. Haec conversio propter attestationem facta est. Talia facere machinantur peccatores, Justus autem quid fecit? id est, Dmninus. qui utranque partem juste agit, nihil mali dimittendo impunitum, nihil boni inremuneratum, quid fecit? Et haec interrogatio non fit ex ignorantia, sed ut doceatur infirmorum impe- (??)i(??)ia. Dominus (??)cit, quod (??) erat: unde facta interrogatione respondetur,\n\nDominus in templo sancto suo, Dominus xn coe(??)o sedes ejus. Ipsi sunt templum Dei, in quibus habitat Dominus per fidem. Unde Apostolus ait. Templum Dei sanctum est, quod estis vos ((??). Cor. 3.). Illi vero, qui post fidem proficiunt ad contemplationem, non solum templum sunt, sed etiam caelum. Quos designat Apostolus, cum dicit, Nostra autem conversatio in caelo. est (Phil. 3.). In illis residet Dominus tanquam in caelo. Ex quibus verbis ostenditur, quod nec majores pro minoribus deserit Dominus, n(??)c pro majoribus minores contemnit.","english":"Because they have destroyed what you have accomplished. That is, the faith, which although it is one, is nevertheless held concerning various things: concerning humanity and divinity, and concerning things past, present, and future; and therefore it is expressed in the plural, because it consists of many things. The faith which you have accomplished—that is, you have inspired it perfect and whole in the hearts of the faithful by your grace, and have thundered it forth by teaching—they have destroyed, as far as was in them, and have denied. This turning away was done for the sake of testimony. Sinners plot to do such things, but what has the righteous one done? That is, the Lord, who acts justly in both respects, leaving no evil unpunished and no good unrewarded—what has he done? And this question is not asked from ignorance, but so that the weakness of the infirm may be taught. The Lord said what he was; hence, when the question has been asked, it is answered:\n\nThe Lord is in his holy temple, the Lord, his throne is in heaven. These are themselves the temple of God, in whom the Lord dwells through faith. Hence the Apostle says, The temple of God is holy, which you are. But those who after faith advance to contemplation are not only a temple, but also heaven. These the Apostle designates when he says, But our conversation is in heaven. In them the Lord resides as in heaven. From these words it is shown that the Lord neither forsakes the greater on account of the lesser, nor despises the lesser on account of the greater.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Unde (??)ene subditur. Oculi ejus in pauperem respic unt. Id est, re(??)pectus misericordiae suae non avertitur ab homine paupere, tali scilicet, de quo scriptum esi, Bea(??)i pauperes s(??)irit(??), quoniam ipsorum est regnum caelorum (Matth. 5.). Et non csl (??)- rum, si justus Dominus pauperes, qui in ilio confidunt, inhabitat, et sapientes, qui ejus fidem annunciant, inhabitando il(??)strat: et eos qui elati sunt, per e(??) orem excaeca(??). Quoniam Palpebroe ejus interrogant filios hominum. Scripture sacrae, quae clauduntur in locis, aperiuntur in locis, tanquam palpebrae sunt Dei: quae interrogant (Ex Augustino), id est, prohanl lilios hominum, utrum fatigentur rerum obscuritate, au exerceantur: utrum inlleutur rerum cognitione, an continuentur.\n\nEt hoc manifestius dicit, cum subjungit; Do– minus interrogat justum et impium. Id est, probat bonum et malum, bed quod justus est, habet a Deo: quod vero impius, a semetipso. Quomodo? iniquitatem diligendo, et sic semeti(??)sum odiendo. Et hoc est, quod dicit: Qui autem diligit iniquitatem. odit animam suam. Quo contra ille veraciter seme(??)ipsum dilig(??), qui peccatum odit.","english":"Whence it is added next. His eyes look upon the poor. That is, the regard of his mercy is not turned away from the poor man—namely, such a one of whom it is written, Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5). And it is not [surprising] if the Lord, being just, dwells in the poor who trust in him, and enlightens by his indwelling the wise who proclaim his faith; and those who are puffed up he blinds through their own error. For his eyelids question the children of men. The holy Scriptures, which are closed in some places and opened in others, are, as it were, the eyelids of God: they question (from Augustine), that is, they test the children of men—whether they are wearied by the obscurity of things, or exercised by it; whether they are illuminated by the knowledge of things, or held fast in it.\n\nAnd he says this more plainly when he adds: The Lord questions the just and the impious. That is, he proves the good and the evil—yet that he is just, he has from God; but that he is impious, he has from himself. How? By loving iniquity, and so by hating himself. And this is what he says: But he who loves iniquity hates his own soul. Against which, that man truly loves himself who hates sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Pluet super peccatores laqueos. Eadem Scripturarum inf(??)sio pro suo cujusque merito, et peccatori pluvia laqueorum, et justo pluvia ubertatis est. Eum enim male intelligilur, pluit super peccatores Dominus laqueos: cum autem bene, fecundat pectora pio(??)um, atque fidelium. Eadem ergo (Ex Augustino) bona et bonis prosunt, et malis obsunt. Unde Danitis dicit, Aliis sumus odor mortis (??) mortem, aliis odor vitae in vitam (2. Cor. 2.).\n\nIgnis, sulphur, et spiritus procellarum, pars culicis eorum. Haec poena est, atque exitus eorum (Ex Augustino), per quos bla(??)phematur nomen Domini, ut prius igne cupiditatis va(??)tentur, deinde foetore operum quasi sulphure occupentur, ad ultimum, cum spiritibus malignis in aeterno igne comburantur. Et haec est pars calicis, id esi, tribulationis eorum: ut sicut justi in partem suam recipiunt vitam aeternam: ita impii pro parte sua recipiant damnationem perpetuam. Calicem autem propterea puto appellatum, ne quid praeter modum atque mensuram, vel in ipsis peccatorum suppliciis per divinam providentiam fie(??) arbitremur. Et ideo tanquam rationem reddens, quare id fiat, subjungit: Quoniam justus Dominus, et justitias dilexit. Non frustra pluraliter posuit justitias. In mullis enim justis, quasi multae justitiae videntur esse, cum sit u(??)a Dei, cujus omnes participantur.","english":"He will rain snares upon sinners. The same outpouring of the Scriptures, according to each one's merit, is a rain of snares for the sinner and a rain of abundance for the just. For when it is understood in a bad sense, the Lord rains snares upon sinners; but when in a good sense, he makes fruitful the hearts of the pious and the faithful. The same good things, therefore (from Augustine), benefit the good and harm the wicked. Whence he says to the Danites, We are to some an odor of death unto death, to others an odor of life unto life.\n\nFire, sulphur, and a spirit of storms, the portion of their cup. This is their punishment and their end (from Augustine), through whom the name of the Lord is blasphemed: so that first they are tossed about by the fire of covetousness, then they are seized as if by the stench of their works as by sulphur, and finally they are burned together with malignant spirits in eternal fire. And this is the portion of the cup, that is, of their tribulation: so that just as the just receive eternal life as their portion, so the impious receive perpetual damnation as their portion. But I think it is called a cup for this reason, lest we suppose that anything beyond measure and limit is done even in the very punishments of sins through divine providence. And therefore, as if giving the reason why this happens, he adds: For the Lord is just, and he has loved justices. Not without reason did he put justices in the plural. For in many just men there appear to be, as it were, many justices, although there is one justice of God, in which all participate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"Propterca rursus ad singularitatem se refert, dicendo, AEquitatem vidit vultus ejus. Sic est in se justus Dominus, ut in nobis suas justitias diligat. Qualis ipse est, tales nos omnes esse desiderat. Unde nos admonet dicens: Estote sancti, quoniam ego sum sanctus. Serva justitiam, et eris similis Domino, et diliget te justum, Dominus justus. Quod si justitiam negl(??)gis non tamen impun(??)tus eris. Nam sequitur, AEquitatem vidit vultus ejus. Et in bonis, et in malis videt aequitatem severitas vultus Dei. Est autem aequitas, ut bona (??)onis, et mala retribuat malis. AEquitas est, ut factis digna rependat. Quod ergo ait. Justus Dominus, et justitias dilexit: ad recte vivendi pertinet ordinem: quod subjungit, AEquitatem vidit vultus ejus, ad cujusque operis pertinet remunerationem.\n\nTITULUS PSALMI XI.\n\nIdeo tituli praeponuntur psalmis, quoniam in titulis ostenditur, quid in textu psalmorum contineatur. Titulus hujus psalmi est. In finem, pro octava Psalmus David. Is(??) e psalmus est David, id est, perfectae animae tendentis in fi(??)em, id est, in Christum, et in hoc psalmo agentis et orantis, pro octava, quod iulelligilar pro aeterno saeculo, qnod post hoc tempus (quod septem diebus volvitur) dabitur sanctis.","english":"Therefore he again refers to singleness, saying, \"His countenance has seen equity.\" The Lord is so just in himself that he loves his own righteousnesses in us. Such as he himself is, he desires all of us to be. Hence he admonishes us, saying: \"Be holy, for I am holy.\" Keep justice, and you will be like the Lord, and the just Lord will love you, a just man. But if you neglect justice, you will not go unpunished. For it follows, \"His countenance has seen equity.\" The severity of God's countenance sees equity both in the good and in the evil. Now equity is that he repay good things to the good and evil things to the evil. It is equity that he render things worthy of deeds. What he therefore says, \"The Lord is just, and he has loved righteousnesses,\" pertains to the order of living rightly; what he adds, \"His countenance has seen equity,\" pertains to the recompense of each one's work.\n\nTITLE OF PSALM XI.\n\nTitles are therefore placed before the psalms because in the titles it is shown what is contained in the text of the psalms. The title of this psalm is: \"Unto the end, for the octave, a Psalm of David.\" This is a psalm of David, that is, of the perfect soul tending toward the end, that is, toward Christ, and acting and praying in this psalm, \"for the octave,\" which is understood as the eternal age, which after this time (which is rolled out in seven days) will be given to the saints.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Agitur autem in hoc psalmo de sanctorum defectu, et diminutione veritatis, de adventu Christi et claritate divinae eloquentiae, de salute justorum et interitu reproborum. Iste ergo vir sanctus videns mundum positum in malignitate (1. Joan. 5.), et nos in mullis constitutos miserii(??), formam orandi nobis proponere intendit: quatenus suo exemplo, sic per temporalia transeamus, ut ad aeternam vitam pertingamus. Ait ergo:\n\nPSALMUS XI.\n\nSalvum me f(??)c. Domine, quoniam defecit sanctus, quoniam diminutoe sunt veritates a filiis hominum. Ad illud tempus videtur prospicere, quo non erat d(??)x neque propheta in Israel: et unusquisque quod bonum erat in oculis suis, faciebat (Dan. 3.). Unde in Osee dicitur: Diebus multis sedebunt fil(??)i Israel une rege, sine principe, sine sacrificio, sine altari, sine sacerdotio, sine manifestationibus (Osee 3.). Quod autem ait, Diminutoe sunt veritates, non ideo ait (Ex Augustino), quod veritates diversae sint, quoniam veritus una est, qua illustrantur animaae sanctae. Sed quoniam multae sunt animae, in ipsis multae veritates dici possunt: sicut ab una facie multae in speculis imagines apparent.","english":"Now in this psalm the subject is the lack of holy men and the diminishing of truth, the coming of Christ and the brightness of divine eloquence, the salvation of the just and the destruction of the reprobate. Therefore this holy man, seeing the world lying in wickedness (1 John 5) and that we are placed amid many miseries, intends to set before us a form of praying, so that by his example we may so pass through temporal things as to attain to eternal life. He says therefore:\n\nPSALM 11.\n\nSave me, O Lord, for the holy man has failed, for truths have been diminished from among the children of men. He seems to look forward to that time when there was neither leader nor prophet in Israel, and each one did what was good in his own eyes (Dan. 3). Hence it is said in Hosea: For many days the children of Israel shall sit without a king, without a prince, without sacrifice, without an altar, without priesthood, without manifestations (Hos. 3). But as for what he says, Truths have been diminished, he does not say this (according to Augustine) because there are different truths, since truth is one, by which holy souls are enlightened. But because there are many souls, many truths can be spoken of in them, just as from one face many images appear in mirrors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Ubi autem deficit veritas, ibi necesse est abundet vanitas. Unde et sequitur: Vana locuti sunt unusquisque ad proximum suum: labia dolosa, in corde et corde locuti sunt. Proximnm (Ex eodem) omnem hominem oportet inlelligi, quia nemo est cum quo sit operandum malum. Et dilectio proximi malum non operatur (Rom. 13.). Quod bis ait, in corde et corde, duplex cor significat. Ex (??)is ergo verbis(??) ostenditur, (??)ilios hominum ita esse a veritate diminutos, ut vanitati et duplici falsitati studerent deservire. Cujus vanitatis dispersionem et destructionem per adventum Christi futuram, orando et prophetando denunciat, com subjungit:\n\nDisperdat Dominus universa. labia dolosa, et linguam magniloquam, Universa dicit (Ex eodem), no quis se exceptum putet: sicut ait Apostolus, In omnem animam operantis matum (Rom. 2.). Lingua magniloqua est lingua alta et superba loquens. Haec autem verba competunt superbis, quae sequuntur(??)","english":"But where truth fails, there vanity must necessarily abound. Hence it follows: Everyone has spoken vain things to his neighbor; with deceitful lips, they have spoken with heart and heart. By “neighbor” (from the same source) every human being must be understood, because there is no one with whom one may work evil. And the love of neighbor does not work evil (Rom 13). That he says twice, “with heart and heart,” signifies a double heart. From these words, therefore, it is shown that the sons of men have been so diminished from the truth that they devoted themselves to serving vanity and a twofold falsehood. He announces by praying and prophesying that the scattering and destruction of this vanity will come through the advent of Christ, when he adds:\n\nMay the Lord destroy all deceitful lips, and the tongue that speaks great things. He says “all” (from the same source), so that no one may think himself excepted: as the Apostle says, Upon every soul of the one who works evil (Rom 2). The tongue that speaks great things is a tongue that speaks lofty and proud things. But these words apply to the proud, which follow:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Qui dixerunt, Linguam nostram magnificabimus: Labia nostra a nobis sunt: quis noster Dominus est? Hoc superbi habent proprium, ut inquantum possunt, domini videri appetant: dominium magistratus super se despiciam: magnifice loquamur: quicquid ex suo sensu traxerunt, ex tumore superbiae quasi ex ratione defendant. Cavendum est erg(??) nobis vi(??)ium loquacitatis et superbiae, et ne in (??)is quae a nobis proferimus, velimus pertinaciter permanere: ne (quod absit) ex eorum numero simus, quos prop(??)er hujusmodi vitia disperdidit Dominus. Superbia enim confusionem habet, sicut econtrario humilitas exaltationem. Scriptum est enim. Quoniam superbis resistit Deus, humilibus autem dat gratiam (Jacob. 4.). Unde nunc ex persona Dei Patris subjectum est:\n\nPropter miseriam inopum, et gemitum pauperum nunc exsurgam, dicit Dominus. Ipse (Ex Augustino) miser(??)cors Pater propter inopes et pauperes, id est, inopia et paupertate bonorum spiritua(??)um egentes, Filium suum dignatus est mittere. Inde autem incipit sermo ejus apud Ma(??)thaeum in monte, cum dicit, Be(??)ti pauperes spiritu, quoniam ipsorum est regnum caedorum (Matth. 5.). Und(??) secutus adjunxit. Ponam in solutari, fiducialiter agam in eo. Non dicit quid poneret. Sed quin in salutari dixit, id est, in Christo (secundum illud. Quia viderunt oculi mei salutare tuum [Luc.","english":"Those who said, We will magnify our tongue: our lips are our own: who is our Lord? This is the peculiar trait of the proud, that as far as they can they desire to be seen as lords, that they despise the authority of a magistrate over them, that they speak grandly, and that whatever they have drawn from their own understanding they defend as if by reason, out of the swelling of pride. We must beware of the vice of talkativeness and pride, and lest in the things we bring forth we wish stubbornly to persist, lest (which be far from us) we be among the number of those whom the Lord has destroyed because of vices of this kind. For pride has confusion, just as on the contrary humility has exaltation. For it is written: For God resists the proud, but gives grace to the humble (James 4). Hence now, in the person of God the Father, what follows is set down:\n\nBecause of the misery of the needy and the groaning of the poor, now I will arise, says the Lord. He himself (from Augustine) is the merciful Father who, because of the needy and the poor—that is, those lacking in the poverty and want of spiritual goods—deigned to send his Son. And his discourse begins from this point in Matthew on the mount, when he says, Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5). And having followed this, he added: I will place him in salvation; I will deal faithfully in him. He does not say what he would place. But certainly he said “in salvation,” that is, in Christ (according to that saying: Because my eyes have seen your salvation [Luke.","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":141,"ref":"p141","source":"2.]), ideo illud intelligitur in eo posuisse, quod ad miseriam inopum auferendam, et gemitum pauperum consolandum perlinet. In eo etiam fiducialiter egit, juxta illud in Evangelio: Era(??) enim docens eos tanquam potest(??)em habens (Matth. 7.), non sicut scribae eorum (Marc. 1.). De cujus potestate Daniel sic lo(??)- tus est. Videbam (inqni(??)) in visu nodis, et ecce in nubibus caeli filius hominis veniebat Et ipsi datus est principatus, et honor, et regnum, et omnes populi, iribus, et linguae servient ei. Et potestas ejus, potestas aeterna, quae non auferetur: et regnum ejus quod non corrumpetur (Dan. 7.).\n\nDe cujus luce eloquentiae subjunctum est: Eloquia Domini, eloquia casta: argentum igne examinatum, probatum terroe, purgatum septulum. Casta dicit (Ex Augustino) sine corruptione simulationis. Mul(??)i enim praedicant veritatem non caste, quia vendunt ill(??)m pretio commoditatum hujus saeculis De talibus dicit Apostolus, quoniam Christum annunciarent non caste (Philip. 1.). Bene autem argento igne examinato comparantur, quia sicut argentum examinatur igne, ut purum et clarum sit: i(??)a nimirum divina eloquia ig(??)e Sancti Spiritus sunt examinata. Unde ipse Dominus ait, Verba quae ego loquor vobis, spiritus et vita sunt (Joan. 14.). Et idem Psalmista al(??)bi dixit, Ignitum eloquium tuum vehementer (Psal. 118.).","english":"Therefore it is understood that he placed in him that which pertains to removing the misery of the needy and consoling the groaning of the poor. In this too he acted with confidence, according to that saying in the Gospel: For he was teaching them as one having authority, not as their scribes. Concerning his authority Daniel spoke thus: I was seeing, he says, in a vision of the night, and behold, in the clouds of heaven the Son of man was coming, and to him was given principality and honor and kingdom, and all peoples, tribes, and tongues shall serve him. And his power is an eternal power, which shall not be taken away, and his kingdom is one that shall not be corrupted.\n\nConcerning his light of eloquence, there is added: The words of the Lord are chaste words: silver tried by fire, proven by the earth, purified sevenfold. He calls them chaste, according to Augustine, without the corruption of pretense. For many preach the truth not chastely, because they sell it for the price of the conveniences of this world. Of such the Apostle says that they proclaim Christ not chastely. Rightly, moreover, they are compared to silver tried by fire, because just as silver is tried by fire so that it may be pure and bright, so undoubtedly the divine words have been tried by the fire of the Holy Spirit. Whence the Lord himself says, The words that I speak to you are spirit and life. And the same Psalmist said elsewhere, Your word is exceedingly fiery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Recte autem probatum terrae dicitur: quia divinum eloquium a fidelibus sanctae Ecclesiae rectum et verum esse comprobatur. Quod purgatum est septuplum, per timorem Dei, per pietatem, per scientiam, per fortitudinem, per consilium, per intellectum, per sapientiam (Isai. 11.). Septem sunt etiam be(??)titudinis gradus, quos in eodem sermone quem habuit in monte. Dominus exequitur. Beati pauperes spiritu. Beati mites, Beati lugentes. Beati qui esuriunt et sitiunt justitiam. Beati misericordes, Beati mundo corde, Beati pacifici (Matth. 5. Luc. 6.). De quibus septem sententiis totum illum, sermonem prolixum productum esse animadverti potest. Nam octava, ubi dictum est. Beati qui persecutionem patiuntur propter justitiam, ipsum, ignem signilicat, quo septempliciter probatur argentum. Quid autem adventus Christi cum examinato eloquio perfecerit, ostenditur, cum subinfertur:","english":"But it is rightly said to be \"proven in the earth,\" because the divine utterance is shown by the faithful of holy Church to be right and true. That which is \"purified sevenfold\" is through fear of God, through piety, through knowledge, through fortitude, through counsel, through understanding, through wisdom (Isa. 11). There are also seven degrees of blessedness, which the Lord sets forth in that same sermon which he delivered on the mount: \"Blessed are the poor in spirit\"; \"Blessed are the meek\"; \"Blessed are those who mourn\"; \"Blessed are those who hunger and thirst for righteousness\"; \"Blessed are the merciful\"; \"Blessed are the pure in heart\"; \"Blessed are the peacemakers\" (Matt. 5; Luke 6). It can be observed that that whole lengthy sermon was produced from these seven statements. For the eighth, where it is said, \"Blessed are those who suffer persecution for righteousness' sake,\" signifies that very fire by which silver is tested sevenfold. But what the coming of Christ accomplished together with the examined utterance is shown when it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"Tu, Domine, servabis nos, et custodies nos a generatione hac in oeternum. A generatione (??)(??)c prava et perversa nos custodies, ne vita eorum et moribus corrumpamur: et servabis in aeternum, ut tecum in perpetuum laetemur: hic nos custodies (Ex Augustino), tauquam inopes et pauperes: ibi servabis tanquam opulentos et divites. Haec ad electos verba tantum pertinent. Nam de reprobis subjunctam est.\n\nIn circuitu impii ambulant: secundum altitudinem tu(??)m multiplicasti filios hominum. Bene in circuitu impii ambulare dicuntur: quia in temporalium rerum cupiditate rotantur, quae septem dierum repetito circuitu, tanquam rota volvitur: et ideo non perveniunt in octavum, id est, in aeternum, pro quo iste Psalmus intilulatus est. Ita et apud Salomonem dicitur: ventilator est enim rex sap(??)ens, impiorum: et immittet illis rotam malorum. Est et in temporalibus multiplicatio, quae avertit a (??) bonitate Dei. Unde corpus quod corrumpitur aggravat animam, et deprimit terrena inhabitatio sensum multa cogitantem (Sap. 9.). Multiplicantur autem justi secundum altitudinem Dei, quando eunt de virtute in virtutem (Psal. 83.).","english":"You, Lord, will keep us and guard us from this generation forever. From this depraved and perverse generation you will guard us, lest we be corrupted by their life and morals; and you will keep us forever, that we may rejoice with you in perpetuity: here you will guard us as needy and poor; there you will keep us as wealthy and rich. These words pertain only to the elect. For concerning the reprobate, what follows is added.\n\nThe wicked walk about in a circuit: according to your height you have multiplied the children of men. The wicked are rightly said to walk about in a circuit, because they are spun around in the desire for temporal things, which, by the repeated circuit of seven days, is rolled along like a wheel; and therefore they do not arrive at the eighth, that is, at the eternal, for which this Psalm is titled. So also it is said in Solomon: for the wise king is a winnower of the wicked, and he will send upon them the wheel of evils. There is also a multiplication in temporal things that turns one away from the goodness of God. Whence the body that is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks on many things (Wisdom 9). But the righteous are multiplied according to the height of God, when they go from virtue to virtue (Psalm 83).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"TITULUS PSALMI XII.\n\nTitulus hujus psalm(??) est. In finem, psalmus David. Apostolus dicit, Finis legis Christus, ad justitiam o(??) credenti (Rom. 10.). I(??)i credimus, quando incipimus viam nonam ingredi Ipsum videbimus, cum pervenerimus. Et ideo ipse (??)inis Psa(??)mus constitutus est ad laudandum Deum. Et quia in his versibus psallitur Deo: ideo non immerito appellatur psalmus, textus hujus operis. Psalmus aute(??). ex motu diditorum et consonantia vo(??)is solebat fieri. Percutiebat chordas, resonabat organum, et cum organo pariter ipse verba cantabat (1. Paral. 15.). Hoc si (??)ilicat quod In nobis consonare debent bona operano, et la(??)datio. Ad hoc nos hortatur (??)te psalmus. qui inscribitur Davld, qui personam tenet Ecclesiae vel cujuscumque perfectae animae. Igitur vir sanctus intendit in hoc psalmo nos commonere, ul hujus exilii mala suo exemplo continue deploremus, et ad visionem c(??) lestis gloriae ardenter a(??)elemus: et oremus, ne in mortifera peccata corruamus, et ne diabolo nobis insu(??)tandi occasionem demus: et de hac con– stantia, non nobis, sed Deo gratias referamus. In fine quoque ostendit se in Domino corde exubare, et ei laudando et bene vivendo cantare et psallere. Orat ergo sic:","english":"TITLE OF PSALM XII.\n\nThe title of this psalm is: Unto the end, a psalm of David. The Apostle says, Christ is the end of the law, unto justice to everyone who believes (Rom. 10). We believe in him when we begin to enter the new way; we shall see him when we have arrived. And therefore he himself, the end, has been appointed as a psalm for praising God. And because in these verses God is sung to: therefore not undeservedly is the text of this work called a psalm. Now a psalm used to be made from the movement of the fingers and the harmony of the voice. He would strike the strings, the organ would resound, and together with the organ he himself would sing the words (1 Paral. 15). If this signifies that in us good works and praise ought to be in harmony, the psalm exhorts us to this, which is inscribed David, who holds the person of the Church or of any perfect soul. Therefore the holy man intends in this psalm to remind us that by his example we should continually lament the evils of this exile, and ardently desire the vision of heavenly glory: and that we should pray lest we fall into deadly sins, and lest we give the devil an occasion of tempting us: and for this constancy let us give thanks, not to ourselves, but to God. At the end too he shows that he exults in heart in the Lord, and that by praising him and living well he sings and makes melody to him. He prays therefore thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"PSALMUS XII.\n\nUsquequo, Domine, oblivisceris mein finem? usque– quo avertis faciem tuam a me? Sicut (Ex Augustino) non obliviscitur Deus, sic nec faciem (??)uam avertit. Sed more nostro Scriptura loquitur. Quasi nos obliviscitur D(??)us, cum io ha(??) peregrinatione diu nos permittit laborare. Quasi fac(??)em suam avertit, cum a nobis manifestationem suae visionis abscondit. ln (??)is ergo verbis duo nobis insinuantur genera compunctionis. Un(??)m, quo deflere debemus miseriam in qua sumus. Aliud, quo debemus flendo suspirare ad caelestis patriae gloriam, in qua non sumus.\n\nAlia quoque compunctionis genera demonstrantur. cum subjungitur: Quandiu ponam consil(??)a in anima mea, dolorem in corde meo p(??)r diem? Per diem, continuationem significat. Consilio au(??)(??)(??) non (??)us est, nisi in adversis. Consilium in anima per diem ponere, est suggestiones et peccata quibus corrumpitur anima, sollicite et continue praevidere atque cavere. Consilium in anma(??)sua ponebat, qui dicebat: ln corde meo abscondi eloquia tu(??), ut non peccem libi (Psal. 118.). Dolorem vero in corde per diem habere est de perpetratis malis continuo dolo(??)e cor afficere. Oportet ergo, ut in hoc nostro consilio et d(??)lor(??) plangamus praeterita, et caveamus futura. Sed quia haec nobis colluctatio adversus spiriturdia nequitiae (Ephes.","english":"PSALM XII.\n\nHow long, O Lord, will you forget me unto the end? How long will you turn your face away from me? As God does not forget (according to Augustine), so neither does he turn his face away. But Scripture speaks after our manner. God is, as it were, forgetting us when he allows us to labor long in this pilgrimage. He is, as it were, turning his face away when he hides from us the manifestation of his vision. In these words, therefore, two kinds of compunction are suggested to us. One, by which we ought to bewail the misery in which we are. The other, by which we ought, weeping, to sigh for the glory of the heavenly fatherland, in which we are not.\n\nOther kinds of compunction also are shown when it is added: How long shall I set counsels in my soul, sorrow in my heart by day? By day he signifies continuance. Counsel is of no use except in adversities. To set counsel in the soul by day is solicitously and continually to foresee and guard against the suggestions and sins by which the soul is corrupted. He was setting counsel in his soul who said: In my heart I have hidden your words, that I may not sin against you (Ps. 118). But to have sorrow in the heart by day is continually to afflict the heart with grief over evils committed. It is fitting, therefore, that in this counsel and sorrow of ours we lament things past and guard against things to come. But because this struggle of ours is against the spiritual forces of wickedness (Eph.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"6.): et corpus quod corrumpitur, agg(??)avat anim(??)m: et deprimit terrena inhabitatio s(??)nsum multa cogitantem (Sap. 9.); hos inimicos anima intue(??)s et ge (??)ens subjungit.\n\nUsquequo exaltabitur inimicus meus super me? Totiens exaltatur super nos in(??)micus, quotiens p(??)c- (??)are convincimur. Dicit A posto(??)us, Video a(??)am legem in membris meis. repugnantem legi mentis meae, et captivum me ducentem in lege peccati, quae est in membris meis (Rom. 7.): hac ad exaltationem pertinent inimici. Unde idem gemens adjungit, Infelix ego homo, quis me liberabit de corpore morus hujus? Sed quid sequitur? Gratia Dei per Jesum Christum (Ibidem).\n\nHancgratiam implorat iste, cum dicit: Respice, et exaudi me, Domine Deus meus. Respice, refertur (Ex Augustino) ad id quod dictum est, Usquequo avertis faciem tuam a me? Exaudi, refertur ad id quod dictum est, Usqoequo o(??)livisceris me in finem? Et bene ait, Domine Deus meus. Domine, id est, Salv(??)tor: Deus, id est, C(??)eatur omnium, Deus per potentiam: meus antem per gratiam.","english":"and the body that is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks on many things (Wisdom 9). The soul beholds these enemies, and groaning adds:\n\nHow long will my enemy be exalted over me? The enemy is exalted over us as often as we are convicted of sinning. The Apostle says, I see another law in my members, fighting against the law of my mind, and leading me captive in the law of sin, which is in my members (Romans 7). These things pertain to the exaltation of the enemy. Hence the same man, groaning, adds, Wretched man that I am, who will deliver me from the body of this death? But what follows? The grace of God through Jesus Christ (ibid.).\n\nThis grace the psalmist implores when he says: Look upon me, and hear me, O Lord my God. Look upon me refers (according to Augustine) to what was said, How long will you turn your face away from me? Hear me refers to what was said, How long will you forget me unto the end? And well does he say, O Lord my God. Lord, that is, Savior; God, that is, Creator of all, God through power; my God, however, through grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Unde et su(??)tur; Illumina oculos meos, ne unquam obdormiam in mo(??)e: nequando dicat inimicus meus, Proeralui adversus eum. Deus est lux cordis nostri, peccatum mors animae. Unde scriptum est. Anima quae peccaverit ipsa morietur. Ab boc somno mortis excitat Apostolus, dicens, Evigi(??)ate, justi, et nolite peccare (1. Cor. 15.). Orandum ergo est nobis, ut ab illo, qui est lux vera, (??)ll(??)minentur oculi nostri cordis, ne unquam in morte peccati per negligentiam d(??)(??)miamus: ne quando nobis insultet h(??)- (??) antiquus, et dicat se (??)bis praeva(??)isse, si nos sibi potuerit per peccatum subjicere. Gaudebit enim princeps tenebrarum, si in nobis potuerit perturbare rectitudinis statum. Unde et subjungit: 7. Qui tribulant me, exultabunt si molus fue(??)o: ego autem in misericordia tua speravi. Ad hoc enim nos tribulant, ad hoc innumeris tribulationibus frequenter inquietant, ut a statu rectitudinis nos suis perturbationibus amoveant. In hujusmodi ergo periculis co(??)tituti, nec debemus desperare, nec rursus de nostris viribus praesumere. Sed tota spes nostra in ipsius figenda est misericordia, qui potest nos et illuminare, ne erremus: et roborare, ut firmiter stemus.","english":"Hence it is also said: Illuminate my eyes, lest I ever fall asleep in death; lest at some time my enemy say, I have prevailed against him. God is the light of our heart, sin is the death of the soul. Hence it is written: The soul that has sinned, it shall die. From this sleep of death the Apostle rouses us, saying, Awake, you righteous, and do not sin (1 Cor 15). We must therefore pray that by him who is the true light the eyes of our heart may be illuminated, lest we ever fall asleep in the death of sin through negligence; lest at some time the ancient enemy insult us and say that he has prevailed against us, if he has been able to subject us to himself through sin. For the prince of darkness will rejoice if he has been able to disturb in us the state of uprightness. Hence he also adds: 7. Those who trouble me will exult if I have been moved; but I have hoped in your mercy. For to this end they trouble us, to this end they frequently disturb us with countless tribulations, that by their disturbances they may move us from the state of uprightness. Placed therefore in dangers of this kind, we must neither despair nor again presume on our own strength. But our whole hope must be fixed in his mercy, who can both illuminate us, lest we go astray, and strengthen us, that we may stand firm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Et quia spes in Deo laetitiam cordis generat, recte, subditur: Exultabit cor meum in salutari tuo: cantabo Domino, qui bona tribuit mihi, et psallam nomini Domini altissimi. Tria hic nobis commendat: exultal corde: cantat voce: psallit opere. Ex quibus verbis nobis innuitur perfectio divinae laudis. Si enim Dominum Deum nostrum pure et perlecte laudare cupimus, totum quod in nobis est, ad ejus laudem referre debemus, ut cuncta nostra in ejus laude resonent: scilicet vita, lingua, conscientia: tum quia per salutare suum, id est, Christum, nos salvat: tum quia n(??)bis bona temporalia et spiritualia incessanter praestat: tum quia nomen ejus est aitissimum. Quia enim altiorem et meliorem Dominum invenire non possumus, justum est, ut in ejus laude, amore, servitio perseveremus.\n\nTITULUS PSALMI XIII.\n\nPsalmi hujus titulus est idem qu(??) superius. Agit autem de errore Gentium, et de infidelitate Judaeorum, qui Dominum Christum Deum esse negaverunt (Joan. 19.): et ideo ipsi per errorem et morum pravitatem corrupti, et inutiles facti, alios quoque secum corrumpere atque ad err(??)rem suum adducere conati sunt. Quibus a Domino reprobatis, in generatione justa habitare se perhibet, atque de Sion mittere Salutare suum, ut plebem suam conve(??)at a captivitate: ut in eo exul(??)et Jacob et laetetur Israel.","english":"And because hope in God generates joy of heart, rightly it is added: My heart will exult in your salvation: I will sing to the Lord, who has given me good things, and I will sing psalms to the name of the Lord most high. Here he commends three things to us: exultation of heart, singing with the voice, psalmody in deed. From these words the perfection of divine praise is indicated to us. For if we desire purely and perfectly to praise the Lord our God, we ought to refer to his praise everything that is in us, so that all our faculties may resound in his praise: namely, life, tongue, and conscience: both because through his salvation, that is, through Christ, he saves us; and because he unceasingly provides us with temporal and spiritual good things; and because his name is most high. For since we cannot find a Lord higher and better, it is just that we persevere in his praise, love, and service.\n\nTITLE OF PSALM XIII.\n\nThe title of this psalm is the same as the one above. It treats, moreover, of the error of the Gentiles and of the unbelief of the Jews, who denied that the Lord Christ is God (John 19): and therefore they themselves, corrupted by error and depravity of morals, and made useless, attempted also to corrupt others with them and to lead them into their own error. When these had been rejected by the Lord, he declares that he dwells in a righteous generation, and that he sends his Salvation from Zion, so that he may gather his people from captivity: so that Jacob may exult in him and Israel rejoice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Et haec ideo nobis scripta sunt, ut eorum attendentes damnationem, et fidelium salutem: illos cavemes, et is(??)os imitantes, permaneamus in fide Domini Jesu, qui esi finis et merces nostra: ad quem cum venerimus, spiritualiter fac(??)i Jacob atque Israel, in eo perfecie gaudebimus. Hae(??) est psalm(??) hujus intentio, atque utilitas. Materia est ipse ins(??)piens.\n\nPSALMUS XIII.\n\nDixit insipiens in corde suo, Non est Deus. Gent(??)lis populus potest intelligi, qui in tantum a naturali lege quam acceperat desipuit, quod ipsum a quo creatus est, Dominum esse non credidit. Uude Apostolus ait: Mutaverunt gloriam incorruptibilis Dei in imaginem corruptibilis hominis et volucrum, et quadrupedum, et serpentium (Rom. 1.). Propter quod et tradidit eos Deus in passiones ignominiae, ut contumel(??)is afficerent corpora sua in semetipsis. Quibus verbis concordant verba quae sequuntur: Corrup– ti sunt, et abominabiles facti sunt in studiis suis: non est qui faciat bonum, non est usque ad unum. Corrupti sunt in vitiis et peccatis, et abominabiles facti sunt, imitando naturalem usum in eum usum qui est contra naturam (lbid.). Et bene vitia eorum et peccata vocat studia, quia non ex ignorantia, aut ex infirmitate tantum, sed (quod gravius est) ex studio et ex voluntate ea perpetrabant. Ex (??)is non est unus qui faciat bonum, qui nolunt credere in unum Deum (Rom. 1.).","english":"And these things were written for our sake, so that, attentive to their condemnation and to the salvation of the faithful, we may shun those men and, imitating these, remain in faith in the Lord Jesus, who is our end and our reward; when we come to him, made spiritually Jacob and Israel, we shall rejoice perfectly in him. This is the intent and the usefulness of this psalm. Its subject matter is the fool himself.\n\nPSALM XIII.\n\nThe fool has said in his heart, There is no God. The Gentile people can be understood here, who fell so far from the natural law that they had received into folly that they did not believe that the very one by whom they were created is the Lord. Whence the Apostle says: They changed the glory of the incorruptible God into the image of corruptible man, and of birds, and of four-footed beasts, and of serpents (Rom. 1). For which cause God also gave them up to shameful passions, so that they dishonored their own bodies in themselves. With these words agree the words that follow: They are corrupt, and have become abominable in their pursuits: there is none who does good, there is not even one. They are corrupt in vices and sins, and have become abominable by imitating the natural use for that use which is against nature (ibid.). And rightly he calls their vices and sins pursuits, because they committed them not from ignorance or merely from weakness, but (what is graver) from pursuit and from will. Of these there is not one who does good, who refuse to believe in one God (Rom. 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"Quoniam absque fide impossibile est placere Deo (Hebr. 11.). Unde (??)psa Veritas dicit: Sin(??) me nil potestis facere (Joan. 15.). Quia prius peccaverunt in(??)corde, ideo postmodum peccaverunt in opere, et ex merito erroris puniti sunt poena corruptionis. Servanda est itaque omni custodia mens nostra, ne a quolibet vitio corrumpatur: quoniam(??) ante Dei oculos nequaquam vacuae transvolant cogitationes nostrae. Intus videt quod fo(??)s punit: occultam videlicet culpam sequitur aperta percussio, ut ma(??)s exteriorilpjs interna puniantur, et cor publice corruat, quod latenter peccabat.\n\nAd Judaeos autem videntur pertinere, quae sequuntur. Ait enim: Dominus de coelo prospexit super filios hominum, ut videat si est inteltigens, aut requirens Deum. Super Judaeos (Ex Auaustino) potest intelligi, ut honoratius eos dixerit filios hominum propter cultum Dei, ad differentiam gentilium, qui propter cultum lapidum, corrupti et abominabiles facti sunt. Prospicit ergo Dominus super filios hominum per animas sanctas suas, quod significat hoc, quod ait, de coelo, ut videat idest, videri faciat, si est aliquis Deum inlelligens corde, aut reqoi(??)ens opore. Vel per filios hominum possumus imitatores carnalium intelligere (Ephes. 6.), sicut eco(??)trario imitatores Dei filii Dei nuncupantur.","english":"For without faith it is impossible to please God. Hence the Truth itself says: Without me you can do nothing. Because they first sinned in heart, therefore afterward they sinned in deed, and by the merit of their error they were punished with the penalty of corruption. And so our mind must be kept with all vigilance, lest it be corrupted by any vice; for our thoughts do not pass by empty before the eyes of God. He sees within what he punishes outwardly: that is, open punishment follows hidden guilt, so that the inner things are punished by the outer, and the heart falls publicly that sinned secretly.\n\nBut what follows seems to pertain to the Jews. For it says: The Lord looked down from heaven upon the children of men, to see if there is one who understands or seeks God. It can be understood as spoken concerning the Jews, that he called them children of men more honorably because of their worship of God, in distinction from the Gentiles, who because of their worship of stones were made corrupt and abominable. Therefore the Lord looks down upon the children of men through his holy souls, which is what he signifies by saying from heaven, that he may see—that is, may cause to be seen—whether there is anyone who understands God in heart or seeks him in deed. Or by children of men we can understand imitators of carnal men, just as, on the contrary, imitators of God are called sons of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"Per justos enim homines prospicit De(??)s peccatores, e(??) per bonos redarguit malos, et per sanctorum vitam, et doctrinam facit innotescere pravorum errorem atque i(??)justitiam: de quibus nequitiae subditur:\n\nOmnes dec(??)naverunt, simulinutiles facti sunt: non est qui faciat bonum, non est usquead unum. No(??) est intelligendum, ita omnes declinasse, ut in humano genere non esset vel unus qui bonum ageret: cum paulo post dicat. Dominus iu generatione justa est. Sed eorum videlicet, qui sunt imitatores carnalium, quorum corrupta est vita et continentia, non est aliquis qui faciat bonum. Quandiu enim homo maius est, bonum facere non potest. Quantum autem a via veritatis declinaverint, verba quae sequuntur; ostendunt. Dicitur enim: Sepulcrum patens est guttur eorum: linguis suia dolose agebant, venenum aspidum sub labiis eorum. B(??)ne patenti sepulcro comparantur: quia sicut sepulcrum patet, ut mortua cadavera recipiat: ita illi inhiabant, utsimplices animas sibi attraherent, atque per errorem extinctas sibi incorporarem. Bene autem postquam dixit, linguis, addidit, suis: ut significaret malis. Mali enim malas linguas habent. Tunc Judaei linguis suis dolose egerunt, quando Dominum interrogaverunt, utrum liceret censum dari Caesari, an non (Matth. 22.).","english":"For through righteous men God looks upon sinners, and through the good he refutes the wicked, and through the life and teaching of the saints he makes the error and injustice of the depraved known; concerning these, the following is added about their wickedness:\n\nAll have turned aside, together they have become useless: there is none who does good, there is not even one. It is not to be understood that all have turned aside in such a way that in the human race there was not even one who did good, since shortly afterward he says: The Lord is in the righteous generation. But evidently of those who are imitators of the carnal, whose life and conduct are corrupt, there is no one who does good. For as long as a man is greater, he cannot do good. But how far they have turned aside from the way of truth, the words that follow show. For it is said: Their throat is an open sepulcher: with their tongues they acted deceitfully, the poison of asps is under their lips. Rightly are they compared to an open sepulcher: because just as a sepulcher lies open to receive dead bodies, so they gaped to draw simple souls to themselves, and having destroyed them through error, to incorporate them into themselves. Rightly, moreover, after he said with their tongues, he added their own: so as to signify evil men. For evil men have evil tongues. Then the Jews acted deceitfully with their tongues, when they asked the Lord whether it was lawful to give tribute to Caesar or not (Matthew 22).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Dolum quidem habeba(??) in ore, sed malitiae venenum occultabant in corde: ut si diceret, Licet: statim eum redarguerent de lege, in qua praecipitur, ut soli Domino serviatur (Deut. 6.). Rursum si diceret, Non licet: adduxerant Herodianos, qui eum statim apprehendere(??), et regale tributum prohibentem condemnarent (Matth. 22.). Recte autem as(??)idi comparantur, quia sicut aspis obturat aurem suam ad vocem incantantis (Psal. 57.), ita ipsi obturabant aures suas ad vocem praedicationis (Act. 6.). Quorum os maledictione et amaritudine plenum est: veloces pedes eorum ad effundendum sanguinem. Maledictione os eorum plenum (??)uit, quando dixerunt, Nonne bene dicimus nos, quia Samaritanus es tu, et Daemonium habes (Joan. 8.)? Amaritudine quoque reple(??)i fuerun, cum dixerunt ad P(??)latum, Crucifige eum. Reus est mortis (Matth. 27. Marc. 15. Luc. 25. Joan. 19.). Veloces fuerunt pedes eorum ad effundendum sanguinem, quando eum extra civitatem duxerunt et occiderunt. Unde contriti sunt ab inimicis, et ad infelicitatem captivitatis perducti. Et ideo subditur: Contritio et infelicitas in v(??)s eorum, et viam pacis non cognoverunt. Si enim cognovissent, nunquam Dominum gloriae crucifixissent (1. Cor. 2.). Non est timor Dei ante oculos corum.","english":"They indeed had deceit in their mouth, but they concealed the poison of malice in their heart: so that if he said, \"It is lawful,\" they would immediately refute him from the law, in which it is commanded that one should serve the Lord alone (Deut. 6). Again, if he said, \"It is not lawful,\" they had brought in the Herodians, who would immediately seize him and condemn him for forbidding the royal tribute (Matt. 22). And rightly are they compared to asps, because just as the asp stops its ear against the voice of the charmer (Psal. 57), so they stopped their ears against the voice of preaching (Act. 6). Their mouth is full of cursing and bitterness: their feet are swift to shed blood. Their mouth was full of cursing when they said, \"Do we not speak well when we say that you are a Samaritan and have a demon?\" (Joan. 8). They were also filled with bitterness when they said to Pilate, \"Crucify him. He is guilty of death\" (Matt. 27, Marc. 15, Luc. 25, Joan. 19). Their feet were swift to shed blood when they led him outside the city and killed him. Whence they were crushed by their enemies and brought to the misery of captivity. And therefore it is added: Contrition and misery are in their ways, and they have not known the way of peace. For if they had known, they would never have crucified the Lord of glory (1 Cor. 2). There is no fear of God before their eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Haec fu(??)t caussa duritiae cordis ipsorum, quia Dominum non timuerunt, ideo obduraverunt corda ad credendum, et evenit eis juxta quod scriptum est, Qui autem mentis est durae, corruet in malum (Prov. 28.). Horum malitiam increpat propheta, cum subjungit:\n\nNonne cognoscent omnes qui operantur iniquitatem, qui devorant plebem meam sicut escam panis? Nesciebant quid faciebant, qui Dominum occidebant. Unde ipse orans ait: Pater, ignosce illis, quia nesciunt quid faciunt (Luc. 23.). Sed cognoscent in judicio, quando videbunt in quem pupugerunt (Zachar. 12.). Quando conspicient martyres sanctos, quos occiderunt (Apoc. 1.), quos (??)anquam cibum panis devorare describuntur, ut illorum affectus denotetur. Quomodo enim dulcis est panis ad comedendum, ita dulcis erat illis persecutio Sanctorum. Undo non manducare, sed devorare descripti sunt; ut in (??) designetur eorum non solum voluntas, sed etiam aviditas.","english":"This was the cause of the hardness of their heart, because they did not fear the Lord; therefore they hardened their hearts against believing, and it happened to them just as it is written: But the one who is hard of mind will fall into evil (Prov. 28). The prophet rebukes their malice when he adds:\n\nWill not all those who work iniquity know, who devour my people like bread? They did not know what they were doing, those who were killing the Lord. Hence he himself, praying, said: Father, forgive them, for they do not know what they are doing (Luke 23). But they will know in judgment, when they see the one whom they pierced (Zech. 12). When they behold the holy martyrs, whom they killed (Apoc. 1), whom they are described as devouring like bread, so that their disposition may be denoted. For just as bread is sweet to eat, so sweet was the persecution of the saints to them. Hence they are described not as eating but as devouring, so that in this may be designated not only their will but also their greed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"Dominum non invocaverunt, illic trepidaverunt timore, ubi non erat timor. Quid mirum si illi trepidaverunt, qui D(??)minum non invocaverunt (Rom. 10.)? Quis securus sine Domino? Dixerunt enim, Si dimittimus eum hic, omnes credent in eum, et venient Romani, et tollent nobis et locum et gentem (Joan. 11.). Timuerunt regnum terrenum amittere, ubi non erat timor: et amiserunt regnum caelorum, quod timere debuerant. Et hoc de omnibus tempora– libus commodis intelligendum est, quorum amissionem dum timent homines, ad aeterna non perveniunt. Hoc etiam non cognoscent omnes qui operantur iniquitatem, quod sequitur.\n\nQuoniam Dominus in generatione justa est. Non utique in prava. Quare non in illis Dominus? subjungit causam: Consilium inopis confudistis: quoniam Dominus spes ejus est. Dixistis enim, Confidit in Deo, liberet nunc eum si vult. Contemsistis humilem adventum Filii Dei, quia in eo non vidistis pompam secuti. Quia speravit in Deo, despectus est a vobis, quibus terrena magis placent, quam caelestia.","english":"They did not call upon the Lord; there they trembled with fear where there was no fear. What wonder if those trembled who did not call upon the Lord? Who is secure without the Lord? For they said, If we let him go on like this, all will believe in him, and the Romans will come and take away both our place and our nation. They feared to lose an earthly kingdom, where there was no fear, and they lost the kingdom of heaven, which they ought to have feared. And this must be understood of all temporal advantages: while men fear to lose them, they do not attain to eternal things. Nor will all who work iniquity come to know this, as follows.\n\nFor the Lord is in the generation of the just—not, surely, in the depraved. Why is the Lord not in them? He adds the reason: You have confounded the counsel of the poor, because the Lord is his hope. For you said, He trusts in God; let him deliver him now if he will. You despised the lowly coming of the Son of God, because you did not see pomp in it—you who follow after such things. Because he hoped in God, he was despised by you, to whom earthly things are more pleasing than heavenly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Quis dabit ex Sion Salutare Israel? Subauditur, nisi ille, cujus humilitatem contemsistis? Ipse enim in claritate venturus est ad judicium vivorum et mortuorum, regnumque justorum, ut quoniam isto humili adven u facta est caecitas ex parte in Israel, ut plenitudo gentium intraret: illo alio fiat, quod sequitur, et sic omnis Israel salvus lieret (Rom. 11.). a Pro Judaeis enim Apostolus etiam illud Isaiae testimonium accepit, quo dictum est: Veniet ex Sion, qui avertat impietatem ab Jacob (Isa. 57.). Huic cuncor dat, quod dicitur:\n\nQuis dabit ex Sion salutare Israel? cum converterit Deus captivitatem plebis suoe, exaltabit Jacob, et laetabitur Israel. Per Jacob designantur pugnantes et reluctantes contra vitia. Jacob enim supplantator interpretatur. Per Israel vero intelliguntur illi, qui post pugnam vitiorum usquead contemplandum Deum profecerunt: quoniam Israel, Deum videns, dicitur. Quandiu corpus, quod corrumpitur, aggravat animam, et terrena inhabitatio deprimit sensum mulla cogitantem (Sap. 9.), in captivitate sumus. Sed cum converte(??)t Deus captivitatem nostram (quod tunc fiet, quando corruptibile hoc induerit incorruptionem, et mortale boc induerit immortalilatem[1. Cor. 15.]), tunc erit exultatio in corpore et in animo, bis qui fuerint spiritualiter Jacob, id est, qui vilia supplantaverint.","english":"Who will give from Zion the salvation of Israel? The sense is, Who except that one whose humility you despised? For he himself will come in glory to judge the living and the dead, and to bring the kingdom of the righteous; so that, just as by that humble coming blindness came in part upon Israel, that the fullness of the Gentiles might enter in, so by that other coming there may be fulfilled what follows, and thus all Israel may be saved (Rom. 11). For on behalf of the Jews the Apostle also took up that testimony of Isaiah which says: He will come from Zion, who will turn away ungodliness from Jacob (Isa. 57). To this he adds what is said:\n\nWho will give from Zion the salvation of Israel? When God has turned back the captivity of his people, Jacob will be exalted, and Israel will rejoice. By Jacob are signified those who fight and struggle against vices. For Jacob is interpreted as supplanter. By Israel, however, are understood those who, after the struggle with vices, have advanced even to the contemplation of God; since Israel means one who sees God. As long as the corruptible body weighs down the soul, and the earthly dwelling presses down the mind that thinks on many things (Wis. 9), we are in captivity. But when God has turned back our captivity—which will then come to pass when this corruptible has put on incorruption, and this mortal has put on immortality (1 Cor. 15)—then there will be exultation in body and in spirit for those who have been spiritually Jacob, that is, who have supplanted base things.","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":156,"ref":"p156","source":"Eterit laetitia in mente (??)is, qui fuerint spiritualiter Israel, qui in amore et contemplatione divinitatis exarserint, Ibi finietur justorum labor, perficietur amor. Ibi activa et contemplativa vita gaudio aeternitatis remunerabitur. Ibi proficientium et perfectorum merces sempiterna recompensabitur.\n\nTITULUS PSALMI XIV.\n\nQuartos decimus Psalmus praescribitur. Psalmus David. David autem noster Christus est, ut saepe diximus. Deinde legimus iu Exodo, quia quartadecima die agnus immolatur, quando luna plena est(Erod. 12.), quaiuiu ei nihil de est de lumine. Quandam ergo lucis plenitudinem, quandam beatam (??)atietatem nobis significat iste psalmus, cujus intentio est nobis ostendere regiam viam, qua per Christianam mi(??)tiam tendamus ad patriam. Ait autem de perfectis mandatis justitiae, quibus uos docet ad coelestia posse introire (Matth. 19.): quibus etiam minora adjungit ut i(??) eis se infirmitas inchoantum exercere atque ad altiora tendere possit. Sed jam quid propheta dicat, audiamus:","english":"There will be joy in the mind of those who have been spiritually Israel, who have burned with love and contemplation of the Godhead. There the labor of the righteous will end, love will be perfected. There the active and the contemplative life will be rewarded with the joy of eternity. There the eternal reward of those making progress and of the perfect will be repaid.\n\nTITLE OF PSALM 14.\n\nThe fourteenth Psalm is inscribed. A Psalm of David. Now our David is Christ, as we have often said. Then we read in Exodus that on the fourteenth day the lamb is sacrificed, when the moon is full (Exod. 12), since nothing of its light is lacking. Therefore this psalm signifies to us a certain fullness of light, a certain blessed brightness, whose purpose is to show us the royal way, by which through Christian service we may press on to the fatherland. But it speaks of the perfect commandments of justice, by which he teaches you that you can enter into heavenly things (Matt. 19); to which he also adds lesser ones, so that in them the weakness of beginners may exercise itself and be able to strive toward higher things. But now let us hear what the prophet says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"PSALMUS XIV.\n\nDomine quis habitabit in tabernaculo tuo? aut quis requiescet in monte sancto tuo? Non prius in monte, et pos tea in tabernaculo: sed prius in tabernaculo, et postea in monte. Tabernaculum non est firma domos, non habet fundamentu (??): belli res es(??), huc illu(??)que mutatur, et cum tra(??)migrante migrat. Significai Ec- (??)lesiam praesentis seculi. Non enim hic permanemus habitantes (Hebr. 13.), sed alio migraturi sumus. Montes autem firma habent fundamenta. Montis ergo nomine soliditas patriae futurae designatur. Quoniam ergo de tabernaculis ad montem migraturi sumus, di bemus discere, qui sunt isti, qui migraturi sutu in montem sanctum Dei. Audiamus itaque, interroganti prophetae, quid Spiritus Sanctus respondeat.\n\nQui ingreditur (inquit) sine macula, et operatur justitiam. Qui ingreditur, in via esi. Non dixit qui pervenit ad finem sine macula: sed qui adhuc in itinere est, et maculam non habet. Dicere(??)aliquis poterat: Non habeo maculam, non feci malum. Non sufficit nobis malum non facere, nisi fecerimus et bonum. Sed quis potest esse sine macula? Cum Apostolus dicat, In mullis offendimus omnes (Jacob. 3.). Et, Si dixerimus, quia peccatum non habemus, nos ipsos seducimus, et ve(??)itas in nobis non est (1. Joan. 1.). Sed apud misericordem Dominum sine macula repu(??)atur, cui jam culpa per delectationem non dominatur.","english":"PSALM 14.\n\nLord, who shall dwell in your tabernacle? Or who shall rest on your holy mountain? Not first on the mountain and afterwards in the tabernacle, but first in the tabernacle and afterwards on the mountain. A tabernacle is not a firm house, it has no foundation; it is a thing of war, it is shifted hither and thither, and it migrates with the migrant. It signifies the Church of the present age. For we do not remain here as dwellers (Heb. 13), but we are to migrate elsewhere. Mountains, however, have firm foundations. Therefore by the name of mountain is designated the solidity of the future fatherland. Since, then, we are to migrate from tabernacles to the mountain, we ought to learn who these are who are to migrate to the holy mountain of God. Let us therefore hear what the Holy Spirit answers to the prophet as he asks.\n\nHe who enters (he says) without stain, and works justice. He who enters is on the way. He did not say, he who has reached the end without stain, but he who is still on the journey and has no stain. Someone could have said: I have no stain, I have done no evil. It is not enough for us not to do evil, unless we have also done good. But who can be without stain? Since the Apostle says, In many things we all offend (James 3). And, If we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1). But with the merciful Lord he is reckoned without stain, over whom guilt no longer rules through delight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Unde idem propheta, cum ab occultis et ab alienis delictis inundari exoraret, adjunxit: Si mei non fuerint a dominat(??), tunc immaculatus ero (Psal. 18.). Primus ergo ingressus ad justitiam est, immaculatum se custodire a peccato: praeventio autem perfectum esse in bono. Studeamus ergo ingredi sine macula peccati, atque exercere opera justitiae. Justitia non novit patrem, non novit matrem: veritatem novit, personam non accipit, Deum imitatur.\n\nAudiamus opera justitiae, quae sequuntur: Qui loquitur veritatem in corde suo. Multi loquuntur veritatem in labiis, non in corde: qui videntur verum dicere, sed cor eorum labiis non consonat. Tanquam (Ex Augustino) si aliquis dolose ostendat viam, sciens in ea esse latrones, et dicat. Si hac (??)eris, lutus eris a latronibus, et con(??)ingat, ut vere non inveniantur latrones: verum ile loquulus est, sed non in corde suo. Aliud enim putabat, et nesciens verum dixit. Ergo parum est, verum loqui, nisi etiam in corde ita si(??). Qui non egit dolum in lingua sua. Lingua agitur dolus, Cum aliud ore pro(??)er(??)ur, aliud corde (??)egitur. Dolum in lingua non agit, qui id, quod mente tractavit, ser- (??)ne protulit, Nec fecit proximo suo malum. Proximum, omnem hominem intelligere debemus (Luc. 10.); et ideo scriptum est, Quod (??)bi non vis (??)eri, aliis no (??)(??)ceris (Matth.","english":"Hence the same prophet, when he prayed to be flooded from hidden and from alien faults, added: If they have not been lords over me, then I shall be spotless (Ps. 18). The first entrance, then, to righteousness is to keep oneself spotless from sin; but to be perfected in good is a going beyond. Let us strive, therefore, to enter without the stain of sin, and to practice the works of righteousness. Righteousness knows not father, knows not mother: it knows the truth, it does not accept a person, it imitates God.\n\nLet us hear the works of righteousness that follow: Who speaks the truth in his heart. Many speak the truth on their lips, not in their heart: they who seem to speak the truth, but their heart does not agree with their lips. As if, for instance, someone deceitfully points out a road, knowing that there are robbers on it, and says, If you go this way, you will be safe from the robbers, and it happens that the robbers are truly not found there: that man has spoken the truth, but not in his heart. For he thought one thing, and, not knowing it, spoke the truth. Therefore it is a small thing to speak the truth, unless it is so also in the heart. Who has not acted deceit in his tongue. Deceit is acted with the tongue when one thing is brought forth by the mouth and another is kept in the heart. He does not act deceit in his tongue who brings forth in speech what he has pondered in his mind. Nor has he done evil to his neighbor. By neighbor we ought to understand every human being (Luke 10); and therefore it is written, What you do not wish to be done to you, do not do to others (Matt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"22.): ut nemini faciamus malum, quod utique nobis ab aliquo fieri nolumus (Luc. 6.). Et opprobrium non accepit adversus proximos suos. Grandis res dicitur. Nunquam, inquit, vicinus murmuratus est contra eum (Tob. 4.). Nunquam invenit aliquam occasionem detrahendi ei. Haec v(??)- (??)s excedit humanam conditionem: Dei gratia est.\n\n. 4·Ad nihilum deductus est in conspectu ejus malignus, Et si imperator est, et si Praefectus est; et si Episcopus est, et si Presbyter est ((??) Ecclesia enim istae sunt dignitates), quicunque m(??)lus est, in conspectu Sancti pro nihilo computatur. Ei statim seq(??)tur: Timentes autem Dominum glorificat. Iste sanctus qui ingreditur sine macula, qui potentes despicit, quia muli sunt: si quem vident timere Deum, licet pauper sit, tamen illum glorificat. Sicut (Ex Augustino) superiora pertinent ad perfectos, ita ea, quae nunc dicturus est, pertinent ad incipientes.","english":"(22.) that we do no evil to anyone, which assuredly we do not wish to be done to us by anyone (Luke 6). And he did not take up reproach against his neighbors. A great thing is being said. Never, he says, did a neighbor murmur against him (Tob. 4). Never did he find any occasion for disparaging him. This exceeds the human condition: it is the grace of God.\n\n4. The malignant one is brought to nothing in his sight, and whether he is an emperor, or a prefect, or a bishop, or a presbyter (for these are the dignities of the Church), whoever is evil is counted as nothing in the sight of the saint. And immediately there follows: But he glorifies those who fear the Lord. This saint who enters without stain, who despises the powerful because they are evil: if he sees anyone fearing God, though he be poor, yet he glorifies him. Just as (from Augustine) the former things pertain to the perfect, so those things which he is now about to say pertain to beginners.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Qui jurat proximo suo, et non decipit, qui pecuniam suam non dedit ad usuram, et munera super innocentes non accepit. Omnino non jurare perfectorum est (Matth. 5.). Fallaciam cavere in juramento, et si non est perfecta vinus, est tamen aliquis profectus pertinens ad incipientes. Similiter pecuniam suam non dare ad usuram, non est magna virtus, sed lamen inchoatio virtutis est. Nam si perfecti esse volumus, omnia nostra largiri debemus (Matth. 19.). Rursus: Non est magnum, munera super innocentes non accipere; nam debemus, si possumus, e(??) innocentes liberare. Quid est e(??)go, quod Sanctus Spiritus perfecta mandata, etiam minima adjungit, nisi quod in hoc infirma nostra misericorditer fovere intendit? Ut videlicet si adhuc ad perfecta non possumus attingere, vel parva prout possumus, studeamus exercere. Si enim pro posse nostro a parvis ad majora tendimus, et si ad ea pertinge(??)e statim, quae desideramus, nou possumus: non tamen d(??)esse poterit merces laborantibus. Unde et sequitur; Qui facit hoec, non movebitur in a(??)ternum. Id est (ExAugustino), perveniet ad illa majora, in quibus est magna et inconcussa stabilitas.","english":"He who swears to his neighbor and does not deceive, who has not given his money at interest, and has not taken bribes against the innocent. To swear not at all is the mark of the perfect (Matthew 5). To guard against deceit in an oath, even if it is not the perfection of the perfect, is nevertheless some progress belonging to beginners. Likewise, not to give one's money at interest is not a great virtue, but it is nonetheless a beginning of virtue. For if we wish to be perfect, we ought to give away all that is ours (Matthew 19). Again: it is no great thing not to take bribes against the innocent; for we ought, if we can, to set the innocent free. What then is the reason that the Holy Spirit adds even the least commandments to the perfect ones, except that in this he mercifully intends to cherish our weakness? Namely, that if we cannot yet attain to the perfect things, we may at least strive to practice the small things as we are able. For if, according to our ability, we press on from small things to greater, and even if we cannot at once reach the things we desire, the reward will still not fail those who labor. Hence it follows: He who does these things shall not be moved forever. That is (according to Augustine), he will arrive at those greater things, in which there is great and unshakable stability.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"TITULUS PSALMI XV.\n\nAntiquitas solebat f(??)eri, quod quando aliquis de hoste suo triumphum habebat, laciebat sibi arcum const(??)ui, qui triumphalis dicebatur: i(??) qu(??) describebatur illa victoria (1. Reg. 15.). Unde Aurasicae in arcu triumphali Massi– liense be(??)m sculptum habetur, ob signum victoriae Caesaris. Similiter Deus Pater per victoriam pa(??)imus jam devicto diabolo, quasi triumphalem arcum de acquisito sibi regno totius mundi, titulum cruci fecit apponi, Jesus NazarAEnus rex JudAEorum (Matth. 27. Marc. 15. Luc. 23. Joan. 19. (??).\n\nInscriptio tituli hujus psalmi est. Psalmus ipsi David. Ideo (Ex Augustino) addidit ipsi, quia ipse Rex noster in hoc psalmo loquitur in susceptione personae humanae, de quo titulus regalis tempore passionis inscriptus emicuit [At. eminuit]. Intentio e(??)us est nos invitare ad suum regnum, quod (??)obis acquisivit per suam humanitatem, passionem, resurrectionem, unde (??)ic agitur. Ait ergo:","english":"TITLE OF THE FIFTEENTH PSALM.\n\nAntiquity was accustomed to do this, that when anyone had a triumph over his enemy, he had an arch built for himself, which was called triumphal; on which that victory was depicted (1 Kings 15). Whence at Orange, on a triumphal arch, the Massilian[?]... is held sculpted, as a sign of Caesar's victory. Similarly God the Father, through the victory by which the devil has now been conquered, as it were a triumphal arch from the kingdom of the whole world acquired for himself, caused a title to be affixed to the cross: Jesus the Nazarene, king of the Jews (Matthew 27, Mark 15, Luke 23, John 19).\n\nThe inscription of the title of this psalm is: A psalm of David himself. Therefore (from Augustine) he added \"himself,\" because he himself, our King, speaks in this psalm in the assumption of a human person, concerning whom the royal title inscribed at the time of his passion shone forth. His intention is to invite us to his kingdom, which he acquired for us through his humanity, passion, and resurrection, whereof this psalm treats. He says therefore:","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":162,"ref":"p162","source":"PSALMUS XV.\n\nConserva me. Domine, quoniam speravi in te. Non erat ei necessarium, quod pro se oraret: nam in eo, quod Deus erat, conservare seipsum poterat. Sed sicut incarnari venit pro nobis, i(??)a pius Redemptor orare dignatus est pro nobis, transfigurans nos in sua persona; quia unum corpus fieri voluit, cum sua Ecclesia. Pro infirmantibus ergo membris suis, quae transformat in se, dicit: Conserva me. Domine, quoniam speravi in te. Nos enim qui puri homines sumus, et per peccatum pe(??)diti, conse(??)vari a Domino indigemus. Ipse enim est spes nostra, ipse est Deus noster. Nos indigemus ejus auxilio, non ipse nostro. Unde bequ(??)tu(??) adjunxit:\n\nDixi Domino, Deus meus es tu, quoniam bonorum meorum non eges. Quod prius Pater per Filium suum nos redemit, sola cha(??)itate hoc fecit, non ne– cessitate. Perfecta enim ejus gloria, nec augeri potest, nec minui. Unde magis debemus Dominum Deum nostrum, et ore contiteri, et corde credere, atque in ipso sperare, et ab ipso salutem quaerere, qui (??)ona quidem nostra non quaerit, i(??)o sua nobis largitur. Unde et subditur:","english":"PSALM 15.\n\nPreserve me. O Lord, for I have hoped in you. It was not necessary for him to pray for himself, for insofar as he was God, he could preserve himself. But just as he came to be incarnate for us, so the pious Redeemer deigned to pray for us, transforming us into his own person, because he willed to become one body with his Church. Therefore, for his weak members, whom he transforms into himself, he says: Preserve me. O Lord, for I have hoped in you. For we, who are mere men and have been lost through sin, need to be preserved by the Lord. For he himself is our hope, he himself is our God. We need his help, not he ours. Hence he rightly added:\n\nI said to the Lord, you are my God, for you have no need of my goods. That the Father first redeemed us through his Son, he did solely out of love, not out of necessity. For his glory is perfect, and can neither be increased nor diminished. Hence we ought all the more to confess the Lord our God with our mouth and believe with our heart, and to hope in him, and to seek salvation from him, who does not seek our goods, but rather lavishes his own upon us. Hence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Sanctis, qui sunt in terra ejus, mirificavit omnes voluntates meas in eis. Sanctis (Ex Augustino) qui in terra vive(??)tium spem suam posuerunt, civibus patr(??)ae coelestis, quorum conversatio spiritualis per anchoram spei in ilia patria figitur, quae recte Dei terra nominatur, quamvis in his terris carne versentur. His sanctis miras fecit omnes voluntates meas, in provectu eorum a qui senserunt, quid eis profuerit et humanitas meae divinitatis, ut morerer, et divinitas humanitatis, ut resurgerem. Et notandum, quod postquam ait, Mirificavit voluntates meas, protinus adjungit, in eis: ex quibus verbis colligendum est, ita voluntates suas sanctis miras ostendisse, ut easdem in ipsis faceret permanere. Neque enim saucti esse potuissent, si ab ejus voluntatibus cognitis discrepassent. Quod satis evidenter ex verbis sequentibus apparet, quibus dicitur:","english":"To the saints who are in his land, he has made all my desires wonderful in them. To the saints (from Augustine) who have placed their hope in the land of the living, citizens of the heavenly fatherland, whose spiritual conversation is fixed by the anchor of hope in that fatherland, which is rightly called the land of God, although in these lands they live in the flesh. For these saints he has made all my desires wonderful, in their advancement by those who have understood what the humanity of my divinity profited them—that I might die—and the divinity of my humanity—that I might rise again. And it must be noted that after he says, He has made my desires wonderful, he immediately adds, in them: from which words it is to be gathered that he so showed his desires as wonderful to the saints that he made the same desires remain in them. For they could not have been saints if they had departed from his desires once known. This appears clearly enough from the following words, in which it is said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"Multiplicatae sunt infirmitates eorum: postea acceleraverunt. Quanto enim patet divina voluntas, tanto multiplicius apparet humana infirmitas. Ex regula enim supernae just(??)tiae deprehenditur fortitudo pravitatis nostrae. Hinc est, quod sancti viri quanto subtilius divina percipiunt, tanto districtius propria peccata plangunt: atque ex percepto superno lumine cognoscun(??), quid iu seipsis debeant emendare: et ideo dicitur. Postea acceleraverunt. Unde enim propriam cognoscunt infirmitatem, inde citius festinant ad salutem. Et quia infirmos et peccatores humiliter se confitentur, ideo se a coelesti medico sanari promerentur: propterea adjunctum est: Non congregabo conventicula eorum de sanguinibus; nec memor ero nominum eorum per labia mea. Quid sanguinum nomine, nisi peccata signantur? Unde scriptum est: Caro et sanguis regnum Dei non possidebunt (1. Cor. 15.). Et bene ait, conventicula: Non enim omnes, qui vitiis subjacent, unam in peccatis voluntatem habent; nam alii conveniunt ad rapinam, alii ad avaritiam, alii ad luxuriam, alii ad superbiam. Quot sunt varietates vitiorum, tot sunt diversitates conventiculorum. Sed pius Dominus conventicula eorum de sanguinibus non congregat, quia conversos ad poenitentiam in judicio non accusat. Quae sunt autem nomina eorum, quorum non memor erit, nisi ea nomina, quae peccando sibi acquisierunt?","english":"Their infirmities have been multiplied; afterward they hastened. For the more plainly the divine will lies open, the more manifoldly human infirmity appears. For by the rule of supernal justice the strength of our depravity is detected. Hence it is that holy men, the more subtly they perceive divine things, the more strictly they lament their own sins; and from the light received from on high they recognize what they ought to amend in themselves; and therefore it is said: Afterward they hastened. For from the very source whence they recognize their own infirmity, from there they hasten more quickly to salvation. And because they humbly confess themselves infirm and sinners, therefore they are accounted worthy to be healed by the heavenly physician; for which reason it is added: I will not gather their assemblies from bloods; nor will I remember their names by my lips. What is signified by the name of bloods, if not sins? Whence it is written: Flesh and blood shall not possess the kingdom of God (1 Cor. 15). And he rightly says assemblies: for not all who are subject to vices have one will in sins; for some come together for plunder, others for avarice, others for luxury, others for pride. As many as are the varieties of vices, so many are the diversities of assemblies. But the merciful Lord does not gather their assemblies from bloods, because he does not accuse those converted to repentance in judgment. But what are their names, of whom he will not be mindful, except those names which they acquired for themselves by sinning?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"Qui enim adulterium perpetrat, non immerito adulter dicitur: qui rapinam, raptor; qui perjurium, perjurius; qui superbiam, superbus. Haec nomina non reminiscitur, si culpae, p(??)o quibus sunt nomina, corrigantur. Unde scriptum est: Dissimulans peccata hominum propter poenitentiam (Sap. 1.). Hinc Apostolus a(??)t: Si nos ipsos judicaremus, non utique judicaremur (1 Cor. 11.). Quia ergo hi in haereditatem Domini transferuntur, ut et ipse Dominus sit haereditas eorum, recte subjungitur:\n\nDominus pars haereditatis meae et calicis mei, tu es qui restitues haereditatem meam mihi. Possidebunt mecum haereditatem ipsum Dominum. Eligant (Ex Augustino) sibi alii partes, quibus fruantur, terrenas et temporales: portio Sanctorum Dominus est aeternus. Bibant alii mortiferas voluptates: portio calicis mei, Dominus est. Turestitues mihi haereditatem meam: ut nota sit et his, quos libero claritas, quae erat apud te, priusquam mundus fieret. Destructa erat haereditas Domini, quando humana natura et vitiis corrupta et a diabolo tenebatur possessa. Missus est Salvator, deleta sunt (??)eccata, restitutum est liberum arbitrium, ejectus est princeps hujus mundi foras, sanata est infirmitas, restituta increditas. Unde et subditur:","english":"For he who commits adultery is rightly called an adulterer; he who commits robbery, a robber; he who commits perjury, a perjurer; he who commits pride, a proud man. These names are not remembered if the faults for which they are names are corrected. Hence it is written: \"Overlooking the sins of men for the sake of repentance\" (Wisdom 1). Hence the Apostle says: \"If we judged ourselves, we would not indeed be judged\" (1 Corinthians 11). Therefore, because these are transferred into the inheritance of the Lord, so that the Lord himself may be their inheritance, it is rightly added:\n\nThe Lord is the portion of my inheritance and of my cup; you are the one who will restore my inheritance to me. They will possess the Lord himself as an inheritance with me. Let others choose for themselves earthly and temporal portions, in which they may take delight: the portion of the saints is the eternal Lord. Let others drink deadly pleasures: the portion of my cup is the Lord. You will restore my inheritance to me: so that it may be known also to those whom clarity sets free, which was with you before the world was made. The Lord's inheritance had been destroyed, when human nature, both corrupted by vices and held possessed by the devil, was ruined. The Savior was sent, sins were blotted out, free will was restored, the prince of this world was cast out, infirmity was healed, and unbelief was restored. Hence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Funes ceciderunt mihi in praeclaris: etenim haereditas mea praeclara est mihi. Sicut nos dividimus haereditatem nostram funibus, sic Deus fide, spe et caritate divisit haereditatem suam. Super quos ceciderunt isti funes, ipsi in haereditatem Domini pervenerunt. Non autem ceciderunt nisi in praeclaris quibus magis placuit coelestis claritas, quam terrena: spirituates virtutes plusquam temporales honores. Multi in hoc mundo divitiis florent, potentia praeminent, honoribus gaudent, gloria temporali fulgent: habent claritatem, sed non permanentem. Qui autem terrena despiciunt, qui supernam gloriam appetunt. qui ad gaudia spiritualia inardescunt: isti proculdubio praeclari sunt. Unde nunc ait: Etenim haereditas mea praeclara est mihi. Et bene ait. Mihi. Non enim illis est praeclara haec spiritualis haereditas, quibus non est cognita. Si enim cognoscerent hanc, quam diligunt, claritatem: falsam non amarent. Gratias ergo Domino debent agere hi, qui ipsius dono valent invisibilia intelligere: et ideo apte subjungitur:","english":"The lines have fallen to me in glorious places: for indeed my inheritance is glorious to me. Just as we divide our inheritance by lines, so God has divided his inheritance by faith, hope, and love. Those upon whom these lines have fallen have themselves come into the inheritance of the Lord. But they have fallen only in glorious places—those to whom heavenly glory has been more pleasing than earthly, spiritual virtues more than temporal honors. Many flourish in this world with riches, stand out in power, rejoice in honors, shine with temporal glory: they have a glory, but not one that endures. But those who despise earthly things, who desire the glory above, who burn for spiritual joys—these are beyond doubt glorious. Hence it now says: For indeed my inheritance is glorious to me. And it well says, To me. For this spiritual inheritance is not glorious to those by whom it is not known. For if they knew this glory which they love, they would not love a false one. Therefore those who by his gift are able to understand invisible things owe thanks to the Lord: and so it is fittingly added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"Benedicam Dominum, qui tribuit mihi intellectum. Quod ait, Mihi, intelligere debemus membra sua, quae illi conjuncta sunt in unitate corporis. Hoc quod Dominus non cognoverunt, quod contemptis temporalibus, spiritualia intellexerunt, non eorum virtus fuit, sed donum Dei. Unde cum diceret Petrus: Tu es Christus Filius Dei vivi (Matth. 16.), ne hunc intellectum sibi attribueret, statim audivit: Beatus es Simon Bar-Jona, quia caro et sanguis non revelaverunt tibi, sed Pater mens, qui est in coelis (Ibidem). Ideo propheta alibi postulat, dicens. Da mihi intellectum, et scrutabor legem tuam (Psal. 118.). Sed jam Dominica passio nobis commendatur, cum subditur: Insuper, et usque ad noctem increpuerunt me renes mei. Insuper ex hoc benedicam Dominum, quod renes mei, id est Judaei, ex quorum renibus patres mei, et ex quorum carne natus sum, increpando et blasphemando usque ad mortem, et in infernum ire compulerunt. Et bene ait, Insuper. Superior enim virtus est Dominum benedicere in adversis, quam in prosperis. Cum Deus bona s(??)a largitur hominibus, solent benedicere boni et mali. Cum flagella irrogat, murmurant quidem mali, sed benedicunt boni. Ad hoc ergo nos iste versus instruit, ut laudemus Deum in donis suis, ne ingrati simus: et insuper in flagellis, ut perfecti simus: ut impleatur in nobis, quod in alio psalmo legimus: Benedicam Dominum in omni tempore (Psal. 33.).","english":"I will bless the Lord, who has given me understanding. When he says \"to me,\" we must understand his members, who are joined to him in the unity of the body. That the Lord did not know this—that, despising temporal things, they understood spiritual things—was not their own virtue but the gift of God. Hence when Peter said, \"You are the Christ, the Son of the living God\" (Matt. 16), lest he attribute this understanding to himself, he immediately heard: \"Blessed are you, Simon Bar-Jona, because flesh and blood did not reveal it to you, but my Father who is in heaven\" (Ibid.). Therefore the prophet elsewhere asks, saying: \"Give me understanding, and I will search your law\" (Ps. 118). But now the Lord's passion is commended to us, when it is added: \"Moreover, even until night my reins reproached me.\" Moreover, for this reason I will bless the Lord, because my reins—that is, the Jews, from whose reins my fathers came and from whose flesh I was born—by reproaching and blaspheming compelled me even to death and to go into hell. And he rightly says \"Moreover.\" For it is a greater virtue to bless the Lord in adversity than in prosperity. When God bestows his good things on men, both good and bad are accustomed to bless him. When he inflicts scourges, the bad indeed murmur, but the good bless. This verse therefore instructs us to this end, that we praise God in his gifts, lest we be ungrateful, and moreover in scourges, that we may be perfect, so that what we read in another psalm may be fulfilled in us: \"I will bless the Lord at all times\" (Ps. 33).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"Huic sententiae concordant verba, quae sequuntur. Ait enim: Providebam Dominum in conspectu meo semper: quoniam a dextris est mihi, ne commo– ve(??)r. Beatus homo, qui Deum semper providet in conspectu suo. Hic neque extollitur in prosperis, neque frangitur in adversis. In cunctis, quae agimus, quae loquimur, qua(??) cogitamus, si Deum semper providemus, non offendimus. Hinc scriptum est. In omnibus viis tuis cogita illum (Prov. 3.). Recte autem a dextris Filii dicitur esse Pater: quoniam aequalis Patri est Filius. Inde virtutem traxit, ut per humanam (??)ormam in passione positus commoveri nequaquam posset. Quod si exemplo nostri Redemptoris Dominum in conspectu nostro semper providemus, ut neque amore, neque timore alicujus rei ab ejus voluntate discordemus: erit utique a dextris nobis, ne commoveamur. Ipse enim ait, Ecce ego vobiscum sum omnibus diebus, usque ad consummationem saeculi (Matth. 28.).","english":"The words that follow agree with this sentence. For he says: I was providing the Lord in my sight always, since he is at my right hand, lest I be moved. Blessed is the man who always provides God in his sight. He is neither puffed up in prosperity nor broken in adversity. In all things that we do, that we speak, that we think, if we always provide God, we do not offend. Hence it is written: In all your ways think of him (Prov. 3). And rightly is the Father said to be at the right hand of the Son, since the Son is equal to the Father. From this he drew strength, so that, placed in human form in the passion, he could by no means be moved. But if, by the example of our Redeemer, we always provide the Lord in our sight, so that neither by love nor by fear of anything do we disagree with his will, he will surely be at our right hand, lest we be moved. For he himself said: Behold, I am with you all days, even to the consummation of the age (Matt. 28).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Propter hoc laetatum est cor meum, et exultavit lingua mea: insuper et caro mea requiescet in spe. Quid per laetitiam cordis et exultationem linguae, nisi interior atque exterior laetitia commendatur? Qui Deum a dextris habet, laetari debet intus in conscientia, (??)oris in lingua. Hinc alibi dicitur, Laetetur cor quaerentium Dominum (Psal. 104.). Quod autem dicit, Et caro mea requiescet in spe: corpus Dominicum mortuum, atque in sepulcro positum, et tertia die resurrecturum s(??)gnificat. Quod si nos spiritualiter laetamur, et caput nostrum per passionem imitamur, spem certam habemus, quoniam simul cum ipso resurgemus (1. Thess. 3.).\n\nQuoniam non derelinques animam meam in inferno: nec dubis sanctum tuum videre corruptionem. Nec animam meam in inferis permansuram dabis, neque sanctificatum corpus (Ex Augustino), per quod et alii sanctificandi sunt, corrumpi patieris. Et hoc dispositio, et gratia omnipotentis Dei fuit, ut anima Christi, nec diu in interno moraretur, nec corpus ejus tandiu esset in terra exanime, ut corrumper(??)- tur. Si enim distulisset, tota nostra spes de(??)risset. Resurgere ergo sine dilatione voluit, atque ejusdem suae resurrectionis testes homines habere, sicut scriptum est, Et multa corpora sanctorum qui dormierant, cum ipso resurrexerunt (Act. 1.","english":"Because of this my heart has rejoiced, and my tongue has exulted; moreover, even my flesh will rest in hope. What is meant by the joy of the heart and the exultation of the tongue, except that inward and outward joy is commended? He who has God at his right hand ought to rejoice within, in his conscience, and outwardly in his tongue. Hence it is said elsewhere: Let the heart of those who seek the Lord rejoice. But what he says, And my flesh will rest in hope, signifies the Lord's body, dead and placed in the tomb, and destined to rise again on the third day. For if we rejoice spiritually and imitate our head through his passion, we have sure hope, since we shall rise again together with him.\n\nBecause you will not abandon my soul in hell, nor will you give your holy one to see corruption. You will not give my soul to remain in the underworld, nor will you allow the sanctified body—through which others also are to be sanctified—to be corrupted. And this was the disposition and grace of almighty God, that the soul of Christ should not linger long in the underworld, nor his body lie so long lifeless in the earth as to be corrupted. For if he had delayed, all our hope would have perished. He therefore willed to rise again without delay, and to have men as witnesses of that same resurrection of his, as it is written: And many bodies of the saints who had fallen asleep rose again with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"et 10.); ut nos talibus testimoniis confirmati veram resu(??)rectionem in nobis tam corporis quam anim (??) crederemus: si nos membra ejus effecti, viam quae ducit ad patriam teneamus. Unde subditur:\n\nNotas mihi fecisti vas vitoe: adimpleb(??)s me loeti– tia cum vuliu tuo: delectationes in dextera tua usgue in finem. Prius ipsum caput vitae vias novit, quas nobis et factis ostendit, et verbis praedicavit. Quae sunt viae ejus, quibus ad vitam tendimus, nisi humilitas, caritas, patientia, obedientia, et caeterae virtutes? Ad has vias nos admonet propheta dicens: Parate viam Domini, rectas facite semitas ejus (Isai. 4.). Hinc ipsa Veritas ait, Venite ad me omnes qui laboratis, et onerati estis, et ego vos re(??)ciam (Luc. 3.). Bene eigo ait, Adimplebis me loetitia cum vultu tuo. Non enim est plena laetitia cum isto mundo. Unde scriptum est, Vae vobis qui ridetis nunc (Luc. 6.). Non est hic pl(??)na laetitia neque (??)onis neque matis. Nam utrisque et tribulatio communis est. Sancti viri etsi gaudent in spe, gemunt adhuc in tribulatione. Sed tunc pleni erunt laetitia, quando Deum videbunt facie ad faciem (1. Cor. 13.), Et delectationes in dextera eorum usque in finem: quia hi qui a dextris ejus erunt, sine tine gaudeb(??)nt. Quorum delectationes erunt de Domini visione, de societate angelorum, de beata immortalitate, de aeterna felicitate.","english":"And this is why, confirmed by such testimonies, we should believe that the true resurrection is in us, of the body as well as of the soul, if we, having been made his members, hold to the way that leads to the fatherland. Hence it is added:\n\nYou have made known to me the ways of life; you will fill me with joy with your countenance: delights are in your right hand even to the end. He himself, the head of life, first knew the ways of life, which he showed to us both by deeds and proclaimed in words. What are his ways, by which we press toward life, except humility, love, patience, obedience, and the other virtues? To these ways the prophet admonishes us, saying: Prepare the way of the Lord, make straight his paths (Isa. 40). Hence the Truth itself says: Come to me, all you who labor and are burdened, and I will refresh you (Matt. 11). Rightly, therefore, he says: You will fill me with joy with your countenance. For there is no full joy with this world. Hence it is written: Woe to you who laugh now (Luke 6). Here there is no full joy, neither of the one nor of the other. For tribulation is common to both. Holy men, even if they rejoice in hope, still groan in tribulation. But then they will be full of joy, when they see God face to face (1 Cor. 13), and delights are in their right hand even to the end: because those who will be at his right hand will rejoice without end. Their delights will be from the vision of the Lord, from the fellowship of angels, from blessed immortality, from eternal felicity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"Studeamus ergo vitae vias observare, quatenus ad tantam laetitiam, et ad tantas de ectationes valeamus pervenire.\n\nTITULUS PSALMI XVI.\n\nHujus Psalmi titulus est, Oratio ipsi David. Attribuitur ipsi significato David, qui re vera m(??)nu fortis venit expugnare aereas potestates. Sed cum in aliis quam plurimis psalmis orationes habeantur, mirum videtur, cur in isto psalmo magis quam in aliis talem titulum appo(??)r(??)t. Sed quamvis alii psalmi breviter mixtas in se contineant orationes, iste tamen per quandum excellentiam p(??)i(??)patiler oratio dicitur, quia tempore passionis suae instante hanc orationem Christus Domino suo cantavit. Intendit autem nos in hoc psalmo instruere, ut exemplo (??) sin nostris necessitatibus semper orare studeamus. Agitur autem de justitia Christi, (??)e tribulatione passionis suae, de resurrectione, de satietate et manife(??)tatione gloriae coelestis. Vox Christi ex persona sua dicentis:","english":"Let us therefore strive to observe the ways of life, so that we may be able to arrive at such great joy and such great delights.\n\nTITLE OF PSALM XVI.\n\nThe title of this psalm is, A Prayer of David himself. It is attributed to that David who is signified, who in truth came as a mighty man of war to conquer the powers of the air. But since in very many other psalms prayers are contained, it seems remarkable why in this psalm more than in others such a title should be applied. But although other psalms briefly contain mixed prayers within themselves, this one nevertheless by a certain excellence is called a prayer par excellence, because at the time of his passion, when it was at hand, Christ sang this prayer to his Lord. Moreover, he intends to instruct us in this psalm, so that by his example we may strive always to pray in our necessities. Now it treats of the righteousness of Christ, of the tribulation of his passion, of the resurrection, of the satiety and manifestation of heavenly glory. The voice of Christ speaking in his own person:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"PSALMUS XVI.\n\nExaudi, Domine Justitiam meam: Intende deprecationem meam: auribus percipe orationem meam, non in labiis dolosis. Mediator Dei et hominum homo Christus Jesus (1. Tim. 2.), quam jus(??)us, et quam sine peccato fuerit, sacra Scriptura testatur: quae dicit. Qui peccatum non fecit, nec inventus est dolus in ore ejus (Isai. 53. 1. Petr. 2.). Inter deprecationem et orationem hoc distare quidam dicunt ut deprecatio sit ad devitanda adversa, oratio autem in consequendis utilibus. Tamen utrunque indifferenter ponitur in (??)ultis locis. Sic autem ait, Intende et Auribus percipe, ac si diceret: Cape quod audis, re(??)(??)e quod intellig(??)s. Pr(??) tendit e(??)go justitiam operis et puritatem cordis, ut in prece et oratione dig(??)e exa(??)diatur a Patre. Ille bene orat, qui talem ad orandum se praeparat, ut in oratione justitiam suam praetendere valeat, et nihil nisi quod juste conferendum est, orare praesumat: et non solum pro sua et amicorum, ve– (??)um etiam inimicorum ut lita(??)e orare studeat. Ideo dicit se orare non in labiis dolosis. Labia enim dolosa essent, si ab intentione vel aequitate verba discor– darent. De vultu tuo judicium meum prodeat: oculi tui videant oequitates. Purum cognoscit cor suum, qui Judicium suum confert ad Deum. Christum Dominum scimus a Judaeis injuMe esse judicatum. Sed in ipso quo manifeste judicaverunt, ipsi occulte judicati sunt.","english":"PSALM XVI.\n\nHear, O Lord, my justice: attend to my supplication: give ear to my prayer, not in deceitful lips. The mediator of God and men, the man Christ Jesus (1 Tim 2), how just and how without sin he was, the sacred Scripture testifies, which says: Who did no sin, neither was guile found in his mouth (Isa 53; 1 Pet 2). Some say that supplication and prayer differ in this, that supplication is for avoiding adversities, while prayer is for obtaining useful things. Yet both are used indiscriminately in many places. But he says, Attend and give ear, as if he were saying: Take what you hear, perceive what you understand. He therefore holds out before himself the justice of his work and the purity of his heart, so that in entreaty and prayer he may be worthily heard by the Father. He prays well who so prepares himself for praying that in prayer he can hold out his own justice, and presumes to ask nothing except what is rightly to be granted; and he strives to pray not only for himself and his friends, but also for his enemies. Therefore he says that he prays not in deceitful lips. For lips would be deceitful if the words disagreed with the intention or with equity. Let my judgment come forth from your countenance: let your eyes see equities. He knows his heart to be pure who brings his judgment before God. We know that Christ the Lord was judged unjustly by the Jews. But in that very judgment which they openly passed, they themselves were secretly judged.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"De vultu Dei judicium prodiit, quo injuste judicantes juste damnavit. Timeant ergo judi(??)s hominum, quia supra se habent judicem Deum: cujus oculi aequitatem vident, ut nihil impunitum maneat, et dignis digna rependat. Et hoc quidem sicut ad timorem malorum, ita ad consolationem dictum est bonorum: sicut in alio loco dcilur, Mihi vindictam, et ego retribuam, dicit Dominus (Deut. 32. Rom. 42.). Debent ergo sancti viri semper examinare cor suum, ut illud ante oculos Dei habeant probatum, ne ille cujus oculi v(??)dent aequitatem, ullam in eis videre possit reprehensionem: quatenus in tribulatione aliquando positi, dicere cum suo capite possint quod sequitur.\n\nProbasti cor meum, et visitasti nocte: igne me examinasti, et non est inventa in me iniquitas. De(??)s Pater Filium probavit, quando pati permisit; visitavit nocte, quia adjuvit iu tribulatione: igne passionis examinavit, quia inde ad incorruptionem transtulit. Et non est i(??) eo inventa iniquitas, quia (ut jam supra diximus) peccatum non fecit (Isai. 53. 1. Petr. 2.). Nos quoque a Deo probamur, quotiens tribulationibus affligimur. Unde scriptum est: Tanquam aurum in fornace probavit electos Domino(??) (Sap. 3.). Sed in nocte tribulationis non deest gratia visitationis, teste Apostolo, qui ait. Fidelis est Deus, qui non permittet nos tentari supra quam ferre possumus: sed faciet etiam ex tentatione proventum (1. Cor.","english":"From the face of God judgment came forth, by which he justly condemned those who judge unjustly. Let those who judge the affairs of men therefore fear, because above them they have God as judge, whose eyes see equity, so that nothing may remain unpunished and he may render to the worthy what is worthy. And this is said both for the fear of the wicked and for the consolation of the good, just as it is said in another place: Vengeance is mine, and I will repay, says the Lord (Deut 32; Rom 12). Holy men therefore ought always to examine their own heart, so that they may keep it approved before the eyes of God, lest he whose eyes see equity be able to see any fault in them—so that, when they are at some time placed in tribulation, they may be able to say with their head what follows.\n\nYou have proved my heart, and you visited me by night: you have tried me with fire, and iniquity has not been found in me. God the Father proved the Son when he allowed him to suffer; he visited him by night, because he helped him in tribulation; he tried him with the fire of passion, because from there he brought him over to incorruption. And iniquity was not found in him, because (as we have already said above) he committed no sin (Isa 53; 1 Pet 2). We too are proved by God whenever we are afflicted with tribulations. Hence it is written: As gold in the furnace he has proved the elect of the Lord (Wis 3). But in the night of tribulation the grace of visitation is not lacking, as the Apostle testifies, who says: God is faithful, who will not permit us to be tempted beyond what we are able to bear, but will also make a way out of the temptation (1 Cor 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"10.). Hoc igne nos examinat, ut a maculis pecca(??)orum mundos reddat. Utilis est ergo servis Dei tribulatio, tum quia probantur in corde suo, tum quia visitantur a Deo, tum quia purgantur a peccato. Non est, i(??)- quit, inventa in me iniquitas.\n\nUt non loquatur os meum opera hominum: propter verba labiorum tuorum ego custodivi vias duras. Dignus erat loqui opera hominum qu(??) in se non habebat peccatum (Joan. 8. Hebr. 7.)·Et tanto jus(??)us debebat ab omnibus audiri, quo juste non poterat ab ullo reprehendi. Illi quoque qui (??)ices Christi tenent in praedicatione, in quantum possunt, debent inreprehensibiliter vivere: quia valde sermo, doctoris co(??)- funditur, si actione depravatur. Quod si propter verba labiorum Dei d(??)as vias nos oportet custodire, conso atur nos Dominus apostolica auctoritate dicens, Non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in nobis (Rom. 8.). Duras vias custodivit, qui usque ad mortem obediens f(??)t (Philip. 2.). Mundum relinquere, carnem domare, peccata lacrymis punire, adversa et aspera propter Deum tolerare: durae viae sunt, quae Dominica labia nobis praecipiunt. Sed si dura sunt quae jubentur, mira suul quae promittuntur. Nam nec oculus vidit, nec auris audivit, nec (??) cor hominis ascenderunt, quae praeparavit Deus diligentibus se (Isai. 64. 1. Cor. 2.).","english":"10.) He examines us with this fire, that he may make us clean from the stains of sins. Tribulation is therefore useful for the servants of God, both because they are proved in their own heart, and because they are visited by God, and because they are purged from sin. \"Iniquity,\" he says, \"was not found in me.\"\n\nThat my mouth may not speak the works of men: because of the words of your lips I have kept hard ways. He was worthy to speak the works of men who had no sin in himself (John 8; Heb. 7). And the more just he was, the more he ought to be heard by all, in that he could not justly be reproved by anyone. Those also who hold the place of Christ in preaching ought, as far as they can, to live blamelessly: because the word of a teacher is greatly confounded if it is corrupted by his action. But if because of the words of God's lips we ought to keep hard ways, the Lord consoles us, saying with apostolic authority, The sufferings of this present time are not worthy to be compared with the future glory which shall be revealed in us (Rom. 8). He kept hard ways who became obedient even unto death (Phil. 2). To forsake the world, to subdue the flesh, to punish sins with tears, to endure adversities and hardships for God's sake: these are hard ways, which the Lord's lips command us. But if the things commanded are hard, the things promised are wonderful. For neither has the eye seen, nor the ear heard, nor have they ascended into the heart of man, the things which God has prepared for those who love him (Isa. 64; 1 Cor. 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"Firmiter ergo teneamus viam, ut pervenire possimus ad patriam. Et ideo subditur:\n\nPerfice gressus meos in semitis tuis, ut non m(??)– veantur vestiy(??)a mea. Quid per gressus, nisi bonorum operum actus? Quid per semitas, nisi perfectorum mandatorum De(??) arctas et angustas intelligimus vias? Perfectos gressus in semitis Domini habuit, qui ait. Non veni legem solvere, sed adimplere (Matth. 5.). Cujus non sunt muta vestigia, quia a veritatis non recessit via: unde ipse ait, In his quae Patris met sunt oportet me esse(Luc. 2. Joan. 8. Matth. 2(??).). Et nos perfectos gressus in semitis Domini h(??)bemus, si sic perfecta quae praecipit adimplemus, ut in eisdem immob(??)les maneamus. Neque enim su(??)icit perfecta agere, nisi contingat in ipsis firmiter permanere. Perfectos gressus habebat Paulus, cum diceret. Bonum certamen certavi, opus consummavi, fidem servavi (2. Tim. 4.). Firma vestigia habuit, cum ait, Quis nos separabit a caritate Dei? Tribulatio? An angustia? An (??)ames? An nuditas? An periculum? An gladius? Scimus quia neque instantia, neque futura, neque (??)lla creatura poterit nos separare a caritate Dei quae est in Christo Jesu (Rom. 8.). Si quid autem (??)oni in nobis habemus, illud Deo, noti nobis, adscribere debemus, qui petenti se libenter tribuit (1. Cor. 4.), sicut ipsa Veritas ait: Petile et accipietis (Joan. 16.). Unde nunc subdit:","english":"Let us therefore hold firmly to the way, so that we may be able to reach the homeland. And therefore it is added:\n\nPerfect my steps in your paths, that my footsteps may not waver. What is meant by steps, if not the acts of good works? What by paths, if not the narrow and constricted ways of the perfect commandments of God? He had perfect steps in the paths of the Lord who said, I have not come to destroy the law, but to fulfill it (Matt. 5). His footsteps are not silent, because he did not depart from the way of truth; whence he himself said, I must be about the things that are my Father's (Luke 2; John 8; Matt. 2?). And we too shall have perfect steps in the paths of the Lord, if we so fulfill the perfect things he commands that we remain immovable in them. For it is not enough to do perfect things, unless it also falls to us to remain firmly in them. Paul had perfect steps when he said, I have fought the good fight, I have finished the course, I have kept the faith (2 Tim. 4). He had firm footsteps when he said, Who shall separate us from the love of God? Tribulation? Or distress? Or famine? Or nakedness? Or peril? Or the sword? We know that neither things present, nor things to come, nor any creature will be able to separate us from the love of God which is in Christ Jesus (Rom. 8). But if we have anything good in us, we ought to ascribe it to God, not to ourselves, who freely gives to the one who asks (1 Cor. 4), as Truth itself says: Ask and you shall receive (John 16). Whence now it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Eg(??) (??)lamavi, quoniam exaudisti me, Deus: in– clina aurem tuam mihi, et exaudi verba mea. Clamor ad Dominum, est nostrum desiderium. Quanto plus quisque desiderat, tanto amplius clamat. Sed quae est auris, quam inclinat Deus nobis peccantibus, nisi misericordia ipsius? Nisi enim ille inclinetur ad misericordiam, nos non erigimur ad justitiam. Sed quid est quod jam se exauditum dicit, et adhuc exaudiri verba sua quaerit? Sed fortasse ad aliquid erat exauditus, et ad aliquid non erat. Exauditus erat in se, exaudiendus in membris.\n\nAd hoc pertinent verba quae sequuntur: Mirifica misericordias tuas: qui salvos facis sperantes in te. Deum misericordias suas mirificare, est ex injusto justum facere. Quis non miretur misericordias Domini in latrone, in Paulo, in peccatrice muliere, in publicano? Cum pro amore Dei, ea quae mundi sunt, despicit avarus, ad humilitatem convertitor superbus, ad mansuetudinem iracundus, ad castitatem luxuriosus, nonne misericordias suas minficavit Deus? Cum desperantes ad spem reducit, cum peccatori, qui aeternas poenas promeruit, aeterna praemia tribuit, nonne Deus misericordias suas miras facit? Unde protinus adjungit:","english":"I have called, because you have heard me, O God; incline your ear to me, and hear my words. The cry to the Lord is our desire. The more one desires, the more one cries out. But what is the ear that God inclines to us when we sin, if not his mercy? For unless he is inclined to mercy, we are not raised up to righteousness. But what is this, that he already says he has been heard, and still seeks that his words be heard? Perhaps he had been heard in one respect and not in another. He was heard in himself, and was still to be heard in his members.\n\nTo this pertain the words that follow: Show forth your mercies wonderfully, you who save those who hope in you. For God to show forth his mercies wonderfully is to make a just man out of an unjust one. Who would not marvel at the mercies of the Lord in the thief, in Paul, in the sinful woman, in the publican? When for the love of God the covetous man despises the things of the world, the proud man is turned to humility, the angry man to gentleness, the lustful man to chastity, has not God shown forth his mercies wonderfully? When he brings the despairing back to hope, when to the sinner who deserved eternal punishment he grants eternal rewards, does not God make his mercies wonderful? Hence he immediately adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"A resistentibus dexteroe tute custodi me ut pupillam oculi. P(??)pilla oculi dicitur Christus, quia et omnibus carior est, et lumen quo omnes illuminantur. Ipse est et dexlera Dei, quia aequ(??)lis est Patri, et omnia per ipsum facta sunt (Joan. 1. 8. 10.). Possunt etiam per dexteram et pupillam intelligi elect(??), quia per eos fortia operatur Deus, et ipsi sunt lux m(??)di (Matth. 5.). Resistentes sunt infide es et persecut(??)res. Rogat ergo Filius Patrem. ut a sibi resistentibus eum detendat ne justitiam injustitia pre (??)at, (??)e infidelitas fidem corrumpat. Sic nos exemplo nostri capitis Do ninuin orare debem(??)s, ut nos custodiat, ne qua impugnans adversitas frangat, ne qua obvians tentatio seducat, quae nos ab abs protectionis suae subtrahat. Ideo subuitur: Sub umbra alarum tuarum protege me, a facie impiorum qui me afflixerunt. Dilec(??)io Dei et proximi, novum et (??)e(??)us Testamentum. Justitia, car(??)tas, et caeterae virtutes, alae Dei sunt, quibus sanctae animae ad Deum vo(??)are possunt. Istae spirituales alae et ab aestu refugerant Vi(??)iorum, et afflictione temperant impiorum, (??)s alis Dominus Christus cum ab impiis Judaeis affligeretur, protectus est: de quibus adhuc subjungit:","english":"From those who resist, keep me safe as the pupil of the eye. Christ is called the pupil of the eye, because he is dearer than all things and is the light by which all are enlightened. He is also the right hand of God, because he is equal to the Father, and all things were made through him. By the right hand and the pupil the elect can also be understood, because through them God works mighty deeds, and they are the light of the world. Those who resist are the unbelieving and the persecutors. Therefore the Son asks the Father to defend him from those who resist him, lest injustice overcome justice, or unbelief corrupt faith. So we too, by the example of our head, ought to pray to the Lord that he keep us, lest any opposing adversity break us, lest any temptation meeting us lead us astray, which would draw us away from the protection of his defense. Therefore it is added: Under the shadow of your wings protect me, from the face of the wicked who have afflicted me. The love of God and of neighbor, the New and Old Testament. Justice, love, and the other virtues are the wings of God, by which holy souls can fly to God. These spiritual wings both give refuge from the heat of vices and temper the affliction of the wicked; by these wings the Lord Christ, when he was afflicted by the impious Jews, was protected. Concerning whom he further adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"Inimici mei animam meam circumdederunt: adipem suum concluserunt, os eorum loquutum est superbiam. Haec in passione Christi facia sunt. Circum– dederunt Judaei animam Christi, vitam enim ejus perdere volebant (Joan. 10.). Adipem suum concluserunt (Ex Augustino), idest, abundantiam suae superbiae intra se detinuerunt. Os eorum loquutuin est superbiam, cum dixerunt, Ave rex Judaeorum (Matth. 27.), et caetna talia.\n\nProjicientes me, nunc circumdederunt me. Ante crediderunt venturum, sicut in Scripturis suis legerunt: nunc, cum venit adimplere quod promiserat, cum deberent eum suscipere, adorare, projecerunt extra castra, et crucifixerunt. Oculos suos statuerunt declinare in terram. Quia eum non Deum, sed purum hominem existimarunt.\n\nSusceperunt me sicut leo paratus ad proedam. Comparab(??)les illi leoni, (??)e quo scriplum est. Adversarius v esi er diabolus, tamquam leo c(??)rcuit, quaerens quem devoret (1. Pe(??)r. 5.). Et sicut catulus leonis habitans in abditis. Catu(??)us leonis et illius, est ille populus, cui diclum est, Pater vester diabolus est (Joan. 3. 8.). Et bene ait, habitans in abditis: quoniam qui male agil, odit lucem. Post tantum persecutionem secutus adjunxit:","english":"My enemies surrounded my soul; they shut up their own fat; their mouth spoke arrogance. These things were done in the passion of Christ. The Jews surrounded the soul of Christ, for they wished to destroy his life (John 10). They shut up their own fat (from Augustine), that is, they kept the abundance of their pride within themselves. Their mouth spoke arrogance when they said, Hail, king of the Jews (Matthew 27), and other such things.\n\nCasting me out, now they have surrounded me. Before, they believed he would come, as they read in their Scriptures; now, when he has come to fulfill what he had promised, when they ought to have received and adored him, they cast him outside the camp and crucified him. They set their eyes to look down at the earth, because they judged him not to be God but a mere man.\n\nThey received me like a lion ready for prey. They are comparable to that lion of which it is written: Your adversary the devil goes about like a lion, seeking whom he may devour (1 Peter 5). And like a lion's cub dwelling in hidden places. The lion's cub, both of that one and of this people, is that people to whom it was said, Your father is the devil (John 8). And well does he say, dwelling in hidden places, since he who does evil hates the light. After so great a persecution he added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"Exsurge, Domine, proeveni eum, it supplanta eum. eripe animam mea(??) ab (??)mpio, frameam tuam ab inimicis mnnus tuoe. Exsurge, quem dormire (Ex Augustino) arbitramur, et iniquitates hominum non curare: ante (??) exerceatur malitia, ut factum vindicta praeveniat. Vel cum populum praevenire, est poenam mali anle in ipsum quam in alium retorquere. Juxta quod scriptum est. Omnis qui peccat, non in alium prius pecca(??), quam in semelipsum (Ecc(??)es. 6.). Vel eum Dominus praevenit, quia ante ultimum judicium eum etiam temporaliter judicavit. Ejecit enim eos de terra sua, unde ait. Et supplanta eum. De terra enim illa lacte et melle manante,(??)in qua plantaverat eos Deus, eradicati sunt. Animam autem Christi ab impio populo eripuit, quando a mortuis eum suscitavit. Cujus anima framea Dei Patris fuit, quam assumsit manus, idest, virtus ejus aeterna: ut per ipsam regna debellaret iniquitatis, et justos divideret ab impiis. Domine, a paucis de terra divide eo sin vita eorum. Disperge eos per orbem terrarum in ista vita, quam solam suam vitam putant, quia aeternam despiciunt. Et bene ait, A paucis: quoniam Judaicus populus minor est numero, quam omnis populus. Cujus malitiam adbucoslendit, cum suhjungit, Et de absconditis tuis adimpletus est venter eorum.","english":"Arise, O Lord, prevent him, and supplant him. Deliver my soul from the impious one, and your sword from the enemies of your hand. Arise—he whom we deem to sleep, according to Augustine, and not to care about the iniquities of men—before malice is exercised, so that vengeance may precede the deed. Or, to prevent the people is to turn back the punishment of evil upon himself before it falls upon another. According to what is written: Everyone who sins first sins against himself before another (Sirach 6). Or the Lord prevents him because, before the final judgment, he also judged him temporally. For he cast them out of their land, whence he says, And supplant him. For from that land flowing with milk and honey, in which God had planted them, they were uprooted. But he delivered the soul of Christ from the impious people when he raised him from the dead. His soul was the sword of God the Father, which his hand assumed, that is, his eternal power, so that through it he might subdue the kingdoms of iniquity and separate the just from the impious. O Lord, from the few divide them from the land in their life. Scatter them throughout the world in this life, which alone they consider their life, because they despise the eternal. And well does he say, From the few, since the Jewish people is fewer in number than all the people. He shows whose malice it is when he adds, And their belly is filled from your hidden things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"Non solum ista poena consequetur eos visibilis, sed etiam de peccatis, quae tamquam tenebrae absconduntur, a lumine veritatis tuae, adimpleta est memoria eorum, ut obliviscantur Deum. Saturati sunt filiis: satisfecerunt desideriis. Et dimiserunt reliquias suas p(??)rvulis suis: dicentes. Sanguis ejus super (??)os et super filios nostros (Matth. 27.).\n\nEgo autem in justitia apparebo conspectui tuo. Ego qui (Ex Augustino) non apparui eis, qui cord(??) sordido et tenebroso lucem sapientiae tuae videre non possunt, apparebo in justitia tua, id est, justis tuis manifestabor. Satiabor eum apparuerit gloria tua. Cum illi satiati sint immunditia sua, ut me imelligere non possent. Ego satiabor cum apparuerit gloria tua, in his qui me inlelligunt. Ad hoc ergo tendat nostra oratio, nostraeque devotionis affectus, nostra opera, nostrae patientiae exercitia, ut gloria Domini saturari valeamus. Sit nobis noster Redemtor in exemplum, ad orandum, ad operandum, ad patiendum: et sit etiam comes ad gaudendum.","english":"Not only will that visible punishment overtake them, but also, because of the sins that are hidden as darkness, their memory has been filled up by the light of your truth, so that they forget God. They were satisfied with children; they fulfilled their desires. And they left their leftovers to their little ones, saying: His blood be upon us and upon our children (Matt. 27).\n\nBut I in justice will appear before your sight. I, who (according to Augustine) did not appear to those who, with a filthy and dark heart, cannot see the light of your wisdom, will appear in your justice, that is, I will be made manifest to your just ones. I will be satisfied when your glory appears. Since they have been satisfied with their own uncleanness, so that they could not understand me. I will be satisfied when your glory appears, in those who understand me. Therefore let our prayer, the affection of our devotion, our works, and the exercises of our patience aim at this: that we may be able to be satisfied with the glory of the Lord. Let our Redeemer be for us an example, for praying, for working, for suffering; and let him also be a companion for rejoicing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"TITULUS PSALMI XVII.\n\nSequentis Psalmi titulus talis est, In finem puero Do– min(??), ipsi David quoe locu(??)us est Domino, verba cantici hu– jus, in die qua eripuit eum Dominus de manu Saul, et de manu omnium inimicorum suorum. Verba cantici hujus, id est, verba significa(??)(??)ia talem materi(??)m, unde habendum est canticum, id est, spiritualis delectatio, quae in vera contemplatione habetur, sunt attribuenda David, id est, manu forti, Christo puero Domini propter simplicitatem et puritatem. David dico, fideles suos dirigenti in (??)nem, id est, in sum (??)m bonum: quae verba loqu(??)tus est Domino Patri in aeterna sua locutione. Cantici dico, habiti in die. (??) est, in consideratione diei resurrectionis ipsi(??)s, vel consideratione temporis plenitudinis, qua humanum genus per resurrectionem Chris(??)i a nocte infidelitatis et ignorantiae, et peccatorum, ad lucem scientiae, et (??)idei, et virtutum exiturum est. Qua die resurrectionis, vel temporis plenitudinis, eripuit eum Dominus de manu omnium (??)imicorum suorum, et de numu Saul, id est, de potestate Judaeorum, et regis eorum quem sibi ipsi petierunt. Nam sicut David m(??)nu fortis, i(??)a Saul petitio interpretari dicitur. Dicat ergo Christus et Ecclesia, id est, totus Christus, caput et corpus (Rom. 12.).","english":"TITLE OF THE SEVENTEENTH PSALM.\n\nThe title of the following Psalm is this: Unto the end, for the servant of the Lord, to David himself, who spoke to the Lord the words of this canticle, in the day when the Lord delivered him from the hand of Saul and from the hand of all his enemies. The words of this canticle—that is, the words signifying such a matter from which a canticle is to be had, namely spiritual delight, which is had in true contemplation—are to be attributed to David, that is, to the strong hand, to Christ the servant of the Lord, on account of his simplicity and purity. David, I say, who directs his faithful unto the end, that is, unto the highest good; which words he spoke to the Lord the Father in his eternal speech. A canticle, I say, had in the day—that is, in the consideration of the day of his resurrection, or in the consideration of the time of fullness, in which the human race, through the resurrection of Christ, is to go forth from the night of unbelief and ignorance and of sins to the light of knowledge and of faith and of virtues. In which day of resurrection, or of the time of fullness, the Lord delivered him from the hand of all his enemies, and from the hand of Saul, that is, from the power of the Jews and of their king whom they sought for themselves. For just as David is interpreted as strong hand, so Saul is said to be interpreted as petition. Let Christ therefore speak, and the Church—that is, the whole Christ, head and body (Rom. 12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"PSALMUS XVII.\n\nDiligam te, Deus, fortitudo mea. (??)Dominus fir– mamentum meum, et refugium meum et liberator meus. Haec est magna caussa, qua(??)diligendus est Deus: quia ipse est fortitudo nostra. Caritas Dei diffusa in (??)o(??)- dibus nostris per Sp(??)ritum sanctum, qui datus est no– bis (Rom. 5.): facit nos fortes ad toleranda adversa mundi, et ad expugnanda vitia et tenlamenta diaboli. ad exercenda bona spiritualia, ad contemnenda bona te(??)rena. Propter boc etiam diligendus est Dominus, quia ipse est firmamentum nostrum, i(??) quo fir(??)m fundamentum habemus, ne ventis te(??)ationum moveamur: et refugium, ad quem refugimus, (??)e in hac miseria pereamus: et liberator, ut de servitute diaboli et peccati per eum liberali, ad veram libertatem veniamus.\n\nDeus meus adjutor meus, et sperabo in eum. Deus meus, quia me creavit ex nihilo. Adjutor, quia me adjuvat in opere bono: et ideo sperabo in eum, per quem salvabor in futuro, Hoc d(??)stat inter Deum et Dominum, quod Deus nomen est naturae, et Dominus nomen est officii. Illud pertinet ad majestatem et dignitatem, quae ipse est: hoc pertinet ad potestatem et dominium quod in nobis exercet. Ibi ostenditur nobis quid amemus, hic autem quid timeamus. In utroque quid credamus, quid speremus, quid amemus. Et in primo versu commendatur nobis caritas et fides: iu secundo vero s(??)es.","english":"PSALM XVII.\n\nI will love you, God, my strength. The Lord is my firmament, and my refuge and my deliverer. This is the great reason why God is to be loved: because he himself is our strength. The love of God poured abroad in our hearts through the Holy Spirit who has been given to us (Rom 5) makes us strong to endure the adversities of the world, and to vanquish the vices and temptations of the devil, to practice good spiritual things, to despise earthly goods. For this reason also the Lord is to be loved, because he himself is our firmament, in whom we have a firm foundation, lest we be moved by the winds of temptations; and our refuge, to whom we flee, lest we perish in this misery; and our deliverer, so that, freed by him from the slavery of the devil and of sin, we may come to true liberty.\n\nMy God, my helper, and I will hope in him. My God, because he created me from nothing. My helper, because he helps me in good work; and therefore I will hope in him, through whom I shall be saved in the future. This is the difference between God and Lord: that God is the name of nature, and Lord is the name of office. The former pertains to the majesty and dignity that he himself is; the latter pertains to the power and dominion that he exercises in us. There it is shown to us what we should love, here what we should fear. In both, what we should believe, what we should hope, what we should love. And in the first verse charity and faith are commended to us; in the second, hope.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Et non immerito caritas prima, quia ipsa est virtutum r(??)gina, ipsa est initium bonorum, et radix virtutum. Sed quae sequuntur, et quae nos excitant ad amandum Deum, audiamus. Protector meus, et cornu salu(??)i(??) meoe, et susceptor meus. Protegit enim nos a malis, et sicut cornu eminet, ita ipse eminens nostra salus, (??)anquam infirmos medicus ad satiandum, nos suscepit. Unde ipse Filius bono pastori ovem infi(??)mam reportanti comparatus est (Luc. 15.): et ideo.\n\nLaudans invocabo Dominum, et ab inimicis meis salvus ero. Ecce quanta utilitas laudare Deum. Si et in prosperis et in adversis Deum toto corde laudaveris, nullus poterit tibi nocere inimicus. De tot et tantis bonis quae quotidie benignus Dominus confert nobis, non habemus quid rependere possimus, nisi laudem. Geminum autem donum confert homini laudatio Dei: tum quia in laude hominis Deus honoratur, tum quia ipsius merito laudis homo a malis liberatur. Unde ipse Dominus in alio psalmo nos admonet dicens. Immola Deo sacrificium laudis, et redde Altissimo vota tua, et in voca me in die tribulationis, et eruam te(Psal. 49.).","english":"And not without reason is love first, because it is itself the queen of the virtues, it is itself the beginning of good things, and the root of the virtues. But let us hear what follows, and what stirs us to love God. My protector, and the horn of my salvation, and my sustainer. For he protects us from evils, and just as a horn rises above, so he, rising above as our salvation, like a physician receiving the weak to be healed, has taken us up. Hence the Son himself is compared to the good shepherd carrying back the weak sheep (Luke 15). And therefore:\n\nPraising, I will call upon the Lord, and I shall be saved from my enemies. Behold how great is the benefit of praising God. If both in prosperity and in adversity you praise God with your whole heart, no enemy will be able to harm you. For so many and such great good things which the kindly Lord confers on us daily, we have nothing we can give back except praise. But the praise of God confers a twofold gift on man: both because in man's praise God is honored, and because by the very merit of praise man is freed from evils. Hence the Lord himself admonishes us in another psalm, saying: Offer to God a sacrifice of praise, and pay your vows to the Most High, and call upon me in the day of tribulation, and I will deliver you (Psalm 49).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"Circumdederunt me dolores mortis. Id est, Judaei inferentes mihi angustias passionis. Et torrentes iniquitatis conturbaverunt me:quia ecce turba, et qui vocabatur Judas venit (Matth. 26. Luc. 22. Marc. 12. Joan. 18.). Venit torrens et iniquorum impetus ad disciputorum gregem conturbandum, quia, percusso pastore, dispergentur oves gregis (Zachar. 13.).\n\nDol(??)res inferni circumdederunt me. Id esi, illi, quos infernales dolores expectant. Praeoccupaverunt me laquei mortis: quia cum g(??)adi(??)s et fustibus undique supervenerunt (Matth. 26. Marc. 14. Luc. 22.). Laquei mortis ideo dicuntur, quia diabolicae deceptiones in eis erant. Sed a tantis persecutoribus circumdatus, tot doloribus et perturbationibus occupatus, ille qui omnes uno verbo poterat condemnare, et se ab omni angustia liberare, quid fecerit, audiamus.\n\nIn tribulatione invocavi Dominum et ad Deum clamavi. Non se vindicat, sed orat. Docet te patientiam imperator tuus. Si te circumdant dolores mortis, perturbationes iniquitatis, attende quanta pertulerit Redemtor tuus, et exemplo ejus omnia patienter sustine. Intus in corde tuo invoca Dominum, et toto cordis affectu clama ad De(??)mn tuum. In ipso enim est poientia et divinitas (Coloss. 2.). (??)nde merito dicitur Dominus et Deus: cujus dominium et divinitatis imperium potest oppressos eripere ab omni tribulatione.","english":"The sorrows of death surrounded me. That is, the Jews inflicting on me the anguish of the passion. And the torrents of iniquity troubled me: because behold, the crowd, and he who was called Judas came (Matt. 26; Luke 22; Mark 12; John 18). The torrent came, and the onslaught of the wicked, to trouble the flock of the disciples, because, when the shepherd is struck, the sheep of the flock will be scattered (Zech. 13).\n\nThe sorrows of hell surrounded me. That is, those whom the sorrows of hell await. The snares of death came upon me beforehand: because they came upon him from every side with swords and clubs (Matt. 26; Mark 14; Luke 22). They are called the snares of death for this reason, that the deceptions of the devil were in them. But surrounded by so many persecutors, occupied by so many sorrows and disturbances, what did he do—he who could condemn them all with a single word, and free himself from every anguish? Let us hear.\n\nIn my tribulation I called upon the Lord and cried out to God. He does not avenge himself, but prays. Your emperor teaches you patience. If the sorrows of death surround you, if the disturbances of iniquity surround you, consider how much your Redeemer endured, and by his example bear all things patiently. Within, in your heart, call upon the Lord, and with the whole affection of your heart cry out to your God. For in him is power and divinity (Col. 2). Hence with good reason he is called Lord and God: whose dominion and rule of divinity can snatch the oppressed from every tribulation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"Unde scriptum est, De quacunque tribulatione clamaverint ad me, erip am eos. dicit D minus (Jerem. 29.). Bene ergo subditur. Et e(??)a(??)divit de templo sancto suo vocem meam: et clamor meus in consp(??)ctu ejus introivit in aures ejus. Templum De(??) est (??). Templum Dei est Ecclesia. (??)inc Paulus ait, Templum Dei sanctum est, quod estis vos (1 Cor. 3. et 6). Hoc spirituale templum inhabitat Deus, et i(??)i depreca(??)tium voces exa(??)dit. Et notandum quod ait, Et clamor meus in conspectu ejus: (??) quippe orandum est, ubi videtur Deus. Ideo dicitur in Evangelio. Tu autem cum oraveris, intra i(??) cubiculum tuum, et clauso ostio ora Patrem tuum iu abscondito: et Pater tuus qui videt in abscondito, reddet tibi (Matth. 6.). Sic itaque debem(??)s clamare, ut clamorem nostrum videat Dominus, atque in aures ejus introeat: qui utique clamor non tam vocis est, quam cordis. Unde Moysi di(??)itur. Quid clamas ad me (Exod. 14.)? Mentis nostrae desiderium clamor est in conspectu Dei. Sed quid deinde sequatur, audiamus.","english":"Whence it is written, From whatever tribulation they cry out to me, I will deliver them, says the Lord (Jer. 29). Well, therefore, is it added: And he heard from his holy temple my voice: and my cry entered in his sight into his ears. The temple of God is the Church. Whence Paul says, The temple of God is holy, which you are (1 Cor. 3 and 6). This spiritual temple God inhabits, and there he hears the voices of those who pray. And it must be noted that he said, And my cry in his sight: for one must pray where God is seen. Therefore it is said in the Gospel: But you, when you pray, enter into your inner room, and having shut the door, pray to your Father in secret: and your Father who sees in secret will repay you (Matt. 6). So therefore we ought to cry out, that the Lord may see our cry, and that it may enter into his ears: which cry is certainly not so much of the voice as of the heart. Whence it is said to Moses, Why do you cry to me (Exod. 14)? The desire of our mind is a cry in the sight of God. But let us hear what follows next.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"Commo(??)a est et contremuit terra: fundamenta montium conturbata sunt, et commota sunt, quoniam iratus est e(??)s. Si hoc juxta literam accipimus, passo Domino terrae motu(??) magnus factas est, et suo auctori testimonium dederunt etiam ipsa insensibilia eleme(??)a (Matth. 27.). Si autem per terram terrena carnalium corda, et per fundamenta montium, principes inlelligimus pupulorum: quia videlicet iu ipsis firmabantur cae(??)eri, tanquam in fundamentis, postquam praedicantibus Apostolis iram se incurrisse omnipotentis Dei cognoverunt (Act. 3.), ex eo quod Filium ejus crucifixerunt, conturbati et conterriti propter culpam, statim commoti sunt ad poenitentiam. Qui Petro eos increpante, tanquam commoti dixisse referuntur. Viri fratres, quid faciemus (Act. 2.)? Quibus datum est consilium, ut per regenerationis lavacrum remissionem reciperent peccatorum.","english":"The earth was moved and trembled; the foundations of the mountains were disturbed and shaken, because he was angry. If we take this according to the letter, when the Lord suffered, a great earthquake occurred, and even the insensible elements themselves bore witness to their author (Matt. 27). But if by the earth we understand the earthly hearts of carnal people, and by the foundations of the mountains the leaders of the peoples—since, namely, the rest were being strengthened in them as in foundations—after the Apostles preached and they recognized that they had incurred the anger of almighty God (Acts 3) because they crucified his Son, disturbed and terrified on account of their guilt, they were immediately moved to repentance. And when Peter rebuked them, they are reported to have said, as if shaken: Men and brothers, what shall we do (Acts 2)? To whom counsel was given that through the washing of regeneration they might receive forgiveness of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"De quibus adhuc subditur. Ascendit fumus in ira ejus, et ignis a facie ejus exarsit: carbones succen(??) sunt ab eo. Quid facies ejus, nisi notitiam? Quid fumus qui lacrymas excitat, nisi lacrymosam poenitentium compunctionem designat? Timentes iram lacrymis laverum culpam. Et unde Deum per fidem noveruut, inde accepto spiritu in ejus amore suaviter arserunt. Et abeo succensi sunt, ut ardentes existant, qui prius peccatores in carne lanquam carbones in cinere mortui jacebant. Ex his ergo verbis instruimur, quia per compunctionem ignis divinus accenditur, qui interiora mentis illuminat, atque peccatorum nigredinem penitus devastat: ei quo ordine haec facta sunt, quae praedicuntur, verbis sequentibus (??)emonstratur.\n\nInclinavit coelos et descendit, et caligo sub pedibus ejus. Prius sanctos et electos viros ad praedicandum ejus humilem adventum (??) isit, quos deinde sequutus per seme(??)ipsum descendit. Verbum enim caro facium est, et habitavit in nobis (Joan. 1.). Unde autem humilis in carne apparuit, inde principem tenebrarum omnimoda subjectione prostravit, atque eundem Ecclesiae suae prosternendum dedit. Unde Apostolus ait. Dominus comeret Sathanam sub pedibus vestris (Rom. 16.) velociter. Ille autem qui paulo minus ab angelis minoratus est (Psal. 8.) per humanitatem, multo sublimior angelis declaratus est per divinitatem (Hebr. 1. et 2. Coloss. 2.). Uude subditur:","english":"Concerning these things it is further added: Smoke went up in his anger, and fire blazed from his face; coals were kindled by him. What is his face but the knowledge of him? What is the smoke that draws forth tears but the tearful compunction of penitents? Fearing his anger, they washed away their guilt with tears. And from the very source by which they came to know God through faith, receiving the Spirit, they burned sweetly in love of him. And they were kindled by him, so that those who previously lay dead as sinners in the flesh, like coals in ashes, might become burning. From these words, therefore, we are instructed that through compunction the divine fire is kindled, which illuminates the inner parts of the mind and utterly destroys the blackness of sins; and in what order these things that are foretold were done is shown by the following words.\n\nHe bowed the heavens and descended, and darkness was under his feet. First he sent holy and chosen men to preach his humble advent, and afterward he himself followed and descended. For the Word became flesh and dwelt among us (John 1). But from the same humility by which he appeared in the flesh, he cast down the prince of darkness with complete subjection, and gave him to his Church to be cast down. Therefore the Apostle says: The Lord will crush Satan under your feet quickly (Rom. 16). But he who was made a little lower than the angels (Ps. 8) through his humanity has been declared far more exalted than the angels through his divinity (Heb. 1 and 2; Col. 2). Hence it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":188,"ref":"p188","source":"Et ascendit super Cherubim, et volavit. In eo enim quod Deus est, ipsas angelicas dignitates plenitudine scientiae superavit. Volavit super pennas ventorum: quia celsitudine suae divinitatis transcendit virtutes supernorum spirituum: cui enim angelorum dixit aliquando Deus, Sede a dextris meis, aut, Ego hodie genui te (Hebr. 1.)? Super pe(??)nas ergo ventorum vo(??)avit, quia solus sedere ad dexteram Patris meruit.\n\nEt posuit tenebras latibulum suum. Scilicet (Ex Augustino) obscuritatem sacramentorum, et occultam spem in corde credentium: ubi ipse lateret, nec suos desereret. Latibulum suum tenebras posuit, quia caeleste suum sacramentum nobis in obscuritate constituit. Hinc est quod sacramentum corporis et sanguinis Christi quotidie tractamus (1. Cor. 13.): nec tamen lucem, nec gloriam ejus, q(??)am fide credimus, oculis adhuc videre valemus. In tenebris enun sumus quadu(??) per fidem ambulamus, et non p(??) speciem (1. Cor. 10.). In circuitu ejus tabernaculum ejus. Multitudine enim credentium circumventus est. Recte autem Ecclesia in hac peregrinatione posita tabernaculum Dei dicitur, quia tabernaculum non habet fundamentum, est autem militantium atque transeuntium. Et Apostolus dixit. Quia non habemus hic manentem civitatem, sed futuram inquirimus (Hebr. 13.). Tenebrosa aqua in nubibus aeris.","english":"And he ascended upon the Cherubim, and he flew. For in that he is God, he surpassed the angelic dignities themselves by the fullness of his knowledge. He flew upon the wings of the winds: because by the height of his divinity he transcends the powers of the heavenly spirits: for to which of the angels did God ever say, Sit at my right hand, or, Today I have begotten you? Upon the wings of the winds, therefore, he flew, because he alone merited to sit at the right hand of the Father.\n\nAnd he made darkness his hiding place. Namely, the obscurity of the sacraments, and the hidden hope in the heart of believers: where he himself might lie hidden, and not abandon his own. He made darkness his hiding place, because he established his heavenly sacrament for us in obscurity. Hence it is that we handle the sacrament of the body and blood of Christ daily, and yet we are not able to see with our eyes as yet either its light or its glory, which we believe by faith. For we are in darkness, as long as we walk by faith, and not by sight. His tabernacle is round about him. For he is surrounded by the multitude of believers. Rightly, moreover, is the Church, placed in this pilgrimage, called the tabernacle of God, because a tabernacle has no foundation, but belongs to those who are fighting and passing through. And the Apostle said: For we have not here a lasting city, but we seek the one to come. Dark water in the clouds of the air.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"Quia obscura est scientia in prophetis, qui merito nubes aeris appellantur, quia in caelestibus sustolluntur per vitam et in imis lundunt pluvia? doctrinam. Primum quidem in sanctis patribus obs(??)urus fuit sermo divinus. Tecta erant omnia sub figura et umbra (Hebr. 10.). Nondum erat spiritus ad manifestationem datus, quia Jesus nondum fuerat glorificatus (Joan. 7.). Sed deinde venit caelestis fu(??)gor, ille qui est lux vera, qui illuminat omnem hominem venientem in hunc mundum (Joan. 1.). Removit tenebras, exposuit Scripturas, misit praedicalores. audientium corda terruit et illuminavit. Unde subditur:\n\nProe fulgore in conspectu ejus nubes transierunt, grando et carbones ignis. Prae magnitudine fulgoris qui est in conspectu manifestationis ejus, nubes, idest. Apostoli divino lumine illustrati, a Judaeis, ad Gentes transierunt: sicut scriptum est. Vobis primum oportuit praedicari regnum Dei, sed quia repulistis, et indignos vos fecistis vitae aeternae, ecce convertimur ad gemes (Act. 15.). Et ipsi sunt facti grando et carbones ignis, clamando, minando, ubique ignem mittendo, (??)murum judicium praedicando, humana corda fidei ardore accendendo.","english":"Because the knowledge in the prophets is obscure—they who are rightly called the clouds of the air, since they are lifted up on high through their life and strike the lower realms with the rain of doctrine—the divine word was at first, indeed, obscure in the holy fathers. All things were covered under figure and shadow (Heb 10). The Spirit had not yet been given for manifestation, because Jesus had not yet been glorified (Jn 7). But afterward came the heavenly splendor, he who is the true light, who enlightens every man coming into this world (Jn 1). He removed the darkness, opened the Scriptures, sent preachers; he terrified and enlightened the hearts of the hearers. Hence it is added:\n\nBefore the brightness in his sight the clouds passed away, hail and coals of fire. By the greatness of the brightness that is in the sight of his manifestation, the clouds—that is, the Apostles, illumined by the divine light—passed over from the Jews to the Gentiles: as it is written, It was necessary that the kingdom of God be preached to you first, but because you rejected it and made yourselves unworthy of eternal life, behold, we turn to the Gentiles (Acts 15). And they themselves became hail and coals of fire, by crying out, by threatening, by sending fire everywhere, by preaching the judgment to come, by setting human hearts ablaze with the ardor of faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Et intonuit de coelo Dominus, et Altissimus dedit vocem suam: grando et carbones ignis. Postquam dixit Dominus, adjungit, Altissimus: ut inlelligas Deum Deorum, Dominum Dominorum, per semetipsum esse loquutum. Prius enim locutus est per patriarchas et prophetas, per antiquos patres: deinde per se (Hebr. 1.). Ipsa etiam Apostolorum praedicatio non tam Apostolica erat, quam Dominica. Sicut ipse Dominus testatur, dicens. Non enim vos estis qui loquimini, sed spiritus Patris vestri qui loquitur in vobis (Matth. 10.). Quasi intonat Dominus, cum de judicio suo nos terret (Matth. 25.). Quas(??) dat vocem suam, quando humiliter demu(??)et. Quoddam terrens tonitruum esse videtur, quod per Joannem dicitur. Genimina viperarum, quis ostendit vobis fugere a ventura ira (Matth. 5.)? Quasi vocem dare est, cum subditur, Agite fructus dignos poenitentiae (Luc. 3.). Jux(??)a ergo capacitatem audientium modo minando intonat Dominus, modo ut grando contundens, modo ut ignis accendens.","english":"And the Lord thundered from heaven, and the Most High gave his voice: hail and coals of fire. After he has said \"the Lord,\" he adds \"the Most High,\" so that you may understand that the God of gods, the Lord of lords, has spoken by himself. For first he spoke through the patriarchs and prophets, through the ancient fathers; then through himself (Heb. 1). Even the preaching of the apostles was not so much the apostles' as the Lord's, as the Lord himself testifies, saying: For it is not you who speak, but the Spirit of your Father who speaks in you (Matt. 10). The Lord thunders, as it were, when he terrifies us with his judgment (Matt. 25). He gives his voice when he humbles the proud. A certain terrifying thunder seems to be what is said through John: Brood of vipers, who has shown you to flee from the wrath to come (Matt. 5)? It is as if he gives his voice when it is added: Produce fruits worthy of repentance (Luke 3). According to the capacity of his hearers, then, the Lord now thunders by threatening, now as hail crushing, now as fire kindling.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"Et misit sagittas suas, scilicet (Ex Augustino) Evangelisias, pennis virtutum recto itinere transvolantes, non suis sed ejus a quo missi sunt, viribus. Et disperdidit eos, ad quos missi sunt, ut aliis eorum essent odor vitae in vitam, aliis odor mortis in mortem (2. Cor. 2.). Fulgura multiplicavit. Id est coruscantia miracula. Et conturbavit eos. Bona conturbatione ad poenitentiam.\n\nEt apparuerunt fontes aquarum. Scilicet dona Saucti Spiritus, a quibus omnis spiritualis scientia procedit. Vel per fontes aquarum, potest accipi vetus et novum Testamentum: quae apparuerunt auditori– bus, ipso revelante, qui habet clarem scientiae. Qui ni(??)irum spirituales fontes caeteros ex se Scripturarum rivulos emittunt. Et revelata sunt fundamenta orbis terrarum. Revelati sunt Prophetae, qui non in- (??)elligebantur: super quos aedilicaretur orbis terrarum credens in Domino. Quo autem ordine (Ex Augustino) haec facta sunt, ostenditur, cum subinfertur: Ad increpatione tua, Domine, ab inspiratione spiritus iroe tuoe. Dicentis, Nisi poenitentiam egeritis, omnes simul moriemini (Luc. 13.). Postquam dixit, Increpationem, adjunxit Inspirationem. Tunc enim utiliter foris increpamur, quando inspiramur intus, ut timeamus.","english":"And he sent his arrows, namely (from Augustine) the Evangelists, flying on the wings of virtues along a straight course, not by their own strength but by his who sent them. And he scattered them, those to whom they were sent, so that to some of them they might be the odor of life unto life, to others the odor of death unto death (2 Cor 2). He multiplied lightnings. That is, the flashing miracles. And he troubled them. With a good troubling, unto repentance.\n\nAnd the fountains of waters appeared. Namely, the gifts of the Holy Spirit, from which all spiritual knowledge proceeds. Or by the fountains of waters the Old and New Testament can be understood: which appeared to the hearers, with him revealing it who has the clear light of knowledge. These, of course, the spiritual fountains pour forth from themselves the other streams of the Scriptures. And the foundations of the world were revealed. The Prophets were revealed, who were not understood: upon whom the world believing in the Lord was to be built. But in what order (from Augustine) these things were done is shown when it is added: At your rebuke, O Lord, at the inspiration of the spirit of your wrath. Of him saying, Unless you repent, you will all perish together (Lk 13). After he said \"rebuke,\" he added \"inspiration.\" For then we are profitably rebuked outwardly, when we are inspired inwardly, so that we may fear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Hic inquit Christus. Misit de summo: hoc est de sinu Patris. Et accepit me. Scilicet caput E(??)clesiae in aequalitatem sibi, ad dexteram suam. Et assumsit me. Id est Ecclesiam meam, quae est corpus meum. De aquis multis. Quia ex multis populis me instituit: vel quia ex multis vitiis me extraxit: sive quin ex multis tribulationibus me liberavit. Et hoc est quod sequitur:\n\nEripuit me de inimicis meis fortissimis. Qui sunt isti fortissimi inimici, nisi spiritus maligni? Horum proculdubio fortitudinem non possemus evadere, nisi omnium potenlior Deus nos fragiles dignaretur eripere. Et ab his, qui oderunt me, quoniam confortati sunt super me. Suba(??)dis, me eripui(??). Qui sunt hi, qui (??)derunt Ecclesiam, nisi infideles atque h(??)re ici? Qui intantum aliquando confortati sunt, ut quosdam etiam electos, aliquando occiderent in carne, aliquando errare facerent in fide. Sed cos pius Dominus eripere dignatus est, coronando accisos, atque ad viam veritatis errantes reducendo. Unde et subditur.","english":"Here he says Christ. He sent from on high: that is, from the bosom of the Father. And he received me. Namely, the head of the Church into equality with himself, at his right hand. And he took me up. That is, my Church, which is my body. From many waters. Because he established me from many peoples: or because he drew me out from many vices: or because he delivered me from many tribulations. And this is what follows:\n\nHe snatched me from my most powerful enemies. Who are these most powerful enemies, if not the malignant spirits? Beyond doubt we could not escape their strength, unless the God more powerful than all deigned to snatch us, who are frail. And from those who hated me, because they were strengthened against me. By those subject to me I was delivered. Who are these who hated the Church, if not the unbelievers and heretics? Who at one time were strengthened to such a degree that they even at times killed some of the elect in the flesh, and at times caused them to wander in the faith. But the loving Lord deigned to snatch them away, by crowning those who were slain, and by leading back those who wandered to the way of truth. Whence also it is added.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"Proeveuerunt me in die afflictionis meoe. Id est praevaluerunt mihi in tempore tribulationis et persecutionis. Et factus est Dominus protector meus. Scilicet protegens me ab impugnatione persequentium.\n\nEt quia carnales patiebar angustias, Eduxit me in spiritualem latitudinem fidei. Salvum me fecit, quoniam voluit me. Nullis meis praecedentibus mentis, sed sola sua benevolentia. Ipse est enim, qui operatur in no(??)is et velle, et operari pro bona voluntate (Philip. 2.).\n\nEt retribuet mihi Dominus secundum justitiam meam, et secundum puritatem manuum mearum retrib(??)et mihi. Duo sunt in homine, secundum quae retribuit Dominus: scilicet secundum justitiam bonae voluntatis et fidei, et secundum puritatem bonorum operum. Nec possunt pura esse bona opera, n(??)si deriventur ab intentione justa. Unde scriptum est, Respexit Dominus ad Abel, et ad munera ejus (Genes. 4.). Prius quidem probavit fidei devotionem, unde postmodnm sacrificii suscepit oblationem (Hebr. 11.). Et merito retribuet mihi:","english":"They prevailed against me in the day of my affliction. That is, they prevailed over me in the time of tribulation and persecution. And the Lord became my protector. Namely, protecting me from the assault of those who persecuted me.\n\nAnd because I was enduring carnal distress, He brought me out into the spiritual breadth of faith. He saved me, because He willed me. With no merits of mine going before, but by His good will alone. For it is He who works in us both to will and to work for good will (Phil. 2).\n\nAnd the Lord will repay me according to my righteousness, and according to the purity of my hands will He repay me. There are two things in a man according to which the Lord repays: namely, according to the righteousness of good will and faith, and according to the purity of good works. Nor can good works be pure unless they are derived from a just intention. Whence it is written, The Lord looked upon Abel, and upon his gifts (Gen. 4). First indeed He approved the devotion of faith, whence afterward He received the offering of the sacrifice (Heb. 11). And with good reason will He repay me:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Quia custodivi vias Domini. Id est latitudinem bonorum operum perseverando servavi.\n\nNec impie gessi a a Domino meo. Id est postquam ad illum bone operando accessi, ab illo prave vivendo non recessi. Hinc est quod de sanctis animalibus per prophetam dicitur, Non revertebantur, cum ambularent, sed unumquodque anle faciem suam gradiebatur (Ezech. 1.). Sic utique ad Deum directa debent esse nostra itinera, u(??) ultra non sint ad pravitatem operis dist(??)rta. Nec mirum si custodivit vias Domini, nec a Deo suo impie gessit: nam sequitur. Quoniam omnia judici(??) ejus in conspectu meo. Id est (Ex Augustino) et praemia juslorum et poenas impiorum, et flagella corrigendorum, et tentationes probandorum persevera(??)i contemplatione considero. Ad custodiendam quippe justitiam, et imp(??)etatem evitandam, valde u(??)(??)le est extrema sollicite pensare. Unde scriptum est. In omnibus operibus tuis meditare novissima tua, et in aeternum non peccabis (Eccles. 7.). Recte ergo subjunctum est. Et justitias ejus non repuli a me. Sicut illi, qui ad tempus credunt, et in tempore tentationis recedunt (Luc. 8.). De quibus Apostolus Petrus, Quia mel(??)us esi non cogao(??)c(??)re viam veritatis, quam post cognitionem retrorsum redire (2. Petr. 8.).","english":"Because I have kept the ways of the Lord. That is, I have preserved the breadth of good works by persevering.\n\nAnd I have not acted impiously against my God. That is, after I approached Him by doing good, I did not withdraw from Him by living wickedly. Hence it is that concerning the holy living creatures the prophet says, They did not turn back when they walked, but each one went forward before its face (Ezekiel 1). So indeed our paths ought to be directed toward God, so that they are no longer diverted toward wickedness of deed. Nor is it surprising if he kept the ways of the Lord and did not act impiously against his God, for it follows: For all His judgments are in my sight. That is (according to Augustine), both the rewards of the righteous and the punishments of the wicked, and the scourges of those to be corrected and the temptations of those to be tested, I consider with persevering contemplation. For to keep righteousness and to avoid wickedness, it is very useful to ponder the last things carefully. Whence it is written: In all your works meditate on your last things, and you will not sin forever (Ecclesiastes 7). Rightly, therefore, it is added: And I have not cast away His righteousnesses from me. Unlike those who believe for a time and in the time of temptation fall away (Luke 8). Concerning whom the Apostle Peter says: For it is better not to have known the way of truth than after knowing it to turn back again (2 Peter 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"Et ero immaculatus, (??)um eo, secundum delectationem malae cogitationis. Et observabo me ab iniquitate mea. Id est ab iniquitate operationis. Tale debet esse nostrum studium, nostrum desiderium: ut intus simus immaculati, foris innocui: quatenus aeternam remuneralionem consequamur, de qua subjungit:\n\nEt retribuet mihi Dominus, secundum justitiam meam. Non solum propter latitudinem fidei, sed propter longitudinem perseverantiae. Et secundum puritatem manuum mearum in conspectu oculorum ejus. Non quo homines vident, sed quo ipse. Quoniam quae videntur, temporalia sunt: quae autem non videntur, aeterna (2. Cor. 4.). Et homo videt in facie, Deus in corde (Luc. 11.). Bonorum quoque opera semper in compectu Dei sunt, malorum vero non respicit (Prov. 10.). Unde alibi dicitur, Novit Dominus viam justorum, iter autem impiorum non novit (Psal. 1.).","english":"And I shall be blameless with him, according to the delight of evil thought. And I will keep myself from my iniquity. That is, from the iniquity of action. Such ought our zeal, our desire to be: that within we be blameless, without harmless: so that we may obtain eternal recompense, concerning which he adds:\n\nAnd the Lord will repay me according to my righteousness. Not only because of the breadth of faith, but because of the length of perseverance. And according to the purity of my hands in the sight of his eyes. Not as men see, but as he sees. For the things that are seen are temporal; but the things that are not seen are eternal (2 Cor. 4). And man sees in the face, God in the heart (Luke 11). The works of the good also are always in the sight of God, but the works of the evil he does not regard (Prov. 10). Whence it is said elsewhere, The Lord knows the way of the righteous, but the way of the impious he does not know (Ps. 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"Haec quae praemissa sunt, dicit Ecclesia, ad excitandum nos et promovendum ad fidem rectam, spem certam, operationem bonam, retributionem aeternam. Unde nunc quemquam nostrum admonet, direns. Cum sancto sanctus eris, et cum viro innocente innocens eris. Et cum electo electus eris, et cum perverso perverteris. A(??)tende illum, qui esi sanctus sanc(??)orum, qui in seipso sanctus est, et alios sanctificare potest. Qui est vere innocens, agnus sine macula (Joan. 1.): qui cum malediceretur, non maledicebat (1. Petr. 2.): cum pateretur, non comminabatur. Qui est electus a Deo Patre (Hebr. 5.), sicut scriptum est. Hic est Filius meus dilectus, in quo mihi bene complacui (Matth. 3. 17. Luc. 3.). Sociare illi, imitare illum, sit tibi bonum adhaerere Deo, et eris cum sancto sanctus, cum innocente innocens, cum electo electus. Quod si societatem perversorum dilexeris. e(??)tu similiter perverteris. Ecce duae viae tibi ostensae sunt: una justorum, altera reproborum: una salutis, aliera damnationis: una quam tenent humiles, et a Deo exaltantur; altera quam tenent superbi, et a Deo humiliantur. Unde et subditur:","english":"These things which have been set forth before, the Church says, to stir us up and move us forward to right faith, certain hope, good action, and eternal reward. Hence she now admonishes each one of us, saying: With the holy you will be holy, and with the innocent man you will be innocent. And with the elect you will be elect, and with the perverse you will be perverted. Attend to him who is the Holy of holies, who is holy in himself and can sanctify others. Who is truly innocent, the lamb without blemish (John 1), who when he was cursed did not curse (1 Peter 2), when he suffered did not threaten. Who is the elect of God the Father (Hebrews 5), as it is written: This is my beloved Son, in whom I am well pleased (Matthew 3:17; Luke 3). Be joined to him, imitate him; let it be your good to cling to God, and you will be holy with the holy, innocent with the innocent, elect with the elect. But if you have loved the company of the perverse, you too will likewise be perverted. Behold, two ways are shown to you: one of the just, the other of the reprobate; one of salvation, the other of damnation; one which the humble hold and are exalted by God, the other which the proud hold and are humbled by God. Hence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"Quoniam tu populum humilem salvum facies, et oculos superborum humiliabis. Serva ergo humilitatem, recognosce te pulverem et cinerem, confitere peccata tua, esto vilis in oculis tuis, ut cum populo humili salvari merearis. Cave oculorum extollentiam, ne videaris libi gloriosus, tibi sapiens, tibi magnus, ne ubi te altum videris, ibi te dejiciat, qui oculos superborum humiliat. Unde scriptum est. Vae, qui sapientes estis in oculis vestris, et coram vobismetipsis prudentes (Isai. 5.). Sit ergo oculus in te simplex, ut totum corpus tuum sil lucidum (Matth. 6.): et dic quod sequitur:\n\nQuoniam tu illuminas lucernam meam, Domine: Deus, Deus meus, illumina tenebras meas. Quia illuminasti me in bis, quae scio, illumina in his, quae nescio. Vel, quia illuminasti lucernam meam, donando fidem, illumina tenebras operum meorum: ut quod teneo credendo, sequar operando. Quae sunt tenebrae nostrae, nisi iniquitates et negligentiae? In tantam caecitatem devenimus, ut nosme(??)ipsos ignoremus, nec cito deprehendimus mala, quae agimus. Unde nobis petendum est a Domino, ut nostras tenebras illuminet, ut delicta et scelera nostra faciat nos videre: quatenus vitam nostram flendo, et poenitendo possimus emendare.","english":"For you will save the humble people, and you will bring low the eyes of the proud. Keep humility, then; recognize that you are dust and ashes; confess your sins; be of little account in your own eyes, so that you may deserve to be saved with the humble people. Beware of the loftiness of the eyes, lest you seem to yourself glorious, to yourself wise, to yourself great, lest where you see yourself exalted, there he cast you down who brings low the eyes of the proud. Hence it is written: Woe to you who are wise in your own eyes, and prudent in your own sight (Isa. 5). Let your eye, then, be single, that your whole body may be light (Matt. 6), and say what follows:\n\nFor you light my lamp, O Lord; my God, my God, enlighten my darkness. Because you have enlightened me in the things I know, enlighten me in the things I do not know. Or, because you have lighted my lamp by granting faith, enlighten the darkness of my works, so that what I hold by believing I may follow by doing. What are our darkness but our iniquities and negligences? We have fallen into such great blindness that we do not know ourselves, nor do we quickly detect the evils we commit. Hence we must ask of the Lord that he enlighten our darkness, that he make us see our offenses and crimes, so that we may be able to amend our life by weeping and repenting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"Quoniam in te eriptar a tentatione, et in Deo meo transgrediar murum. In te, inquit, eripiar, non in me: in me enim infirmus sum (Psal. 6.), sed hi te fortis. Tu es solus, qui eripis a tentatione (Philip. 4.), qui principem hujus mundi foras mit(??)is (Joan. it.), qui non permillis tentari servos luos super quae ferre possunt: sed facis etiam ex tentatione proventum (1. Cor. 10.). In te transgrediar murum, vel duritiam cordis, vel obstaculum peccatorum, quem diabolus, ne ad te venire possem, mihi opposuit. Murum in Deo nostro transgredimur, quotiens per ipsius gratiam nubis inspiratam vitiorum congeriem superamus.\n\nHic incipit Deum suum Ecclesia commendare, dicens, Deus meus, impolluta via ejus: Eloquia Domini igne examinata: protector esi omnium speran– tium in se. Ac sic dicat. Hic meus Deus non est sicut caeteri: namque via ejus impolluta, verba ejus in tribulatione probata, spes illius certa et firma, qui protegit sperantes in se, ne deficiant in teutatione (Hebr. 7.). Quid tam impollutum, tam mundum, quam Dei virtus, et Dei sapientia Christus (1. Cor. 1.)? qui ait. Ego sum via (Joan. 14.). Teneamus ergo hanc viam, et mundabimur: custodiamus ejus elo– quia, et non errabimus: figamus in ipso spem nostram, et securi sub ejus protectione ambulabimus. Et merito sperandum est in illo:","english":"For in you I shall be delivered from temptation, and in my God I shall leap over the wall. In you, he says, I shall be delivered, not in myself; for in myself I am weak, but in you I am strong. You alone are the one who delivers from temptation, who casts out the prince of this world, who does not permit your servants to be tempted beyond what they can bear, but even makes a benefit out of temptation. In you I shall leap over the wall—whether the hardness of the heart, or the barrier of sins, which the devil set against me so that I could not come to you. We leap over the wall in our God whenever, through his grace, we overcome the cloud-like accumulated mass of vices that has been stirred up.\n\nHere the Church begins to praise her God, saying, My God, his way is undefiled; the words of the Lord are tried by fire; he is the protector of all who hope in him. And let her say thus: This God of mine is not like the others; for his way is undefiled, his words are proven in tribulation, and his hope is certain and firm, who protects those who hope in him, lest they fail in temptation. What is so undefiled, so pure, as the power of God and the wisdom of God, Christ? who said, I am the way. Let us therefore hold to this way, and we shall be made clean; let us keep his words, and we shall not go astray; let us fix our hope in him, and we shall walk securely under his protection. And rightly is hope to be placed in him:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Quoniam quis Deus proeter Dominum? aut quis Deus proeter Deum nostrum? Deus, qui nos creavit, Deus, qui nos regit, Deus quem amamus. Dominus quem timemus. Si inveniremus talem, aut mel(??)o– rem, fortassis in illo esset sperandum. Sed quia cunctis melior est, et sublimior (sicut ipse ait, Ego Dominus, et non est alius, extra me non est Deus [Isai. et 45.]) restat, in ipso. spes nostra fixa permaneat.\n\nQui proecin(??)t me virtute. Scilicet fide, spe et caritate. Et posuit immaculatam viam meam. Videlicet, ut innocenter vivam. Et notandum, quod non ait, Cinxit me, sed Proecinxit. Magnum quidem omnipotentis Dei donum est, cum ante quisque p(??)aecingitur, quam ad vit(??)a relaxetur. Nec mirum si eorum viam immaculatam posuit, quos taliter praecinxit: quia ubi praecedit cingulum virtutum, non possunt impedire maculae et laxurae vit orum. Hinc est, quod Dominus nos jubet lumbos nostros praecingere (Luc. 12.), ut ante quisque se restringere contra vitia debeat, quam laxatus et impeditus cadat.","english":"For who is God besides the Lord? Or who is God besides our God? God, who created us, God, who rules us, God whom we love, the Lord whom we fear. If we were to find such a one, or a better one, perhaps we should hope in him. But because he is better than all things and more exalted (as he himself says, I am the Lord, and there is no other; besides me there is no God), it remains that our hope should stay fixed in him.\n\nWho has girded me with virtue—namely, with faith, hope, and love. And he has set my way blameless—that is, so that I may live innocently. And it must be noted that he did not say, He girded me, but He girded me beforehand. Indeed, it is a great gift of almighty God when each person is girded beforehand before he is loosened for vices. Nor is it surprising if he has set the way of those blameless whom he has girded beforehand in this manner, because where the belt of the virtues goes first, the stains and looseness of the vices cannot hinder. This is why the Lord commands us to gird our loins, so that each person ought to restrain himself against the vices before, loosened and hindered, he falls.","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":200,"ref":"p200","source":"Qui perfecit pedes meos tanquam cervorum. Id est (Ex Augustino), affectus animi, quibus tanquam pedibus sustentor et proficio, ad transcendenda spinosa et umbrosa implicamenta hujus saeculi. Et super excelsa statuens me. Id(??)est coelestibus regnis ubi Sanctorum esi habitatio. Unde Apostolus ait, Nostra autem conversatio in coelis est (Philip. 3.). Sic proculdubio debemus affectus nostros, et gressus operum nostrorum in hac terra disponere, ut calcatis spinosis desideriis hujus saeculi, mentem nostram in coelestibus studeamus stabilire.\n\nQui docet manus meas ad poetelium. Qui (Ex Au– gustino) docet me operari ad superandos inimicos, qui nobis intercludere coelestia regna conantur. Et posuisti, ut arcum oereum brachia mea. Id est in(??)atigabilem intentionem bonorum operum. Usus prophetarum est, cito mulare personam. Modo ad Deum loquitur propheta, sive Ecclesia, modo ad proximum. Ad Deum, videlicet a quo accepit, quod loquitur. Ad proximum, cui expendat, quod accepit. Non sufficit nobis habere gressus rectos ad sectandam justitiam, nisi habeamus doctas manus ad pugnam. Neque enim retineri potest justitia sine pugna. Sunt autem mulla genera praeliorum: nam est nobis colluctatio adversus principes, et potestates rectores tenebrarum (Eph. 6.). Est nobis pugna adversus saectilum: est in nobis ipsis discordia inter carnem et spiritum (Galat. 5.).","english":"Who has made my feet like the feet of deer. That is (from Augustine), the affections of the mind, by which as by feet I am supported and make progress, to pass over the thorny and shadowy entanglements of this world. And setting me upon the high places. That is, the heavenly kingdoms, where is the dwelling of the saints. Whence the Apostle says, But our conversation is in heaven (Philippians 3). Thus without doubt we ought to order our affections and the steps of our works on this earth, so that, having trampled on the thorny desires of this world, we may strive to establish our mind in heavenly things.\n\nWho teaches my hands for battle. Who (from Augustine) teaches me to work for the overcoming of enemies, who strive to shut off from us the heavenly kingdoms. And you have made my arms like a bow of bronze. That is, the untiring intention of good works. It is the custom of the prophets quickly to change the person. Now the prophet, or the Church, speaks to God, now to the neighbor. To God, namely, from whom it received what it speaks. To the neighbor, to whom it may dispense what it received. It is not enough for us to have steps straight for pursuing righteousness, unless we have hands taught for battle. For righteousness cannot be retained without battle. Now there are many kinds of battles: for we have a struggle against the principalities and powers, the rulers of darkness (Ephesians 6). We have a battle against the world; there is within ourselves a discord between the flesh and the spirit (Galatians 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"Contra haec nos oportet doctos essa ad praelium, et pugnare armis justitiae a dextris et a sinistris (2. Cor. 6.): et habere fortem et inflexib– lem intentionem, tanquam arcum aereum, ad fe(??)iendum et fugandum inimicum. Et recte intentiones brachiis comparamur, quia sicut in brachiis fortitudo, et manus adhaerent brachiis: ita fortis debet esse nostra intentio, et ab ipsa procedere robusta operatio. Sed quia nos fragiles, et inimici nostri nob(??) sunt robustiores: opus est, ut (??)iat nobis, quod sequitur:\n\nEt dedistis mihi protectionem salutis tuoe, et dextera tua suscepit me. Dat electis suis Dominus salutem suam, qua eos protegat, tanquam nudos. Dat dexteram suam, id est favorem gratiae suae, qua suscipiat eos, tanquam medicus aegrotos. Si timueris aestus vi(??)iorum, et tela inimicorum invisibilium, siv(??) adversitates persequentium hominum: postula protectionem divinae sal(??)tis. Si senseris (??)e peccatorem et infirmum, multis vi(??)is et negligentiis corruptum: postula Dei misericordiam, et sublevantem dexteram, ab eo suscipiaris et sane(??)s. Ipse enim est vera salus, qui protegit suos ab exteriore per(??)ec(??)tione. Ipse est sublevans misericordia, qui suscipit, et sanat a propria infirmitate corporis et animae.","english":"Against these things we ought to be trained for battle, and to fight with the arms of righteousness on the right and on the left (2 Cor 6), and to hold a strong and inflexible intent, like a bow of bronze, for striking and putting the enemy to flight. And rightly are our intents compared to arms, because just as strength is in the arms, and the hands cling to the arms, so our intent ought to be strong, and from it robust action ought to proceed. But because we are frail, and our enemies are stronger than we, it is needful that there be done for us what follows:\n\nAnd you have given me the protection of your salvation, and your right hand has received me. The Lord gives to his elect his salvation, by which he protects them as though they were naked. He gives his right hand, that is, the favor of his grace, by which he receives them as a physician receives the sick. If you have feared the heat of vices, and the weapons of invisible enemies, or the adversities of persecuting men, ask for the protection of divine salvation. If you have felt yourself a sinner and weak, corrupted by many vices and negligences, ask for the mercy of God, and that you may be received and healed by his uplifting right hand. For he himself is true salvation, who protects his own from outward persecution. He himself is uplifting mercy, who receives and heals from the proper infirmity of body and soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"Et quia eosdem, quos protegit et curat, aliquaindo utiliter flagella(??), recte subjunctum est: Et disciplina tua correx(??)t me (??) finem, et disciplina tua ipsa me docebit. In hoc apparet, quod nos diligit caelestis Pater, nuia nobis dare dignatus est disciplinam. Hinc Scriptura sacra nos admonet dicens, Fili, noli negligere disciplinam patris tui, et ne fatigeris cum ab eo arg(??)eris. Quem enim diligit Dominus, corripit: flagellat omnem filium, quem recipit (Prov. 1. et 3.). Haec autem Domini disciplina ad duo esi utilis: corrigit mores, docet scientiam. Bene morigeratum, bene doctum reddit hominem disci— plina Dei. Sic autem corrigit et docet, ut mittat eum in finem, id est, in Christum, qui esi fi(??)is laboris, et merces operis. Hac proculdubio disciplina correctus et doctus erat, qui dicebat: Gloriamur in tribulationibus, scientes, quia tribulatio patient am operatur, patientia probationem, probatio spem, spes autem non confundit: quia caritas Dei diffusa est (??) cordibus nostris per Spiritum sanctum, qui datus est nobis (Rom. 5.). Unde apte subjungitur:","english":"And because he sometimes chastises those same people whom he protects and cares for, to their benefit, what follows is rightly added: And your discipline corrected me even to the end, and your discipline itself will teach me. In this it appears that the heavenly Father loves us, since he has deigned to give us discipline. Hence Sacred Scripture admonishes us, saying, My son, do not neglect the discipline of your father, and do not grow weary when you are reproved by him. For whom the Lord loves he reproves; he scourges every son whom he receives (Prov 1 and 3). But this discipline of the Lord is useful for two things: it corrects conduct and teaches knowledge. The discipline of God makes a man both well-ordered in conduct and well-taught. Yet it so corrects and teaches as to send him to the end, that is, to Christ, who is the end of labor and the reward of work. Corrected and taught by this discipline beyond doubt was he who said: We glory in tribulations, knowing that tribulation produces patience, patience produces proven character, proven character produces hope, and hope does not disappoint, because the love of God has been poured out into our hearts through the Holy Spirit, who has been given to us (Rom 5). Whence it is fittingly added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Dilatasti gressus meos subtus me. Ne a impediant (Ex Augustino) carnales angustiae, quoniam latam fecisti caritatem meam, operantem hilariter, et de ipsis, quae subter me sunt, mortalibus rebus et membris. Et non sunt infirmata vestigia mea. Id est, signa, quae impressi ad imitandum te. Dilatatos gressus habet subtus se, quisquis gloriatur in tribulationibus. Si foris est angustia doloris, i(??)(??)us est latitudo caritatis. In servorum Dei cordibus tanto crescit amor Dei, quanto foris impugnat adversitas mundi. Ejus autem non sunt infirmata vestigia, qui confirmat cor suum ad toleranda mala propter Deum, qui potest dicere cum Apostolo, Quis nos separabit a caritate Christi? Tribulatio, a(??)gustia, an persecutio, an fames, an nuditas, an periculum, an gladius? Certus sum, inquit, quia neque mors, neque vita, neque angeli, neque principatus, neque potestates, neque creatura alia poterit nos separare a caritate Dei, quae est in Christo Jesu (Rom. 8.). Quisquis ergo talis est, ut supra dictum est, scilicet praecinctus virtute, perfectus opere, ad probandum docius, in disciplina eruditus perfectus in caritate, invictus in tribulatione: qui jam a nemine superatur, idoneus est, ut jam inimicos suos persequatur. Unde voce perfectorum subjungitur:","english":"You have enlarged my steps beneath me. Lest carnal narrownesses hinder me (from Augustine), since you have made my charity broad, working cheerfully, even concerning those mortal things and members which are beneath me. And my footsteps were not weakened. That is, the signs which I impressed in order to imitate you. Whoever glories in tribulations has enlarged steps beneath him. If outside there is the narrowness of pain, within is the breadth of charity. In the hearts of God's servants the love of God grows as much as the world's adversity attacks from outside. But his footsteps are not weakened who strengthens his heart to endure evils for God's sake, who can say with the Apostle: Who shall separate us from the love of Christ? Tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? I am certain, he says, that neither death, nor life, nor angels, nor principalities, nor powers, nor any other creature will be able to separate us from the love of God, which is in Christ Jesus (Rom. 8). Whoever, then, is such as has been said above—namely, girded with virtue, perfect in work, learned for testing, trained in discipline, perfect in charity, invincible in tribulation—who is now overcome by no one, is fit now to pursue his enemies. Whence in the voice of the perfect it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"Persequar inimicos meos, et comprehendam illos: et non convertar donec deficiant. Persequuntur inimicos suos sancti viri, cum malignos spiritus, sive carnales affectus a se repellunt et repr(??)munt, orando, vigilando, carnem suam domando, spiritualibus studiis deserviendo. Inimicos autem comprehender(??) est, immundorum spirituum calliditates subtiliter inquirendo cogn(??)scere, et cognitas evitare. Vel inimicos comprehendit, quisquis carnales animi motus sub jure rationis constringit. Nec conveni debet ab hac in(??)entione, ab boc studio, donec deliciant, id est, penitus absumantur ea, quae illicite animo re(??)uctantur. Recte ergo subjungitur,\n\nConjringam illos, nec poterunt stare: ca– dent subtus pedes meos. Si poteris confringere hostes tuos, si non permiseris regnare peccatum in tu(??) mortali corpore (Rom. 6.): si vires eis abstuleris, ut non praebeas membra tua arma iniquitatis pecc(??)to (Ibidem). Sic etiam stare non poterunt, si mox ut senseris tentationem, a te repuleris, si statim, ut videris peccatum, emendaveris. Confringere inimicos nos docet Apostolus, cum dicit, Mortificate membra vestra, quae simi super terram, fornicationem, im- (??), luxuriam, et caetera (Coloss. 3.).","english":"I will pursue my enemies and overtake them, and I will not turn back until they fail. Holy men pursue their enemies when they drive back and repress malign spirits, or carnal affections, from themselves by praying, watching, subduing their flesh, and devoting themselves to spiritual pursuits. But to overtake one's enemies is to come to know the cunning of unclean spirits by subtle inquiry, and having known them, to avoid them. Or he overtakes his enemies, whoever constrains the carnal motions of the mind under the rule of reason. Nor ought he to turn back from this intention, from this pursuit, until they fail, that is, until those things which unlawfully struggle against the mind are utterly consumed. Rightly, therefore, it is added,\n\nI will break them in pieces, and they will not be able to stand: they will fall beneath my feet. If you are able to break your enemies in pieces, if you do not permit sin to reign in your mortal body (Rom. 6), if you take away their strength so that you do not present your members as weapons of iniquity to sin (ibid.). Thus also they will not be able to stand, if as soon as you feel the temptation, you drive it back from yourself, if immediately, as soon as you see the sin, you amend it. The Apostle teaches us to break our enemies in pieces when he says, Mortify your members which are upon the earth: fornication, uncleanness, luxury, and the rest (Col. 3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"Cadent etiam sub(??)us pedes tuos, si vitia et concupiscentias iu c(??)rde tuo abominatus fueris, et despexeris, et insuper affectus bonos et spirituales actiones apposueris, Unde alibi vir perfectus ait. Iniquitatem odio habui-, et abominatus sum: legem ante (??) tuam dilexi (Psal. 118.). Haec duo faciunt perfecte superare diabolum et peccatum, scilicet amor Dei, et odium mali.\n\nEt ne hoc videatur ascribere suis viribus, recte subinfertur, Et proeciuxisti me virtute ad bellum: et supplantasti insurgentes in me subtus me. Si vis superbiam in te insurgentem supplantari sub(??)us te, ora Deum, ut praecingat te humilitate. Si vis subtus te luxuriam supplantari, precare Dominum, ut procingat le ca(??)titate (Sap. 8.). Quodc(??)nque vitium contra te insurgere videris, postula a D(??)mino virtute(??) contrariam illi vitio, qua illud debelletur, et fiat tibi, quod sequitur:","english":"They will fall even under your feet, if you have hated and despised the vices and desires in your heart, and have moreover added good affections and spiritual actions. Hence elsewhere the perfect man says: I have hated iniquity and abhorred it; I have loved your law above all things (Psalm 118). These two things make a person perfectly overcome the devil and sin, namely the love of God and the hatred of evil.\n\nAnd lest this seem to be ascribed to one's own strength, it is rightly added: And you have girded me with strength for battle: and you have supplanted those rising up against me under me. If you wish the pride rising up in you to be supplanted under you, pray God that he gird you with humility. If you wish luxury to be supplanted under you, pray the Lord that he gird you with chastity (Wisdom 8). Whatever vice you see rising up against you, ask from the Lord the virtue contrary to that vice, by which it may be vanquished, and let it be done for you as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"Et inimicos meos dedisti mihi dorsum: Id est. retrorsum convenisti. Et odientes me disperdidisti. Quasi dorsum inimici dantur, cum illici(??)i appetitus et vilia penitus oblivioni traduntur; cum retro non respicitur per delectationem, et mentis oculus ad caelestia contemplanda, et ea, quae ante nos sunt appetenda, dirigitur. Disperdit autem odientes nos Dominus, quando repellit a nobis malignus spiritus, ne nos tenlent, ne nobis noceant. Vel (??) eo, quod superius dictum est, Perseq(??)r inimicos meos, (??)ostes sanctae Ecclesiae convenienter possumus intelligere, quos sancti et perfecti viri quotidie non cessant persequi, arguendo, increpando, vetando, excommunicando: et ex (??)is quosdam comprehendunt, et attrahunt ad fidem, ad poenitentiam, ad conversionem: nec convertuntur a praedicatione, donec illi deficiant ab iniquitate. Confringunt a statu superbiae, atque sibi substernunt sub om(??)imoda humilitate, et prae cincti armis virtutum si(??) supplantant cos a v(??)tiis, ut qui insurgentes erant persequendo, s(??)bsequentes fiant poenitendo. Et qui praebant minando, et trahendo, retrorsum (??)iant obediendo: de odio conversi ad caritatem, de conventione malitiae dispersi et divisi ab invicem.","english":"And you have given my enemies to me as a back: that is, you have brought them backward. And you have destroyed those who hate me. Enemies are, as it were, given as a back when their enticing appetites and base things are wholly consigned to oblivion; when one does not look back through delight, and the eye of the mind is directed to contemplating heavenly things and to the things that are to be desired before us. But the Lord destroys those who hate us when he drives the malignant spirit away from us, lest they tempt us, lest they harm us. Or, in accordance with what was said above, \"I will pursue my enemies,\" we can fittingly understand the enemies of the holy Church, whom holy and perfect men do not cease to pursue daily, by arguing, rebuking, forbidding, excommunicating; and out of these they seize some and draw them to the faith, to penitence, to conversion; nor are they converted by preaching until those men fail from iniquity. They shatter them from the state of pride, and subject them to themselves under all manner of humility, and, girded with the arms of the virtues, they supplant them from vices, so that those who were rising up by persecuting may become followers by repenting. And those who were going before by threatening and dragging may go backward by obeying: converted from hatred to love, dispersed from the gathering of malice and divided from one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"Et quia ex supradictis inimicis nonnulli a Domino reprobantur, quia videlicet, et toto corde non convertuntur, nec veraciter peccata sua confitentur, nec pure Domini misericordiam deprecamur: subjunctum est,\n\nClamaverunt, nec erat, qui salvos faceret: ad Dominum, nec ex(??)divit eos. Non enim omnis, qui dicit mihi Domine, Domine, intrabit in regnum cae(??)orum (Matth. 7.). Unde Apostolus quibusdam non recte clamantibus (??), Petitis, et non accipitis, eo quod male petatis (Jacob. 4.). Clamabunt etiam reprobi die judicii, dicentes. Domine Dens, aperi nobis (Matth. (??)5.). Et non e(??)t, qui eos exaudiat: sed dicitur eis, Amen dico vobis, nescio vos (Ibid.). De quibus voce capitis subinfertur:\n\nEt comminuam eos, ut pulverem ante faciem venti; ut lutum platearum delebo eos. Quia aridi non receperunt imbrem misericordiae Dei, quia leves et mobiles ante ventum tentationis fuerunt, merito a terra viventium tollentur, atque in modum pulveris comminuentur, cum dicetur eis, Ite maledicti in ignem aeternum (Matth. 25.). Qui merito lutum platearum dicti sunt (Matth. 7.), quia in lata et spatiosa via, in immunditiis et vitiis vixerunt. Qui utique delebuntur a Domino, sicut scriptum est, Deleantur de libro viventium, et cum justis nuit scribantur (Psal. 6(??).).","english":"And because some of the aforementioned enemies are rejected by the Lord—namely, because they are not converted with their whole heart, nor do they truly confess their sins, nor do they purely implore the Lord's mercy—there is added:\n\nThey cried out, and there was none who would save them: to the Lord, and he did not hear them. For not everyone who says to me, Lord, Lord, will enter into the kingdom of heaven (Matt. 7). Hence the Apostle says to certain ones who cry out wrongly: You ask, and you do not receive, because you ask wrongly (James 4). The reprobate will also cry out on the day of judgment, saying: Lord God, open to us (Matt. 25). And there will be none to hear them, but it is said to them: Amen I say to you, I do not know you (Ibid.). Concerning these, in the voice of the head, it is added:\n\nAnd I will crush them like dust before the face of the wind; like the mud of the streets I will blot them out. Because, being dry, they did not receive the rain of God's mercy, because they were light and shifting before the wind of temptation, they will deservedly be taken away from the land of the living and crushed in the manner of dust, when it is said to them: Go, you cursed, into eternal fire (Matt. 25). They are deservedly called the mud of the streets, because they lived on the broad and spacious way, in uncleannesses and vices. These indeed will be blotted out by the Lord, as it is written: Let them be blotted out of the book of the living, and not be written with the just (Ps. 68).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"E(??)pies me de contradictionibus populi. Qui dixerunt, Si dimiserimus illum vivum, secu(??)um sequetur illum (Joan. 11. Matth. 21.).\n\nConstitues me in caput gen(??)ium. Ut genios (??) me creda(??), ut sim illis in Deum, ipsi sint mihi in populum (Osee 2.). Caecitas ex parte contingit in Israel, ut gentium multitudo salvaretur (Rom. 9.). Noluerunt enim Judaei recipere verbum fidei (1. Petr. 2.), unde eis dictum est: Vobis primum oportuit praedicari verbum Dei, sed quia repulistis istud, et indignos vos fecistis aetenae vitae: ecce convertimur ad gentes (Act. 13.), de quibus subditur, Populus, quem cognovi: Quem corporali praesentia non visitavi, servivit mihi, P(??)aecepta mea custodivit. In auditu auris obedivit mihi. Oculis me non vidit, nomine meo tantum audito praedicatores meos recepit. Esto et tu ex populo isto (??)ideti, ut si Christum non vidisti in carne, servias tamen ci in spiritu, et sis ei obediens in tota voluntate, ut beatus esse merearis, cum eis de quibus scriptum esi, Beati qui non viderunt, et crediderunt (Joan. 20.). Cave autem eorum exemplum, de quibus subditur:","english":"You will deliver me from the contradictions of the people. Those who said, If we let him go alive, the world will follow him (John 11; Matthew 21).\n\nYou will establish me as the head of the nations. That the nations may believe in me, that I may be to them as God, and they may be to me as a people (Hosea 2). Blindness has come upon Israel in part, that the multitude of the nations might be saved (Romans 9). For the Jews were unwilling to receive the word of faith (1 Peter 2), whence it was said to them: It was necessary that the word of God be preached to you first, but because you have rejected it and made yourselves unworthy of eternal life: behold, we turn to the nations (Acts 13), of whom it is further said, The people whom I knew: whom I did not visit in bodily presence, has served me, has kept my commandments. By the hearing of the ear he obeyed me. He did not see me with his eyes, but having only heard my name, he received my preachers. Be you also of this people of faith, so that if you have not seen Christ in the flesh, you may nevertheless serve him in spirit, and be obedient to him with your whole will, that you may deserve to be blessed, together with those of whom it is written, Blessed are those who have not seen, and have believed (John 20). But beware of the example of those of whom it is further said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"Filii alieni menti(??)i sunt mihi, filii alieni inve– terati sunt, et claudicaverunt a semitis suis. Filii Dei fuerunt Jud(??)i, sed Christum interficientes filii diaboli facti sum (Joan. 8.). in ve(??)tate non permanentes, Legis fa(??)ti praevaricatores, mentiti sunt (Rom. 2.). In primi hominis peccato inveterati sunt, quia novum hominem recipere noluerunt: Et claudicaverunt a semitis suis, id est, a Lege et Prophetis, sive in suis Intellectibus, vel in (??)de uno pede nitentes, id est, Patrem et non Filium adorantes: vel vetus et non novum Testamentum sequentes, sive literam et non spiritum tenentes. Inde est, quod ait Apostolus: Qui et idoneos nos fecit ministros novi Testamenti: non litera, sed spiritu. Litera enim occidit, spiritus autem vivificat (2. Cor. 5.). His enim pedibus graditur sancta Ecclesia, his pedibus ad caelestia promovetur. Deinde ad nostram aedificationem, quid subjungat audiamus.","english":"The sons of foreigners have lied to me; the sons of foreigners have grown old, and they have limped from their paths. The Jews were sons of God, but by killing Christ they became sons of the devil (John 8), not remaining in the truth, made transgressors of the Law, they lied (Romans 2). In the sin of the first man they grew old, because they refused to receive the new man. And they have limped from their paths, that is, from the Law and the Prophets, or in their own understandings, or leaning on one foot, that is, worshiping the Father and not the Son; or following the old and not the new Testament, or holding the letter and not the spirit. Hence it is that the Apostle says: Who also made us fit ministers of the new Testament: not of the letter, but of the spirit. For the letter kills, but the spirit gives life (2 Corinthians 5). For by these feet the holy Church walks, by these feet she is advanced toward heavenly things. Then, for our edification, let us hear what he adds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"Vivit Dominus, et benedictus Deus meus, et exaltetur Deus salutis meoe. Dii gentium non vivunt, nec aliquem salvare possum. (Unde alibi Psalmista ait: Os habent, et non loquentur: oculos habent, et non videbunt [Psal. 113.]). Et ideo nec benedicendi sunt, nec exaltandi. Nos autem talem Dominum et talem Deum habemus, qui (??)u aeternum vivit, qui nos regit, ut Dominus, creavit, ut Deus: qui seipsum nobis tradidit, qui salutis nostrae auctor extitit. Unde recte a nobis benedicendus est, exaltandus, amandus, colendus ei venerandus.\n\net 49. Deus qui dat vindictas mihi, et subdis populos sub me, liberator meus de inimicis meis iracundis. Et ab insurgentibus in me exaltabis me, a viro iniquo eripies me. Non solum salutem praestat Deus electis suis, sed etiam vindictam tribuit de inimicis. Tantas vindicias dedit Deus Pater Christo filio suo de inimicis suis iracundis, scilicet Judaeis, qui tanto iracundiae et furoris zelo accensi sunt, ut cont(??)a Deum suum insurgerent, et tanquam vir unus et iniquus convenirent in unum, adversus Dominum et adversus Christum ejus (Psal. 2.): tantas, inquam, vindictas dedit, ut eos quos susceperat regendos, et nutriendos tanquam (??)ili(??)s, propter perfidiam et vesaniam illorum, reproba(??)et atque dejiceret tanquam alienos. A quibus liberatus est Christus, cum a mortuis resurrexit, Exaltatus est, cum ad dexteram Pat(??)is ascendit.","english":"The Lord lives, and blessed is my God, and exalted be the God of my salvation. The gods of the nations do not live, nor can they save anyone. (Hence elsewhere the Psalmist says: They have a mouth, and they will not speak; they have eyes, and they will not see [Ps. 113].) And therefore they are neither to be blessed nor to be exalted. But we have such a Lord and such a God, who lives forever, who rules us as Lord, who created us as God: who handed himself over to us, who was the author of our salvation. Hence rightly by us he is to be blessed, exalted, loved, worshiped, and revered.\n\nAnd 49. God who gives vengeance to me, and subdues peoples under me, my deliverer from my angry enemies. And you will exalt me above those who rise up against me, you will rescue me from the unjust man. Not only does God bestow salvation on his elect, but he also grants vengeance on their enemies. So great were the vengeance which God the Father gave to Christ his Son upon his angry enemies, namely the Jews, who were inflamed with such zeal of anger and fury that they rose up against their God, and as one unjust man gathered together against the Lord and against his Christ (Ps. 2): so great, I say, were the vengeance he gave, that those whom he had undertaken to rule and to nourish as sons, on account of their faithlessness and madness, he reprobated and cast down as strangers. From whom Christ was delivered when he rose from the dead; he was exalted when he ascended to the right hand of the Father.","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":211,"ref":"p211","source":"Ereptus est, quando Verbum (??)idei, quod Judae(??) ablatum est, gentibus tiadidit. (??)de be(??)e dicitur. Et subdis populos sub me. Cum enim unum Judaicum populum, jugum fidei respuentem, dure judicando deseruit, multos nationum populos (??)sericorditer vocando, e(??)dem jugo subdidit. Undo subjungitur:\n\nPropterea confitebor tibi in nationibus, Domine, et nomini tuo psalmum dicam. Idest, per meos fideles ubique terrarum te laudabo, et in tuo nomine bona agent. In hoc loco confessio laudem significat. Psalmus vero bonam operationem. Ille Deum vere et in- (??)egre laudat, cujus in laude ipsius lingua et vita concordat Adhuc unde laudandus sit Deus, ostenditur, cum subinfertur:\n\nMagnificans salutes regis ejus, et faciens misericordiam Christo suo David. et semini ejus usque in soeculum. Nondum erant magnificatae salutes ejus, quando notus erat tantum in Judaea Deus. Sed time excrevit salutum ejus magnificentia, quando praedicatum est admirabile nomen ejus in universa terra, quando dictum est Apostolis, Ite, praedicate Evangelium omni creaturae. Tunc proculdubio fecit misericordiam Christo suo David a, quando aequalem sibi per divinitatem, voluit nasci ex semine David secundum carnem. Et semini ejus usque in sceculum, idest, in aeternum similiter misericordiam fecit, quando credentibus in eum remissionem peccatorum, et vitam aeternam donavit.","english":"He was delivered up when the word of faith, which was taken away from Judah, was given to the Gentiles. Concerning this it is said: And you will subdue peoples under me. For when he abandoned the one Jewish people, who rejected the yoke of faith, judging them harshly, he subjected many peoples of the nations to that same yoke, calling them in mercy. Hence it is added:\n\nTherefore I will confess to you among the nations, O Lord, and to your name I will sing a psalm. That is, through my faithful ones throughout all the earth I will praise you, and they will do good in your name. In this place confession signifies praise. But a psalm signifies good works. He truly and sincerely praises God whose tongue and life agree in his praise. It is further shown from what follows why God is to be praised, when it is added:\n\nMagnifying the salvations of his king, and showing mercy to his Christ, to David, and to his seed forever. His salvations were not yet magnified when God was known only in Judea. But then the magnificence of his salvations increased, when his wonderful name was proclaimed in all the earth, when it was said to the apostles: Go, preach the Gospel to every creature. Then without doubt he showed mercy to his Christ, to David, when he who is equal to himself in divinity willed to be born of the seed of David according to the flesh. And to his seed forever, that is, he likewise showed mercy eternally, when he granted to those who believe in him the remission of sins and eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"Unde scriptum est, Vocabo non plebem meam, plebem meam: et non misericordiam consecutam, misericordiam consecutam (Rom. 9.). Et erit quicunque invocaverit nome(??) Domini, salvus erit (Johel. 2. Rom. 10. Act. 2.).\n\nTITULUS PSALMI XVIII.\n\nTitulus (Ex Augustino) hujus Psalmi notus est, quia non Dominus Jesus Christus haec dicit, sed de illo haec dicuntur. In finem psalmus David. Negotium est commindare statum catholicae religionis, et praedicatores Ecclesiae, et illum a quo praedicationem acceperunt. Et hoc facit, ut intelligantur delicia, et corrigantur; et sic im(??)(??)aculatus homo complaceat Deo. Vox Prophetae per spiritum sanctum dicentis, vel Eccles(??)ae.\n\nPSALMOS XVIII.\n\nCoeli enarrant gloriam Dei, et opera manuum ejus annuntiat firmamentum. Idest, Apostoli et Evangelistae, qui merito dicuntur caeli, propter vitae celsitudinem, et firmamentum propter fidei et ca(??)tatis soliditatem; enarrant gloriam divinitatis, et annuntiant nubis opera humanitatis. Enarrat gloriam Dei Joannes, cum dicit. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. 1.). Annuntiat opera Dei, cum subjungit. Et Verbum caro factum est, et habitavit in nobis (Ibid.). De gloria quoque ejus subdit, dicens, Et vidimus gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratiae et veritatis (Ibid.).","english":"Whence it is written: I will call those who were not my people, my people; and her who had not obtained mercy, her who obtained mercy. And it shall be that whoever calls upon the name of the Lord shall be saved.\n\nTITLE OF PSALM XVIII.\n\nThe title of this Psalm (from Augustine) is well known, because it is not the Lord Jesus Christ who says these things, but these things are said concerning him. Unto the end, a psalm of David. The task is to set forth the state of the catholic religion, and the preachers of the Church, and him from whom they received their preaching. And this he does, so that sins may be understood and corrected; and thus the blameless man may be pleasing to God. The voice of the Prophet speaking through the Holy Spirit, or of the Church.\n\nPSALM XVIII.\n\nThe heavens declare the glory of God, and the firmament announces the works of his hands. That is, the Apostles and Evangelists, who are rightly called heavens because of the loftiness of their life, and a firmament because of the solidity of their faith and love; they declare the glory of the divinity, and announce the works of the humanity. John declares the glory of God, when he says: In the beginning was the Word, and the Word was with God, and God was the Word. He announces the works of God, when he adds: And the Word was made flesh, and dwelt among us. Concerning his glory also he adds, saying: And we saw his glory, glory as of the Only-begotten from the Father, full of grace and truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."},{"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":213,"ref":"p213","source":"Ex (??)is duobus, scilicet divinitate et humanitate, consistit vera et catholica fides. Et quia haec cum discretione, juxta capacitatem audientium praedicanda sunt, recte subinfertur:\n\nDies diei eructat verbum, et nox nocti indicat scientiam. Dies diei, idest spirituales spiritualibus: nox nocti, idest carnales carnalibus. Utrique enim a(??)– diunt, etsi non utrique similiter sapiunt. Isti tanquam verbum ructuatum, illi audiunt tanquam scientiam annuntiatam. Quod enim ructuatur, praesentibus ructuatur, quod autem nuntiatur, longe positis nuntiatur. Dies diei verbum eructat, cum dicit Paulus, Sapientiam loquimur inter perfectos (1. Cor. 2.). Nox nocti scientiam indicat, cum se minus intelligen(??)ibus, tanquam minus intelligens transformat, dicens, Nihil judicavi me scire inter vos, nisi Christum Jesum, et hunc crucifixum (Ibidem). Et iterum, Non potui loqui vobis tanquam spiritualibus, sed tauquam carnalibus lac polum dedi vobis, nou escam (1. Cor. 3.).","english":"From these two, namely divinity and humanity, consists the true and catholic faith. And because these things must be preached with discretion, according to the capacity of the hearers, there is rightly subjoined:\n\nDay pours forth speech to day, and night shows knowledge to night. Day to day, that is, spiritual things to spiritual; night to night, that is, carnal things to carnal. For both declare, even if both do not understand alike. The one hears as speech poured forth, the other as knowledge announced. For what is poured forth is poured forth to those present, but what is announced is announced to those far off. Day pours forth speech to day, when Paul says, We speak wisdom among the perfect. Night shows knowledge to night, when he transforms himself to those of less understanding, as though of less understanding, saying, I judged not to know anything among you except Christ Jesus, and him crucified. And again, I could not speak to you as to spiritual men, but as to carnal men I gave you milk to drink, not meat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"Non sunt loqueloe neque sermones, quorum non audiantur voces eorum. In apostolorum Ac(??)ibus legitur, quomodo veniente super es Spiritu sancto, omnes impleti sunt illo, et loquebamur linguis omnium gentium, sicut Spiritus dabat eis pronuntiare (Act. 2.). Sed non ibi tantum, ubi impleti sunt, sonuerunt.\n\nIn omnem terram exivit (??)nus eorum, et in fines orbis terroe verba eorum. Ideo et nos hic loquimur. Sonus enim ille usque ad nos pervenit.\n\nIn sole posuit tabernaculum suum. Dominus (Ex Augustino) ut adversus regna temporalium errorum belligeraret, non pacem, sed gladium missurus in terram (Matth. 10.): in tempore posuit tanquam militare habitaculum suum. hoc est dispensationem incarnationis. Vel in sole, idest, in manifestatione posuit tabernaculum suum, scilicet Ecclesiam suam, quae in hoc seculo non habet fundamentum. Unde ipsa ait, Nostra autem conversatio in caelis est. Et ipse tanquam sponsus procedens de. thalamo su(??). Idest, de utero virginali uhi Deus naturae humanae tanquam spon(??)us sponsae copulatus est; Verbum enim caro factum est (Joan. 1.), et in (??)tero virginali thalamum invenit, atque inde, tanquam de ca(??)tissimo procedens cubi(??)i, humilis misericordia infra omnes, foriis majestate supra omnes apparuit (Philip. 1.). Unde sequitur: Exsultavit ut gigas ad currendam viam.","english":"There are no speeches nor words whose voices are not heard. In the Acts of the Apostles it is read how, when the Holy Spirit came upon them, all were filled with him, and they spoke in the languages of all nations, as the Spirit gave them to proclaim (Acts 2). But it was not only there, where they were filled, that they sounded forth.\n\nTheir sound went out into all the earth, and their words to the ends of the world. Therefore we too speak here. For that sound has reached even to us.\n\nIn the sun he has set his tabernacle. The Lord (according to Augustine), in order to wage war against the kingdoms of temporal errors, was about to send not peace but a sword into the earth (Matt. 10): in time he set as it were his military dwelling, that is, the dispensation of the incarnation. Or, in the sun—that is, in manifestation—he set his tabernacle, namely his Church, which has no foundation in this world. Whence she herself says, But our conversation is in heaven. And he, as a bridegroom coming forth from his chamber. That is, from the virginal womb, where God was joined to human nature as a bridegroom to his bride; for the Word was made flesh (John 1), and in the virginal womb he found a bridal chamber, and from there, as if proceeding from a most chaste couch, he appeared lowly in mercy beneath all, strong in majesty above all (Phil. 1). Whence it follows: He rejoiced as a giant to run his course.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"Exsultavit sicut(??) fortissimus, et caeteros homines incomparabili virtute praecedens, non ad habitandum, sed ad currendam viam (Psal. 1.). Non enim in (??)i(??) peccatorum stetit. Natus est, crevit, docuit, passus est, resur- (??)exit, ascendit. Cucurrit viam, non adhaesit in via. Vis audire, quantum cucurrit?\n\nA summo coelo egress(??)o ejus, Et occursus ejus usque ad summum ejus. A Patre (Ex Augustino) egressio ejus non temporalis sed aeterna, qua de Patre natus est: et occurrit plenitudine divinitatis usque ad aequalitatem ejus. A summo coelo egressio ejus, quia exivit a Patre, et venit in mundum (Joan. 16.). Et occursus ejus usque ad summum ejus, qu(??)a iterum reliquit mundum, et ivit ad Patrem (Joan. 10.). A summo ad suminum est cursus ejus, quia deitate et potentia est aequalis Patri. Postea vero quam excurrit inde, et recurrendo remeavit, misit Spiritum s(??)m: visae sunt illis, super quos venit, linguae divisae velut ignis(Act. 2.). Et ideo sequitur: Nec est qui se abscondat a calore ejus. Sicut ignis venit Spiritus sanctus foenum carnis consumturus, aurum cocturus, et purgaturus (Isai. 11.). Vel sic potest intelligi, Nec est qui se abscondat a calore ejus, idest, qui non habeat aliquem calorem, vel aliquam gratiam Spiritus sancti (1. Cor. 12.): cum omnes intellectum habeant et rationem.","english":"He exulted like the strongest, and surpassing other men in incomparable virtue, not to dwell but to run the way (Ps. 1). For he did not stand in the path of sinners. He was born, he grew, he taught, he suffered, he rose again, he ascended. He ran the way, he did not cling to the way. Do you wish to hear how far he ran?\n\nHis going forth is from the highest heaven, and his meeting is even to the highest of him. From the Father (from Augustine) his going forth is not temporal but eternal, by which he was born of the Father; and he meets in the fullness of divinity even to equality with him. His going forth is from the highest heaven, because he went out from the Father and came into the world (John 16). And his meeting is even to the highest of him, because he again left the world and went to the Father (John 10). From the highest to the highest is his course, because in deity and power he is equal to the Father. But after he ran out from there and returned by running back, he sent the Holy Spirit: divided tongues as of fire were seen upon those on whom he came (Acts 2). And therefore it follows: Nor is there anyone who hides himself from his heat. As fire the Holy Spirit came to consume the hay of the flesh, to burn the gold, and to purify (Isa. 11). Or it can be understood thus: Nor is there anyone who hides himself from his heat, that is, who does not have some heat, or some grace of the Holy Spirit (1 Cor. 12): since all have understanding and reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"Lex Domini immaculata convertens animas. Lex (Ex Augustino) D(??)mini ipse est, qui venit legem implere, non solvere (Matth. 5.): et immaculata lex, quia peccatum non fecit, nec inventus est dolus in ore ejus (1. Petr. 2.); non premens animas servitutis jugo, sed ad se imitandum (??) in libertatem conve(??)te(??)s. Vel Domini lex immaculata intelligi possunt divina mandata, de quibus dicit Apostolus, Lex quidem sancta, et mandatum justum, et (??)onum (Rom. 7.). Ego autem carnalis sum, venundatus sub peccato. Haec quidem lex, aspirante divina gratia, animas convertit, peccatores ad poenitentiam mittit, tepidos a(??)cendit, pig(??)os excitat, immundos mundat, injustos justi(??)icat. Testimonium Domini fidele sapientiam proe– s(??)ans parvulis: Eloquia divina non immerito dicuntur lex et testimonium. Lex, quia docent et praecipiunt: testimonium, quia in eis quantum nos diligat, Deus probare dignatur. Et ipsum testimonium est (??)idele, idest, credibile. Per huc enim testimonium quod in illo videmus impletum, sicut lex divina docet: etiam futura erga nos, quae sempiterna promissa sunt, exspectamus et speramus implenda. Et ista lex et hoc testimonium sapientiam praestat parvulis, idest (Phil. 3.), humilibus. Unde scriptum est, Super quem requiescit spiritus meus, nisi super humilem et quietum et trementem sermones meos (Isai. 66.)? Et rursus.","english":"The law of the Lord is unblemished, converting souls. The law of the Lord (from Augustine) is himself who came to fulfill the law, not to abolish it (Matt. 5); and the law is unblemished because he committed no sin, nor was deceit found in his mouth (1 Pet. 2); not pressing souls under the yoke of slavery, but converting them to freedom to imitate him. Or the unblemished law of the Lord can be understood as the divine commandments, of which the Apostle says, The law is indeed holy, and the commandment just and good (Rom. 7). But I am carnal, sold under sin. This law indeed, with divine grace breathing upon it, converts souls, sends sinners to repentance, inflames the lukewarm, rouses the sluggish, cleanses the unclean, justifies the unjust. The testimony of the Lord is faithful, giving wisdom to little ones: the divine utterances are not undeservedly called law and testimony. Law, because they teach and command; testimony, because in them God deigns to prove how much he loves us. And this testimony is faithful, that is, credible. For through this testimony which we see fulfilled in him, as the divine law teaches, we also await and hope for the future things concerning us, which have been promised as eternal, to be fulfilled. And this law and this testimony gives wisdom to little ones, that is (Phil. 3), to the humble. Whence it is written, Upon whom does my spirit rest, except upon the humble and quiet and one who trembles at my words (Isa. 66)? And again.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"Confitebor tibi Pater, quia abscondisti haec a sarientibus et prudentibus, et revelasti ea parvulis (Matth. 11.). Praestat ergo sapientiam parvulis, quia instruit humiles de divinis.\n\nJustitioe Domini rectoe, loetificantes cordat proecep(??)um Domini lucidum, illuminans oculos. Rectae sunt justitiae Domini (Deut. 26.), idest, inflexibiles: non declinant ad dexteram sive ad sinistram, non flectuntur in prosperis sive in adversis: corda observantium eas laetificant sp(??)rituali gaudio. Praeceptum quoque (Ex Augustino) Domini lucidum est, sine ve lamento carnalium observationum: illuminans ocu los, idest, hominis interioris aspectum.\n\nTimor Domini sanctus permanens in soeeculum soe– culi. Timor Domini, non ille (Ex Augustino) sub lege paenalis, temporalia bona sibi subtrahi perhorrescens, quorum dilectione anima fornicatur, sed castus, quo Ecclesia sponsum suum quanto ardentius diligit, tanto diligentius cavet offendere. Et ideo non foras mittit consummata dilectio timorem hunc (Joan. 4.), sed permanet in saeculum saeculi.","english":"I will confess to you, Father, because you have hidden these things from the wise and prudent, and have revealed them to little ones (Matt. 11). He therefore bestows wisdom on little ones, because he instructs the humble concerning divine things.\n\nThe justices of the Lord are right, rejoicing hearts; the commandment of the Lord is bright, enlightening eyes. The justices of the Lord are right (Deut. 26), that is, inflexible: they do not turn aside to the right or to the left, they are not bent in prosperity or in adversity; they rejoice the hearts of those who observe them with spiritual joy. The commandment of the Lord also (from Augustine) is bright, without any defilement of carnal observances: enlightening the eyes, that is, the sight of the inner man.\n\nThe fear of the Lord is holy, enduring for ever and ever. The fear of the Lord—not that penal fear under the law (from Augustine), which dreads that temporal goods be taken from it, with love of which the soul commits fornication—but the chaste fear, by which the Church, the more ardently she loves her bridegroom, the more carefully she guards against offending him. And therefore perfect love does not cast out this fear (1 John 4), but it endures for ever and ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"Judicia Domini vera, justificata in semetipsa. Judicia ejus (Ex Augustino). qui non judicat quenquam, sed omne judicium dedit Filio (Joan. 5.): vere justificata incommutabiliter. Neque enim, vel minatus, vel pollicitus De(??)s quenquam fallit, aut quisquam vel impiis supplicium ejus, vel piis praemium ejus potest eripere. Judicia Domini justificata sunt in semetipsa, idest per unitatem, non ad rixas divisionis, sed ad congregationem unitatis. Ideo linguis omnium loqui fecit, in quos primo venit: quia linguas omnium gentium se in unitate congregaturum esse nuntiavit. Quod tunc faciebat unus homo, accepto Spiritu sancio, ut lingu(??)s omnium gentium loqueretur, hoc modo unitas facit: linguis omnibus loquitur in omnibus gentibus. Et ipsa judicia Domini sunt Desiderabilia super aurum et lapidem pretiosum multum et dulciora super mel et favum. Per haec duo, scilicet aurum et lapidem pretiosum, quae magis desiderantur in hoc saeculo, vult comprehendere omnes divitias. Et per alia duo, idest, mel et favum, quibus nihil in hoc mundo est dulcius, vult intelligere omnes dulcedines: ut tu intelligas nihil tam dulce, tam pretiosum, tam amandum, tam appetendum, quam divina judicia. Et cum ea t(??)m cara esse intellexeris: diligas et custodias illa: quatenus mercedem inde caelestem et recipere merearis, et dicatur de te quod sequitur:","english":"The judgments of the Lord are true, justified in themselves. His judgments (from Augustine), who judges no one, but has given all judgment to the Son (John 5): truly justified immutably. For neither by threatening nor by promising does God deceive anyone, nor can anyone snatch away from the wicked his punishment, or from the pious his reward. The judgments of the Lord are justified in themselves, that is, through unity, not for the strifes of division, but for the gathering of unity. Therefore he made those on whom he first came to speak in the tongues of all: because he announced that he would gather the tongues of all nations into unity. What one man then did, having received the Holy Spirit, so as to speak in the tongues of all nations, unity does in this way: it speaks in all tongues among all nations. And these same judgments of the Lord are more to be desired than gold and much precious stone, and sweeter than honey and the honeycomb. Through these two things, namely gold and precious stone, which are more desired in this world, he wishes to comprehend all riches. And through the other two, that is, honey and the honeycomb, than which nothing in this world is sweeter, he wishes to understand all sweetnesses: so that you may understand that nothing is so sweet, so precious, so to be loved, so to be sought after, as the divine judgments. And when you have understood that they are so dear, love and keep them, so that you may deserve to receive the heavenly reward from them, and that there may be said of you what follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"Etenim servus tuus custodit ea, in custodiendis illis retributio multa. Quam dulcia ista sunt, custodiendo probat servus tuus. Non custodienti quidem amara sunt: et sequitur poena. In custodiendis autem (Ex Augustino) retributio multa: non in aliquo extra posito commodo, sed in eo ipso, quo judicia Dei custodiuntur, mulla retributio est, et gaudetur in eis. Inter haec autem judicia divina quae desiderat, et retributionem caelestem quam sperat, de propriis vir sanctus videtur expavescere peccatis, cujus subjungit:\n\nDelicta quis intelligit? Et ideo sequitur oratio. Ab occultis meis munda me, et ab alienis parce servo tuo. Non est mirum si delicia sua quisque non intelligat, quia ipsa teneb(??)ae sunt, et oculum cordis impediunt, nec lucem sinunt videre, nec se. Ergo (Ex August.) Deo dicamus, qui novit videre quid purget, novit inspicere quid sanet.","english":"For indeed your servant keeps them; in keeping them there is great reward. How sweet these things are, your servant proves by keeping them. To one who does not keep them, indeed, they are bitter, and punishment follows. But in keeping them (from Augustine) there is great reward: not in some advantage placed outside oneself, but in this very thing—that the judgments of God are kept—there is great reward, and one rejoices in them. But amid these divine judgments that he longs for and the heavenly reward that he hopes for, the holy man seems to be struck with dread at his own sins, to which he adds:\n\nWho understands his faults? And therefore the prayer follows: Cleanse me from my hidden faults, and spare your servant from those of others. It is no wonder that each person does not understand his own faults, because they are themselves darkness and hinder the eye of the heart, nor do they allow it to see the light, nor even itself. Therefore (from Augustine) let us say to God, who knows how to see what he must purify, who knows how to look into what he must heal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"Illi dicamus, Ab occultis meis munda me, et ab alienis parce servo tuo. Delicta mea inquinant me, delicta aliena affligunt me. Ab his munda me, ab alienis parce. Tolle mihi ex corde malam cogitationem, repelle a me malum suasorem. Ista duo genera delictorum propria simul et aliena, primitus in exordio claruerunt. Diabolus suo delicio cecidit, Adam alieno dejecit. Si mei non fuerint dominati, tunc immaculatus ero, et emundabor a delicto maximo. Non ait, si non fuerint in me delicta: sed, si mei (inquit) non fuerint dominati. Impossibile est enim hominem esse sine peccato, quandiu mortaliter vivit, teste Apostolo qui ait, Si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est (1. Joan. 1.). Ergo etsi habeamus peccatum in carne, et si pungat nos carnalis concupiscentia, si resistimus quantum possumus ex voluntate, si non consentimus ex spiritu, immaculati sumus apud Deum, nec imputabitur, quandin non dominabitur nobis pcccuum. Sed quod est maximum delictum, de quo ait, Et emundabor a delicto maximo? Proculdubio (Ex Augustino) superbia haec tam magnum est vitium, quod dejecit angelum, et ex angelo fecit diabolum, eique interclusit in aeternum regnum caelorum. Magnum hoc delictum est, et caput atque caussa omnium delictorum. Scriptum est enim, Initium omnis peccati superbia (Eccles. 10.).","english":"To him let us say: Cleanse me from my hidden faults, and spare your servant from those of others. My own sins defile me, the sins of others afflict me. Cleanse me from these, spare me from those. Take evil thought from my heart, drive away from me the evil persuader. These two kinds of sin, our own and another's, first became clear at the beginning. The devil fell by his own delight, he cast down Adam by another's. If they have not had dominion over me, then I shall be blameless, and I shall be cleansed from the greatest sin. He did not say, If there have not been sins in me, but, If they have not had dominion over me. For it is impossible for a man to be without sin, as long as he lives in mortality, as the Apostle testifies when he says, If we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1). Therefore even if we have sin in the flesh, and even if carnal desire pricks us, if we resist as much as we can by the will, if we do not consent in the spirit, we are blameless before God, nor shall it be imputed to us, as long as sin does not have dominion over us. But what is the greatest sin, of which he says, And I shall be cleansed from the greatest sin? Without doubt (from Augustine) this pride is so great a vice that it cast down the angel, and from an angel made him the devil, and shut him out from the kingdom of heaven forever. This is a great sin, and the head and cause of all sins. For it is written, Pride is the beginning of every sin (Sirach 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"Et ne quasi leve aliquid contemnas, Initium, inquit, superbiae hominis apostatare a Deo (Ib dem). Non leve malum est hoc vitium, a fratres mei: huic vitio in his personis quas videtis amplas, displicet humilitas Christiana. Propter hoc vi(??)ium dedignantur subdere colla jugo Christi, obligati arctius jugo peccati. Ab hoc vitio quod est caput omnium vitiorum (quia inde caetera nata sunt) facta est apostasia a Deo, eun(??)e anima in tenebras, male utente libero arbitrio, peccatis etiam consecutis caeteris. Propter hoc vitium, propter hoc magnum superbiae peccatum Deus humilis venit. Haec caussa, hoc peccatum magnum. Iste morbus animarum omnipotentem medicum de caelo deduxit, usque ad formam servi humiliavit, contumeliis egit, ligno suspendit, ut ad salvantem medicinam curreret hic timor. Jam tandem homo esse superbus, propter quem factus esi humilis Deus. Ita, inquit, mundabor a delicto maximo, quia Deus superbis resistit, humilibus dat gratiam (Jacob. 4.). Vere ille immaculatus est, qui hoc delicto carel: quia hoc est ultimum redeuntibus ad Deum, quod recedentibus primum fuit.","english":"And lest you regard it as something trivial, he says, The beginning of man's pride is to apostatize from God. This vice is no slight evil, my brothers. In those persons whom you see to be great, Christian humility is displeasing to this vice. On account of this vice they disdain to bow their necks under the yoke of Christ, bound the more tightly by the yoke of sin. From this vice, which is the head of all vices (since the rest were born from it), apostasy from God came about, the soul going into darkness, misusing free will, with the other sins also following. On account of this vice, on account of this great sin of pride, God came in humility. This is the cause, this the great sin. This disease of souls brought the almighty physician down from heaven, humbled him even to the form of a servant, subjected him to insults, hung him on wood, so that this fear might run to the saving remedy. Now at last let man be proud, for whose sake God was made humble. Thus, he says, I shall be cleansed from the greatest offense, because God resists the proud and gives grace to the humble. Truly that man is undefiled who is free of this offense, because this is the last thing for those returning to God, which was the first for those departing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"Et erunt ut complaceant eloquia oris mei, et meditatio cordis mei in conspectu tuo semper. Sic complacebunt eloquia nostra, et meditationes in conspectu tuo semper: si prius delicia fuerint edomita, et extincta superbia. Ex his profecto verbis instruimur, ut Domino Deo nostro placere studeamus, in nostris sermonibus atque cogitationibus delicia illicita refrenando, atque a superbia nos emundando. Et ideo dicamus quod sequitur: Domine, adjutor meus et redemptor meus. Adjutor esto (Ex Augustino) in bonis, et redemptor in malis. Adjutor, ut habitemus in caritate tua: redemptor, ut liberes nos ab iniquitate nostra.\n\nTITULUS PSALMI XIX\n\nIn finem psalmus David. Iste psalmus attribuendus est Prophetae David, considerationem suam dirigenti in finem, id est Christum qui est finis, et completio legis: sicut ipse dicit. Non veni legem solvere, sed adimplere (Apocal. 1. Matth. 5.). Prophet(??) ergo in hoc psalmo, non exorandi necessitate, sed ex magna affectione, e(??) quae ventura, plenus Spiritu sancio praevidebat, sub figura optandi cavit: hoc intendens, ut exposita nobis Christi resurrectione, cui venturae applaudit, confirmet nos ut credamus nos resurrecturos, et in coelestibus consessuros ((??) Thess. 4. Joan. 12.): ut quo praecessit celsitudo pastoris, sequatur humilitas gregis. Et per hoc quod sub figura optandi hoc facit, desiderium et laetitiam, quam inde habuerit, ostendit.","english":"And let the words of my mouth be such as to please, and the meditation of my heart in your sight always. So shall our words please, and our meditations be always in your sight, if first our pleasures have been subdued and our pride extinguished. From these words indeed we are instructed to strive to please the Lord our God, restraining unlawful pleasures in our speech and thoughts, and cleansing ourselves from pride. And therefore let us say what follows: O Lord, my helper and my redeemer. Be a helper (as Augustine says) in good things, and a redeemer in evil things. A helper, that we may dwell in your love; a redeemer, that you may free us from our iniquity.\n\nTITLE OF PSALM 19\n\nUnto the end, a psalm of David. This psalm is to be ascribed to the prophet David, who directs his consideration unto the end, that is, Christ, who is the end and the fulfillment of the law, as he himself says: I came not to destroy the law, but to fulfill it. The prophet, therefore, in this psalm, not from the necessity of entreating, but from great affection, foreseeing by the Holy Spirit the things that were to come, spoke under the figure of wishing: intending this, that, having set forth to us the resurrection of Christ, which as yet to come he applauds, he may confirm us to believe that we shall rise again and sit together in heavenly places: so that where the loftiness of the shepherd has gone before, the lowliness of the flock may follow. And by the fact that he does this under the figure of wishing, he shows the desire and joy that he had from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"Dixit itaque Christo:\n\nPSALMUS XIX.\n\nExaudiat te Dominus in die tribulationis: protegal te nomen Dei Jacob. Quare non ait, in die pacis vel prosperitatis, vel gaudii, sed in die, inquit, tribulationis exaudiat te? Placet quidem Deo, et utilis est justo tribulatio in hoc sacculo. Ipsa euim cor humiliat, atque ad orandum excitat, et facit dignum ut exaudiatur: unde alibi idem vir sanctus ait. In tribulatione invocavi Dominum et exaudivit me (Psal. 17.). Dicit ergo Propheta optando et praenuntiando futura, Exaudiat te, o Christe, Dominus Pater in die tribulationis, idest, in tempore passionis tuae. Exaudiat, inquam, ut te resurgere faciat: protegat te immortalitate nomen Dei Jacob, idest, qui appellatus est Deus Jacob. Ad te enim (Ex Augustino) perti– net posterius natus populus, quia major serviet minori.\n\nMittat tibi auxilium de sancto. Videlicet de seipso. Ipse enim sanctus sanctorum est, a quo bona cuncta procedunt, teste Apostolo, qui ait, Omne datum optimum, et omne donum perfectum desursum est descendens a Patre luminum (Jacob. 1.). Et de Sion tueatur te. Faciens (Ex Augustino) tibi sanctificatum corpus Ecclesiam de speculatione lutam, quae expectat quando venias a nuptiis. Sion quippe interpretatur speculatio. Et hi pertinent ad Sion et ad Corpus Christi, qui contemtis terrenis, mentis oculum dirigunt ad superna.","english":"So he said to Christ:\n\nPSALM XIX.\n\nMay the Lord hear you in the day of tribulation; may the name of the God of Jacob protect you. Why does he not say, in the day of peace or prosperity or joy, but, he says, may he hear you in the day of tribulation? Tribulation is indeed pleasing to God and useful to the righteous in this world. For it humbles the heart, and stirs it to prayer, and makes it worthy to be heard; whence the same holy man says elsewhere: In tribulation I called upon the Lord and he heard me (Ps. 17). The Prophet therefore says, by way of desire and foretelling things to come: May the Lord Father hear you, O Christ, in the day of tribulation, that is, in the time of your passion. May he hear, I say, so as to make you rise again; may the name of the God of Jacob protect you by immortality, that is, he who was called the God of Jacob. For to you (from Augustine) belongs the people born later, because the elder shall serve the younger.\n\nMay he send you help from the holy place. Namely, from himself. For he himself is the holy of holies, from whom all good things proceed, as the Apostle testifies, who says: Every best gift and every perfect gift is from above, coming down from the Father of lights (James 1). And from Zion may he defend you. Making for you (from Augustine) the sanctified body, the Church, from the watchtower of the mire, which awaits when you come from the wedding. For Zion is interpreted as watchtower. And those belong to Zion and to the body of Christ who, despising earthly things, direct the eye of the mind to things above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"Memor sit omnis sacrificii tui: Hoc esi (Ex Augustino), memores nos faciat omnium injuriarum et contumeliarum, quas pro nobis pertulisti. Et holocaustum tuum pingue fiat. Et crucem, in qua totus oblatus es Deo, in laetitiam resurrectionis convertat. Holocaustum quidem ejus pingue apparuit, quando in cruce pendens, et seipsum pro nobis Deo offerens, pinguedine caritatis plenus pro suis persecutoribus exoravit, dicens: Pater, ignosce illis, quia nesciu(??)t quid faciunt (Luc. 23.). O dulcis Domine, quam pingue cor tuum fuit, quam suaviter arsit, quani mirabiliter nobis intus redolet!\n\nTribuat tibi secundum cor tuum. Qui scisti (Ex Augustino) quid utilitatis haberet passio tua. Et omne consi(??)um tuum confirmet. Non solum quo animam tuam posuisti pro amicis tuis (Joan. 15.), ut mortificatum granum copiosius surgeret: sed etiam quo caecitas ex parte in Israel facta est, ut plenitudo gentium intraret, et sic omnis Israel salvus fieret (Rom. 11.).","english":"May he remember every sacrifice of yours: that is (from Augustine), may he make us mindful of all the injuries and insults which you endured for our sake. And may your burnt offering be made rich. And may he turn the cross, on which you were wholly offered to God, into the joy of the resurrection. Indeed his burnt offering appeared rich when, hanging on the cross and offering himself to God for us, full of the richness of love, he prayed for his persecutors, saying: Father, forgive them, for they do not know what they are doing (Luke 23). O sweet Lord, how rich your heart was, how sweetly it burned, how wonderfully it breathes fragrance within us!\n\nMay he grant you according to your heart. You who knew (from Augustine) what benefit your passion would have. And may he confirm your every counsel. Not only that by which you laid down your soul for your friends (John 15), so that the dead grain might rise more abundantly: but also that by which blindness in part has come upon Israel, so that the fullness of the Gentiles might enter in, and so all Israel might be saved (Romans 11).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Loetabimur in salutari tuo. Non in terrenis diviti(??)s, non in transitoria gloria, non vanitate hujus mundi: sed in eo qui in aeternum salvare nos potest. Et in nomine Dei nostri magnificabimur. Non in nomine nostro, non in meritis, neque in viribus nostris: sed in nomine Dei nostri magnificabimur. Invocemus ergo (Ex August.) nomen Domini Dei nostri super nos, et confessio nominis illius non solum noa perdet, sed etiam exaltabit nos.\n\nImpleat Dominus omnes petitiones tuas. Non solum (Ex eodem) quas habuisti in terra, sed etiam quibus iu caelo interpellas pro nobis (Rom. 8.). Advocatum, inquit Apostolus, habemus apud Patrem Jesum Christum (1. Joan. 2.), et ipse interpellat pro nobis. Magna nobis fiducia est, quod ipse qui Judex noster futurus est, orare pro nobis non cessat (Hebr. 7.). Tantum caveamus ne ingrati simus, ne quod ipse misericorditer postulat, duritia cordis nostri a se repellat. Nunc cognovi quoniam salvum (??)ecit Dominus Christum suum. Ac si diceret Propheta, Ea quae praemisi, non ex diffidentia oravi: quia nunc tanto ante tempus certus sum, quoniam salvum fecit Dominus Filium suum, in passione confirmando, in obedientia conservando, a mortuis suscitando, ad caelos sublevando, ad dexteram suam collocando, ideo ponit praeteri– tum pro futuro: quia illud quod futurum intelligebat de Christo, ita erat sibi certum, ac si esset praeteri– tum.","english":"We will rejoice in your salvation. Not in earthly riches, not in transitory glory, not in the vanity of this world, but in him who can save us forever. And in the name of our God we will be magnified. Not in our own name, not in merits, not in our own strength, but in the name of our God we will be magnified. Let us therefore invoke (from Augustine) the name of the Lord our God upon us, and the confession of his name will not only not destroy us, but will even exalt us.\n\nMay the Lord fulfill all your petitions. Not only (from the same) those which you had on earth, but also those with which you intercede for us in heaven (Rom. 8). We have, says the Apostle, an advocate with the Father, Jesus Christ (1 John 2), and he himself intercedes for us. Great is our confidence, that he who is to be our Judge does not cease to pray for us (Heb. 7). Let us only take care not to be ungrateful, lest what he mercifully asks for, the hardness of our heart repel from him. Now I have known that the Lord has saved his Christ. As if the Prophet were saying, The things which I have set forth I have not prayed out of distrust, because now, so long beforehand, I am certain that the Lord has saved his Son, by strengthening him in his passion, preserving him in obedience, raising him from the dead, lifting him up to the heavens, placing him at his right hand; therefore he puts the past for the future, because that which he understood to be future concerning Christ was so certain to him as if it were past.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"Exaudiet illum de coelo sancto suo. Non (Ex Augustino) de terra tantum, ubi se petit clarificari, verum etiam de caelo, ubi jam ad dexteram Patris interpellans pro nobis, diffundit inde Spiritum sanctum\n\nsuper credentes in se (Joan. 14.). In potentatibus salus dexteroe ejus. Potentatus nostri sunt sulus favoris ejus, cum etiam de tribulatione dat auxilium, ut quando infirmamur, tunc potentes simus (2. Cor. 12.). Nam vana salus hominum, quoe non dexteroe, sed sinist(??)oe ejus esi. Hac enim tolluntur in magnam superbiam, quicunque peccantes temporaliter salvi facti sunt.\n\nHi in curribus, et hi in equis. Volubili (Ex Augustino) successione temporalium bonorum feruntur, et hi superbis trahuntur honoribus, atque in his exu(??)ant. Nos autem in nomine Domini Dei nostri invocabimus. Nos autem spera figentes in aeternis, neque gloriam nostram quaerentes, ia nomine Domini Dei nostri exultabim(??)s.","english":"He will hear him from his holy heaven. Not (from Augustine) from the earth only, where he asks to be glorified, but also from heaven, where now at the right hand of the Father interceding for us, he pours out from there the Holy Spirit upon those who believe in him (John 14). In the powers of his right hand is salvation. Our powers are solely his favor, since even out of tribulation he gives aid, so that when we are weak, then we are strong (2 Cor 12). For vain is the salvation of men, which is not of his right hand but of his left. For by this they are lifted up into great pride, whoever by sinning have been saved only for a time.\n\nThese in chariots, and these in horses. They are carried along by the rolling (from Augustine) succession of temporal goods, and these are drawn by proud honors, and in these they exult. But we will call upon the name of the Lord our God. But we, fixing our hope in eternal things, and not seeking our own glory, will exult in the name of the Lord our God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"Ipsi obligati sunt, et ceciderunt. Et ideo (Ex Augustino) ipsi temporalium rerum cupiditate obligati sunt, timentes parcere Domino, ne a Romanis perderent locum (Joan. 11.): et irruentes in lapidem offensionis et petram scandali (1. Petr. 2.), de. spe caelesti ceciderunt, quibus caecitas in Israel ex parte (??)acta est (Rom. 10.), ignorantibus Dei justitiam, et (??)uam volentibus constituere. Nos autem surreximus et erecti sumus. Nos vero ut populus gentium intraret, de lapidibus excitati filii Abraham (Matth. 3.), qui non sectabamur justitiam, apprehendimus eam: et r(??)surreximus, nec viribus nostris, sed per fidem justificati erecti sumus (Rom. 5.).\n\nDomine, salvum fac regem. Ut ipse qui nobis praeliandi exemplum passione sua monstraverit, offerat etiam sacrificia nostra s(??)cerdos excitatus a mortuis, et in caelo constitutus (Hebr. 7.). Et exaudi nos in die qua invocaverimus te. Quoniam nobis offeres te, Exaudi (??). in die, qua invocaverimus te.","english":"They themselves were bound and fell. And therefore (from Augustine) they themselves were bound by the desire for temporal things, fearing to spare the Lord, lest they lose their place to the Romans (John 11); and rushing against the stone of offense and the rock of scandal (1 Peter 2), they fell from heavenly hope, upon whom blindness in Israel has come in part (Rom 10), not knowing the righteousness of God, and wishing to establish their own. But we have risen and been raised up. For we, so that the people of the Gentiles might enter, having been raised up from the stones as children of Abraham (Matt 3), who were not pursuing righteousness, have laid hold of it; and we have risen again, and not by our own strength, but justified through faith we have been raised up (Rom 5).\n\nO Lord, save the king. That he who by his passion has shown us an example of striving might also offer our sacrifices, a priest raised from the dead and established in heaven (Heb 7). And hear us in the day when we call upon you. Since you will offer yourself to us, hear us in the day when we call upon you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"TITULUS PSALMI XX.\n\nIn finem psalmus David. Propheta congaudens de exaudita oratione, dicit i(??) um regem laetari in Domino. Et ostendit quot et quanta bona remuneratus est eum Deus Paler propter constantiam: et econtrario quanta mala adversariis suis daturus est. Et hoc facit ut omnes sperent in Domino, et in misericordia Altissimi: ne dextera ejus inveniat eos ad perdendum. Et hic notatur intentio, u(??)i d(??)cit, Inveniatur manus tua omnibus inimicis tuis, et caetera. Vox Prophetae canentis de Christo ad Patrem:\n\nPSALMUS XX.\n\nDomine, in virtute tua loetabitur rex, et super salutare tuum exaltabit vehementer. Ac si diceret (Ex Augustino), Domine Pat(??)r, in virtute tua, quod Verbum caro facium est (Joan. 1.), laetabitur homo Christus Jesus, qui est ante constitutus rex super Ecclesiam tuam, ad expugnandum diabolum, et regendum cam spiritualiter secundum bona opera, et virtutes, et super eam salutem, quam per eum eidem Ecclesiae tribuisti, vehementer exultabit. Laetitia ad animam perlinet: exaltatio ad corpus. Intus laetabitur de divinitate conjuncta humanitati, foris exulure se ostenditur de Ecclesia sua per divinitatem et humanitatem redemta: unde et subditur:","english":"TITLE OF PSALM 20.\n\nUnto the end, a psalm of David. The prophet, rejoicing that his prayer has been heard, says that the king rejoices in the Lord. And he shows how many and how great goods God the Father has rewarded him with because of his constancy, and, by contrast, how many evils he will inflict on his adversaries. And he does this so that all may hope in the Lord and in the mercy of the Most High, lest his right hand find them to destroy them. And here the intention is noted where he says, Let thy hand be found by all thy enemies, and the rest. The voice of the prophet singing of Christ to the Father:\n\nPSALM 20.\n\nLord, in thy strength the king shall rejoice, and over thy salvation he shall be exceedingly exalted. As if he were saying (from Augustine), Lord Father, in thy strength, in that the Word was made flesh (John 1), the man Christ Jesus shall rejoice, who was beforehand appointed king over thy Church, to vanquish the devil and to rule it spiritually according to good works and virtues, and over the salvation which thou hast bestowed through him upon that same Church, he shall exceedingly exult. Joy pertains to the soul; exaltation to the body. Within he shall rejoice over the divinity joined to the humanity; outwardly he shows himself exulting over his Church redeemed through divinity and humanity; whence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"Desiderium cordis ejus tribuisti ei, et voluntate labiorum ejus non fraudasti eum. Desideravit enim (Ex Augustino) manducare pascha, et ponere, cum vellet, animam suam, atque iterum sumere eam: et dedisti e(??). Et non fraudasti eum, subtrahendo et voluntatem labiorum ejus. Quam voluntatem per labia sua manifestavit, sic dicens Deo: Volo Paler, ut ubi sum ego, illic sit et minister mens (Joan. 17.). Et iterum, Pacem meam, inquit, relinquo vobis (Joan. (??)(??).). Est et aliud unde laetabitur rex, et exultabit vehementer.\n\nQuoniam proevenisti (??)um in benedictionibus dulcedinis, posuisti in capite ejus coronam de lapide pretioso. Prius enim quam homo fieret, ab omnibus patriarchis et prophetis benedicius est. Ab ipso etiam Angelo dicente ad Mariam: Benedicta tu in mulieribus, et benedictus (??)ructus ventris lui (Luc. 1.). Praevenit ergo Deus Paler Filium suum regem ben(??)- dictionibus: quia priusquam fieret, benedictus est a pluribus. Et bene additum est, Dulcedinis, quia haec copia benedictionis ex dulcedine suae processit dilectionis. Mutavit amaritudinem irae in dulcedinem misericordiae, et peccatoris maledictionem convertit in peccatorum remissionem. Et haec est benedictio.","english":"You have given him the desire of his heart, and you have not deprived him of the will of his lips. For he desired (according to Augustine) to eat the passover, and to lay down his soul when he wished, and to take it up again: and you gave it to him. And you did not deprive him of the will of his lips, by withholding it. This will he made manifest through his lips, saying thus to God: Father, I will that where I am, there also may my servant be (John 17). And again, he says, My peace I leave with you (John 14). There is also another reason why the king will rejoice and exult exceedingly.\n\nFor you have gone before him with blessings of sweetness, you have set on his head a crown of precious stone. For before he became man, he was blessed by all the patriarchs and prophets. Even by the angel himself, saying to Mary: Blessed are you among women, and blessed is the fruit of your womb (Luke 1). Therefore God the Father went before his Son the king with blessings: because before he was made, he was blessed by many. And well is it added, Of sweetness, because this abundance of blessing proceeded from the sweetness of his love. He changed the bitterness of wrath into the sweetness of mercy, and turned the curse of the sinner into the remission of sins. And this is the blessing.","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":230,"ref":"p230","source":"In capite quoque ejus coronam de lapide pretioso po– suit: quia (Ex Augustino) in principio sermonis ejus accedentes ambierunt eum lapides pretiosi, discipuli sui, a quibus exordium annuntiationis ejus processit. Vel per coronam positam in capite ejus, totam Ecclesiam cx omni parte Christum circumdantem intelligere possumus: quae constat ex vivis et pretiosis lapidibus, scilicet Apostolis, et martyribus, confessoribus, aique virginibus. Nec nos movere debet, quod non dicit, de lapidibus pretiosis, sed de lapida pretioso. Multi enim sunt in unitate fidei unum. Multi unum sunt in compage caritatis: sicut scriptum est, Erat illis anima una et cor unum in De(??) (Act. 4.).\n\nVitam petiit a te. Resurrectionem (Ex Augustino) petiit, dicens, Pater, clarifica Filium tuum (Joan. 12. et 17.). Et tribuisti ei longitudinem dierum in soeculum et in soeculum soeculi. Idest longa tempora saeculi hujus, quae haberet Ecclesia, et deinceps aeternitatem in saeculum saeculi. Quod enim mortuus est peccato, mortuus est semel: quod autem vivit, vivit Deo (Rom. 6.).","english":"On his head too he set a crown of precious stone, because (according to Augustine) at the beginning of his preaching the precious stones came and surrounded him—his disciples, from whom the outset of his proclamation went forth. Or by the crown placed on his head we can understand the whole Church surrounding Christ on every side, which consists of living and precious stones—namely, apostles and martyrs, confessors, and virgins. Nor should it disturb us that he does not say \"of precious stones\" but \"of precious stone.\" For many are one in the unity of faith. Many are one in the bond of charity, as it is written: They had one soul and one heart in God (Acts 4).\n\nHe asked life of you. He asked for resurrection (according to Augustine), saying, Father, glorify your Son (John 12 and 17). And you have given him length of days for ever and ever. That is, the long ages of this world, which the Church was to have, and thereafter eternity for ever and ever. For in that he died to sin, he died once; but in that he lives, he lives to God (Rom 6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"Magna est gloria ejus in salutari tuo. Scilicet in eo quod eum salvasti, et resuscitasti, et de corruptibili incorruptibilem, et de mortali immortalem fecisti. Sed adhuc Gloriam et magnum decorem impones super eum. Cum in caelo ad dexteram tuam collocabis. Magna (Ex eodem) quippe Christo regi. gloria est, a mo(??)e ad vitam resurgere: sed major est ei gloria ad dexteram Patris sedere. Et magnus decor est, hominem esse Dominum. Vel gloriam et magnum decorem impones, idest, gloriosos et decoros aedificabis super eum, qui Ecclesiae est fundamentum (Matth. 18.): de quo ait Apostolus, Fundamentum aliud nemo potest ponere, praeter id quod positum est, quod est Christus Jesus (1. Cor. 3.). Gloriam possumus referre ad immortalitatem, sive bealitudinem, sive ad divinitatem. Decorem autem ad opera et virtutes. Est et aliud, unde laetabitur rex.","english":"Great is his glory in your salvation—namely, in that you saved him and raised him up, and made him incorruptible from corruptible and immortal from mortal. But still you will place glory and great beauty upon him, when you set him at your right hand in heaven. Great, indeed (from the same source), is the glory of Christ the king: to rise from death to life; but greater is his glory to sit at the Father's right hand. And great is his beauty: that a man is Lord. Or, you will place glory and great beauty, that is, you will build glorious and beautiful things upon him, who is the foundation of the Church (Matt. 18), of whom the Apostle says, No one can lay another foundation besides that which has been laid, which is Christ Jesus (1 Cor. 3). Glory we can refer to immortality, or to blessedness, or to divinity; beauty, however, to works and virtues. There is also another reason why the king will rejoice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"Quoniam dabis eum in benedictionem in soeculum soeculi. Prius benedices ei, postea dabis eum in benedictionem populis: ut benedictus benedicat, sanctificatus sanctificet, glorificatus glorificet. Unde Abrahae dictum, In semine tuo benedicentur omnes gentes (Gen. 22.). Vel, Dabis eum in benedictionem in soeculum soeculi, ut a nobis benedicatur, et laudetur in hoc saeculo, et in futuro (Psal. 83. et 113.). Loetificabis eum in gaudio eum vultu tuo. Laetabitur enim Christus in die judicii, cum vultus et gloria Dei, quam ipse credentibus promisit (Matth. 2(??).), manifestabitur. Salus nostra, et visio Dei, erit laetitia sua. Et tunc erit perfectum gaudium capitis, et corporis, quando implebitur quod per Apostolum dictum est: Similes ei erimus, quando videbimus eum sicuti est (1. Joan. 3.). Et in Evangelio, Iterum autem videbo vos et gaudebit cor vestrum, et gaudium vestrum nemo tollet a vobis (Joan. 16.). Et merito debes (??)um laetificare, vel in se secundum humanitatem, vel in membris suis.","english":"Because you will give him as a blessing for ever and ever. First you will bless him, afterward you will give him as a blessing to the peoples: so that the blessed one may bless, the sanctified one may sanctify, the glorified one may glorify. Whence it was said to Abraham, In your seed all nations will be blessed (Gen. 22). Or, You will give him as a blessing for ever and ever, so that he may be blessed by us and praised both in this age and in the age to come (Ps. 83 and 113). You will make him glad with joy with your countenance. For Christ will rejoice on the day of judgment, when the countenance and glory of God, which he himself promised to believers (Matt. 2?), will be made manifest. Our salvation, and the vision of God, will be his joy. And then the joy of the head and of the body will be perfect, when what was said through the Apostle is fulfilled: We shall be like him, when we see him as he is (1 John 3). And in the Gospel, But I will see you again, and your heart will rejoice, and no one will take your joy from you (John 16). And rightly you ought to make him glad, either in himself according to his humanity, or in his members.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"Quoniam rex sperat in Domino. Non superbit propter regalem dignitatem, sed humilis corde in te Domino et Patre suo spem suam constituit. Et in mi– sericordia Altissimi non commovebitur. Non conturbabit (Ex Augustino) humilitatem ejus obedienlia us– que ad mortem crucis (Philip. 2.). Quid in hoc exempto suo nobis commendat Dominus Deus noste(??) (Joan. 13.), nisi spei fortitudinem et humilitatem? Si enim rex sperat in Domino, quanto magis nos in eo sperare oportet, qui sumus impotentes et fragiles homines? Si ille non commovetur in misericordia Altissimi (Isai. 52.), qni est sine labe peccati (1. Petr. 2.), quanto plus in eadem misericoidia persist(??)re debemus, qni tot vitiis et peccatis corrupti sumus? Cavendum est enim n(??) nobis eveniat quod sequitur:\n\nIn(??)e(??)(??)atur manus tua omnibus inimicis tuis, dex- (??) tua inveniat omnes qui te oderunt. Quae est manus ejus nisi Filius ejus? Ipse quoque est dextera ejus, secundum quod aequalis est ei (Joan. 10.). Qui sunt inimici ejus, quos ipse odit, et hi qui e(??)m oderunt: nisi illi quos ipse reprobavit, et qui in e(??)m non crediderunt, ani credentes non obedierunt? Omnibus (??)is in die judicii invenietur manus, idest, apparebit Christus secundum humanitatem. Inveniet cos dextera ejus, idest, idem Dominus Christus, ut destruat cos per divinitatis vi(??)tutem. Unde et subditur.","english":"Because the king hopes in the Lord. He is not puffed up on account of his royal dignity, but humble in heart he places his hope in you, the Lord and his Father. And in the mercy of the Most High he will not be moved. His obedience unto death, even the death of the cross, will not disturb his humility. In this example of his, what does the Lord our God commend to us, if not the strength of hope and humility? For if the king hopes in the Lord, how much more ought we to hope in him, who are powerless and frail men? If he is not moved in the mercy of the Most High, who is without stain of sin, how much more ought we to persist in that same mercy, who are corrupted by so many vices and sins? For we must take care lest there befall us what follows:\n\nYour hand shall be found by all your enemies, your right hand shall find all those who hate you. What is his hand but his Son? He himself is also his right hand, inasmuch as he is equal to him. Who are his enemies, whom he himself hates, and those who hate him, but those whom he himself has rejected, and who did not believe in him, or believing did not obey? By all these in the day of judgment his hand will be found, that is, Christ will appear according to his humanity. His right hand will find them, that is, the same Lord Christ, to destroy them by the power of his divinity. Hence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"Pones eos ut clibanum ignis. Idest (Ex Augustino), constitues e(??)(??) ardentes intrinsecus conscientia Impietatis suae. In tempore vultus tui. Idest, in tempore manifestationis tuae in die judicii, cum facie ad faciem videbunt in quem pupugerunt (Zach(??)r. 12.). Unde scriptum est, Et videbit omnis caro salutare Dei (Joan. 10. Isai. 40. Luc 3.). Tunc Dominus in ira sua conturbabit eos. Dicens, Ite, maledicti, in ignem aeternum (Matth. 25.). Quid tunc fiet? Et devorabit eos ignis. Heu dolor et tristitia. Data sententia statim sequetur poena. Quam tremenda ira, quae tune eri(??) sine misericordia! Quam saeva conturbatio, ubi nulla esse poterit consolatio! Quam infelices animae ilae, quas devorabit ignis qui non exlingue(??) tur (Isai. 26.)! Ubi est vermis qni non mori(??)tur, ubi est fletus et stridor dentium (Matth. 13.).\n\nFructum eorum de terra perdes, et semen eorum a filiis hominum. Si per fructum opus, per semen intelligio us cogitationem, utrunque perdes de terra viventium, et de societate sanctorum. Neque enim inimici tui essent, nec tantas poenas incurrerent. nisi opera et cogitationes inutiles habuisent. Et merito haec contigerunt eis.","english":"You will place them like a furnace of fire. That is, you will establish them burning inwardly in their conscience with the impiety they have committed. In the time of your face. That is, in the time of your manifestation on the day of judgment, when they will see face to face the one whom they pierced (Zechariah 12). Hence it is written, And all flesh will see the salvation of God (John 10; Isaiah 40; Luke 3). Then the Lord in his anger will trouble them. Saying, Go, you cursed, into eternal fire (Matthew 25). What then will happen? And fire will devour them. Alas, grief and sorrow. Once the sentence is given, the punishment will follow at once. How dreadful is the anger that will then be without mercy! How savage the confusion where there can be no consolation! How unhappy are those souls whom the fire will devour, the fire that will not be quenched (Isaiah 26)! Where is the worm that does not die, where is the weeping and gnashing of teeth (Matthew 13).\n\nYou will destroy their fruit from the earth, and their seed from the children of men. If by fruit we understand their work, and by seed their thought, you will destroy both from the land of the living and from the company of the saints. For they would not be your enemies, nor would they incur such great punishments, unless they had useless works and thoughts. And deservedly these things have befallen them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"Quoniam declinaverunt in te mala. Dicentes, Expedit nob ut unus moriatur, et non to(??)a gens (??) reat (Joan. 11.). Ma(??)a (Ex Augustino) quae sibi iminine(??)e te regnante arbitrabantur, in te (??)ccidendum detorserunt. Cogitaverunt consilia quoe non potuerunt stabilire. Cogitaverunt enim nome(??) tuum de terr(??) delere. Cogitaverunt ut Christum occiderent, ne gentem et locum amitterent. Sed ideo. amiserunt, quia occiderunt. Non potuerunt ergo stabilire consilium, quia non est sa(??)ientia, non est prudentia, non est consilium contra Dominum (Proverb. 21.). Atque ex hoc scio.\n\nQuoniam pones eos dorsum. Ut r(??)spiciant retro, et non sint apti regno Dei: ut m(??)nte et desiderio terrena appetant et caelestia amittant. Sed nunquid omnes perdes? Absit. Caecitas enim ex parte contingit in Israel, ut multitudo gentium intraret (Rom. 9.). Reliquiae autem salvae fient. Unde et subditur: In reliquiis tuis proeparabis vultum eorum. Idest vultum tuum et praesentiam tuam, quae fuisset eorum, si ipsi credidissent. Praeparabis io reliquiis tuis, idest, quos tu tibi salvandos reliquisti. Et ideo,","english":"Because they have turned aside to evils against you. Saying, It is expedient for us that one man die, and that the whole nation not perish (John 11). The evils which they thought would threaten you while you reigned, they turned against you to befall you. They devised plans which they could not establish. For they devised to blot out your name from the earth. They devised to kill Christ, lest they lose the nation and the place. But for that very reason they lost them, because they killed him. They could not therefore establish their plan, because there is no wisdom, no prudence, no counsel against the Lord (Proverbs 21). And from this I know.\n\nBecause you will place them as a back. That they may look backward, and not be fit for the kingdom of God: that in mind and desire they may seek earthly things and lose heavenly things. But will you destroy all? Far be it. For blindness has happened in part to Israel, that the multitude of the Gentiles might enter (Romans 9). But the remnant will be saved. Hence it is also added: In your remnants you will prepare their face. That is, your face and your presence, which would have been theirs, if they themselves had believed. You will prepare for your remnants, that is, those whom you have left for yourself to be saved. And therefore,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"Exa(??)are, Domine, in virtute tua. Idest, resurge et mane in aequalitate Patris, ut ostendas potentiam tuam, et majestatem tuam: qui prius venisti in humilitate. Nos autem Cantabimus et psallemus virtutes tuas. Cantus ad laudem, psalmus pertinet ad bonam operationem. Ac si diceret: corde et opere celebrabimus, et nota faciemus mirabilia tua.\n\nTITULUS PSALMI XXI.\n\nIn finem psalmus David, pro susceptione matuti(??)a. Iste psalmus attribuendus est David, Id est, manu (??)orti Christo, qui diabolum expuguavi(??), et mortem devicit (??)Rom. 1). Qui ideo dictas est David, quia factus est nobis (??) semine David secundum carnem. Et i(??)se nos dirigit in finem, id est, in suae resurrectionis glorificat onem. Et e(??) psalmus pro assumtione matutina, i(??) est, pro res(??)ri ec(??)ione facta mane. Matutina enim fuit prima sabbati resurrectio ejus, qua susceptus est in aeternam vitam: cui mors ultra non dominabitur (Rom. 6.). Dicuntur autem ista in persona crucifixi. Nam de capite psalmi hujus sunt verba, quae ipse clamavit, cum in cruce penderet (Matth. 27. Ma(??)c. 1(??). Luc. 23. Joan. 19.): personam etiam serv(??)s veteris hominis, cujus mortalitatem portavit. Nam vetus homo noster affixus est cruci cum illo. Intendit a(??)tem nos invi are suo exemplo ad passionem et patientiam. Sicut enim ait Apostolus, Christus passus est pro nobis relinquens nobis exemplum.","english":"Exalt yourself, O Lord, in your strength. That is, rise again and remain in the equality of the Father, so that you may show your power and your majesty—you who first came in humility. But we will sing and chant your mighty deeds. Singing pertains to praise, a psalm to good works. As if he were saying: with heart and deed we will celebrate and make known your wondrous works.\n\nTITLE OF PSALM 21.\n\nUnto the end, a psalm of David, for the morning assumption. This psalm is to be attributed to David, that is, to Christ born of his hand, who defeated the devil and conquered death (Rom 1). He is called David because he was made for us from the seed of David according to the flesh. And he himself directs us unto the end, that is, unto the glorification of his resurrection. And this psalm is for the morning assumption, that is, for the resurrection accomplished in the morning. For the first resurrection of the Sabbath was in the morning, by which he was received into eternal life; death shall no longer have dominion over him (Rom 6). These things are said in the person of the crucified. For the words at the head of this psalm are those which he himself cried out while he hung on the cross (Mt 27; Mk 1; Lk 23; Jn 19)—also the person of the servant, the old man, whose mortality he bore. For our old man was crucified with him. But he intends to invite us by his example to suffering and patience. For as the Apostle says, Christ suffered for us, leaving us an example.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"ut sequamur vestigia ejus (1. Petr. 2.). Orat autem pro se et pro membris suis: dic(??)t quam despectus fue(??)it a Judaeis: passionem suam narrat: et liberari animam suam postulat. Invitat nos ad laudem, praedicit gentium conversionem, et quod annuntiabunt coeli, id est Apostoli, justitiam ejus, populo qui nascetur spiritualiter, quem fecit, id est, reformavit Dominus.\n\nPSALMUS XXI.\n\nDeus, Deus meus, respice in me, quare me dereliquisti? longe a salute mea verba delictorum meorum. Istud verbum in cruce audivimus. Ibi dicit Dominus, Heli, Heli, lamasabactani (Matth. 27.), Interpretatus est illud Evangelista, et dixit eum Hebraice dixisse, Deus meus, Deus meus, quare me dereliquisti (Joan. et 14.)? Q(??)id voluit dicere Dominus? Non enim dereliquerat eum Deus, quia semper Filius est in Patre, et Paler in Filio: sicut scriptum est. In p(??)i(??)- cipio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. 1.). Ipsum ergo Verbum quod Deus erat, caro factum est. Suscepit mortem pro nobis, et nos fecit corpus suum, pro quo orat a(??) Patrem, cum dicit, Deus, Deus meus, respice in me, quare me dereliquisti? ac si diceret, O Deus omnium per potentiam, specialiter autem Deus meus per gratiam, respice in me, idest, in meos, respectu tuae misericordiae. Quare me, idest, meos dereliquisti? Lonqe a salute mea verba delictorum meorum.","english":"that we may follow his footsteps (1 Peter 2). But he prays for himself and for his members: he tells how despised he was by the Jews; he narrates his passion; and he asks that his soul be delivered. He invites us to praise, he foretells the conversion of the Gentiles, and that the heavens—that is, the Apostles—will declare his righteousness to a people that will be born spiritually, a people whom the Lord has made, that is, reformed.\n\nPSALM 21.\n\nO God, my God, look upon me, why have you forsaken me? Far from my salvation are the words of my sins. We have heard this word on the cross. There the Lord says, Eli, Eli, lamasabactani (Matthew 27). The Evangelist interpreted it, and said that he had spoken in Hebrew, My God, my God, why have you forsaken me (John and 14)? What did the Lord mean to say? For God had not forsaken him, since the Son is always in the Father and the Father in the Son, as it is written: In the beginning was the Word, and the Word was with God, and the Word was God (John 1). That very Word, therefore, which was God, was made flesh. He took up death for us, and made us his body, for which he prays to the Father when he says, O God, my God, look upon me, why have you forsaken me? as if to say: O God of all by power, but especially my God by grace, look upon me—that is, upon my own—with the regard of your mercy. Why have you forsaken me—that is, my own? Far from my salvation are the words of my sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"Quomodo dicit delictorum meorum, qui peccata non fecit, nisi quia ille pro delictis nostris precatur, et delicia nostra sua fecit, ut justitiam suam nostram faceret?\n\nDeus meus, clamabo per diem: et non exaudics: et nocte, et non ad insipientiam mihi. Dixit hoc de me, de te, de illo. Corpus enim suum gerebat, idesl, Ecclesiam. Clamabo per diem in rebus (Ex Augustino) prosperis hujus vitae, ut non mutentur: nec exaudies, quia verbis delictorum meorum ad te clamabo. Et nocte, idest, in adversis hujus vitae clamabo, ut prosperentur: et similiter non exaudies. Neque hoc facis ad insipientiam mihi, sed potius ut sapiam, quid me clamare velis. Non verbis delictorum, nec desiderio temporalis vitae, sed vtrbis conversionis ad te in vitam aeternam. Multi clamant et non exaudiuntur; sed ad salutem, non ad insipientiam. Clamavit Paulus, ut auferretur ab eo stimulus carnis: et non est exauditos. Dictum est ei, Sufficit tibi gratia mea. Nam virtus i(??) infirmitate perficitur (2. Cor. 12.). Ergo non est exauditus, sed non ad insipientiam, imo ad sapientiam: ut intelligat homo medicum esse Dominum, et tribulationem medicamentum Case ad salutem, non poenam ad damnatio– nem. Sub medicamento positus ureris, secaris, clamas: non audit medicus ad voluntatem, sed audit ad sanitatem:","english":"How does he say \"of my sins,\" he who committed no sin, unless because he pleads for our sins and made our sins his own, so as to make his righteousness ours?\n\nMy God, I will cry out by day, and you will not hear; and by night, and not to my folly. He said this concerning me, concerning you, concerning him. For he was bearing his body, that is, the Church. I will cry out by day in the prosperous things of this life, that they not be changed; and you will not hear, because I will cry out to you with the words of my sins. And by night, that is, in the adversities of this life, I will cry out that they may prosper; and likewise you will not hear. Nor do you do this to my folly, but rather that I may know what you wish me to cry out for: not with the words of sins, nor with the desire of temporal life, but with the words of conversion to you unto eternal life. Many cry out and are not heard; but for salvation, not for folly. Paul cried out that the thorn in the flesh be taken from him, and he was not heard. It was said to him, My grace is sufficient for you. For power is made perfect in weakness (2 Corinthians 12). Therefore he was not heard, but not to folly—rather to wisdom: that a man may understand that the Lord is a physician, and that tribulation is a medicine for salvation, not a punishment for damnation. Placed under the medicine, you are burned, you are cut, you cry out: the physician does not listen to your will, but listens for your health.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"Tu autem in sancto habitas, laus Israel. In illis habitas, quos sanctificasti. Non enim habitas in corpore subdito peccatis. Quoniam (inquit Sapiens) in malevolam animam non introibit sapientia (Sap. 1.). Illi qui sunt justi, qui sunt casti, et puri, et sancti ipsi sunt habitaculum Dei. Talem ergo te exhibe, ut in te habitet Deus. Munda cor tuum, sanctifica temetipsum, ut ex his esse merearis, de quibus dicit Apostolus, Templum Dei sanctum est, quod estis vos (1. Cor. 3. et 6.). Et bene ait, laus Israel. Israel enim interpretatur videns Deum. Illi Deum laudare nesciunt, qui eum non vident, non intelligunt: nec est speciosa laus in ore peccatoris (Eccles. 15.). Sed (??) his veraciter laudatur, a quibus spiritualiter vide- (??), idest, creditur, intelligilur, amatur. Esto et tu (??)tualiter Israel, ut laus tua sit Deus.\n\nIn te speraverunt patres nostri. N(??)c cos fefellit spes. Non enim in se illam posuerunt, sed in te. Bonum enim est sperare in Domino, quam sperare, in principibus (Psal. 117.). Et alibi: Speret Israel in Domino (Psal. 1(??)0.). Et rursus: Auditam fac mihi mane misericordiam (??)ram, quia in te speravi (Psal. 118.). Speraverunt, et liberasti eos. Ab inimicis, a tentationibus, a tribulationibus.","english":"But you dwell in the holy one, the praise of Israel. You dwell in those whom you have sanctified. For you do not dwell in a body subject to sins. Since, says the Wise One, wisdom will not enter a malevolent soul. Those who are just, who are chaste and pure and holy, these are the dwelling place of God. Therefore show yourself to be such that God may dwell in you. Cleanse your heart, sanctify yourself, that you may deserve to be among those of whom the Apostle says, The temple of God is holy, which you are. And well does he say, the praise of Israel. For Israel is interpreted as one who sees God. Those who do not see God, who do not understand him, do not know how to praise him; nor is praise beautiful in the mouth of a sinner. But he is truly praised by those by whom he is spiritually seen, that is, believed, understood, loved. Be you also spiritually Israel, that your praise may be God.\n\nIn you our fathers hoped. Nor did hope deceive them. For they did not place it in themselves, but in you. For it is good to hope in the Lord rather than to hope in princes. And elsewhere: Let Israel hope in the Lord. And again: Make me hear your mercy in the morning, for I have hoped in you. They hoped, and you delivered them. From enemies, from temptations, from tribulations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"Ad te clamaverunt. In tempore tribulationis. Et salvi facti sunt. In te speraverunt, et non sunt confusi. Speraverunt ut dare(??) eis terram promissionis, et acceperunt. Novimus et legimus, quam multos patres nostros sperantes in se er(??)it Dominus. Eruit populum Israel de terra AEgypti (Exod. 12.): eruit tres pueros de camino (Dan. 3.): eruit Danielem de lacu, leonum (Dan. 1(??).): eruit Susannam de falso crimin(??) (Dan. 13.). Speraverunt, clamaverunt, et salvi facti sunt. Et illi peccatores et puri homines fuerunt.\n\nEgo autem sum vermis et non homo. Ego autem (Ex Augustino) non jam ex persona Adam loquens, sed ego proprie Jesus Christus, sine semine incarnatos, sum vermis, quia mortalis, quia de carne natus, quia sine coitu, et sine semine generatus. Non homo, subaudis tantum, sed Deus, ut essem in homine ultra homines. Ego talis, sine semine, sine peccato, factus sum Opprobrium hominum et abjectio plebis. Ecce, tot patres speraverunt et clamaverunt, et continuo libenti et salvati sunt. Ipsi tamen (ut dixi) puri homines erant, et peccatores. Dominus autem flagellabatur, colaphis caedebatur, sputis d(??)turpabatur, spinis coronabatur, levabatur in lignum, clamabat, Deus, Deus meus, quare me dereliquisti (Matth. 27.)? et nemo subveniebat. Quare hoc? Nunquid ea virtute, qua Deus erat, liberare se non poterat? Poterat plane, sed nolebat.","english":"To you they cried out. In the time of tribulation. And they were saved. In you they hoped, and they were not put to shame. They hoped that he would give them the land of promise, and they received it. We know and we have read how many of our fathers, hoping in him, the Lord delivered. He delivered the people of Israel from the land of Egypt (Exod. 12). He delivered the three young men from the furnace (Dan. 3). He delivered Daniel from the pit of the lions (Dan. 14). He delivered Susanna from a false charge (Dan. 13). They hoped, they cried out, and they were saved. And they were sinners and mere men.\n\nBut I am a worm and not a man. But I (according to Augustine) am no longer speaking in the person of Adam, but I myself am properly Jesus Christ, incarnate without seed; I am a worm, because mortal, because born of flesh, because generated without intercourse and without seed. Not a man, that is, not only, but God, so that I might be in man beyond men. I, such as I am, without seed, without sin, have become the reproach of men and the outcast of the people. Behold, so many fathers hoped and cried out, and immediately, willingly, they were saved. Yet they themselves (as I said) were mere men, and sinners. But the Lord was scourged, struck with blows, defiled with spitting, crowned with thorns, lifted up on the wood, and he cried out, God, God, why have you forsaken me (Matt. 27)? And no one came to his aid. Why this? Could he not, by the power by which he was God, free himself? He could plainly, but he did not wish to.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"Volebat mori, volebat nos redimere, volebat nos exemplo suo informare: ut vel sic d(??)gnaretur humana superbia humilitatem Dei imitari: quia cum in forma Dei esset, humiliavit semetipsum factus obediens non usque ad mortem aliquam vulgarem et communem: sed ad mortem crucis (Philip. 2.) ignominiosissimam simul et crudelissimam. Propter hoc Deus homo voluit fieri opprobrium hominum, et abjectio plebis. Opprobrium hominum, propter crucem: abjectio plebis, quia abjecerunt (??)um, et petierunt Barrabam, qui erat propter seditionem quandam factam in civitate et homicidium, missus in carcerem (Matth. 25.). Petierunt autem sibi donari homicidam: auctorem vero vitae crucifigentes abjecerunt. Factus est igitur abjectio plebis Judaicae. Sed jam audiamus in psalmo, quanta passus sit Christus.\n\nOmnes videntes me, deriserunt me: locut(??) sunt labiis, et moverunt caput. Omnes, subaudis, illi qui venerant ad videndum, crucifigendum, habuerunt me derisui in corde suo: et la(??)iis locuti sunt derisoria verba: ut est illud, Ave rabi. Et moverunt caput, dicentes. Vah, qui destruis Templum Dei, et in tribus diebus reaedificas (Matth. 26. et 27.). Huic prophetiae concordat Evangelista, ubi ait, Et praetereuntes i(??)ludebant (Ibidem). Et moventes capita sua locu(??)i. sunt labiis haec:","english":"He wished to die, he wished to redeem us, he wished to form us by his example, so that even thus human pride might deign to imitate the humility of God; because, though he was in the form of God, he humbled himself, becoming obedient not unto some ordinary and common death, but unto the death of the cross, at once the most shameful and the most cruel. For this reason God willed to become man, a reproach of men and an outcast of the people. A reproach of men, on account of the cross; an outcast of the people, because they cast him out and demanded Barabbas, who had been sent to prison for a certain sedition made in the city and for murder. But they asked that the murderer be granted to them; while crucifying the author of life, they cast him out. He became, therefore, an outcast of the Jewish people. But now let us hear in the psalm how much Christ suffered.\n\nAll who saw me derided me; they spoke with their lips and shook their head. All, that is, those who had come to see, to crucify, held me in derision in their heart, and with their lips spoke mocking words, as is that, Hail, rabbi. And they shook their head, saying, Ah, you who destroy the temple of God and rebuild it in three days. To this prophecy the Evangelist agrees, where he says, And those passing by mocked him. And shaking their heads they spoke these things with their lips:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"Speravit in Domino, eripiat eum. Hinc Evangelista ait. Confidit in Deum, liberet eum si vult (Matth. 28.). Salvum faciat eum, liberando: quoniam vult eum. Sicut ipse dicit, haec ironice de Christo dicebant Judaei, et verum tamen dicebant:\n\nQuoniam tu es qui extraxisti me de ventre. Non solum (Ex Augustino) de illo ventre Virginali (nam omnibus hominibus le(??) ista nascendi est, ut de ventre extrahantur), sed etiam de ventre Judaicae gentis, cujus tenebris obtegitur, et nondum in lucem Christi natus est, quisquis in carnali observatione sabbati et circumcisione cor caeterorumque talium salutem ponit. Spes mea ab uberibus matris meoe. Spe(??) mea Deus, non ex qoo uberibus Virginis lactari caepi (nam et ante (??) quoque), sed ab ube(??)ibus Synagogae, sicut d(??) ventre dixi extraxisti me, ne carnalem consuetudinem sugerem.\n\nIn te confirmatus su(??) ex utero. Ipse·est (Ex Augustino), uterus Synagogae, qui me non pertulit, sed jactavit me. Non autem cecidi, quia constituisti me. De ventre matris meos, Deus meus es tu. Non effecit uterus matris meae, ut tanquam parvolus ob(??)itus essem tui. Et ideo:","english":"He hoped in the Lord; let him deliver him. Hence the Evangelist says: He trusted in God; let him deliver him if he will (Matt 27). Let him save him by delivering him, since he wills him. As he himself says, the Jews said these things ironically about Christ, and yet they were speaking the truth:\n\nFor you are the one who drew me out of the womb. Not only (from Augustine) from that virginal womb (for it is the lot of all men to be drawn out of the womb in being born), but also from the womb of the Jewish people, in whose darkness is covered whoever places his salvation in the carnal observance of the sabbath and in circumcision and in other such things, and is not yet born into the light of Christ. My hope from the breasts of my mother. My hope, God, not from the breasts of the Virgin, from which I began to be suckled (for I was also before that), but from the breasts of the Synagogue, just as I said, you drew me out of the womb, lest I suck carnal custom.\n\nIn you I was strengthened from the womb. He himself is (from Augustine) the womb of the Synagogue, which did not carry me, but cast me forth. But I did not fall, because you set me. From the womb of my mother, you are my God. The womb of my mother did not cause me, as a little child, to be forgetful of you. And therefore:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"Ne discesseris a me: Quia semper m(??)cum eris. Et oportet: Quoniam tribulatio proxima est. Unde in Evangelo, Surgite, eamus: Ecc(??) ap(??)(??)opinquabit qui me tradet (Matth. 2.). Et non est qui adjuvet. Neque Angelus, neque homo, nisi tu solus(??)\n\nCircumdederunt me vituli multi. Judaei pingu(??)s. luxuriantes, indomitae cervicis. Tauri(??)pingues obsederunt me. Anna et Cai(??)as caeterique majores. Tauri quidem, quia supe(??)bi: Pingues autem, quia malitia pleni erant.\n\nAperuerunt super me os suum. Palam et alra voce blasphemantes. Sicut leo rapiens et rugiens. Sicut leo rapit praedam, ita ipsi ex militia et crudelitate rapuerunt me ad passionem, rugientes atque irrationabili fremitu, et clamore sonantes. Tolle t(??)olle, Crucifige (??)um. Reus est mortis (Joan. 19. Luc. 22.).\n\nSicut aqua effusus sum, et dispersa sunt omnia ossa mea. Aqua effusa pedibus (??)abentibus homines in se multotiens cadere facit. Effusus sum sicut aqua, scilicet ad lapsum et ruinam eorum. Ossa Christi Apostoli sunt, quibus corpus ejus, quod est Ecclesia, sustinetur, et roboratur. Haec autem dispersa sunt, quia relicto eo, omnes fugerunt: sicut scriptum est, Percutiam pastorem, et dispergentur oves gregis (Matth. 26. Zachar. 13.). Aliter, aqua quae funditur, aut abluit, aut rigat. Effusus est Christus, sicut aqua. Abluti sunt sordentes, rigati sunt sitientes.","english":"Do not depart from me, because you will always be with me. And it is necessary: because tribulation is near. Hence in the Gospel: Rise, let us go; behold, he who will betray me is at hand (Matt 26). And there is no one who helps. Neither angel nor man, but you alone.\n\nMany calves have surrounded me. The Jews, fat, luxuriant, of untamed neck. Fat bulls have besieged me. Annas and Caiaphas and the other elders. Bulls indeed, because proud; fat, however, because they were full of malice.\n\nThey have opened their mouth upon me. Blaspheming openly and with loud voice. Like a lion seizing and roaring. As a lion seizes prey, so they themselves by violence and cruelty seized me for the passion, roaring and with irrational bellowing, and resounding with clamor. Take him, take him, crucify him. He is guilty of death (John 19; Luke 22).\n\nLike water I am poured out, and all my bones are scattered. Water poured out makes men who walk with their feet often fall into it. I am poured out like water, namely for their fall and ruin. The bones of Christ are the Apostles, by whom his body, which is the Church, is sustained and strengthened. But these were scattered, because when he was left, all fled: as it is written, I will strike the shepherd, and the sheep of the flock will be scattered (Matt 26; Zech 13). Otherwise, water that is poured out either washes or waters. Christ was poured out like water. The filthy were washed, the thirsty were watered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"Ossa dispersa Apostoli sunt, missi ad praedicationem. Factum est cor meum tan– quam cera liquescens in medio ventris mei. Pro mor(??)is dolore hoc intelligi potest, quia dixit, Tristis est anima mea usque ad mortem: atque prae angustia factus est sudor illius tanquam guttae sanguinis decurrentis usque in terram: ita ut necesse fuerit eum ab Auge(??) caelitus misso confortari (Matth. 26.). Accessit enim (ait Evangelista) Angelus de caelo, confortans eum. Vel cor meum, idest (Ex Augustino), sapientia mea, quae in sanctis libris de me conscripta est, et tanquam dura et clausa non intelligebatur. Postquam ignis meae passionis accessit, tanquam (??) quefacta manifestata esi, et excepta in memoria Ecclesiae meae. Inde et velum Templi scissum est (Luc. 23.), postquam Christus exspiravit, quia quod velabatur, revelatum est (1. Petr. 2.). Aruit tanquam testa virtus mea, et lingua mea adhoesit faucibus me s(??)- et in pulverem mortis deduxisti me. Aruit, quia s(??) mortuum et sine vigore ostendit, neque seipsum, qui aliis auxiliari solebat, defendit. Lingua quoqu(??) adhaesit faucibus ejus, quia sicut ovis ad occisionem ductus est, et non aperuit os suum (Isai. 53. Joan. 19.). Et in pulverem mortis ductus estvidelicet in, locum sepulturae. Vel lanquarn testa aruit virtus ejus, quia quod in ipso erat debile, infirmius factum est ex tribulatione.","english":"The bones scattered are the apostles, sent out to preach. My heart has become like wax melting in the midst of my belly. This can be understood as concerning grief for the dead, because he said, My soul is sorrowful even unto death; and out of anguish his sweat became like drops of blood running down to the ground, so that it was necessary for him to be strengthened by an angel sent from heaven (Matt 26). For the Evangelist says, An angel from heaven came, strengthening him. Or my heart, that is (from Augustine), my wisdom, which was written concerning me in the holy books, and was not understood, being as it were hard and closed. After the fire of my passion came near, it was, as it were, melted and made manifest, and taken up into the memory of my Church. Hence also the veil of the Temple was torn (Luke 23), after Christ breathed his last, because what was veiled has been revealed (1 Pet 2). My strength has dried up like a potsherd, and my tongue has stuck to my jaws, and you have brought me down to the dust of death. It dried up, because it showed him dead and without vigor, and he did not defend himself, who was accustomed to help others. His tongue also stuck to his jaws, because he was led like a sheep to the slaughter, and he did not open his mouth (Isa 53; John 19). And he was led down to the dust of death, that is, to the place of burial. Or, like a potsherd his strength dried up, because what was weak in him became weaker still from tribulation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"Et quomodo testa ante ignem mollis csl, et post ignem fortis: sic Domini virtus ante passionem contemnebatur, post, passionem (??)onorificabatur: et qui prius mortalis et corruptibilis(??) erat, postea factus est immortalis et incorruptibilis(??) (2. Cor. 15.). Et quomodo lingua in nobis non valet nisi ad loquendum, sic praedicatores suos, linguam(??) suam dixit adhae(??)isse fauc(??)usuis, idest duobus Testamentis, ut de interioribus caperent sapientiam. In pulverem quoque mortis dicit se deducium (Psal. (??).), qui pulvis significat impios et sceleratos, quos projicit ventus tentationis a facie terrae, idest, a fide Ecclesiae. Nec mirum si haec passus sum, quae praedixi.\n\nQuoniam circumdederunt me canes multi. Idest, Judaei, latrantes contra veritatem. Concilium malignantium ebsedi(??) me. Scilicet principum, Scribarum et Pharisaeorum, qui consilium fecerunt in unum, (??)t Jesum dolo te(??)erent et occiderent (Matth. 26. Joan. 19.). Unde et subditur, Foderunt, id est, clavis confixerunt, manus meas et pedes meos, dinumeraverunt omnia ossa mea. Extendendo me in cruce quasi dinumerabilia ea esse ostenderunt.","english":"And just as a potsherd is soft before the fire and hard after the fire, so the power of the Lord was despised before the passion and after the passion was glorified; and he who was formerly mortal and corruptible afterwards became immortal and incorruptible (2 Cor 15). And just as the tongue in us is of no use except for speaking, so he said that his preachers, his tongue, had cleaved to his jaws, that is, to the two Testaments, so that from their inner parts they might draw wisdom. He also says that he was brought down to the dust of death (Ps), which dust signifies the impious and the wicked, whom the wind of temptation casts away from the face of the earth, that is, from the faith of the Church. Nor is it strange if I suffered these things which I foretold.\n\nFor many dogs have surrounded me. That is, the Jews, barking against the truth. The council of the malignant has besieged me. Namely, of the chief priests, the scribes, and the Pharisees, who took counsel together to seize Jesus by deceit and kill him (Mt 26; Jn 19). Hence it is also added: They have dug, that is, they have pierced with nails, my hands and my feet; they have numbered all my bones. By stretching me out on the cross they showed them to be, as it were, countable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"Ipsi vero consideraverunt, et inspexerunt me. Idem ipsi, et non mutati ab iniquitatis proposito, considerabant, et considerando apud semetipsos inquirebant quis essem. Et nihil in me inspexerunt, nisi purum hominem.\n\nDiviserunt sibi vestimenta mea, et super vestem meam miserunt sortem. Quod vestimenta diviserunt (Matth. 21.), suam discordiam et errorem, regnique divisionem significaverunt. Quod vero inconsutilem et meliorem non diviserunt, Ecclesiae concordiam figuraverunt, quae macula caret et ruga (Ephes. 5.). Vel vestimenta divisa Scripturas, et caetera sacramenta significant, quae per haereses dividi potuerunt. Sed erat ibi tunica supertexta, quam nemo divisit. Quae est (Ex Augustino) ista tunica, nisi carilas, nisi unitas, supertexta de caelo a Patre, a Spiritu sancto, quam nemo potest dividere? Sacramenta sibi baeretici dividere potuerunt, caritatem non diviserunt: et quia dividere non potuerunt, recesserunt: illa autem manet integra. Sorte obvenit quibusdam. Qui habet hanc, securus est. Nemo illum movet de Ecclesia catholica. Et si foris illa incipiat habere, intromittitor: quomodo ramus olivae a columba, quam cum emisisset Noe, reversam gaudens, in arcam rursus intromisit (Gen. 8.).","english":"But they considered and looked upon me. Those same men, and not changed from their purpose of iniquity, were considering, and by considering were inquiring among themselves who I was. And they looked upon nothing in me except a mere man.\n\nThey divided my garments among themselves, and upon my garment they cast lots. That they divided the garments signified their discord and error, and the division of the kingdom. But that they did not divide the seamless and better garment figured the concord of the Church, which is without spot or wrinkle. Or the divided garments signify the Scriptures and the other sacraments, which could be divided through heresies. But there was there a tunic woven from above, which no one divided. What is this tunic (according to Augustine) but charity, but unity, woven from above by the Father, by the Holy Spirit, which no one can divide? Heretics could divide the sacraments among themselves, but charity they did not divide; and because they could not divide it, they departed; but that remains whole. By lot it fell to certain ones. He who has this is secure. No one moves him from the catholic Church. And if outside he begins to have it, let him be brought in: as the branch of olive by the dove, which when Noah sent it out, rejoicing that it had returned, he brought it back into the ark.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"Tu autem, Domine, ne elongaveris auxilium tuum a me. Non in fine seculi (Ex eodem), sicut cae– teros, quos judicaturus in sede majestatis tuae venies: sed statira resuscita me. Quod (??)actum est: die enim tertia solutis inferni doloribus, victoque diabolo, resurrexit. Nam si usque ad generalem resur– rectionem distulisset, tota nostra spes decidisset. Ad defensionem meam conspice. Nequid mihi noceat. Attende in his verbis humilitatem et patientiam Christi. Haec enim omnia propter te et patitur, et loquitur. Vide ergo quomodo totum auxilium suum et defensionem suam non in se, sed in Patre constituit, cum ipse sit Dei virtus, et Dei sapientia (1. Cor. 1.). Vul(??) te informare suo exemplo, ut cum positus fueris in tribulationibus sive tentationibus, humiliter et patienter sustineas, et divinum auxilium postules dicens, Tu autem, Domine, ne elongaveris auxilium tuum a me: ad defensionem meam conspice. Unde et subditur,","english":"But you, Lord, do not remove your help far from me. Not at the end of the age (from the same), as with the others whom you will come to judge on the seat of your majesty: but immediately raise me up. Which was done: for on the third day, the pains of hell having been loosed and the devil conquered, he rose again. For if he had put it off until the general resurrection, all our hope would have fallen away. Look to my defense. Let nothing harm me. Attend in these words to the humility and patience of Christ. For he both suffers and speaks all these things on your account. See, then, how he placed his whole help and his defense not in himself, but in the Father, although he himself is the power of God and the wisdom of God (1 Cor 1). He wishes to form you by his example, so that when you have been placed in tribulations or temptations, you may endure humbly and patiently, and ask for divine help, saying, But you, Lord, do not remove your help far from me: look to my defense. Whence also it is added,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"Erue a framea Deut animam meam: et de manu canis unicam meam. Frameam vult intelligere mortem: quia framea gladius est, et gladio interficiuntur homines. Et ne intelligeremus mortem carnis, ideo non ait, Erue corpus meum, sed, Erue animam meam. Magis enim debemus orare pro vita animae in aeternam victurae, quam pro vita corporis in terra putrescentis. Per unicam suam, designat Ecclesiam. Per canem, Judaicum populum latrantem, discordantem, mordentem, irascentem. De cujus manu, idest, potestate, eam postulat liberari. Quisquis litigat, discordat, mordet, irascitur, canis est. Hinc etiam dicitur, Circumdederunt me canes multi, concilium malignantium obsedit me. Talium noli quaerere societatem, ne ab eis tandem sis morsus et laceratus: sed ora Deum, ut ab eis te eruat.\n\nSalva me ex ore leonis, et a cornibus unicornium humilitatem meam. Leo significat diabolum, de quo dicit Apostolus, Adversarius vester diabolus,(??) tanquam leo rugiens circuit, quaerens quem devoret. Cui resistite fortes in fide (1. Petr. 5.). Qui cum. occulte Insidiatur, draco est: cum aperte saevit, leo. Quia ergo ad apertam saevitiam ad occidendum Christum frenduerat, recte dictum est. Salve me ex– ore leonis. Unicornes autem dicit superbos. Ideo subjecit. Humilitatem meant.","english":"Deliver my soul from the sword, and my only one from the hand of the dog. By \"sword\" he wishes to be understood death, because the sword is a blade, and men are killed by the blade. And lest we understand the death of the flesh, for that reason he did not say, \"Deliver my body,\" but \"Deliver my soul.\" For we ought to pray more for the life of the soul, which will live forever, than for the life of the body, which rots in the earth. By \"his only one\" he designates the Church. By \"the dog,\" the Jewish people—barking, discordant, biting, raging. From whose hand, that is, power, he asks that it be freed. Whoever quarrels, is discordant, bites, rages, is a dog. Hence it is also said, Many dogs have surrounded me, the council of the malignant has besieged me. Do not seek the company of such men, lest in the end you be bitten and torn by them; but pray to God that he deliver you from them.\n\nSave me from the mouth of the lion, and my humility from the horns of the unicorns. The lion signifies the devil, of whom the Apostle says, Your adversary the devil, as a roaring lion, goes about seeking whom he may devour. Resist him, strong in faith (1 Peter 5). When he lies in wait secretly, he is a dragon; when he rages openly, he is a lion. Since, therefore, he had gnashed his teeth for open savagery to kill Christ, it was rightly said, Save me from the mouth of the lion. But by \"unicorns\" he means the proud. Therefore he added, my humility.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"A cornibus (inquit) unicornium, idest, a sublimitate superborum, se singulariter erigentium, consortesque non ferentium salvam fac humilitatem meam. In illis quidem latebat invisibilis leo. Per illos a parte fremebat, a parte saeviebat.·Hapiebat prodam, Dominicam lacerando carnem. Audivimus quae passus est Christus, et quid oravit: attendamus modo quare passus est. Audi fructum.\n\nNarrabo nomen tuum fratribus meis, in medio Ecclesioe laudabo te. Qui sunt isti fratres, nisi invicem diligentes Discipuli? Illis dictum est a Domino: Hoc esi praeceptum meum, ut diligatis invicem, sicut dilexi vos (Joan. 15.). Hos designat in Evangelio ipse Dominus, quando dictum est ei, Ecce mater tua, et fratres tui foris stant quaerentes te. At ipse(??) respondens dicenti sibi ait, Quae est mater mea, et qui sunt fratres mei? Et extendit manum suam in Discipulos, dicens, Ecce mater mea, et fratres mei. Quicunque (inquit) fecerit voluntatem Patris mei, qui in caelis est, ipse meus frater, et soror, et mater est (Matth. 12.). Et mater mea, et fratres mei, hi sunt qui verbum Dei audiunt, et faciunt (Luc. 8.). Bene autem ait, In medio Ecclesioe laudabo te: quia non occulte, sed palam venit Christus Patrem suum praedicare. Ait enim, Ego palam locutus sum mundo, ego semper docui in synagoga, et in templo quo omnes Judaei conveniunt: et in occulto locutus sum nihil (Joan. 18.).","english":"From the horns, he says, of the unicorns—that is, from the height of the proud, who raise themselves up in singular fashion and cannot bear companions—save my humility. In them indeed the invisible lion lay hidden. Through them he roared in part, in part he raged. He was eager to betray me, tearing at the Lord's flesh. We have heard what Christ suffered, and what he prayed: let us now attend to why he suffered. Hear the fruit.\n\nI will declare your name to my brothers; in the midst of the church I will praise you. Who are these brothers, if not the disciples who love one another? To them it was said by the Lord: This is my commandment, that you love one another, as I have loved you (John 15). These the Lord himself designates in the Gospel, when it was said to him, Behold, your mother and your brothers are standing outside seeking you. But he, answering the one who spoke to him, said, Who is my mother, and who are my brothers? And he stretched out his hand toward the disciples, saying, Behold my mother and my brothers. Whoever, he says, does the will of my Father who is in heaven, he is my brother, and sister, and mother (Matthew 12). And my mother and my brothers are those who hear the word of God and do it (Luke 8). Well indeed does he say, In the midst of the church I will praise you: because Christ came not secretly but openly to proclaim his Father. For he says, I have spoken openly to the world, I have always taught in the synagogue and in the temple where all the Jews gather; and I have spoken nothing in secret (John 18).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"Et alibi idem Servator ait: Quod dico vobis in tenebris, dicite in lunane: et quod in aure auditis, praedicate super tecta. Quoniam quae in tenebiis dixistis, in lumine dicentur: et quod in aure locuti estis in cubiculis, praedicabitur in lectis (Matth. 10. Luc. 12.), idest, palam et coram omnibus. Narrat nomen ut cognoscatur: praedicat laudem, ut ametur: quatenus per fidem et dilectionem a fratribus spiritualibus intra Ecclesiam colatur Deus.\n\nDeinde ad ipsius laudem nos invitat, cum subjungit: Qui timetis Dominum, laudate eum, univenum semen Jacob glorificate eum. Timeat eum omne semen Israel. Tres ordines comprehendit hic, inchoantium, proficientium, perfectorum. Sed nonnulli qui peccatorum suorum magnitudine territi, divino judicio pavefacti, mala quae gesserunt, corrigunt: et plus timore poenae, quam amore justitiae ad Dominum redeunt: tales hic admonentur, ut Deum voce et moribus laudare studeant, quem prave vivendo antea blasphemabant. Et sunt nonnulli ad altiora promoti, qui jam student se spiritualibus studiis exercere, bonis operibus desudare, concupiscentias carnis rigore spiritus reprimere, vitia virtutibus supplantare. Ipsi sunt semen Jacob, qui supplantator dicitur. Hi Dominum de suis profectibus glorificare jubentur, ut videlicet tanto plus profi– ciant, quanto non in seipsis, sed in Domino gloriantur.","english":"And elsewhere the same Savior says: What I say to you in darkness, speak in the light; and what you hear in the ear, preach upon the housetops. For what you have said in the darkness will be spoken in the light, and what you have spoken in the ear in the inner rooms will be proclaimed upon the beds—that is, openly and before all. He tells his name so that it may be known; he proclaims his praise so that he may be loved; so that through faith and love God may be worshiped by spiritual brothers within the Church.\n\nThen he invites us to his own praise, when he adds: You who fear the Lord, praise him; all you seed of Jacob, glorify him. Let all the seed of Israel fear him. Here he comprehends three orders: of beginners, of the advanced, and of the perfect. But some, terrified by the greatness of their sins and struck with dread at the divine judgment, correct the evils they have done, and return to the Lord more from fear of punishment than from love of justice—such people are admonished here to strive to praise God in voice and in conduct, whom they formerly blasphemed by living wickedly. And there are some who have been promoted to higher things, who now strive to exercise themselves in spiritual pursuits, to labor in good works, to restrain the desires of the flesh by the rigor of the spirit, and to supplant vices with virtues. These are the seed of Jacob, who is called the supplanter. These are commanded to glorify the Lord for their own advances, so that they may advance all the more, inasmuch as they glory not in themselves but in the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"Et sunt plerique, qui jam culmen perfectionis, obtinent, qui ea quae retro sunt, penitus obbviscentes, mentis oculos in aspectum veri luminis intentos habent: cuncta terrena transcendunt, animo solis caelestibus commorantur, carnalia in se desideria, exstinguunt (Galat. 2.), mundo mortui Deo vivunt (Coloss. 3.). Hi sunt spiritualiter semen Israel, qui videns Deum, interpretatur: qui carnis et animae inquinamenta fugiunt, ut Deum videre mereantur. Hi admonentur, Ipsum quem amant, indesinenter (??)mere: non servili timore, quo peccatores timent Deum, ne puniantur: sed timore casto, quo perfecti Deum timeat ne deserantur.\n\nQuare autem timendus et glorificandus sit Dominus, ostenditur, cum subinfertur: Quoniam non sprevit, neque despexit deprecationem pauperis. Non sprevit, ut repelleretur, neque despexit, ut vilipenderetur, deprecationem pauperis, idest humilis. Nec avertit faciem suam a me, et cum clamarem ad eum, exaudivit me. O mira omnipotentis Dei clementia! venit aliquis pauper ad divitem, potentem deprecatur humiliter, clamat pro necessitate, postulat adjutorium, aut petit subsidium. Quid facit dives superbus? Despicit humilem personam, avertit faciem suam, non dignatur attendere, fastidit audire. Quod superbus homo contemnit. humilis Deus suscipit. Excelsus enim Dominus humilia respicit (Psal. 112.), pauperes misericorditer attendit, pie exaudit.","english":"And there are very many who already hold the summit of perfection, who, thoroughly forgetting the things that are behind, keep the eyes of the mind fixed upon the sight of the true light: they transcend all earthly things, in mind they dwell only on heavenly things, they extinguish carnal desires within themselves, dead to the world they live to God. These are spiritually the seed of Israel, which is interpreted as \"seeing God\": they flee the defilements of flesh and soul, that they may deserve to see God. These are admonished to fear unceasingly the very one whom they love: not with the servile fear with which sinners fear God, lest they be punished, but with chaste fear, with which the perfect fear God lest they be forsaken.\n\nBut why the Lord is to be feared and glorified is shown when it is added: For he has not spurned nor despised the prayer of the poor. He has not spurned it so as to reject it, nor despised it so as to hold it cheap—the prayer of the poor, that is, of the humble. Nor did he turn his face away from me, and when I cried to him, he heard me. O the wondrous clemency of the almighty God! A poor man comes to a rich man, humbly entreats one who is powerful, cries out because of his need, asks for help, or seeks assistance. What does the proud rich man do? He despises the lowly person, turns his face away, does not deign to pay attention, disdains to listen. What the proud man rejects, the humble God receives. For the Lord on high looks upon the lowly, he attends to the poor with mercy, he hears them with loving-kindness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"Dicatur ergo merito quod subditur:\n\nApud te laus mea in Eccletia magna, vota mea reddam in compectu timentium eum. Parva eral Ec– clesia, cum in una gente tantum, idest, in Judaea notus erat Deus (Psal. 75·).·Modo magna est, quia toto terrarum orbe diffusa: in ea quotidie laudes Deo referuntur, vota et sacrificia persolvuntur: non in abscondito, propter timorem persequentium: sed in manifesto, in conspectu credentium. Unde et subditur:\n\nEdent pauperes et saturabuntur, et laudabunt Dominum qui requirunt eum: vivent corda eorum in soeculum soeculi. Qui jejuni erant pabulo veritatis: qui esuriebant et sitiebant justitiam, modo pascuntur divinis Scripturis: reficiuntur caelestibus sacramentis: laudant, qui requirunt eum: laus est Domini, eructatio saturitatis illius. Inde vivunt corda eorum in aeternum, quia cibus ille cordis et animae est, de quo scriptum est, Qui manducaverit ex hoc pane, vivet in aeternum (Joan. 6.). Et, Beati qui esuriunt et sitiunt justitiam: quoniam ipsi saturabuntur (Matth. 5.). Non enim in solo pane vivit homo, sed in omni verbo quod procedit de cre Dei (Matth. 4.). Quod autem Ecclesia magna sit, ostenditur ex verbis quae sequuntur. Dicitur enim,","english":"Therefore what follows is rightly said:\n\nWith you is my praise in the great Church; I will pay my vows in the sight of those who fear him. Small was the Church when God was known in one nation only, that is, in Judaea (Ps. 75). Now she is great, because she is spread throughout the whole world: in her praises are daily offered to God, vows and sacrifices are paid, not in secret for fear of persecutors, but openly, in the sight of believers. Hence it is also added:\n\nThe poor shall eat and be satisfied, and they shall praise the Lord who seek him: their hearts shall live for ever and ever. Those who were fasting from the food of truth, who hungered and thirsted for righteousness, now feed on the divine Scriptures; they are refreshed by the heavenly sacraments; they praise him, who seek him: the praise of the Lord is the belching forth of that satiety. Thence their hearts live for ever, because that is the food of the heart and soul, of which it is written, He who eats of this bread shall live for ever (John 6). And, Blessed are those who hunger and thirst for righteousness, for they shall be satisfied (Matt. 5). For man does not live by bread alone, but by every word that proceeds from the mouth of God (Matt. 4). But that the Church is great is shown from the words that follow. For it is said,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"Reminiscentur et convertentur ad Dominum universi fines terr(??), et adorabunt in conspectu ejus universoe familioe gentium. In co quod ait, Universi fines terroe, et, Universoe familioe gentium, insinuat in omni parte mundi, et in omni gente coli et adorari Dominum. Praevidebat vir sanctus futurum, quod nos modo videmus adimpletum. Reminiscuntur enim Deum, (??)jus obliti erant: et convertuntur ad eum, a quo aversi erant, cum terrena appeterent, et aeterna non intelligerent, et servirent creaturae potius quam Creatori, qui est benedictus in saecula (Rom. 1.). Et adorant eum, qui idola adorare consueverant.\n\nQuoniam Domini est regnum, et ipse dominabitur gentium. Expulsus est diabolus (Joan. 12.), recuperavit haeredi talem suam Christus: regit populum suum spiritualiter, possidet eum tanquam regnum suum, dominabitur in gentibus potestate perpetua. Et quia dixerat, familias gentium Dominum adorare, adjunxit de potestatibus, dicens,","english":"All the ends of the earth will remember and be converted to the Lord, and all the families of the nations will worship in his sight. In that he says, All the ends of the earth, and, All the families of the nations, he indicates that in every part of the world and among every people the Lord is worshiped and adored. The holy man foresaw what we now see fulfilled. For they remember God, whom they had forgotten; and they are converted to him, from whom they had turned away when they desired earthly things and did not understand eternal things, and served the creature rather than the Creator, who is blessed forever (Rom. 1). And they worship him who had been accustomed to worship idols.\n\nFor the kingdom is the Lord's, and he will rule the nations. The devil has been cast out (John 12); Christ has recovered such an inheritance as his own: he rules his people spiritually, he possesses them as his kingdom, he will rule among the nations with everlasting power. And because he had said that the families of the nations worship the Lord, he added concerning the powers, saying,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"Manducaverunt et adoraverunt omnes pingues terroe. Qui sunl pingues terrae, nisi divites et abundantes in saeculo? Gustaverunt et probaverunt, quoniam suavis est Dominus (1. Petr. 2.); et ideo adoraverunt. Quod autem ait, universos fines terrae, et universas familias gentium, et omnes pingues terrae converti et adorare Dominum: non sic intelligendum est, ut nullus remaneat in terrae terminis, sive in familiis, sive in principibus, qui Deum non colat: sed in omni parte terrarum, ab omni genere familiarum, ab omni genere potestatum accipiendum est credi et adorare Deum. Nam quod multi debeant reprobari, ostenditur, cum subinfertur: In conspectu ejus cadent omnes qui descendunt in terram. In terram descendere, est statum mentis ad terrena concupiscenda inflectere. Sed, sicut dicit Apostolus, Unius- Cajusque opus quale fuerit, ignis probabit (1. Cor. 3.). Deus manifeste veniet, vivos et mortuos judicaturus. Ibi cadent reprobi in infernum, ibi resurgent electi ad caelum. Audituri sunt illi, Ite, maledicti in ignem aeternum. Audituri sunt isti. Percipite regnum vobis praeparatum (Matth. 25.). Unde et subditur:","english":"They have eaten and worshipped, all the fat ones of the earth. Who are the fat ones of the earth, if not the rich and those abounding in the world? They have tasted and proved that the Lord is sweet, and therefore they have worshipped. But what he says, that all the ends of the earth, and all the families of the nations, and all the fat ones of the earth are converted and worship the Lord: this is not to be understood as though no one should remain in the ends of the earth, or in the families, or among the rulers, who does not worship God; but it is to be taken that in every part of the earth, from every kind of family, from every kind of power, God is believed in and worshipped. For that many must be reprobated is shown when it is added: In his sight shall fall all who go down into the earth. To go down into the earth is to bend the state of the mind to desiring earthly things. But, as the Apostle says, The work of each one, of what sort it is, the fire shall prove. God will come openly, to judge the living and the dead. There the reprobate shall fall into hell, there the elect shall rise to heaven. Those shall hear, Go, you cursed, into eternal fire. These shall hear, Receive the kingdom prepared for you. Whence also it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"Et anima mea illi vivet, et semen meum servi(??) ipsi. Illi jam vivere incipiunt, qui cum Apostolo dicunt, Nostra autem conversatio in caelis est (Philip. 3.). Hinc ipse ait, Vivo ego, jam non ego: vivit vero in me Christus (Galat. 2.). Ideo sancti viri abnegant semetipsos, et quasi perdunt animas suas in hoc mundo, ut in vita aeterna custodiant eas (Joan. 12.). Semen autem eorum sunt ipsorum opera bona, sive hi qui per eos convertuntur et serviunt Deo. Semen suum misit Christus in terra, cum praecepit Apostolis Evangelium praedicare omni creaturae (Marc. 16.). Missa sunt pauca grana, et crevit messis multa (Luc. 10.). Annuntiaverunt enim, et locuti sunt, et multiplicati sunt super numerum. Quod cum vir sanctus praevidisset futurum, subjunxit:\n\nAnnuntiabitur Domino generatio ventura, et annuntiabunt coeli justitiam ejus populo qui nascetur, quem fecit Dominus. Generatio ventura, generatio est novi Testamenti, quae nos sumus: annuntiata Domino, idest, ad honorem Domini, ut ipsius haereditas maneamus. Hinc Apostolus ait, Vos estis genus electum, regale sacerdotium. gens sancta, populus acquisitionis (1. Petr. 2.). Caelorum autem nomino Apostoli designati sunt, qui justitiam Dei annuntiaverunt populo nato ex fide, creato a Deo in operibus bonis. Si ergo annuntiati sumus Domino, credamus in ipsum, et illuminati per justitiam (Joan.","english":"And my soul shall live for him, and my seed shall serve him. They now begin to live who say with the Apostle, But our conversation is in heaven (Phil. 3). Hence he himself says, I live, now not I: but Christ lives in me (Gal. 2). Therefore holy men deny themselves, and as it were lose their souls in this world, so that they may keep them in eternal life (John 12). But their seed is their own good works, or those who are converted through them and serve God. Christ sent his seed into the earth when he commanded the Apostles to preach the Gospel to every creature (Mark 16). A few grains were sown, and a great harvest grew (Luke 10). For they announced and spoke, and were multiplied beyond number. When the holy man had foreseen that this would be, he added:\n\nThere shall be announced to the Lord the generation to come, and the heavens shall announce his righteousness to the people that shall be born, whom the Lord has made. The generation to come is the generation of the New Testament, which is we: announced to the Lord, that is, to the honor of the Lord, that we may remain his inheritance. Hence the Apostle says, You are a chosen generation, a royal priesthood, a holy nation, a people of acquisition (1 Pet. 2). But by the name of heavens the Apostles are designated, who announced the righteousness of God to the people born of faith, created by God in good works. If therefore we have been announced to the Lord, let us believe in him, and being enlightened through righteousness (John","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"5.), qua sciamus declinare a malo et facere bonum (Psal. 33.); et nati in eo per gratiam, ut fili ejus esse mereamur, facti ab eo nova creatura (2. Cor. 5.): justum est ut in hac novitate vitae maneamus (Rom. 6.), et ser viamus Deo nostro in sanctitate et justitia coram ipso omnibus diebus vitae nostrae (Luc. 1.).\n\nTITULIS PSALMI XXII.\n\nPsalmus David. loquitur Ecclesia, per lotum hunc psalmum gaudens et gratias agens, pro impensis sibi caelitus beneficiis. Potest ad personam uniuscujusque fide(??) lis referri, qui consecutus gratiam baptismatis in sanctilicatione Spiritus sancti mu(??)datus, refert gratias Deo. Intentio Ecclesiae est, in hoc loco infirmiora membra sua informare, ut si aliquod bonum eis completum esi, vel co(??)- plendum, sive in hac vita, sive in futura, divinae gratiae, et non meritis suis studeant imputare. Et per totum hunc psalmum fit commendatio divinae gratiae. Ait ergo:","english":"5), so that we may know to decline from evil and do good (Ps. 33); and having been born in him through grace, that we may merit to be his sons, made by him a new creature (2 Cor. 5): it is just that we remain in this newness of life (Rom. 6), and serve our God in holiness and righteousness before him all the days of our life (Luke 1).\n\nTHE TITLES OF PSALM XXII.\n\nA Psalm of David. The Church speaks, rejoicing and giving thanks throughout this whole psalm for the benefits bestowed on her from heaven. It can be referred to the person of each of the faithful, who, having obtained the grace of baptism, cleansed in the sanctification of the Holy Spirit, gives thanks to God. The intention of the Church is, in this place, to instruct her weaker members, that if any good has been accomplished in them, or is to be accomplished, whether in this life or in the future, they should strive to ascribe it to divine grace, and not to their own merits. And throughout this whole psalm there is a commendation of divine grace. He says therefore:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"PSALMUS XXII.\n\nDominus regit me, et nihil mihi deerit: in loco pascuoe ibi me collocavit. Dicitur in alio psalmo, Reges eos in virga ferrea (Psal. 2.), idest, in inflexibili justitia. Ad hoc enim rex constitutus est, ut spiritualiter Ecclesiam suam regat secundum bonos mores et virtutes: quatenus suo regimine gubernata ab inopia praesentis miseriae deducatur ad pascua aeternae vit(??). Ibi nihil ei deerit, ubi Deus erit omnia in omnibus (1. Cor. 13.). Ibi est locus pascuae, qui in hoc mundo incipit a fide, ibi proficitur in contemplatione. Hinc Veritas ait, Per me si quis introierit salvabitur, et ingredietur, et egredietur, et pascua inveniet (Joan. 10.). Ingredietur, videlicet ad fidem: egredietur ad contemplationem. Inveniet pascua, quando implebitur quod in alio psalmo dicitur, Satiabimur cum apparuerit gloria tua (Psal. 10.). Sed quia per Redemptorem nostrum dicitur, Nisi quis renatus fuerit ex aqua et Spiritu sancto, non potest intro(??)re in regnum Dei (Joan. 3.): recte subjungitur:","english":"PSALM XXII.\n\nThe Lord rules me, and nothing will be lacking to me: in a place of pasture there he has placed me. It is said in another psalm, You shall rule them with a rod of iron (Ps. 2), that is, in inflexible justice. For a king is appointed for this purpose, that he may spiritually rule his Church according to good morals and virtues: so that, governed by his rule, it may be led away from the want of present misery to the pastures of eternal life. There nothing will be lacking to it, where God will be all in all (1 Cor. 13). There is the place of pasture, which in this world begins from faith, there one advances in contemplation. Hence the Truth says, If anyone enters through me, he will be saved, and he will go in and go out, and find pasture (John 10). He will go in, namely, to faith; he will go out to contemplation. He will find pasture when that is fulfilled which is said in another psalm, We shall be satisfied when your glory appears (Ps. 10). But because it is said through our Redeemer, Unless one is born again of water and the Holy Spirit, he cannot enter into the kingdom of God (John 3): rightly it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"Super aquam refectionis educavit me, animam meam convertit. Aqua refectionis aqua est baptismatis: hoc sacramentum regenerationis est et salutis exordium: ibi anima reficitur, et educatur cum a peccatis abluitur, fide imbuitur, moribus innovatur. Ibi convenitur a diabolo ad Deum, a malo ad bonum, a morte ad vitam, ab iniquitate ad justitiam. Unde et subditur.\n\nDeduxit me super semitas justitioe propter nomen suum. Quid per semitas, nisi arctiora justitiae praecepta designantur, quibus fideles animae ad caelestia (??)egna deducuntur? Arcta enim ad angusta est via, quae ducit ad caelos (1 7.). Nec sufficeret aquis refectionis educari, nisi contingeret op(??)ribus justitiae perfici. Teste enim Apostolo fides sine operibus mortua est (Jacob. 4.). Et ne videretur haec ascribere suae justitiae, ideo ait, Propter nomen suum: ac si diceret, Non propter meritum meum. Non enim ex operibus justitiae quae fecimus nos, sed propter suam misericordiam salvos nos fecit (Tit. 3.). Deinde non solum justitia perfectam, sed eliam inter adversa se esse intrepidam ostendit haec fidelis anima, cum subjungit:","english":"He has brought me up over the water of refreshment, he has converted my soul. The water of refreshment is the water of baptism: this sacrament is of regeneration and the beginning of salvation: there the soul is refreshed, and is brought up when it is washed from sins, imbued with faith, renewed in conduct. There it is brought from the devil to God, from evil to good, from death to life, from iniquity to justice. Whence also it is added:\n\nHe has led me over the paths of justice for his name's sake. What is designated by the paths, if not the narrower precepts of justice, by which faithful souls are led to the heavenly kingdom? For narrow is the way that leads to heaven. Nor would it be enough to be brought up by the waters of refreshment, unless it were also brought to perfection by works of justice. For with the Apostle as witness, faith without works is dead. And lest he seem to ascribe this to his own justice, he therefore says, For his name's sake: as if he were saying, Not for my merit. For not from works of justice that we have done, but for his own mercy he has saved us. Then this faithful soul shows that it is not only perfected in justice, but also fearless amid adversities, when it adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"Nam etsi ambulavero in medio umbroe mortis, non timebo mala, quoniam tu mecum es. Mortis umbrae sunt omnes reprobi, imitatores diaboli. Ipse enim hoc nomine appellatus est, sicut Joannes ait, Et nomen illi mors (Apocal. 6.). In medio umbrae mortis erant, quibus Paulus dicebat, In medio nationis pravae et perversae, inter quos lucetis tanquam luminaria, verbum vitae continentes (Philip. 2.). Quare autem non timuerit in medio pravorum constitutus ostendit, dicens. Quoniam tu mecum es. Magna est securitas, se cum habere Deum. Unde Apostolus, Si Deus, inquit, pro nobis, quis contra nos (Rom. 8.)? Ubi divina praesentia est, ibi impossibile est vilia inleresse. Ubi est virtus divina, omnia superat adversa. Et quin eos quos inhabitat Deus, aliquando utiliter exercet flagellis, aliquando n(??)iscrico(??)diter spiritualibus et temporalibus refovet bonis: recte subjunctum est: Virga tua et baculus tuus ipsa me consolata sunt. Quia virga percutimur, baculo sustentamur: per virgam intelligimus disciplinam, per baculum, consolationis sustentamentum. Utroque modo nos consolatur Dominus, flagellis videlicet et donis. Ad boc enim modo nos flagellat, ut in futuro nihil in nobis inveniat, quod puniat. Ad hoc corripi– mur, ut probemur, et emundemur, ut emendetur negligentia, probetur patientia, tribuatur corona.","english":"For even if I walk in the midst of the shadow of death, I will not fear evils, because you are with me. The shadows of death are all the reprobate, the imitators of the devil. For he himself is called by this name, as John says, And his name was Death (Rev 6). They were in the midst of the shadow of death to whom Paul was saying, In the midst of a crooked and perverse nation, among whom you shine as lights, holding forth the word of life (Phil 2). But why he did not fear when placed in the midst of the wicked he shows, saying, Because you are with me. Great is the security of having God with oneself. Hence the Apostle says, If God is for us, who is against us (Rom 8)? Where the divine presence is, it is impossible for base things to be present. Where the divine power is, it overcomes all adversities. And since God sometimes usefully exercises those whom he inhabits with scourges, sometimes mercifully refreshes them with spiritual and temporal goods, there is rightly added: Your rod and your staff, these have comforted me. For by the rod we are struck, by the staff we are supported: by the rod we understand discipline, by the staff the support of consolation. In both ways the Lord comforts us, namely by scourges and by gifts. For to this end he scourges us, that in the future he may find nothing in us to punish. To this end we are corrected, that we may be tested and cleansed, that negligence may be amended, patience proved, and a crown bestowed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"Unde scriptum est, Beatus vir qui suf(??)(??)t tentationem, quoniam cum probatus fuerit, accipiet coronam vitae (Jacob. 1.). Virga Domini consolabatur Apostolum, curn diceret, Gloriamur in tribulationibus (Rom. 5.). Et quia sancti viri, dum foris tribulantur, gratia Dei pleni interius gloriantur, bene subjunc(??)um:\n\nParasti in conspectu meo mensum. Ut jam (Ex Augustino) non lacte alar, velut parvulus: sed velut major cibum sumam, firmalus. Adversus eos qui tributant me. Vel per mensam possumus intelligere sacram Scripturam, quaae in conspectu nosiro para(??)a est atque exposita: quae praesentat nobis diversarum sententiarum fercula, ut eis reficiamur tanquam (??)ibis spiritualibus, ne inter mundi bujus adversa delicia - mus. Unde Paulus ait, Quaecunque scripta sunt, ad nostram doctrinam scripta sunt: ut per patientiam et consolationem Scripturarum spem habeamus (Rom. 15.). Et quia ipsa Scriptura nihil prodesi sine gratia, subjunctum esi, Impinguasti in oleo caput meum. Idest, laetificasti gaudio spirituali ireniem meam. Recte per (??)aput, mens intelligitur: quia sicut capite reguntur membra, ita mente cogitationes disponuntur. Caput ergo in oleo impinguatur, quotiens in(??)usione sancti Spiritus meus nostra inungitur. Vel paravit mensam Dominus, quando in sacramento suo nobis dedit carnem suam ad manducandum, et sanguinem suum ad bibendum (Matth. 45. Marc. 14.).","english":"Hence it is written, Blessed is the man who endures temptation, for when he has been proved, he will receive the crown of life (James 1). The rod of the Lord consoled the Apostle, when he said, We glory in tribulations (Rom. 5). And because holy men, while they are troubled outwardly, being full of the grace of God, glory inwardly, rightly there follows:\n\nYou have prepared a table in my sight. So that now (according to Augustine) I may not be nourished with milk, like a little child, but like one grown, I may take solid food, being strengthened. Against those who trouble me. Or by the table we can understand the sacred Scripture, which is prepared and set out in our sight: which presents to us the courses of various meanings, that we may be refreshed by them as by spiritual foods, lest amid the adversities of this world we take delight. Whence Paul says, Whatever things were written, were written for our instruction: that through patience and the consolation of the Scriptures we may have hope (Rom. 15). And because that Scripture itself profits nothing without grace, there is added, You have made my head fat with oil. That is, you have gladdened my mind with spiritual joy. Rightly by the head the mind is understood: because just as the members are governed by the head, so the thoughts are ordered by the mind. The head, then, is made fat with oil, as often as our inner self is anointed by the infusion of the Holy Spirit. Or the Lord prepared a table, when in his sacrament he gave us his flesh to eat and his blood to drink (Matt. 45; Mark 14).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"Hinc est, quod in coena paschali, quando Dominus traditus est, coenantibus discipulis, accepit Jesus panem, et benedixit ac fregit, deditque Discipulis suis, dicens, Accipite et manducate: hoc est enim Corpus meum (Luc. 22. 1. Cor. 11.). Obtulit et calicem sanguinis sui, ut biberent ex illo, in remissionem peccatorum. De boc calice subditur: Et (??)ulix meus inebrians quam poeclarus est! Vere praeclarus, quo sanguis offertur immaculatus. Hoc poculo fidelium inebriatur affectus, et laetitiam induit de remissione peccatorum: quod significat oleo caput impinguatum. Hoc pane cor justi confirmatur, hoc oleo laetificatur, hoc calice inebriatum mutatur a peccatis, per misericordiam abluitur, virtutibus derivatur. Deinde per ejusdem misericordiae donum ad caelestem patriam anima fidelis sublevatur. Unde subjunctum est,\n\nEt misericordia tua subsequetur me omnibus diebus vitoe meoe. Misericordia Domini electos suos proevenit, et subsequitur. Nolentem proevenit, ut bene velit: volentem adjuvat, ut perficiat: operantem subsequitur, ut perseverare mereatur. Non enim qui caeperit, sed qui perseveraverit usque in finem, hic salvus erit (Matth. 44.). Unde et subditur: Et ut inhabitem in domo Domini in longitudine dierum. In illa beata domo, ubi sanctorum est habitatio, nulla est di(??)rum varietas: sed unus dies, et una aeternitas.","english":"Hence it is that at the paschal supper, when the Lord was handed over, while the disciples were reclining at table, Jesus took bread, and blessed and broke it, and gave it to his disciples, saying, Take and eat: for this is my Body (Luke 22; 1 Cor 11). He also offered the cup of his blood, that they might drink from it, for the remission of sins. Concerning this cup it is added: And my cup, which inebriates, how glorious it is! Truly glorious, in that the immaculate blood is offered. By this cup the affection of the faithful is made drunk, and it puts on gladness for the remission of sins: which is signified by the head made fat with oil. By this bread the heart of the just man is strengthened, by this oil he is made glad, by this cup, being inebriated, he is changed from his sins, washed clean through mercy, and drawn out into virtues. Then, through the gift of the same mercy, the faithful soul is lifted up to the heavenly fatherland. Whence it is added,\n\nAnd your mercy shall follow me all the days of my life. The mercy of the Lord goes before his elect, and follows after them. It goes before the unwilling, that he may will what is good: it helps the willing, that he may accomplish it: it follows the one who works, that he may merit to persevere. For it is not the one who has begun, but the one who has persevered to the end, who will be saved (Matt 44). Whence it is also added: And that I may dwell in the house of the Lord for length of days. In that blessed house, where is the dwelling of the saints, there is no variety of days: but one day, and one eternity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"Ibi enim splendet sol justitiae, apud quem non est (??)ansmutatio, nec vicissitudinis obumbratio (Jacob. 1.). Sed quia nos longa tempora d(??)rum spatiis solemus mensurare, Scriptura sacra nostro usu loquens aeternam vitam dierum longitudine voluit designare. Ecce qualiter nos regit Deus noster, ut ad vitae pascua deducere possit. Aquis baptismatis nos abluit, animas nostras a vitiis, et a diabolo ad De(??)m convertit: Super justitiae emitas nos exaltat, inter adversa corroborat, disciplina castigat, consola(??)ione sustentat, pabulo veritatis mentem saliat, gaudio spirituali replet, caritate mebriat. Ad ultimum perseverantiam usque in finem nobis tribuit, et post finem in caelesti domo pe(??)enniter et feliciter inhabitare facit.\n\nTITULUS PSALMI XXIII.\n\nVelum praesentis tituli, juvante Domino, sublevemus, ut nobis penetralia psalmi clarius innotescant. Titulus ejus est, Psalmus David, prima sabbati. Significat diem Dominicum prima sabbati, quae prima est post sabbatum, qua die Dominus resurrexita mortuis (Marc. 16.): quae propter excellentiam tanti miraculi proprie Dom(??)ni(??)a nuncupatur. Dic(??)t psalmus quod Domini est terra, et ab ipso funda(??)a. Intendit quosque fideles admonere, ut ascendant in montem Domini (Psal. 20.), montem justitiae: ut mundent se ab omni inquinamento carnis et spiri us, ut pro- (??)ie(??)ant in operibus bonis.","english":"For there the sun of justice shines, with whom there is no change, nor shadow of turning. But because we are accustomed to measure long periods of time by the spaces of days, sacred Scripture, speaking according to our usage, willed to designate eternal life by the length of days. Behold how our God rules us, so that he may lead us to the pastures of life. He washes us with the waters of baptism, converts our souls from vices and from the devil to God: he exalts us above the paths of justice, strengthens us amid adversities, chastises us with discipline, sustains us with consolation, satisfies the mind with the food of truth, fills us with spiritual joy, inebriates us with love. Finally he grants us perseverance even to the end, and after the end he makes us dwell forever and happily in the heavenly house.\n\nTHE TITLE OF PSALM XXIII.\n\nLet us lift the veil of the present title, with the Lord's help, so that the inner recesses of the psalm may become clearer to us. Its title is, A Psalm of David, on the first day of the week. The first day of the week signifies the Lord's day, which is the first after the sabbath, the day on which the Lord rose from the dead: which, because of the excellence of so great a miracle, is properly called the Lord's. The psalm says that the earth is the Lord's, and founded by him. It intends to admonish every faithful person to ascend to the mountain of the Lord, the mountain of justice: to cleanse themselves from every defilement of flesh and spirit, that they may go forth in good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"ut custodiant se ab omni dolo: quatenus accipere mereantur benedictionem et misericordiam a Domino (2. Cor. 7.). Item admonentur attollere po(??)las virtutum ad introducendum Dominum, qui est fortis et potens debellaior hostium et viliorum, Dominos virtutum. et Rex gloriae. Vox est in hoc psalmo congratulantium Christo resurgenti, quasi victori de bello redeunti. Dicatur ergo:\n\nPSALMUS XXIII.\n\nDomini est terra et plenitudo ejus, orbis terrarum et universi qui habitant in eo. Si haec verba juxta historiam accipimus, ex rebus visibilibus intra nos pensare debemus, quanta sit dignus Teneratione tantus ac talis Dominus, qui totum mundum suo dominio potuit subjugare, Quod si hoc spiritualiter accipimus, per terram Ecclesiam, per plenitudinem ejus, opera et virtutes intelligere possumus. Quae cuncta Domini sunt, idest a Domino facia atque disposita. Et ne quis tantum unam terram, aut unam gentem, scilicet Judaicam esse Domini aestimaret, subjunxit: Orbis terrarum, et universi qui habitant in eo. Cum clarificatus Dominus (Joan. 12.) annunciatur in fidem omnium gentium, gratia ejus abundanter distribuitur, longe lateque peccata dimittuntur. Millia millium Domino reconciliantur. Et universus orbis terrarum fit Ecclesia ejus. Et merito: Quia ipse super maria fundavit eum, et super flumina proeparavit eum.","english":"that they keep themselves from all deceit, so that they may deserve to receive blessing and mercy from the Lord (2 Cor. 7). Likewise they are admonished to lift up the poles of the virtues to bring in the Lord, who is strong and mighty, the vanquisher of enemies and of the vile, the Lord of hosts, and the King of glory. This is the voice in this psalm of those rejoicing with Christ as He rises again, as a victor returning from war. Let it be said therefore:\n\nPSALM XXIII.\n\nThe earth is the Lord's and the fullness thereof, the world and all who dwell in it. If we take these words according to the historical sense, from visible things we ought to weigh within ourselves how great is the reverence due to so great and such a Lord, who was able to subjugate the whole world to His dominion. But if we take this spiritually, by the earth we can understand the Church, by its fullness, works and virtues. All these things are the Lord's, that is, made and disposed by the Lord. And lest anyone should suppose that only one land, or one nation, namely the Jewish one, is the Lord's, he added: The world and all who dwell in it. When the Lord is proclaimed as glorified (John 12) unto the faith of all nations, His grace is distributed abundantly, sins are forgiven far and wide. Thousands of thousands are reconciled to the Lord. And the whole world becomes His Church. And rightly: Because He founded it upon the seas, and prepared it upon the rivers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"Terra vel orbis super maria fundari dicitur, quia aquis maris undique circumdatur: sicut dicimus aliquam civitatem super ma(??) fundatam. non ut sub ea mare sit, sed quia in fine primo supereminet mari. Si autem aliud, quod ad nos magis pertinet, ista dicta significant: possumus intelligere per mare, mundum: per flumina cupidos homines, qui labuntur in saeculum. Etiam (Ex Augustino) istos superat Ecclesia, quae devictis per Domini gratiam cupiditatibus saecularibus, ad recipiendam immortalitatem caritate parata est. Super maria fundata est Ecclesia, qui juxta amaras hujus saeculi fluctuationes sita est. Sive super maria non sub mari fundatur: quia nullis impiorum tormentis superatur. Vel quia non ei vitia, sed ipsa vitiis dominatur. Super flumina quoque praeparatur, quia super populos, et super principes et potestates, qui fluminum nomine designantur, magistri atque praelati constituuntur. Ecce, Ecclesia posita est in sublimi: in alto locavit Dominus orbem suum, sicut Imperator palatium. Et quis miles ascendet illuc ad Imperatorem?","english":"The earth or the world is said to be founded upon the seas, because it is surrounded on every side by the waters of the sea, just as we say that some city is founded upon the sea—not that the sea lies beneath it, but because at its edge it first rises above the sea. But if these words signify something else that pertains more to us, we can understand by the sea the world, and by the rivers men of desire, who slip down into the age. These too the Church surpasses (according to Augustine), for by the Lord's grace she has conquered worldly desires and is ready through love to receive immortality. The Church is founded upon the seas, she who is set beside the bitter surges of this age. Or she is founded upon the seas, not beneath the sea, because she is overcome by no torments of the impious; or because not vices but she herself rules over vices. She is also prepared upon the rivers, because teachers and prelates are appointed over peoples and over princes and powers, who are designated by the name of rivers. Behold, the Church is placed on high: the Lord has set his world in the height, like an emperor his palace. And what soldier will ascend there to the Emperor?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"Quis ascendet in montem Domini, aut quis stabit in loco sancto ejus? Ascendere multorum est, stare autem paneorum tantum et perfectorum. Ascendit Judas, sed minime stetit. Ascenderunt multi a(??)i, sed conversi abi(??)re retrorsum (Joan. 6. et 18. Luc. 8.). Quis ergo sic stabit, ut non cadat, ut in tempore tentationis non recedat? Sequitur et d(??)cit,\n\nInnocens manibus et mundo corde, qui non accepit in vano animam suam, nec juravit in dolo proximo suo. Innocens manibus et mundo corde est, qui non operator, nec cogitat malum. In manibus enim opera, in corde cogitationes intelligimus. In vano autem animam suam accipit, quisquis infructuose vivit. In vano animas suas acceperant, quibus paterfamilias dicebat: Quid hic statis tota die ot(??)osi? Qui ne otio vacarent vanitatis, continuo audierunt, Ite, et vos in vineam meam, et quod justum fuerit dabo vobis (Matth. 20.). Quisquis ad bene operandum se praeparat, hic est qui non accepit in vano animam suam. Proximo suo in dolo jurare, est verum ei pro f(??)lso, aut falsum pro vero affirmare. In dolo proximo suo jurat, qui ea verba affirmando denuntiat, quibus eum decipiat. Qui ergo sic bona agit, ut in opere, in cogitatione, et in verbo innoc(??)us sit,","english":"Who shall ascend into the mountain of the Lord, or who shall stand in his holy place? To ascend is the lot of many, but to stand is the lot of only a few and of the perfect. Judas ascended, but he did not stand. Many ascended, but turned back and went away behind. Who, then, will so stand as not to fall, so as not to draw back in the time of temptation? There follows, and it says,\n\nHe who is innocent in hands and pure in heart, who has not received his soul in vain, nor sworn deceitfully to his neighbor. He is innocent in hands and pure in heart who neither does nor thinks evil. For by hands we understand works, by the heart thoughts. But whoever lives unfruitfully receives his soul in vain. They had received their souls in vain to whom the householder said: Why do you stand here all day idle? And so that they might not be free for the leisure of vanity, they immediately heard: Go, and you also into my vineyard, and what is just I will give you. Whoever prepares himself for doing good, this is the one who has not received his soul in vain. To swear to one's neighbor in deceit is to affirm the true for the false, or the false for the true. He swears in deceit to his neighbor who, by affirming those words, declares things by which he may deceive him. Therefore, he who so does good things that in deed, in thought, and in word he is innocent,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"Hic accipiet benedictionem a Domino, et misericordiam a Deo salutari suo. Inter illos enim erit, quibus in die judicii dicturus est Dominus, Venite, benedicti Patris mei (Matth. 25.). Et haec benedictio non erit ex meritis suis, sed ex misericordia sui Salvatoris qui non ex operibus justitiae nostrae, sed propter suam misericordiam salvos nos fecit (Tit. 3.).\n\nHoec est generatio quoerentium eum, quoerentium faciem Dei Jacob. Ex talibus, inquit, constituitur Ecclesia, sic nascuntur qui quaerunt eum: qui quaerunt faciem, idest, cognitionem Dei Jacob, minoris fratris, in quo Deus gratiam suam commendavit. Antequam enim aliquid egissent boni vel mali, dictum est, Jacob dilexi, Esau autem odio habui (Malach. 1. Rom. 9.). Sicut tunc minori (??)atri gratia divina data est, et majori non data: sic adhuc superbis, tanquam majoribus, resistit Dominus, humilibus autem, quasi minoribus dat gratiam suam (Jacob. 4.). Di(??)psalma.","english":"He shall receive a blessing from the Lord, and mercy from God his Savior. For he shall be among those to whom the Lord will say on the day of judgment, Come, you blessed of my Father (Matt. 25). And this blessing will not be from his own merits, but from the mercy of his Savior, who saved us not by works of righteousness of ours, but because of his own mercy (Tit. 3).\n\nThis is the generation of those who seek him, of those who seek the face of the God of Jacob. From such people, he says, the Church is constituted; thus are born those who seek him: who seek the face, that is, the knowledge of the God of Jacob, the younger brother, in whom God commended his grace. For before they had done anything good or evil, it was said, Jacob I have loved, but Esau I have hated (Mal. 1; Rom. 9). Just as then divine grace was given to the younger brother and not given to the older, so even now the Lord resists the proud, as the greater, but gives his grace to the humble, as the lesser (Jas. 4). Diapsalma.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"Attollite portas principes vestras, et elevamini, portoe oeternales, et introibit Rex glorioe. Quin (??)ue portas habet homo, quinque videlicet corporis sensus: visum, auditum, gustum, odoratum, et tactum. Hae autem portae, nisi singulis custodibus custodiantur, per eas diabolus frequenter ingredi(??)ur et regreditur. Oportet ergo, ut hae portae claudantur diabolo, et aperiantur Deo. Unde et recte hic principes appellantur, quia his corporalibus sensibus spiritualiter principantur. Qui student castigare corpus s(??)um, et in servitutem redigere (1. Cor. 9.), ne regnet peccatum in eorum mortali corpore (Rom. 6.): hi jubentur attollere portas suas, scilicet sensus corporales, et portas aeternales elevare, quae sunt fides, spes, et carilas, caeteraeque virtutes: quae merito aeternales portae nominantur, quia per eas ingressus aeternae patriae aperitur. Per eas etiam portas De(??)s ad humana corda ingreditur. Unde dicitur: Et introibit Rex glorioe. Ipse est enim rex caeli et terrae, largitor gloriae, destructor superbiae: ut qui gloriatur, in Domino glorietur (2. Cor. 10.).","english":"Lift up your gates, you princes, and be lifted up, you eternal gates, and the King of glory shall enter in. Man has five gates—namely, the five senses of the body: sight, hearing, taste, smell, and touch. But these gates, unless they are guarded by individual watchmen, are frequently entered and re-entered by the devil through them. It is necessary, therefore, that these gates be closed to the devil and opened to God. And hence rightly are these here called princes, because they rule spiritually over these bodily senses. Those who strive to chastise their body and bring it into subjection (1 Cor. 9), so that sin may not reign in their mortal body (Rom. 6)—these are commanded to lift up their gates, that is, their bodily senses, and to lift up the eternal gates, which are faith, hope, and charity, and the other virtues; and these are rightly called eternal gates, because through them the entrance to the eternal homeland is opened. Through these gates, also, God enters into human hearts. Hence it is said: And the King of glory shall enter in. For He is the King of heaven and earth, the giver of glory, the destroyer of pride: so that whoever glories, may glory in the Lord (2 Cor. 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"Pavet admirans natura mortalis, et quaerit: Quis est iste Rex gloriaoe? Dominus fortis et potens, Dominus potens in proelio. Qui accepit formam servi (Philip. 2.), ecce Dominus est. Ante infirmus ex corruptione, modo fortis ex immortalitate. Ante quasi impotens, cum occideretur: modo potens in praelio (1. Petr. 2.), cum morte sua mortem destrueret, et re-(??)rg(??)ns a mortuis diabolum debellaret. Et quia duo populi erant, Judaicus videlicet et gentilis, qui per Dei gratiam salvandi fuerant: recte quod primum Judaico dicitur, postmodum gentili replicatur, cum subditur,\n\nAttollite portas principes vestras, et elevamini, portoe oeternales, et introibit Rex glorioe. Rursus tremit humana fragilitas, et quaerit.\n\nQuis est iste Rex glorioe? Dominus virtutum ipse est Rex glorioe. Notandum quod superius describitur Dominus fortis et potens in praelio: hic vero dicitur virtutum et Rex gloriae: quia videlicet apud Judaeos sustinuit certamen passionis, apud gentiles obtinuit gloriam virtutis. Apud eos in terra poenis afficitur, apud istos in caelo jam residens, virtutibus et miraculis declaratur. Nos autem honoremus Dominum et Regem nostrum, qui potenter aereas potestates debellavit (Eph. 2.): et referamus e(??) gratias, qui servis suis virtutem et gloriam misericorditer tribuit.","english":"The mortal nature trembles with wonder and asks: Who is this King of glory? The Lord, strong and mighty, the Lord mighty in battle. He who took the form of a servant—behold, he is the Lord. Before, weak from corruption; now, strong from immortality. Before, as it were, powerless when he was being killed; now, mighty in battle, when by his death he destroyed death, and rising from the dead he vanquished the devil. And because there were two peoples—namely, the Jewish and the Gentile—who were to be saved through the grace of God, rightly what is first said to the Jewish people is afterward repeated to the Gentile people, when it is added:\n\nLift up your gates, you princes, and be lifted up, you eternal gates, and the King of glory shall enter in. Again human frailty trembles and asks:\n\nWho is this King of glory? The Lord of hosts, he is the King of glory. Note that above he is described as the Lord, strong and mighty in battle; here, however, he is called the Lord of hosts and the King of glory: because, namely, among the Jews he endured the contest of the passion, among the Gentiles he obtained the glory of power. Among them, on earth, he is afflicted with punishments; among these, now seated in heaven, he is declared by powers and miracles. But let us honor the Lord and our King, who mightily vanquished the powers of the air, and let us give thanks to him, who mercifully grants power and glory to his servants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"TITULUS PSALMI XXIV.\n\nSequentis operis titulus est, Psalmus David. Quoniam quid sit Psalmus et quis intellectus sit per David, frequenter diximus: non oportet min his moram faciamus. Vox est fidelis animae in hoc psalmo de morte in(??)idelitatis ad fidem conversa, perseverantia orantis. Intendit autem nos exemplo suo instruere, ut postquam ad fidem conversi fuerimus, ad vomitum non redeamus: sed ut perseveremus in bono proposito, oratio(??)i insistamus. Vox Ecclesiae.\n\nPSALMUS XXIV.\n\nAd te, Domine, levavi animam meam, Deus meus, in te confido, uon erubescam. Cum te desereret anima mea, carnalibus desideriis conculcabatur in terra. Homo enim recedens a Deo, statim vitiorum traditur potestati. Et ex eo, quod in me confidebam, perductus sum usque ad hanc qnam patior aerumnam. Et qui, deserto Deo, sicut Deus esse volui, a paradisi gaudiis ejectus, de mea superbia male irrisus erubui. Et quia (Ex Augustino) mihi male erat sine te, conversus animam meam levavi ad te. Jam te Deum meum conf(??)eor, in te fiduciam meam constituo. Non erubescam ulterius, corruptus a peccato.","english":"TITLE OF THE TWENTY-FOURTH PSALM.\n\nThe title of the following work is, A Psalm of David. Since we have frequently said what a psalm is and what is understood through David, we need not linger over these matters. This is the voice of a faithful soul in this psalm, converted from the death of unbelief to faith, [expressing] perseverance in prayer. Moreover, he intends to instruct us by his example, that after we have been converted to the faith, we should not return to our vomit, but that we should persevere in good purpose and persist in prayer. The voice of the Church.\n\nPSALM TWENTY-FOUR.\n\nTo you, O Lord, I have lifted up my soul; my God, in you I trust, I shall not be put to shame. When my soul was forsaking you, it was trampled on the earth by carnal desires. For man, departing from God, is at once handed over to the power of vices. And from the fact that I trusted in myself, I was brought even to this misery which I suffer. And I, who, having forsaken God, wished to be like God, cast out from the joys of paradise, was shamefully mocked for my pride and put to shame. And because (from Augustine) it went ill with me without you, being converted I have lifted up my soul to you. Now I confess you as my God, I place my confidence in you. I shall no longer be put to shame, having been corrupted by sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"Neque irrideant me inimici mei. Idesl (Ex eodem), serpentinis atque occultis suggestionibus ins(??)diantes non me dejiciant. Irrisione enim digni sunt, qui diabolicis decepti suasionibus, a bono proposito recedunt; qui post conversionem ad seculum redeunt, qui post virtutes ad vitia decidunt. Sed eum inimici non potuerunt irridere, quem in bono proposito divina(??) bonitas fecerit permanere. Unde et subditur Etenim universi, qui sustinent te, non confundentur. Deum sustinet, qui nullis ab eo tentationibus moveri valet, Hinc Veritas suis discipulis ait. Vos estis, qui permansistis mecum in tentationibus meis (Luc. 22.). Hi profecto non confundentur, imo gloriabuntur, quia scriptum est, Beatus vir, qui suffert tentationem: quoniam cum probatus fuerit, accipiet coronam Vitae (Jacob. 1.). Quo contra de reprobis dicitur, Vae (??)is, qui perdiderunt sustinentiam (Eccles. 2.). Sustinentiam videlicet perdunt, qui dum diu se immorari in istis visibilibus aestimant, spem invisibilium derelinquunt: de quibus subjungitur:","english":"Nor let my enemies mock me. Those who lie in wait with serpentine and hidden suggestions must not cast me down. For they are worthy of mockery who, deceived by diabolical persuasions, withdraw from a good purpose; who after conversion return to the world; who after virtues fall into vices. But his enemies could not mock him whom divine goodness has made to persevere in a good purpose. Hence it is also added: For all those who wait for you shall not be confounded. He waits for God who is able to be moved by no temptations away from him. Hence the Truth says to his disciples: You are those who have remained with me in my temptations (Luke 22). These assuredly shall not be confounded, but rather shall glory, because it is written: Blessed is the man who endures temptation, for when he has been proved, he will receive the crown of life (James 1). On the contrary, it is said of the reprobate: Woe to those who have lost endurance (Eccles. 2). They lose endurance, that is, who while they think they will remain long in these visible things, abandon the hope of invisible things; concerning whom it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"Confundantur omnes iniqua agentes supervacue. Supervacue, inquam, reprobi agunt, quia nihil secum de fructu sui laboris deferunt. Alius namque adipiscendis honoribus exsudat, alius multiplicandis facultatibus aestuat, alius promerendis laudibus anhelat. Sed quia cuncta haec hic qui(??)que moriens deserit, labores in vacuum perdidit, qui secum ante judicem nihil tulit. Tunc reprobus quisque confunditur, cum judex exterius cernitur, et omnis ante oculos culpa reducitur: cum accusator interius toleratur, et mens super gehennae incendia suo gravius Igne cruciatur. Hoc etiam in confusione reproborum vertitur, quod electorum gloriam conspiciunt, ut ad majora reatus sui supplicia repulsi videant, quod perdiderunt: horum extrema confusio, aeterna damnatio est (Matth. 7.). Quam ne conversus iste per latam gradiendo viam incurrat, Dominum suum humiliter exorat dicens, Vias tuas, Domine, demonstra mihi. et semitas tuas edoce me. Per vias latiora et minora praecepta justitiae possunt intelligi. Per semitas vero altiora et perfecta mandata. Ad latiorem justiliae pertinet viam, cum ex rebus possessis praecipimur decimam dare (Luc. 18.), pauperes recreare, nudos vestire (Matth. 25.), eleemosynis peccata redimere (Dan. 4.), et caeteris operibus misericordiae deservire.","english":"Let all who do wickedness be confounded in vain. In vain, I say, do the reprobate act, because they carry away with them nothing of the fruit of their labor. For one man sweats to acquire honors, another burns to multiply his possessions, another pants to earn praises. But because the dying man leaves all these things here, he has lost his labors to no purpose, since he has carried nothing with him before the judge. Then each reprobate is confounded, when the judge is seen from without, and every fault is brought back before his eyes: when the accuser is endured within, and the mind is tormented over the fires of hell by its own fire more grievously. This too is turned into the confusion of the reprobate, that they behold the glory of the elect, so that, driven back to greater punishments of their own guilt, they may see what they have lost: their final confusion is eternal damnation (Matth. 7.). Lest this man, being converted, incur it by walking along the broad way, he humbly entreats his Lord, saying, Make known to me your ways, O Lord, and teach me your paths. By \"ways\" the broader and lesser precepts of justice can be understood. By \"paths,\" however, the higher and perfect commandments. It belongs to the broader way of justice when we are commanded to give a tenth from our possessions (Luc. 18.), to refresh the poor, to clothe the naked (Matth. 25.), to redeem sins by almsgiving (Dan. 4.), and to devote ourselves to the other works of mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"Ad semitas autem pertinere videtur, cum omnibus, quae habemus, renunciare jubemur, cuncta quae mundi sunt, despicere, nosmetipsos abnegare, Deum ex loto corde diligere. Istas spirituales vias et semitas electis suis Dominus et in Scripturis exterius demonstrat, et interius in corde per gratiae aspirationem docere non cessat: quatenus eruditi et errorem vita(??)e sciant, et dirigi in veritate. Et ideo subjungit:\n\nDirige me in veritate tua, et doce me: quia tu es Deus Salvator meus, et te sustinui tota die. Quia nihil in me habeo nisi tortitudinem peccati, et mendacium erroris, ideo necesse est, ut in veritate dirigas tortuosum, et doceas ignarum. Quod ideo debes facere, quia tu es Deus meus, qui me creasti. Salvator me(??)s, qui me redemisti: quem tota die sustinui, id assidue expectavi. Unus dies non praeteriit, quin te sustinerem: nec prosperis nec adversis moveri potui, quin in te semper spem meam constituerem. Vel post cognitas vias et semitas, id est, post cognita latiora mandata, ut est, Non occides, non moechaberis, non furtum facies, et similia (Matth. 19.): et post cognita altiora mandata, ut est. Diliges proximum tuum, sicut teipsum (Luc. 10.), et, Quae vultis, ut faciant vobis homines, et vos facite illis (Matth. 7.), et, Diligite inimicos vestros, benefacite his qui oderunt vos (Matth. 5.), etc.","english":"But it seems to belong to the paths, when we are commanded to renounce all that we have, to despise all things that are of the world, to deny ourselves, to love God with the whole heart. These spiritual ways and paths the Lord both shows outwardly to his elect in the Scriptures and does not cease to teach inwardly in the heart through the aspiration of grace: so that, being instructed, they may know the error of life and be directed in the truth. And therefore he adds:\n\nDirect me in your truth, and teach me: for you are God my Savior, and I have waited for you all day long. Because I have nothing in me except the crookedness of sin and the lie of error, it is therefore necessary that you direct the crooked in the truth and teach the ignorant. Which you ought to do because you are my God, who created me; my Savior, who redeemed me: for whom I have waited all day long, that is, whom I have continually expected. Not one day has passed in which I did not wait for you: nor could I be moved by prosperity or adversity so as not always to place my hope in you. Or after the known ways and paths, that is, after the known broader commandments, such as, You shall not kill, you shall not commit adultery, you shall not steal, and the like (Matthew 19); and after the known higher commandments, such as, You shall love your neighbor as yourself (Luke 10), and, Whatever you wish that men should do to you, do also to them (Matthew 7), and, Love your enemies, do good to those who hate you (Matthew 5), etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"Postquam has vias et semitas monstraveris et docueris, Dirige me in veritate tua, idest, fac me rectum in operatione justitiae: Et doce me, id est, fac mihi notum, quia tu es Deus Salvator meus, id est, creator et redemptor. Ac si diceret, Doce me vias, quibus ad veritatem veniam: qua completa, ad teipsum, qui veritas es et vita (Joan. 14.), cognoscendum et per(??)ruendum pertingam, et pertingendo sustineam.\n\nQuod ut possit fleri, Reminiscere miserationum tuarum, Domine, et misericordiarum tuarum, quoe a se(??)ulo funt. Nulla oblivio cadit in Deum, ut reminisci possit: e(??) enim, qui est vera sapientia, cuncta sunt praesentia. Sed humano usu loquitur, cum exorat Deum, ut reminiscatur. Quasi enim oblitus miserationum suarum Deus fuerat, cum tanquam iratus, subjacere peccato humanum genus permittebat. Orat ergo, ut reminiscatur miserationum et misericordiarum suarqm, quae a seculo sunt praefinitae (Prov. 8.). Ab aeterno enim praeordinaverat Deus per suam misericordiam redimere humanum gentis. Bene autem ait, miserationum et misericordiarum. Miserationes enim ad exhibitionem pertinent, misericordiae ad praefinitionem de multa sua misericordia. Multae sunt miserationes ejus (Psal. 111.). Unde in se est misericors, inde est miserator in nobis. Miserum ergo se cognoscit, qui misericordia(??), qua parcatur sibi, reduci ad memoriam deposcit. Unde et subjungit:","english":"After you have shown and taught these ways and paths, Direct me in your truth, that is, make me upright in the working of justice: And teach me, that is, make known to me, that you are God my Savior, that is, creator and redeemer. As if he were saying, Teach me the ways by which I may come to the truth: once this is fulfilled, I may reach you yourself, who are truth and life (John 14), to know and attain you, and by attaining, endure.\n\nThat this may be able to be done, Remember your mercies, Lord, and your compassions, which are from the world. No forgetfulness falls upon God, so that he could remember: for in him, who is true wisdom, all things are present. But he speaks after human usage, when he entreats God to remember. For God had been, as it were, forgetful of his mercies, when, as though angry, he permitted the human race to be subject to sin. He prays, therefore, that he may remember his mercies and compassions, which are from the world, foreordained (Prov. 8). For from eternity God had preordained through his mercy to redeem the human race. Well, moreover, does he say, mercies and compassions. For mercies pertain to the showing forth, compassions to the foreordaining out of his great mercy. Many are his mercies (Ps. 111). Hence in himself he is merciful, hence he is a shower of mercy in us. Therefore he knows himself to be wretched, who begs that the mercy, by which he may be spared, be brought back to memory. Hence he also adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"Delicta juventutis meoe, et ignorantias meas ne memineris. Ideo ait, Juventutis, quia haec aptas magis semper est prona ad peccandum. Et in bac aetate potissimum corrigere quisque se debet, sicut scriptum est. Fili, a juventute tua excipe doctrinam (Ecclcs. 6.). Et sciendum, quia tribus modis fit omne peccatum. Id est, aut studio, aut infirmitate, aut ignorantia. Studio peccavit Judas, infirmitate Petrus, ignorantia Paulus. Peccata studii et infirmitatis concludit, cum ait. Delicta juventutis meae. Juven(??)us enim (ut diximus) prava est et infirma ad delinquendum. Peccata vero ignorantiae designat, cum subjungit, Et ignorantias meas me memineris. Ac si diceret, Delicta, quae feci, aut per studium, aut per infirmitatem, aut per ignorantiam, ne reducas ad memoriam, ne reserves ad vindiciam: sed tanquam excidant tibi, et ut obliviscaris delicia mea, recordetur mei misericordia tua. Et hoc est quod subdit: Secundum misericordiam tuam memento mei tu. Non secundum iram, quam merui. Propter boni– tatem luam, Domine. Non propter meritum meum. Ego quidem miser, Iu misericors: ego malus, tu bonus. Noli ergo me attendere ex me, sed ex te attende me. Nara ex me mihi damnatio, ex te mihi salvatio. Unde et sequitur:","english":"Do not remember the sins of my youth and my ignorances. He says \"of youth\" for this reason, that this age is always more prone to sinning. And in this age especially each one ought to correct himself, as it is written: \"Son, from your youth take up instruction\" (Eccles. 6). And it must be known that every sin is committed in three ways: that is, either by deliberate intent, or by weakness, or by ignorance. Judas sinned by deliberate intent, Peter by weakness, Paul by ignorance. He includes the sins of deliberate intent and of weakness when he says, \"The sins of my youth.\" For youth (as we have said) is depraved and weak toward wrongdoing. But he designates the sins of ignorance when he adds, \"And do not remember my ignorances.\" As if he were saying: The sins that I have committed, either through deliberate intent, or through weakness, or through ignorance, do not bring back to memory, do not reserve for vengeance; but as though they had fallen away from you, and so that you may forget my sins, let your mercy remember me. And this is what he adds: \"According to your mercy remember me, you.\" Not according to the wrath that I have deserved. \"Because of your goodness, Lord.\" Not because of my merit. I indeed am wretched, you are merciful; I am evil, you are good. Do not therefore attend to me from myself, but attend to me from yourself. From me is my condemnation, from you is my salvation. Whence also follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"Dulcis et rectus Dominus: propter hoc legem dabit delinquentibus in via. In dulcedine mansuetudo, in rectitudine justitia signatur. Plerumque nos cum rectitudinem exsequimur, mansuetudinem relinquimus: et cum mansuetudinem servare cupimus, a rectitudine justitiae declinamus. Dominus vero ac Redemtor noster sic utrumque in se temperat. ut nec dulcedo rectitudinem, nec rectitudo dulcedinem in aliquo minuat. Sic dulcis est Dominus, ut peccata dimittat; sic rectus est, ut post vocationis et veniae gratiam ultimo judicio digna merita exquirat. Propter hoc lex data est delinquentibus in via: ut ex lege sibi ostensa recognoscat q(??)isque in quo deliquerit, a(??)t admissum qualiter emendare possit. Quia enim dulcis est Dominus, ideo non vult mortem peccatoris, sed ut convertatur, et vivat (Ezech. 33.). Rursus, quia rectus est, idipsum peccatum non dimittit impunitum. Propter hoc ergo lex delinquentibus datur, ut secundum legem aut corrigantur, aut judicentur. Cum audis quod Dominus tuus dulcis est, attende quid diligas. Cum audis rectus, attende quid timeas: ut amore et timore Dei excitatus, legem ejus custodias. Caritas enim implet legem (Rom. 13.): timor castus servat caritatem. Haec utraque virtus et vitia extinguit, et virtutes gignit. Unde et subditur:","english":"The Lord is sweet and upright: for this reason he will give a law to those who sin in the way. In sweetness, gentleness is signified; in uprightness, justice. Often, when we pursue uprightness, we abandon gentleness; and when we desire to preserve gentleness, we turn aside from the uprightness of justice. But our Lord and Redeemer so tempers both in himself that neither does sweetness diminish uprightness, nor uprightness diminish sweetness in any respect. The Lord is sweet in such a way as to forgive sins; he is upright in such a way that, after the grace of calling and forgiveness, at the final judgment he will require merits that are worthy. For this reason a law has been given to those who sin in the way: so that each one, from the law shown to him, may recognize in what he has sinned, and how he can amend what he has committed. For because the Lord is sweet, he therefore does not will the death of the sinner, but that he be converted and live (Ezek. 33). Again, because he is upright, he does not leave that same sin unpunished. For this reason, then, the law is given to those who sin, so that according to the law they may either be corrected or be judged. When you hear that your Lord is sweet, attend to what you should love. When you hear that he is upright, attend to what you should fear: so that, stirred up by love and fear of God, you may keep his law. For love fulfills the law (Rom. 13); chaste fear preserves love. Both these virtues extinguish vices and beget virtues. Hence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"Diriget mansuetos in judicio, docebit mites vias suas. Mansueti dicuntur, qui in se sunt quieti: qui non irascuntur, non contendunt, non rixantur. Mites sunt, qui aliorum contumelias, iras et injurias patienter sustinent. De talibus ipsa Veritas ait, Super quem requiescit spiritus meus, nisi super humilem et quietum, et trementem sermones meos (Isai. 66.)? Tales dirigit Dominus in judicio, quia ipsi spiritum Dei habent (2. Cor. 7.): et spiritualis omnia judicat, ipse vero a nemine judicatur (1. Cor. 2.). Tales non praesumunt regere semetipsos, et ideo diriguntur a Domino: faciunt enim eum rectorem suum, neque recalcitrant quando eis jugum suave imponitur et onus leve (Matth. 11.). Quas autem vias docebit eos, ostendit, cum subjungit:\n\nUniversoe vioe Domini misericordia et veritas, requirentibus testamentum ejus, et testimonia ejus. Has vias (Ex Augustino) docebit eos, idest, misericordiam, qua placabilis est: et veritatem, qua incorruptus est. Quorum unum praebuit, donando peccata: alterum merita judicando. Et ideo universae viae Domini. Duo adventus Filii Dei: unus miserantis, alter judicantis. Intelligunt autem Dominum misericordem primo adventu, et secundo judi- (??)em: qui mites et mansueti requirunt testamentum ejus, quo sanguine suo nos in novam vitam redemit: et in prophetis atque Evangelistis requirunt testimonia ejus, quae eidem redemtioni testimonia perhibent.","english":"He will guide the gentle in judgment; he will teach the meek his ways. Those are called gentle who are at peace within themselves: who are not angered, do not contend, do not quarrel. The meek are those who patiently endure the insults, angers, and injuries of others. Of such persons Truth itself says, On whom does my spirit rest, if not on the humble and quiet, and on him who trembles at my words (Isa. 66)? Such persons the Lord guides in judgment, because they themselves have the Spirit of God (2 Cor. 7); and the spiritual man judges all things, yet he himself is judged by no one (1 Cor. 2). Such persons do not presume to govern themselves, and therefore they are guided by the Lord: for they make him their ruler, and they do not kick back when a gentle yoke and a light burden are placed upon them (Matt. 11). But what ways he will teach them, he shows when he adds:\n\nAll the ways of the Lord are mercy and truth, to those who seek his covenant and his testimonies. These ways (according to Augustine) he will teach them, that is, mercy, by which he is placable, and truth, by which he is incorrupt. Of these he provided one by forgiving sins, the other by judging merits. And therefore all the ways of the Lord are the two advents of the Son of God: the one of showing mercy, the other of judging. But they understand the Lord as merciful in the first advent, and as judge in the second: those who, meek and gentle, seek his covenant, by which he redeemed us into new life by his blood; and in the prophets and Evangelists they seek his testimonies, which bear witness to that same redemption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"Et ideo subjungit:\n\nPropter nomen tuum. Domine, propitiaberis peccato meo, multum est enim. Quia via tua est misericordiae, ideo peccato m(??)o propitiaberis non propter meritum meum, sed propter nomen tuum. Necessarium quidem nobis est, ut non solum delicta juventutis nostrae, et praeteritas negligentias non reminiscaris: sed et ut peccato nostro quotidiano propitieris. Multum est enim, teste Apostolo, qui ait, In inultis offendimus omnes (Jacob. 3.). Quandiu enim hic mortaliter vivimus, sine multo non possumus esse peccato. Sed habemus propitiatorem Christum, qui interpellat pro nobis (Rom. 8.). Unde non oportet nos de nobis praesumere, sed timere. Timendo enim Deum incipimus vitare peccatum, relinquere iter erroris, et tenere viam veritatis. (??)t quia magnum est timere Deum, et pauci sunt qui timeant cum: inquirit quis timeat, et obtendit quis inde fructus procedat. Ait ergo.","english":"And therefore he adds:\n\nFor your name's sake. O Lord, you will be propitiated for my sin, for it is great. Because your way is of mercy, therefore you will be propitiated for my sin, not because of my merit, but because of your name. It is indeed necessary for us that you not remember the sins of our youth and our past negligences, but also that you be propitiated for our daily sin. For it is great, as the Apostle testifies, who says, In many things we all offend (James 3). For as long as we live here in a mortal state, we cannot be without much sin. But we have Christ as our propitiator, who intercedes for us (Rom 8). Hence we ought not to presume on ourselves, but to fear. For by fearing God we begin to avoid sin, to abandon the path of error, and to hold to the way of truth. And because it is a great thing to fear God, and few are those who fear him, he asks who it is that fears, and sets forth what fruit proceeds from this. He says therefore:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"Quis est homo qui timet Dominum? Ac si dicat, Quisquis ille est, magnus est, beatus est. Inde incipit venire ad sapientiam. Principium enim sapientiae limor Domini (Psal. 110.). Unde et subditur: Legem statuit ei in via quam elegii: Et non jam delinquenti, sed per timorem et humilitatem se ad Deum convertenti. Statuit Dens ad perseverandum, non legem literae, quae data est de(??)inquentibus in via (propter transgressores enim tradita est lex [Jacob. 2.]), sed legem gratiae, quae non solum data, sed statuta est, et immobiliter fixa proficienti, non in qualibet via, sed in via quam elegit, quae est Christus (Joan. 14.). In hac via poni(??)ur timens Deum, atque ibi statuitur ei lex divina, qua spiritualiler vivat Deo. Unde et subjungit:\n\nAnima ejus in bonis demorabitur, et semen ejus h(??)reditabit terram. Delectatur enim (??)gi Dei secundum inte(??)iorem hominem, coelestibus desideriis inardescit, spiritualibus s(??)udiis inhaeret, in bonis operibus se exercet. Cujus quidem semen opera bona sunt: unde Apostolus nos admonet dicens, Bonum autem facientes, non deliciamus: tempo(??)e enim suo metemus non delicientes (Gal. 6.). Et iterum, Qui parce seminat, parce et metet (2. Cor. 9.). Recte autem dixit semen ejus terram haereditare: quia bonum opus, quod quasi seminat, cum agit: faciet eum haelestem haereditatem, et terram viventium possidere.","english":"Who is the man who fears the Lord? As if he were saying: Whoever that man is, he is great, he is blessed. From this point he begins to come to wisdom. For the fear of the Lord is the beginning of wisdom (Ps. 110). Hence it is also added: He has established a law for him in the way that he chose: and now not for the one who sins, but for the one who turns himself to God through fear and humility. God has established it for perseverance—not the law of the letter, which was given to those who sin in the way (for the law was handed down because of transgressors [James 2]), but the law of grace, which was not only given but established, and immovably fixed for the one who makes progress—not in any way whatsoever, but in the way that he chose, which is Christ (John 14). In this way the one who fears God is placed, and there the divine law is established for him, by which he may live spiritually for God. Hence he also adds:\n\nHis soul shall dwell in good things, and his seed shall inherit the land. For he takes delight in the law of God according to the inner man, he burns with heavenly desires, he clings to spiritual pursuits, he exercises himself in good works. Indeed, his seed are good works; hence the Apostle admonishes us, saying: But let us not grow weary in doing good; for in due time we shall reap, not growing weary (Gal. 6). And again: He who sows sparingly shall also reap sparingly (2 Cor. 9). Rightly, then, he said that his seed inherits the land: because the good work that he, as it were, sows when he performs it will make him possess a heavenly inheritance and the land of the living.","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":279,"ref":"p279","source":"Et ne videatur praesumere de bonis operibus lanquarn per ea fortis sit, ideo subdit:\n\nFirmamentum est Dominus timentibus eum, et testamentum ipsius ut manifestetur illis. Per se quidem fragilis et infirma est Ecclesia: sed quia fundata est supra firmam petram (1. Cor. 5.), ideo et portae inferi non praevalebunt adversus eam (Matth. 18.). Sed quia hanc per gratiam suam sic confirmat, ipse ei in testamento suo promittit, ut et semetipsum ostendat. Hinc in Evangelio de diligenti se Veritas ait, Ego diligam eum, et man fcslabo ei meipsum (Joan. 14.). Merces nostri laboris est visio Dei: quem cum viderimus, nihil ultra erit quod quaeramus. Hinc Philippus ait, Domine, ostende nobis Patrem et suflicit nobis (Ibid.). Et quia e(??)ectorum Ecclesia quandiu hic corporaliter vivit, illic, sua desideria incessanter ostendit: ideo adjungit,\n\nOculi mei semper ad Dominum, quoniam ipse evellet de laqueo pedes meos. Non sunt hic accipiendi corporales oculi. Neque enim corporali intuitu videtur Deus (Joan. 1. et 1. Joan. 4.). Per oculos ergo, interioris hominis sensus: per laqueum, quaeque tentatio: per pedes, animi affectus possunt intelligi. Ab hoc diversarum tentationum laqueo nemo evellitur, nisi cujus intentio et desiderium ad alta subl(??)- vator. Noli ergo retro respicere, si vis aptus esse regno Dei (Luc. 9.). Sint ad Dominum Deum tuum oculi tui, sensus tui, cor tuum, desiderium tuum.","english":"And lest he seem to presume on good works as though he were strong through them, he therefore adds:\n\nThe Lord is a firmament to those who fear him, and his covenant, that it may be made manifest to them. In herself the Church is indeed fragile and weak, but because she is founded upon firm rock (1 Cor. 5), therefore the gates of hell shall not prevail against her (Matt. 18). But because he thus strengthens her by his grace, he himself promises her in his covenant that he will also show himself. Hence in the Gospel the Truth says of the one who loves him: I will love him, and I will manifest myself to him (John 14). The reward of our labor is the vision of God; when we have seen him, there will be nothing further that we seek. Hence Philip says: Lord, show us the Father, and it is enough for us (Ibid.). And because the Church of the elect, as long as she lives here bodily, unceasingly shows her desires there, he therefore adds:\n\nMy eyes are always toward the Lord, for he will pluck my feet out of the snare. These are not to be taken as bodily eyes. For God is not seen by bodily gaze (John 1; 1 John 4). By the eyes, then, the senses of the inner man; by the snare, every temptation; by the feet, the affections of the soul can be understood. From this snare of diverse temptations no one is plucked out unless his intention and desire are lifted on high. Do not therefore look back, if you wish to be fit for the kingdom of God (Luke 9). Let your eyes, your senses, your heart, your desire be toward the Lord your God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"Et ipse te evellet ab omni laqueo et impedimento, ab omni tentatione et deceptione. Et ideo orando subjungit:\n\nRespice in me, et miserere mei, quia unicus et pauper sum ego. Ego attendo in te: tu respice in me: attende desiderando, respice miserando. Meum est enim (Ex Augustino) amare te, tuum est salvare me. Quia sum unicus tuus, unicae Ecclesiae tuae servans (??) unitatem (quam nulla schismata, vel haereses tene(??) [Ephes. 4.]) in una fide, spe et caritate perseverans sum, et pauper tuus, non quaerens aurum, vel argentum, non possessiones, aut divitias supra te. Non praesumens de meipso, non inflatus spiritu: sed humilis corde: nihil aliud quaaerens, nisi te. Quamobrem respice unicum, miserere pauperi.\n\nTribulationes cordis mei multiplicatoe sunt: de necessitatibus meis erue me. Tribulationes cordis intelligumur interiores animi passiones, ut sunt vitia et desideria prava, delectationes mentis et concupiscentiae, et alia hujusmodi quibus tribulatur cor (2. Cor. 6.). Necessitates ad corpus perlinent, quibus affligitur exterior homo: ut est iu fame et siti, in frigore et calore, in infirmitate et corruptione carnis, et aliis similibus: quae ideo dicuntur necessitates, quia sunt quasi naturales, et velimus et nolimus, contingunt nobis. Ab his tribulationibus cordis, et necessitatibus corporis postulat vir sanctus erui: ut possit beata immortalitate vestiri.","english":"And he himself will pluck you out from every snare and hindrance, from every temptation and deception. And therefore in praying he adds:\n\nLook upon me, and have mercy on me, for I am your only one and poor. I attend to you: do you look upon me: attend by desiring, look upon me by having mercy. For it is mine (from Augustine) to love you, it is yours to save me. Because I am your only one, preserving the unity of your only Church (which no schisms or heresies hold [Eph. 4]) persevering in one faith, hope, and charity, and I am your poor one, not seeking gold or silver, not possessions or riches above you. Not presuming on myself, not puffed up in spirit: but humble in heart: seeking nothing else but you. Wherefore look upon your only one, have mercy on the poor one.\n\nThe tribulations of my heart have been multiplied: deliver me from my necessities. The tribulations of the heart are understood as the interior passions of the soul, such as vices and depraved desires, the pleasures of the mind and concupiscences, and other such things by which the heart is troubled (2 Cor. 6). Necessities pertain to the body, by which the outer man is afflicted: such as hunger and thirst, cold and heat, sickness and corruption of the flesh, and other similar things: which are therefore called necessities because they are, as it were, natural, and whether we wish it or not, they happen to us. From these tribulations of the heart and necessities of the body the holy man asks to be delivered: so that he may be clothed with blessed immortality.","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":281,"ref":"p281","source":"Et quia sunt nonnulli, qui cum talia sentiunt, impatienter ferunt: corde repugnant, lingua murmurant, flagella omnipotentis Dei despiciunt: et unde purga(??)i debuerant, inde in deterius superbiendo tendunt, ideo subdit,\n\nVide humilitatem meam et laborem meum, et dimitte universa delicta mea. Afflictio cordis et corporis, paena peccati est. Sed si haec humili et patienti corde sustinetur, mira omnipotentis Dei misericordia agitur, ut unde punitur culpa, inde sequatur venia. Propterea ergo humilitatem suam videri postulat, qua laborem patienter tolerat: quatenus ex tolerantia laborum mereatur veniam delictorum. Universa, inquit, dimitte: id est, praeterita, praesentia, et futura. Non illa tantum juventutis et ignorantiae meae antequam crederem, sed etiam ista, quae jam ex fide vivens, per infirmitatem, vel vitae hujus caliginem admitto. Ad majorem quoque cumulum tribulationis, quam patitur, adjungit, dicens:","english":"And because there are some who, when they experience such things, bear them impatiently: they resist in heart, they murmur with the tongue, they despise the scourges of almighty God; and from that by which they ought to have been purified, from that very source they tend toward worse things by their pride. Therefore he adds:\n\nSee my humility and my labor, and forgive all my offenses. Affliction of heart and body is the penalty of sin. But if this is endured with a humble and patient heart, the wondrous mercy of almighty God is at work, so that from the very source where guilt is punished, pardon may follow. Therefore he asks that his humility be seen, by which he patiently endures his labor: so that through the endurance of labors he may merit the forgiveness of his offenses. All, he says, forgive: that is, past, present, and future. Not only those of my youth and ignorance before I believed, but also these which, now living by faith, I commit through weakness or through the darkness of this life. To the greater accumulation of the tribulation also, which he suffers, he adds, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"Despice inimicos meos, quoniam multiplicati sunt, et odio iniquo oderunt me. Non solum enim foris, sed etiam in ipsa intus Ecclesiae commu(??)one, non desunt inimici. Foris (Ex Augustino) sunt Judaei et pagani. intus haeretici, qui in fide errant, et falsi Christiani, qui fidem moribus impugnant. Isti sunt, qui iniquo odio Ecclesiam od(??)unt. AEquum odium est, cum oditur(??) culpa, et diligitur natura. Iniquum vero est odium, quando culpa diligitur, et natura oditur. Vel odium iniquum est, quando quis odit amicum. Respice inimicos. Ac si dicat, attendendo (??)os, me protege. Ideo subdit:\n\nCustodi animam meam, et erue me: non erubescam, quoniam speravi in te. Custodi, ne pereat: erue, ut evadat: non erubescam, ut a proposito ca(??) dam. Et ideo haec debes agere, quoniam speravi in te. Hoc quod Ecclesia orat, quotidie in electis suis Dominus agere non cessat: quos quasi et custodiendo deserit, et deserendo custodit. Permittit corda tentationibus concuti: corpora necessitatibus affligi, pravorum odiis exerceri: sed dum haec hosti relaxat, animam sibi semper reservat. Hostis enim antiquus et per(??)e(??)ct per membra sua, sauctos viros tentare mali(??)iose appetit: quod omnipotens Deus fieri non nisi benigne permittit, scilicet, ut bonum, quod latet, appareat: et virtus per patientiam excrescat.","english":"Look upon my enemies, for they have multiplied, and they have hated me with an unjust hatred. For not only outside, but even within the very communion of the Church, enemies are not lacking. Outside are the Jews and the pagans; within are the heretics, who err in the faith, and the false Christians, who assail the faith by their conduct. These are the ones who hate the Church with an unjust hatred. Hatred is just when the fault is hated and the nature is loved. But hatred is unjust when the fault is loved and the nature is hated. Or hatred is unjust when someone hates a friend. Look upon my enemies—as if he were saying, By attending to them, protect me. Therefore he adds:\n\nGuard my soul, and deliver me: I shall not be put to shame, for I have hoped in you. Guard, that it may not perish; deliver, that it may escape; I shall not be put to shame, that I may not fall from my purpose. And therefore you ought to do these things, because I have hoped in you. What the Church prays, the Lord does not cease to do daily in his elect: whom he in a manner abandons by guarding, and guards by abandoning. He permits their hearts to be shaken by temptations, their bodies to be afflicted by hardships, to be exercised by the hatreds of the wicked; but while he releases these things to the enemy, he always reserves the soul for himself. For the ancient enemy, and through his members the perverse, wickedly desires to tempt holy men: which almighty God permits to happen only in kindness, namely, that the good which lies hidden may appear, and virtue may grow through patience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"Sed electi, dum maligni hostis tentamenta in(??)us et exterius sentiunt, de se in nullo praesumentes, mox ad sui protectoris Dei auxilium recurrunt: ne erubescenda committant, humiliter exorant: et ut exaudiri mereantur, spei se fortitudine roborant. Quod cum perfecti facium, caeteros ad se per exemplum trahunt. Unde et subditur:\n\nInnocentes et recti adhoeserunt mihi, quia sustinui te. Innocentes moribus, recti fide. Innocentes in his, quae in imis agunt, recti in summis, quae sentiunt. Qui innocenter vivunt, qui caelestem patriam ex desiderio appetunt, sicut disjungi a malis, ita adhaerere cupiunt bonis. Sicut enim corrumpunt mores bonos colloquia mala (1. Cor. 15.): ita bonos mores aedificant colloquia bona. Et scriptum est, Cum sancto sanctus eris, et cum viro imioceiile innocens eris (2. Reg. 22.). Adhaerent ergo sancti sanctis, innocentibus innocentes: utsese invicem verbis et moribus aedificent, et bona propria per caritatem sibi communicent: quatenus in bono crescat, alter ex altero. Inter haec dum tot mala patienter tolerant, et dum in bonis operibus ardenter desudant, dum spei rectitudine solidantur, ne sustinentia vacuentur in tantis tribulationibus constituti: ut evadere valeant, liberatorem Deum suppliciter implorant, dicentes:","english":"But the elect, when they feel the temptations of the wicked enemy within and without, presuming nothing of themselves, immediately run back to the help of God their protector: they humbly entreat that they may not commit things to be ashamed of; and that they may deserve to be heard, they strengthen themselves with the courage of hope. And when the perfect do this, they draw others to themselves by their example. Hence it is also added:\n\nThe innocent and the upright have adhered to me, because I have waited for you. Innocent in their ways, upright in faith. Innocent in the things they do in lowly matters, upright in the high things they perceive. Those who live innocently, who desire the heavenly fatherland out of longing, desire to be joined to the good just as they desire to be separated from the evil. For just as evil conversations corrupt good morals (1 Cor. 15), so good conversations build up good morals. And it is written, With the holy you will be holy, and with the perverse man you will be innocent (2 Kings 22). Therefore the saints adhere to the saints, the innocent to the innocent: that they may build one another up by words and ways, and share their own good things with one another through charity, so that one may grow in good from another. Meanwhile, while they patiently endure so many evils, and while they ardently labor in good works, while they are made firm by the uprightness of hope, lest their endurance be emptied out when placed amid such great tribulations: that they may be able to escape, they suppliantly implore God their deliverer, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"Libera Deus, Israel, ex omnibus tribulationibus suis. Israel interpretatur, vir videns Deum. Ac si dicat (Ex Augustino), Libera Deus populum, quem praeparasti ad te contemplandum, ex omnibus tribulationibus suis. Non solum ex his, quae exterius tolerant, sed ex his quae interius patiuntur. Studeamus et nos animas nostras ad Dominum levare, fiduciam nostram in ipso ponere, humilia et alta ejus mandata discere: ut mereamur in veritate dirigi, et sapientiam ipsam (quae Deus est) mente intu(??)ri: ut per ejus misericordiam a deliciis juventutis et ignorantiaae exuamur: ut mansueti et mites, vias misericordiae et veritatis sectemur, ut emundati, per propitiatorem Dominum a quotidiano peccato, timeamus eum, atque in via constituti (quae Christus est) legem gratiae ejus possideamus, per quem in bonis demoremur, et haereditate perfruamur aeterna. Interim habentes firmamentum Deum, ad quem mentis oculos dirigamus: donec evellamur de laqueo hujus mundi, et per suam misericordiam a cunctis tribulationibus liberemur, Israel spirtualiter facti, contemplantes in sua majestate Dominum Deum nostrum.","english":"Free, O God, Israel from all his tribulations. Israel is interpreted as “a man seeing God.” It is as if he were saying (from Augustine), “Free, O God, the people whom you have prepared to contemplate you, from all their tribulations”—not only from those they endure outwardly, but from those they suffer inwardly. Let us strive also to lift our souls to the Lord, to place our confidence in him, and to learn his lowly and his lofty commandments, so that we may deserve to be directed in truth and to behold with our mind Wisdom itself (which is God); so that through his mercy we may be stripped of the delights of youth and of ignorance; so that, gentle and meek, we may follow the paths of mercy and truth; so that, made clean through the propitiator, the Lord, from daily sin, we may fear him, and, established in the way (which is Christ), may possess the law of his grace, through whom we may abide in good things and enjoy an eternal inheritance. Meanwhile, having God as our firmament, let us direct the eyes of our mind to him, until we are plucked from the snare of this world and through his mercy are freed from all tribulations, having become Israel spiritually, contemplating the Lord our God in his majesty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"TITULUS PSALMI XXV.\n\nSequentis Psalmi titulus est, Psalmus David. Haec scriptura esi attribuenda excellentiori membro Ecclesiae sup(??)rius Deum oranti, et hic ostendenti se (??)sse exauditum, et Divina misericordia adeptum innocentiam et perfectionem: de caetero oranti, ne a proposito suo d(??)mov(??)atur. Et hoc facit, ut a quibus m(??)raliter segregatur, ab his etiam aeternaliler separetur. Intentio ejus est, nos exemplo suo ad innocentiam et perfectionem invitare. Ait ergo:\n\nPSALMUS XXV.\n\nJudica me, Domine, quoniam ego in innocentia mea ingressus sum: et in Domino sperans non infirmabor. Qui culpam habet judicium timet. Ipse ergo perfectus est: quia caussam suam justam vidit, a Domino se judicari petiit. Bene autem in innocentia ingressum se fuisse commemorat: quia innocentia spiritualis via est, qua tenditur ad Deum: et innocenter vivere, ad interiorem pertinet hominem (Eph. 3.). Quod autem se innocentem pronun(??)iat, nou est superbia elati, sed confessio non ingrati. Ac si diceret: Post misericordiam (Ex Augustino), quam tu mihi praerogasti, innocentiae meae habeo aliquod meritum, cujus viam custodivi. Nec tamen etiam sic in me; sed in Domino sperans, non infirmabor in opere, sed permanebo: ut sicut incepi, ita perficiam. Si de se praesumeret, si in se gloriaretur, pr(??)culdubio infirmaretur.","english":"TITLE OF PSALM XXV.\n\nThe title of the following Psalm is, A Psalm of David. This scripture is to be attributed to the more excellent member of the Church, praying to God above, and here showing that he has been heard, and that by divine mercy he has attained innocence and perfection; and for the rest praying that he not be moved from his purpose. And this he does, so that those from whom he is morally separated, from them he may also be eternally separated. His intention is to invite us by his example to innocence and perfection. He says therefore:\n\nPSALM XXV.\n\nJudge me, O Lord, for I have walked in my innocence: and hoping in the Lord I shall not be weakened. He who has guilt fears judgment. He therefore is perfect: because he saw his cause to be just, he asked to be judged by the Lord. Well does he recall that he walked in innocence: because spiritual innocence is the way by which one tends toward God: and to live innocently belongs to the inner man (Eph. 3). But that he pronounces himself innocent is not the pride of the arrogant, but the confession of the ungrateful. As if he were saying: After the mercy (from Augustine) which you have bestowed on me beforehand, I have some merit of my innocence, whose way I have kept. Nor yet even so in myself; but hoping in the Lord, I shall not be weakened in the work, but I shall persevere: so that as I began, so I may complete. If he presumed on himself, if he gloried in himself, without doubt he would be weakened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"Sed quia spem suam ponit in Domino, jam infirmari non valet: quia ipse Do– minus esi ejus fortitudo.\n\nProba me, Domine, et tenta me: ure renes meos, et cor meum. Ego dixi, judica, sed si quid in me est purgandum, o Domine, hic tenta me, et corrige flagello filiorum, et sic proba me, id est, probatum redde: ure renes meos, id est, destrue delectationes carnis (quia in renibus maxime voluptates abundant) et cor meum, id est, pravas cogitationes. Ure renes meos et cor meum: ac si dicat, Exterioribus et interioribus vitiis spirituale adhibe medicamentum. Sancti viri etsi perfecte v(??)vant, adhuc tamen paterna flagella desiderant: ut tanto perfectiores ad patriam tendant, quanto pie feriens disciplina eos quotidie etiam de minimis purgat. Et ideo sustinent disciplinam, ut consequantur misericordiam: de qua subditur, Quoniam misericordia tua ante oculos meos est, et complacui in veritate tua. Verax magister discipulum ve(??)berat mendacem: verberatus discipulus attendit, et petit a magistro misericordiam. Sic facit erga nos caelestis magister, et p(??)us pater. Pecca(??)imus, ideo flagellamur. Ille verberat, nos expectamus, ut parcat. Misericordia tua (inquit) ante oculos meos est, disciplinam tuam patienter fero: sed ut miserearis indesinenter expecto. Et jam complacui tibi in veritate vindictae, quam merui, qui prius displicui in mendacio culpx, qua deliqui.","english":"But because he places his hope in the Lord, he can no longer be weak, because the Lord himself is his strength.\n\nProve me, O Lord, and try me: burn my reins and my heart. I have said, judge; but if there is anything in me that needs purging, O Lord, try me here, and correct me with the scourge of sons, and so prove me, that is, make me proven: burn my reins, that is, destroy the pleasures of the flesh (because in the reins pleasures abound most) and my heart, that is, depraved thoughts. Burn my reins and my heart: as if he were saying, Apply a spiritual remedy to outward and inward vices. Holy men, even if they live perfectly, still desire the Father's chastisements, so that they may press on to the homeland the more perfect the more the discipline that strikes them piously purges them daily even of the smallest faults. And therefore they endure discipline, that they may obtain mercy; concerning which it is added, For your mercy is before my eyes, and I have been pleasing in your truth. A truthful teacher beats a lying disciple; the disciple, when beaten, pays attention and seeks mercy from the teacher. So the heavenly teacher and pious father acts toward us. We have sinned, therefore we are scourged. He strikes, we wait for him to spare. Your mercy, he says, is before my eyes; I bear your discipline patiently, but I unceasingly wait for you to have mercy. And now I have been pleasing to you in the truth of the vengeance that I deserved, I who before displeased you in the lie of the fault by which I fell.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":287,"ref":"p287","source":"Gt quia lapsus merui iram, a te correptus inveni misericordiam.\n\nEx hoc autem apparet quoniam in innocentia, mea ingressus sum: quia Non sedi cum concilio vanitatis, et cum iniqua gerentibus non introibo. Cum concilio vanitatis sedent, qui conventui eorum commorantur, qui ex studio conveniunt, et vacant ad hoc, ut de vanitate loquantur. Cum iniqua gerentibus introire, est societati prave agentium se inferre, atque iniquis operibus, cum ipsis iniquis se ex voto ingerere. Tale est studium perversorum, atque carnalium. Aut enim vane loquacitati sedent et va(??)ant, aut iniquae operationi desudant. Quo contra sancti viri, ut verbo et facto habeantur innoxii, et a vanitate restringuunt linguam, ei ab iniquo opere conservant vitam. Et quia prius est rem malam non diligere, demum etiam odire: recte subjungitur:\n\nOdivi Ecclesiam malignantium, et cum impiis non sedebo. Odivi nou homines, sed praevaricatores, non naturam, sed culpam. Malignantes sunt, qui ad hoc laborant, ut conformes suos malitia antecedant. Impii sunt infideles, qui Dominum non colunt. Pietas enim proprie pertinet ad cultum Dei. Ab his omnibus quaimis non corpore, tamen vita et moribus separatur Ecclesia: videlicet a torpentibus otio, et vacantibus van(??)tati, ab iniqua operantibus, a malitiam suam studiose exaggerantibus, ab infidelibus. Et notandum quod prius dixit, Non sedi: bic inquit, Cum impiis non sedebo.","english":"For because I fell, I deserved wrath; corrected by you, I found mercy.\n\nFrom this, moreover, it appears that I entered in my innocence, because I did not sit with the council of vanity, and I will not go in with those who do iniquity. Those sit with the council of vanity who dwell in their assembly, who gather deliberately and devote themselves to this, that they may speak of vanity. To go in with those who do iniquity is to thrust oneself into the society of evildoers, and to insert oneself among the wicked in their wicked works by one's own choice. Such is the pursuit of the perverse and the carnal. For either they sit idle in vain loquacity and are given up to vanity, or they labor in wicked activity. By contrast, holy men, so that they may be held innocent in word and deed, restrain the tongue from vanity and preserve their life from wicked work. And because it is the first step not to love an evil thing, and the next also to hate it, it is rightly added:\n\nI have hated the church of the malignant, and I will not sit with the impious. I have hated not men, but transgressors; not nature, but guilt. The malignant are those who labor for this, that they may surpass their fellows in malice. The impious are the faithless, who do not worship the Lord. For piety properly pertains to the worship of God. From all these the Church is separated, not indeed in body, but in life and conduct: namely, from those sluggish in idleness and given up to vanity, from those who work iniquity, from those who studiously heap up their own malice, and from the faithless. And it is to be noted that he first said, I did not sit; here he says, I will not sit with the impious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"Ibi inchoatio, hic perseverantia designatur. Opus est enim, ut bonum, quod incipitur, usque ad finem perducatur. Sed qui ab iniquis se separat, cum quibus adjungitur, audiamus.\n\nLavabo inter innocentes manus meas et circumdabo altare tuum, Domine. Non aqua visibili lavas manus, quando pie cogitas de operibus tuis: et innocens es coram oculis Dei, qui est et altare coram oculis Dei, quo ingressus est sacerdos, qui pro nobis se primus obtulit. Est caeleste altare, quod non amplectitur, nisi ille qui lavat manus inler innocentes, factus et ipse innocens. Nam multi altare hoc tangunt indigni, et tolerat Deus pati injuriam ad tempus sacramenta sua. Sed non quomodo reciperis, cum malis intra parietes Ecclesiae, ita recipieris, cum malis in sinu Abrahae (Luc. 16.). Non ergo timeas: lava manus, et circumda altare Dei, ubi offers vota Domino, ubi preces fundis, ubi conscientia tua pura est, ubi dicis Deo, qui sis; et si al(??)ud est, quod displiceat Deo, curat ille cui confiteris· Quar(??) circumdas altare Dei, vir sancte? Sequitur, et dicit:","english":"There the beginning is designated, here perseverance. For it is necessary that the good which is begun be carried through to the end. But let us hear the one who separates himself from the wicked, with whom he is joined.\n\nI will wash my hands among the innocent and I will encompass your altar, O Lord. You do not wash your hands with visible water when you think piously about your works; and you are innocent in the eyes of God, who is also an altar in the eyes of God, to which the priest entered, who first offered himself for us. There is a heavenly altar, which no one embraces except the one who washes his hands among the innocent, having himself also been made innocent. For many unworthy persons touch this altar, and God tolerates his sacraments suffering injury for a time. But just as you are not received in the same way when you are among the wicked within the walls of the Church, so will you not be received among the wicked in the bosom of Abraham (Luke 16). Therefore do not be afraid: wash your hands, and encompass the altar of God, where you offer vows to the Lord, where you pour out prayers, where your conscience is pure, where you tell God what you are; and if there is anything else that displeases God, he whom you confess will heal it. Why do you encompass the altar of God, holy man? It follows, and he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"ut audiam vocem laudis, et enarrem universa mirabilia tua. Audire vocem laudis, est intelligere Intus: quia quicquid in te mali est, de peccatis tuum est: et quicquid boni, in justificationibus Dei est. Ita audies vocem laudis, ut non te laudes. Et quando bonus es. audis etiam divinas laudes intus, quas in te loquitur Dominus Deus tuus, et i(??)i audiendo dicis, ut enarres mirabitia ejus universa, corporalia et spiritualia, visibilia et invisibilia. Ad mirabilia Domini pertinet, quando aliquis suscitatur in corpore. Ad majora vero pertinet mirabilia, quando aliquis suscitatur in anima. Grande miraculum est, cum resurgit vivus, qui erat mortuus. Majus est, cum resurgit pius, qui erat impius; cum resurgit castus, qui erat luxuriosus(??) cum resurgit humilis, qui erat superbus. Exteriora ista mirabilia prosunt ad fidem: interiora ad morum aedificationem: laudes Domini ad dilectionem. Ad hoc laudatur Dominus Deus tuus: ad hoc mirabilis praedicatur, ut ames, credas et speres. Ama laudabilem, crede et spera in mirabili. Ad boc pertinet quod sequitur.","english":"that I may hear the voice of praise and declare all your wonderful works. To hear the voice of praise is to understand within: because whatever evil is in you is from your sins, and whatever good is in the justifications of God. Thus you will hear the voice of praise, so that you do not praise yourself. And when you are good, you also hear divine praises within, which the Lord your God speaks in you, and in hearing them you say that you may declare all his wonderful works, bodily and spiritual, visible and invisible. It belongs to the wonderful works of the Lord when someone is raised up in the body. But to greater wonderful works it belongs when someone is raised up in the soul. It is a great miracle when one rises alive who was dead. It is greater when a pious man rises who was impious; when a chaste man rises who was lustful; when a humble man rises who was proud. These outward miracles are of benefit for faith: the inward for the edification of morals: the praises of the Lord for love. To this end the Lord your God is praised: to this end he is proclaimed wonderful, that you may love, believe, and hope. Love the one who is praiseworthy, believe and hope in the one who is wonderful. To this belongs what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"Domine, dilexi decorem domus tuoe, et locum habitationis glorioe tuoe. Domus (??)e(??) est Ecclesia, decor ejus justitia, locus habitationis requies ae(??)erna. Et recte praeposuit decorem domus, deinde locum habitationis: quia amando et sectando justitiam ad ae(??)ernae quietis pertingitur gloriam. Et quia electus quisque quantumcumque proficiat, adhuc (??)m(??)n reprobari formidat, misericordem Deum humiliter exorat, dicens,\n\nNe perdas cum impiis Deus animam meam, et cum vii is sanguinum vitam meam. Imp(??)i sunt odientes Deum, viri sanguinum odientes proximum. N(??)m qui odit fratrem suum, homicida est (1. Joan. 2. et 3.). I(??)ti sunt Ecclesia malig(??)an(??)ium, qui agunt concilium vanitatis, cum quo vir sanctus non sedisse se perhibet. Et notandum quod non ait, In concilio: sed, Cum concilio. Nam in concilio vanitatis potest quis sedere ad utilitatem, cum ad hoc ibi sedet, ut liberet innocentem, aut ut ipsam redarguat vanitatem. Cum concilio vero vanitatis sedere, est ipsi concilio consentire. Quod quia non fecit, orat nunc, ut qui particeps non fuit in culpa, non sit etiam particeps in (??)oena. Et hoc est judicium quod postuiat a Domino, ut discernatur a malis cum quibus habitat.","english":"Lord, I have loved the beauty of your house, and the place of the dwelling of your glory. The house is the Church, its beauty is righteousness, the place of dwelling is eternal rest. And rightly has he set the beauty of the house first, and then the place of dwelling: because by loving and pursuing righteousness one attains to the glory of eternal quiet. And because each of the elect, however much he may advance, still fears to be reprobated, he humbly entreats the merciful God, saying,\n\nDo not destroy my soul with the impious, O God, and my life with men of blood. The impious are those who hate God, men of blood are those who hate their neighbor. For whoever hates his brother is a murderer (1 John 2 and 3). These are the church of the malignant, who hold a council of vanity, with which the holy man declares that he has not sat. And it must be noted that he did not say, In the council, but, With the council. For one can sit in a council of vanity for a useful purpose, when he sits there for this end, that he may free the innocent, or that he may refute that very vanity. But to sit with a council of vanity is to consent to that council itself. Because he did not do this, he now prays that he who was not a partaker in the guilt may not also be a partaker in the punishment. And this is the judgment that he seeks from the Lord, that he be separated from the wicked with whom he dwells.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"In quorum manibus iniquitates sunt, dextera eorum repleta est muneribus. Sicut hoc quod in manibus tenemus, in promtu habemus: ita in manibus dicuntur habere iniquitates, quod in prom(??)u semper habent male agere. In eorum manibus iniquitates sunt, qui parati sunt ad homicidium, ad (??)urtum, ad rapinam, et ad caetera mala facienda. Hi sunt qui acquirendis lucris insistunt ardenti studio, circumquaque exquirunt, ut dextera eorum repleatur muneribus. Sed quia non manus, sed dextera dicitur, aliquid nubis subtilius ex hoc nomine designatur. Usus quippe pravorum est, ut donum gratis vertant in augmentum Culpae. Bene ergo a(??)t, Dextera eorum repleta est muneribus: quia (Ex Augustino) quod eis ad obtinendam aeternam salutem da(??)um est, ad accipienda hujus saeculi munera converterunt existimantes quaestum esse piciatem (1. Tim. 6.). (??) sunt qui sapientiam suam vendunt, pro justitia p(??)et(??)um requirunt, ipsis etiam spiritualibus studiis quandoque desudant, ut terrenum aliquid conquirant. Sed quia vir Dei manum suam ab omni munere excutit et quicquid agit, pure et propter Deum (??)git: non ut hic thesaurizare appetat (Matth. 6.), sed ut ex hac captivitate liber evadat: Kedemtorem suum suppliciter implorat dicens, v","english":"In whose hands are iniquities, their right hand is filled with gifts. Just as what we hold in our hands we have ready at hand, so they are said to have iniquities in their hands, because they always have evil-doing ready at hand. In their hands are iniquities, who are ready for murder, for theft, for robbery, and for doing the rest of evils. These are they who persist in acquiring gain with burning zeal, they search all around, so that their right hand may be filled with gifts. But because it says not hand, but right hand, something more subtly veiled is signified by this name. For it is the practice of the wicked to turn a gift freely given into an increase of guilt. Well then does he say, Their right hand is filled with gifts: because what was given them for obtaining eternal salvation they have turned to receiving the gifts of this world, thinking that gain is godliness (1 Tim. 6). They are those who sell their wisdom, who seek profit in place of righteousness, who sometimes even sweat over spiritual studies themselves, so that they may acquire something earthly. But because the man of God shakes his hand free from every gift and does whatever he does purely and for God's sake: not desiring to lay up treasure here (Matt. 6), but to escape free from this captivity: he suppliantly implores his Redeemer, saying,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":292,"ref":"p292","source":"Eqo autem in innocentia mea ingressus sum; redime me, et miserere mei. Valeat (Ex codem(??) mihi ad perfectionem liberationis tautum a meum pretium sanguinis Domini mei: ut in periculis hujus vitae miser(??)cordia tua non deserat me.\n\nPes meus stelit in directo. Idest, affectus (??)cus non recessit a(??)justitia. Quare in directo? Quia superius dixerat, Et in D(??)mino sperans non infirmabor. Ille titubat inter malos, qui non in Domino sperat. Hinc factum est. ut sch(??)sma(??)a fierent. Sed quid concluditur? In Ecclesiis benedicam te, Domine. Qui benedicit Domino lingua, et factis male(??)icit. non in Ecclesiis benedicit Dominum. Imo ex illis est, de quibus dicitur, Vae his per quos nomon Domini blasphematur (Isai. 52.). Hoc est ergo in Ecclesiis benedicere Dominum, sic vivere, ut per mores cujusque benedicatur Dominum.\n\nTITULUS PSALMI XXVI.","english":"But I have walked in my innocence; redeem me, and have mercy on me. Let the price of my Lord's blood avail for me unto the perfection of deliverance, so that in the perils of this life your mercy may not forsake me.\n\nMy foot has stood in the right way. That is, the affection of the heart has not withdrawn from righteousness. Why in the right way? Because he had said above, And in the Lord hoping I shall not be weakened. He wavers among the wicked who does not hope in the Lord. From this it came about that schisms arose. But what is concluded? In the churches I will bless you, Lord. He who blesses the Lord with his tongue and curses with his deeds does not bless the Lord in the churches. Nay, he is one of those of whom it is said, Woe to those through whom the name of the Lord is blasphemed (Isaiah 52). This, then, is to bless the Lord in the churches: so to live that through each one's conduct the Lord is blessed.\n\nTITLE OF PSALM XXVI.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"Psalmus David, priusquam liniretur secundo. Psalmus iste est adscnbend(??) David, hoc est, perfectae Ecclesiae. Psal(??)us (dico) agens de eo neg(??)tio, quod cotifit priusquam liniretur secunda inunctione. Legitur David bis inunctus fuisse. Primum a Samuele in domo patris (1 Reg. 16.), quae praetiguravit secundam inunctionem. Deinde vero quando fuit susceptus a populo, et rex constitutus super Judam in E(??)ro(??) (2. Reg. 2. et 5.), secundo inunctus (??). Eodem modo fuit Christus bis i(??)(??)tus, non corporali, sed spirituali unctione. Primum cusn immunis a peccat(??), fuit Rex super Judaicum populum constitutus: post resurrectionem vero futi inunctus, videlicet cum immortalis et impassibilis fuit fartus. Et (??)uit sibi datum nomen quod est super omne nomen: ut in nomine Jesu omne genuflectatur coelest(??)um, terrestri(??)m et infernorum (Philip. 2.). Eodem modo fideles bis inunguntur: primo i(??) baptismo, quando accipiunt pignus Spiritus (2. Cor. 1. et 5.): quae inunctio est prae(??)iguratio et quasi arri(??)a inunctionis tu(??)urae. Et secundo post hanc vbarn, quando immoralitatem et impassibilitatem consequuntur (Ephes. (??).). Et David post primam unctionem non continuatus est iu regno, donec Sa(??)(??)e devicto. Et multos adversarios devicit, anteq(??)am secunda u(??)ctione ungeretur.","english":"A Psalm of David, before he was anointed a second time. This psalm is ascribed to David, that is, to the perfect Church. The psalm, I say, treats of that anointing which happened before he was anointed with the second anointing. We read that David was anointed twice. First by Samuel in his father's house (1 Kings 16), which prefigured the second anointing. Then, when he was received by the people and established as king over Judah in Hebron (2 Kings 2 and 5), he was anointed a second time. In the same way Christ was anointed twice, not with a bodily but with a spiritual anointing. First, as one free from sin, he was established as King over the Jewish people; after the resurrection, however, he was anointed, namely when he was made immortal and impassible. And there was given to him the name which is above every name, so that at the name of Jesus every knee should bow, of things in heaven, on earth, and under the earth (Philippians 2). In the same way the faithful are anointed twice: first in baptism, when they receive the pledge of the Spirit (2 Corinthians 1 and 5); which anointing is a prefiguration and, as it were, a down payment of the future anointing. And second, after this life, when they obtain immortality and impassibility (Ephesians). And David, after the first anointing, did not continue in the kingdom until Saul was defeated. And he defeated many adversaries before he was anointed with the second anointing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"Similiter fideles in hac vita multos habent adversari(??)s, antequam inungantur secundo. Et nunquam confirmabuntur in regno, donec Sa(??)(??)e devicto, id est, donec, diabolo superato penitus, et morte desi ructa. Et hoc modo titulus iste potes(??) exponi de capite et membris. Intendit perfecta anima iu hoc psalmo, suo exempto unum– quemque ex(??)ortari, qui pignus Spiritus sancti accepit: ut si beatus esse desiderat, in tentationibus vi(??)ne praesentis viriliter agat, et per beneficia io hac vita a Deo collata (quae in principio psalmi enumerantur, ubi dicit, Dominus illuminatio mea, et cae(??)era) seipsum conformando, pondus diei et ae(??)tus pia longanimitate sustiueat. Dicit itaque sic:\n\nPSALMUS XXVI.\n\nDominus illuminatio mea, et salus mea, quem timebo? Dominus(??) protector vitoe meoe, a quo (??)pi - dabo? Tr(??)a sunt quae dicit: illuminatio, salus, protectio. Ista tria reddunt intrepidum hominem contra adversa omnia. Si enim eum illuminat Deus, (??)t recta videat: si sanat, ut recta quae viderit, opere compleat. Deinde si protegat, ne te(??)ta(??)s cad(??): quid restat, quod formidare debeat? Venit ux veru, quae illum(??)na(??)om em hominem ve(??) (??)(??)tem in hanc mundum (Joan.","english":"Likewise the faithful in this life have many adversaries before they are anointed a second time. And they will never be confirmed in the kingdom until Saul is conquered, that is, until the devil is utterly overcome and death is destroyed. And in this way this title can be expounded of the head and the members. The perfect soul aims in this psalm, by its own example, to exhort each one who has received the pledge of the Holy Spirit: that if he desires to be blessed, he should act manfully in the temptations of the present life, and by conforming himself through the benefits conferred by God in this life (which are enumerated at the beginning of the psalm, where it says, The Lord is my light, and the rest), he should endure the burden of the day and the heat with pious long-suffering. And so it says thus:\n\nPSALM XXVI.\n\nThe Lord is my light and my salvation, whom shall I fear? The Lord is the protector of my life, of whom shall I be afraid? There are three things that he says: light, salvation, protection. These three make a man fearless against all adversities. For if God enlightens him, so that he sees what is right; if he heals him, so that he fulfills in deed the right things he has seen. Then if he protects him, lest he fall into snares: what remains that he ought to dread? There came in truth the light which enlightens every man coming into this world (John","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"1.), Redemit a(??)m(??)m, illuminavit, protegit ne amittat, a quo trepidabo Video ho(??)tes video (??)yrann(??)s incurrentes: sed n(??)mn(??)m t(??)imeo Dominica fretus admonitione, qua dic(??)tur, Nolite timere eos qui occidunt corpus, animam autem non possunt occidere (Matth. 10.) (??)n (??)e subditur:\n\nDum appropiant super me noc(??)tes, ut edant car– nes meas: Qui tribulant me inimici mei, ipsi infirmati sunt, et ceciderunt. Appropinquant n(??)cente(??), inva-(??) dunt me hostes, obsident inimici: ut carnes meas edant, ut me lacerent, et occ(??)(??)(??)n(??), ut carnales et imperfectos decipiam, et nefario corpori suo conjungant. Vel carnes edere, est carnales affectiones igne tribulationis consumere: sed (??) eo infirmantur a propri(??)s viribus, et victi cadu(??), quo ad interiora animi irrumpere non possunt. Un(??)le adhuc etiam subjungit:","english":"He has redeemed, enlightened, and protects him lest he lose him, so that I may say, \"Of whom shall I be afraid?\" I see enemies, I see tyrants rushing in; but I fear none of them, relying on the Lord's admonition, where it is said, \"Do not fear those who kill the body, but cannot kill the soul\" (Matthew 10). Then it is added:\n\nWhile the wicked draw near against me, to eat my flesh: my enemies who trouble me, they themselves have been weakened and have fallen. The wicked draw near, the enemies invade me, foes besiege me: to eat my flesh, to tear me apart, and to deceive the carnal and imperfect, and to join them to their wicked body. Or to eat flesh is to consume carnal affections with the fire of tribulation: but in this they are weakened by their own strength, and being conquered they fall, in that they cannot break into the inner parts of the soul. Therefore he further adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":296,"ref":"p296","source":"Si consistant adversum me castra, non timebit cor meum. Si impiorum exercitus, si vitiorum impetus, si daemoniorum coelus collectis viribus atque ordinata ac(??)e consurgat, nihil cor dubitat: quod omnipotens Deus illuminando, sanando, protegendo confirmat. Si exsurgat adversum me proelium, ut m(??) debellare velint inimici supradicti, in hoc ego sperabo. In quo? Sequitur, et dicit:\n\nUnam petii a Domino, han(??) requiram, ut inhabitem in domo Domini omnibus diebus vit(??) metoe. Valent nobis tentationes et tribulationes hujus saeculi ad consequendum regnum Dei. Unde sancta Ecclesia dum bella in imis sustinet, spem suam ad alta sublevat: et quanto graviora hic patitur, tanto ibi majorem mercedem exspectat. Hinc in Evangelio Dominus ait, Cum maledixerint vobis homines, et persecuti vos fuerint propter me: gaudete in illa hora, quia merces vestra multa est iu coelo (Matth. 5. Luc. 6.). Videamus ergo quam unam petit, qui Inter adversa constitutus nihil timet. Quae est ilia una? Ut inhabitem (inquit) in domo Domini omnibus diebus vitoe meoe. Domus ea dicitur, ubi semper manebimus. In ista peregrinatione proprie appellatur tabernaculum, quod pertinet ad militantes et pugnantes contra hostem. Quid acturi sumus in illa domo, habes in a(??)io psalmo, Beati (inquit) qui babiiant (??) domo lua. Domine, in saecula saeculorum laudabunt te (Psal. 83·).","english":"If camps take their stand against me, my heart will not fear. If the armies of the wicked, if the assaults of vices, if the heaven of demons should rise up with gathered strength and ordered battle line, my heart doubts nothing: the almighty God strengthens it by enlightening, healing, and protecting. If battle rises up against me, so that the aforementioned enemies wish to wage war, in this I will hope. In what? It follows, and he says:\n\nOne thing I have asked of the Lord, this will I seek: that I may dwell in the house of the Lord all the days of my life. The temptations and tribulations of this world avail us for attaining the kingdom of God. Hence the holy Church, while she endures wars in the depths, lifts her hope to the heights: and the graver things she suffers here, the greater reward she expects there. Hence in the Gospel the Lord says, When men have cursed you and persecuted you for my sake: rejoice in that hour, because your reward is great in heaven. Let us see, then, what one thing he asks, who, placed amid adversities, fears nothing. What is that one thing? That I may dwell, he says, in the house of the Lord all the days of my life. That is called a house where we shall remain forever. In this pilgrimage it is properly called a tabernacle, which pertains to those who serve as soldiers and fight against the enemy. What we are to do in that house, you have in another psalm: Blessed, he says, are those who dwell in your house, O Lord; for ever and ever they will praise you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":297,"ref":"p297","source":"Hac iste cupiditate ardens, et amore aestuans, desiderat per omnes dies Vitae suae in domo Domini habitare. Dies, inquam, non finiendos, sed aeternos. Sic dicuntur dies, quomodo anni, de quibus dictum est, Et anui tui non delicient (Psal. 101. Hebr. 11.). Nam dies vitae aeterna, unus dies est s(??)ue occasu, Hoc ergo dicti, A Domino hanc concupi(??)i, hanc unam petii, hanc requiram. Et quasi (??)ceremus: Quid tibi facturus es? Ad quid hoc petis? Ut videam (inquit) voluntatem Domini, et visitem templum ejus. Ecce quod amo. Ecce quare volui habitare in domo Domini, ut a contempler delectationem ejus. Video enim nunc per speculum et in aenigmate: tunc autem facie ad faciem. Nunc ex parte cognosco, tunc autem cognoscam sicut et cognitus sum (1. Cor. 13.). Bene autem ait, et visitem templum ejus; qu(??)a illa beata visio non implebitur, nisi in visione templi Dei, quod recte et domum nominat et templum. Domus dicitur, eo quod habitatur a sanctis. Templum, eo quod ibi laudes Domino persolvuntur. Ut autem illuc perveniam, unde mihi promitto: sequitur et dicit,","english":"Burning with this desire and aflame with love, he longs to dwell in the house of the Lord through all the days of his life—days, I say, not to be ended, but eternal. For days are spoken of just as years are, concerning which it is said, And your years shall not fail. For the day of eternal life is one day without sunset. Therefore he says, I have desired this from the Lord, this one thing I have sought, this will I seek. And as if we were to ask him: What will you do for yourself? Why do you seek this? That I may see (he says) the will of the Lord, and visit his temple. Behold what I love. Behold why I wished to dwell in the house of the Lord: that I may contemplate his delight. For now I see through a glass and in an enigma; but then face to face. Now I know in part, but then I shall know even as I am known. Well does he say, and visit his temple, because that blessed vision will not be fulfilled except in the vision of the temple of God, which he rightly calls both a house and a temple. It is called a house because it is inhabited by the saints; a temple because the praises of the Lord are rendered there. But that I may arrive there, whence do I promise this for myself? There follows and he says,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":298,"ref":"p298","source":"Quoniam abscondit me in tabernaculo suo, in die malorum: protexit me in abscondito tabernaculi sui. Dies malorum praesens vita est, in qua fit malum. Unde Apostolus ait. Redimentes tempus, quoniam dies mali sunt (Ephes. 5.). Tabernaculum est Ecclesia praesens, in qua militamus. Accepit de isto tabernaculo carnem Filius Dei, et factus est nobis absconditum tabernaculi. Abscondit nos in tabernaculo per fidem, protegit nos in Christo ad salutem: Filii Dei sumus, sed nondum apparet quod erimus (1. Joan. 3). Per fidem enim ambulamus, et non per speciem. Mortui estis (ait Apostolus) et vita vestra abscondita est cum Christo in Deo (Col(??)ss. 3.). Et quia sic nos abscondit a vitiis, et protegit in Christo Deus, ut in ipso nos exaltet ad virtutes; recte subjungit,\n\nIn petra exaltavit me, et nunc exaltavit caput meum super inimicos meos. Dominus Jesus Christus et pet(??)a est, et caput (1. Cor. 10. Ephes. 1. et 2.). De hac petra ipse Dominus ait, Et super hanc petram trdificabo Ecclesiam meam (Matth. 18.). In hac petra firmiter fundata exaltatur de mundo ad coelum, de diabolo ad Dominum: ubi et nunc dum moratur et laborat corpus inter inimicos in terra, jam caput suum, idest, Christum exaltatum, dicit, Surrexit enim a mortuis, et sedet ad dexteram Patris in coele (Ephes. 1. Marc. 16.). Confidant ergo membra nec timeant inimicos: cum jam nunc super eos caput suum videant exaltatum.","english":"Because he has hidden me in his tabernacle on the day of evils, he has protected me in the hiding place of his tabernacle. The day of evils is the present life, in which evil is done. Hence the Apostle says: Redeeming the time, because the days are evil (Eph. 5). The tabernacle is the present Church, in which we serve as soldiers. From this tabernacle the Son of God took flesh, and became for us the hiding place of the tabernacle. He hides us in the tabernacle through faith, he protects us in Christ for salvation: we are sons of God, but it has not yet appeared what we shall be (1 John 3). For we walk by faith, and not by sight. You are dead (says the Apostle), and your life is hidden with Christ in God (Col. 3). And because God thus hides us from vices and protects us in Christ, so as to exalt us in him to virtues, he rightly adds:\n\nIn the rock he has exalted me, and now he has exalted my head above my enemies. The Lord Jesus Christ is both the rock and the head (1 Cor. 10; Eph. 1 and 2). Concerning this rock the Lord himself says: And upon this rock I will build my Church (Matt. 18). Founded firmly on this rock, one is exalted from the world to heaven, from the devil to the Lord: where even now, while the body dwells and labors among enemies on earth, it already says that its head, that is, Christ, is exalted. For he has risen from the dead, and sits at the right hand of the Father in heaven (Eph. 1; Mark 16). Let the members therefore take confidence and not fear their enemies, since even now they see their head exalted above them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"Ubi enim caput est, ibi et membra secutura sunt. Sumus et nos cum illo sursum. Est et ille nobiscum deorsum. Ecce quale pignus habemus. Unde et nos fide et spe et caritate cum capite nostro sumus in coelo in aeternum: quia et ipsum bonitate, divinitate, unitate nobiscum est in terra usque (??) consummationem sacculi (Matth. 28.) Unde ei laudes et sacrificia non cessat immolare Ecclesia (Psal. 115.). Ideo subjungit, Circuivi et immolavi in tabernaculo ejus hostiam vociferationis: cantabo et psalmum dicam Domino. Consideravi fidem orbis terrarum, in qua exaltatum est caput meum, super eos qui me persequebantur. Et in ipso tabernaculo, id est in Ecclesia toto orbe terrarum diffusa, tolis viribus laudavi Dominum. Vociferare est ingenti virtute vocem efferre. Immolamus Deo hostiam vociferationis (Psal. 118.), quando e(??) laudes offerimus cum magna devotione et contritione cordis. In hoc quod ait, Cantabo et psalmum dicam, frequentiam divini ministerii insinuat. Cautus pertinet ad jocunditatem laudis. Psalmus vero ad exercitium boni operis. Sic est laus nostra Deo acceptabilis, si voce, corde et opere laudemus eum. Deinde postulat ut exaudi(??)tur, cum subjungit,","english":"For where the head is, there the members will also follow. We too are above with him. And he is also below with us. Behold what a pledge we have. Hence we too, by faith and hope and love, are with our head in heaven forever, because he also, by his goodness, divinity, and unity, is with us on earth even to the consummation of the age. Hence the Church does not cease to offer him praises and sacrifices. Therefore he adds: I have gone around and sacrificed in his tabernacle a sacrifice of shouting; I will sing and recite a psalm to the Lord. I have considered the faith of the whole world, in which my head has been exalted above those who were persecuting me. And in that very tabernacle, that is, in the Church spread throughout the whole world, I have praised the Lord with all my strength. To shout is to send forth the voice with mighty power. We sacrifice to God a sacrifice of shouting when we offer praises with great devotion and contrition of heart. In what he says, I will sing and recite a psalm, he intimates the frequency of divine service. Cautus pertains to the joy of praise. But a psalm pertains to the exercise of good work. Our praise is thus acceptable to God if we praise him with voice, heart, and deed. Then he asks that he be heard, when he adds,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":300,"ref":"p300","source":"Exaudi, Domine, vocem meam qua clamavi ad te, miserere mei, et exaudi me. Gemamus modo, oremus modo. Gemitus non est nisi miserorum, Oratio non est nisi indigentium. Transiet oratio, succedet laudatio. Transiet (??)etus, succedet gaudium. Interim modo, quando in diebus malorum sumus, non cesset oratio nostra ad Deum, a quo unam illam petamus. Et ah ipsa petiti (??)ne n(??)n desistamus, donec ad illam, illo donante ac perducente, perveniamus, (??)iniamur omnes cupiditates, una in corde sil et in postulatione. Unde et subditur:\n\nTibi dixit cor meum, exquisivit te facies mea: faciem tuam Deus requiram. Ac si dicat, Oratio me(??) non in solis labiis est, sed cord: prolata. Exquisivit te facies mea, idest, intentio mea, fides mea, mens mea, iu qua me c(??)gnoscis: faciem tuam Deus requiram. Non honorem, non gloriam, non divitias quaero, facies tua, pulchritudo tua, visio lua nnln e(??)t in desiderio.","english":"Hear, O Lord, my voice with which I have cried to you; have mercy on me, and hear me. Let us groan now, let us pray now. Groaning belongs only to the wretched; prayer belongs only to the needy. Prayer will pass away, praise will succeed it. Mourning will pass away, joy will succeed it. Meanwhile, now, while we are in the days of evil, let our prayer not cease to God, from whom we ask that one thing. And let us not desist from that very petition, until, with him granting and leading us, we arrive at it, and all our desires are united into one in the heart and in the request. Hence it is also added:\n\nMy heart has said to you, my face has sought you: your face, O God, will I seek. As if he were saying: My prayer is not uttered by the lips alone, but by the heart. My face has sought you, that is, my intention, my faith, my mind, in which you know me: your face, O God, will I seek. I do not seek honor, I do not seek glory, I do not seek riches; your face, your beauty, your vision is in my desire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":301,"ref":"p301","source":"Non avertas faciem tuam a me, ne declines in ira a servo tuo. Forte ab aliquibus declinat non (??) ira, quomodo a quibusdam, qui illi dicunt, Averte faciem luam a peccatis meis (Psal. 5(??).). Quando a peccatis tuis avert(??)t faciem suam, non in ira a te declinat. Avertat ergo fac(??)em suam a peccatis tuis, sed non avertat faciem suam a te. Ira ejus non est nisi a versio vultus ejus. Adjutor meus esto: ne derelinquas me, neque despicias me, Deus salutaris meus. Ecce iu via sum: petivi a te unam, liberum arbitrium: habeo. Recta quae agere debeam, cognosco: sed sine te nihil agere valeo (Joan. 15.). Esio ergo adjutor meus, ut pro(??)iciam: nec me dere(??)inquas, ne cadam: neque despic as me, ne peream: quod debes facere, quia tu Deus meus es, qui me creasti, et salutans meus, qui me redemisti. Non habeo adjutorem extra te.\n\nQuoniam pater meus ei mater mea dereliquerunt me, Dominus autem assumpsit me. Exceptis il is duobus parentibus, de quorum carne nati sumus: habemus bic alium patrem, et aliam matrem, vel potius habuimus. Pater secundum saeculum diabolus est (Joan. 8.), et fuit nobis pater, cum essemus infideles. Nam dicit Dominus infide(??)bus. Vos a pane diabolo estis (Ibidem). Iste est pater omnium impiorum, ipse operatur in fillis diffidentiae (Ephes. 5.). Mater est illa Babylonia societas omnium perditorum, ab oriente usque (??) occidentem.","english":"Do not turn your face away from me, nor in your anger turn aside from your servant. Perhaps he turns aside from some in anger, as from certain people who say to him, \"Turn your face away from my sins.\" When he turns his face away from your sins, he does not turn aside from you in anger. So let him turn his face away from your sins, but let him not turn his face away from you. His anger is nothing other than the turning away of his countenance. Be my helper: do not forsake me, and do not despise me, O God my savior. Behold, I am on the way: I have asked of you one thing, free will: I have it. I know the right things I ought to do: but without you I can do nothing. Be therefore my helper, that I may press forward: and do not forsake me, lest I fall: and do not despise me, lest I perish: which you ought to do, because you are my God, who created me, and my savior, who redeemed me. I have no helper besides you.\n\nSince my father and my mother have forsaken me, but the Lord has taken me up. Setting aside those two parents from whose flesh we were born: we have here another father, and another mother, or rather we had them. The father according to the world is the devil, and he was a father to us when we were unbelievers. For the Lord says to unbelievers, \"You are from your father the devil.\" This is the father of all the ungodly, he works in the children of unbelief. The mother is that Babylonian fellowship of all the lost, from the east even to the west.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"Ipsa habet regnum terrenum, Haec prima fuit mater nostra: in hac nati sumus. Cognovimus alium patrem Deum (Matth. 6. et 23.), reliquimus diabolum. Cognovimus aliam matrem Jerusalem coelestem, quae est sancta Ecclesia,2. Cor. 5.) cujus portio peregrinatur in terra: reliquimus Babyloniam. Separati sumus a mundo et diabolo. Assumsit nos Dominus ut Pater, quia condidit, juia vocat, quia jubet, quia regit. Assumsit ut mater, quia fovet, quia nutrit, quia lactat, quia continet. Sed assumtus a Domino quid petat, audiamus:\n\nLegem pone mihi, Domine, in via tua, et dirige me in semitam rectam propter inimicos meos. Via Domini in hoc loco fides p(??)test intelligi: semita recta, caritas: de qua Apostolus discipulis suis ait. Adhuc excellentiorem viam vobis demonstro ((??). Cor. 12.): et coepit loqui de caritate. Inimici sanctae Ecclesiae sunt carnaliter viventes, et haeretici: qui male vivendo, et prave docendo comprimunt servos Dei. Postulat ergo vir sanctus legem sibi poni in via, et dirigi a Deo in semitam: quatenus per legero instructus recte creda(??), et per gratiam directus, amando et operando recte incedat. Et hoc facit, propter inimicos suos, qui cos quos minus eruditos aut imperfectos inveniunt, ad errorem sive iniquitatem (si possunt) trahunt. De quibus adhuc subditur:","english":"She has an earthly kingdom; this was our first mother, in whom we were born. We have come to know another father, God, and we have forsaken the devil. We have come to know another mother, the heavenly Jerusalem, which is the holy Church, whose portion sojourns on earth; we have forsaken Babylon. We have been separated from the world and the devil. The Lord has taken us up as a Father, because he created us, because he calls us, because he commands us, because he rules us. He has taken us up as a mother, because he cherishes us, because he nourishes us, because he gives us milk, because he holds us. But let us hear what the one taken up by the Lord should ask:\n\nSet a law for me, O Lord, in your way, and direct me in the straight path because of my enemies. In this place the way of the Lord can be understood as faith, and the straight path as love, of which the Apostle says to his disciples, I show you a still more excellent way, and he began to speak of love. The enemies of the holy Church are those who live according to the flesh, and the heretics, who by living badly and teaching perversely oppress the servants of God. The holy man therefore asks that a law be set for him in the way, and that he be directed by God into the path, so that, instructed by the law, he may believe rightly, and, directed by grace, may walk rightly by loving and by doing. And he does this because of his enemies, who drag those whom they find less instructed or imperfect into error or iniquity, if they can. Concerning these, it is further added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"Ne tradideris me in animas tribulantium me, quoniam insurrexerunt in me testes iniqui, et mentita est iniquitas sibi. Si tradideris carnem meam in manus (??)orum, non tradas me, idest, animam meam, in animas, idest, voluntates eorum, ut ex toto animum et desiderium suum expleant de me: ut si occidunt corpus, vel animam non occidant (Matth. 10.). Quoniam ut a te revocarent, insurrexerunt in me, testantes iniquitatem et falsitatem. Multotiens enim falsi testes (Matth. 26.) contra sanctos surrexerunt, qui eos praevaricatores legis, et seductores affirmarent. Sed iniquitas me(??)ita est sibi (Act. 6.), non sanctis: quia mendacium eorum sibi versum est in poenam et damnationem, sanctis vero in gloriam. Quia in re notandum est, quia quae bona sunt, malorum impugnatione non solum non deficiunt, sed etiam magis esse bona noscuntur. Si doctrina Ecclesiastica simplex esset, et nullus exstrinsecus haereticorum dogmatum assertionibus e(??)m str(??)ngeret: non poterat tam clara, et tam examinata videri fides nostra. Sed idcirco doctrinam catholicam contradicentium obsidet impugnatio, ut fides nostra non otio torpescat, sed exercitiis elimetur. Propter hoc denique et Apostolus dicebat. Oportet autem et haereses esse, ut probati quique manifesti fiant (1. Cor. 11.).","english":"Do not hand me over into the souls of those who afflict me, for false witnesses have risen up against me, and iniquity has lied to itself. If you hand my flesh over into the hands of those men, do not hand me, that is, my soul, over into their souls, that is, into their wills, so that they may fully satisfy their mind and desire upon me: so that even if they kill the body, they may not kill the soul (Matt. 10). For in order to call me back from you, they have risen up against me, bearing witness to iniquity and falsehood. For many times false witnesses (Matt. 26) have risen up against the saints, asserting that they were transgressors of the law and deceivers. But iniquity has lied to itself (Acts 6), not to the saints: because their lie has been turned to punishment and damnation for themselves, but to glory for the saints. For in this matter it must be noted that good things, by the assault of the wicked, not only do not fail, but are even known to be good more fully. If the teaching of the Church were simple, and no one from outside pressed upon it with the assertions of heretical dogmas, our faith could not appear so clear and so tested. But for this reason the assault of those who contradict besieges catholic teaching, so that our faith may not grow dull through idleness, but be refined by exercises. For this reason, finally, the Apostle also said: For there must also be heresies, so that those who are approved may be made manifest (1 Cor. 11).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"Inter nos, ipsum denique diabolum, et obluctantes adversum nos contrarias potestates, si auferas virtutes animi, sine obluctanie non poterunt enitescere. Sic et fidelium gloria non poterit resplendere, nisi eam infidelium reprobatio et poena commendet. Post illum circuitum et jubilationem, post ista pericula et labores, inter manus tribulantium positus, aestuans, anhelans, laborans, firmus et certus, Domino suscipiente, deducente, regente, quid subjungat, audiamus:\n\nCredo videre bona Domini in terra viventium. O bona Domini dulcia, immortalia, sempiterna! Quando vos videbo? Credo, inquit, vid(??)re. Justus enim ex fide vivit (Rom. 1.). Quid est fides? Credere quod non vides. Quae enim videntur, temporalia sunt, ipsa sunt (??) terra morien. ium. Quae autem non videntur, aeterna, ipsa sunt in terra viventium (2. Cor. 4.). Terra dicta est per similitudinem, propter stabilitatem. Nullus ibi perit, sed semper manet, et beate vivit. Sed quid dicit Apostolus? Si autem quod non videmus, speramus, per patientiam exspectamus (Rom. 8.). Recte ergo divina Scriptura nos admonet, dicens:","english":"Among us, finally, if you take away the virtues of the soul, the devil himself and the hostile powers that struggle against us cannot shine forth without struggle. So too the glory of the faithful cannot shine out unless the reprobation and punishment of the unfaithful commend it. After that circuit and jubilation, after those dangers and labors, placed among the hands of those who afflict him, seething, gasping, laboring, firm and certain, with the Lord receiving, leading, and ruling him, let us hear what he adds:\n\nI believe that I shall see the good things of the Lord in the land of the living. O sweet, immortal, everlasting good things of the Lord! When shall I see you? I believe, he says, that I shall see. For the just man lives by faith (Rom. 1). What is faith? To believe what you do not see. For the things that are seen are temporal; these are the land of the dying. But the things that are not seen are eternal; these are in the land of the living (2 Cor. 4). It is called a land by similitude, on account of its stability. No one perishes there, but it always remains and lives blessedly. But what does the Apostle say? If, however, we hope for what we do not see, we wait for it with patience (Rom. 8). Rightly, therefore, divine Scripture admonishes us, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":305,"ref":"p305","source":"Exspecta Dominum, viriliter age, et confortetur cor tuum, et sustine Dominum. (??)inc per Pophetam dicitur: Si moram fecerit, exspecta eum, quia veniens veniet (Abac. 2.). Si differtur, non aufertur. Multi negligunt exspectare Dominum, quia merces ejus in praesenti non datur, sed in futuro reservatur (Matth. 5.). Ideo fatigantur et remanent in via. Propterea divinitus admoneris, ut viriliter, idest, fortiter agas, et corde confirmatus patienter sustineas. Non enim sufficit bona viriliter agere, nisi ex virtute animi studeas et mala aequanimiter tolerare. Noli dissolvi, ne sis inter eos quibus dicitur, Vae his qui perdiderunt sustinentiam (Eccles. 2.)! Qui sustinentiam perd(??), effoeminatus est, perdit vigorem, Operare viriliter, sustine patienter: ut bene vivendo sis justus, et patiendo perfectus. Sic bona quae credis, videbis. Sic recta opera ad finem perfectum perduces.","english":"Wait for the Lord, act manfully, and let your heart be strengthened, and endure the Lord. For through the Prophet it is said: If he should delay, wait for him, for coming he will come (Habakkuk 2). If it is deferred, it is not taken away. Many neglect to wait for the Lord, because his reward is not given in the present but is reserved for the future (Matthew 5). Therefore they grow weary and remain on the way. For this reason you are divinely admonished to act manfully, that is, bravely, and, strengthened in heart, to endure patiently. For it is not enough to do good bravely unless you strive from the strength of the soul also to bear evils with equanimity. Do not be dissolved, lest you be among those to whom it is said, Woe to those who have lost endurance (Sirach 2)! He who has lost endurance has become effeminate, has lost his vigor. Work manfully, endure patiently: so that by living well you may be just, and by suffering you may be perfect. Thus you will see the good things that you believe. Thus you will bring right works to a perfect end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"TITULUS PSALMI XXVII.\n\nPsalmus ipsi David, id est, excellentiori membro Ecclesiae. Negotium est Ecclesiae clamantis ad Dominum, ut ejus sic exaudiat orationem, ne eam cum operantibus iniquitatem perdat: sed prout meruit, sibi tribuat: malos autem impunitos non deserat. Quod faciendo suadere intendit, ut quisque fidelis sui exemplo, cor suum ponat in Domino: quatenus ejus caro refloreat in ipso. Vel quia dicitur, ipsi David, ipsius mediatoris vox est, manu fortis in conflictu passionis. Quae autem videtur inimicis orare, non malivolentiae votum est, sed denuntiatio poenae. Non optat quae dicit, sed quid eis immineat praedicit. Ait ergo pro se et membris suis sic:\n\nPSALMUS XXVII.\n\nAd te. Domine, clamabo, Deus meus, ne sileas a me: ne quando taceas a me, et assimilabor descendentibus in lacum. Merito Dominum eum vocat, cui subjecta est omnis creatura: sicut scriptum est, Omnia serviunt tibi (Psal. 118.). Qui cum sit omnium Deus per creationem, proprie F(??)lius Dei per naturam, vel specialiter Ecclesiae per gratiam: ad quem clamare est toto desiderio, toto affectu orare. Ne sileas (inquit) a me: quantum ad exteriorem eruditionem. Et ne aliquando taceas a me, quantum ad interiorem inspirationem. Oportet enim ut misericors Deus, sicut pro salute humani generis olim locutus est in Prophetis, novissime autem in Filio su(??) (Hebr.","english":"TITLE OF PSALM XXVII.\n\nA psalm for David himself, that is, for the more excellent member of the Church. The subject is the Church crying out to the Lord, that he may so hear her prayer as not to destroy her with those who work iniquity, but may grant to her according to her merit; and that he may not leave the wicked unpunished. By doing this he intends to persuade every faithful person, by his example, to set his heart on the Lord, so that his flesh may flourish again in him. Or, because it is said \"for David himself,\" it is the voice of the Mediator himself, mighty of hand in the conflict of his passion. But what she seems to pray against her enemies is not a wish of ill will, but a declaration of punishment. She does not desire what she says, but foretells what threatens them. She speaks, then, for herself and for her members as follows:\n\nPSALM XXVII.\n\nTo you, Lord, I will cry out, my God, do not be silent toward me; lest at any time you be silent toward me, and I become like those who go down into the pit. With good reason she calls him Lord, to whom every creature is subject, as it is written, All things serve you (Psalm 118). Though he is the God of all by creation, he is properly the Son of God by nature, or especially the God of the Church by grace; to cry out to him is to pray with all desire, with all affection. Do not be silent, she says, toward me, as regards outward instruction. And lest at any time you be silent toward me, as regards inward inspiration. For it is fitting that the merciful God, just as for the salvation of the human race he once spoke in the Prophets, but in these last days in his Son (Hebrews","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":307,"ref":"p307","source":"1.): sic et nunc non sileat, sed per ejus vicarios verbo et gratia informatos incessanter nobis loquatur, nos erudiat, nos aspiret. Et si, inquit, tacueris, Assim(??)labor descendentibus in lacum. Si tacuisset Christus, similis apparuisset caeteris mortalibus. Sed quia in eo Deus locutus est, propterca dixit ei Petrus, Verba vitae aeternae habes (Joan. 6.), et. Tu es Christus Filius Dei vivi (Matth. 18.). Fides enim ex auditu, auditus autem per verbum Christi (Rom. 10.). Rursus si (??)aceat a doctoribus Ecclesiae, ejus tacere, nostrum perire est. Aliter, per hoc quod ait, Clamabo: notat se incessanter clamare ad Dominum toto tempore obedientae suae. Per hoc quod subjungit, Ne sileas, notat affectionem piam inter Deum et hominem: quia ex quo homo clamare incipit, Deus audit. Hebraica a veritas non habet hoc, nequando taceas a me; sed LXX. Interpretes addiderunt, nec tamen sine caussa: sed per hoc dant nobis inlelligere eum clamasse de prima et secunda clarificatione. Prima clarificatio est ante resurrectionem, cum fuit immunis ab omni peccato, et per eum Deus miracula fecit, quae nemo alius facere potuit. Secunda clarificatio fuit in resurrectione, qua ejus humanitas impassibilitatem et immortalitatem suscepit. Et si sileas. remotus a me, tunc assimilabor, idest, similis e(??)o descendentibus in lacum, idest, in hujus mundi miseriam.","english":"1.) So too now let him not be silent, but through his vicars, informed by word and grace, let him speak to us unceasingly, instruct us, breathe upon us. And if, he says, you are silent, I shall be like those who go down into the pit. If Christ had been silent, he would have appeared like the rest of mortals. But because God has spoken in him, therefore Peter said to him, You have the words of eternal life (John 6), and, You are the Christ, the Son of the living God (Matt. 16). For faith comes from hearing, and hearing through the word of Christ (Rom. 10). Again, if he falls silent from the teachers of the Church, his silence is our perdition. Otherwise, by what he says, I will cry out, he indicates that he cries out unceasingly to the Lord throughout the whole time of his obedience. By what he adds, Do not be silent, he indicates the pious affection between God and man: because from the moment man begins to cry out, God hears. The Hebrew truth does not have this, lest you be silent from me; but the Seventy interpreters added it, and not without cause: but by this they give us to understand that he cried out concerning the first and second glorification. The first glorification is before the resurrection, when he was free from every sin, and through him God performed miracles which no one else could perform. The second glorification was in the resurrection, by which his humanity received impassibility and immortality. And if you are silent, removed from me, then I shall be like, that is, similar to those who go down into the pit, that is, into the misery of this world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"Si enim homo Dominicus a praesidio divini Verbi sibi uniti desereretur, similis utique aliis hominibus inveniretur. Bene dicit, Descendentibus: quia maximus descensus est a Deo deviare, et se ad hujus mundi miserias inclinare. Ascensus vero, relictis his miseriis, ad bona perpetua festinare. Ideo subjungit:\n\nExaudi, Domine, vocem deprecationis meoee dum oro ad te, dum extollo manus meas ad templum sanctum tuum. Duo praetendit, pro quibus digne debeat exaudiri, dicens, Dum, idest, quia oro ad te. Et quia extollo manus meas in cruce, ad templum, idest, Ecclesiam construendam, ut sit templum sanctum Dei. Magnum meritum exauditionis fuit incarnatio et passio Redemptoris, qui factus est (ut Apostolus ait) propitiatio pro peccatis nostris in sanguine suo (1. Joan. 2.), quo lavaret nos a peccatis (Apocal. 1.), et aptaret sibi Ecclesiam non habentem maculam aut rugam (Ephes. 5.). Attende et tu caput tuum: exemplo ejus disce orare, disce tolerare, d(??)sce amare. Extende manus tuas ad templum. Extende te ad bonam operationem propter regnum Dei. Audi et ora quod sequitur:","english":"For if the man of the Lord were abandoned by the protection of the divine Word united to him, he would surely be found like other men. He says well, \"To those going down,\" because the greatest descent is to depart from God and to incline oneself to the miseries of this world. But ascent is, having left these miseries behind, to hasten toward eternal goods. Therefore he adds:\n\nHear, O Lord, the voice of my supplication when I pray to you, when I lift up my hands to your holy temple. He sets forth two things for which he ought worthily to be heard, saying, \"When,\" that is, because I pray to you. And because I lift up my hands on the cross, toward the temple, that is, to build the Church, that it may be the holy temple of God. A great merit for being heard was the incarnation and passion of the Redeemer, who became (as the Apostle says) a propitiation for our sins in his blood (1 John 2), by which he might wash us from our sins (Rev 1) and prepare for himself a Church not having spot or wrinkle (Eph 5). Consider also your own head: learn from his example to pray, learn to endure, learn to love. Stretch out your hands toward the temple. Stretch yourself out to good works for the sake of the kingdom of God. Hear and pray what follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"Ne simul tradas me cum peccatoribus, et cum operantibus iniquitatem ne perdas me. Cum peccator(??)bus quidem fuit Christus: quia Verbum caro factum est, et habitavit in nobis (Joan. 1.), et cum impiis deputatus est (Isai. 53.). Sed tamen traditus simul (??)um peccatoribus non est, ut et ipse esset peccator: quia peccatum non fecit, nec inventus est dolus in ore ejus (1. Petr. 2.). Descendit in in(??)ernum, ubi descen– dunt impii. Sed cum operantibus iniquitatem non periit, quia et si ab iniquis occisus est, a morte tamen resurrexit, et nos moriendo redemit. Et sic mors illa non perditio, sed vita fuit. Ora et tu, ne simul tradaris cum peccatoribus, ne eorum cum quibus habitas, pravis moribus corrumparis, et cum operantibus iniquitatem, ne perdaris: ne videlicet cum iniquis in aeternum pereas, quorum persecutionem temporaliter toleras. Et non solum sunt iniqui actu, sed etiam in lingua. Nam subd(??)tur, Qui lo– quuntur pacem cum proximo suo. Qui dixerunt, Scimus quia a Deo venisti magister (Joan. 11.). Mala autem in cordibus eorum. Cogitaba(??) enim, ut Jesum dolo tenerent et occiderent (Matth. 26.). Christus Judaeorum proximus dicitur (Matth. 15.), et secundum carnem, quia de germine eorum fuit: et secundum hoc, quod eis misericordiam facere venerat (Rom. 1.).","english":"Do not hand me over together with sinners, and do not destroy me with those who work iniquity. Christ was indeed with sinners, because the Word was made flesh and dwelt among us (John 1), and he was numbered with the wicked (Isaiah 53). Yet he was not handed over together with sinners so as to be a sinner himself, because he committed no sin, nor was deceit found in his mouth (1 Peter 2). He descended into the underworld, where the wicked descend. But he did not perish with those who work iniquity, because although he was killed by the wicked, he nevertheless rose from death, and by dying he redeemed us. And so that death was not destruction but life. Pray also yourself, lest you be handed over together with sinners, lest you be corrupted by the wicked ways of those with whom you live, and lest you perish with those who work iniquity: that is, lest you perish forever with the wicked whose persecution you endure for a time. And they are wicked not only in deed but also in tongue. For it is added, Who speak peace with their neighbor. They said, We know that you have come from God as a teacher (John 11). But there were evil things in their hearts. For they were plotting to seize Jesus by deceit and kill him (Matthew 26). Christ is called the neighbor of the Jews (Matthew 15), both according to the flesh, because he was from their stock, and according to this, that he had come to show them mercy (Romans 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":310,"ref":"p310","source":"Juxta quod de Samaritano iu Evangelio legitur, quia proximus dicitur illi qui in latrones incidit, quia misericordiam ei fecit (Luc. 10.). Quam multi tales inveniun ur in Ecclesia Dei, qui persequuntur adhuc corpus (Rom. 12.). Hi sunt qui veniunt in vestimentis ovium, intrinsecus autem sunt lupi rapaces (Matth. 7.). Et quia ipsi tales sunt:\n\nDa illis secundum opera eorum. Et secundum modum culpae, sit retributio poenae. Sed dicit aliquis, Bona fuerunt opera eorum, etiam cum Christum occiderunt: quia sic humanum genus redemtum est. Ideo sequitur: Et secundum nequitiam adimemionum ipsorum. Ac si diceret, on dico ut secundum utilitatem, quae ex eorum operibus proce(??)sit, reddatur eis: sed secundum nequitiam, quam se ad militatem suam invenisse putavorunt. Non enim ideo Christum occiderunt, ut genus humanum redimeretur: sed ne illi locum et gentem amitterent. Qua (??) re notandum est, quod eadem actio secundum diversas intentiones et bona dicitur, et mala. Nam Filium suum, quem Deus Pater tradidit, tradiderunt Judaei. Una ex utraque parte fuit actio: sed intentio diversa. Nam ad hoc tradidit eum Pater, ut nos resurgendo salvaret. Ad hoc tradiderunt eum Judaei, et mo(??)te turpissima condemnandum curaverunt, ut penitus deperiret. Non ergo justitia aut injustitia (??) actione est, sed in voluntate.","english":"According to what is read in the Gospel about the Samaritan, that he is called neighbor to the one who fell among robbers, because he showed him mercy (Luke 10). How many such people are found in the Church of God, who still persecute the body (Rom 12). These are the ones who come in sheep's clothing, but inwardly are ravenous wolves (Matt 7). And because they are such:\n\nGive them according to their works. And according to the measure of the fault, let there be the repayment of punishment. But someone says, Their works were good, even when they killed Christ, because in this way the human race was redeemed. Therefore it follows: And according to the wickedness of their endeavors. As if he were saying, I do not say that it should be repaid to them according to the benefit that proceeded from their works, but according to the wickedness that they thought they had found for their own advantage. For they did not kill Christ for the reason that the human race might be redeemed, but lest they lose their place and their nation. Wherefore it must be noted that the same action, according to different intentions, is called both good and evil. For the Son whom God the Father handed over, the Jews handed over. There was one action on both sides, but the intention was different. For the Father handed him over for this purpose, that by rising again he might save us. For this purpose the Jews handed him over, and took care that he be condemned to the most shameful death, so that he might utterly perish. Therefore justice or injustice is not in the action, but in the will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"Sequitur ergo, Secundum opera manuum eorum tribue illis: redde retributionem eorum ipsis. Quid per opera mannum eorum, voluit desig(??)ari, nisi excellentem iniquitatem, quam fecerunt in mortem Domini? Cum apponit manum post opera, ostendit illos magnum studium et affectionem ad illud opus adhibuisse. Quod dicit manuum, tractum est ab artifice: quia illa opera vult dici suarum manuum, quae studiose fecit. Bene autem dici(??), retributionem: quin cum Christus eis bona fecisset, ipsi ei malum retribuerunt. Ac si aperte dicat: Sicut ipsi retribuerunt mihi malum, redde ipsis malum similiter. Et merito:\n\nQuoniam non intellexerunt opera Domini. Scilicet illa quiae in Lege mystice scripta sunt, sive ilia quae occulte post modum operatus est per Filium suum: sicut est quo (??) eum in(??)arnari fecit de Virgine, quod eum pro nostra redemitone misit. Et in opera manuum ejus. Idest, in manifesta opera, subaudis, non intellexerunt. Habraei habent, a Non inspexerunt in opera manuum ejus. Quae sunt illa? Quod infirmos curabat, leprosos mundabat, mortuos suscitabat, et a(??)a multa(??)miracula, quae per Filium suum faci(??)bat Pa(??)er, Hinc Veritas J(??)daeis aiebat. Si mihi non crediti(??), vel operibus credite. Opera enim quae ego facio testimonium perhibent d(??) me (Joan. 10.). Excusabiles autem invenirentur in occultis, sed non invenirentur in apertis.","english":"Therefore it follows: According to the works of their hands, give to them; render their recompense to them. What did he wish to designate by \"the works of their hands,\" except the surpassing wickedness that they committed against the death of the Lord? When he adds \"hand\" after \"works,\" he shows that they applied great zeal and affection to that work. What he says of \"hands\" is drawn from the craftsman: for he wishes those works to be called the works of his own hands which he has done with zeal. And well is it said, \"recompense\": because when Christ had done good to them, they repaid him with evil. As if he were plainly saying: Just as they repaid me with evil, so render evil to them in like manner. And deservedly:\n\nBecause they did not understand the works of the Lord. Namely, those things which are written mystically in the Law, or those which he afterward worked secretly through his Son: such as that he caused him to be incarnate of the Virgin, that he sent him for our redemption. And \"in the works of his hands\"—that is, in the manifest works, understand: they did not understand. The Hebrews have: \"They did not look upon the works of his hands.\" What are those? That he was healing the sick, cleansing lepers, raising the dead, and many other miracles which the Father was doing through his Son. Hence the Truth was saying to the Jews: If you do not believe me, believe the works. For the works which I do bear witness concerning me (John 10). But they would be found excusable in hidden things, yet they would not be found so in open things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"Quia ergo in opera manifesta non Intel(??)exerunt, ut me(??)te perciperent divina; ideo sequitur: Destrues eos, spiritualiler et corpor(??) ter: s(??)cut fuit in destructione Titi et Vesp(??)si(??)ni. Et Propheta praevidens illam destructionem esse i(??)reparabilem, addidit: Et non oedificabis cos, ulte(??)ius. In alus enim destructionibus reparaverat eos Deus, ut in destructionibus Babylonis, et in captivitate AEgypti. Vel etiam si spiritualiter essent d(??)structi, ut s(??) s(??)b aliquo duce essent idololatrae, per alium ducem Deus eos ab idololatria liberabat. De hac autem novissima excaecatione spirituali, non reparabuntur usque in finem: quando eorum reliqui(??) salvabuntur: corporaliter vero numquam restituentur. Ab hoc versu incipit agere gratias de sua exauditione. Ait enim,\n\nBenedictus Dominus, quoniam exaudivit vocem deprecationis meoe. Quotiens exaudimur a Domino, dehemns illum benedicere. Non enim habet homo quid tribuat Deo pro tantis ejus beneficiis, nisi benedictionem et laudem. Nemo autem do(??)s Dei fit beatus, si donanti existit ingratus. Sic autem colitur a nobis Pater luminum, a quo omne d(??)tum optimum et omne domim perfectum descendit: scilicet sacrificio laudis et actionihus gratiarum.","english":"Because, therefore, they did not understand his manifest works, so as to perceive the divine things through them, therefore it follows: You will destroy them, spiritually and corporally, as it was in the destruction by Titus and Vespasian. And the Prophet, foreseeing that that destruction would be irreparable, added: And you will not build them up, any further. For in other destructions God had restored them, as in the destructions of Babylon and in the captivity of Egypt. Or even if they had been destroyed spiritually, so that under some leader they were idolaters, through another leader God freed them from idolatry. But from this final spiritual blinding they will not be restored until the end, when their remnant will be saved; but corporally they will never be restored. From this verse he begins to give thanks for his being heard. For he says,\n\nBlessed is the Lord, because he has heard the voice of my supplication. As often as we are heard by the Lord, we ought to bless him. For man has nothing to give to God for such great benefits of his, except blessing and praise. But no one becomes blessed by the gifts of God if he is ungrateful to the giver. For thus the Father of lights, from whom every best gift and every perfect gift comes down, is worshiped by us: namely, by the sacrifice of praise and by acts of thanksgiving.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":313,"ref":"p313","source":"Non tantum exaudivit de removendis malis, sed etiam, Dominus est adjutor meus, ad bene operandum: Et protector meus, ne laedar a telis persequentium. Et in ipso speravit cor meum; idest, intentio mea: speravit autem d(??) resur(??)ectione. Et ideo, Adjutus sum. Ad hoo nos adjuvat in bono, et protegit in m(??)lo omnipotens Deus, ut spem nostram constituamus in ipso. Quanto autem fidentius in ipso speramus tanto ab ipso adjuva(??)ur uberius. Unde fit, ut per De(??)a(??) jutorium spes (??) nobis generetur, et deinde per spei meritum Dei adjutorium augeatur. Et ostendi(??) in quo adjutus sii Deus. Et refloruit caro mea. Ante floruerat Christi caro, cum fuit immunis ab omni peccato: re(??)loruit quando impassibilitatem et immortalitatem resurgendo suscepit. Propterea sequitur: Et ex voluntate mea confitebor illi. Volunta- (??)iam confessionem dil(??)git Deus: coacta autem servitia non recipit. Unde scriptum est. Servus non manet in do(??)o in aeternum, filius manet in aeternum (2. Cor. 9. Joan. 8.). Servus est qui servit ex timore, (??)us est qui obedit ex amore. Ille a coelesti dumo exc(??)ditur, quia servus est. Iste introducitur, quia filius est. Confiteamur ergo Domino tota voluntate, toto affectu: ut tamquam devoti filii consequamur haereditatem Dei. Illi namque debetur recte confessio, de quo subditur.","english":"Not only did he hear him in removing evils, but also, \"The Lord is my helper,\" for acting well: \"And my protector,\" lest I be harmed by the weapons of those pursuing me. \"And in him my heart has hoped\"; that is, my intention has hoped in the resurrection. And therefore, \"I have been helped.\" For this purpose almighty God helps us in good and protects us in evil, that we may place our hope in him. But the more confidently we hope in him, the more abundantly we are helped by him. Hence it comes about that through God's help hope is begotten in us, and then through the merit of hope God's help is increased. \"And he has shown in what I have been helped by God.\" \"And my flesh has flourished again.\" Before, the flesh of Christ had flourished, when it was free from every sin; it flourished again when by rising it received impassibility and immortality. Therefore it follows: \"And from my own will I will confess to him.\" God loves a voluntary confession; but he does not accept forced service. Hence it is written: \"The servant does not remain in the house forever; the son remains forever\" (2 Cor 9; John 8). The servant is one who serves out of fear; the son is one who obeys out of love. The former is excluded from the heavenly house, because he is a servant. The latter is brought in, because he is a son. Let us therefore confess to the Lord with our whole will, our whole affection, so that as devoted sons we may obtain the inheritance of God. For confession is rightly owed to him of whom it is next said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":314,"ref":"p314","source":"Dominus fortitudo p(??)eo(??)s suoe. Idest sibi devotae. Fortitudo De(??) in eo est, quia homines de diaboli jugo eripit, et suos facit. Et ipse est protector salvationum Christi sui. Idest, Illorum qui per Christum salvati sunt. Et hic manifeste notat, quod mysteria Christi prosunt hominibus ad salutem. Et quia Dominus est fortitudo plebis, ergo, Domine, fac quod tuum est.\n\nSalvum fac populum tuum, Domine. Eripiendo da inimicorum potestate, dirigendo ad fidem. Et benedic, dando incrementum virtutum ipsi facto: Hoereditati tuoe: et tege eos, Secundum mores et virtutes: Et extolle illos, De virtute in virtutem, usque in oeternum, Idest, donec perveniant ad aeternitatem.\n\nTITULUS PSALMI XXVIII.\n\nPsalmus David in consummatione tabernaculi. Remissa arca Domini a Philistaeis, et reducta in Jerusalem, cum prohiberetur a Nathan propheta ne faceret domum Domini, quia vir sanguinum erat: fecit tabernaculum de te(??)o(??)is, in quo reponeret arcam Dei (2. Reg. 6. et 7.). Quo consummato, invitavit mullos, Ut ad templum illud venirent (1. Para(??). 17.): non vacuis manibus, sed ut ibi adductas hostias immolarent. Et post hanc consummationem scripsit psalmum istum: non quod de historiali consummatione scriberet, sed nobis consummationem Ecclesiae futuram per Spiritum Sanctum prophetaret: cujus consummatio, illius tabernaculi figura erat.","english":"The Lord is the strength of his people—that is, of those devoted to himself. The strength of God is in him, because he snatches men from the yoke of the devil and makes them his own. And he is the protector of the salvation of his Christ—that is, of those who are saved through Christ. And here he plainly notes that the mysteries of Christ benefit men unto salvation. And because the Lord is the strength of the people, therefore, O Lord, do what is yours.\n\nSave your people, O Lord—by delivering them from the power of enemies, by directing them to faith. And bless, by giving increase of virtues to the deed itself: to your inheritance; and cover them according to their ways and virtues; and exalt them from virtue to virtue, even unto eternity—that is, until they arrive at eternity.\n\nTITLE OF PSALM XXVIII.\n\nA psalm of David at the completion of the tabernacle. When the ark of the Lord had been sent back by the Philistines and brought back to Jerusalem, when he was forbidden by Nathan the prophet to build a house for the Lord, because he was a man of blood, he made a tabernacle of skins, in which to place the ark of God (2 Kings 6 and 7). When this was completed, he invited many to come to that temple (1 Paralipomenon 17)—not with empty hands, but that they might sacrifice there the victims they had brought. And after this completion he wrote this psalm: not that he was writing about a historical completion, but that through the Holy Spirit he was prophesying to us the future completion of the Church, whose completion was the figure of that tabernacle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"Quod sciens Hesdras propheta David intellexisse, sic intitulavit. Qui titulus sic legitur. Psalmus iste convenit David prophetae, qui hic loquitur(??) Psalmus dico, habitus in consununatione tabernaculi, id est, in consideratione consummationis Ecclesiae. Hanc recte tabernaculum appellamus, quia hic in ea tanquam in tabernaculo militamus. Ipsa est in hoc psalmo materia. Negotium prophetae sub persona Ecclesiae est, ostendere quomodo tabernaculum Dei compositum sit, id est, qua virtute, et qua magnificentia per septiformem gratiam Spi - ritus Sancti, quae concipitur ex voce Domini, septies repetita. Et haec faciendo Intendit, ul qui filii Dei facti sunt per adoptionem, purae Deo mentis hostiam offerant. Ait ergo:\n\nPSALMUS XXVIII.\n\nAfferte Domino filii Dei, afferte Domino filios arietum. Afferte Domino vosmetipsus, quos per Evangelium duces gregum Apostoli genuerunt, habentes tanquam duo cornua, duo Testamenta. Hinc Paulus aries spiritualis gregi suo dicit, Nam in Christo Jesu per Evangelium ego vos genui (1. Cor. 4.). Et iterum: Filioli mei, quos iternm parturio (Cal. 4.). Deo nos afferimus, si devote agimus, qu(??)d per sapientiam audimus. Praebe (inquit) fili, cor tuum mihi (Prov. 27.). Sed necesse est, ut haec oblatio cordis etiam in completione se demonstret actionis. Unde et subditur: Afferte Domino gloriam et honorem.","english":"Knowing this, the prophet Esdras entitled the psalm as David having understood it. The title reads as follows: This psalm belongs to David the prophet, who speaks here—the psalm, I say, delivered at the completion of the tabernacle, that is, in contemplation of the consummation of the Church. This we rightly call the tabernacle, because here we serve as in a tabernacle. This is the subject matter of this psalm. The prophet's task, under the person of the Church, is to show how the tabernacle of God has been composed—that is, by what power and by what magnificence, through the sevenfold grace of the Holy Spirit, which is conceived from the voice of the Lord, repeated seven times. And in doing this he intends that those who have been made sons of God through adoption offer to God the sacrifice of a pure mind. He says therefore:\n\nPSALM 28.\n\nBring to the Lord, you sons of God, bring to the Lord the sons of rams. Bring to the Lord your very selves, whom the Apostles, leaders of the flocks, have begotten through the Gospel, having as it were two horns, the two Testaments. Hence Paul, a spiritual ram, says to his flock: For in Christ Jesus I have begotten you through the Gospel (1 Cor 4). And again: My little children, for whom I am again in labor (Gal 4). We bring ourselves to God if we act devoutly in what we hear through wisdom. Give me, he says, your heart, my son (Prov 27). But it is necessary that this offering of the heart also show itself in the completion of action. Hence it is added: Bring to the Lord glory and honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"Tales vos exhibete, ut honoretur et glorificetur Deus in vobis. Juxta quod sctipium est: Luceat lux vestra coram (??) nibus, ut videntes opera vestra bona, glorificent Patrem vestrum, qui in caedis est (Matth. 5.). Afferte Domino gloriam nomini ejus. Gloriose per orbem innotescat. Adorate Dominum in atrio sancto ejus, Hoc est, in dilatato et sanctificato corde vestro. Illi quippe nos ipsos debemus, a quo conditi sumus. Cui ju(??)e honoret gloria a nobis exhibetur pro tot et tantis benefictis, quae in aedificationem spiritalis tabernaculi, id est Ecclesiae subscribuntur. Dicitur enim:\n\nVox Domini super aquus. Vox Domini super populos, qui(??)per aquas recte designati sunt, quoniam aquarum more fluxu mortalitatis incessanter decurrunt. Deus majestatis intonuit. Deus de nube carnis terribiliter poenitentiam praedicavit(??) Ipse per seipsum intonuit, qui Deus est majestatis, potestatis et excels(??) virtutis. Hinc est, quod in Canticis Ecclesia dicit, Anima mea liquefacta est, ut dilectus locutus est (Cant. 6). I(??)(??)onuit(??)etiam vox Donum super aquas: quia in Jordane super Christum vox Patris audita est: Hic esi Filius meus dilectus (Matth. 3.). Intonat nunc quoque super aquas baptismatis: quia in nomine Patris, et Filii, et Spiritus Sancti baptiza(??)ur credentes. Et quia ipse est, qui bap(??)izat, recte subjungitur: Dominus super aquas multas.","english":"Show yourselves such that God may be honored and glorified in you. As it is written: Let your light shine before men, that seeing your good works they may glorify your Father who is in heaven. Bring to the Lord glory to his name. Let it become gloriously known throughout the world. Adore the Lord in his holy court—that is, in your enlarged and sanctified heart. For we owe ourselves to him by whom we were created. To him glory is shown by us in honor, for so many and such great benefits which are recorded for the building up of the spiritual tabernacle, that is, the Church. For it is said:\n\nThe voice of the Lord is upon the waters. The voice of the Lord is upon the peoples, who are rightly designated by the waters, since after the manner of waters they run on without ceasing in the flux of mortality. The God of majesty has thundered. God has fearfully preached repentance from the cloud of the flesh. He himself has thundered through himself, who is the God of majesty, of power, and of exalted virtue. Hence it is that in the Canticles the Church says, My soul melted when my beloved spoke. The voice of the Lord has also thundered upon the waters, because in the Jordan the voice of the Father was heard over Christ: This is my beloved Son. He thunders now also upon the waters of baptism, because believers are baptized in the name of the Father, and of the Son, and of the Holy Spirit. And because he himself is the one who baptizes, it is rightly added: The Lord is upon many waters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"Scriptum est enim, Unus Dominus, una fides, unum baptisma (Ephes. 4.). Vel Dominus super aquas mu(??)- tas, id est, ipse Dominus Jesus, postquam emisit vocem super populos, et (??)erterruit, eos convertit in se, et habitavit in eis.\n\nVox Domini in virtute. Ut est illud, Lazare veni foras. Vox Domini in magnificentia. Non enim loquebatur Jesus, tanquam Pharisaei, sed tanquam potestatem habens (Joan. 11.). Unde quidam ait, Nunquam loquutus est homo sicut hic homo (Ibid.). Tanta hujus vocis Dominicae virtus erat, quod et mortuos suscitabat, caecos illuminabat, leprosos mundabat. Vel vox Domini in virtute et magnificentia fuit, cum prius Apostolos fidei virtute instruxit, et per eos postmodum magna fecit. Unde subinfertur:\n\nVox Domini confringentis cedros, et confringet Dominus cedros Libam. Quid per cedros, nisi alti in superbia desig(??)antur? Et bene post cedros addidit, Libani. L(??)banus enim interpretatur candidatio. Vox autem Domini confringit cedros Libani: quia per eam etiam illi conteruntur, qui in honoribus et divitiis, et in (??) tore terrenae nobilitatis exaltantur. Unde Apostolus ait: Infirma mundi elegit Deus, ut confundat fortia (1. Cor. 1.). Sed sciendum, quia duobus modis confringit cedros vox Domini: quosdam videlicet damnando, quosdam ad se trahendo et penitus humiliando: d(??)e quibus subjunctum est,","english":"For it is written, One Lord, one faith, one baptism. Or the Lord is above many waters, that is, the Lord Jesus himself, after he sent forth his voice over the peoples and terrified them, converted them to himself and dwelt in them.\n\nThe voice of the Lord in power. As it is that saying, Lazarus, come forth. The voice of the Lord in magnificence. For Jesus did not speak as the Pharisees did, but as one having authority. Whence someone said, Never has a man spoken as this man speaks. So great was the power of this voice of the Lord that it even raised the dead, enlightened the blind, and cleansed the lepers. Or the voice of the Lord was in power and magnificence when he first instructed the Apostles with the power of faith, and through them afterward did great things. Whence it is added:\n\nThe voice of the Lord breaking the cedars, and the Lord will break the cedars of Lebanon. What is meant by cedars, except those exalted in pride? And well after the cedars he added, of Lebanon. For Lebanon is interpreted as whiteness. But the voice of the Lord breaks the cedars of Lebanon, because by it even those are crushed who are exalted in honors and riches and in the glory of earthly nobility. Whence the Apostle says: God chose the weak things of the world, that he might confound the strong. But it must be known that the voice of the Lord breaks the cedars in two ways: some, namely, by condemning them, and some by drawing them to himself and utterly humbling them; of which the following is added,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":318,"ref":"p318","source":"Et comminuet eas tanquam vitulum Libani. Et amputata superba celsitudine illorum, deponet eos ad imitationem humilitatis suae, qui tanquam vitulus per ipsam hujus seculi nobilitatem ad victimam ductus est. Astiterunt enim reges terrae, et principes convenerunt adversus Dominum et adversus Chris– stum ejus (Psal. 2.). Et dilictus, quemad modum filius unicornium. Nam et ipse dilectus, atque unicus Patri exinanivit se nobilitate sua, et factus est homo, sicut lilius Judaeorum ignorantium justitiam Dei, et superbe jactantium tanquam singularem justitiam suam.\n\nVox Domini intercidentis flammam ignis. Id est, dividentis fu(??)entem iracundiam persecutorum suorum, ut alii dicerent: Nunquid forte ipse est Christus(??) a(??)i, Non, sed seducit populum (Joan. 7.), atque ita praecedentis insanum tumultum eorum, ut alios trajiceret,. alios in malitia eorum relinqueret.","english":"And he will crush them like a calf of Lebanon. And having cut off their proud height, he will lay them low to imitate his own humility, who like a calf was led to the sacrifice through that very nobility of this world. For the kings of the earth stood up, and the princes gathered together against the Lord and against his Christ (Ps. 2). And the beloved one, like the son of unicorns. For he himself, the beloved and only-begotten of the Father, emptied himself of his nobility and became man, like the son of the Jews who, ignorant of the justice of God and proudly boasting as though of their own singular justice.\n\nThe voice of the Lord cutting through the flame of fire. That is, dividing the raging anger of his persecutors, so that some said: Surely this is the Christ? while others said, No, but he deceives the people (John 7), and thus he cut through the mad tumult that went before them, so that he might carry some across, and leave others in their malice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":319,"ref":"p319","source":"Vox Domini concutientis desertum. Id est, commoventis ad fidem gentilem populum, qui quondam erat sine spe, sine Deo, sine propheta, sine praedicatore. Et commovebit Dominus desertum Cades. Id est, vere celebrari faciet Dominus sanctum verbum scripturarum suarum, quod a Judaeis non intelligen– tibus descrebatur.\n\nVox Domini proeparantis cervos, et revelabit condensa. Cervi Apostolos designant, qui praepa– rante eos Spiritu Sancto nd currendum, et Evange– lium enuncianduin agiles erant, quique mortifera venena diaboli et haereticorum, non timebant. His condensa revelavit, quia scripturas aperuit, et divina mysteria manifestavit. Hinc Paulus ait, Audivi arcana verba, quae non licet homini loqui (2. Cor. 12.), Et scriptum est, Aperuit iliis sensum, ut intellige– reni Scripturas (Luc. 24.). Tunc eis revelavit opacitates divinorum librorum et umbracula mysteriorum, ubi cum libertate pascantur. Et quia per haec dona consummat Deus Ecclesiam suam, recte subjungitur: Et in templo ejus omnes dicent gloriam. Hoc est, in seipsis templum Dei factis Domno gloriam dicent, a quo bona perceperunt quae habent.","english":"The voice of the Lord shaking the desert. That is, moving the Gentile people to faith, who once were without hope, without God, without a prophet, without a preacher. And the Lord will shake the desert of Kadesh. That is, the Lord will truly cause to be celebrated the holy word of his Scriptures, which was being abandoned by the Jews who did not understand it.\n\nThe voice of the Lord preparing the deer, and he will reveal the dense places. The deer designate the Apostles, who, with the Holy Spirit preparing them to run and to proclaim the Gospel, were swift, and who did not fear the deadly poisons of the devil and of the heretics. To these he revealed the dense places, because he opened the Scriptures and made manifest the divine mysteries. Hence Paul says, I heard secret words, which it is not lawful for a man to speak (2 Cor 12). And it is written, He opened their understanding, that they might understand the Scriptures (Lk 24). Then he revealed to them the obscurities of the divine books and the shadows of the mysteries, where they may feed with freedom. And because through these gifts God perfects his Church, it is rightly added: And in his temple all shall speak glory. That is, having been made the temple of God in themselves, they shall speak glory to the Lord, from whom they have received the good things that they have.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":320,"ref":"p320","source":"Dominus diluvium inhabitare fudi. Q(??)a electos suos, tanquam in arca, ita in Eccesia custoditos, mundum istum superare et despicere facit. Qui mundus recte per d(??)uvium designatur: quia carnales intra se extinguit, spirituales supra se repellit. Et quia semper in Ecclesia sua Dominus regnabit post diluvium, bene subjunctum est: Et sedebit Dominus rex in oeternum. Sunt enim sancti sedes Dei, et ipse rex eorum, defendens illos a poteriate diaboli, et regens eos spiritualiter ne peccatum regnet in eorum mortali corpore (Rom. 6.). De quibus adhuc subditur:\n\nDominus v(??)rtutem populo suo dabit. Ne ab inimicis et vi(??)is superentur. Dominus benedicet populo suo in pace. Ut post procellas et turbines Istius seculi, requiescant feliciter in aeternitate.\n\nTITULUS PSALMI XXIX.\n\nPsalmm cantici in dedicatione domus David. Psalmus iste est Canti(??)i id est, exultationis habitae in dedicatione, hoc est in consideratione dedicationis domus David (2. Reg. 7.). Dedicatio dominus David resurrectio Salvatoris Intelligitur: in qua omnia vitae nostrae corpora dedicantur. Domus David aedilicatur, quando humanitas assumitur. Dumus David aedilicatur, quando a mortuis resuscitatur. Domus Christi est himanitas. Sicut enim domus celebris fit iu dedicatione: sic Christus celebrior factus est in resurrectione, assumpta im(??)assi(??)ilitate et immortalitate.","english":"The Lord sat as king over the flood. He makes his elect, kept safe in the Church as in the ark, to overcome and despise this world. This world is rightly signified by the flood, because it extinguishes the carnal within itself and repels the spiritual above itself. And because the Lord will always reign in his Church after the flood, it is well added: And the Lord shall sit as king forever. For the saints are the seat of God, and he is their king, defending them from the power of the devil and ruling them spiritually, lest sin reign in their mortal body (Rom. 6). Concerning these things it is further added:\n\nThe Lord will give strength to his people, lest they be overcome by enemies and vices. The Lord will bless his people in peace, so that after the storms and whirlwinds of this age they may rest happily in eternity.\n\nTITLE OF PSALM XXIX.\n\nA psalm of a song at the dedication of the house of David. This psalm is of a song, that is, of the exultation held at the dedication, that is, in the contemplation of the dedication of the house of David (2 Sam. 7). The dedication of the house of David is understood as the resurrection of the Savior, in which all the bodies of our life are dedicated. The house of David is built when humanity is assumed. The house of David is built when he is raised from the dead. The house of Christ is humanity. For just as a house becomes famous at its dedication, so Christ became more famous in the resurrection, having assumed impassibility and immortality.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"In prima parte psalmi est actio gratiarum de liberatione: in qua etiam hortatur sanctos, ut pro ea Deo grates reddant, quae liberatio eorum est, quia per ea(??) (??)berati sunt. I(??) secunda parte, quae incipit, Ego autem dixi in abundantia mea, ostenditur merbum, quare fuit dignum, ut liberetur In tertia parte, quae incipit, Audivit Dominus, os(??)end(??)t qualiter fiat ipsa dedicatio. Circa finem manifeste ponit resurrectionem. Materia est Christus, intentio est hortari homines ad l(??)udem Dei de sua liberatione, quae illorum est: Quod notamus übi dicitur, Ps(??)llite Domino, sancti ejus. Ait ergo:\n\nPSALMUS XXIX.\n\nExaltabo te, Domine, quoniam suscepisti me. Ampliabo nomen tuum per multas gentes, quoniam humanitatem meam Verbo tuo unisti. Nec delectasti, i(??) est, nec delectari fecisti inimicos meos super me. Quia licet putarent se esse in passione super me, tamen illud gaudium in (??)istitia est conversum. Quod dicitur modo ex persona fundamenti, postmodum dicetur ex persona universae domus. Jam facta est dedicatio don us in capite, tanquam dedicatio fundamenti. Demus, id est, Ecclesia adhuc fabricatur: postea dedicabitur. Tunc apparebit gloria populi Christiani, quae modo latet. Saeviant modo inimici. Exultent in fabricatione domus: confundentur in dedicatione. Tunc enim stabunt justi in magna constantia adversus eos, qui se angustiaverunt.","english":"In the first part of the psalm there is a giving of thanks for deliverance; in it he also exhorts the saints to give thanks to God for that deliverance which is theirs, because through it they have been delivered. In the second part, which begins, \"But I said in my abundance,\" the merit is shown, why he was worthy to be delivered. In the third part, which begins, \"The Lord heard,\" he shows how that dedication itself comes about. Near the end he plainly sets forth the resurrection. The subject is Christ; the intention is to exhort men to praise God for his deliverance, which is theirs—which we note where it is said, \"Sing to the Lord, his saints.\" He says therefore:\n\nPSALM XXIX.\n\nI will exalt you, Lord, because you have taken me up. I will magnify your name through many nations, because you have united my humanity to your Word. Nor did you delight—that is, nor did you make my enemies delight—over me. For although they thought themselves to be in the ascension over me, nevertheless that joy has been turned into sorrow. What is said now in the person of the foundation will afterward be said in the person of the whole house. The dedication of the house has already been made in the head, as it were the dedication of the foundation. The house, that is, the Church, is still being built; afterward it will be dedicated. Then will appear the glory of the Christian people, which now lies hidden. Let the enemies rage now; let them exult in the building of the house—they will be confounded in its dedication. For then the just will stand with great constancy against those who afflicted them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":322,"ref":"p322","source":"Di(??)ent autem inter se poenitentes, et prae angustia spiritus gementes, Quid nobis profuit superbia (Sap. 5.)? et divitiarum jactantia, quid contu'it nobis? Transierunt omnia illa tanquam umbra. Et quid dicunt de justis? Quomodo computati sunt inter filios Dei, et inter sanctos sors illorum est? tunc implebitur, quod modo dicitur, Nec delectasti inimicos meos super me.\n\nDomine Deus meus, clamavi ad te. Clamavit, cum dixit, Palor, clarifica filium tuum (Joan. 12.). Et sanasti me. Erat enim infirmus pro parte carnis. Sanavit igitur cum Pater, (??)quia resuscitando ipsam carnem immortalem et incor(??)uplibilem lecit. Audi Apostolum, Vide veram sanitatem. Absorpta est (ait) mors in victoria. Ubi esi mors aculeus tuus? Ubi est contentio tua (1. Cor. 15.)? S(??)bjungit aliam causam, qua debeat Dominum exaltare.\n\nDomine, inquit, eduxisti ab inferno animam meam. Exspoliavit enim inf(??)rnum, et animas Sanctorum secum in caelo duxit. Salvasti me a descendentibus in lacum. Id est, ex manibus Judaeorum me liberasti, qui sua sponte in infernum et mortem et fauces Jiaboli descendunt. Et quia ejus liberatio ad commu(??)em pertinet salutem, ideo nos admonet dicens:","english":"But the penitents will say among themselves, groaning from the anguish of their spirit, \"What has pride profited us? And what has the boasting of riches brought us? All those things have passed away like a shadow.\" And what do they say concerning the righteous? \"In what manner were they counted among the sons of God, and their lot is among the saints?\" Then will be fulfilled what is now said: \"Nor have you delighted my enemies over me.\"\n\nO Lord my God, I have cried to you. He cried out when he said, \"Father, glorify your Son.\" And you have healed me. For he was weak in part according to the flesh. The Father therefore healed him, because by raising that same flesh immortal and incorruptible he made it whole. Hear the Apostle, see the true healing. \"Death,\" he says, \"has been swallowed up in victory. Where is your sting, O death? Where is your contention?\" He adds another reason why he ought to exalt the Lord.\n\n\"O Lord,\" he says, \"you have brought my soul out of hell.\" For he despoiled hell, and led the souls of the saints with him into heaven. \"You have saved me from those who go down into the pit.\" That is, you have freed me from the hands of the Jews, who of their own will go down into hell and death and the jaws of the devil. And because his deliverance pertains to the common salvation, he therefore admonishes us, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"Psallite Domno sancti ejus, et confitemini memorioe sanctitatis ejus. Ac si dicat, (??)os per meam liberationem facti sancti ejus, psallite Domino: benedicite operando, et confitemini ore et corde, memoriae illius. Obliti enim eratis cum, sed ipse vos non est oblitus (Isai. 49.). Quod autem vestri memor extitit, non ex vestra, sed ex illius sanctitate processit. Et ex hoc etiam psallite, et confitemini.\n\nQuoniam ira in indignatione ejus, et vita tn voluntate ejus. Vindicavit in vos primum peccatum, quod morte solvistis, et vi(??)am aeternam, ad quam redire nullis vestris viribus possetis, quia voluit, dedit. Cum (Ex Augustino) audis quoniam ira in indignatione ejus, habes in Deo, quid timeas. Indignatur enim Deus homini, et infert iram pro peccato. Rursum cum audis, Et vita in voluntate ejus, habes in Deo, quid speres et di(??)gas. Ibi justitia commendatur, hic gratia. Ad iram autem et vitam pertinet, quod subjungit: Ad vesperum demorabitur fletus, et ad matutinum loetitia. Vespera fit, quando sol occidit. Vespera coepit, ubi sapientiae lumen recessit a peccante homine, quando morte damnatus est. Occiderat enim illi sol justitiae, non gaudebat ad praesentiam Dei. Inde inc(??)oata est omnis vita ista mort(??)lis. Ab ipso vespere moras habebit fletus, quandiu in laboribus et teniationibus populus Dei exspectat diem Domini.","english":"Sing psalms to the Lord, you his holy ones, and give thanks at the remembrance of his holiness. As if he were saying, you who have been made his holy ones through my deliverance, sing psalms to the Lord: bless him by your works, and give thanks with mouth and heart at his remembrance. For you had forgotten him, but he has not forgotten you (Isaiah 49). And the fact that he has been mindful of you proceeded not from your holiness but from his. And for this also sing psalms, and give thanks.\n\nFor there is wrath in his indignation, and life in his will. He first avenged sin upon you, which you have paid off by death, and eternal life, to which you could by no strength of your own return, he gave because he willed it. When (according to Augustine) you hear, \"For there is wrath in his indignation,\" you have in God something to fear. For God is indignant at man, and brings wrath upon him for sin. Again, when you hear, \"And life in his will,\" you have in God something to hope for and to speak of. There justice is commended, here grace. But to wrath and life belongs what he adds: At evening weeping will tarry, and at morning joy. Evening comes when the sun sets. Evening began when the light of wisdom withdrew from the sinning man, when he was condemned to death. For the sun of righteousness had set for him; he did not rejoice in the presence of God. From that point all this mortal life began. From that very evening weeping will have its tarrying, as long as the people of God, amid labors and temptations, awaits the day of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":324,"ref":"p324","source":"Deinde veniet matutinum, quo exultatio tesurrrctionis futura est. Tunc orietur fidelibus lux, quae occiderat peccator bus. Ideo et Dominus Jesus in matutino aurrexit de sepulchro, ut quod dedicavit in fundamento, h(??)c promitteret domui. In Domino nostro (Ex eodem) vespera fuit, quia sepultus est: et matutiuum, quia surrexit tertia die. Sepultus es et tu vespere in paradiso, et resurrexisti tertia die. Quomodo ter(??)ia die? Si seculum cogites, primus dies est ante Legem; secundus sub Lege; tertius sub Grati(??). Quod triduo illo ostendit caput tuum, hoc triduo saeculi ostenditur in te. Sperandum est et laetandum, sed perferendum est modo et gemendum. Ostendit autem se contrarium Adae, cum subjungit:\n\nEgo autem dixi in abundantia mea. Non movebor in oeternum. Ille positus in paradiso voluptatis (Genes. 2.), abundans omnibus bonis, motus est ad persuasionem serpentis (Genes. 3.). Christus autem in abu(??)dantia vir(??)utum, dixit, id est, deliberavit, ut non moveatur in aeternum, sed sit obedie(??)s Patri us (??)ue ad mortem (Philip. 2.). Nec hoc suis viribus attribuit, unde et subdit:","english":"Then morning will come, in which the exultation of the resurrection will be. Then the light will rise for the faithful, which had set for sinners. Therefore also the Lord Jesus rose from the tomb in the morning, so that what he dedicated in the foundation, he might promise to the house. In our Lord (from the same) there was evening, because he was buried: and morning, because he rose on the third day. You too were buried in the evening in paradise, and you rose on the third day. How on the third day? If you consider the age, the first day is before the Law; the second under the Law; the third under Grace. What your head showed in that three-day period, this is shown in you in the three-day period of the age. We must hope and rejoice, but for now we must endure and groan. But he shows himself the opposite of Adam, when he adds:\n\nBut I said in my abundance. I shall not be moved forever. He, placed in the paradise of delight (Gen. 2), abounding in all good things, was moved by the persuasion of the serpent (Gen. 3). But Christ, in the abundance of virtues, said, that is, determined, that he would not be moved forever, but would be obedient to the Father even to death (Phil. 2). Nor did he attribute this to his own strength, whence he also adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"Domine, in voluntate tua proes(??)itisti decori meo virtutem. Quod decorus sum in justitia, fortis in patientia, non hoc habeo ex mea potes(??)ate, sed tua voluntate. Avertisti faciem tuam a me, et factus sum conturbatus. Visus est enim avertisse faciem suam Paler a Filio, quando eum in passione dereliquit. Cude et Judaei dixerunt. Si Filius Dei est, liberet eum, si vult (Matth. 27. Luc. 23.). Factus est autem conturbatus, cum ait, Tristis est anima mea usque ad murtem (Luc. 23. Matth. 26.). Hic magnum meritum Christi obtenditur, qui nec sic probatus ab obediemia recessit. Tu avertis faciem luam a me: sed ego non sum aversus a te. Nam sequitur:\n\nAd te, Domine, clamabo, et ad Dominum meum deprecabor. Clamabo de obtinendis bonis, deprecabor de removendis malis. Tu enim Dominus meus, qui regis me, et Deus meus, qui creasti me. Hic nobis o(??)tenditur in capite nostro, quid agere debeamus. Si averterit a nobis faciem suam Dominus, et indignatus (??)uerit pro peccatis nostris: mox conturbari debemus per poenitentiam. Et ad pias ejus aures landiti clamare, donec indulgentiam consequ(??)mur. Quid autem clamaverit Christus, obtendit, cum subjungit:","english":"Lord, in your will you have given strength to my beauty. That I am beautiful in righteousness, strong in patience, I do not have this from my own power, but from your will. You have turned your face away from me, and I have become troubled. For the Father is seen to have turned his face away from the Son when he abandoned him in the passion. Whence also the Jews said, If he is the Son of God, let him free him, if he wills. But he became troubled when he said, My soul is sorrowful even unto death. Here the great merit of Christ is set forth, who even when so tested did not withdraw from obedience. You have turned your face away from me, but I have not turned away from you. For it follows:\n\nTo you, Lord, I will cry out, and to my Lord I will entreat. I will cry out for obtaining good things, I will entreat for removing evils. For you are my Lord, who rule me, and my God, who created me. Here it is shown to us in our head what we ought to do. If the Lord has turned his face away from us, and has been angry for our sins, we ought at once to be troubled through penitence, and to cry out to his pious ears in supplication, until we obtain forgiveness. But what Christ cried out, he sets forth when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":326,"ref":"p326","source":"Quoe utilitas in sanguine meo, dum descendero in corruptionem? Quid pro(??)iciet mihi, vel a(??)is sanguis meus effusus, si ego in corruptionem descendo? si corpus meum putrescat in sepulcro? si tertia die non resurgo? Nunquid confitebitur libi pulvis, aut annuntiabit veritatem tuam? Numquid caro redacta in pulverem confitebitur tibi, id est, erit caussa confessionis et laudis tuae? Aut annuntiabit veritatem tuam, id est, erit caussa quare veritas tua annuntietur de reparatione generis humani, quam tu per me facturus es? Ab hoc clamore se exauditum insinuat, cum protinus addit:\n\nAudivit Dominus, et misertus est mei: Dominus factus est ad(??)utor me(??)s. Misertus est mei, ne cur(??) perer. adjuvit, ut diam resurgerem. Misericordia pertinet ad remissionem peccatorum. Adjutorium pertinet ad profectum bonorum operum et virtutum. primum miseretur nobis sine praecedentibus meritis, ut liberati a peccato bonum velimus. Deinde nos adjuvat, ut bonum quod Volumus, impleamus. Quod peccata corrigimus, misericord(??)a Dei est. Quod ad virtutes resurgimus, adjutorium Dei est. In quo autem sit adjutus, ostendit, ex familiaritate se convertens ad Patrem, et dicens:","english":"What profit is there in my blood, while I descend into corruption? What will my shed blood avail me, if I descend into corruption? If my body rots in the tomb? If I do not rise again on the third day? Will the dust confess you, or will it declare your truth? Will the flesh reduced to dust confess you—that is, will it be the cause of confession and praise of you? Or will it declare your truth—that is, will it be the cause why your truth is declared concerning the restoration of the human race, which you are going to accomplish through me? By this cry he indicates that he has been heard, when he immediately adds:\n\nThe Lord has heard, and has had mercy on me: the Lord has become my helper. He had mercy on me, lest I perish; he helped me, that I might rise again. Mercy pertains to the remission of sins. Help pertains to progress in good works and virtues. First he has mercy on us without preceding merits, so that, once freed from sin, we may will what is good. Then he helps us, so that we may fulfill the good that we will. That we correct our sins is God's mercy. That we rise again to virtues is God's help. But in what he has been helped, he shows, turning from familiarity to the Father, and saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"Convertisti planctum meum in gaudium mihi. Planctum passionis in gaudium mutasti resu(??)ectionis: mihi, id est, ad utilitatem mei et (??)eorum, Conscidisti (??)ccum meum, et circumdedisti me loetitia. Saccus (Ex Augustino, 2. Enarrat.) de capris conficitur, eide hoedis. Et caprae et hoedi inter peccatores ponuntur. Dominus de numero nostro saccum solum accepit, non assumsit meritem sacci, quod est peccatum. Saccus autem est mortalitas. Saccum autem conscidit, quia mortalitatem destruxit, et insuper circumdedit eum laetitta: quoniam stola immortalitatis induit illum Dominus. Ad hoc autem circumdatus est letitia, ut faciat, quod subjungit:\n\nUt cantet tibi gloria mea. Id est, resurrectio mea, atque beatitudo mea: Et non compungar, id est, non mor(??)ar. Nam Christus resurgens ex mortuis, jam non moritur. Mors illi utra non dominabitur (Rom. 4.). Quod factum est in capite, futurum est in corpore. Cantabit Deo glor(??)a nostra, quando si(??)d(??)s e(??) erimus, et videbimus eum sicutiest (1. Joan., 3.). Fiet enim quod subditur: Domine Deus meus in oeternum confitibor tibi. Haec est gloria mea, ut tibi confitear in aeternum, quoniam nihil mihi ex me, sed omnia ex le, qui es Deus, omnia in omnibus. Confitere ergo modo (Ex eod., Enarrat.","english":"You have turned my lamentation into joy for me. You have changed the lamentation of the passion into the joy of the resurrection: for me, that is, for my benefit and for theirs. You have cut off my sackcloth, and you have surrounded me with gladness. Sackcloth (from Augustine, 2. Enarrat.) is made from goats, that is, from kids. And both goats and kids are counted among sinners. The Lord took from among our number only the sackcloth, but did not assume the merit of the sackcloth, which is sin. Now the sackcloth is mortality. But he cut off the sackcloth, because he destroyed mortality, and moreover he surrounded him with gladness: since the Lord clothed him with the robe of immortality. To this end, moreover, he was surrounded with gladness, so that he might do what follows:\n\nThat my glory may sing to you. That is, my resurrection, and my blessedness: And that I may not be pierced, that is, that I may not die. For Christ, rising from the dead, dies no more. Death shall no longer have dominion over him (Rom. 4). What was done in the head will be done in the body. Our glory will sing to God, when we shall be as he is, and we shall see him as he is (1 John 3). For what follows will come to pass: Lord my God, I will confess to you forever. This is my glory, that I may confess to you forever, because nothing is from me, but all things are from you, who are God, all things in all things. Confess therefore now (from the same, Enarrat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"2.), quod tu fecisti in Dominum, id est, peccata: et confiteberis, quid tibi fecerit Dens, dimittendo peccata: ut ei confitens in aeternum non compungaris peccato.\n\nTITULUS PSALMI XXX.\n\nTitulus psalmi sequentis hic est. In finem psalmus ipsi David, Ecstasis. Ascribitur psalmus ipsi David mediatori, raani forti in persecutionibus, qui loquitur hic non tantum pro se, sed etiam pro martyribus suis, dirigenti in finem. Ecstasis, quae addi(??)a est in titulo, excessum (Ex Augustino) mentis significat: quae (??)it, vel pavore, vel aliqua revelatione. Sed in hoc psalmo pavor maxime apparet perturbati populi Dei persecutione omnium gentium, et defectu per orbem fidei. Sed prior loquitur ipse mediator. Deinde redemptus sanguine ipsius populus gratias agit: ad extremum perturbatus diu, loquitur, quod ad ecstasin pertinet. Prophetae vero ipsius persona bis Interponitur: Prope finem, et in finem. Materia habet duo opposita. Auxilium divinae pietatis* et miseriam humanae fragilitatis. Intendit homines admonere, ni neque desperent attendentes suas miserias, neque superbiam stulte de Dei misericordia praesumentes: et sic manifeste in finem, id est, in Christum nos dirigit. Ait ergo:","english":"2.), what you have done against the Lord, that is, your sins: and you will confess what God has done for you, by forgiving your sins: so that, confessing to him, you may not be pricked with sin forever.\n\nTITLE OF PSALM 30.\n\nThe title of the following psalm is this. Unto the end, a psalm for David himself, Ecstasy. The psalm is ascribed to David himself, the mediator, strong in persecutions, who speaks here not only for himself but also for his martyrs, directing them unto the end. Ecstasy, which has been added in the title, signifies a departure of the mind (according to Augustine): which happens either through fear or through some revelation. But in this psalm the fear is most evident—of the people of God thrown into confusion by the persecution of all the nations, and by the failure of faith throughout the world. But first the mediator himself speaks. Then the people redeemed by his blood gives thanks: finally, the people long disturbed speaks, which pertains to ecstasy. But the person of the prophet himself is interposed twice: Near the end, and unto the end. The subject matter has two opposites: the help of divine mercy and the misery of human frailty. His aim is to admonish men that they neither despair, attending to their own miseries, nor foolishly presume on God's mercy in pride: and thus he clearly directs us unto the end, that is, unto Christ. He says therefore:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"PSALMUS XXX.\n\nIN te, Domine, speravi, non confundar in oeternum. Videtis quia ti(??)et, sed pavor iste non est sine spe. Si est aliqua in humano corde conturbatio, non recedit divina consolatio. Non negat, quin patiatur inimicorum insultationem, sed ta(??)is confusio non durat in aetenium. Illa confusio perhorrenda est, quae aeterna est. Naia est quaedam (Ex August., E(??)arr. 2.) confusio temporalis i utilis: perturbatio animi resp(??)cientis peccata sua, respectione horrentis, horrore erubescendo corrigentis. Unde dicit et Apostolos, Quam enim gloriam habuistis in his, in quibus nunc erubescitis (Rom. 6.)? Hanc confusionem non formidat Christianus, (??)mo si hanc non habebit, aeternam babebit. Quae est illa? Ite maledicti in ignem aeternum (Matth. 25.). Et ideo secutus adjunxit: In justitia tua libera me. Nam si attendas ad justitiam meam damnas me. Fit autem justitia Dei et nostra, cum nobis donatur: quae ideo Dei justitia dicitur, ne homo se putet a seipso habere justitiam, et sic in seipso inaniter glorietur. Et quia vox mea non posset ascendere ad te,","english":"PSALM 30.\n\nIN you, Lord, have I hoped; let me not be confounded forever. You see that he fears, but this fear is not without hope. If there is any disturbance in the human heart, divine consolation does not depart. He does not deny that he suffers the mockery of enemies, but such confusion does not endure forever. That confusion is to be utterly dreaded which is eternal. There is a certain temporal and useful confusion: the disturbance of a mind looking back upon its sins, shrinking from them in the looking, correcting them by the shame of horror. Whence the Apostle also says: For what glory had you in those things in which you now blush? This confusion the Christian does not fear; rather, if he does not have it, he will have the eternal one. What is that? Go, you cursed, into eternal fire. And therefore he added next: In your justice free me. For if you attend to my justice, you condemn me. But the justice of God becomes ours also when it is given to us; which is therefore called the justice of God, lest man think that he has justice from himself, and so glory vainly in himself. And because my voice could not ascend to you,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"Inclina ad me aurem tuam, accelera, ut (??)ruas me. Fecit hoc Deus, quando ipsum Christum ad nos misit. Auris in(??)linatio est assumito humanitatis. Inclinat aurem suam ad nos Deus, misericordiam deponens super n(??)s. Quae major misericordia, quam ut Unicum suum daret nobis (1. Joan. 4.), non vivere nobiscum, sed mori pro nobis? Sed Ut inclinata misericordia cito resurgat pe(??)it, cum subjungit: Accetera ut eruas me. Ac si dicat, Cito, fac me resurgere. Si enim usque in communem resurrectionem distu(??)sset, tota spes credentium decidisset. Vel ad hoc (Ex August. E(??)arr. 2.) positum est Accelera, ut hoc totum, quod nobis diu videtur, quandiu volvitur a saeculum, punctum esse intelligamus. Non est enim diu, quod habet extremum. Transvolant tempora, et quod tibi tardum est, in oculis Dei breve est. Esto mihi in Deum protectorem, ne vulnerer telis inimicorum. Et in domum refugii, ut salcum me facias, Id est, in domum securitatis, in qua requiescam linitis laboribus isti, atque in aeternum salvus permaneam. Si vis evadere jacula tentationum, aestus vitiorum, furorem persequentium: invoca protectorem Dominum. Si ipse te protogi(??), non est, qui fer(??)at. Si vis esse salvus et securus, fac de ipso (??)efugium tuum. NuH(??)m enim tam tutum potest tibi esse refugium, quam Deus tuus: de quo subditur.","english":"Incline your ear to me; hasten to rescue me. God did this when he sent Christ himself to us. The inclining of the ear is the assuming of humanity. God inclines his ear to us, laying down his mercy upon us. What greater mercy is there than that he should give his Only-begotten to us, not to live with us, but to die for us? But he asks that the mercy once inclined may quickly rise up, when he adds: Hasten to rescue me. As if he were saying: Quickly, make me rise again. For if he had put it off until the common resurrection, the whole hope of believers would have fallen away. Or, according to Augustine, On the Psalms, 2, Hasten is placed here so that we may understand that this whole span, which seems long to us as long as it is rolled out by the world, is but a point. For that is not long which has an end. Times fly past, and what is slow to you is brief in the eyes of God. Be to me a protecting God, lest I be wounded by the weapons of enemies. And a house of refuge, that you may make me safe—that is, a house of security, in which I may rest from these labors, and remain safe forever. If you wish to escape the darts of temptations, the heat of vices, the fury of persecutors, call upon the Lord as your protector. If he protects you, there is none who can strike you. If you wish to be safe and secure, make him your refuge. For no refuge can be so safe for you as your God, of whom it is next said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"Quoniam fortitudo mea et refugium meum es tu. Fortitudo, qua ego possim et mihi contra Impugnati es resistere. Refugium in quo securus valeam permanere. Fortitudo in bello, refugium post triumphum. Fortitud(??), qua vincimus, refugium in quo quiescam. Et propter nomen tuum, dilatandum et glorificandum, deduces me, ne aberrem: et enut(??)ies me, ne in via deficiam. Vei deducitur Christus, cum per Apostolos ubique nuntiatur. Enutritur autem, cum parvuli lacte fidei et miraculorum gaudio refoventur. Domine Deus noster, dux nobis es, quo spiritua iter proficiscimur: et verus cibus, quo spiritualiter enutrimur. Ducit nos praeceptis, nutrit sacramentis. De quo adhuc subditur:\n\nEduces me de (??)agueo hoc, quem absconderunt mihi. Per laqueum, deceptionem vult intelligi, quam Christo absconderunt Judaei. Hinc est, quod ei dixerunt, Magister, s(??)imus quia verax es, et viam Dei in veritate d(??)ces. Dic ergo nobis si licet censum dati Caesari an non (Matth. 22.)? Ecce laqueus, quem absconderunt. Si dixisset. Licet: occidisset in la– queum. Opposuissent enim illi, Contra legem agis, quae dicit, Dominum Deum tuum adorabis, et illi soli servies (Deut. 26.). Si dixisset, Non licet: in alium laqueum cecidisset. Dixissent enim Herodiani, Contra regem agis: reus (??)s mortis (Matth. 26.).","english":"For you are my strength and my refuge. Strength, by which I can both resist the adversary and stand firm against attack. A refuge in which I may remain secure. Strength in battle, a refuge after triumph. Strength, by which we conquer; a refuge in which I may rest. And for your name's sake, to be spread abroad and glorified, you will lead me, lest I go astray; and you will nourish me, lest I fail along the way. Or: Christ is led, when he is proclaimed everywhere through the apostles. He is nourished, however, when the little ones are refreshed with the milk of faith and the joy of miracles. O Lord our God, you are our guide, by whose Spirit we make progress on the spiritual journey; and you are the true food, by which we are spiritually nourished. You lead us by your precepts, you feed us with your sacraments. Concerning which it is further added:\n\nYou will bring me out of this snare, which they have hidden for me. By \"snare\" he wishes to be understood the deception which the Jews hid for Christ. Hence it is that they said to him, \"Teacher, we know that you are truthful and teach the way of God in truth. Tell us therefore whether it is lawful to give tribute to Caesar or not\" (Matthew 22). Behold the snare which they hid. If he had said, \"It is lawful,\" he would have fallen into the snare. For they would have opposed him: \"You act against the law, which says, You shall worship the Lord your God, and him only shall you serve\" (Deuteronomy 26). If he had said, \"It is not lawful,\" he would have fallen into another snare. For the Herodians would have said, \"You act against the king: you are guilty of death\" (Matthew 26).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"Vel educes mede laqueo, id est, de mone, quae ideo dicitur laqueus: quia per mortem putaverunt impedire nomen ejus: quem absconderunt, id est, latenter paraverunt, mihi, quem nullum latet secreturo. Suos similiter eripit Deus de laqueis diaboli (Hebr. 4.), id est de tentationibus. Ideo scio, quod educes me. Quoniam tu es protector meus. Et non potest illaqueari, qui talem habet protectorem. Et ideo sequitur:.\n\nIn manus tuas commendo spiritum meum. Hoc Completum fuit, quando in cruce positus dixit, Pater in manus tuas commendo spiritum meum (Luc. 23.). Ecce quomodo Prophetia et Evangelium in eodem sermone concordant. Inrellige ergo, quia idem Christus, qui loquitur in Evangelio, locutus est etiam in psalmo. Qui protinus adjungit, dicens: Redemisti me Domine Deus verita(??)is. Redemta est anima Christi et aliorum per suam perfectam obedientiam (Philip. 2.). Et bene ait. Domine Deus veritatis; non enim fefellit in promissione, sed implevit fideliter, quod promisit. Et ideo, quia tu es Deus veritatis,","english":"Or you will lead me out of the snare, that is, from the mountain, which is for this reason called a snare: because through death they thought to hinder his name; which they hid, that is, secretly prepared, from me, whom nothing escapes, who know all secrets. In like manner God snatches his own from the snares of the devil (Heb. 4), that is, from temptations. Therefore I know that you will lead me out. For you are my protector. And he cannot be ensnared who has such a protector. And therefore it follows:\n\nInto your hands I commend my spirit. This was fulfilled when, placed on the cross, he said, Father, into your hands I commend my spirit (Luke 23). Behold how the prophecy and the Gospel agree in the same utterance. Understand, therefore, that the same Christ who speaks in the Gospel also spoke in the psalm. He immediately adds, saying: You have redeemed me, Lord God of truth. The soul of Christ and of others was redeemed through his perfect obedience (Phil. 2). And well does he say, Lord God of truth; for he did not deceive in his promise, but faithfully fulfilled what he promised. And therefore, because you are the God of truth,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":333,"ref":"p333","source":"Odisti observantes vanitates supervacue. Illi supervacue custodiunt vanitates, qui sic terrenis in(??)aerent, ut caelestium obliviscantur. Tales odit Deus, qui sperant falsam beatitudinem seculi istius. Ego autem non quomodo illi, qui speraut in vano, et qui observant vanitatem: sed in Domino speravi, qui non est vanitas. Ideo exultabo corpore, et loetabor spiritu in misericordia tua, quae donavit mihi, ut sperarem in te. Et merito exultabo:\n\nQuoniam respexisti humilitatem meam. Id est, misertus es meae fragilitatis et meae afflictionis, ne a persequentibus superarer. Respiciendo autem humilitatem. Salvasti de necessitatibus animam meam. Id est, de corporalibus miser(??)is, quas in hac vita patitur anima propter culpam. Nisi prius te humiliares, non te exaudiret, qui te a necessitatibus liberaret. Humiliatus est, qui dixit, Infelix ego homo, quis me liberabit de corpore mortis hujus? Sed audi continuam salvationem: Gratia (inquit) Dei per Jesum Christum (Rom. 7.): unde sequitur:","english":"You have hated those who observe vanities in vain. Those observe vanities in vain who cling so to earthly things that they forget heavenly things. God hates such people, who hope for the false blessedness of this world. But I have not acted like those who hope in vain and who observe vanity; rather, I have hoped in the Lord, who is not vanity. Therefore I will exult in body and rejoice in spirit in your mercy, which granted me to hope in you. And rightly will I exult:\n\nBecause you have regarded my lowliness. That is, you have had mercy on my frailty and my affliction, lest I be overcome by my persecutors. By regarding my lowliness, you have saved my soul from its necessities. That is, from the bodily miseries which the soul suffers in this life because of guilt. Unless you had first humbled yourself, he who would free you from your necessities would not hear you. He was humbled who said, Wretched man that I am, who will deliver me from the body of this death? But hear the continual salvation: The grace of God, he says, through Jesus Christ. Hence follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"Nec conclusisti me in manibus inimici. Quia neque nb his, qui sepulc(??)rum custodiebant (Matth. 28.), (??)eque a malignis spiritibus in inferno detentus est: sed potius, Statuisti in loco spatioso pedes meos. Quia non solum in Judaea, sed per omnia regna mundi Apostoli praedicabant (Rom. 10.): quibus in sola Judaea prius praedicare praeceptum fuerat (Matth. 10.). Vel statuisti pedes meos, id est, firmiter posuisti afflictiones meas in loco spatioso caritatis. Hic incipit enumerare miserias humanae fragilitatis, dicens,\n\nMiserere mei, Deus, quoniam tribulor, Et ipsam tribulationem describit, cum subjungit, Conturbatus est in ira oculus meus, anima mea et venter meus. Id est, intellectus meus, voluntas mea, memoria mea. Quamvis certus ess t(??)de promissione Dei, qui dixerat, Clarificabo (Joan. 12.): non ita dicimus intellectum Dei Christi, vel voluntatem, sive memoriam esse turbatam, ut aliquo modo deficeret: sed spontanee perturbari voluit, ut aliis exemplum relinqueret (1. Pe(??). 2.), ne si turbarentur, ideo desperarent.","english":"Nor have you shut me in the hands of the enemy. For neither was he held by those who were guarding the tomb (Matt. 28), nor detained by malignant spirits in hell; but rather, You have set my feet in a spacious place. Because the Apostles were preaching not only in Judea, but through all the kingdoms of the world (Rom. 10), to whom it had first been commanded to preach in Judea alone (Matt. 10). Or, you have set my feet, that is, you have firmly placed my afflictions in the spacious place of love. Here he begins to enumerate the miseries of human frailty, saying,\n\nHave mercy on me, God, for I am troubled, and he describes that very trouble when he adds, My eye is troubled in anger, my soul and my belly. That is, my understanding, my will, my memory. Although he was certain of God's promise, who had said, I will glorify (John 12): we do not say that the understanding of Christ, or his will, or his memory, was troubled in such a way that it failed in some manner; but he willed to be troubled spontaneously, so that he might leave an example to others (1 Pet. 2), lest, if they were troubled, they should therefore despair.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"Quoniam defecit in dolore vita mea. Post expertam iram Dei, qua dictum est primo homini, Morte morieris (Genes. 2.): multos defectus doloris habuit vita ista mortalis. Et quia vita ejus posset acta esse iu dolore per unum diem, vel duos dies, quod non videretur magnum: ideo addidit, Et anni mei in gemitibus. Totum enim spatium praesentis vitae, sanctis labor et gemitus est (Job. 7.). Unde et subditur, Infirmata est in paupertate virtus mea. Id est, in consideratione meae paupertatis: quia nihil ex me habeo. Et ossa mea, id est, firmitas mea, vel robora corporis mei, Conturbata sunt. Cum Christus dicit se esse infirmum, et in corpore et in anima (Matth. 25.): ostendit ase remotam omnem superbiam, et quod aliquis non debet de se praesumere. Ponit item alias miserias dic(??)s:\n\nSuper omnes inimicos meos factus sum opprobrium vicinis meis valde, et timor notis meis. Quid per notos nisi Apostoli? quid per vicinos valde, nisi illi, qui jam fidei ejus appropinquabant, designantur? Illis opprobrium et timoris caussa efficitur, cum a Judaeis in cruce suspenditur. Recte super omnes inimicos suos se in opprobrium (??)actum dicit, quia plus despectus apparuit ipse, qui s(??)e culpa occidebatur, quam ipsi etiam iniqui, qui pro suis sceleribus damnabantur: unde et subdit: Qui videbant me, foras fugerunla me.","english":"For my life has failed in grief. After the wrath of God had been experienced, by which it was said to the first man, You shall die the death (Gen. 2), this mortal life has had many failings of grief. And because his life could have been spent in grief for one day or two days, which would not seem great, therefore he added, And my years in groanings. For the whole span of the present life is labor and groaning for the saints (Job 7). Hence it is also added, My strength has been weakened in poverty. That is, in the consideration of my poverty, because I have nothing of myself. And my bones, that is, my firmness, or the strength of my body, Have been thrown into confusion. When Christ says that he is weak, both in body and in soul (Matt. 25), he shows that all pride is removed, and that no one ought to presume on himself. He then sets forth other miseries, saying:\n\nAbove all my enemies I have become a reproach to my neighbors exceedingly, and a terror to my acquaintances. What is meant by acquaintances but the Apostles? What by neighbors exceedingly but those who were already drawing near to faith in him? He is made a reproach and a cause of fear to them when he is suspended on the cross by the Jews. Rightly does he say that he has become a reproach above all his enemies, because he appeared more despised, who was being killed without guilt, than even the wicked themselves, who were being condemned for their own crimes. Hence it is also added: Those who saw me fled outside from me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":336,"ref":"p336","source":"Videbant enim Apostoli Judaeos capere Christum, et relicto eo, omnes fugerunt (Matth. 26.).\n\nOblivioni datus sum tanquam mortuus a corde. Obliti sunt me, tanquam mortuus sim a corde ipsorum. Factus sum tanquam vas perditum: quoniam audivi vituperationem multorum commorantium in circuitu. Vas perditum et conf actum, nulli utilitati est idoneum. Quasi vasa perdita erant latrones, cum (aviquam inutiles ad perditionem traderentur. Sic et Christus tanquam vas perditum factus est, quia etiam cum impiis deputatus est. Quantas autem a circumstantibus audierit vituperationes, ipsi qui passionem ejus legu(??), agnoscunt. In eo dum convenirent simul adversum me, accipere animam meam consiliati sunt. Dum simul (inquit) adversum me iniqui Judaei convenirent, in eo conventu nihil aliud consiliati sunt, nisi ut animam meam perderent. Quid haec veiba nos docent, nisi contemtum mundi et mortis, nisi humilitatem et patientiam, et ut spem nostram habeamus in Deo? Unde et subditur.","english":"For the Apostles saw the Jews seize Christ, and leaving him, they all fled (Matt. 26).\n\nI am given over to oblivion as a dead man from the heart. They forgot me, as though I were dead from their heart. I am made like a lost vessel: for I have heard the reproach of many who dwell round about. A lost and broken vessel is fit for no use. The robbers were like lost vessels, when they were handed over, now useless, to destruction. So too Christ became like a lost vessel, because he was even reckoned among the wicked. But how many reproaches he heard from those standing round about, those who read the account of his passion recognize. While they gathered together against me, they took counsel to take my life. While the wicked Jews (he says) gathered together against me, in that gathering they took counsel for nothing else but to destroy my life. What do these words teach us, if not contempt for the world and for death, if not humility and patience, and that we should have our hope in God? Hence also it is added.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"Ego autem in te speravi. Domine; dixi, Deus meus es tu, in manibus tuis sortes meoe. Recta est spes, quae in Deo est. In quocumque alio speraverit homo, frustrabitur spes ejus (Malach. 3.). Qui autem in Deo sperat, sicut Deus immutabilis est, ita spes ejus mutari non p(??)terit. Dixi Domino, proposui, vovi, fixi in animo, Deus meus es tu. Tu enim non delicis. Tu non fallis. Ei ideo in (??)e speravi, quem Deum meum elegi. In manibus tuis, idest, in potestate tua, sortes meoe sunt. Sors (Ex Augustino, Enarr. 3.) non aliquid mali est, sed res in dubitatione humana divinam indicans voluntatem. Nam et sortes miserunt Apostoli (Act. 1.). De duobus discipulis consultus est Deus, quem(??)am illorum esse vellet Apostolum. Et cecidit sors super Ma(??)hiam (Ibid.). Sortis nomine in hoc loco gratia Dei designatur: quia in sorte non est electio, sed voluntas Dei. Nam ubi dicitur: lste facit, iste non facit, merita considerantur. Et ubi merita conside(??)antur, electio est, et non sors. Quando autem Deus nulla merita nostra invenit, sorte voluntatis suae nos salvos fecit, quia voluit, non quia digni fuimus. Haec est sors. Gratia salvi facti estis per fidem (ait Apostolus) et hoc non ex vobis (Ephes. 2.). Hinc est quod Pe(??)rus Simoni dicit (Act.","english":"But I have hoped in you. Lord, I said, you are my God; my lots are in your hands. The hope that is in God is right. In whatever else a man has hoped, his hope will be frustrated (Malachi 3). But he who hopes in God, just as God is unchangeable, so his hope cannot be changed. I said to the Lord, I purposed, I vowed, I fixed it in my mind: you are my God. For you do not deceive. You do not fail. And therefore I have hoped in him whom I chose as my God. In your hands, that is, in your power, are my lots. A lot (from Augustine, Enarr. 3) is not something evil, but a thing that, amid human uncertainty, indicates the divine will. For the Apostles also cast lots (Acts 1). God was consulted concerning two disciples, which of them he wished to be an Apostle. And the lot fell upon Matthias (Ibid.). By the name of lot in this place the grace of God is designated, because in a lot there is no election, but the will of God. For where it is said, \"This one does it, this one does not,\" merits are considered. And where merits are considered, there is election, and not a lot. But when God finds no merits of ours, by the lot of his will he saved us, because he willed it, not because we were worthy. This is the lot. By grace you have been saved through faith (says the Apostle), and this not from yourselves (Ephesians 2). Hence it is that Peter says to Simon (Acts","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"8.), Quia existimasti donum Dei pecunia comparare, non est tibi pars neque sors in hac fide, idest, noti pertines ad istam gratiam quam gratis omnes accepimus. Bene autem non sortem, sed sortes dicit: quia multae sunt divisiones gratiarum (1. Cor. 12.), quas credentibus Dominus distribuit. In manibus tuis sortes meoe. Ac si aperte dicat: In potestate tua sunt omnes electi mei. Et i(??)eo:\n\nEripe me de manu inimicorum meorum, et a persequentibus me. Idest, de illorum potestate, qui me oderunt, et eorum qui mihi mala inferunt. D(??)cat hoc unusquisque de inimicis suis. Bonum est enim, et orare debemus, ut Deus nos eruat de manibus inimicorum nostrorum visibilium et invisibilium.\n\nInter (??)os gemens iste ait: Illustra faciem tuam super senum tuum. Confusio enim(??) (Ex Aug., Enarr. 4.) quaedam putatur, cum omnes Christiani dicuntur: et qui male vivunt, elt qui bene vivunt. Omnes uno charactere signantur. Omnes ad unum altare accedunt (Ephes. 4.). Eodem-baptismate abluuntur: (??)amdem Dominicam orationem proferunt: iisd(??)m mysteriis celebrandis intersunt. Quando discernentur? Quando illustrabit faciem suam Dominus super servos suos? in judicio. Tunc separabuntur boni a malis (Matth. 25.). Unde scriptum est, Tollatur impius, ne vide(??)t gloriam Dei (Isai. 26.). Et ideo subdit: Sal- (??)um me fac in misericordia tua: non in justitia mea.","english":"Because you thought the gift of God could be purchased with money, you have no part or lot in this faith—that is, you do not belong to that grace which we all have received freely. And well does he say not “lot” but “lots,” because there are many divisions of graces (1 Cor 12), which the Lord distributes to believers. My lots are in your hands. As if he were saying openly: All my elect are in your power. And therefore:\n\nDeliver me from the hand of my enemies, and from those who persecute me. That is, from the power of those who hate me, and of those who bring evils upon me. Let each one say this concerning his own enemies. For it is good, and we ought to pray, that God deliver us from the hands of our enemies, visible and invisible.\n\nAmong these, groaning, he says: Shine your face upon your servant. For a certain confusion is thought to exist when all are called Christians—both those who live badly and those who live well. All are marked with one character. All approach one altar (Eph 4). They are washed in the same baptism; they utter the same Lord’s prayer; they take part in celebrating the same mysteries. When will they be distinguished? When will the Lord shine his face upon his servants? At the judgment. Then the good will be separated from the evil (Mt 25). Hence it is written: Let the impious be taken away, lest he see the glory of God (Is 26). And therefore he adds: Save me in your mercy—not in my justice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"Domine, non confundar, quoniam invocavi te. Quisquis medo Dominum invocat, idest, inter se vocat, corde puro, corde integro, devote orando, recte vivendo, voce, corde, operibus consonando: non confundetur in judicio. Confundentur autem illi, de quibus subditur: Erubescant impii, et deducantur in infernum. Judaei scilicet qui Dominum suum crucifixetunt: vel gentiles qui idola coluerunt: vel falsi Christ ani, qui Dominum colere neglexerunt. Tunc utique erubescent, quando a Domino audient, Amen dico vobis. Nescio vos. Et rursus, Ite, maledicti, in ignem aeternum (Matth. 25.). Tunc fiet quod subditur:\n\nMuta fiant labia dolosa, quoe loquuntur adversus justum iniquitatem in superbia et in abusione. Superbe enim et abusive, idest, contra servorum usum, loquebantur Judaei adversus Dominum, dum, Reus est mortis, et Crucifig(??), clamabant (Matth. (??)6. Luc. 23. Isai. 52.). Quotidie m(??)do clamant mali contra bonos, superbi contra humiles. Quotidie blasphemant, latrant, detrahunt, garriunt linguis malignis et dolosis: sed tunc efficientur labia eorum muta, quando sanctorum apparebit gloria, et sibi videbunt imminere tormenta. Strepitus verborum vertetur in luctum. Ibi enim fletus et stridor dentum (Matth. 8. et 13.). Quo contra sanctorum foelicitatem intuens, suavitatem regni caelestis admirando laudavit, dicens:","english":"Lord, let me not be confounded, for I have called upon you. Whoever calls upon the Lord—that is, calls him to himself—with a pure heart, an undivided heart, praying devoutly, living rightly, with voice, heart, and deeds in harmony, shall not be confounded in judgment. But those shall be confounded of whom it is next said: Let the impious be put to shame, and let them be led down into hell—namely the Jews who crucified their Lord, or the gentiles who worshiped idols, or false Christians who neglected to worship the Lord. Then indeed they shall be put to shame, when they hear from the Lord, Amen I say to you, I know you not. And again, Go, you cursed, into eternal fire (Matthew 25). Then shall come to pass what is next said:\n\nLet deceitful lips be made mute, which speak iniquity against the just man in pride and in abuse. For the Jews spoke proudly and abusively—that is, against the use of servants—against the Lord, when they cried out, He is guilty of death, and Crucify him (Matthew 26; Luke 23; Isaiah 52). Daily the wicked cry out against the good, the proud against the humble. Daily they blaspheme, bark, slander, and prattle with malicious and deceitful tongues; but then their lips shall be made mute, when the glory of the saints shall appear, and they shall see torments threatening them. The clamor of their words shall be turned into mourning. For there is weeping and gnashing of teeth (Matthew 8 and 13). And on the contrary, beholding the felicity of the saints, he praised in admiration the sweetness of the heavenly kingdom, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":340,"ref":"p340","source":"Quam magna multitudo dulcedinis tuoe, Domine, quam abscondisti timentibus te! Admirabilis est, delectabilis est. Verbis explicari non potest. Nam quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, praeparasti Deus diligentibus te (Isai. 6(??). 1. Cor. 2.). Abscondisti autem timentibus te. Quid est (Ex Aug. ibid.), abscondisti illis? servasti ut soli ad eam perveniant. Quandiu enim adhuc timent, nondum et ipsi pervenerunt: sed credunt se perventuros, et a timore incipiunt. Nihil enim dulcius est immortalitate sapientiae: sed initium sapientiae timor Domini (Psal. 110. Prov. 1.), quam abscondisti timentibus te: sed Perfecisti eis qui sperant in te, in conspectu filiorum hominum. Idest, eis perfecisti dulcedinem tu(??)m, qui in conspectu filiorum hominum sperant in te. Quomodo dicit Dominus, Qui me negaverit coram hominibus, negabo et ego illum coram Patre meo (Matth. 10.). Ergo si speras in Domino, coram hominibus s(??)era: ne forte abscondas ipsam spem tuam in corde tuo, et timeas confiteri, cum tibi pro crimine objiciatur, quia Christianus es. Si vis a(??)bulare viam Dei, etiam in conspectu hominum spera in Dominum, idest, noli erubescere de spe tua. Quo modo vivit in corde tuo, sic habitet in ore tuo: quia non sine caussa signum suum Christus in fronte nobis figi voluit, tanquam in sede pudoris: ne Christi opprobrio Christianus erubescat.","english":"How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you! It is admirable, it is delightful. It cannot be expressed in words. For what the eye has not seen, nor the ear heard, nor has it entered into the heart of man, you have prepared, O God, for those who love you. But you have hidden it for those who fear you. What does \"you have hidden it for them\" mean? You have reserved it so that only they may attain to it. For as long as they still fear, they themselves have not yet attained: but they believe that they will attain, and they begin from fear. For nothing is sweeter than the immortality of wisdom: but the beginning of wisdom is the fear of the Lord, which you have hidden for those who fear you: but you have perfected it for those who hope in you, in the sight of the sons of men. That is, you have perfected your sweetness for those who hope in you in the sight of the sons of men. As the Lord says, Whoever denies me before men, I also will deny him before my Father. Therefore if you hope in the Lord, be serious before men: lest perhaps you hide that very hope of yours in your heart, and fear to confess it, when it is cast in your teeth as a crime that you are a Christian. If you wish to walk the way of God, hope in the Lord even in the sight of men—that is, do not be ashamed of your hope. As he lives in your heart, so let him dwell in your mouth: because it was not without cause that Christ willed his sign to be fixed on our forehead, as it were in the seat of shame—lest a Christian be ashamed at the reproach of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"Hoc ergo in conspectu hominum si feceris, si inde coram hominibus non erubueris, si in conspectu filiorum hominum, nec ore, nec factis Christum negaveris: spera tibi perfici dulcedinem Dei. Hanc autem dulcedinem incipit Deus dare fidelibus in hac vita, sed perficit in alia. De quibus adhuc subditur: Abscondes eos in abscondito faciei tuoe. Idest, in secreto contemplationis divinae. A conturbatione hominum. Ut nullus eos jam valeat conturbare. Sed iterum cum peregrinantur in hoc saeculo(2. Cor. 5.), quia multas patiuntur linguas contradicentes, quid eis facis? sequitur et dicit,\n\nProteges eos in tabernaculo tuo. Scilicet in praesenti Ecclesia, in qua militamus, A contradictione linguarum. Ne linguae haereticorum contradicentes veritati valeant eos incorporare sibi. Deinde pro tantis benefictis ad laudandum et benedicendum Deum erumpit, dicens,","english":"If, therefore, you do this in the sight of men, if you are not ashamed of it before men, if in the sight of the sons of men you deny Christ neither with your mouth nor in your deeds, hope that God's sweetness will be perfected for you. But this sweetness God begins to give to the faithful in this life, yet he perfects it in the next. Concerning these it is further added: You will hide them in the hidden place of your countenance. That is, in the secret of divine contemplation. From the disturbance of men. So that no one may now be able to disturb them. But again, while they sojourn in this world (2 Cor 5), because they endure many contradicting tongues, what do you do for them? It follows and says,\n\nYou will protect them in your tabernacle. Namely, in the present Church, in which we serve as soldiers, From the contradiction of tongues. So that the tongues of heretics contradicting the truth may not be able to incorporate them into themselves. Then, for such great benefits, he bursts forth to praise and bless God, saying,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":342,"ref":"p342","source":"Benedictus Dominus, quoniam mirificavit misericordiam suam mihi in civitate munita. Inde est benedicendus et glorificandus Dominus, quoniam mirabilem ostendit misericordiam suam mihi, idest, ad utilitatem mei et meorum, in civitate munita, idest, in sanctis, qui dicuntur civitas: quia mulli sub una di– vina Lege conjunguntur, et munita propter multas virtutes, et diversa dona sancti Spiritus, quibus muniuntur. Dominus sic mirificavit: ego autem habui miserias. Unde et subdit,\n\nEgo autem dixi in excessu mentis meoe. Projectus sum a facie oculorum tuorum. Excessus dicitur, sive quando Uomo rapitur ad contemplationem divinorum (ut Paulus dicit, sive mente excedimus, Deo [2. Cor. 5.]), sive quando aliquis prae tristitia seipsum excedit, nec remanet apud se. Sic et iste vidit se paventem nesco qua tribulatione magna, sicut non desunt. Attende cor suum pavidum et trepidum: et ait, Projectus sum a facie oculorum tuorum. Si in facie tua essem, non sic timerem. Si me attenderes, non sic trepidarem. Et quia confessus sum, et quia humilis fui, quia cor meum accusavi; quia trepidans clamavi: Ideo exaudisti vocem orationis meoe. Et meritum quoddam exauditionis supponit, cum dicit, Dum clamarem ad te. Idest, quia clamavi. Clamor ad Dominum non est voce, sed corde. Multi silentes labiis, corde clamaverunt. Multi ore strepentes, corde averso nihil impetrare potuerunt.","english":"Blessed is the Lord, for he has made his mercy wonderful to me in a fortified city. Hence the Lord is to be blessed and glorified, because he showed his wonderful mercy to me—that is, for the benefit of me and of those who are mine—in a fortified city, that is, in the saints, who are called a city: because many are joined together under one divine Law, and it is fortified because of the many virtues and diverse gifts of the Holy Spirit by which they are fortified. The Lord thus made it wonderful; but I had miseries. Hence he also adds,\n\nBut I said in the excess of my mind. I am cast out from the face of your eyes. Excess is spoken of either when a man is caught up to the contemplation of divine things (as Paul says, whether we are beside ourselves in mind, for God [2 Cor. 5]), or when someone goes beyond himself from sorrow and does not remain with himself. So also this man saw himself trembling from some great tribulation, I know not which, as such things are not lacking. Attend to his fearful and trembling heart: and he said, I am cast out from the face of your eyes. If I were in your presence, I would not fear so. If you were attending to me, I would not tremble so. And because I confessed, and because I was humble, because I accused my own heart; because trembling I cried out: therefore you heard the voice of my prayer. And he adds a certain merit of being heard, when he says, When I cried out to you. That is, because I cried out. The cry to the Lord is not with the voice, but with the heart. Many, silent in their lips, cried out with their heart. Many, making noise with their mouth but with a heart turned away, were able to obtain nothing.","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":343,"ref":"p343","source":"Si ergo clamas, clama intus, ubi audit Deus. Sed jam quid nos hortatur, audiamus:\n\nDiligite Dominum omnes sancti ejus. Tanquam diceret (Ex Augustino, Enarr. 4.), Credite mihi. Ego sum expertus, habui tribulat ones: invocavi, et non sum deceptus. Speravi in Deum, et non sum confusus. Cogitationes meas illuminavit, trepidationem meam firmavit. Diligite Dominum, qui non diligitis mundum, hoc est, omnes sancti ejus. Quoniam veritatem requiret Dominus. Licet permittat eam modo conculcari, tamen ipse requirrt eam in suo tempore. A quibus requiret? Ab his qui cam contra falsitatem tenuerunt. Requiret autem ab illis, ut remuneret. Requiret etiam ab his qui eam superbe neglexerunt. De quibus subditur: Et retribuet non modice, sed abun– danter facientibus superbiam. Qui sunt qui superbiam faciunt, nisi hi qui veritatem Dei contemnunt? Ne ergo cum eis condemnemur, audiamus, et faciamus quod subinfertu(??):","english":"If therefore you cry out, cry out within, where God hears. But now let us hear what he exhorts us to:\n\n\"Love the Lord, all you his saints.\" As if he were saying (from Augustine, Enarr. 4), \"Believe me. I have had experience; I have had tribulations: I called upon him, and I was not deceived. I hoped in God, and I was not put to shame. He enlightened my thoughts, he strengthened my trembling.\" Love the Lord, you who do not love the world—that is, all you his saints. \"For the Lord will require the truth.\" Although he may permit it to be trampled upon for a time, yet he himself will require it in his own time. From whom will he require it? From those who have held it against falsehood. But he will require it from them, in order to reward them. He will require it also from those who have proudly neglected it. Of these it is added: \"And he will repay\"—not sparingly, but abundantly—\"those who do arrogance.\" Who are those who do arrogance, if not those who despise the truth of God? Therefore, lest we be condemned with them, let us hear and do what is added below:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"Viriliter agite. Nolite laesas manus in tribulationibus dimittere. Et si in corpore est infirmitas vel lassitudo, sit in corde ad toleranda mala mundi patientiae fortitudo. Et hoc est quod subjungit: Et confortetur cor vestrum. Sed quibus hoc dicit? Numquid (Ex Augustino, ibid.) amatoribus mundi? Non. Sed audi quibus. Omnes. qui speratis in Domino. Verba quae audistis in psalmo, fratres, in corde describite: in vobis transformate: in his D(??)minum laudate. Et si orat psalmus, orate, et si gemit, gemite: etsi gratulatur, gaudete: et si sperat, sperate: et si timet, timete. Omnia quae hic scripta sunt, speculum nostrum sunt.\n\nTITULUS PSALMI XXXI.\n\nIntellectus David. Haec scriptura edita a David legentibus intellectum gignit. Hoc scilicet, ut quisque intelligat non posse salvari aliqu(??)m, nisi per peccatorum remissionem. Prima intelligentia est, ut te noveris peccatorem. Consequens intelligentia est, ut cum ex fide per dilectionem bene coeperis operari, ne hoc viribus tuis, sed gratiae Dei deputaveris (Gal. 5.). Materia est David propheta, vel quicumque alius fidelis, intellectu poenitens: qui cum ante ignorasset peccata sua, jam recognoscit. Ponit etiam ilhus confessionem: deinde illius confessionis commendationem. Postmodum inducit Christum promittentem bona plura hujusmodi poenitenti. Intentio illius poenitentis est, nos admonere ad intellectum hujusmodi confessionis.","english":"Act manfully. Do not let your hands grow slack in tribulations. And if there is weakness or weariness in the body, let there be in the heart the strength of patience to endure the evils of the world. And this is what he adds: And let your heart be strengthened. But to whom does he say this? Surely not (from Augustine, ibid.) to the lovers of the world? No. But hear to whom: All you who hope in the Lord. The words which you have heard in the psalm, brothers, write in your heart; transform them in yourselves; in them praise the Lord. And if the psalm prays, pray; and if it groans, groan; if it rejoices, rejoice; if it hopes, hope; if it fears, fear. All things which are written here are a mirror for us.\n\nTITLE OF PSALM XXXI.\n\nThe understanding of David. This writing set forth by David begets understanding in those who read it. Namely this, that each person understand that no one can be saved except through the remission of sins. The first understanding is that you know yourself to be a sinner. The consequent understanding is that, when you have begun by faith to work well through love, you should not attribute this to your own strength but to the grace of God (Gal. 5). The subject is David the prophet, or any other faithful one, repenting in understanding: who, when he had previously been ignorant of his sins, now acknowledges them. He also sets down his confession; then the commendation of that confession. Afterwards he brings in Christ promising more good things to the penitent of this kind. The intention of that penitent is to admonish us to the understanding of this kind of confession.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":345,"ref":"p345","source":"Et in prima parte ostendit se peccata recognoscere, cum dicit:\n\nPSALMUS XXXI.\n\nBeati quorum remissoe sunt iniquitates, et quorum tecta sunt peccata. Beatus vir cui non imputavit Domi– nus peccatum, nec est in spiritu ejus dolus. Sunt nonnulli poeniten(??)es, quorum per lavacrum regenerationis remissae sunt iniquitates, et beati sunt. Rursus sunt plerique, qui post baptismum peccaverunt, sed ad confessionem redierunt: et per poenitentiam et emendationem tecta sunt eorum peccata, quae gesserunt. Et ipsi nihilominus sunt beati. Est alius vir strenuus, et ideo unus quia rarus, animi virtute fultus, qui se ab omni peccato criminali custodivit, qui culpam cum per carnalem concupiscentiam oriretur, per rigorem spiritus fortiter restrinxit, non delectatus est, non consensit. Hic est beatus vir, cui Dominus peccatum non imputavit. Hinc per eundem Psalmistam alibi dicitur, Si mei non fuerint a dominati, tunc immaculatus ero (Psal. 18.). Et Apostolus ait, Nihil nunc damnationis est his qui sunt in Christo Jesu (Rom. 8.), qui non secundum carnem ambulant. Et dum iste vir sanctus in hoc non se justificat, sed peccatorem confitetur, et seipsum accusat: non est in spiritu ejus dolus. Quod quia poenitens iste non fecit, quale damnum pertulerit, insinuat, cum subjungit:","english":"And in the first part he shows that he recognizes his sins, when he says:\n\nPSALM XXXI.\n\nBlessed are those whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord has not imputed sin, and in whose spirit there is no guile. There are some penitents whose iniquities have been forgiven through the washing of regeneration, and they are blessed. Again, there are very many who have sinned after baptism, but have returned to confession: and through penitence and amendment their sins, which they committed, have been covered. And they nonetheless are blessed. There is another man, valiant, and therefore one because rare, supported by the virtue of the mind, who has kept himself from every criminal sin, who, when guilt arose through carnal concupiscence, strongly restrained it through the rigor of the spirit; he did not take delight in it, he did not consent. This is the blessed man to whom the Lord has not imputed sin. Hence through the same Psalmist it is said elsewhere, If they have not had dominion over me, then I shall be immaculate (Ps. 18). And the Apostle says, There is now no condemnation for those who are in Christ Jesus (Rom. 8), who do not walk according to the flesh. And while this holy man does not justify himself in this, but confesses himself a sinner and accuses himself, there is no guile in his spirit. Because this penitent did not do this, he intimates what loss he suffered, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":346,"ref":"p346","source":"Quoniam tacui, inveteraverunt ossa mea, dum clamarem tota die. Contrarium videtur esse, quod ait. Tacui dum clamarem. Sed aliquid tacuit, aliquid clamavit. Tacuit confessionem, clamavi praesumtionem. Quamdiu peccatum nostrum reticemus, ipsum peccatum clamat ad Dominum. Hinc est quod Cain a Domino dicitur, Ecce vox sanguinis fratris tui clamat ad mede terra (Genes. 4.). Quia enim requisitus negaverat, ipsa fusio ad Dominum clamor erat. Quoniam tacui (inquit) inveteraverunt ossa mea. Si clamaret peccata sua. Innovarentur ossa ejus, idest, tota virtus ejus robusta esset in Domina; quia in se inveniretur infirmus. Modo autem, quia in se voluit esse firmus, factus est infirmus: et inveteraverunt ossa ejus, remansit Ln vetustate, qui noluit confi(??)endo amare novitatem. Quid est, Dum clamarem tota die? dum perseverarem in defensione peccati. Et quia tacuit, vindicantem Domini manum sensit, dicens,","english":"Because I kept silent, my bones grew old, while I cried out all day long. What he says seems contradictory: I kept silent while I cried out. But he kept silent about something and cried out about something. He kept silent about confession; I cried out in presumption. As long as we keep our sin hidden, that very sin cries out to the Lord. Hence it is said to Cain by the Lord: Behold, the voice of your brother's blood cries out to me from the earth (Gen. 4). For because when questioned he had denied it, that shedding of blood itself was a cry to the Lord. Because I kept silent, he says, my bones grew old. If he had cried out his sins, his bones would have been renewed—that is, his whole strength would have been robust in the Lord, because in himself he would have been found weak. But as it is, because he wished to be strong in himself, he was made weak; and his bones grew old, and he remained in oldness who refused by confessing to love newness. What is, while I cried out all day long? While I persisted in defending my sin. And because he kept silent, he felt the avenging hand of the Lord, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"Quoniam die ac nocte, idest, assidue gravata est super me manus tua. Super illum Dominus manum gravat, quem exaltantem se humiliat (Luc. 18,.). Qui a confessione humilitatis suae noluit humiliari, humiliatus est pondere munis Dei. Et ideo subdit: Conversus sum in oerumna mea, id est, in consideratione meae miseriae. Dum configitur spi(??)a. Dum compungitur conscientia. Per feri(??)ntem manum Domini sensit super se pondus flagelli, sensit intra se compunctionem peccati. Datus est ei sensus doloris, et sic invenit suam infirmitatem, qui tacuerat confessionem. Unde protinus ait:\n\nDelictum meum cognitum tibi feci, et injustitiam meam non abscondi. Per delictum potest intelligi peccatum cogitationis. Per injustitiam, peccatum operis. Vel delictum est, cum mandatum Dei relinquimus, Injustitia vero, quod ipsa, quae praecepta Dei prohibent, opere perpetramus. Utrumque hoc peccatum prius iste poenitens ret(??)cuit. Unde, et vindicantem Domini manum sensit: et sic flagellatus et eruditus, ad con– fessionem et emendationem humilis venit. Piaque Domini dispensatione factum est, ut quod poena peccati extitit, hoc ipsum virtutis occasio fuerit. Unde et ait: Dixi, confitebor adversum me injustitiam meam Domino: et tu remisisti impietatem peccati mei. Vide quam velox sit Dei misericordia erga peccatorem. Proposuit se pronunciaturum, et ille jam dimisit.","english":"For day and night, that is, continually, your hand has been heavy upon me. The Lord lays his hand heavily upon the one whom he humbles as he exalts himself (Luke 18). He who refused to be humbled by confessing his lowliness was humbled by the weight of God's hand. And therefore he adds: I was turned in my affliction, that is, in the consideration of my misery. While the spine is pierced—while the conscience is pricked. Through the striking hand of the Lord he felt the weight of the scourge upon him, he felt within himself the compunction of sin. The sense of grief was given to him, and so he who had kept silent about confession found his own weakness. Whence he immediately says:\n\nI made my offense known to you, and I did not hide my injustice. By offense can be understood the sin of thought; by injustice, the sin of deed. Or else offense is when we abandon the commandment of God, but injustice is when we perpetrate in deed the very things that God's precepts forbid. Both of these sins this penitent had previously kept silent about. Whence he also felt the avenging hand of the Lord; and thus, scourged and instructed, he came humbly to confession and amendment. And it was brought about by the loving dispensation of the Lord that what had been the punishment of sin became for him the occasion of virtue. Whence he also says: I said, I will confess my injustice against myself to the Lord: and you forgave the impiety of my sin. See how swift is God's mercy toward the sinner. He resolved that he would pronounce it, and he had already forgiven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":348,"ref":"p348","source":"Vox nondum venerat in ore, sed auris Dei jam erat in corde. Postquam autem dixit, Confitebor, non sine caus- (??)amox addidit, adversum me. Multi enim (Ex Augustino, Enarr. 2.) pronuntiant impietatem suam, sed adversus ipsum Dominum: quando inveniuntur in peccatis, dicunt, Deus hoc voluit. Si enim homo dicat, Non feci: aut, Hoc factum quod arguis, non est peccatum: non pronunciat nec adversus se, nec adversus Dominum. Si autem dicat, Feci a prorsus, peccatum est, sed Deus hoc voluit, quod ego feci, pronuntiat adversus Dominum. Multi hoc dicunt. Dicunt et aliud, Fatum mihi fecit, Casus mihi fecit. Et ita per circuitum volunt venire ad accusandum Deum. Tollit ergo poenitens iste tales occasiones in peccatis, ne declinet cor suum in verba malitiae, et confitetur adversum se injustitiam suam Domino. Quid est adversum se? Accusans et increpans semetipsum, et non alium. Talem confessionem sequitur velox remissio. Ideo ait, Et tu remisisti impietatem peccati mei. Et notandum, quod non ait peccatum, sed impictatem peccati. Cum enim (??)gimus malum, vel loquimur, vel cogitamus, peccatum quidem est. Cum autem idipsum Deo abscondere volumus, jam non solum peccatum est, sed etiam impietas peccati. Ex his ergo verbis ostendit, quod ex hoc, quod confiteri peccatum suum disposuit, non solum ei Deus, quod male gessit, Sed etiam quod impie absconderat, dimisit.","english":"His voice had not yet come into his mouth, but the ear of God was already in his heart. But after he said, I will confess, not without cause he added, against myself. For many proclaim their own impiety, but against the Lord himself: when they are found in sins, they say, God willed this. For if a man says, I did not do it; or, This deed which you charge, is not a sin: he proclaims it neither against himself nor against the Lord. But if he says, I did it—it is altogether a sin, but God willed this, which I did—he proclaims it against the Lord. Many say this. They say also another thing: Fate did it to me, Chance did it to me. And so by a roundabout way they wish to come to accusing God. This penitent therefore removes such occasions in sins, lest he incline his heart to words of malice, and he confesses his own injustice to the Lord against himself. What is against himself? Accusing and rebuking himself, and not another. A swift remission follows such a confession. Therefore he says, And you have forgiven the impiety of my sin. And it is to be noted that he did not say sin, but the impiety of sin. For when we do evil, or speak, or think it, it is indeed a sin. But when we wish to hide that very thing from God, it is now not only a sin, but also the impiety of sin. From these words therefore he shows that from this—that he resolved to confess his sin—God forgave him not only what he did wickedly, but also what he had impiously hidden.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":349,"ref":"p349","source":"Licet autem Deus dimittat peccata, ex quo homo in voluntate poenitet: tamen confitendum est ministris Ecclesiae, quia nisi confiterentur, ex sua inobedientia damnarentur. Quod ostensum est in Lazaro, qui postquam vivificatus est, indiguit solvi.\n\nPro hac, videlicet impietate peccati, orabit ad te omnis sanctus. Inde orabit ad te, quia dimisisti peccata. Nam si non dimitteres peccata, non esset sanctus, qui ad te oraret. Orabit autem In tempore opportuno. Modo est opportunum tempus orandi, confitendi peccata sua et corrigendi. Modo enim tempus grantiae, tempus misericordiae, de quo dicit Apostolus, Ecce nunc tempus acceptabile, ecce nunc dies salutis (2. Cor. 6.); modo possunt appropinquare Deo, qui Volunt, si praeterita mala puniant, si mores corrigant, si sobrie et juste vivant. Erit post modum tempus judicii, tempus vindiciae: quojam non appropinquabunt, qui modo appropinquare contemnunt. Hoc est, quod subjungit.(??) Veruntamen in diluvio aquarum multarum, ad cum non approximabunt. Recte per diluvium. Dei judicium designatur: quia sicut prius in diluvio, ita in extremo judicio peccatores damnabuntur. Nemo autem arbitretur, cum repente finis venerit sicut in diebus Noe, remanere confessionis locum, pro qua propinquetur ad Deum. Modo non videtur Dominus, et prope est. Tunc autem videbitur, et jam prope non erit.","english":"But although God forgives sins from the moment a man repents in his will, nevertheless confession must be made to the ministers of the Church, because unless they confessed, they would be condemned for their disobedience. This was shown in Lazarus, who, after he was brought to life, needed to be loosed.\n\nFor this—that is, for the impiety of sin—every holy man will pray to you. Hence he will pray to you, because you have forgiven sins. For if you did not forgive sins, he who would pray to you would not be holy. But he will pray in a timely time. Now is the timely time of praying, of confessing one's sins and of correcting them. For now is the time of grace, the time of mercy, of which the Apostle says, Behold, now is the acceptable time, behold, now is the day of salvation (2 Cor. 6). Now those who wish can draw near to God, if they punish past evils, if they correct their ways, if they live soberly and justly. Afterward there will be a time of judgment, a time of vengeance, when those who now despise drawing near will no longer draw near. This is what he adds: But yet in the flood of many waters, they will not draw near to him. Rightly is the judgment of God designated by the flood, because as formerly in the flood, so in the final judgment sinners will be condemned. But let no one suppose that when the end has suddenly come, as in the days of Noah, a place for confession remains, by which one may draw near to God. Now the Lord is not seen, and yet he is near. But then he will be seen, and he will no longer be near.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":350,"ref":"p350","source":"Multi fluctus diluviorum corda commovebunt pravorum, quos illi sensuri non sunt, qui modo ad portum divinae misericordi(??) refugiunt. Quod fecit iste poenitens, qui ait:\n\nTu es refugium meum, a tribulatione, quoe circumdedit me. Multa est tribulatio, quae nos undique, circumdat, teste Apostolo, qui ait, Foris pugnae, i(??)us timores (2. Cor. 7.). Et in alio psalmo dicitur. Multae tribulationes justorum (Psal. 33.). Denique tota vita ista mortalis servis Dei tribulatio est (Job. 7.). Sed ab hac tribulatione, qua circumdatur in hoc mundo, non invenit homo tam tutum refugium, quam ipsum, Deum. Refugiant alii ad vires suas, ad munitiones su(??)s, ad defensiones peccatorum suorum. Mihi non. est refugium, nisi tu, qui es etiam, Exaltatio mea. Quia de te gaudeo. Et ideo, Erue me a circumdantibus, me: Inimicis et vitiis. Aud(??)o vocem g(??)udii, Exultatio(??) mea. Audio gemitum, redime me. Gaudes et gemis? ita, inquit. Gaudeo in spe, gemo adhuc in re. Spe enim salvi facti sumus (Rom. 8.): ecce unde gaudium. Spes autem, quae videtur, non est spes. Si autem, quod non videmus, speramus: per patientiam ex pectamus (Ibid.). Ecce gemitus. Ideo ail, Eru(??) me.","english":"Many waves of floods will stir the hearts of the wicked, which those will not experience who now flee to the harbor of divine mercy. This is what that penitent did who said:\n\nYou are my refuge from the tribulation that has surrounded me. Great is the tribulation that surrounds us on every side, as the Apostle testifies, who says, \"Without are fightings, within are fears\" (2 Cor. 7). And in another psalm it is said, \"Many are the tribulations of the righteous\" (Ps. 33). Indeed, this whole mortal life is a tribulation for the servants of God (Job 7). But from this tribulation, by which man is surrounded in this world, he finds no refuge so safe as God himself. Let others flee to their own strength, to their fortifications, to the defenses of their sins. For me there is no refuge except you, who are also my exaltation. For I rejoice in you. And therefore, \"Deliver me from those who surround me\"—from enemies and vices. I hear the voice of joy, my exultation. I hear the groan—redeem me. Do you rejoice and groan? Yes, he says. I rejoice in hope, I groan still in reality. For \"in hope we have been saved\" (Rom. 8)—behold, whence comes joy. But hope that is seen is not hope. \"But if we hope for what we do not see, we wait for it with patience\" (Ibid.)—behold the groaning. Therefore he says, \"Deliver me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":351,"ref":"p351","source":"Diapsalma. Responsio Dei. Intellectum tibi dabo. Ut cognoscas te semper, et semper gaudeas ad Deum in spe, donec (Ex Aug., ibid.) ad illam patriam pervenias: ubi j(??)m non spes, sed res erit. Et instiuam te; Armis justitiae (1. Cor. 3.), scientia, bonis moribus et virtutibus; et In, via hac, virtutum, qua gradieris, firmabo super te oculos meos. Super nos in via nostra Dominus oculos firmat, cum profectum nostrum per viam virtutum misericorditer attendit. Et nos in eodem itinere perseveranter custodit. Neque enim sufficeret intellectum dare, et bene vivendo informare: nisi et in his nos faceret permanere, Post hunc intellectum et protectionem suam convertit se ad superbos defendentes peccata sua, et ostendit nobis, quid sit intellectus.\n\nNolite fieri sicut equus et mulus, quibus non est intellectus. Equus superbos significat, et luxuriosos. Mulus autem pigros et infoecundos. Tales sunt hom(??)- nes hujus se(??)u(??): in elatione se criguin, carnalibus voluptatibus deserviunt: nullum animae fructum faciunt. Et dum solis terrenis inhiaerent, bestialiter viventes sicut equus et mulus, intellectum de coelestibus non habent. Qualiter tractandi sunt tales, sequitur: et dicit, In chamo et freno max(??)llas eorum constringe, qui non approximant ad te.","english":"Diapsalma. The response of God. I will give you understanding: that you may always know yourself, and always rejoice in God in hope, until you arrive at that fatherland where there will be not hope but reality. And I will instruct you: with the arms of righteousness, with knowledge, with good morals and virtues; and in this way of the virtues, along which you will walk, I will fix my eyes upon you. The Lord fixes his eyes upon us in our way when he mercifully attends to our progress along the way of the virtues. And he keeps us perseveringly on that same journey. For it would not be enough to give understanding and to form us by living well, unless he also made us to remain in these things. After this understanding and his protection, he turns to the proud who defend their sins, and shows us what understanding is.\n\nDo not become like the horse and the mule, which have no understanding. The horse signifies the proud and the lustful; the mule, however, the slothful and the unfruitful. Such are the men of this age: they prance about in elation, they serve carnal pleasures, they produce no fruit for the soul. And while they gape only at earthly things, living bestially like the horse and the mule, they have no understanding of heavenly things. How such people are to be handled follows: and he says, With bit and bridle constrain their jaws, who do not draw near to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"Duris disciplinae vinculis debent coerceri, crebris verberibus ora jactantia reprimi: quia prave et indomite vivunt, e(??)(??)nate (??) quuntur, dum fugiunt, in mortem currunt. De talibus non est mirum, si adbibito freno flagella sequuntur. Unde subditur:\n\nMulta flagella peccatoris. Indomitum animal (Ex Augustino, ibid.) esse cupiebat: domatur freno et flagello. Atque utinam perdometur. Verendum est enim, ne nimium resistendo a Deo dominatori, relinqui mereatur, et ire in vagam suam licentiam: ut dicatur de illo, Prodiet quasi ex adipe iniquitas ejus (Psal. 72.): sicut de illis, quibus modo sunt impunita peccata. Ergo cum flagellatur, corrigatur, dometur: quia et ille sic se dixit edomitum. Equum et mulum se dixerat, quoniam tacuit. Sed unde domitus est? flagellis, conversus in aerumnam dum conficeretur spina. Sive flagella dicas, sive stimulos dicas, domat Deus jumentum, cui insideat: quia jumento expedit, ut insideatur, et flagello dom(??)tur: quatenus Dei misericordiam consequatur. Unde et subditur: Sperantem autem in Domino misericordia circumdabit. Quem primo circumdat tribulatio, postea circumdat misericordia: quoniam misericordiam dabit, qui propter peccata nostra juste tribulari nos voluit. Ideo admonendo subjungit:","english":"They must be restrained by the hard chains of discipline, and their boastful mouths checked by frequent blows; for they live wickedly and untamed, and while they flee, they run to death. It is no wonder if, once the bridle is applied, the lash follows. Hence it is added:\n\nMany are the scourges of the sinner. He wished to be an untamed animal (from Augustine, ibid.): it is tamed by bridle and lash. And would that it might be thoroughly tamed. For it is to be feared that by resisting too much the God who rules over it, it may deserve to be abandoned and to go off into its own wandering license; so that it may be said of it, His iniquity shall come forth as if from fat (Ps. 72), as of those whose sins are now unpunished. Therefore when it is scourged, let it be corrected and tamed; for he too said that he had been thus tamed. He had called himself a horse and a mule, because he was silent. But by what was he tamed? By scourges, turned to hardship while the thorn was being driven in. Whether you call them scourges or goads, God tames the beast on which he sits; for it is expedient for the beast that it be ridden and tamed by the lash, so that it may obtain God's mercy. Hence it is also added: But mercy shall surround him that hopes in the Lord. Him whom tribulation first surrounds, mercy afterward surrounds; for he will give mercy who, on account of our sins, willed that we be justly afflicted. Therefore, by way of admonition, he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"Loetamini in Domino, et exultate justi. Laetamini corde: exultale in corpore, non in vobis, non in mundo: non mundi amatores, non peccatores, sed justi. Et gloriamini omnes recti corde. Non est magnum gloriari in gaudiis. Rectus corde gloriatur etiam in tribulatione (Philip. 4.). Vide rectum cor. Scientes, inquit, quoniam tribulatio patientiam operatur, patientia probationem, probatio spem. Spes autem non confundit, quia caritas De(??) diffusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis (Rom. 5.). Ergo si justi sumus, si rectum cor habemus, laetemur corde in Domino: exultemus corpore: gloriemur in tribulatione.\n\nTITULUS PSALMI XXXII.\n\nIn finem palmus David. Psalmus iste convenit David prophetae. Cujus materia est laus Dei, sive beneficia ipsius sive potentia. Admonet nos ad laudem Dei, proponendo caussas, quare debeamus eum laudare. Et haec est ejus intentio. In secunda parte ostendit illos esse beatos, qui Deum laudaverunt. Sic autem incipit:","english":"Rejoice in the Lord, and exult, you just. Rejoice in heart, exult in body—not in yourselves, not in the world: not lovers of the world, not sinners, but the just. And glory, all you who are upright of heart. It is no great thing to glory in joys. The one upright of heart glories even in tribulation (Phil. 4). See the upright heart. \"Knowing,\" he says, \"that tribulation produces patience, patience produces proven character, and proven character produces hope. But hope does not put to shame, because the love of God has been poured out in our hearts through the Holy Spirit, who has been given to us\" (Rom. 5). Therefore, if we are just, if we have an upright heart, let us rejoice in heart in the Lord; let us exult in body; let us glory in tribulation.\n\nTITLE OF PSALM XXXII.\n\nUnto the end, a psalm of David. This psalm belongs to David the prophet. Its subject is the praise of God—whether his benefits or his power. It admonishes us to the praise of God by setting forth the reasons why we ought to praise him. And this is its intent. In the second part it shows that those are blessed who have praised God. And so it begins:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"PSALMUS XXXII.\n\nExultate justi in Domino. Injusti exultant in seculo. Finito seculo, finitur injustorum exultatio. Permanente Domino, permanebit justorum exultatio. Et bene dico, ut exultent justi in Domino: quia. Rectos decet laudatio. Non est autem speciosa laus in ore peccatoris. Qui sunt recti (Ex Augustino Enarr. 2.)? qui dirigunt cor secundum voluntatem Dei, et si eos perturbat humana fragilitas, divina consolatur aequitas. Justi sunt, qui per fidem et bonam operationem deserviunt. Recti sunt, qui nec extolluntur in prosperis, nec franguntur in adversis: et in his eidem Domino gratias referunt. Justitia ergo in fide et actione rectitudo in voluntate. Qui tales sunt, ad laudandum Deum, et in eo exultandum idonei sunt. Tales admonet psalmus, cum subjungit:\n\nConfitemini Domino in cythara, in psalterio decem chordarum psallite illi. Cythara ex inferiore parte sonat. Psalterium ex superiore. Vitam ex ista te(??)ra tanquam ex inferiore parte habemus: est autem terrena prosperitas, et terrena adversitas, et in utroque laudandus est Deus. Quae est terrena prosperitas? Cum (Ex eodem ibid.) sani sumus secundum carnem: cum fructus large proveniunt: cum abundant omnia, quibus vivimus: quisquis inde non laudat Deum ingratus est. Adversitates vero sunt in doloribus, in languoribus, in pressuris, in amissione rerum, in tribulationibus.","english":"PSALM 32.\n\nRejoice in the Lord, you just. The unjust rejoice in the world. When the world ends, the rejoicing of the unjust ends. Since the Lord remains, the rejoicing of the just will remain. And I say well that the just should rejoice in the Lord, because praise befits the upright. But praise is not comely in the mouth of a sinner. Who are the upright (from Augustine, Enarrationes 2)? Those who direct their heart according to the will of God, and if human frailty disturbs them, divine equity consoles them. The just are those who serve through faith and good works. The upright are those who are neither puffed up in prosperity nor broken in adversity, and in both they give thanks to the same Lord. Righteousness, then, is in faith and action; uprightness is in the will. Those who are such are fit to praise God and to rejoice in him. The psalm admonishes such people when it adds:\n\nGive praise to the Lord on the lyre; sing to him on the psaltery of ten strings. The lyre sounds from the lower part; the psaltery from the upper. We have life from this earth as from the lower part; there is earthly prosperity and earthly adversity, and in both God must be praised. What is earthly prosperity? When (from the same, ibid.) we are healthy according to the flesh, when fruits come forth abundantly, when all things by which we live abound—whoever does not praise God for these things is ungrateful. Adversities, however, are in pains, in illnesses, in pressures, in the loss of possessions, in tribulations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"Ergo confitere Domino in cythara, sive abundet libi terrenum aliquid, sive des(??)t: gratias age illi, qui dedit, vel abstulit (Job. 1.); non est enim tibi ablatus ille qui dedit, quamvis tibi ablatum fuerit, quod dedit. Tange ergo (Ex eod. ibid.) chordas in corde; et dic tanquam in cythara inferiore. Dominus dedit. Dominus abstulit. Sicut Domino placuit Ita factum est (Job. 4.). Sit nomen Domini benedictum. Jam vero cum attendis superiora dona Dei: quid tibi contulerit praeceptorum, qua doctrina coelesti te imbuerit, quid tibi desuper ex illius veritatis fonte prae caeteris dederit, convertere et ad psalterium psalle Deo, in psalterio decem chordarum. Praecepta enim Legis decem sunt. In decem praeceptis Legis habes psalterium. Perfecta res est: habes ibi dilectionem Dei in tribus, et dilectionem proximi in septem. Et utique nosti Domino dicente, quia in his duobus praeceptis tota lex pendet, et prophetae (Matth. 22.). Dicit tibi Deus desuper, quia Dominus Deus tuus Deus unus est. Habes unam chordam. Non accipias in vanum nomen Domini Dei tui: habes alteram chordam. Observa diem sabbati, non carnaliter, non Judaicis deliciis, qui otio abutuntur ad nequitiam. Melius esset eis, ut tota die foderent, quam tota die saltarent. Sed cogita requiem in Deo luo omnia facientem. Abst net ab opere servili. Omnis enim, qui facit peccatum, servus est (Joan.","english":"Therefore confess to the Lord on the lyre, whether some earthly thing abounds for you or fails: give thanks to him who gave, or took away (Job 1); for he who gave has not been taken from you, even though what he gave has been taken from you. So pluck the strings in your heart (from the same passage), and say as on the lower lyre: The Lord gave, the Lord took away; as it pleased the Lord, so it was done (Job 1). Blessed be the name of the Lord. But now, when you consider the higher gifts of God: what commandments he has conferred on you, with what heavenly teaching he has imbued you, what he has given you from above out of that fount of truth beyond others, turn also and sing to God on the psaltery, on the psaltery of ten strings. For the commandments of the Law are ten. In the ten commandments of the Law you have the psaltery. The matter is complete: you have there love of God in three, and love of neighbor in seven. And surely you know, since the Lord says, that on these two commandments the whole Law hangs, and the Prophets (Matt 22). God says to you from above: Because the Lord your God is one God. You have one string. Do not take the name of the Lord your God in vain: you have another string. Observe the sabbath day, not carnally, not with Jewish delights, who abuse leisure for wickedness. It would be better for them to dig all day than to dance all day. But think of rest in your God, who does all things. Abstain from servile work. For everyone who commits sin is a slave (John","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"8.): et utinam hominis, et non peccati. Haec tria pertinent ad dilectionem Dei. Cujus cogites unitatem, veritatem, voluntatem. Est enim quaedam voluntas in Deo, ubi verum sabbatum, vera requies. Unde dicitur, Delectare in Domino, et dabit tibi petitiones cordis tui (Psal. 36.). Quis enim sie delectat, quam ille, qui facit omnia, quae delectant? In (??)is tribus caritas Dei, in aliis septem caritas est proximi. Ne facias alii, quod pati non vis (Tob. 4.): honora patrem et matrem (Luc. 6.), quia vis te honorari a filiis tuis. Non moecheris (Exod. 20.), quia nec moechari post te uxorem tuam vis. Non occidas, quia et occidi non vis. Non fureris, quia furtum pati non vis. Non falsum testimonium dicas, quia odisti adversus te falsum testimonium dicentem. Non concupiscas uxorem proximi tui, quia et tuam non vis ab alio concupisci. Non concupiscas rem proximi tui quia si quis tua concupierit, displicet tibi. Converte et in te linguam, quando tibi displicet, qui te nocet. Haec omnia praecepta Dei sunt: Sapientia donante data sunt: desuper sonant. Tange psalterium, imple legem qu(??)n Deus tuus non venit solvere, sed adimplere (Matth. 5.). Implebis enim amore, quod timore non poteras. Qui enim timendo non facit male, mallet facere si liceret. Itaque et si facultas non datur, voluntas rea tenetur.","english":"and would that it were the love of man, and not of sin. These three things pertain to the love of God: his unity, truth, and will, which you should consider. For there is a certain will in God, where is the true sabbath, the true rest. Hence it is said, Delight in the Lord, and he will give you the petitions of your heart (Ps. 36). For who delights as he does, who makes all things that delight? In these three is the love of God; in the other seven is the love of neighbor. Do not do to another what you do not wish to suffer (Tob. 4); honor father and mother (Luke 6), because you wish to be honored by your children. Do not commit adultery (Exod. 20), because you do not wish your wife to commit adultery after you. Do not kill, because you do not wish to be killed. Do not steal, because you do not wish to suffer theft. Do not bear false witness, because you hate one who bears false witness against you. Do not covet your neighbor's wife, because you do not wish your own to be coveted by another. Do not covet your neighbor's property, because if anyone covets what is yours, it displeases you. Turn your tongue also upon yourself, when the one who harms you displeases you. All these are the commandments of God: given by the gift of Wisdom, they sound from on high. Touch the psaltery, fulfill the law which your God did not come to destroy but to fulfill (Matt. 5). For you will fulfill by love what you could not by fear. For he who does not do evil through fear would rather do it if it were permitted. And so, even if the opportunity is not given, the will is held guilty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":357,"ref":"p357","source":"Haec cogitantes recti corde, Confitemini Domino in cythara, in psalterio decem chordarum psallite ei.\n\nCant(??)te ei canticum novum. Exuite vetustatem. Non enim (Ex. Aug. ibid.) pertinet canticum novum ad veteres homines. Non illud discunt nisi homines renovati per gratiam ex vetustate, et pertinentes jam ad testamentum novum, quod esi regnum caelorum. Ei suspirat omnis amor noster (2. Cor. 5.). Novus homo, nova gratia, nova vita nobis commendatur. De his agere, in his Dominum laudare, in novitate spiritus canticum novum ca(??)are est. Bene psallite ei in vociferatione. Bene psallit, qui bene vivit. Sed haec ipsa bona vita nostra quandam in auribus Dei debet habere spiritualem vociferationem, ut quicquid bene vivendo agimus, toto affectu, tota fide, tota devotione ad laudem Dei (inquantum possumus) faciamus (Colos. 3.). Et inde caussam subjungit, cum ait:","english":"Thinking these things with a right heart: Confess to the Lord on the lyre; on the psaltery of ten strings sing psalms to him.\n\nSing to him a new song. Put off the oldness. For a new song does not belong to old men. They do not learn it except men renewed by grace from oldness, and already belonging to the new testament, which is the kingdom of heaven. To him all our love sighs. A new man, new grace, a new life is commended to us. To act concerning these things, to praise the Lord in these things, to sing a new song in the newness of the spirit. Sing psalms to him well with a cry. He sings psalms well who lives well. But this very good life of ours ought to have a certain spiritual cry in the ears of God, so that whatever we do by living well, we do with whole affection, whole faith, whole devotion, to the praise of God, as far as we are able. And thence he adds the reason, when he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"Quia rectum est verbum Domini, et omnia opera ejus in fide. Dominicum verbum rectum est; quia recta docet, recta jubet, reda praedicat, recta promittit. Ad nullam falsitatem distortum esi, ad nullam vanitatem, ad dexteram non declinat neque ad sinistram, recto itinere, regia via ad supernam patriam nos perducit. Nec in verbo tantum Deus est rectus, sed et in operibus suis fidelis extitit, reddens homini quod promisit. Teneamus fidelissimum debitorem, quia tenemus miscricordissimum promissorem. Omnia dona, quibus gaudemus, ab illo sunt (2. Tim. 2,). Omnia opera ejus in fide sunt. Omnia instruunt, omnia ad superiora nos mittunt.\n\nDiligit misericordiam et judicium. Quod non ideo dicit, quin ipse diligat alia: sed quia ipse potius secundum haec operatur. Secundum misericordiam, cum peccata remittit. Secundum judicium, cum e(??) bonis et malis secundum meritorum qualitatem retribuit. Misericordiae tempus modo est: judicii tempus post erit. Vocat modo aversos, donat peccata conversis. Pat(??)ens est super peccatores, donec convertantur. Venturum esi judicium. Erit et tunc poemitentia, sed jam infructuosa. Dilige et (??) misericordiam et judicium. Scriptum est enim, Beati misericordes, quoniam ipsi misericordiam consequentur (Matth. 5.). Qui misericordiam diligit, miseretur. Qui autem miseretur, misericordiam consequetur.","english":"Because the word of the Lord is right, and all his works are in faithfulness. The Lord's word is right, because it teaches what is right, commands what is right, proclaims what is right, promises what is right. It is not twisted toward any falsehood, not toward any vanity; it does not turn aside to the right or to the left, but leads us by a straight path, by the king's highway, to the heavenly homeland. Nor is God right only in his word, but he has also shown himself faithful in his works, rendering to man what he promised. Let us hold fast to the most faithful debtor, because we hold fast to the most merciful promiser. Every gift in which we rejoice is from him (2 Tim 2). All his works are in faithfulness. They all instruct us, they all send us upward.\n\nHe loves mercy and judgment. He does not say this because he does not himself love other things, but because he himself acts rather according to these. According to mercy, when he forgives sins. According to judgment, when he repays good and evil according to the quality of their merits. The time of mercy is now; the time of judgment will be afterward. Now he calls the estranged, he forgives the converted their sins. He is patient with sinners until they are converted. The judgment is to come. There will be repentance even then, but already fruitless. Love mercy and judgment. For it is written, Blessed are the merciful, for they shall obtain mercy (Matt 5). Whoever loves mercy shows mercy. But whoever shows mercy will obtain mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"Rursus de judicio scriptum est, Nonquid qui non amat judicium, sanari potest (Job. 34.)? Amat judicium, quisquis vias suas subtiliter discutit, et secretarium cordis ingressus, quid Dominus ipsi tribuat, quid ipse Domino Deo debeat, pensat. Hinc idem Psalmista alibi dicit, Honor regis judicium diligit (Psal. 98.): ut videlicet qui jam Deum honorat ex fide, solicite judicet quid ei debeat in operatione. Et Salomon ait, Cogi(??)ationes justorum judicia (Prov. 12.). Jusius enim quisque intra se cogitando et formidando considerat, quam districte quandoque feriat, quandiu patienter expectat. Metuit in his quae se egisse meminit. Punit flendo, quod perpetrasse se toteiligit. Odit se, qualem fuisse agnoscit. Et ipse qui est, persequitur eum qui fuit: fitque rixa in animo parturi(??)ns pacem cum Deo. Et hoc facit, ut quem timet judicem, in eniat misericordem. De quo et subditur: Misericordia Domini ple(??)a est terra. Quid caeli (Ex Aug., Enarr. 3.)? non indigent misericordia, ubi nulla est miseria. In terra abundat hominis miseria, superabundat Dei misericordia. Numquid ergo caeli, quia non indigent misericordia, non indigent Domino? Omnia indigent Domino, et miseria et foelicitas. Sine illo miser non sublevatur, sine illo felix non erigitur. Ergo ne forte de caelis quaereres, subjungit:","english":"Again, it is written concerning judgment: Can he who does not love judgment be healed (Job 34)? He loves judgment who carefully examines his own ways, and entering the secret chamber of his heart, weighs what the Lord grants to him and what he himself owes to the Lord God. Hence the same Psalmist says elsewhere: The honor of the king loves judgment (Ps 98): that is, he who already honors God by faith should carefully judge what he owes him in action. And Solomon says: The thoughts of the just are judgments (Prov 12). For each just man, by thinking within himself and fearing, considers how strictly God will one day strike, how long he patiently waits. He fears in those things which he remembers he has done. He punishes by weeping what he understands he has perpetrated. He hates himself as he recognizes he has been. And the man he now is persecutes the man he once was, and a strife arises in the soul that gives birth to peace with God. And he does this so that the judge whom he fears he may find merciful. Concerning this it is also added: The earth is full of the mercy of the Lord. What of the heavens? They do not need mercy, where there is no misery. In the earth the misery of man abounds; the mercy of God superabounds. Does it follow, then, that the heavens, because they do not need mercy, do not need the Lord? All things need the Lord, both misery and happiness. Without him the miserable man is not raised up; without him the happy man is not lifted up. Therefore, lest perhaps you should ask about the heavens, he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"Verbo Domni coeli firmati sunt, et spiritu oris ejus omnis virtus eorum. Non a se solidamentum fuerunt, nec ipsi caeli firmitatem sibi propriam praestiterunt. Audi unum opus Patris, Filii, et Spiritus Sancti. Cum enim Dominus Pater per Verbum Filium caelos firmat, per Spiritum roborat, manifeste ostenditur, quia unum Paler et Filius et Spiritus operantur (Hebr. 1.). Sed et hic alios caelos divina virtute firmatos intelligimus, idest Apostolos, de quibus scriptum est, Caeli enarrant gloriam Dei (Psal. 18.). Istos omnipo(??)ens Deus de infirmis hominibus caelos fecit, Verbo instruxit, Spiritu confirmavit, per omnem terram misit: et suam misericordiam, idest, remissionem peccatorum praedicari praecepit. Qui intantum Spiritu oris Dei repleti sunt (Act. 2.), ut eis diceretur. Non enim vos estis qui loquimini, se (??) Spiritus Patris vestri, qui loquitur in vobis (Matth. 10.). Saeviebat tunc mare, idest, saeculum, ingentibus fluclib(??)s persequentium, quod modo inter suos terminos manet inclusum. Unde et subditur:","english":"By the word of the Lord the heavens were established, and by the spirit of his mouth all their power. They did not receive their firmness from themselves, nor did the heavens themselves provide their own firmness. Hear the one work of the Father, the Son, and the Holy Spirit. For when God the Father establishes the heavens through the Word, his Son, and strengthens them through the Spirit, it is manifestly shown that the Father, the Son, and the Spirit work as one. But here too we understand other heavens established by divine power, that is, the apostles, of whom it is written, The heavens declare the glory of God. These men almighty God made heavens out of weak human beings, instructed them by the Word, confirmed them by the Spirit, and sent them through all the earth; and he commanded that his mercy, that is, the forgiveness of sins, be preached. They were filled with the Spirit of the mouth of God to such a degree that it was said to them: For it is not you who speak, but the Spirit of your Father who speaks in you. At that time the sea was raging, that is, the world, with the mighty waves of persecutors, which now remains confined within its own boundaries. Hence it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"Congregans sicut in utre aquas maris. Salsa enim (Ex Aug., ibid.) aqua maris, idest, populus infidelis et amarus, qui remansit a inter Christianos, jam non audet saevire. Occultum autem murmur rodit ipse, intra mortalem pellem fremit conclusa salsugo, Hinc est quod alibi dicitur. Peccator videbit et irascetur, dentibus suis fremet et ardescet (Psal. 111.). Mortalis enim pellis contegit amaram cogitationem. Timentes enim pelli suae imus tenent quod non audent emittere. Nam eadem est amaritudo, sed qui tunc aperte saeviebant, nunc oc(??)ulte. Pensemus igitur modo non deesse Deo, unde proferat quo nos emendet, cum opus est nobis. Ideo sequitur: Po(??)ens in thesauris abyssos. Per thesauros, secretum Dei vult inlelligi. Per abyssos, reprobos. Novit ille omnium corda. Scit quod ad tempus proferat, undo proferat, quantam potestatem tribuat malis in bonos, ad judicandos quidem malos, erudiendos autem bonos. Fiat ergo quod sequitur:","english":"Gathering the waters of the sea as in a wineskin. For the salt water of the sea—that is, the unbelieving and bitter people who remain among Christians—no longer dares to rage. But it gnaws with a hidden murmur; the saltiness shut within the mortal skin seethes. Hence it is said elsewhere: The sinner will see and be angry, he will gnash with his teeth and melt away (Ps. 111). For the mortal skin covers the bitter thought. For, fearing for their own skin, they hold within what they do not dare to let out. For the bitterness is the same, but those who then raged openly now do so secretly. Let us consider, then, that God does not now lack a means by which to bring forth what may correct us, when it is needful for us. Therefore it follows: Laying up the deeps in treasures. By treasures he wishes the secret of God to be understood; by the deeps, the reprobate. He knows the hearts of all. He knows what he brings forth for a time, whence he brings it forth, how much power he grants to the wicked against the good—both to judge the wicked and to instruct the good. Let what follows, then, be done:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"Timeat Dominum omnis terra. Nescis unde proferat, quod opus est ad flagellandum te, pater tuus; qui quidem ad disciplinam tuam habet abyssi thesauros quibus erudiet te ad thesauros caelorum. Ergo redi ad timorem, qui jam ibas ad securitatem. Et ne converteret se homo ad timendum aliquid aliud praeter Deum, confirmat nos in timore Dei, cum subjungit. Ab eo autem commoveantur omnes inhabitantes orbem. Commoveantur omnes ab illo. Non timeant alterum praeter illum. Furit, saevit, serpens insidiatur, odit homo, diabolus impugnat: Dem(??)time. Tota enim creatura sub illo est, quem juberis timere. Unde et subdit:\n\nQuoniam ipse dixit et facta sunt: ipse mandavit et creata sunt. Omnia fecit, omnia sequuntur ejus impe(??)ium. Ipse dixit, idest voluit, et facta sunt omnia ex informi materia. De informi autem materia, per mandatum ejus species suas accepit omnis creatura. Ipse qui omnia fecit verbo, et creavit mandato: cum jubet, moventur: cum jubet, quiescunt: et mali(??)a hominum cupiditatem nocendi habere valet: propriam potestatem, si ille non dat, nou habet. Non est enim potestas, nisi a Deo (Rom. 13.). Ideo adjungit:","english":"Let all the earth fear the Lord. You do not know whence your father may bring forth what is needed to scourge you; for indeed, for your discipline he has the treasures of the abyss, by which he will train you for the treasures of heaven. Therefore return to fear, you who were already going toward security. And lest a man turn aside to fear anything else besides God, he strengthens us in the fear of God when he adds: From him let all the inhabitants of the world be moved. Let all be moved by him. Let them not fear another besides him. The serpent rages, raves, and lies in wait; man hates; the devil attacks: fear him. For every creature is under him whom you are commanded to fear. Hence he also adds:\n\nFor he himself spoke and they were made; he himself commanded and they were created. He made all things, all things follow his command. He spoke—that is, he willed—and all things were made from formless matter. But from formless matter, through his command, every creature received its own forms. He who made all things by his word and created by his command: when he commands, they are moved; when he commands, they rest. And the malice of men can have the desire to harm, but it does not have its own power unless he grants it. For there is no power except from God. Therefore he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":363,"ref":"p363","source":"Dominus dissipat consilia gentium. Quae Ecclesiam putabant destruere, et idola et deorum templa aedificare. Reprobat autem cogitationes populorum, idest Judaeorum, qui propter legem in qua vivere debuerunt, populi non immerito appellati sunt. Cogitationes (??)orum fuerunt de gente retinenda, et loco (Joan. 11.). Et reprobat consilia principum. Idest daemoniorum, et regum, et ducum, et pontificum: quorum quidem consilium fuit, ut Jesum interficerent (Ibidem.). Sed in hoc est dissipatum, quia eum quem occiderunt, retinere in morte non valuerunt. Non enim est sopientia, non est prudentia, non est consilium contra Dominum (Prov. 21.).\n\nConsilium autem Domini in oeternum ma(??)et. Unde, nisi de nobis, quos ante praescivit et praedestinavit? Quis tollit praedestinationem Filii Dei ante mundi constitutionem (Rom. 8.)? Vidit nos, fecit nos, emundavit nos: misit ad nos, redemit nos. Hoc ejus consilium manet in aeternum. Cogitationes cordis ejus in generatione et generationem. Idest, dispositiones ejus, quae ideo dicuntur cordis, quia rationabiliter ordinantur, in omnem generationem extenduntur. Unde et subditur:","english":"The Lord frustrates the plans of the nations—the plans of those who thought to destroy the Church and to build up idols and temples of gods. But he rejects the thoughts of the peoples, that is, of the Jews, who because of the law in which they ought to have lived were not undeservedly called a people. Their thoughts were about preserving the nation and the place. And he rejects the plans of the princes, that is, of the demons, and of kings, and of leaders, and of priests, whose plan indeed was to kill Jesus. But in this it was frustrated, because the one whom they killed they could not hold in death. For there is no wisdom, no prudence, no counsel against the Lord.\n\nBut the counsel of the Lord endures forever. From where, if not from us, whom he foreknew and predestined? Who takes away the predestination of the Son of God before the foundation of the world? He saw us, he made us, he cleansed us; he sent to us, he redeemed us. This counsel of his endures forever. The thoughts of his heart are in generation and generation—that is, his dispositions, which are for this reason called of the heart because they are ordered rationally, are extended into every generation. Hence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"Beata gens cujus est Dominus Deus ejus. Quis (Ex Aug., Enarr. 3.) hoc audito, non erigat se? Amant homines beatitudines, et ideo perversi sunt homines, quia mali esse volunt, sed miseri nollunt. Et cum sit malitiae comes individua miseria, isti perverse non solum mali esse volunt, et miseri nolunt: quod fieri non potest: sed ideo volunt esse mali, ne sint miseri. Furtum facit aliquis. Quaeris quare? Propter famem, propter necessitatem. Ergo ne miser sit, malus est. Et ideo miserior, quia malus. Semper ergo beati esse volunt, sive male viventes, sive bene viventes. Non erunt autem, nisi illi, qui justi fuerint. Quaere igitur quid habeas, ut beatus sis. Fieri autem non potest, ut (??)es dete(??)ior te faciat meliorem. Accipe itaque fidele consilium. Melior te yis esse? quaere quid sit melius te: et inde efficieris melior te. In animo est quod quaeris. Beatus enim esse vis, a in animo tuo quaere quid sit melius. Cum enim duo sint quaedam, animus et corpus: et in istis duobus illud sit me(??)us quod dicitur animos: potest corpus tuum melius fieri per meliorem, quia subjectum est corpus animo. Ut cum fuerit justus animus tuus, sit etiam postea immortale corpus tuum (1. Cor. 15.). Per animi etiam illuminationem meretur corpus incorrnptionem: ut fiat inferioris reparatio per meliorem.","english":"Blessed is the nation whose God is the Lord. Who, upon hearing this, would not lift himself up? Men love blessedness, and therefore men are perverse, because they wish to be evil, but they do not wish to be wretched. And since individual misery is the companion of malice, these perverse men not only wish to be evil and do not wish to be wretched—which cannot happen—but they wish to be evil precisely so that they may not be wretched. Someone commits theft. You ask why. Because of hunger, because of need. So, in order not to be wretched, he is evil. And therefore he is more wretched, because he is evil. Always, then, men wish to be blessed, whether they live evilly or live well. But they will not be blessed except those who have been righteous. Ask, therefore, what you have, so that you may be blessed. But it cannot happen that something worse than you makes you better. Receive, then, faithful counsel. Do you wish to be better than yourself? Seek what is better than yourself, and from that you will be made better than yourself. What you seek is in the soul. For you wish to be blessed; seek in your soul what is better. For since there are two things, soul and body, and of these two that which is called the soul is the better, your body can be made better through the better, because the body is subject to the soul. So when your soul has been righteous, your body too will afterward be immortal. Even through the illumination of the soul the body merits incorruption, so that the restoration of the lower may come about through the better.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":365,"ref":"p365","source":"Si ergo corporis tui bonum animus tuus est, quia corpore tuo melior est: cum quaeris bonum tuum, illud quaere quod melius est animo tuo. Quid est autem animus tuus? Attende: in animo tuo est imago Dei. Mens hominis accepit eam, et inclinando se ad peccatum decoloravit eam. ipse ad eam venit reformator, qui erat ejus antea formator. Venit ipsmn Verbum, ut audivimus ab Apostolo Reformamini in novitate sensus vestri (Rom. 12.). Jam ergo snperest, ut quaeres quid s(??)t melius, quam animus tuus. Quid erit, obsecro, nisi Deus tuus? Non invenis aliud melius animo luo, quia cum fuerit perfecta natura tna, angelis aequabilur (Matth. 22.). Jam sup(??)a non est nisi Creator. Erige te ad illuni. Noli dicere, Multum est ad me (Matth. 6.). Forte magis multum est ad te habere aurum, quam Dominum. Aurum si volueris, forsitan non habebis: Deum cum volueris, habebis. Quia et antequam velles, venit ad te: et cum adversa voluntate esses, vocavit te (Prov. 1.): et ut conversos esses, terruit te: et com territus confitereris, consolatus est te. Iste qui tibi praestat omnia, iste qni fecit ut esses, qui his qui tecum sunt, etiam malis, praestat solem, pluviam, fructus, salutem: servat tibi aliquid, quod non det nisi tibi. Quid est autem quod tibi servat, nisi se? Sonat cupiditas, dicit iniquitas. Beatus cujus est villa ista, cujus est ista dumus, cujus est iste ager.","english":"If, then, the good of your body is your soul, since it is better than your body, when you seek your good, seek that which is better than your soul. But what is your soul? Attend: in your soul is the image of God. The mind of man received it, and by inclining itself to sin it discolored it. The Reformer himself came to it, who was formerly its Former. The very Word came, as we have heard from the Apostle: Be reformed in the newness of your mind (Rom 12). Now therefore it remains that you seek what is better than your soul. What will it be, I beseech you, except your God? You find nothing else better than your soul, because when your nature has been perfected, it will be made equal to the angels (Mt 22). Now there is nothing above it except the Creator. Raise yourself up to him. Do not say, It is too much for me (Mt 6). Perhaps it is more too much for you to have gold than to have the Lord. If you wish gold, perhaps you will not have it; when you wish God, you will have him. For even before you wished, he came to you; and when you were of an adverse will, he called you (Prov 1); and so that you might be converted, he terrified you; and when, terrified, you confessed, he consoled you. He who provides all things for you, he who made you to be, who gives to those who are with you, even to the wicked, the sun, rain, fruits, and health—he keeps something for you that he gives only to you. But what is it that he keeps for you, except himself? Cupidity sounds forth, iniquity says: Blessed is he whose is that villa, whose is that thorn-bush, whose is that field.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":366,"ref":"p366","source":"Compesce cupiditatem: audi veritatem. Beata gens cujus est Dominus, Deus ejus. Quid est hoc? Nonne omnium rerum Dominus Deus, qui omnia fe(??)it et regit? Omnium quidem, sed mugis noster, qui vivimus de illo, tamquam de Deo Patre nostro, ipse sit Dominus Deus noster: ipse regat nos, qui creavit: ut simus beata gens ejus, beata possessio ejus: et ad nos pertineat, quod subditur: beatus populum, quem elegit in haereditatem siti. Commendat autem misericordiam suam, qua respexit gentem hanc beatam: cum subjungit:\n\nDe coelo respexit Dominus, vidit omnes filios hominum. Prius dixit beatam esse gentem, cuj(??)s est Dominus Deus possessio, et haecreditas ejus. Et ut eandem Domini ostenderet esse simil(??)ter possessio(??) nem, et haereditatem, adjunxit, Populus, quem elegit in hoereditaiem sibi. Et sic miro et delectabili modo utrunque et possidet, et possidetur ab altero, tanquam haecres et haereditas, possessor et possessio. Nunc dicit, quia idem Dominus de caelo, tanquam de excelso loco, sive de alto divinitatis suae, sive de celsitudine misericordiae suae vidit in imo positos, et valde a se remotos omnes filios hominum. Vidit, inquam, et misericorditer attendit. Vidit, quia misert(??)s est eorum. Unde plerunque rogantes misericordiam, dicimus homini, Vide me. Est ergo, quaedam visio miserantis cordis, non visio punientis.","english":"Restrain desire; listen to the truth. Blessed is the nation whose Lord is its God. What is this? Is not the Lord God the Lord of all things, who made and rules all things? Of all things indeed, but more especially ours, who live from him as from God our Father; let him himself be our Lord God; let him himself rule us who created us, that we may be his blessed nation, his blessed possession; and let what follows pertain to us: Blessed is the people whom he chose as his inheritance for himself. But he commends his mercy, by which he looked upon this blessed nation, when he adds:\n\nThe Lord looked down from heaven, he saw all the sons of men. He first said that the nation is blessed whose possession and inheritance the Lord God is. And to show that the same Lord is likewise its possession and inheritance, he added, The people whom he chose as his inheritance for himself. And so in a wondrous and delightful way each both possesses and is possessed by the other, as heir and inheritance, possessor and possession. Now he says that the same Lord from heaven, as from a lofty place—whether from the height of his divinity or from the loftiness of his mercy—saw all the sons of men placed below and very far removed from himself. He saw, I say, and mercifully attended. He saw, because he had mercy on them. Hence we often, when asking for mercy, say to a man, Look upon me. There is, then, a certain seeing of the merciful heart, not the seeing of one who punishes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":367,"ref":"p367","source":"Hoc modo dignatus est Dominus videre omnes filios hominum pertinentes ad Filium hominis.\n\nDe praeparato habitaculo suo. Quod sibi praeparavit: id est, de Apostolis, do praedicatoribus veritatis, de angelis, quos ad nos misit. Respexit super omnes, qui habitant terram. Tanquam peregrini in peregrino loco, (??)nde alibi beata haereditas gemit, et dicit: Heu mihi, quia incolatus meus prolongatus est, habitavi, cum habitantibus Cedar: multum in- (??)ola fuit anima mea (Psal. 119.).\n\nQui finxit singillatim corda eorum. Quia alii datus est sermo sapientiae, alii sermo scientiae, alii genera linguarum, aliis alia et diversa dona gratiarum, quae unus idemqne in eis operatus est Spiritus (1. Cor. 12.). Qui intelligit omnia opera eorum. Id est, secretius et interius videt. Expressius hoc dixit, quam si diceret. Videt omnia opera eorum. Non enim solummodo videt Deus omnia opera, quae agimus, sed etiam intelligit et subtiliter attendit, qua voluntate, qua intentione eadem faciamus. Dant duo pauperibus (Ex Aug., Enarr. 3.): unus sibi mercedem quaerit caelestem: alius humanam laudem. Tu in duobus, unam rem vides. Deus duas intelligit. Et sicut intelligit, ita judicat et discernit. Unde et aliquando contingit, ut in uno eodemqne opere alium damnet, alium remuneret.","english":"In this way the Lord deigned to look upon all the sons of men who belong to the Son of Man.\n\nConcerning His prepared dwelling place. Which He prepared for Himself: that is, concerning the Apostles, concerning the preachers of the truth, concerning the angels whom He sent to us. He has looked upon all who dwell on the earth. As strangers in a strange place, whence elsewhere the blessed inheritance groans and says: Woe is me, that my sojourning has been prolonged; I have dwelt with the inhabitants of Cedar; my soul has sojourned long (Ps. 119).\n\nHe who formed their hearts one by one. Because to one is given the word of wisdom, to another the word of knowledge, to another kinds of tongues, to others other and diverse gifts of graces, which the one and same Spirit works in them (1 Cor. 12). Who understands all their works. That is, He sees more secretly and inwardly. He has said this more expressively than if He had said, He sees all their works. For God not only sees all the works that we do, but also understands and subtly attends to with what will, with what intention we do them. Two men give to the poor (from Aug., Enarr. 3): one seeks a heavenly reward for himself, the other human praise. You see one thing in the two; God understands two. And as He understands, so He judges and discerns. Whence it sometimes happens that in one and the same work He condemns one and rewards another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":368,"ref":"p368","source":"Et quia superius dixerat, Beatus populos, quem elegit in haereditaiem sibi: ne videretur divites et potentes, non pauperes elegisse, ideo subjungit:\n\nNon salvatur rex per multam virtutem, et gigas non salvabitur in multitudine virtutis suoe. Terrae reges, superbi gigantes, et potentes in se suaque fortititudine confidentes non salvabuntur: Quis rege potentior? Quis gigante fortior? Cum igitur isti sua potentia et fortitudine non salventur, nemo nisi misericordiam Dei ad salutem quaerat.\n\nFallax equus ad sa(??)utem: in obundantia autem virtutis suoe non salvabitur. Equus, id est, humana foelicitas, quae sublevat hominem sicut equus suum sessorem, fallax est ad salutem: quam vudetur quidem promittere, sed non potest donare. Cum (Ex eod., ibid.) in quolibet honore superbus incedis, quo altius ingredieris, eo te non tantum celsiorem, sed etiam tutiorem falso credis. Quomodo enim te dejiciat, nescis? tanto elisum gravius, quanto sublimius ferebaris. Nec dico quod parva quoque foelicitas hujus mundi solummodo fallax sit: sed etiam quantuncunque possit esse magna, fallax existit. Et hoc esi, quod ait, In abundantia virtutis suae, id est, in abundanti virtute bonorum, et divitiarum, non salvabitur aliquis hominum. Unde ergo salvus ero? Noli diu quaerere. Noli longe.","english":"And because he had said above, Blessed is the people whom he chose for his inheritance, lest he seem to have chosen the rich and powerful and not the poor, he therefore adds:\n\nThe king is not saved by much strength, and the giant shall not be saved in the multitude of his strength. The kings of the earth, the proud giants, and the powerful who trust in themselves and in their own strength shall not be saved. Who is more powerful than a king? Who is stronger than a giant? Since, then, these are not saved by their own power and strength, let no one seek salvation except through the mercy of God.\n\nThe horse is deceitful for salvation; but in the abundance of his strength he shall not be saved. The horse, that is, human prosperity, which lifts a man up as a horse does its rider, is deceitful for salvation: it seems indeed to promise it, but it cannot give it. When in any honor you walk proudly, the higher you go, the more you falsely believe yourself not only loftier but also safer. For do you not know how it may cast you down? The more sublimely you were borne, the more grievously you are dashed. Nor do I say that only the small prosperity of this world is deceitful: but even however great it can be, it is deceitful. And this is what he says: In the abundance of his strength, that is, in the abundant strength of goods and riches, no man shall be saved. From where, then, shall I be saved? Do not seek long. Do not seek far.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":369,"ref":"p369","source":"Ecce oculi Domini super metuentes eum. Ecce, id est, in manifesto habetur salvatio. Non ait, oculi Domini super reges, super nobiles, super divites: sed super metuentes eum. Non enim Deus personam homi(??)s accipit (Matth. 22. Act. 10.): non divitias, vel honores attendit: sed tantummodo metuentes se et sperantes in se misericorditer respicit. Et ideo adjungit, Et in eis, qui sperant super misericordia ejus. Subaudis, sunt oculi Domini. Ad quid?\n\nUt eruat a morte oeterna animas eorum. Vitam enim aeternam (Ex eodem, ibid.) nobis promittit Dens, nec tamen in hac peregrinatione nos deserit. Nam se (??)u(??)tur: Et alat eos in fame. Tempus famis est modo, Tempus saturitatis post erit. Beati qui esuriunt et si(??)(??)nt justi(??)iam, quoniam ipsi saturabuntur (Matth. 4.). Alit nos interim pus Dominus in hac heremo sacramentis suis, verbo suo, gratia sua: ne deficiamus in via. Tunc autem erit plena refectio, quando implebitur, quod alibi dicitur. Satiabor, cum apparuerit gloria tua (Psal. 16.). Quid interim agere et profiteri debemus? Sequitur et dicit:","english":"Behold, the eyes of the Lord are upon those who fear him. Behold—that is, salvation is plainly set forth. He did not say, the eyes of the Lord are upon kings, upon nobles, upon the rich, but upon those who fear him. For God does not show partiality to a person (Matthew 22; Acts 10); he does not regard riches or honors, but mercifully looks only upon those who fear him and hope in him. And therefore he adds, And upon those who hope in his mercy. You understand, the eyes of the Lord are there. For what purpose?\n\nThat he may rescue their souls from eternal death. For God promises us eternal life (from the same, ibid.), and yet he does not abandon us in this pilgrimage. For it continues: And that he may nourish them in famine. The time of famine is now; the time of plenty will come afterward. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied (Matthew 4). In the meantime the Lord nourishes us in this desert by his sacraments, his word, and his grace, lest we faint on the way. But then there will be full refreshment, when that is fulfilled which is said elsewhere: I shall be satisfied when your glory appears (Psalm 16). What in the meantime ought we to do and profess? It follows, and he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"Anima nostra sustinet Dominum. Quam(??)iu fames est, quandiu pereg(??)inatio est, anima nostra patiens erit in Domino. Talibus dicturus est Dominus, Vos estis, qui permansistis mecum in tentationibus (Luc. 22.). Quo contra scriptum est: Vae illis qui perdiderunt sustinentiam (Eccles. 2.). Et quomodo puteris sustinere Dominum (Phil. 3.), o sancta anima? Sequitur, et dicit: Quoniam adjutor et protector noster est. Adjuvat in pugna, protegit ab aestu. Adjuvat in bonis, protegit in adversis. Qua mercede tuleras?\n\nQuia in eo loetabitur cor nostrum: et in nomine sancto ejus speravimus. Non enim in nobis, ubi magna sine illo inopia est, sed in ipso laetabitur cor nostrum. Et ideo sic sperabimus venturos ad eum, quia nobis absentibus per fidem misit nomen suum. Spera hic, ut laeteris ibi. Esuri et siti hic, ut epuleris ibi. Proposuit nobis, quid amemus, in quo, et de quo solo praesumamus. Implevit nos gaudio spei (Rom. 15.).","english":"Our soul has waited for the Lord. As long as there is famine, as long as there is pilgrimage, our soul will be patient in the Lord. To such as these the Lord will say, You are those who have remained with me in temptations (Luke 22). Against this it is written: Woe to those who have lost endurance (Eccles. 2). And how are you thought to wait for the Lord (Phil. 3), O holy soul? It follows, and it says: Because he is our helper and protector. He helps in battle, he protects from the heat. He helps in good times, he protects in adversity. With what reward had you borne it?\n\nBecause our heart shall rejoice in him: and in his holy name we have hoped. For it is not in ourselves, where without him there is great want, but in him that our heart shall rejoice. And therefore we shall so hope for those who are to come to him, because while we were absent he sent his name to us through faith. Hope here, that you may rejoice there. Hunger and thirst here, that you may feast there. He has set before us what we should love, in whom and of whom alone we should presume. He has filled us with the joy of hope (Rom. 15).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"Post haec fit oratio brevis et salubris. Fiat misericordia tua, Domine, super nos, quemadmodum speravimus in te. Jam enim in te spem nostram constituimus: jam nomen sanctum tuum, in quo speramus, veneramur, et super nos invocamus. Sicut ergo speravimus in te, sic supra nos tuam misericordiam sentiamus.\n\nTITULUS PSALMI XXXIII.\n\nPsalmus David, quando mutavit vultum suum coram Achimelech, et dimisit eum, et abiit. Hoc modo immutavit. Nam tympanizabat (1. Reg. 21.), affectabat, manibus suis seipsum feriebat, et salivae per barbam ejus decurrebant, et hoc in porta civitatis David faciebat: quia Allophilli quaerebant eum perdere. Ac(??)is videns haec, qui erat rex Geth, dixit, Utquid induxistis mihi arreptitium istum? Tympanizabat David, id est, Christus in cruce moriebatur (??) affectabat, quando misericordi. affectu se humiliabat: manibus suis se ferebat, cum dicebat, Hoc est corpus meum (1. Cor. 10.). Et salivae per barbam decurrebant, id est, verba sun, quando dicebat, Nisi manducaveritis carnem filli hominis, et caetera (Joan. 6.). Puer(??)ia visa sunt eis? qui sunt Acbis (qui interpretatur, Quomodo est? vel, Quid est hoc?) barbatis vero, id est, viris virilia.","english":"After these things a brief and wholesome prayer is made: Let your mercy, O Lord, be upon us, as we have hoped in you. For already we have placed our hope in you; already we venerate your holy name, in which we hope, and we call upon it over us. Therefore, just as we have hoped in you, so may we feel your mercy upon us.\n\nTHE TITLE OF THE THIRTY-THIRD PSALM.\n\nA psalm of David, when he changed his countenance before Achimelech, and he sent him away, and he departed. In this way he changed it. For he played the drum, he feigned madness, he struck himself with his own hands, and his saliva ran down over his beard, and he did this at the gate of the city of David, because the Allophylists were seeking to destroy him. Achis, seeing these things, who was the king of Geth, said, Why have you brought this madman in to me? David played the drum—that is, Christ was dying on the cross; he feigned madness, when in his merciful affection he humbled himself; he carried himself with his own hands, when he said, This is my body. And his saliva ran down over his beard—that is, his words, when he said, Unless you eat the flesh of the Son of man, and the rest. Were these things seen as childish by them? Who are Achis (which is interpreted, How is it? or, What is this?) but the bearded—that is, men, manly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":372,"ref":"p372","source":"Verus David coram Achim(??)lec(??) id est, coram patris sui regno, id est, in gente Judaeorum, mutavit vultum, id est, prioris sacrificii modum (hoc est secundum Aaron) et dimisit eum, et abiit ad gentes, ubi secundum ordinem Melchisedech sacerdotium instituit. Materia est immutatio sacerdotii secundum ordinem Melohisedech, quae notatur ubi dicit, Magnificate Dominum mecum. Commendatio, quando ait, Quoniam suavis est Dominus. Admonet propheta in hoc psalmo, ut quisque Deum timeat, quoniam non est inopia timentibus eum: ad filialem, affectando bonos quosque, timorem, cum dicit: Venite filii, audite me. Et hoc faciens, intendit eis generar(??) caritatem, ubi dicit: Custodit Dominus omnia ossa eorum, unum ex his non conteretur: deterrendo ne delinquant, dicens mortem peccatorum esse pessimam.\n\nPSALMUS XXXIII,\n\nBenedicam Dominum in omni tempore, semper laus ejus in ore meo. Dixit hoc Christus, dicat et Christianus: quia in corpore Christi est. Omni, inquit, tempore, id est, in prosperis et adversis benedicam et laudabo Dominum. Quando prospera succedunt, boni simul et mali Deum laudant et benedicunt. Si adversa veniunt, murmurant quidem mali, sed benedicunt boni. Hinc est quod beatus Job amissis rebus, orbatus filiis ait, Dominus dedit, Dominus abstulit: sit nomen Domini benedictum (Job. 1.). Sed quia sunt nonnulli, qui de bono suo volunt laudari, cavet hoc vitium, cum subjungit:","english":"The true David, in the presence of Achimelech—that is, in the presence of his father's kingdom, that is, among the people of the Jews—changed his countenance, that is, the manner of the former sacrifice (that is, according to Aaron), and departed from it and went to the Gentiles, where he established the priesthood according to the order of Melchizedek. The subject matter is the change of the priesthood according to the order of Melchizedek, which is noted where he says, Magnify the Lord with me. The commendation is where he says, For the Lord is sweet. The prophet admonishes in this psalm that each one fear God, since there is no want to those who fear him; stirring up all good people to filial fear, when he says: Come, children, hear me. And doing this, he intends to beget love in them, where he says: The Lord keeps all their bones; not one of them shall be broken; deterring them from sinning, by saying that the death of sinners is the worst.\n\nPSALM XXXIII\n\nI will bless the Lord at all times; his praise shall always be in my mouth. Christ said this; let the Christian say it too, because he is in the body of Christ. At all times, he says, that is, in prosperity and adversity, I will bless and praise the Lord. When prosperity follows, the good and the wicked alike praise and bless God. If adversity comes, the wicked indeed murmur, but the good bless. Hence it is that blessed Job, having lost his possessions and been bereaved of his children, said, The Lord gave, the Lord took away; blessed be the name of the Lord (Job 1). But because there are some who wish to be praised for their own good, he guards against this fault when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":373,"ref":"p373","source":"In Domino laudabitur anima mea. Non laudabitur in se, non in sapientia mundi, non in sublimitate verborum (1. Cor. 2.): sed in Domino a quo et virtutem, et potentiam sumpsit. Et quia sancti viri bona sua communicare aliis desiderant, protinus addit: Audiant mansueti et loetentur. Bene autem non ait iracundi, sed mansu(??)ti. Nam quando audiunt non mansu(??)ti, non laetantur, sed irascuntur. Et ipsi sunt (Ex Aug., Enar. 2.), qui dicunt, quia non nos asinos fecerimus, Jumenta mansueta vult habere Do– minus. Equus enim, et mulus, de quibus paulo ante loculi sumus, exigunt aliquando cervicem, et sua ferocitate a se ercutiunt sessorem. Domantur frenis, c(??)amo, verbere: donec discant dominum suum portare. Tu autem antequam freno tundantur ora tua, esto mansuetus, et porta Dominum. Noli te laudari, sed laudetur ille, qui sedet super te. Sed jam quid nos admonet, audiamus.","english":"In the Lord my soul shall be praised. It shall not be praised in itself, not in the wisdom of the world, not in loftiness of words (1 Cor 2), but in the Lord, from whom it received both virtue and power. And because holy men desire to share their good things with others, he immediately adds: Let the meek hear and rejoice. Well does he not say the irascible, but the meek. For when the unmeek hear, they do not rejoice but are angry. And these are they (according to Augustine, Enar. 2) who say, \"We would not have made ourselves asses; the Lord wants to have gentle beasts of burden.\" For the horse and the mule, of which we spoke a little before, sometimes require the neck and by their ferocity throw off their rider. They are tamed by bridles, by the bit, by the whip, until they learn to carry their master. But you, before your mouth is bruised by the bridle, be meek and carry the Lord. Do not let yourself be praised, but let him be praised who sits upon you. But now let us hear what he admonishes us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":374,"ref":"p374","source":"Magnificate Dominum mecum, et exaltemus nomen ejus in idipsum. Quisquis est in corpore Christi, ad hoc debet dare operam, ut cum Dominum magnificat, alios secum ad magnificandum Deum trahat. Dominum magnificamus, quando eum magnum, mirabilem et ineffabilem praedicamus: nomen ejus exaltare, est per omnes gentes quibuscumque possumus altum et aeternum propalare. Quid est autem in idipsum? In unitate, in concordia (1. Cor. (??).): sicut fecerunt praedicatores primi, quibus erat cor unum et anima una (Act. 4.). Deinde dicit bona sua, unde sibi evenerunt, cum subdit:\n\nExquisivi Dominum, et exaudivit me, et ex omnibus tribulationibus meis eripuit me. Extra omnia, postpositis temporalibus, vel ex toto corde, ex totis viribus quaesivi Deum: et exaudivit me, ut inven rem eum. Sed exquirentes Dominum multis modis in hoc seculo tribulantur. Omnes enim, qui volunt pie vivere in Christo, persecutionem patiuntur (2. Tit. 3.). In hoc vero est consolatio, quod postmodum ex omnibus tribulationibus eruantur. Quando? Cum absorbebitur mors in victoriam, et mortale hoc induerit immortalitatem (2. Cor. 15.). Deinde amator iste, qui non solus vult amplecti, quod amat, hortatur nos, et dicit:","english":"Magnify the Lord with me, and let us exalt his name together. Whoever is in the body of Christ ought to strive for this: that when he magnifies the Lord, he draws others with him to magnify God. We magnify the Lord when we proclaim him great, wonderful, and ineffable; to exalt his name is to make known, through all the nations, as far as we are able, that he is high and eternal. But what is \"together\"? In unity, in concord—as the first preachers did, who had one heart and one soul. Then he tells of his good things, and whence they came to him, when he adds:\n\nI sought the Lord, and he heard me, and delivered me from all my troubles. Beyond all things, setting aside temporal things, or with my whole heart and all my strength, I sought God, and he heard me, so that I might find him. But those who seek the Lord are in many ways troubled in this world. For all who wish to live piously in Christ suffer persecution. Yet this is our consolation, that afterward they are rescued from all tribulations. When? When death is swallowed up in victory, and this mortal thing has put on immortality. Then this lover, who does not wish to embrace alone what he loves, exhorts us and says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":375,"ref":"p375","source":"Accedite ad eum, et illuminamini, et facies vestroe non confundentur. Ad Deam accedimus studiis, et spiritualibus exercitiis, legendo, meditando, orando, amando. Illuminamur autem per intellectum, per gratiam, per doctrinam, per vitam. Illuminati autem non confunduntur, id est, non erubescunt de peccatis: vel non erubescunt de opprobriis et contumeliis sibi illatis. Hinc Paulus non erubescit evangelium (Rom. 1.). Hinc Apostoli non confunduntur, imo gloriantur, quia digni habiti sunt pro nomine Jesu contumeliam pati (Act. 1.). Proponit autem nobis in exemplum, quem (??)am pauperem, cum subjungit:\n\nIste pauper clamavit, et Dominus exaudivit eum: et de omnibus tribulationibus salvavit (??)um. Quis est iste? Notabilis, amabilis, imitabilis, et fortasse ipse est Christus: qui cum omnium dives esset, in tantum factus est pro nobis pauper (2. Cor. 8.). Clamavit autem in forma servi (Philip. 2.), ei Dominus Pater exaudivit eum. Iste pauper factus est obediens usque ad mortem crucis (Ibid.). Propter quod exaltavit illum Deus, et dedit illi nomen quod est super omne nomen (Ibid.). Ecce quomodo Dominus exaudivit eum: De omnibus autem tribulationibus liberatur, quia Christus resurgens ex mortuis jam non moritur, mors illi ultra non dominabitur (Rom. 6.). Per hunc pauperem ostenditur tibi via, qua redeas ad patriam. Factus est pauper, ut tu noti timeas, imo diligas paupertatem.","english":"Draw near to him, and be enlightened, and your faces shall not be confounded. We draw near to God by our endeavors and spiritual exercises: by reading, meditating, praying, loving. We are enlightened through understanding, through grace, through teaching, through life. And those who have been enlightened are not confounded, that is, they are not ashamed of their sins; or they are not ashamed of the reproaches and insults heaped upon them. Hence Paul is not ashamed of the gospel (Rom 1). Hence the Apostles are not confounded but rather glory, because they were counted worthy to suffer insult for the name of Jesus (Acts 1). But he sets before us as an example that poor man, when he adds:\n\nThis poor man cried out, and the Lord heard him: and from all his tribulations he saved him. Who is this? Noteworthy, lovable, imitable, and perhaps it is Christ himself: who, though he was rich above all, became so poor for our sake (2 Cor 8). He cried out in the form of a servant (Phil 2), and the Lord Father heard him. This poor man became obedient even to death on a cross (Ibid.). For this reason God exalted him, and gave him the name that is above every name (Ibid.). Behold how the Lord heard him: but he is delivered from all tribulations, because Christ, rising from the dead, dies no more; death shall no longer have dominion over him (Rom 6). Through this poor man the way is shown to you by which you may return to the fatherland. He became poor so that you may not fear, but rather love, poverty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"Passus est, ut patiaris et tu. Clamavit, ut clames et tu. Liberatus est, ut liberari speres et tu. Magnam autem tibi praetendit securitatem, cum subdit: Immittit an– gelus Domini in circuitu timentium eum: et eripiet eos. Tu tantum time Deum, et esto securus. Quoniam iste pauper, qui dictus est magni consilii angelus (Isai. 9.). immittit se in circuitu timentium eum, undique custodiens, et defendens eos, ut in nulla parte irrumpere valeat inimicus.\n\nAperte autem de ipso sacramento vult dicere, qua fere(??)atur in manibus suis, cum subjungit: Gustate et videte, quoniam suavis est Dominus. Ostendit tibi (Ex Augustino, Enar. 2.) illam sanam insaniam, et sobriam ebrietatem illius David: qui in figura nescio, quid ostendebat, quando illi a miseri coram rege Achis dixerunt. Quomodo est (Ps. 110.)? Sic dicebat Dominus, Nisi quis manducaverit carnem meam, et biberit sanguinem meum, non habebit in se vitam (Joan. 6.). Et illi in quibus regnabat Ac(??)is (1. Reg. 21.), id est, error et ignorantia, dixerunt: Quomodo iste potest dare nobis carnem suam manducare (Joan. 6.)? Si ignoras, gusta: et vide, quam suavis est Dominus. Gustat, qui amat: videt, qui in telligit. Si autem non inteiligit, rex est Achais; immutavit suam faciem David, et recessit a te, et dimisit te, et abiit. Et ideo, Beatus vir qui sperat in eo. Non in homine, non in mundo, non in seipso: sed in Deo.","english":"He suffered, so that you too may suffer. He cried out, so that you too may cry out. He was delivered, so that you too may hope to be delivered. And he holds out great security to you when he adds: The angel of the Lord encamps around those who fear him, and he will deliver them. Only fear God, and be secure. For that poor man, who is called the angel of great counsel (Isa. 9), encamps around those who fear him, guarding and defending them on every side, so that the enemy may not be able to break in at any point.\n\nBut he wishes to speak openly of that sacrament itself, by which he is handled in his own hands, when he adds: Taste and see that the Lord is sweet. He shows you that sound madness and sober drunkenness of that David, who in a figure was showing I know not what, when those wretched men said before king Achis. How is it (Ps. 110)? Thus the Lord said: Unless one eats my flesh and drinks my blood, he will not have life in himself (John 6). And those in whom Achis reigned (1 Kings 21), that is, error and ignorance, said: How can this man give us his flesh to eat (John 6)? If you do not know, taste; and see how sweet the Lord is. He tastes who loves; he sees who understands. But if he does not understand, Achis is king; David has changed his face and has withdrawn from you, and has sent you away, and has gone. And therefore, Blessed is the man who hopes in him. Not in man, not in the world, not in himself, but in God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":377,"ref":"p377","source":"Quo contra qui non sperat in Deo, miser est. Et ne postquam gustarent, securi essent, protinus addit:\n\nTimete Dominum omnes sancti ejus. Deum timere, est coram eo se humiliare, et metuendo cavere, ne in his, quae agimus, sive in cogitatione, sive in verbo, sive in opere illum offendamus. Qui hoc faciunt, sancti sunt. Et quasi quis quaereret. Quid prodest timere Dominum? sequitur: Quoniam non est inopia timentibus eum. Et hoc probat, cum subjungit:\n\nDivites eguerunt et esurierunt; inquirentes au– tem Dominum non minuentur omni bono. Videretur tibi magis, ut illi esurirent, qui contemto seculo, et pauperes facti. Dominum exquirerent: illi autem non minuerentur bonis, qui terrenis abundant divitiis. Sed noli attendere(??) homines secundum facul– tates rerum, sed secundum virtutes animorum. Isti quidem mumli amatores, qui foris apparent divites, non parvam intus mentis patiuntur inopiam. Qui autem intra se Deum quaerunt, et extra Deum nihil concupiscunt, non minuuntur omni bono, imo re– plentur summo bono, quod est Deus. Replentur fide, spe et caritate. Replentur sanctis moribus et virtutibus, quae sunt verae divitiae, quae animi expellant egestatem. Et ideo nos admonet, dicens:","english":"But on the other hand, the one who does not hope in God is wretched. And lest, after they had tasted, they should feel secure, he immediately adds:\n\nFear the Lord, all you his saints. To fear God is to humble oneself before him, and by fearing to beware lest in what we do—whether in thought, or in word, or in deed—we offend him. Those who do this are saints. And as if someone should ask, What does it profit to fear the Lord? there follows: For there is no want to those who fear him. And he proves this when he adds:\n\nThe rich have lacked and hungered; but those who seek the Lord shall not be diminished in any good. It might seem to you rather that those should hunger who, despising the world, have been made poor and would seek the Lord; but that those should not be diminished in goods who abound in earthly riches. But do not regard men according to their resources, but according to the virtues of their souls. These lovers of the world, who appear rich outwardly, suffer no small want within their mind. But those who seek God within themselves, and desire nothing outside God, are not diminished in any good—indeed they are filled with the highest good, which is God. They are filled with faith, hope, and love. They are filled with holy conduct and virtues, which are the true riches that drive poverty from the soul. And therefore he admonishes us, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"Venite, filii, audite me, timorem Domini docebo vos. Multum nos aedificat, quod ait, Venite, ac si diceret, Vos qui vacatis otio, sive qui terrenis vanitatibus incumbitis, qui laboratis et onerati estis (Matth. 11.): relinquite ea, quae vos impediunt, et venite ad me. Audite autem auribus cordis. Obedite, ut filii: paterno affectu docebo vos timorem Domini. Et convenienter ait, Timorem. Ipse enim primus gradus spiritualis doctrinae et caelestis sapientiae, (??)icut scriptum est. Initium sapientiae timor Domini (Psal. 110. Prov. 1·). Quisquis accedit ad Dei servitium, hoc debet esse primum illius studium, ut discat qualiter debeat timere Deum. Sed prius attendendum est, quanta vir sanctus utitur hoc arte magisterii. Prius enim studet auditorum benevolentiam captare. Et proponit eis, quod magis eos delectat audire, dicens:\n\nQuis est homo, qui vult vitam? Nec dico de vita posi ain miseria: sed quis ost ille, qui diligit dies videre bonos? Ideo hoc, quod omnes cupiunt, praetendit, ut sic accendat eos ad ea facienda, quae praecipit. Si vis vitam, velis aeternam. Si diligis dies bonos, dilige aeternos. Haec est vera vita, vivere in Deo. Semper dies mali in seculo. Semper dies boni in Deo. Ergo si vis vitam et dies bonos, audi et fac.","english":"Come, children, hear me; I will teach you the fear of the Lord. It builds us up greatly that he says, Come, as if he were saying: You who are at leisure, or who are intent on earthly vanities, who labor and are burdened, leave behind those things that hinder you and come to me. But hear with the ears of the heart. Obey as sons; with a father's affection I will teach you the fear of the Lord. And fittingly he says, the fear. For it is itself the first step of spiritual teaching and heavenly wisdom, as it is written: The fear of the Lord is the beginning of wisdom. Whoever comes to the service of God ought to have this as his first pursuit, that he learn how he ought to fear God. But first we must note with what great skill the holy man employs this art of teaching. For first he strives to win the goodwill of his hearers. And he sets before them what delights them more to hear, saying:\n\nWho is the man who wishes life? I do not speak of life after misery, but who is he who loves to see good days? Therefore he holds out what all desire, so that he may thus kindle them to do the things he commands. If you wish life, wish for eternal life. If you love good days, love eternal ones. This is true life: to live in God. Always there are evil days in the world; always good days in God. Therefore, if you wish life and good days, hear and do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":379,"ref":"p379","source":"Prohibe linguam tuam e malo. Ne in aperto loquaris malum. Et labia tua ne loquantur dolum. Ut bona verba ore proferas, et malum in corde abscondas: sicut illi faciunt, qui loquuntur pacem cum proximo suo, mala autem in cordibus eorum. Prius linguam, quam caetera membra jubet a peccato reprimere: quia hoc est magis indomabile membrum in loto corpore, de qua scriptum est, In manibus linguae vita et mors (Prov. 18.). De qua etiam A posto us a(??)t, Lingua inquietum malum, plena veneno mortifero (Jacob. 3.). Quia ergo occidit animam, si non refrenatur: quia in lingua frequentius labimur: merito vir sanctus linguam primum cohibere praecipit, quam magnis iu corpore praevalere ad peccandum vidit, Deinde universaliter subjungit:\n\nDeclina a malo. Et quia hoc non sufficit, protinus addit. Et fac bonum. Rursus, quia ad perfectam justitiam haec duo non possent sufficere, continuo adjunxit: Inquire pacem et persequere eam. Ma(??)um relinquere, inchoantium est. Bonum facere, profi– c(??)entium. In his duobus praeceptis consistit justitia. Finis autem perfectae justitiae est, ita intra se esse pacificum, ut caro concordet cum animo, et animus cum Deo, ut jam nulla possit adversitate moveri ab hac quiete. Vel pacis nomine possumus accipere Dominum Christum, qui est pax vera, qui fecit utraque unum (Ephes. 2.).","english":"Restrain your tongue from evil. Do not speak evil openly. And let your lips not speak deceit. So that you may bring forth good words with your mouth, and hide evil in your heart—as those do who speak peace with their neighbor, but evils are in their hearts. He commands the tongue, before the other members, to be restrained from sin, because this is the more untamable member in the whole body, of which it is written, In the hands of the tongue are life and death (Prov. 18). Of which also the Apostle says, The tongue is a restless evil, full of deadly poison (James 3). Therefore, because it kills the soul if it is not bridled, because we slip more frequently in the tongue, deservedly the holy man commands the tongue first to be held back, which he saw to prevail greatly in the body for sinning. Then he adds universally:\n\nDecline from evil. And because this is not sufficient, he immediately adds: And do good. Again, because these two could not suffice for perfect righteousness, he at once added: Seek peace and pursue it. To leave evil is for beginners. To do good is for the advancing. In these two precepts righteousness consists. But the end of perfect righteousness is to be so peaceable within oneself that the flesh agrees with the soul, and the soul with God, so that it can no longer be moved from this quiet by any adversity. Or by the name of peace we can understand the Lord Christ, who is true peace, who made both one (Eph. 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":380,"ref":"p380","source":"Hunc debemus toto corde, toto affectu inter no quaerere: quem profecto persequimur, si e(??)m perfecte vivendo imitamur. Commendat autem Dei misericordiam super nos, cum subjungit:\n\nOculi Domini euper justos. Id est, intuitus divinae misericordiae sunt super eos, qui juste vivunt. Et si ipsi petunt aliquid: Aures ejus, id est, clementia et potentia, sunt paratae in preces eorum exaudiendas. Videt operantes et laborantes. Audit gementes, et orantes. Sic ergo vive, ut oculis Dei valeas dignus apparere. Sic ora, ut preces tuae usque ad aures ejus pertingant. Sed forte dicet aliquis malus. Securus pecco, quia me non videt Deus. Audi, quod sequitur.\n\nVultus autem Domini super facientes mala: ad quid: Ut perdat de terra memoriam eorum. Per vultum accipe terrorem severitatis Dei. Bonis quidem blandus est, et propitius: malis vero terribilis et districtus. Et sicut in memoria aeterna erunt justi (Psal. 111.), ita de memoria aeterna tollentur mali. Tunc erit perdita memoria eorum, cum nullus sanctorum super eos aliqua pia affectione movebitur. Unde dixit Abrabam, Inter nos et vos chaos magnum firmatum est (Luc. 16.). Probat autem quae aures Domini sunt iu preces justorum, cum subjungit.","english":"We ought to seek him with our whole heart and whole affection, whom assuredly we follow if we imitate him by living perfectly. But he commends God's mercy upon us when he adds:\n\nThe eyes of the Lord are upon the just. That is, the gaze of divine mercy is upon those who live justly. And if they ask for anything: His ears, that is, his clemency and power, are ready to hear their prayers. He sees those who work and labor. He hears those who groan and pray. So then live in such a way that you may be worthy to appear before the eyes of God. Pray in such a way that your prayers may reach all the way to his ears. But perhaps some wicked person will say: I sin securely, because God does not see me. Hear what follows.\n\nBut the face of the Lord is upon those who do evil: for what purpose? To destroy their memory from the earth. By the face understand the terror of God's severity. For to the good he is gentle and favorable, but to the wicked he is terrible and strict. And just as the just will be in eternal memory (Ps. 111), so the wicked will be taken away from eternal memory. Then their memory will be destroyed, when none of the saints will be moved over them with any pious affection. Hence Abraham said: A great chasm has been fixed between us and you (Luke 16). But he proves what the ears of the Lord are for the prayers of the just, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":381,"ref":"p381","source":"Clamaverunt justi, et Dominus exaudivit eos: et ex omnibus tribulationibus eorum liberavit eos. Clamaverunt tres pueri in fornace (Daniel. 3.). Clamavit Daniel in lacu (Daniel. 4.), Clamaverunt filii Israel in captivitate (Exod. 3.). Clamavit Christus in cruce (Hebr. 5.). Clamaverunt Apostoli in perse– cutione: martyres in morte, confessores et virgines in fide. Quo quot clamaverunt, exauditi sunt a Domino, vel corporaliter, vel spiritualiter: et ex omnibus tribulationibus liberati. Confirmati ergo tot sanctorum exemplis, clamemus ad Dominum to(??)a humilitate et afflictione cordis: ut pariter exaudia– mur, et a tribulatione liberemur. Sequitur enim,\n\nJuxta est Dominus his, qui tribulato sunt corde, et humiles spiritu salvabit. Quat(??)or modis tribulantur curda sanctorum in hoc saeculo: scilicet aut dolore poenitentiae, aut anxietate praesentis vitae, aut d(??)siderio caelestis patrae, aut timore futurae poenae. Nostrum est ergo cor conterere. Domini est, per suam misericordiam et gratiam cordi contrito, propinquare, ut illud illuminet, corroboret et confirmet. Unde cor conteritur, inde humilitas generatur. Ex opere enim procedit virtus. Ex contritione cordis divinam sentimus praesentiam. Ex humilitate spiritus jam ipsam consequimur salvationem. Ubi opus, ibi gratia; ubi virtus, ibi jam sanitas est. Magnum mysterium. Deus super omnia est.","english":"The righteous cried out, and the Lord heard them, and he delivered them from all their tribulations. The three young men cried out in the furnace (Daniel 3). Daniel cried out in the pit (Daniel 4). The children of Israel cried out in captivity (Exodus 3). Christ cried out on the cross (Hebrews 5). The apostles cried out in persecution, the martyrs in death, the confessors and virgins in faith. How many, then, cried out and were heard by the Lord, whether in body or in spirit, and were delivered from all their tribulations. Strengthened, therefore, by the examples of so many saints, let us cry out to the Lord with all humility and contrition of heart, that we too may be heard and delivered from tribulation. For it follows:\n\nThe Lord is near to those who are troubled in heart, and he will save the humble in spirit. The hearts of the saints are troubled in this world in four ways: either by the grief of penitence, or by the anxiety of the present life, or by longing for the heavenly homeland, or by fear of future punishment. It is ours, then, to crush the heart; it is the Lord's, through his mercy and grace, to draw near to the crushed heart, that he may enlighten, strengthen, and confirm it. Hence, where the heart is crushed, humility is born. For virtue proceeds from the work. From contrition of heart we feel the divine presence. From humility of spirit we already attain salvation itself. Where the work is, there is grace; where virtue is, there is already health. A great mystery. God is above all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":382,"ref":"p382","source":"Erigis, te, et non illum tangis: humilias te, et ipse ad te descendit. Proprium autem justorum est, ut in hoc saeculo tribulentur. Unde et subditur:\n\nMultoe tribulationes justorum. Sed in his sequitur consolatio, cum protinus addit: Et de omni– bus his liberabit eos Dominus. Non ideo sint Christiani justi: non ideo audiant verbum Dei, ut se existiment tribulationibus non affligi. Non hoc pro– mi(??)i(??) Deus. Magis si injusti sunt, pauc(??)ores habent tribulationes: si justi, multas. Sed (Ex Augustino, Enar. 2.) post paucas aut nullas tribulationes, illi veniunt ad tribulationem sempiternam, unde nun– quam eruantur. a Isti autem post mullas tribulatio– nes venient ad pacem sempiternam, ubi nunquam aliquid mali patiantur. Sed interim\n\nCustodit Dominus omnia ossa eorum: unum ex his non couteretur. Ossa sunt firmamenta fidelium. Et sicut oss bus caro, sic virtutibus anima sustentatur. Custodit ergo Dominus omnia ossa eorum, ita ut unum ex his non conteratur: quia sic sanctorum suorum virtutes servat, ut nulla carum in tentatione deficiat. Et bene non ait, Unum ex his non frangetur, sed ait non conteretur: quia sanctorum virtus aliquando quidem frangitur in tentatione, sed non conteritur, idest, ex toto non deperit: quia integra manet in intentione. Et unde tenta(??)i ad momentum cadunt, inde excitati ad virtutem robustius resurgunt. Quid autem de reprobis subjungat, audiamus:","english":"You lift yourself up, and you do not touch him; you humble yourself, and he himself descends to you. But it is the proper mark of the righteous to be afflicted in this world. Hence it is also added:\n\nMany are the tribulations of the righteous. But in these, consolation follows, when he immediately adds: And out of all these the Lord will deliver them. Let Christians not therefore be righteous, let them not therefore hear the word of God, in order to suppose that they will not be afflicted by tribulations. God did not promise this. Rather, if they are unrighteous, they have fewer tribulations; if righteous, many. But after few or no tribulations, those others come to everlasting tribulation, from which they are never rescued. But these, after many tribulations, will come to everlasting peace, where they will never suffer anything evil. But in the meantime\n\nThe Lord keeps all their bones: not one of them will be crushed. The bones are the firm foundations of the faithful. And just as the flesh is sustained by bones, so the soul is sustained by virtues. The Lord therefore keeps all their bones, so that not one of them is crushed: because he so preserves the virtues of his saints that none of them fails in temptation. And well does he not say, Not one of them will be broken, but he says, will not be crushed: because the virtue of the saints is sometimes indeed broken in temptation, but is not crushed, that is, does not perish entirely: because it remains whole in intention. And from the very point where, when tempted, they fall for a moment, from there, once aroused, they rise again more strongly to virtue. But let us hear what he adds concerning the reprobate:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":383,"ref":"p383","source":"Mors peccatorum pessima. Sed quin multa sunt genera peccatorum, et non esse peccatorem difficile, aut forte impossibile est in hac vita: subjecit statim, cujus generis peccatorum esset mors pessima. Et qui oderunt justum delinquent. Quem justum, nisi eum qui judificat impium? Quem justum (Ex eodem, ibidem), nisi Dominum nostrum Jesum Christum, qui est etiam propitiatio pro peccatis nostris (Rom. 4.)? Qui ergo hunc oderunt, mortem habent pessimam: quia in peccatis suis moriuntur (Joan. 8.), qui per eum Deo non reconciliantur. Secundum animam intelligenda est mors, aut pessima, aut optima, non secundum corpus damnatis peccatoribus.\n\nIterum dc justis ait: Redimet Dominus animas servorum suorum. Omnes enim servi erant peccati. Fusus est sanguis Christi, et tanto pretio sunt redemti. Attende ergo quis te redemit, et a quo vel quali pretio te redimendo salvavit. Ipse Deus Creator tuus redemit te, ipse (??)anguinem suum fudit pro te. Ab ipso diabolo et a peccato salvavit te. Servus itaque factus tanti Domini, stude ut servias illi in sanctitate et justitia (Luc. 1.). Sed magna quaestio oritur, (??)um subinfertur, Et non delinquent omnes qui sperant in eo. Quid enim ait Apostolus? Si dixerimus quia peccatum non habemus, nos ipsos seducimus (1. Joan. 1.). Et iterum. In multis offendimus omnes (Jacob. 3.).","english":"The death of sinners is the worst. But since there are many kinds of sins, and it is difficult, or perhaps impossible, not to be a sinner in this life, he immediately added of what kind of sins the death is the worst: And those who hate the just man shall be condemned. Whom do we mean by the just man, if not him who justifies the wicked? Whom by the just man (from the same source, in the same place), if not our Lord Jesus Christ, who is also the propitiation for our sins (Rom. 4)? Those, therefore, who hate him have the worst death, because they die in their sins (John 8), since they are not reconciled to God through him. The death, whether the worst or the best, is to be understood according to the soul, not according to the body, for condemned sinners.\n\nAgain he speaks of the just: The Lord will redeem the souls of his servants. For all were servants of sin. The blood of Christ was poured out, and at so great a price they were redeemed. Consider, then, who redeemed you, and from whom, or at what price, he saved you in redeeming you. God your Creator himself redeemed you; he himself poured out his blood for you. He saved you from the devil himself and from sin. Having therefore become the servant of so great a Lord, strive to serve him in holiness and righteousness (Luke 1). But a great question arises when it is added: And all who hope in him shall not be condemned. For what does the Apostle say? If we say that we have no sin, we deceive ourselves (1 John 1). And again: We all offend in many things (James 3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":384,"ref":"p384","source":"Sed hanc quaes(??)ionem solvit nobis Paulus, ubi ait: Si autem quod no(??)o hoc ago, jam non ego operor illud: sed quod nabitat in me peccatum (Rom. 7.). Si ergo illi, qui sperant in Deo, per concupiscentiam carnis delinquunt (Gal. 5.): jam ipsi non operantur illud, sed quod habitat in eis peccatum. In eo enim quod sperant in Deo, jam non sunt in carne, sed in spiritu (1. Joan. 2.). Quod si caro concupiscit (Rom. 7.), ipsi qui in spiritu sunt, non consentiunt: et ideo non delinquunt.\n\nTITULUS PSALMI XXXIV.\n\nTitulus Psalmi sequentis est, Psalmus huic David. Psalmus iste attribuitur David, id est Christo, qui hic loquitur. Quod dicit. Huic, ad differentiam vel excellentiam potest accipi: huic, id est, notabili scilicet, non carnali regi, sed regi r(??)gum Domino. David interpretatur manu fortis, vel desiderabilis. In hoc enim (Ex Aug, Serm. 1.) manu fortis, quia mortem nostram vicit. In hoc desiderabilis, quia vitam aeternam promisit. Quid enim fortius manu hac, quae tetigit loculum, et mortuus resurrexit? Quid fortius manu hac, quae mundum vicit, non ferro armata, sed ligno transfixa? Quid autem desiderabilius eo, quem non videntes martyres, mori voluerunt, ut ad illum pervenire mererentur? Ergo psalmus a illi, illi cor nostrum, illi lingua nostra digna cantet. Intendit nos admonere ad tolerantiam passionis, ut sustineamus adversa, si volumus habere praemia gloriosa.","english":"But Paul solves this question for us, where he says: But if I do what I do not want, it is no longer I who do it, but sin that dwells in me (Rom. 7). If therefore those who hope in God sin through the concupiscence of the flesh (Gal. 5), it is no longer they themselves who do it, but sin that dwells in them. For in that they hope in God, they are no longer in the flesh but in the spirit (1 John 2). But if the flesh lusts (Rom. 7), those who are in the spirit do not consent, and therefore they do not sin.\n\nTHE TITLE OF THE THIRTY-FOURTH PSALM.\n\nThe title of the following Psalm is, A Psalm to this David. This Psalm is attributed to David, that is, to Christ, who speaks here. What he says, To this, can be taken either for distinction or for excellence: to this one, that is, to the notable one, not a carnal king, but the King of kings, the Lord. David is interpreted as strong of hand, or desirable. For in this he is strong of hand, because he conquered our death. In this he is desirable, because he promised eternal life. For what is stronger than this hand, which touched the coffin and the dead man rose again? What is stronger than this hand, which conquered the world, not armed with iron but pierced with wood? And what is more desirable than he whom the martyrs, not seeing, wished to die, so that they might merit to come to him? Therefore let our heart sing a psalm to him, to him, and let our tongue sing what is worthy of him. He intends to admonish us to endure suffering, that we may bear adversities if we wish to have glorious rewards.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":385,"ref":"p385","source":"Materia est passio et resurrectio. Eam sic exequitur: primam partem ponit orationem, in secunda enumerat passionem cum exultatione resurrectionis, in tertia parte quid illa passio et resurrectio efficiat: (??)a dicens:\n\nPSALMUS XXXIV.\n\nJudica, Domine, nocentes me: expugna impugnantes me. Nocentes et expugnantes sunt nostri visibiles et invisibiles inimici (Colos. 1). Judica, inquit, et expugna. Ac si aperte dicat, discerne et destrue. Quomodo?\n\nApprehende arma et scutum, et exsurge in adjutorium mihi. Magnum (Ex Augustino, ibid.) spectaculum est, videre Deum armatum pro te. Arma autem ejus, quibus percutiat inimicos, si bene profecerimus, nos erimus. Sicut enim nos, ut armemur ab illo habemus: sic ipse armatur de nobis. Scutum est bona voluntas ejus; sicut alibi dicitur, Domine, ut scuto bonae voluntatis tuae coronasti nos. Vel scutum est fides nostra, qua protegimur ne igneis inimici jaculis feriamur. Sed quid sumus nos jam arma Dei, quamvis splendida, quamvis acuta, quamvis luce sapientiae coruscantia, quid possumus nisi nos apprehendat Deus, et pugnet de nobis? Quaelibet optima arma jacent, si bellatorem non habent. Apprehendat ergo nos Deus: et cum in manu ejus fucrimus, utatur nobis quomodo vult. Exsurge, inquit, in adjutorium mihi, ia est innotesce, appare, sentire, adjuva ad pugnandum.","english":"The subject matter is the passion and the resurrection. He treats it as follows: in the first part he sets down a prayer; in the second he recounts the passion together with the exultation of the resurrection; in the third part, what that passion and resurrection accomplish, saying:\n\nPSALM XXXIV.\n\nJudge, O Lord, those who harm me; fight against those who attack me. Those who harm and attack us are our visible and invisible enemies (Col. 1). Judge, he says, and fight against. As if he were plainly saying: discern and destroy. How?\n\nTake hold of arms and shield, and rise up to help me. It is a great spectacle (from Augustine, ibid.) to see God armed on your behalf. But his arms, with which he strikes the enemies, if we have advanced well, will be we ourselves. For just as we have it from him that we are armed, so he himself is armed from us. The shield is his good will; as it is said elsewhere, O Lord, you have crowned us with the shield of your good will. Or the shield is our faith, by which we are protected so as not to be struck by the enemy's fiery darts. But what are we, now the arms of God—however splendid, however sharp, however gleaming with the light of wisdom—what can we do unless God takes hold of us and fights on our behalf? However excellent the arms, they lie idle if they have no warrior. Let God therefore take hold of us; and when we are in his hand, let him use us as he wills. Rise up, he says, to help me, that is, become known, appear, be felt, help us to fight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":386,"ref":"p386","source":"Effunde frameam, et conclude adversus eos qui persequuntur me. Ac si diceret, Multiplica vindictam et concludatur aditus illis, qui volunt delere nomen meum. Vel per frameam quamlibet fidelem designat animam. Abundent justi, et effunditur framea. Conclusum est autem adversus eum, qui non habet adversus sanctos quid (??)dicat pravum. Et quia vox illorum est, non est salus ipsi in Deo ejus (Psal. 3.): Dic animoe meoe, Salus tua ego sum. Dic, et factum erit. Aliam salutem non requiram, praeter Deum meum. Et si homo subvenit mihi, si angelus, si alia creatura: per illam mihi subvenit Deus. Omnia enim illi subjecta sunt: et ideo non illa, sed ille est mea salus. Deinde incipit orare pro inimicis: sed hic prophetia est. Et quae figura optandi dicuntur, animo prophetandi explicantur. Illud fiat, et illud fiat, nihil est aliud, quam hoc et futurum est. Sic ergo audite prophetiam:","english":"Pour out the spear, and shut the way against those who persecute me. It is as if he said: Multiply vengeance, and let the approach be closed to those who wish to destroy my name. Or by the spear he designates any faithful soul. Let the righteous abound, and the spear is poured out. But it is closed against him who has nothing crooked to say against the saints. And because it is their voice, there is no salvation for him in his God (Ps. 3): Say to my soul, I am your salvation. Say it, and it will be done. I will seek no other salvation besides my God. And if a man comes to my aid, if an angel, if any other creature, through that creature God comes to my aid. For all things are subject to him, and therefore it is not they, but he, who is my salvation. Then he begins to pray for his enemies; but here it is prophecy. And the things that are said in the figure of wishing are explained with a prophetic mind. Let that be done, and let that be done, is nothing other than this: and it will come to pass. So then hear the prophecy:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":387,"ref":"p387","source":"Confundantur et revereantur quoerentes animam meam. Ac si diceret, Confundentur et reverebuntur: factum est enim. Multi (Ex Augustino, ibid.) salubriter confusi sunt, multi reveriti a persecutione Christi, et ad societatem membrorum ejus devota pi(??)tate transierunt: et non fieret hoc, nisi confunderentur et revererentur. Avertantur retrorsum et confundantur cogitantes mihi mala. Non praecedant, sed sequantur. Non dent consilium, sed accipiant. Nam Petrus praecedere voluit Dominum, cum ait, Absit a te, Domine, propitius tibi esto, non fiat istud. Sed quid ait Dominus? Redi retro, sathana (Matth. 16.). Praecedendo sathanas es, et sequendo discipulus eris. Hoc ergo et istis. Avertantur retrorsum et confundantur de peccatis: erubescant ad poenitentiam: et cum ceperint retrorsum sequi, jam non cogitabunt mihi ma(??)a, sed desiderabunt bona. Haec bene illis optavit. Sed quia suat duo genera eorum qui confunduntur; aut enim ad hoc confunduntur, ut convertantur ad Christum: aut confunduntur, ad hoc, ut damnentur a Christo: quod de conversis dixit, de reprobis subjungit:","english":"Let them be confounded and reverenced who seek my soul. It is as if he said: They will be confounded and reverenced, for it has been done. Many have been confounded to their salvation, many have reverenced and, turning away from the persecution of Christ, have passed over to the fellowship of his members with devoted piety; and this would not happen unless they were confounded and reverenced. Let them be turned backward and confounded who think evil against me. Let them not go before, but follow. Let them not give counsel, but receive it. For Peter wished to go before the Lord, when he said: Far be it from you, Lord; be favorable to yourself; let this not happen. But what does the Lord say? Go back behind me, Satan. By going before, you are Satan; by following, you will be a disciple. So also with these. Let them be turned backward and confounded for their sins; let them blush unto repentance; and when they have begun to follow behind, they will no longer think evil against me, but will desire good things. He wished these things well for them. But because there are two kinds of those who are confounded—for either they are confounded for this, that they may be converted to Christ, or they are confounded for this, that they may be condemned by Christ—what he said concerning the converted, he adds concerning the reprobate:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":388,"ref":"p388","source":"Fiant tamquam pubis ante faciem venti, ei an– gelus Domini coarctans eos. Ventus tentatio est, pulvis iniquus. Quando venerit tentatio, tollitur pulvis, nec stat, nec resistit. Tales coarc(??)at angelus, quando eos sub potestate sua invisibilis redigit inimicus: De quibus adbuc subdit:\n\nFiat via illorum tenebroe et lubricum: et angelus Domini persequens eos. Tenebrosum solum quis non horreat, lubricum solum quis non caveat? In tenebris et lub(??)ico ubi pedem figis? Sunt ista duo mala maguae poenae humani generis, qui procedunt de tentatione angeli coarctantis. Per viam designatur actio. Per tenebras, caecitas cordis. Per lubricum praecipitatio operis. Quando reprobi tentati et confusi ab angelo malo coarctantur: primum est ut mentis caecitate tenebrentur, deinde in lubricum malorum dilabuntur. Nec jam possunt converti, quia tentator angelus eos persequitur, ut impingat [Ant. Impinguat] de malo in pejus, donec incidant in foveam iniquitatis, et mergantur in profundum desperationis et mortis. Unde autem tanta mala? Quo merito? Sequitur et dicit:","english":"Let them become like dust before the face of the wind, and the angel of the Lord driving them on. The wind is temptation, the dust is the wicked. When temptation comes, the dust is swept away, and it neither stands nor resists. Such people the angel drives on when the invisible enemy brings them under his power; concerning whom he further adds:\n\nLet their way become darkness and slippery ground, and let the angel of the Lord pursue them. Who would not shudder at a dark path, who would not beware of a slippery path? In darkness and on slippery ground, where do you plant your foot? These are two evils of great punishment for the human race, which proceed from the temptation of the angel driving them on. By the way, action is signified. By darkness, blindness of heart. By slippery ground, the downfall of works. When the reprobate, tempted and confounded, are driven on by the evil angel, the first thing is that they are darkened by the blindness of the mind, and then they slip away onto the slippery ground of evils. Nor can they now be converted, because the tempting angel pursues them, so that he may drive them from evil to worse, until they fall into the pit of iniquity and are plunged into the depth of despair and death. But from where do such great evils come? By what merit? He continues and says:","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":389,"ref":"p389","source":"Quoniam gratis absconderunt mihi interi– tum laquei sui. Idest, occultos dolos ad interitum meum paraverunt. Et hoc gratis, quia nihil mali feci, nec eis nocui. Supervacue exprobraverunt animam meam. Multa enim opprobria adversus Dominum dixerunt. Sed hoc supervacue: quia falsum dicentes et nihil probantes. Sed quomodo absconderunt ei laqueum, qui videbat corda abscondentium? Sed tantum erat inter illos ignoranti similis quasi falleretur, cum illi in eo deciperentur, in quo eum falli ar(??)itrabantur. Hoc autem ad exemplum patientiae nostrae facium est, quibus necesse erat, ut inter malos viveremus: et malos, sive scientes, sive nescientes toleraremus. Sed quid contigit huic populo reproborum? Sequitur et dicit:\n\nVeniat illi laqueus quem ignorat. Magnifica (Ex Aug., bid.) retributio, Nihil justius. Illi laqueum absconderunt, et inde decipiuntur nescientes, unde decipere voluerunt. Inde illis nocetur, unde illi nocere conati sunt. Sequitur enim: Et captio quam abscondit, apprehendat eum. Tamquam si quisquam veneni calicem praepararet alicui, et oblitus bib(??)t. Et tamquam si foveam fodiat, ut inimicus ejus in eam incidat: et ille oblitus quod foderat, ambulans ca via prior illuc cadat. Sic omnis qui nocet alteri, prius sibi nocet quam alteri: recte ergo subjungitur, Et in laqueo cadat in ipso. Non in alio, sed in ipso.","english":"For without cause they have hidden their snare for my destruction. That is, they have prepared hidden deceits for my destruction. And this without cause, because I have done no evil, nor have I harmed them. In vain they have reproached my soul. For they have spoken many insults against the Lord. But this in vain: because they speak falsely and prove nothing. But how did they hide a snare for him, who saw the hearts of those who hid it? But he was so among them like one who did not know, as though he were being deceived, while they were deceived in him, in the very thing in which they thought he was being deceived. But this was done as an example of our patience, for whom it was necessary that we live among the wicked: and that we tolerate the wicked, whether knowing or not knowing. But what happened to this people of the reprobate? It follows and says:\n\nLet the snare come upon him which he does not know. Magnificent retribution, nothing more just. They hid a snare, and from that very thing they are deceived, not knowing it, from which they wished to deceive. From that very thing harm is done to them, from which they attempted to do harm. For it follows: And let the capture which he hid apprehend him. As if someone should prepare a cup of poison for someone, and forgetful drink it. And as if he should dig a pit, so that his enemy might fall into it: and he, forgetful of what he had dug, walking along that path, falls into it first. So everyone who harms another harms himself before another: rightly therefore it is added, And let him fall into the snare itself. Not into another, but into itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":390,"ref":"p390","source":"Unde enim alium decipere appetit, inde seipsum primum decipit. Et fieri potest, ut malitia sua non no– (??)at alteri: fieri autem non potest ut non noceat sibi. Mihi autem quid?\n\nAnima mea exaltabit in Domino. Tamquam (Ex Aug., ibid.) in eo, a quo audivit, Salus tua ego sum: tamquam non quaerens alias extrinsecus idivitias. Tamquam non quaerens circumfluere voluptatibus bonisque terrenis: a verum gratis amans. Non ab illo vo(??)ens accipere quod delectet, sed ipsum solum sibi proponens, in quo delectetur. Quid enim melius Deo? Et delectabitur super salutari suo. idest, (??)i(??)o suo, per quem salvati sumus (Luc 2.): per quem accessum habemus ad Deum (Ephes. 2.), ut exultantes in eo, corde credamus ad justitiam, ore autem confiteamur ad salutem (Rom. 10.). Un(??)e et subditur:\n\nOmnia ossa mea dic(??)nt, Domine, quis similis tibi? Ossa (Ex Aug., ibid.) dicuntur in co(??)pore Domini, omnes justi, firmi, corde fortes, nullis persecutionibus ettentationibus cedentes ad consentiendum malo. Et unde possunt null(??)s rentationibus cedere, nisi quando credunt Deum omnipotentem, inaestimabilem, Valentem eos liberare de omni tribulatione? Unde et dicunt, Domine, quit similis tibi? Eripiens inopem de manu fortiorum ejus: egenum et pauperem a diripientibus eum. Fortior enim erat diabolus ad tenendum te, quia ipse te vicit et diripuit, cui consensis(??)i. Sed quid fecit manu fortis?","english":"For from the very source where he desires to deceive another, he first deceives himself. And it can happen that his malice does no harm to another; but it cannot happen that it does no harm to himself. But as for me, what?\n\nMy soul shall be exalted in the Lord. As if in him from whom it heard, I am your salvation: as if not seeking other riches from outside. As if not seeking to overflow with pleasures and earthly goods: but truly loving freely. Not wishing to receive from him what delights, but proposing him alone to itself, in whom it may delight. For what is better than God? And he shall delight in his salvation, that is, in his own, through whom we have been saved (Luke 2): through whom we have access to God (Eph. 2), so that exulting in him, we may believe with the heart unto righteousness, and confess with the mouth unto salvation (Rom. 10). Hence it is also added:\n\nAll my bones shall say, Lord, who is like you? Bones in the body of the Lord are said to be all the righteous, firm, strong in heart, yielding to no persecutions and temptations so as to consent to evil. And how can they yield to no temptations, except when they believe God to be almighty, inestimable, able to deliver them from every tribulation? Hence they also say, Lord, who is like you? Delivering the needy from the hand of the stronger: the destitute and the poor from those who plunder him. For the devil was stronger to hold you, because he conquered you and plundered you, to whom you consented. But what did the strong hand do?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":391,"ref":"p391","source":"Alligavit fortem, effundendo frameam et ad concludendum eum: et de manu, idest, de potestate ejus eruit (??)opem, sine viribus, pauperem spiritu, egenum cui non erat adjutorium. Quis enim adjutor tibi, nisi ille, cui (??)icis. Dominus adjutor meus et redemptor meus (Psal. 18.)? Si de tuis viribus praesumere volueris, inde cades, unde praesumseris: si de alterius, dominari vult, non subvenire. Ille ergo quaerendus est, qui et redemit et liberos facit. Quid autem in persona sua subjungat, audiamus:\n\nSurgentes testes in(??)qu(??), quoe ignorabam interrogabant me. (??)estes iniqui surrexerunt, quando iniquo animo adversus eum falsum testimonium dixerunt (Matth. 2(??).). Sed quid (Ex Aug., serm. 2.) est quod ignorabat, qui iniquorum corda et dolos videbat? Ignorabat peccatum, non quasi non judicando, sed non committendo. Sunt hujusmodi locutiones etiam quotidianae. Cum dicis de aliquo. Non novit malefacere, quia non malefacit. Quod alienum est ab opere, alienum est a conscientia. Quod alienum est a conscientia, alienum est a scientia: et dicitur, Nescivit. Ignorabat Christus blasphemare, hinc interrogabatur a persecutoribus (Matth. 22. 26. et 27.): de quibus sequitur.","english":"He bound the strong man, by pouring out the spear and to shut him in: and from his hand, that is, from his power, he plucked out the helpless, the poor in spirit, the needy one who had no helper. For who is your helper, except that one to whom you say, The Lord is my helper and my redeemer? If you wish to presume on your own strength, you will fall from the very source of your presumption; if on another's, he wishes to dominate, not to help. Therefore that one must be sought, who both redeemed and sets free. But let us hear what he adds in his own person:\n\nUnjust witnesses rising up asked me things I did not know. Unjust witnesses rose up, when with an unjust mind they spoke false testimony against him. But what is it that he did not know, who saw the hearts and deceits of the unjust? He did not know sin, not as though by not judging, but by not committing it. There are sayings of this kind even in daily speech. When you say of someone, He does not know how to do evil, because he does not do evil. What is foreign to the deed is foreign to the conscience. What is foreign to the conscience is foreign to the knowledge: and it is said, He did not know. Christ did not know how to blaspheme, and on this account he was questioned by the persecutors: concerning whom it follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":392,"ref":"p392","source":"Retribuebant mihi mala pro bonis: sterilitatem animoe meoe. Ego (Ex Aug., ibid.) attuli foecunditatem, ipsi retribuebant sterilitatem. Ego vitam, ipsi mortem. Ego honorem, ipsi contumelias. Ego medicinam, ipsi vulnera. Et in his omnibus quae retribuebant, utique sterilitas erat.\n\nEgo autem cum mihi molesti essent, induebar cilicio. Non invenimus juxta literam Dominum Jesum portasse cilicium. Intelligendum est ergo Dominum per similitudinem appellasse cilicium, carnis suae mortalitatem. Quare cilicium? Propter similitu– dinem carnis peccati. Apostolus enim (Ex Aug. ibid.) dicit, Misit Deus Filium suum in similitudinem carnis peccati, ut de peccato damnaret peccaturo in carne (Rom. 8.): hoc est, Filium suum induit ci- (??)c(??)o, ut de cilic(??)o damnaret haedos: non quia peccatum erat in Domino, sed similitudo carnis peccati: quia mors non est nisi de peccato, et utique caro i(??)la erat mortalis. Cum ergo ei molesti essent, induebatur cilicio, idest, abscondebatur in carne. Non se vindicabat, non se demonstrabat. Hinc nos admonet Apostolus dicens, Non vosmetipsos defendentes, carissimi: sed date locum irae. (Rom. 12.). Ideo subjungit, Humiliabam in jejunio animam meam. Non legimus secundum literam, in passione Dominum jejunasse: sed spiritualiler esurit Christus bona opera nostra. Et quia in illis crucifigentibus nihil boni inven(??)ebat, ideo jejunabat.","english":"They repaid me evil for good: the barrenness of my soul. I brought fruitfulness; they repaid barrenness. I brought life; they brought death. I brought honor; they brought insults. I brought medicine; they brought wounds. And in all these things which they repaid, it was certainly barrenness.\n\nBut when they were troublesome to me, I was clothed in sackcloth. We do not find according to the letter that the Lord Jesus wore sackcloth. It must therefore be understood that the Lord called sackcloth, by way of similitude, the mortality of his flesh. Why sackcloth? Because of the likeness of the flesh of sin. For the Apostle says, God sent his Son in the likeness of the flesh of sin, so that by sin he might condemn sin in the flesh (Rom. 8): that is, he clothed his Son in sackcloth, so that from the sackcloth he might condemn the kids; not because there was sin in the Lord, but the likeness of the flesh of sin: because death comes only from sin, and that flesh was certainly mortal. When therefore they were troublesome to him, he was clothed in sackcloth, that is, he was hidden in the flesh. He did not avenge himself, he did not show himself. Hence the Apostle admonishes us, saying, Do not defend yourselves, beloved: but give place to wrath (Rom. 12). Therefore he adds, I humbled my soul in fasting. We do not read according to the letter that the Lord fasted in his passion: but spiritually Christ hungers for our good works. And because he found nothing good in those who were crucifying him, therefore he was fasting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":393,"ref":"p393","source":"Retribuebant enim sterilitatem animae ejus. Nam quale jejunium ipsius fuit, qui vix unum latronem invenit, quem in cruce gustaret? Et Apostoli eum fugerunt (Luc. 23. Matth. 26.). Nullum autem majus aut melius negecium est in tribulatione, quam recedere ab eo strepitu, qui foris est: et in interiora secreta mentis ire, ibique orare Dominum, ne in tentatione vincamur. Deinde ut etiam illi qui nos persequuntur, ad sanitatem justi– tuae convertantur. Ideo subjunctum est:\n\nEt oratio mea in sinu meo convertetur. Per signum agnoscimus secretum In secreto cordis debemus orare, ubi Deus videt, ubi Deus audit. Unde in Evangelio dicitur, Tu autem cum oraveris, intra in cubiculum tuum, et caetera (Matth. 6.). Et hoc bene admonemur. Sed in Christo Domino aliquid amplius intelligere debemus. Ego intelligo, quia in sinu suo habebat Patrem. Deus enim erat in Christo, mundum reconcilians sibi (1. Cor. 5,). In se ergo habebat, quem deprecaretur(??) quia ipse dixerat, Ego in Patre, et Pater in me est (Joan. 10. et 14.). Quan o autem affectu eos diligebat, pro quibus orabat (Joan. 17.): obtendit, cum subjungit:","english":"For they repaid the barrenness of his soul. For what kind of fasting was his, who scarcely found one thief to taste on the cross? And the Apostles fled from him (Luke 23; Matthew 26). But there is no greater or better business in tribulation than to withdraw from that noise which is outside, and to go into the inner secrets of the mind, and there to pray to the Lord, lest we be overcome in temptation. Then also that those who persecute us may be converted to the health of righteousness. Therefore it is added:\n\nAnd my prayer shall be turned back into my bosom. By the sign we recognize the secret. In the secret of the heart we ought to pray, where God sees, where God hears. Whence it is said in the Gospel, But you, when you pray, enter into your chamber, and the rest (Matthew 6). And in this we are well admonished. But in Christ the Lord we ought to understand something more. I understand that he had the Father in his bosom. For God was in Christ, reconciling the world to himself (1 Corinthians 5). In himself, therefore, he had him whom he might entreat, because he himself had said, I am in the Father, and the Father is in me (John 10 and 14). With what affection, moreover, he loved those for whom he prayed (John 17), he shows when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":394,"ref":"p394","source":"Quasi proximum, quasi fratrem nostrum, sic complacebam: quasi lugens et contristatus sic humiliabar. Haec dicunt quidam, quia ponitur casus pro casu: ac si diceret, quasi de proximo etde fratre. Complacebat e(??)go Christus Deo Patri de persecutoribus suis, quasi de fratribus et proximis suis: diligebat enim eos, tamquam proximos et fratres suos (Joan. 15.). Majorem autem hac dilectionem nemo habet, quam ut animam suam ponat quis pro amicis suis (Ibid.). Et quia ei nolebant acquiescere, humiliaba– (??)ur tamquam lugens in corpore, et contristatus in anima. Exemplo ergo Dominico admonemur, ut non soum quos toleramus, amemus: sed etiam prava eorum opera contristati de(??)leamus. Ego sic pro e(??)s humiliabar; illi autem quid? Sequitur et dicit:\n\nEt adversum me loetati sunt. De his quae mihi adversa et contraria fuerunt. Et convenerunt in unum consilium et eamdem voluntatem, ut me dolo traderent et caperent (Matth. 26.). Congregata, idest, multiplicata et coadunata sunt super me flagella, et ignoravi. Nesciebam enim in me culpam, qua debuissem flagellari. Dissipati sunt nec compuncti. Secundum enim interiorem hominem sunt destructi, atque a caritatis vinculo divisi. Vel dissipati sunt, quando terraemotus et signa viderunt (Matth. 28.). Non in hoc compuncti sunt, ad poenitentiam. Inde magnam designat eorum cordis duritiam et nequitiam.","english":"As though a neighbor, as though our brother, so I was well-pleasing: as one mourning and sorrowful, so I humbled myself. Some say these things because one case is put for another: as if he were saying, \"as concerning a neighbor and a brother.\" Therefore Christ was well-pleasing to God the Father concerning his persecutors, as concerning his brothers and neighbors: for he loved them as his neighbors and brothers (John 15). And no one has greater love than this, that a man lay down his life for his friends (Ibid.). And because they were unwilling to submit to him, he humbled himself as one mourning in body and sorrowful in soul. By the Lord's example, therefore, we are admonished not only to love those whom we tolerate, but also, being sorrowful over their wicked deeds, to weep for them. I thus humbled myself for them; but what of them? It follows and says:\n\nAnd they rejoiced against me. Concerning those things which were adverse and contrary to me. And they came together into one counsel and the same will, that they might betray and seize me by deceit (Matthew 26). Gathered together, that is, multiplied and united, are the scourges upon me, and I knew it not. For I did not know a fault in myself for which I ought to have been scourged. They were scattered and not compunct. For according to the inner man they were destroyed and divided from the bond of charity. Or they were scattered when they saw the earthquake and the signs (Matthew 28). They were not compunct unto repentance in this. Hence he designates the great hardness and wickedness of their heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":395,"ref":"p395","source":"Tentaverunt me. Dixerunt enim, Si Filius Dei est, descendat nunc de cruce, et credimus ei (Matth. 28.). Subsannaverunt me subsannatione. Quia postquam dixit, Subsannaverunt, etiam, Subsannatione addidit, aperte insinuat, quia illa subsannatio non ex verbi pnaecipitatione, sed ex studio, et ex animi deliberatione fuit. Frenduerunt bestiali ferocitate, super me dentibus, Idest, corrosionibus suis. Ex his ergo verbis nobis ostendit, quantam humilitatem, quantam caritatem, quantam patientiam, erga tam pravos tam perversos, tam per(??)idos, pius Redemtor noster habuerit. Quia in re sciendum nobis est, quia haec caussa fuit, qua pa(??)eretur caput nostrum: ut videlicet corpori suo patientiae praeberet exemplum (1. Petr. 2.). Dominus enim voluntate passus est, non necessitate. Voluntaria ejus passio, nostra est necessaria consolatio: ut quando forte talia patimur, caput nostrum intueamur: atque ejus exemplo commoniti, discamus et nos cum eo pati. Si enim compatimur, congloriabimur (Rom. 8.). Ipsi ita contra me fecerunt; sed tu,","english":"They tested me. For they said, \"If he is the Son of God, let him now come down from the cross, and we will believe him\" (Matt. 28). They mocked me with mockery. Because after he said \"They mocked,\" he also added \"with mockery,\" he clearly implies that that mocking was not from a hasty word, but from zeal and from deliberate intent of mind. They gnashed on me with their teeth with bestial ferocity, that is, with their biting. From these words, therefore, he shows us how great a humility, how great a charity, how great a patience our pious Redeemer had toward such wicked, such perverse, such treacherous men. For in this matter we must know that this was the cause for which our head suffered: namely, that he might give an example of patience to his body (1 Pet. 2). For the Lord suffered willingly, not by necessity. His voluntary passion is our necessary consolation: so that when perhaps we suffer such things, we may look upon our head, and, admonished by his example, learn that we too suffer with him. For if we suffer with him, we shall be glorified together (Rom. 8). They themselves acted thus against me; but you,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":396,"ref":"p396","source":"Domine, quando respicies? Quando misericorditer attendendo facies, ut de eorum me esuas potestate? Restitue animam meam a malignitate eorum, a leonibus unicam meam. Ac si diceret. Animam meam, quae unica est, immunis a peccato. Nulla enim alia anima sine peccato, Hanc, inquam, animain ereptam a malignante populo, et a leonibus, scilicet principibus et sacerdotibus liberatam, restitue a passione: ut facias eam redditam corpori, (??)um ipso corpore immortalem et incorruptibilem. Quid factura es, o sancta anima, postquam resurrexeris?\n\nConfitebor tibi in ecclesia magna, in populo gravi laudabo te. Fit quidem (Ex Aug. serm. 2.) confessio in omni multitudine, sed in omnibus laud(??)tur Deus. In ista enim magna Ecclesia toto terrarum o(??)be di(??)lusa, palea est, et trumentum. Palea volat, frumentum manet (Matth. 3.). Igitur in gravi populo, quem ventus tentationis non aufert, in his Deus laudatur. Nam in palea semper blasphematur. Et qui(??) laudabo te:","english":"Lord, when will you look upon me? When will you mercifully attend to me and make it so that you rescue me from their power? Restore my soul from their malice, my only one from the lions. As if to say: my soul, which is unique, is free from sin. For no other soul is without sin. This soul, I say, snatched from the malignant people and freed from the lions—that is, from the princes and priests—restore from suffering, so that you may make it returned to the body, immortal and incorruptible together with the body itself. What will you do, O holy soul, after you have risen?\n\nI will confess to you in the great church; in the grave people I will praise you. Confession is indeed made in every multitude, but God is not praised in all. For in that great Church spread throughout the whole circle of the earth, there is chaff and there is grain. The chaff flies away, the grain remains (Matt. 3). Therefore in the grave people, whom the wind of temptation does not carry away, God is praised in these. For in the chaff he is always blasphemed. And therefore I will praise you:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":397,"ref":"p397","source":"Non supergaudeant mihi qui adversantur mihi inique, qui oderunt me gratis, et annuunt oculis. Supergauderent quidem, si Christus nun resurgeret: sed quia resurrexit, gaudium eorum conversum est in luctum. Bene autem ait, quia inique adversabantur ei, scilicet non ex amore, sed ex odio: non studio corrigendi, sed voluntate nocendi. Gratis autem oderunt, id est, sine culpa, sine merito. A(??)nuentes oculis sunt hypocritae simulati, qui voltu pronuntiant quod in cord(??) non gestant. De quibus mox subditur:\n\nQuoniam mihi, quidem pacifice loquebantur. Dicebant enim, Magister bone, scimus, quia verax es, et non respicis personam hominis (Matth. et 22.). Haec et bis sim (??)a pacifica verba sunt sub adulationis figura. Et in iracundia terroe loquentes, dolos cogitabant. Ira i loquebantur, timentes ne terram perderent et gentem (Joan. 11.). Haec autem hac caussa (??)acundo animo p(??)o (??)e(??)a (??)ua loquebimur, ut Jesum dolo tenerent et occiderent. Talis erat eorum cogitatio.","english":"Let those who oppose me unjustly not rejoice over me, who hate me without cause and signal with their eyes. They would indeed have rejoiced if Christ had not risen; but because he has risen, their joy has been turned into mourning. He says well, \"because they opposed him unjustly\"—that is, not from love but from hatred, not with zeal to correct but with the will to harm. \"They hated me without cause,\" that is, without fault, without merit. Those who signal with their eyes are the hypocrites, the pretenders, who declare with their face what they do not carry in their heart. Of these he immediately adds:\n\n\"Because they spoke peaceably to me.\" For they said, \"Good teacher, we know that you are truthful and do not regard the person of a man.\" These and similar peaceable words are spoken under the guise of flattery. And speaking terrors in anger, they plotted deceit. In anger they spoke, fearing that they would lose the land and the nation. But for this reason, with a wrathful mind, they spoke such things, so that they might seize Jesus by deceit and kill him. Such was their thought.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":398,"ref":"p398","source":"Et dilataverunt super me os suum. Palam blasphemantes. Et clamabant, Crucifige, crucifige. Dixerunt, Euge, euge. Id est. bene, bene (Matth. 26. 27.). insultatoria (??)aus est. Viderunt ocu(??) nostri. Vidimus qualis esset, et tandem eum cognovimus, Ubi sunt virtutes, quas faciebat? Cur, qui (Ex Augustino, ibid.) salvavit alios, seipsum non salvat? Dominus autem patiens erat. In cruce non potentiam perdiderat, sed patientiam demonstrabat. Quid enim illi erat magnum de cruce descendere, qui potuit, postea de sepulchro resurgere? Sed cessisse videretur insultantibus. Et hoc oportebat, ut resurgens suis se ostenderet, et non illis: quia resurrectio ipsius vitam novam significabat: vita autem nova amicis nota est, non inimicis.\n\nVidisti, Domine, Insultationes et opprobria illorum. Cognovisti eorum nequitiam, et meam innocentiam. Et ideo, Ne sileas. Sed profe(??) sententiam. Qui non siles a praecepto, ne sileas a judicio. Domine, ne discedas a me. Quanvis sit securus, quod ab eo non discedat Deus (una enim persona in duabus naturis Homo et Verbum), tamen, quia scit se nihil babere ex humanitate, orat, ut det aliis exemplum orandi, qui nihil prorsus id humanitate sua debent conlidere. Dico ne discedas, sed potius,","english":"And they opened their mouth wide against me—openly blaspheming. And they cried out, \"Crucify, crucify.\" They said, \"Euge, euge\"—that is, \"Well done, well done\" (Matt. 26–27)—a mocking insult. Our eyes have seen. We have seen what sort he was, and at last we have recognized him: Where are the powers he used to perform? Why does he who saved others not save himself? But the Lord was patient. On the cross he had not lost his power, but was demonstrating his patience. For what great thing would it have been for him to come down from the cross, who was able afterward to rise from the tomb? But he would have seemed to yield to those mocking him. And this had to be, so that by rising he might show himself to his own and not to them, because his resurrection signified a new life; and a new life is known to friends, not to enemies.\n\nYou have seen, Lord, their insults and reproaches. You have known their wickedness and my innocence. And therefore, Do not be silent. But bring forth judgment. You who are not silent in command, do not be silent in judgment. Lord, do not depart from me. Although he is secure that God will not depart from him (for there is one person in two natures, Man and the Word), yet, because he knows that he has nothing of himself from his humanity, he prays so as to give others an example of praying, who ought to attribute nothing at all to their own humanity. I say, do not depart, but rather,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":399,"ref":"p399","source":"Exsurge, adjuvando me: et intende judicio meo. Id est, considera quale sit judicium de me factum. Et ne putaretur judic(??)um attendi debere secundum poenam, ideo adjung(??)t: Deus meus, et Domi– nus meus in caussam meam. Ac si diceret, Tu qui es creator meus et redemptor meus, intende non in poenam, sed in caussam meam. Non (Ex Aug., ibid.) in id, quod mecum habet latro commune, sed in illud quod beati, qui persecutionem patiuntur pro– p(??)er justitiam. Haec enim caussa discreta est. Nam poena similis est bonis et malis. Itaque martyrem non facit poena, sed caussa. Et ideo subdit:\n\nJudica me secundum justitiam meam, Domine Deus meus. Quia justus es, discerne me injuste judicatum: et fac quod justum est, hoc est, secundum justitiam, judicare secundum caussam, non secundum poenam judicii sententiam dare.\n\nEt non supergaudeant mihi. Non dicant in cordibus suis(??), Euge, euge animoe nostroe: nec dicant, Devoravimus eum (Thre(??). 2.). Id est, omnino delevimus. Quod quidem nec facere potuerunt, quando eum resur(??)exisse audierunt, Haec quoque non dubius de se orat, sed ut nobis exemplum orandi proponat. De talibus etiam, ut convertantur, postulat: cum sub– ditur:","english":"Arise, helping me: and attend to my judgment. That is, consider what sort of judgment has been made concerning me. And lest it be thought that judgment ought to be attended to according to the penalty, therefore he adds: My God, and my Lord, into my cause. As if he were saying, You who are my creator and my redeemer, attend not to the penalty, but to my cause. Not in that which the thief has in common with me, but in that which belongs to the blessed who suffer persecution for the sake of righteousness. For this cause is distinct. For the penalty is alike for the good and the evil. And so it is not the penalty that makes a martyr, but the cause. And therefore he adds:\n\nJudge me according to my righteousness, O Lord my God. Because you are just, discern me who have been unjustly judged: and do what is just, that is, according to righteousness, to judge according to the cause, not to give the sentence of judgment according to the penalty.\n\nAnd let them not rejoice over me. Let them not say in their hearts, Well done, well done, O our soul: nor let them say, We have devoured him. That is, we have utterly destroyed him. Which indeed they were unable to do, when they heard that he had risen again. These things too he prays, not as one doubting concerning himself, but that he may set before us an example of praying. For such men also, that they may be converted, he entreats: when it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":400,"ref":"p400","source":"Erubescant et revereantur simul, qui gratulantur malis meis. Ac si diceret, Poeniteant et honor(??)nt me, qui de mea gavisi sunt passione. Hinc est etiam, quod nos admonet pius Dominus in Evangelio suo dicens, Si diligitis eos, qui vos diligunt tantum, quam mercedem habebitis? nonne et publicani hoc faciunt? Sed diligite inimicos vestros. Benefacite his qui oderunt vos. Et orate pro persequentibus et calumniantibus vos: ut silis filii Patris vestri, qui in caelis est (Matth. 5.). Unde capitis nostri voce adhuc subditur, Induantur confusione et reverentia, qui maligna loquuntur super me. Id est, et illi similiter conver(??)antur, erubescentes mala sua, et mihi reverentiam exhibentes, qui si non facto, vel verbo peccaverunt super me. Ideo dixit. Induantur, ut per poenitentiam praeterita mala tegeremur. Quo contra,\n\nExultent et loetentur, qui volunt just(??)tiam meam. Ad corpus simul et animam pertinet exultatio: laeti– tia tantum ad animum. Exultare itaque et laetari, est exterius et interius gaudio repleri. Qui volunt declinare a malo, et facere bonum (Psal. 33.), hi sunt, qui volunt justitiam Dei. Et notandum, quod non ait, Qui faciunt, sed, qui volunt. Multi enim faciunt opera justitiae, non ex voluntate. Nemo autem invitus bene facit, etiam si bonum est, quod facit. Nam si actio videtur bona, voluntas tamen tenetur rea.","english":"Let them be ashamed and reverent together, who rejoice at my misfortunes. As if he were saying, Let them repent and honor me, who rejoiced at my passion. This is also why the loving Lord admonishes us in his Gospel, saying, If you love those who love you only, what reward will you have? Do not even the publicans do this? But love your enemies. Do good to those who hate you. And pray for those who persecute and slander you, that you may be sons of your Father who is in heaven (Matt. 5). Hence it is still added by the voice of our head, Let them be clothed with confusion and reverence, who speak malicious things against me. That is, let those also be turned in like manner, blushing for their own evils and showing reverence to me, who, if not in deed, yet in word sinned against me. Therefore he said, Let them be clothed, so that through repentance the former evils might be covered. On the contrary,\n\nLet them exult and rejoice, who desire my justice. Exultation pertains to both body and soul; gladness only to the mind. Therefore to exult and rejoice is to be filled with joy outwardly and inwardly. Those who desire to turn aside from evil and do good (Ps. 33), these are the ones who desire the justice of God. And it must be noted that he did not say, Those who do, but, those who desire. For many do works of justice, but not from the will. Yet no one does good unwillingly, even if the thing he does is good. For though the action seems good, the will is nevertheless held guilty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":401,"ref":"p401","source":"Justitiae vero virtus non in actione est, sed in voluntate. Bene ergo hi, qui volunt justitiam, jubentur exultar(??): quia amor jus itiae et novam vitam generat, et gaudium spiritua(??)e. Et ne indo velint in se gloriari, ideo mox adjunctum est. Et dicant semper, Magnificetur Dominus. Semper enim oportet illum magnificare, et la(??)dare, qui operatur in nobis, et velle et operari pro bona voluntate (Philip. 2.). Recte autem subdit: Qui volunt pacem servi ejus. Neque enim sufficit servis Dei velle justitiam, nisi studeant et velle pacem. Unde cum superius dixisset. Declina a malo et fac bonum (Psal. 33.): protinus adjunxit, Inquire pacem et persequere eam. Pax est, quando caro et spiritus concordant in Deo. In hac pace completur justitia. Et nihil jam restat aliud, nisi perseverantia. Unde apte mox subditur:\n\nEt lingua mea meditabitur justitiam tuam, tota die laudem tuam. Videtur magis ad cor pertinere me– dilatio, quam ad linguam. Sed quia sancti (??)iri die ac nocte meditantur in lege Domini (Psal. 1.), et quae meditantur, loquuntur: ideo lingua eorum Dei justitiam meditari dicitur. Hinc scriptum est Os sapientium in corde ipsorum (Prov. 16.). Sed cujus lingua durat meditari tota die laudem Dei? Sed opera bona, vita bona linguam suam habent apud Dominum. Si tota die bene vixeris, tota die laudabis Deum.","english":"The virtue of justice, however, is not in action but in the will. Rightly, then, those who will justice are commanded to exult, because the love of justice generates a new life and spiritual joy. And lest they wish to glory in themselves, therefore it was immediately added: And let them say always, Let the Lord be magnified. For it is always fitting to magnify and praise him who works in us both to will and to work for good will (Phil 2). And rightly he adds: Who will the peace of his servant. For it is not enough for the servants of God to will justice unless they also strive to will peace. Hence, when he had said above: Decline from evil and do good (Ps 33), he immediately added: Seek peace and pursue it. Peace is when the flesh and the spirit are in concord in God. In this peace justice is completed. And nothing else now remains except perseverance. Hence, fittingly, it is immediately added:\n\nAnd my tongue shall meditate on your justice, your praise all the day long. Meditation seems to pertain more to the heart than to the tongue. But because holy men meditate on the law of the Lord day and night (Ps 1), and they speak what they meditate, therefore their tongue is said to meditate on the justice of God. Hence it is written: The mouth of the wise is in their heart (Prov 16). But whose tongue endures to meditate on the praise of God all the day long? But good works and a good life have their tongue before the Lord. If you have lived well all the day long, you will praise God all the day long.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":402,"ref":"p402","source":"TITULUS PSALMI XXXV.\n\nIn finem puero Domini David. Finis noster est Christus, in quem nos mittit iste psalmus: qui attri(??)vitur eidem Domino Jesu Christo, qui dictus est David, quia factus est ex semine David secundum carnem. Puer a(??)tem a puritate dictus est, quia s(??)ne peccato fuit: quod in hoc psalmo liquido declaratur. In quo ostenditur peccatorum omnia peccata sua non Deo, sed a se habere. Justum vero nihil habere justitiae, nisi ex solius Dei largitate. Materia est justus, et secundario impius. In prima parte psalmi impium, cum sua accusatione describit. In secunda parte describit justum non cum sua laude, sed cum laude Dei. Intendit autem nos admonere, ut vitia nostra ex nobis esse, bona autem a Deo cognoscamus: ne veniat nobis pes superbiae et cadamus (Osee 13.). Sic ergo incipit.\n\nPSALMUS XXXV.\n\nDixit injustus, ut delinquat in semetipso. Multi hoc dicunt: Non possumus esse sine peccato (1. Joan. 1.). Talis est nostra natura. Tales nos fecit Deus. Si ipse non vellet, non peccaremus. Quare hoc dicit injustus? Non est timor Dei ante oculos ejus. Si Deum timeret, non hoc diceret: imo accusaret seipsum, non Deum. Ubi non est limor, ibi est dissolutio animi. Timor autem Dei fraenum est peccati. Quia ergo talem se vult abscondere Deo, qualis est, recte de illo subjunctum est:","english":"TITLE OF PSALM 35.\n\nUnto the end, for the servant of the Lord, David. Our end is Christ, to whom this psalm sends us; it is attributed to the same Lord Jesus Christ, who is called David, because He was made of the seed of David according to the flesh. But \"servant\" is said from purity, because He was without sin, which is clearly declared in this psalm. In it is shown that the sinner has all his sins not from God but from himself. But that the just man has nothing of justice except from the generosity of God alone. The subject is the just man, and secondarily the impious. In the first part of the psalm he describes the impious man together with his accusation. In the second part he describes the just man not with his own praise, but with the praise of God. He intends, moreover, to admonish us that our vices are from ourselves, but good things from God, lest the foot of pride come upon us and we fall (Hosea 13). Thus, then, he begins.\n\nPSALM 35.\n\nThe unjust man said, that he might sin in himself. Many say this: We cannot be without sin (1 John 1). Such is our nature. God made us such. If He Himself did not will it, we would not sin. Why does the unjust man say this? There is no fear of God before his eyes. If he feared God, he would not say this; rather he would accuse himself, not God. Where there is no fear, there is dissolution of the soul. But the fear of God is the bridle of sin. Because, therefore, he wishes to hide himself from God such as he is, rightly what follows is said concerning him:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":403,"ref":"p403","source":"Quon(??)am dolose agit in conspectu ejus: ut inve– niatur iniquitas ejus ad odium. Dolose agit in conspectu Dei, quisquis vult ei abscondere peccatum suum. Et haec est iniquius, quam Deus odit, et vehementer pun(??)t. Quando (??)omo peccat, et deinde poenitet, et recognoscit se male egisse, nullum alium increpans, vel accusans, nisi semetipsum: et inde toto corde, toto gemitu convertitur ad misericordiam Dei: talis iniquitas Deo ad odium non invenitur. Imo facile ei remittitur. Quia autem non solum male vivit, sed etiam malam vitam superbiendo defendit: hic est, quem Deus odit. Secundum duritiam autem cordis sui, et cor impoenitens thesaurizat sibi iram in die irae et revelationis justi judicii Dei (Rom. 2.): de quo et subditur:\n\nVerba oris ejus iniquitas et dolus. Iniquitatem per panes exeqnitur, ostendens eam in cognitione, in actu, in verbo. Multi dolose agunt, ut inveniant iniquitatem suam: id est, non ex animo agunt, ut eam possint invenire et odisse. Invenirent, si vellent. Nolunt autem, ut sic se defendere et excusare valeant, Et sicut dolus est in inquisitione, sic etiam in defensione. Nam si cui corum dicis, Quare hoc malum facis? respondet tibi? Quam multi hoc faciunt. Nunquid omnes perditurus est Deus? Sic ergo iniquitatem loquens, et male se tegens, invenitur in ore ejus iniquitas et dolus. Noluit intelligere, ut bene ageret.","english":"Because he acts deceitfully in his sight, so that his iniquity may be found out for hatred. Whoever wishes to hide his sin from God acts deceitfully in the sight of God. And this is the iniquity that God hates and punishes severely. When a man sins, and then repents, and recognizes that he has done evil, rebuking or accusing no one other than himself, and from this turns to the mercy of God with his whole heart and whole groaning—such iniquity is not found hateful to God. Indeed, it is easily forgiven him. But because he not only lives wickedly, but also defends his wicked life by pride—this is the man whom God hates. According to the hardness of his heart and his impenitent heart, he stores up wrath for himself on the day of wrath and of the revelation of the just judgment of God (Rom. 2)—of which it is also added:\n\nThe words of his mouth are iniquity and deceit. He carries out iniquity through his words, showing it in thought, in act, and in word. Many act deceitfully so that they may find out their iniquity—that is, they do not act from the heart, so that they might be able to find it and hate it. They would find it, if they wished. But they do not wish to, so that they may be able to defend and excuse themselves. And just as there is deceit in the searching out, so also in the defense. For if you say to one of them, Why do you do this evil? he answers you: How many do this! Will God destroy them all? So then, speaking iniquity and covering himself wickedly, iniquity and deceit are found in his mouth. He refused to understand, so that he might do good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":404,"ref":"p404","source":"Sunt homines, qui volunt intelligere, et non possunt. Sed alii qui nolunt, et ideo non intelligunt. Sed aliud est, quando quisque conatur intelligere aliquid, et per infirmitatem carnis non potest, sicut scriptum est, Quia corpus, quod corrumpitur, aggravat animam, et deprimit terrena inhabitatio sensum multa cogitantem (Sap. 9.): et, sicut ait Apostolus, animalis homo non percipit ea, quae sunt spiritus Dei (1. Cor. 2.). Aliud autem est quando per– niciosius agit adversum seipsum cor humanum, ut quod posset intelligere, si bona voluntas accederet, non intelligat: non quia difiicile est, sed quia volun– tas adversa est. Et illud guide (??) infirmitas est: hoc autem summa iniquitas. Illud invalitudo, hoc delibe– ratio. Sed adhuc de illo injusto, quid subjungat, audiamus.\n\nIniquitatem meditatus est in cubili suo. Id est, in secretario cordis sui(??). Astitit omni vioe non bonoe. Id est (Ex Augustino, loc(??)cit.), perseveranter peccavit. Malitiam autem non odivit. Ibi est fructus, ibi finis· Non potes, non habere malitiam? vel oderis i(??)– lam. Cum enim odisti illam, vix tibi subrepit, ut aliquid mali facias. Est enim peccatum in mortali corpore. Sed quid dicit Apostolus? Non regnet peccatum in vestro mortali corpore, ad obediendum desideriis ejus (Rom. 6.). Et paulo post idem Paulus: Cum enim servi essetis peccati, (??)iberi fuistis jusi tiae (lbid.).","english":"There are men who wish to understand and cannot. But others who do not wish to, and therefore do not understand. But it is one thing when someone tries to understand something and cannot because of the weakness of the flesh, as it is written, \"Because the body that is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks on many things\" (Wis. 9); and, as the Apostle says, \"the natural man does not perceive the things that are of the Spirit of God\" (1 Cor. 2). But it is another thing when the human heart acts more perniciously against itself, so that what it could understand if a good will were present, it does not understand: not because it is difficult, but because the will is opposed. And that first case is indeed weakness; this latter is the height of iniquity. That is infirmity, this is deliberation. But let us still hear what he adds concerning that unjust man.\n\nHe has meditated iniquity upon his bed. That is, in the secret chamber of his heart. He has stood by every evil way. That is, he has persevered in sin. But he has not hated malice. There is the fruit, there the end. Can you not avoid having malice? At least hate it. For when you hate it, it scarcely creeps upon you to do something evil. For sin is in the mortal body. But what does the Apostle say? \"Let not sin reign in your mortal body, to obey its desires\" (Rom. 6). And a little later the same Paul: \"For when you were servants of sin, you were free from righteousness\" (Ibid.).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":405,"ref":"p405","source":"Aliud est non pugnare, et esse in pace vera atque perpetua. Aliud pugnare, et vincere. Aliud pugnare et vinci. Aliud nec pugnare, sed trahi. Sunt enim homines prorsus, qui non pugnant, qualis est iste de quo loquitur. Cum enim dixit, Malitiam autem non odi(??) habui(??), quomodo pugnat contra eam, quam non odit? Iste malitia trahitur, nec repugnat. Sunt amem, qui pugnare incipiunt, sed quia de viribus suis praesumunt, cadunt. Et sunt, qui pugnant, et non vincuntur, quia de seipsis non praesumunt: sed totos se d(??)vi(??)ae misericordiae committunt. De his autem subjungit, convertendo se ad familiarem Domini locutionem, et dicendo:\n\nDomine, in coelo misericordia tua. Duobus modis accip(??)tur misericordia Dei. Una est quam communiter hic praestat bonis et malis, sicu(??) est facultas rerum, sanitas corporum, scientia, doctrina, prophetia, et alia hujusmodi. Sed quia haec sunt transitoria, temporalis est misericordia. Est a(??)ia, quam praestat Deus solis bonis et sanctis; sicut est remissio pecca– torum, divina caritas, aeterna vita. Haec quidem non terrena, sed caelestis; non transitoria, sed aeterna est. Sed quomodo haec annuntiata est? sequitur et dicit, Et v(??)ritas tua usque ad nubes. Id est, cognit(??)o tuae veritatis venit ad praedicatores. Praedicatores isti per quos praedicatur Evangelium Dei, nubes Dei sunt. Tonant minis, pluunt verbis, coruscant mira– culis.","english":"It is one thing not to fight and to be in true and perpetual peace; another to fight and conquer; another to fight and be conquered; another neither to fight nor resist, but to be dragged along. For there are men who do not fight at all, such as this man of whom he speaks. For when he said, \"But malice I have not hated,\" how does he fight against that which he does not hate? This man is dragged by malice and does not resist. But there are those who begin to fight, yet because they presume on their own strength, they fall. And there are those who fight and are not overcome, because they do not presume on themselves, but commit themselves wholly to the divine mercy. Concerning these he adds, turning to the familiar speech of the Lord, and saying:\n\nLord, in heaven is your mercy. The mercy of God is understood in two ways. One is that which he bestows here in common on the good and the evil, such as abundance of possessions, bodily health, knowledge, learning, prophecy, and other things of this kind. But because these are transitory, it is a temporal mercy. There is another which God bestows only on the good and holy, such as the remission of sins, divine love, eternal life. This is indeed not earthly but heavenly; not transitory but eternal. But how has this been proclaimed? He continues and says, And your truth reaches to the clouds. That is, the knowledge of your truth has come to the preachers. These preachers, through whom the Gospel of God is preached, are the clouds of God. They thunder with threats, they rain with words, they flash with miracles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":406,"ref":"p406","source":"Speremus ergo misericordiam, sed illam, quae in caelo est.\n\nJustitia tua sicut montes Dei. Sicut misericordia Dei facit homines caelos, cum a terrenis ad caelestia sublevat: et sicul verius Dei facit homines nubes cum eos per sapientiam suam illustrat: sic divina justitia facit homines sicut montes Dei, quando eos virtutibus et operibus bonis exaltat et confirmat. Et quomodo, quando oritur sol, prius luce montes vestit, et inde lux ad humillima terrarum: sic quando venit Dominus Jesus Christus, prius radiavit in alti– tudinem Apostolorum, p(??)ius illustravit montes: et sic descendit lux ejus ad convallem terrarum. Et n(??) aliquis quaereret, quare potius his elegit et hos reprobavit: ideo protinus addidit: Judicia tua abyssus multa. Tantae profunditatis sunt, quod a nullo inves– (??)igari possunt (Rom. 11, Prov. 18.). Vel per abyssum potest intelligi malitia reproborum. Unde scriptum est, Peccator, cum venerit in profundum malorum, conte(??)nit (Prov. 18.). Postquam ergo dixit de electis, continuo adjunxit de reprobis dicens, Judicia tua abyssus multa. Ac si diceret: Sicut misericordia et veritas et justitia salvat justos, ita judica tua condemnant reprobos: qui ideo abyssus multa dicuntur, quia iniquitate multiplici tenebrantur. Et quia prius dixerat, quod divina misericordia in caelo erat: modo ostendit, quia etiam ad terram venit. Ait enim:","english":"Let us therefore hope for mercy, but for that mercy which is in heaven.\n\nYour justice is like the mountains of God. Just as the mercy of God makes men heavens, when it raises them from earthly things to heavenly: and just as the true word of God makes men clouds when it enlightens them through its wisdom: so the divine justice makes men like the mountains of God, when it exalts and strengthens them with virtues and good works. And just as, when the sun rises, it first clothes the mountains with light, and from there the light reaches the lowest parts of the earth: so when the Lord Jesus Christ came, he first shone upon the height of the Apostles, he first enlightened the mountains: and thus his light descended to the valley of the earth. And lest anyone should ask why he chose these and rejected those: therefore he immediately added: Your judgments are a great deep. They are of such great depth that they cannot be searched out by anyone (Rom. 11, Prov. 18). Or by the deep the malice of the reprobate can be understood. Whence it is written, The sinner, when he has come into the depth of evils, despises (Prov. 18). Therefore after he spoke of the elect, he immediately added concerning the reprobate, saying: Your judgments are a great deep. As if he were saying: Just as mercy and truth and justice save the righteous, so your judgments condemn the reprobate: which are therefore called a great deep, because they are darkened by manifold iniquity. And because he had first said that the divine mercy was in heaven: now he shows that it also came to earth. For he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":407,"ref":"p407","source":"Homines et jumenta salvabis, Domine (??) quemadmodum multiplicasti misericordiam tuam Deus. Intantum enim suam misericordiam pius Dominus multiplicavit, quod non solum homines rationales, sed etiam brutos et idiotas salvavit. Ubi enim abundavit peccatum, superabundavit gratia (Rom. 5.). Filii autem hominum, id est, tota Ecclesia continuata usque ad finem saeculi, In tegmine alarum tuarum sperabun(??). Idest, in protectione duorum praeceptorum, caritatis Dei videlicet, et proximi (Matth. Luc. 10.). Sub istis alis quisquis non protegitur, vitiorum astibus exuretur. Vel quia dicit prius homines, et postea filios hominum, possumus intelligere per homines, antiquos patres, qui legem quidem non habuerunt, sed ipsi sibi fuerunt lex: et praecepta Dominica rationabiliter intellexerunt et fecerunt. Cum enim gentes quae legem non habent, naturaliter ea quae legis sunt, faciunt: ejusmodi legem non habentes, ipsi sibi sunt lex: qui ostendunt opus legis scriptum in cordibus suis, testimonium reddente illis conscientia ipsorum (Rom. 2.). Ipsi quidem per misericordiam Dei salvati sunt, quemadmodum et nos, qui sumus filii hominum, scilicet prophetarum et Apostolorum: pertinentes ad Filium hominis Salvatorem Christum: qui sumus nutriti sub lege, regenerati per gratiam in spem vitae aeternae. Quae quidem gratia nobis commendatur, cum subinfertur:","english":"You will save men and beasts, O Lord, as you have multiplied your mercy, O God. For the merciful Lord has multiplied his mercy to such an extent that he has saved not only rational men but even brute and ignorant beasts. For where sin abounded, grace superabounded (Rom 5). But the sons of men, that is, the whole Church continued even to the end of the world, will hope in the covering of your wings. That is, in the protection of the two commandments, namely, of love of God and of neighbor (Mt, Lk 10). Whoever is not protected under these wings will be burned by the heat of vices. Or, because he says first \"men\" and afterward \"sons of men,\" we can understand by \"men\" the ancient fathers, who indeed did not have the law, but were themselves a law to themselves, and understood and kept the Lord's commandments rationally. For when the Gentiles, who do not have the law, naturally do the things that are of the law, such men, not having the law, are a law to themselves, who show the work of the law written in their hearts, their conscience bearing witness to them (Rom 2). They indeed were saved through the mercy of God, just as we also, who are the sons of men, namely of the prophets and Apostles, belonging to the Son of Man, Christ the Savior, who have been nourished under the law and reborn through grace unto the hope of eternal life. This grace is indeed commended to us when it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":408,"ref":"p408","source":"Inebriabuntur ab ubertate domus tuoe: et torrente voluptatis potabis cos. Gratia Dei diffusa in cordibus nostris per Spiritum sanctum, qui datus est nobis (Rom. 5.), ipsa est ubertas domus Dei. Hac ubertate inebriantur, qui tanto omnipotentis Dei amore repleti sunt, ut mente mutala sibimet ipsis extranei esse videantur. Haec merito torrens voluptatis dicitur, quia cum magno impetu venit, et cum magna suavitate atque delectatione a sitientibus justitiam potatur. Hac inebriati erant martyres, quando ad mortem laeti ibant, tormenta contemnebant, parentes flentes non agnoscebant, Speremus ergo sub tegmine alarum Dei, quatenus ejus dulcedine mereamur inebriari.\n\nQuoniam apud te est fons vitoe: et in lumine tuo videbimus lumen. Qui est (??)fons vitae, nisi Christus? Venit in carne, roravit sitientem, satiavit sperantem. Hic aliud est fons, aliud lumen; ibi npn ita. Quod enim fons, hoc est et lumen. Et quicquid vis illud voca: quia non est quod vocas. Quia (Ex Augustino) non poles congruum nomen invenire, non remaneat in uno nomine. Fons est quia satiat sitientes. Lumen quia illuminat caecos, in hoc lumine videmus lumen, quia illuminati a Christo videmus sap(??)entiam, justitiam, caritatem. Vel in hoc lumine videmus lumen, sicut ipse ait, Qui videt me, videt et Patiem (Joan. 14.). Et ut hoc fiat, fac quod sequitur:","english":"They shall be inebriated from the abundance of your house: and you shall give them to drink from the torrent of your pleasure. The grace of God poured out in our hearts through the Holy Spirit, who has been given to us (Rom 5), is itself the abundance of the house of God. With this abundance they are inebriated who are so filled with love of the almighty God that, their mind being changed, they seem to be strangers to themselves. This is rightly called the torrent of pleasure, because it comes with great force, and with great sweetness and delight it is drunk by those who thirst for justice. With this the martyrs were inebriated when they went joyfully to death, despised torments, and did not recognize their weeping parents. Let us therefore hope under the covering of God's wings, that we may deserve to be inebriated with his sweetness.\n\nFor with you is the fountain of life: and in your light we shall see light. Who is the fountain of life, if not Christ? He came in the flesh, he watered the one who thirsted, he satisfied the one who hoped. Here one thing is the fountain, another the light; there it is not so. For what is the fountain, that also is the light. And whatever you wish, call it that: because there is no [name] by which you may call it. Because (from Augustine) you cannot find a fitting name, let it not remain in one name. It is a fountain because it satisfies those who thirst. It is light because it enlightens the blind. In this light we see light, because, enlightened by Christ, we see wisdom, justice, charity. Or in this light we see light, as he himself says, He who sees me sees also the Father (Jn 14). And that this may be done, do what follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":409,"ref":"p409","source":"Proetende misericordiam tuam scientibus te, et justitiam tuam his qui recto sunt corde. Prius est scire Deum per fidem, deinde rectum habere cor: idest, velle quod vult Deus. Scientibus se praetendit misericordiam suam Deus, quando credentibus in eum prius donat remissionem (??) eccatorum. Deinde cum jam cor rectum habere coeperim, ut ea qua: Deus vult, et ipsi velint: sic justitiam Dei consequuntur, ut de peccato, ibus justi efficiantur. Sed jam cavea(??), ne superbia(??). Unde orandum est, et dicendum:\n\nNon veniat mihi pes superbioe: et manus peccatoris non moveat me. Radicem pecca(??)i (Ex Augustino) et caput peccati timuit, qui hoc dixi(??). Non deerat primo Adae justitia, sed venit illi pes superbiae. Et movit illum manus peccatoris, idest, tentatio diaboli. Superbia ergo lapsi sumus, ut ad istam mortalitatem perveniremus. Superbia dejicit: humilitas erigit. Serva ergo quod intus est, scilicet pedem tuum, afiectum tuum: et non timebis foris ne te moveat ma– nus peccatoris. Quare contra superbiam hoc dicitur? Quia","english":"Stretch forth your mercy to those who know you, and your justice to those who are right in heart. First comes knowing God through faith, then having a right heart—that is, willing what God wills. God stretches forth his mercy to those who know him when he first grants to those who believe in him the remission of sins. Then, when I have already begun to have a right heart, so that they too will what God wills, thus they attain the justice of God, so that from sinners they are made just. But now beware, lest through pride. Hence one must pray and say:\n\nLet not the foot of pride come upon me: and let not the hand of the sinner move me. He feared the root of sin and the head of sin, who said this. Justice was not lacking to the first Adam, but the foot of pride came upon him. And the hand of the sinner moved him, that is, the temptation of the devil. By pride, then, we fell, so as to arrive at this mortality. Pride casts down; humility raises up. Keep, therefore, what is within, namely your foot, your affection: and you will not fear outside lest the hand of the sinner move you. Why is this said against pride? Because","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":410,"ref":"p410","source":"Ibi ceciderunt qui operantur iniquitatem; expulsi sunt, nec potuerunt stare. Qui modo iniqui sunt, prius in superbia ceciderunt. Prior ille, qui in veritate non stetit (Joan. 8.): deinde per eum illi, quos Deus de paradiso dimisit (Gen. 3.). Ideo cum cautam faceret Ecclesiam Dominus: Illa tuum (inquit) observabit caput, et tu ejus calcaneum (Ibid.). Serpens observat, ut tibi veniat pes superbiae, ut tuus affectus moveatur a Deo, et ita te dejiciat. Tu autem Caput ejus observa, initium omnis peccati superbiam (Eccli. 19.). Prima origo peccandi est voluntas deficiens a summo bono, et haec est pes superbiae. Inde procedunt duo vitia, scilicet ignorantia rerum agendarum, et concupiscentia noxiarum. Deinde alia duo de(??)ivantur: idest timor et amor. Ex his autem omnis malorum seges generatur. Summo opere igitur cavendum est, ne pes, idest affectus noster, moveatur a summo bono, ne labatur per superbiam: et sic incidat inter manus peccatoris, et a beatitudine excludatur. Inquatum quisque minus amat Deum, in tantum labitur pes ejus ad peccandum. Et in quantum plus amat Deum, intantum robustior stat, et tantum eum minus peccare delectat.","english":"There they fell who work iniquity; they were driven out, and they could not stand. Those who are now wicked first fell in pride. First that one fell, who did not stand in the truth (John 8); then through him those whom God sent out of paradise (Gen. 3). Therefore, when the Lord was making the Church cautious, he said: She will watch your head, and you her heel (Ibid.). The serpent watches, so that the foot of pride may come upon you, so that your affection may be moved away from God, and so he may cast you down. But you, watch his head—pride, the beginning of every sin (Sir. 19). The first origin of sinning is the will falling away from the highest good, and this is the foot of pride. From this proceed two vices, namely ignorance of things to be done and concupiscence of harmful things. Then two others are derived from these: that is, fear and love. From these, moreover, the whole crop of evils is generated. Therefore it must be guarded against with the utmost care, lest the foot—that is, our affection—be moved away from the highest good, lest it slip through pride, and so fall into the hands of the sinner and be shut out from blessedness. To the extent that each one loves God less, to that extent his foot slips toward sinning. And to the extent that he loves God more, to that extent he stands more strongly, and to that extent it pleases him less to sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":411,"ref":"p411","source":"TITULIS PSALMI XXXVI.\n\nPsalmus ipsi David. Id est, excellentioribus membris Ecclesiae. Videns Propheta, vel quilibet justus qui hic loquitur, impi(??)s prosperari et justos conculcari ab impiis, et quod qui(??)lam simplices justi inviderent potentiae eorum, et vellent ulcisci injurias ab illis al(??)atas: aliquando etiam vellent conformes fieri eis. Ponit contra haec qoaodam saluberrimam doctrinam. Materia est justus, et econtrario impius secundario. Tamen eam sic dividit. In primis ait de justo, admonendo eum, ne moveatur invidia erga im– pium, vel imitatione, vel ira: intramiscendo quaedam de impio. In secunda parte ponit quid faciat impius contra justum, admonendo ipsum justum, ut patienter sustineat. In te(??)tia parte ponit praemia justi cum admiratione et damnationem malorum: per quod justum, ne malum velit imitari, deterret. Intentio est per hac animas simplices consolari, ut nullatenus propter imp(??)orum nequitiam vel iqjuriam moveantur.","english":"THE TITLES OF PSALM 36.\n\nA psalm of David himself. That is, for the more excellent members of the Church. The prophet, or any righteous man who speaks here, seeing the wicked prosper and the righteous trampled by the wicked, and that certain simple righteous men envied their power and wished to avenge the injuries brought upon them by them—at times even wishing to become like them—sets down against these things a certain most wholesome teaching. The subject is the righteous man, and by contrast the wicked man is secondary. Yet he divides it thus. In the first place he speaks of the righteous man, admonishing him not to be moved by envy toward the wicked, nor by imitation, nor by anger, inserting certain things about the wicked man. In the second part he sets down what the wicked man does against the righteous man, admonishing the righteous man himself to endure patiently. In the third part he sets down the rewards of the righteous with admiration, and the condemnation of the wicked, whereby he deters the righteous man from wishing to imitate evil. The intention is to console simple souls by these means, so that they are in no way moved on account of the wickedness or injury of the wicked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":412,"ref":"p412","source":"PSALMUS XXXVI.\n\nNoli oemulari (inquit) in malignantibus. Malignantes dicti sunt quasi malum ignem alen– tes, idest concupiscentiam. Unde scriptum est, Qui diligit iniquitatem, odit animam suam (Psal. 10.). Et iterum, Quicumque voluerit amicus esse seculi hujus, inimicus Dei constituetur (Jacob. 4.). Ipsi sunt malig(??)antes, qui in seipsis operantur malum: Deum et animas suas odiendo, et deligendo peccatum. AEmulari diversos habet sensus. Aliquando enim ponitur pro diligere, sicut dicit Apostolus, AEmulor enim vos Dei aemulatione (2. Cor. 10.). Aliquando pro imitari, sicut rursus ait, AEmulamini charismata mel(??)ora (1. Cor. 12.). Aliquando pro invidere, sicut in hoc loco. Admonetur ergo quaeque fidelis et imperfecta anima, ut non velit aemulari, id est, invidere, his qui in malo delectantur: neque zelare, id est, persequi, eos qui iniquitatem operantur. Et hoc est, quod subdit: Neque zelaveris facientes iniquitatem. Duobus enim modis infirmus electorum animus commovetur adversus reprobos: aut cum invidet de illorum foeli– citate: aut curo irascitur de iniquitate. Noli hoc, sed esto aequo animo. Nam brevis est eorum et felicitas et iniquitas.","english":"PSALM 36.\n\nDo not emulate, he says, those who do evil. Those who do evil are so called as it were feeding an evil fire, that is, concupiscence. Hence it is written, He who loves iniquity hates his own soul (Ps. 10). And again, Whoever wishes to be a friend of this world will be established as an enemy of God (James 4). These are the ones who do evil, who work evil in themselves: by hating God and their own souls, and by loving sin. To emulate has various meanings. For sometimes it is put for to love, as the Apostle says, For I emulate you with a divine emulation (2 Cor. 10). Sometimes for to imitate, as he again says, Emulate the better charisms (1 Cor. 12). Sometimes for to envy, as in this place. Therefore every faithful and imperfect soul is admonished not to wish to emulate, that is, to envy, those who take delight in evil; nor to be zealous, that is, to persecute, those who work iniquity. And this is what he adds: Nor be zealous against those who work iniquity. For the weak mind of the elect is stirred against the reprobate in two ways: either when it envies their felicity, or when it is angered by their iniquity. Do not do this, but be of calm mind. For both their felicity and their iniquity are brief.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":413,"ref":"p413","source":"Quoniam tanquam foenum velociter arescent. Ad tempus enim laetantur et florent, sed cito siccantur, et in pulverem rediguntur (Isa. 40.). Et quemadmodum olera, id est, viriditas, herbarum cito decident. Unde Isaias, Omnis, inquit,(??)caro foenum, et omnis gloria ejus quasi flos foeni. Siccatum est faenum, et cecidit flos (Ibid.). Prius evellit pravitatem: deinde commendat bonos mores, cum subjungit:\n\nSpera in Domino, et fac bonitatem. Neque enim est utilis spes sine bono opere. Nec (Ex Augustino) bonum opus est aliquod sine caritate. Unde mox subditur, Et inhabita terram, et p(??)sceris in divitiis ejus. Terra Domini est Ecclesia. Ipsam colit, ipsam rigat agricola pater multorum, qui exercent bona opera: sed qui non habitant terram, nec pertinent ad agricolam. Terram autem habitare, est intra sanctam Ecclesiam epiritualiter et concorditer vivere. Quod facere non valet, nisi is(??) qui caritatem habet, ipsa est divitiae hujus terrae. Deus est caritas (1. Joan. 4.). Non quaerit Ecclesia divitias alias, nisi Deum suum: unde et cecinit. Pars mea tu es. Ergo delectare, o anima, in divitiis tuis. Ad hoc enim quaerunt homines divitias. ut delectentur in eis: et ideo subditur:","english":"For they shall quickly wither like grass. For they rejoice and flourish for a time, but soon they are dried up and reduced to dust (Isa. 40). And like garden herbs, that is, the greenness of plants, they shall quickly fall away. Hence Isaiah says, All flesh is grass, and all its glory is like the flower of grass. The grass is dried up, and the flower has fallen (Ibid.). First he tears out wickedness; then he commends good conduct, when he adds:\n\nHope in the Lord, and do good. For hope without good work is of no profit. Nor (from Augustine) is any good work possible without charity. Hence it is presently added, And dwell in the land, and you shall be fed in its riches. The land of the Lord is the Church. The father of many, who perform good works, cultivates it, waters it as a farmer: but those who do not dwell in the land do not belong to the farmer. Now to dwell in the land is to live spiritually and in concord within the holy Church. This no one is able to do unless he has charity; this itself is the riches of this land. God is charity (1 John 4). The Church seeks no other riches than her God: hence she also sang, You are my portion. Therefore delight, O soul, in your riches. For it is for this that men seek riches, that they may delight in them: and therefore it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":414,"ref":"p414","source":"Delectare in Domino. Quo fructu? Sequitur, et dicit: Et dabit tibi petitiones cordis tui. Aliae sunt petitiones carnis, aliae cordis. (??)ae sunt corporales, Istae spirituales. Delectatio in Deo non petit, quod caro vult, sed quod vult spiritus. Quid al(??)ud petit cor delectantis in Deo, nisi ipsum Deum, ipsam lucem, ipsam sapientiam, ipsam aeternitatem? Ifanc promittit Deus delectantibus in se. Inde scriptum est, Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, haec praeparavit Deus diligentibus se (Isai. 64. 1. Cor. 2.). Haec est petitio Cordis nostri. Haec est merces delectantis in Domino. Et quia posset aliquis dicere, Non possum delectari, vel sperare in Domino: quia multa habeo peccata: contra hoc salubre dat consilium, cum subdit:\n\nRevela Domino (??)iam tuam. Dic peccata tua (Eccles. 17.). Accusa, et corrige teipsum (Jacob. 5.). Et spera in eo, et ipse faciet. Spem enim promittit peccatoribus (1. Joan. 1.), et facit indulgentiam agentibus poenitentiam (Matth. 4.). O quam salubria mandata, non invidere malis, non diligere iniquitatem, in Domino sperare, in Domino delectari, vias et opera nostra Domino confiteri! Si hoc facies, et ipse faciet. Quid?","english":"Delight in the Lord. With what fruit? There follows, and it says: And he will give you the petitions of your heart. One kind are the petitions of the flesh, another of the heart. Those are bodily, these spiritual. Delight in God does not ask what the flesh wants, but what the spirit wants. What else does the heart of one who delights in God ask for, except God himself, that very light, that very wisdom, that very eternity? This God promises to those who delight in him. Hence it is written: What the eye has not seen, nor the ear heard, nor has it entered into the heart of man, these things God has prepared for those who love him (Isa. 64; 1 Cor. 2). This is the petition of our heart. This is the reward of one who delights in the Lord. And because someone might say, I cannot delight or hope in the Lord, because I have many sins, against this he gives saving counsel, when he adds:\n\nReveal your way to the Lord. Tell your sins (Eccles. 17). Accuse yourself, and correct yourself (James 5). And hope in him, and he will do it. For he promises hope to sinners (1 John 1), and grants forgiveness to those who do penance (Matt. 4). O how saving are these commands: not to envy the wicked, not to love iniquity, to hope in the Lord, to delight in the Lord, to confess our ways and works to the Lord! If you do this, he too will do it. What?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":415,"ref":"p415","source":"Et educet quasi (??)umen justitiam tuam. Ut nunquam (Ex Aug.) in tenebris et vitiis obscuretur. Justitia tua est fides tua (Rom. 1.). Justus enim ex fide vivit (Hebr. 10.). Haec justitia modo abscondita est. In fide res est, nondum in speci(??) (1. Cor. 3.). Aliud credis, ut facias, nondum vides, quod credis. Cum autem coeperis videre, quod credidisti, educetur in lumen justitia tua (Isa. 58·). Et judicium tuum tanquam meridiem. Parum erat (Ex eodem) dicere ut lumen. Lumen enim est, cum albescit, cum sol oritur: sed nunquam est clarior lux, quam medio die. Modo judicas sequi Christum, hoc proposuisti, hoc elegisti. In abscondito est judicium tuum (Joan. 8.), adhuc reprehend(??)tur et irridetur ab infidelibus. Quando educet tanquam meridiem? Cum Christus apparuerit vita nostra, tunc et vos apparebitis cum ipso in gloria (Coloss. 3.). Interim quid?","english":"And he will bring forth your righteousness as the light, so that it is never obscured in darkness and vices. Your righteousness is your faith, as in Romans 1: for the just man lives by faith, as in Hebrews 10. This righteousness is for now hidden. The matter rests in faith, not yet in sight, as in 1 Corinthians 3. You believe one thing so that you may do it; you do not yet see what you believe. But when you begin to see what you have believed, your righteousness will be brought forth into the light, as in Isaiah 58. And your judgment as the noonday. It was too little to say \"as the light.\" For it is light when it grows white, when the sun rises; but the light is never clearer than at midday. For now you judge that you are following Christ; this you have purposed, this you have chosen. Your judgment is in secret, as in John 8; for now it is reproved and mocked by unbelievers. When will he bring it forth as the noonday? When Christ, our life, has appeared, then you also will appear with him in glory, as in Colossians 3. In the meantime, what?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":416,"ref":"p416","source":"Subditus esto Domino, et ora eum. Hoc sit vita nostra, obedire praeceptis ejus, et obsecrare eum. Perseveret bonum opus et oratio, donec det quod promisi(??). Si videris florere impium, non te moveat vanitas. Noli oemulari in eo, qui prosperatur in via sua, et in homine faciente injustitias. Prosperatur (Ex eodem) in via sua? Tu labora in via Dei. Illi prosperitas in via est in perventione infoelicitas. Tibi labor in via, in perventione foelicilas(??) Illa via lata est, finis ejus in profundum inferi perducit: via tua angusta est (Matth. 7.), finis ejus vita aeterna. Dico, ne aemuleris. Et si aliquo modo motus es, sive in animo, sive in corpore, corrige illud. Et hoc est quod subdit:\n\nDesine ab ira, et derelinque furorem: noti oemulari, ut maligneris. Ira pertinet ad animum, furor ad corpus. Ac si diceret, Nec iniquitas pravorum moveat te ad iracundiam, nec illorum prosperitas ad invidiam. Quoniam, qui malignantur, exterminabuntur. Id est, ex(??)a terminos supernae Jerusalem ejicientur: sicut scriptum est. Tollatur impius ne videat gloriam Dei (Isa. 26.).","english":"Be subject to the Lord, and pray to him. Let this be our life: to obey his commandments and to entreat him. Let the good work and the prayer persevere, until he gives what I have promised. If you see the wicked flourishing, do not let vanity move you. Do not be jealous of him who prospers in his way, nor of the man who commits injustices. Does he prosper in his way? You labor in the way of God. For him, prosperity in the way ends in unhappiness; for you, labor in the way ends in happiness. That way is broad, and its end leads into the depths of hell; your way is narrow (Matthew 7), and its end is eternal life. I say this, so that you may not be jealous. And if you have been moved in any way, whether in mind or in body, correct it. And this is what follows:\n\nCease from anger, and forsake fury: do not be jealous, so as to do evil. Anger belongs to the mind, fury to the body. It is as if he said: Let neither the iniquity of the wicked move you to anger, nor their prosperity to envy. For those who do evil will be exterminated. That is, they will be cast out beyond the boundaries of the heavenly Jerusalem, as it is written: Let the wicked be taken away, lest he see the glory of God (Isaiah 26).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":417,"ref":"p417","source":"Sustinentes autem Dominum ipsi hoer(??)ditabunt terram. Qui sunt sustinentes, nisi patientes? Hinc discipulis suis Dominus ait. Vos estis, qui permansistis mecum in tentationibus (Luc. 22.). Quo contra scriptum est. Vae his, qui perdiderunt sustinentiam (Eccles. 2.). Terra autem est caelestis patria, de qua alibi dicitur, Credo videre bona Domini in terra viventium (Psal. 26.). Ha(??)c terram sustinentes Domi– num haereditahunt, id est. haeredita(??)io jure possidebunt. Et ne hanc sust nentiam longissimam aestima– res, protinus adjunxit:\n\nEt adhuc pusillum, et non er(??)(??) peccator. Id est, non apparebit. Brevis est pravorum vita et foelicitas. Et si longum spatium videtur, cum visunt, breve videtur, cum moriuntur. Cito transeunt tempora: breve est, quod durare non potest. Hinc Apostolus. Quae est, inquit, vita vestra? Vapor fumi ad modicum parens (Jacob. 4.). Sed valde notandum est, quod subditur: Et quoeres locum ejus, et non invenies. Modo quaere locum peccatoris, et invenis. Locus euos est usus ejus. Habet enim (Ex Augustino) aliquem usum peccatur. Hic utitur illo Deus ad probandum justum, quomodo (??)sus est diabolo ad probandum Job (Job. 1.): quomodo est usus Juda, ad tradendum Christum (Matth. 26.). Est ergo in hac vita, quod agatur de peccatore. Hic est locus ejus.","english":"But those who sustain the Lord, they themselves will inherit the earth. Who are those who sustain, except those who are patient? Hence the Lord said to his disciples: You are those who have remained with me in temptations (Luke 22). Against this it is written: Woe to those who have lost endurance (Eccles. 2). But the earth is the heavenly fatherland, of which it is said elsewhere: I believe that I shall see the good things of the Lord in the land of the living (Ps. 26). This earth those who sustain the Lord will inherit, that is, they will possess it by right of inheritance. And lest you should think this endurance very long, he immediately added:\n\nAnd yet a little while, and the sinner will not be. That is, he will not appear. Brief is the life and happiness of the wicked. And if a long span seems, while they live, it seems brief when they die. Quickly do times pass by: brief is that which cannot last. Hence the Apostle says: What is your life? It is a vapor of smoke appearing for a little while (James 4). But it is very much to be noted what is added: And you will seek his place, and you will not find it. Now seek the place of the sinner, and you find it. His place is his use. For the sinner has some use (as Augustine says). Here God uses him for proving the just, as the devil was used for proving Job (Job 1); as Judas was used for betraying Christ (Matt. 26). There is, therefore, in this life something that is done concerning the sinner. This is his place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":418,"ref":"p418","source":"Quomodo est in fornace aurificis palea, et ardet palea, ut aurum purgetur: sic saevit impius, ut justus probetur. Sed cum transierit tempus probationis nostrae: quando non erunt, qui probentur, non erunt per quos probentur. Et tunc si quaeres locum eorum, non invenies.\n\nMansueti autem hoereditabunt terram. Mansueti sunt, qui Domino non resistunt, qui jugum ejus humiliter portant (Matth. 11.), qui adversa mundi aequanimiter tolerant (Rom. 12.), non reddentes malum pro malo, vel maledictum pro maledicto: sed econtrario benedicentes (1. Thess. 5.). Ipsi ferunt idonei ad haereditandum terram illam sanctam Jerusalem, quae liberabitur de ista peregrinatione et in aeternum vive(??) cum Deo et de Deo. Et delec abuntur in multitudine pacis. (??)ruentur enim aeterno Deo, qui est omnium bonorum fons et plenitudo. Inde superna illa civitas Jerusalem nominatur, quae (??)isio pacis interpretatur. Tantum esi autem pacis bonum, ut in rebus terrenis nihil gratius soleat audiri, nihil desiderabilius concupisci: nihil postremo possit melius inveniri. In omnibus autem rebus pax quaedam quaeritur et ordo naturae. Pax omnium rerum, tranquillitas ordiflis. Ordo est parium dispariumque rerum sua cuique loca tribuens dispositio. Pax domus ordinata imperandi et obediendi concordia cohabitantium. Pax animae rationalis ordinata cognitionis actionisque consen(??)io.","english":"As the chaff is in the goldsmith's furnace, and the chaff burns so that the gold may be purified, so the wicked rage so that the righteous may be tested. But when the time of our testing has passed—when there are none who are to be tested, there will be none through whom they are tested. And then, if you seek their place, you will not find it.\n\nBut the meek will inherit the earth. The meek are those who do not resist the Lord, who bear his yoke humbly (Matthew 11), who endure the adversities of the world with equanimity (Romans 12), not returning evil for evil, or curse for curse, but on the contrary blessing (1 Thessalonians 5). They are made fit to inherit that holy land, Jerusalem, which will be freed from this pilgrimage and will live forever with God and from God. And they will delight in the multitude of peace. For they will flow into the eternal God, who is the fount and fullness of all good things. Hence that heavenly city is named Jerusalem, which is interpreted as the vision of peace. So great, moreover, is the good of peace that among earthly things nothing is usually heard more gladly, nothing is desired more eagerly, nothing, finally, can be found better. In all things, moreover, a certain peace and order of nature is sought. The peace of all things is the tranquility of order. Order is the disposition that assigns to equal and unequal things their proper places. The peace of a household is the concord of those living together in ordered commanding and obeying. The peace of the rational soul is the ordered consent of cognition and action.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":419,"ref":"p419","source":"Pax animae et corporis, ordinata vita et salus animantis. Pax hominis mortalis et Dei ordinata in fide, sub aeterna lege obedientia. Haec sunt in quibus mansuetus Dei se debet nutrire, ut ad coelestem pacem valeat pervenire. Pax vero coelestis civitatis, est ordinatissima et concordissima societas fruendi Deo, et invicem in Deo. Et quia quandiu hic vivitur, justi injustorum insidias patiuntur, subjunctum est:\n\nObservabit peccator justum. Non enim cessa(??) pravi bonorum vitam inquirere, studiose attendentes, si qua ex parte valeant eis nocere. Hinc de Domino scriptum est. Et ipsi observabant eum (Luc. 14.). Malus ergo bonum observat, ut eum capiat et perdat. Et quod opere exercere non valet, fera et bestiali corrosione verborum exercet. Et hoc est, quod sub(??) dit(??), Et stridebit super eum dentibus suis. Id est dentibus nequitiae et impietatis, quibus eum nititur devorare. Saepe autem per Corporis motus animi designantur affectus.","english":"The peace of soul and body, an ordered life and the salvation of the living being. The peace of mortal man and of God is obedience ordered in faith, under the eternal law. These are the things in which the meek man of God ought to nourish himself, so that he may be able to reach heavenly peace. But the peace of the heavenly city is the most ordered and most harmonious fellowship of enjoying God, and one another in God. And because as long as one lives here, the righteous endure the snares of the unrighteous, there follows:\n\nThe sinner will watch the righteous man. For the wicked do not cease to search out the life of the good, attentively considering in what way they may be able to harm them. Hence it is written concerning the Lord: And they themselves were watching him (Luke 14). The evil man, therefore, watches the good man, to capture and destroy him. And what he cannot carry out by deed, he carries out by the wild and beastly gnawing of words. And this is what follows: And he will gnash upon him with his teeth. That is, with the teeth of wickedness and impiety, with which he strives to devour him. Often, moreover, the affections of the soul are signified through the movements of the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":420,"ref":"p420","source":"Dominus autem irridebit eum: quoniam pro– spicit, quod veniat dies ejus. Ille habet oculos cognitionis. Praescivit futurum esse diem judici(??), in quo erunt occulta manifesta. Ibi peccator irrisione dignus, a Domino demonstrabitur: quando amissa potestate a gloria paenis aeternis puniendus tradetur. Hic etiam jam irrideri incipiunt, cum militiae gladium, qu(??) (??)ocere alil(??) aestimant, ipsi in se(??)psos nescientes convertunt.\n\nGladium evaginaverunt peccatores, intenderunt (??)rcum suum. Per gladium, apertam et manifestam persecutionem intelligimus. Per arcum vero occultam et dolosam deceptionem, qua sanc(??)is insidiantur. Gladium evaginare est malitiam prius in corde occultam, etiam opere exercere. Arcum intendit, qui dolum parat, unde Incautum feriat. Gladio cominus quisque percutit, arcu a longe trahit. Gladius ergo percutiens, est persecutio insistens. Arcus vero, Inopinata et quasi longe remota deceptio. His duobus generibus persecutionis impugnant mali bonos: videlicet. Ut decipiant pauperent et inopem, ut truciaent rectos corde. Nomine p(??)uperis et inopis designantur simplices scientiam et vir(??)utem non habentes. Per rectos corde intelligimus perfectos. Simplices ergo moliuntur arcu occulte decipere: perfectos vero student aperte persecutionis gladio trucidare.","english":"But the Lord will laugh them to scorn, because he sees that the day of each one is coming. He has the eyes of knowledge. He foreknew that the day of judgment would come, in which hidden things will be made manifest. There the sinner, worthy of mockery, will be exposed by the Lord, when, having lost his power, he will be handed over from glory to be punished with eternal torments. Even now they begin to be mocked, when they think to wield the sword of soldiery and, unknowingly, turn it against themselves.\n\nThe sinners have drawn the sword, they have bent their bow. By the sword we understand open and manifest persecution; by the bow, hidden and deceitful deception, by which they lie in wait for the saints. To draw the sword is to carry out in deed the malice first hidden in the heart. He bends the bow who prepares a deceit, whereby he may strike the unwary. With the sword one strikes at close quarters; with the bow one shoots from afar. The sword, then, that strikes is pressing persecution; the bow is unforeseen and, as it were, far-off deception. By these two kinds of persecution the wicked assail the good: namely, that they may deceive the poor and needy, and that they may slaughter the upright in heart. By the name of the poor and needy are designated the simple, who have neither knowledge nor virtue; by the upright in heart we understand the perfect. The simple, then, they strive to deceive secretly with the bow; but the perfect they endeavor to slaughter openly with the sword of persecution.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":421,"ref":"p421","source":"Inimici Ecclesiae quolibet errore caecentur, vel malitia depraventur, si accipiunt potestatem corporaliter affligendi, exercent ejus patientiam. Et ut etiam inimici diliguntur, exercent ejus benevolentiam. Quia Deus his, qui diligunt eum, omnia cooperatur in bonum (Rom. 8.). Quod vero inimicus adversatur, sibi ipsi convertitur in detrimentum. Et ideo subditur:\n\nGladius eorum intret in corda ipsorum, et arcus eorum confringatur. In corpore occidere voluerunt, in anima moriuntur. Quicumque alium laedere molitur, primum scipsum proprio jaculo percutit. Arens autem confringitur, quando dolus et mala voluntas non pervenit ad effectum. Constat plus e(??)se quod se laedunt iniqui, quam quod sibi videntur laedere alios. Gravius est enim vitio animam occidi, quam gladio corpus trucidari. Deinde commendat justorum modicitatem, dicens:\n\nMelius est medicum justo super divitias peccatorum multas. Melior enim justorum paupertas, quam divitiae peccatorum. Iste enim paucis abundat, ille autem plenus sitit. Iste animam salvat, ille autem et corpus et animam perdit (Matth. 16.). Sed quid prodest homini, si mundum universum lueretur, animae autem suae detrimentum patiatur (Matth. 13.)? Melior est enim huic fides, quae grano sinapis comparatur, quam illi perfidia, quae ubique vagatur.","english":"However blinded the enemies of the Church may be by any error, or depraved by malice, if they receive power to afflict bodily, they exercise her patience. And so that even enemies are loved, they exercise her benevolence. Because God works all things together for good to those who love him (Rom 8). But whatever the enemy opposes turns to his own detriment. And therefore it is added:\n\nLet their sword enter into their own hearts, and let their bow be broken. They wished to kill in the body; in the soul they die. Whoever strives to harm another first strikes himself with his own javelin. But the bow is broken when deceit and evil will do not reach their effect. It is certain that the wicked harm themselves more than they seem to harm others. For it is more grievous for the soul to be killed by vice than for the body to be slaughtered by the sword. Then he commends the modest means of the righteous, saying:\n\nBetter is a little to the just man than the many riches of sinners. For the poverty of the righteous is better than the riches of sinners. The one abounds in few things, while the other, though full, thirsts. The one saves his soul, while the other loses both body and soul (Mt 16). But what does it profit a man if he gain the whole world but suffer the loss of his own soul (Mt 13)? For faith, which is compared to a grain of mustard seed, is better for this one than the faithlessness which wanders everywhere is for that one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":422,"ref":"p422","source":"Quoniam brachia peccatorum conterentur. Idest, virtus, potentia, divitiaeque in quibus confidunt. Confirmat autem justos Dominus. Ne ab injustitia vinca(??)tur. Quoniam sicut Apostolus ait, Tribulatio patientiam operatur, patientia probationem, probatio spem, spes autem non confundit: quia charitas Dei diffusa est in cordibus nostris per Spiritum Sanctum qui datus est nobis (Rom. 5.). Audi voces confirmati justi, Quis nos separabita charitate Christi? Tribulatio, an angustia, a(??) persecutio, an fames, an nud(??)tas, a(??) periculum, an glad(??)us (Rom. 8.)? Quomodo confirmat? sequitur et dicit:\n\nNovit Dominus dies immaculatorum. Novit enim quomodo vixerint, et in quibus vitam (??)inierint. Vel novit quia dilexit. Unde econtra malis dicturus est, Amen dico vobis, nescio vos (Matth. 25.). Omnis enim qui ignorat, ignorabitur: et ideo hoeredi– tas eorum in aeternum erit. Esto ergo purus et mundus omnibus di(??)bus vitae tuae, ut placeas Domino Deo tuo in omni tua conversatione (1. Cor. 14.). Et cum dies islos finieris, in aeternum haered(??)tab(??)s.","english":"Because the arms of sinners will be crushed—that is, their strength, power, and riches, in which they trust. But the Lord strengthens the righteous, so that they are not overcome by injustice. For, as the Apostle says, tribulation produces patience, patience produces proven character, proven character produces hope, and hope does not disappoint, because the love of God has been poured into our hearts through the Holy Spirit who has been given to us (Rom. 5). Hear the words of the strengthened righteous man: Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword (Rom. 8)? How does he strengthen them? What follows says:\n\nThe Lord knows the days of the blameless. For he knows how they have lived and in what manner they have entered into life. Or he knows them because he has loved them. Hence, on the contrary, he will say to the wicked: Amen I say to you, I do not know you (Matt. 25). For everyone who does not know will be unknown, and therefore their inheritance will be forever. Be therefore pure and clean all the days of your life, so that you may please the Lord your God in your whole conduct (1 Cor. 14). And when you have finished these days, you will inherit forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":423,"ref":"p423","source":"Non confundentur in tempore malo, et in diebus famis saturabantur. Modo est tempus malum, in quo laborant justi. Unde quotidie dicunt in oratione, Libera nos a malo (Matth. 6.). In hoc empore elati quique, dum suam gloriam quaerunt, si (??)jur(??)ae vel contumeliae sibi illatae fuerint, erubescunt. Quo contra sancti viri qui non quaerunt gloriam suam, sed D(??)i, si deridentur, si contumeliis et paenis dehonestantur, non solum non erubescunt, sed etiam gloriantur. Unde Apostolus, Gloriamur in tribulationibus (Rom. 5.). Saturantur autem in diebus famis, pabulo veritatis, et coelesibus sacramentis. In hac enim fame, ubi sancti Domini esuriunt, inierim verbum suum in cibum assumunt, ne deficiant in via: donec visione ipsius satientur in patria. Et quia supra dixerat. Brachia peccatorum conterentur, probat hoc, cum infertur:\n\nQuia peccatores peribunt. Quomodo? sequitur et dicit. Inimici vero Domini. Idest, ipsi peccatores: Mox ut honorificati fuerint, in reverentia habita. Et exaltari, per potentias et dignitates, Deficientes quotidie de malo in pejus, quemadmodum fumus deficient. Fumus a loco ignis erumpens in alto extollitur, et ipsa elatione in globum magnum intumescit. Et qu(??)nto fuerit ille grandior, tanto(??)(??)it vanior.","english":"They will not be put to shame in the time of evil, and in the days of famine they will be satisfied. Now is the time of evil, in which the righteous labor. Hence daily they say in prayer, Deliver us from evil. In this time, all the proud, while they seek their own glory, are ashamed if injuries or insults have been brought against them. By contrast, holy men who seek not their own glory but God's—if they are mocked, if they are dishonored with insults and punishments—not only are they not ashamed, but they even glory. Hence the Apostle says, We glory in tribulations. But they are satisfied in the days of famine by the food of truth and the heavenly sacraments. For in this famine, where the Lord's holy ones hunger, they take His word as food, lest they fail on the way, until they are satisfied by the vision of Him in the fatherland. And because he had said above, The arms of sinners will be crushed, he proves this when he adds:\n\nBecause sinners will perish. How? He continues and says: But the enemies of the Lord. That is, the sinners themselves: As soon as they have been honored, held in reverence. And to be exalted, through powers and dignities, failing daily from evil to worse, they will fail like smoke. Smoke, bursting forth from the place of fire, is lifted on high, and by that very elevation swells into a great mass. And the greater it has become, the vainer it will be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":424,"ref":"p424","source":"Sic iniqui, qui quanto plus sunt erecti, quanto extensi, quanto undique in majorem ambitum diffusi: tanto fiunt exiliores, et delicientes, et non apparentes. Sic per multas partes est ostensum, quod melior est justi modicitas, quam divitiae peccatorum. Deinde ponit causam, quare peccator deficiat, cum subdit:\n\nMutuabitur peccator, et non solvet. Nihil habet homo, quod mutuo non accepti. Unde in Evangelio Dominus dicit, (??)omo quidam peregre proficiscens vocavit ter vos suos, et tradidit illis bona sua. Et uni dedit quinque talenta, alii duo, alii vero unum (Matth. 25). Ecce pecuniam Domini servi mutuo acceperunt. Qui autem in hoc saecculo fideliter eam dispensaverit, et cum usura Domino revertenti solvere poterit, hoc ei a Domino dicetur: Euge, serve bone et fidelis, intra in gaudium Domini tui (Ibid.). Fideliter dispensant divites, cum de divitiis elee(??)- synas faciu(??). Fideliter dispensant doctores, cum recte docent, et bene vivu(??). Peccatores vero divit as et sapientiam, virtutes et intellectum a Domino mutuantes, neque e(??) gratias referunt, neque pauperi– bus, quae habent tribuunt, (??)(??) bene vivendo persolvunt quae debent. Et ideo sicut fumus deficient. Justus autem miseretur, idest, pia affectione erga afflictos movetur: Et retribuet. Habet semper unde det, cujus pectus plenum est charitatis. Ipsa est chari(??)as quae dicitur et voluntas bona (1. Cor. 13.","english":"Thus the wicked, the more they are raised up, the more they are extended, the more they are spread out on every side into a greater compass, the more they become destitute, and failing, and not appearing. Thus it has been shown in many passages that the moderate means of the righteous man is better than the riches of sinners. Then he sets down the reason why the sinner fails, when he adds:\n\nThe sinner shall borrow, and shall not repay. Man has nothing that he did not receive as a loan. Hence in the Gospel the Lord says, A certain man going into a far country called his servants, and delivered to them his goods. And to one he gave five talents, to another two, and to another one (Matthew 25). Behold, the servants received the Lord's money as a loan. But he who has faithfully dispensed it in this world, and can repay it with interest to the Lord when he returns, to him it shall be said by the Lord: Well done, good and faithful servant, enter into the joy of thy Lord (Ibid.). The rich dispense faithfully when they give alms out of their riches. The teachers dispense faithfully when they teach rightly and live well. But sinners, borrowing from the Lord riches and wisdom, virtues and understanding, neither return thanks for them, nor give to the poor what they have, nor pay what they owe by living well. And therefore like smoke they shall fail. But the righteous man has mercy, that is, he is moved with a pious affection toward the afflicted: And he shall repay. He always has something to give, whose breast is full of charity. This is the charity that is also called good will (1 Corinthians 13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":425,"ref":"p425","source":"Matth. 5.). Si habet foris facultatem, dat ipsam charitas. Si non habet, dat benevolentiam, praestat consilium, dat auxilium, si potest. Si non potest, vel voto adjuvat, vel pro contribulato orat: et forte magis hoc valet, quam si panem porrigeret. Vaca(??)e non potest bona voluntas, ipsi inter se pauperes praestant sibi de bona voluntate. Vides caecum a vidente duci, quia nummos non habet, quos det, commOdat (??)culos non habenti(??) Unde hoc factum est, nisi quia virtus est voluntas bona, quae est thesaurus pauperum? Qui autem miseretur et tribuet, mercedem bonam reci(??)iet. Nam subditur:\n\nQuia benedicentes ei hoereditabunt terram. Qui bene vivunt, et bona quae possunt, aliis cum gratiarum actione tribuunt, ipsi sunt qui Domino benedicunt, lalibus in judicio dicturus est, Vende, benedicti Patris mei, percipite regnum, quod vobis paratum est ab origine mundi (Matth. 25.). Ecce illa terra, quam justi haereditabunt. Quare? Esurivi, inquit, et dedistis mihi manducare (Ibid.). Et incipiet narrare opera misericordiae, quibis justi Domino benedixerunt, quando ad bonorem ejus illa imple– verunt. Maledicentes autem ei dispendunt. Auditum sunt enim, Ite, maledicti in ignem aeternum (Ibid.). Isti noluerunt persolvere, quae mutuo acceperunt. Et quia male vivendo, et sibi commissa injust(??) retinendo, maledixerunt Domino, et ipsi juste sunt maledicti.","english":"(Matthew 5). If she has the means outwardly, charity gives it. If she has not, she gives good will, she offers counsel, she gives help if she can. If she cannot, she helps at least by a vow, or prays for the afflicted one; and perhaps this avails more than if she held out bread. Good will cannot be empty; the poor themselves give to one another from good will. Do you see the blind man led by the one who sees, because he has no coins to give, he lends his eyes to the one who has none? Whence has this come about, unless because good will is a virtue, which is the treasure of the poor? But he who has mercy and gives shall receive a good reward. For it is added:\n\nBecause those who bless him shall inherit the earth. Those who live well, and give to others with thanksgiving the good things they can, these are they who bless the Lord; to such in judgment he will say, Come, you blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world (Matthew 25). Behold that land which the righteous shall inherit. Why? I was hungry, he says, and you gave me to eat (Ibid.). And he will begin to recount the works of mercy by which the righteous blessed the Lord, when they fulfilled them for his honor. But those who curse him squander. For it has been heard, Go, you cursed, into eternal fire (Ibid.). These were unwilling to repay what they received as a loan. And because by living wickedly, and by unjustly retaining what was entrusted to them, they cursed the Lord, they themselves are justly cursed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":426,"ref":"p426","source":"Et ut quisque sciat quo rendere debeat, ne similiter pereat, sequ(??)tur et dicit:\n\nApud Dominum gressus hominis dirigetur, et viam ejus volet. Nam apud se ipsum non invenit homo, nisi errorem et peccatum. Ideo ipse Domino(??) factuse(??)t nobis dux et via (Joan. 14.). Et si errare non volumus, apud ipsum gressus bonorum operum dirigamus Et in ipso sit voluntas nostra, qui est via, veritas e(??) vita (Ibid.). Noli per aliam viam velle ire, quam pe(??) illabi, qua ipse ivit. Fortasse videtur dura, sed secura. Alia forte delicias habet, sed latronibus plena est. Melius est modo viam Domini velle tenere, jejunando,(??) orando, patiendo, ut postmodum in patria gaudeamus, quam velle tenere viam saeculi, ridendo, delectando, carnem sequendo, ut postmodum in aeterna poena lugeamus. Et quia in hac etiam via Domini, non est homo jqui non peccet (5. Reg. 8.): sequitur consolatio cum subinfertur:","english":"And so that each person may know how he ought to render it, lest he perish in like manner, he continues and says:\n\nWith the Lord the steps of a man shall be directed, and he shall desire his way. For in himself man finds nothing but error and sin. Therefore he himself has become for us both guide and way (John 14). And if we do not wish to go astray, let us direct the steps of good works in him, and let our will be in him who is the way, the truth, and the life (ibid.). Do not wish to go by another way than that by which he went, lest you slip. Perhaps it seems hard, but it is safe. Another way perhaps has delights, but it is full of robbers. It is better now to wish to keep the way of the Lord—by fasting, praying, suffering—so that afterward in the fatherland we may rejoice, than to wish to keep the way of the world—by laughing, taking delight, following the flesh—so that afterward in eternal punishment we may mourn. And because even on this way of the Lord there is no man who does not sin (5 Kings 8), a consolation follows when it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":427,"ref":"p427","source":"Cum ceciderit, non collidetur: quia Dominus supponit manum suam. Cecidit Petrus (Luc. 22.), sed (??)on est collisus. Nam Dominus manum suam supposuit, atque eum auxilio suae misericordiae sublevavit. Scriptum est enim, Respexit Dominus Petrum, et flevit amare (lbid.). Sed quare? Permisit Dominus cadere electum suum, ut videlicet in tentatione disceret se, qui ante teniationem praesumserat de se. Hoc quotidie in electis suis Dominus facere non cessat. Magnarum virium homo se crederet, si semper in virtute fixus permaneret. Pie ergo Dominus aliquando gratiam suam subtrahit, et praesumenti, qualiter infirmetur, ostendit. Qui cum in tentatione (??)abitur, per eamdem tentationem prudenter eruditur. Nam cum tentatus cadit, eo post verius quo humilius, surgit. Et unde vinus quasi amittitur, inde certius possidetur; probat autem quod non collidetur justus, cum subjungit:","english":"When he falls, he shall not be crushed, because the Lord puts his hand beneath him. Peter fell, but he was not crushed. For the Lord put his hand beneath him and raised him up by the help of his mercy. For it is written: The Lord looked upon Peter, and he wept bitterly. But why? The Lord permitted his chosen one to fall, so that in temptation he might learn to know himself, who before temptation had presumed upon himself. This the Lord does not cease to do daily in his chosen ones. A man of great strength would believe himself such, if he always remained fixed in virtue. Therefore the Lord in his loving-kindness sometimes withdraws his grace and shows the one who presumes how weak he is. And when he is tested in temptation, through that same temptation he is prudently instructed. For when, having been tempted, he falls, he rises afterward the more truly the more humbly. And from the very source where the wine is, as it were, lost, it is more certainly possessed. But he proves that the just man is not crushed when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":428,"ref":"p428","source":"Junior fui, etenim senui: et non vidi justum derelictum, nec semen ejus quaerens panem. Loquitur hic corpus Christi tamquam unus homo, qui junior fuit, in primis aetatibus, senior autem in novissimis temporibus: et in tanto spatio non vidit justum derelictum, ita ut non periret, nec semen ejus, idest aliquem fidelem invitatione ipsius, qui pauem quaereret. Si corporalem panem accepimus, hunc quaerere multos etiam justos invenimus. Et jam sententia secundum literam non erit vera. Neccsse est ergo (??)anem spiritualem intelligere, illum scilicet de quo DominuS dicit in Evangelio, Non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei (Matth. 4.). Hunc panem non cessavit Dominus fidelibus suis distribuere tam in primis aetatibus, quam in ultimis: loquens eis per angelos, per patriarchas, per prophetas. Deinde per Filium suum (Hebr. 1.), per Apostolos, per doctores: ad reficienda et confirmanda corda eorum, ne deficiant in via. Tali pane nutritur justus, ut in Deo vivat, et bona quae potest, proximis impendat. Und(??) et subditur:","english":"I was young, and indeed I have grown old, and I have not seen the righteous forsaken, nor his seed seeking bread. Here the body of Christ speaks as one man, who was young in the first ages, but old in the last times; and in so great a span he did not see the righteous forsaken, so as to perish, nor his seed—that is, any one of his faithful by his invitation—seeking bread. If we understand bodily bread, we find that many even of the righteous seek this. And then the statement according to the letter will not be true. It is necessary, therefore, to understand spiritual bread, that is, the bread of which the Lord says in the Gospel: Man does not live by bread alone, but by every word that proceeds from the mouth of God. This bread the Lord did not cease to distribute to his faithful, both in the first ages and in the last, speaking to them through angels, through patriarchs, through prophets; then through his Son, through the apostles, through teachers, to refresh and strengthen their hearts, lest they fail on the way. The righteous is nourished by such bread, so that he may live in God and impart to his neighbors the good things he can. And therefore it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":429,"ref":"p429","source":"Tota die miseretur et commodat. Hoc jam expositum est. Bene autem dixit, Commodat, quia quod dispensat sibi reddi, non a paupere, sed a Deo ex pectat. Unde protinus adjungit: Et semen illius in benedictione erit. Semen justi sunt opera bona, de quibus Apostolus dicit, Bonum autem facientes non deliciamus, tempore enim suo metemus (Gal. 6.). Itaque dum tempus habemus; ait, operemur bonum ad omnes. Et iterum. Qui parce seminat, parce et m(??)tet: et qui seminat in benedictionibus, de benedictionibus et metet (2. Cor. 9.). Hinc alibi dicitur: Euntes ibant et flebant, mittentes semina sua (Psal. 125.). Audivimus semen: audiamus hujus seminis futuram benedictionem. Venientes autem venient cum exultatione portantes manipulos suos (Ibid.). Vide ergo quod sequitur, et noli esse piger.\n\nDeclina a malo, et fac bonum. Diverte a peccato, (??)ga diabolum, sequere bonum, Et inhabita in soecu– (??)um soecu(??)i. Ubi? in Ecclesia, in unitate, in veritate, in Deo, in recto judicio.","english":"All day long he is merciful and lends. This has already been explained. But he rightly said, \"He lends,\" because he expects what he dispenses to be repaid to him not by the poor man, but by God. Hence he immediately adds: And his seed will be in blessing. The seed of the righteous man are good works, of which the Apostle says, \"But let us not grow weary in doing good, for in due time we will reap\" (Gal. 6). Therefore, he says, while we have time, let us do good to all. And again: \"He who sows sparingly will also reap sparingly; and he who sows in blessings will also reap from blessings\" (2 Cor. 9). Hence it is said elsewhere: \"Going they went and wept, casting their seeds\" (Ps. 125). We have heard the seed; let us hear the future blessing of this seed. \"But coming they will come with exultation, carrying their sheaves\" (Ibid.). See therefore what follows, and do not be lazy.\n\nDecline from evil, and do good. Turn away from sin, drive away the devil, follow good, and dwell in the age of ages. Where? In the Church, in unity, in truth, in God, in right judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":430,"ref":"p430","source":"Quia Dominus amat judicium, idest, discretionem, qua separatur bonum a malo, falsum a vero, temporale ab aeterno. Et non derelinquet sanctos suos, quos flagellat ad tempus. In oeternum conservabuntur. Ego, inquit Dominus, quos amo, arguo et castigo (Prov. 3.). Hinc Paulus ait: Omnis disciplina in praesenti non videtur esse gaudii, sed moeroris: postea autem fructum pacatissimum exercitatis per eam redde(??) justitiae (Hebr. 12.). Ideo sancti viri ad tempus flagellantur, et tamquam grana in area inter pal(??)as triturantur (Matth. 5.): ut postmodum purgati in aeterno horreo conserventur. Injusti autem punientur, idest aeternaliter damnabuntur. Et semen impiorum peribit, Idest, opus (??)orum nullum fructum habebit. Ideo dicturi sunt in judicio: Quid nobis profuit superbia? aut quid divitiarum jac(??)antia contulit nobis? Transierunt omnia illa tamquam umbra. Undique circumvenit infirmitatem nostram haec prophetica Scriptura. Modo nos erudit verbis, modo informat exemplis. Hinc proponit nobis reproborum poenam, illinc justorum gloriam: quatenus illa nos terreat, atque ab amore hujus saeculi compe(??)cat: et ista nos excitet atque ad amorem patriae coelestis invitet. Unde et subditur:","english":"Because the Lord loves judgment, that is, discernment, by which good is separated from evil, false from true, temporal from eternal. And he will not forsake his saints, whom he chastises for a time. They will be preserved forever. \"I,\" says the Lord, \"whom I love, I reprove and chastise\" (Prov. 3). Hence Paul says: \"All discipline in the present seems not to be of joy, but of sorrow; but afterward it renders the most peaceful fruit of justice to those exercised by it\" (Hebr. 12). Therefore holy men are scourged for a time, and like grains on the threshing floor they are threshed among the chaff (Matth. 5), so that afterward, purified, they may be preserved in the eternal granary. But the unjust will be punished, that is, eternally condemned. And the seed of the impious will perish, that is, their work will have no fruit. Therefore in the judgment they will say: \"What did pride profit us? Or what did the boasting of riches confer on us? All those things passed by like a shadow.\" On every side this prophetic Scripture surrounds our weakness. Now it instructs us with words, now it forms us with examples. Hence it sets before us the punishment of the reprobate, and thence the glory of the just: so that the former may terrify us and restrain us from the love of this world, and the latter may stir us and invite us to the love of the heavenly fatherland. Whence also it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":431,"ref":"p431","source":"Justi autem hoereditabunt terram, viventium. Et hoc non ad tempus, sed in aeternum. Ideo subdit: Et inhabitabunt in soeculum soeculi super eam. Super, bene dicit: quia possessores et domini terrae illius erunt. Noli ergo istam transitoriam haereditatem diligere, in qua di(??) non potes habitare. Despicienda sunt cuncta quae transeunt: ill(??) sola amanda est, quae transire non potest: cujus via est sapientia, de qua subditur:\n\nOs justi meditabitur sapientiam. Os interioris hominis, est cor nostrum. Sicut enim ore corporis loquimur hominibus, (??)ta corde loquimur Deo. Omnis autem profectus spiritu(??)lis ex meditatione procedit: et est ille panis, de quo supra diximus. Vide ergo (Ex Aug., serm. 3.) quam libenter manducet Justus, quomodo in corde Suo verset et ruminet sapientiam: ut postmodum (??)ruc(??)are possit verbum bonum (Psal. 44.): unde et subdit, Et lingua ejus loquetur judicium. Judicium loqui, est discretum proferre sermonem. Prius in corde suo tractat justus, quid loqui, et quid tacere debeat: et cum tacet, quod tacendum est: et dicit, quod dicendum est, lingua ejus loquitur judicium. Ostendit autem illam sapientiam, quam justus meditatur, non mundanam esse, sed divinam, cum subjungit:","english":"But the righteous will inherit the land of the living. And this not for a time, but forever. Therefore he adds: And they will dwell upon it for ever and ever. Upon it, he says well: because they will be possessors and lords of that land. Do not, then, love this transitory inheritance, in which you cannot dwell for long. All things that pass away are to be despised; that alone is to be loved which cannot pass away, whose way is wisdom, of which it is next said:\n\nThe mouth of the righteous will meditate wisdom. The mouth of the inner man is our heart. For just as with the mouth of the body we speak to men, so with the heart we speak to God. Now every spiritual progress proceeds from meditation: and it is that bread of which we spoke above. See, then, how willingly the righteous man eats, how he turns over and ruminates wisdom in his heart, so that afterward he may be able to bring forth a good word. Hence he also adds, And his tongue will speak judgment. To speak judgment is to utter a discerning word. First the righteous man considers in his heart what he ought to say and what to keep silent; and when he is silent about what must be kept silent, and says what must be said, his tongue speaks judgment. But he shows that the wisdom which the righteous man meditates is not worldly but divine, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":432,"ref":"p432","source":"Lex Dei ejus in corde ipsius. Habent et reprobi aliquando legem Dei, sed in o(??)e tantum, non in corde. Verba Dei proferunt, nec tamen diligunt: laud(??)ndo exaggerant, vivendo calcant. Quo contra justus: quia verbum Dei et med(??)tando diligit, et diligendo complet, merito dictum test, Lex Dei ejus in corde ipsius. Et quid ei prodest? sequitur, et dicit: Et non supplantabuntur gressus ejus. Liberat ab omni tentatione Verbum Dei in corde: unde alibi dicitur: In corde meo abscondi eloquia tua, ut non peccem tibi (Psal. 118.). Tecum est, cujus verbum a (??)e non recedit. Quid autem mali patitur, quem custodit Deus? Nam vide quid sequitur:\n\nConsiderat peccator justum. Ut eum (Ex eod., ibid.) supplantet, ejusque detorqueat gressus. Dicit quod in libro Sapientiae praedictum est, Gravis est nobis etiam ad videndum, quoniam dissimilis est aliis vita ipsius (Sap. 2.). Et ideo quoerit mortificare eum. Duobus modis quaerit mortificare bonum malus. Primum ut ei consentiat, et sic occidat eum in anima. Deinde si non consenserit, quaerit ut occidat eum in corpore. Sed quid sequitur?","english":"The law of his God is in his heart. The reprobate also have the law of God at times, but only in the mouth, not in the heart. They utter the words of God, yet do not love them; they extol them in praise, but trample them in their living. The righteous man, by contrast, because he both loves the word of God by meditating on it and fulfills it by loving it, is rightly said to be the one of whom it is written: The law of his God is in his heart. And what does this profit him? It follows, and he says: And his steps shall not be supplanted. The word of God in the heart sets free from every temptation; whence it is said elsewhere: I have hidden your words in my heart, that I might not sin against you (Ps. 118). He is with you, whose word does not depart from him. But what evil does he suffer, whom God guards? For see what follows:\n\nThe sinner considers the righteous man. That he may supplant him (from the same source, ibid.), and twist his steps aside. He speaks of what was foretold in the book of Wisdom: He is grievous to us even to look upon, for his life is unlike other men's (Wis. 2). And therefore he seeks to put him to death. In two ways the evil man seeks to put the good man to death. First, that he may consent to him, and so kill him in his soul. Then, if he does not consent, he seeks to kill him in his body. But what follows?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":433,"ref":"p433","source":"Dominus autem non derelinquet eum in manibus ejus. Dimitteret Dominus justum suum in manibus imp(??)i si illum faceret consentire cum impio. Non ibi autem dimittit justum suum, sed de carne capta educit animam invict(??)m. Et licet flagelletur et occidatur exterius, semper tamen custoditur interius. Nec damnabit eum cum judicabitur illi. Idest, cum judicium fiet de illo. Omnes enim adstabimus ante tribunal Christi, ut illic recipiat unusquisque quod per corpus gessit, sive bonum sive malum (2. Cor. 5.). Quando ergo ad illud judicium ventum fuerit, et Do– minus justi sui caussam audierit: jam non damnabit, et(??)i modo damnari ab homine videatur.\n\nExspecta igitur Dominum. qui te vindicabit teste Apostolo, qui ait: Mihi vindictam, et ego (??)- tribuam, dicit Dominus (Rom. 12.). Et custodi viam ejus. Idest, serva mandata. Et exaltabit te. De vitiis ad virtutes, de terrenis ad coelestia. Ut hoereditate capias terram. Illam sci(??)icet quam tibi nullus auferre poterit. Cum perierint peccatores, videbis. Sed quae gloria justo erit, quia peccatorem p(??)rire videbit? Cum modo videt aliquem errare et pe(??)ire, nonne p(??)r compassionem solet dolere et gemere? Sed jam tunc auctori(??) sui justitiae conjunctus, tanta rectitudine constringitur, ut nulla ad reprobos compassione moveatur. Videbunt ergo justi poenas peccatorum, et gaudebunt (Psal. 57.), quia tales non erunt.","english":"But the Lord will not abandon him in his hands. The Lord would abandon his righteous one into the hands of the wicked if he made him consent with the wicked. But he does not abandon his righteous one there, but out of the flesh that has been captured he brings forth the soul unconquered. And although he is scourged and killed outwardly, he is nonetheless always guarded inwardly. Nor will he condemn him when he is judged. That is, when judgment is made concerning him. For we shall all stand before the tribunal of Christ, so that each one may there receive what he has done through the body, whether good or evil (2 Cor. 5). When, therefore, that judgment has been reached, and the Lord has heard the case of his righteous one, he will no longer condemn him, even though he may seem to be condemned by man.\n\nWait, therefore, for the Lord, who will vindicate you, as the Apostle testifies, who says: Vengeance is mine, and I will repay, says the Lord (Rom. 12). And keep his way. That is, keep the commandments. And he will exalt you. From vices to virtues, from earthly things to heavenly. That you may receive the land as an inheritance. Namely, that land which no one will be able to take from you. When sinners have perished, you will see. But what glory will the righteous have, because he will see the sinner perish? When now he sees someone erring and perishing, does he not by compassion usually grieve and groan? But then, already joined to the author of his righteousness, he is bound by such great rectitude that he is moved by no compassion toward the reprobate. The righteous, therefore, will see the punishments of sinners and will rejoice (Ps. 57), because they will not be such as they.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":434,"ref":"p434","source":"Qua in re sciendum est quod omnipote(??)s Deus numquam eos creasset, quos in aeternum perituros praescisset, nisi aliquos ex eis usus bonos praevidisset. Quorum nuidem iniquitas sicut modo prodest bonis ad augmentum sanctitatis, sic ipsorum paena eisdem justis proderit ad incrementum beatitudi(??)is. Nam ex reproborum damnatione cognoscent electi, quid per justitiam meruerint: quia ex sua salvatione sentient, quid per gratiam receperint. Tantoque amore ardentiori adhaerebunt divinae bonitati, quanto ejus gratuito dono et per meritum non sentient poenam, et immeritam percipient glori(??)m. Deinde, quam nulla sit impiorum prosperitas, ostendit: cum subjungit:\n\nVidi impium superexaltatum et elevatum sicut Cedros Libani. [Vers. 36.] Et transivi, et ecce non erat: quoesivi eum, et non est inventus locus ejus. Superexaltatus et elevatus sicut Cedrus Libani videtur impius, quando corde tumens, et virtute et gloria caeteros etiam altos saeculi praecellens, cernitur elatus. Sed si mente transeas, et diligenter quod futurum est animadvertas, videbis oculis fidei, quod nulla sit, etiam cum aliquid esse videtur, gloria, vel potentia impii. Locus quoque ejus non invenitur, cum status vi(??)ae praesentis pro nihilo computatur. Et hoc quidem incessanter contingit. Nam modo cernimus aliquos honoribus et diviti(??)s florete, et ecce quasi in transitu atque in momento videmus eosdem interire.","english":"In this matter it must be known that almighty God would never have created those whom he foreknew would perish forever, unless he had foreseen that some good uses would come from them. Indeed, just as their wickedness now benefits the good for the increase of holiness, so their punishment will benefit those same righteous ones for the increase of blessedness. For from the damnation of the reprobate the elect will recognize what they have merited through righteousness, because from their own salvation they will perceive what they have received through grace. And they will cling to the divine goodness with so much more ardent a love, inasmuch as by his free gift they will not feel punishment, and will receive unmerited glory. Then he shows how there is no prosperity for the wicked, when he adds:\n\nI saw the wicked exalted and lifted up like the cedars of Lebanon. And I passed by, and behold, he was not; I sought him, and his place was not found. The wicked man is seen to be exalted and lifted up like the cedar of Lebanon when, swelling in heart, and surpassing even other lofty men of the world in power and glory, he is observed to be elated. But if you pass by in mind, and diligently consider what is to come, you will see with the eyes of faith that the glory or power of the wicked is nothing, even when it seems to be something. His place too is not found, when the condition of the present life is reckoned as nothing. And this indeed happens unceasingly. For now we see some flourishing in honors and riches, and behold, as if in a passing by and in a moment, we see those same men perish.","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":435,"ref":"p435","source":"Unde et dicimus: Ubi est ille? ubi tanta gloria? tantae divitiae? tanta potentia? Et ingemimus dicentes! Heu quia nihil est homo. Sed imperfectorum est, gloriam morituri in ipsa morte despicere: et tunc ei etiam illi derogant, qui hanc et usque ad mortem sequentes amant. Qui hoc quidem rectius agerent, si cum in gloria hominem cernerent, tunc ejus interitum cogitantes, transeuntem potentiam nihil esse sensissent. Tunc humana elatio pensanda est, quam nihil sit, cum sese super caeteros successibus extollit.\n\nCustodi ergo innocentiam, et vide oequitatem, quoniam sunt rei quioe homini pacifico. Innocentia vera est, quae nec sibi nec alteri nocet. Haec est animae thesaurus, quam auferre semper molitur inimicus. Unde et suadet terrena appetere, praesentem gloriam amare, carnis voluptatibus deservire. A quitas dicuntur divina (??)loquia. Juxta quod scriptum est: Quod tibi non vis fleri, aliis ne feceris (Tob. 4.). Et quae vultis, ut faciant vobis homines, et vos facite illis (Luc. 6.). AEquitas sunt, quia et bona bonis, et mala malis retribui praedicant. Innocentiam custodire, est a vitiis et peccatis se immaculatam servare. AEquitatem videt, qui solicite pensat, et quae a Domino acceperit, et quae ei persolvere debeat. Quisquis hoc agit, ipse est homo pacificus: cujus reliquiae erunt incorruptio, immortalitas, vita aeterna.","english":"Hence we also say: Where is that man? Where is all that glory? Such great wealth? Such great power? And we groan, saying: Alas, that man is nothing. But it belongs to the imperfect to despise the glory of one who is about to die, in death itself; and then even those who love and pursue this glory even to death disparage him. They would indeed act more rightly if, when they saw a man in glory, they then thought on his destruction and perceived that his passing power is nothing. Then human pride is to be weighed, how it is nothing, when it exalts itself above others by its successes.\n\nKeep therefore innocence, and see equity, for there are consequences for the peaceful man. True innocence is that which harms neither itself nor another. This is the treasure of the soul, which the enemy always strives to take away. Hence he also persuades us to desire earthly things, to love present glory, to serve the pleasures of the flesh. Equity is what the divine utterances speak of. According to what is written: What you do not wish to be done to you, do not do to others (Tob. 4). And: What you wish men to do to you, do you also to them (Luc. 6). They are equity, because they proclaim that good things are repaid to the good and evil things to the evil. To keep innocence is to preserve oneself immaculate from vices and sins. He sees equity who diligently weighs both what he has received from the Lord and what he owes to pay back to him. Whoever does this is himself the peaceful man, whose remnant will be incorruption, immortality, eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":436,"ref":"p436","source":"Injusti autem disperibunt. Quia in corpore et anima destruentur. S(??)mul reliquioe impiorum interibunt. Sicut alibi dicitur in psalmo, Cum dives (??)uerit ho– mo, et cum multiplicata gloria ejus, cum introierit, non sumet eam: et caetera (Psal. 48.). Introibuut ergo impionm reliquiae, quia jam nullae erunt eorum divitiae quas amaverunt.\n\nSalus autem justorum a Domino. Prima salus, quae ad animam pertinet, quam a Domino percipiunt justi, est remissio peccatorum per gratiam tidei. Unde etiam justi sum, quia justus ex fide vivit (Rom. 1.). Sed quia nondum perfecta est ista salus, et adhuc justus periclitatur in tribulationibus (Hebr. 10.), recte subjunctum est: Et protector eorum in tempore tribulationis. Nam nisi fideles suos divina virtus protegeret, quis tot jacula ten(??)ationum, aut tantos aestus vitiorum ferre potuisset?\n\nEt adjuvabit eos Dominus. Ad pugnandum, ad bene operandum. Et liberabt eos. A tribulationibus. Et eruet eos a peccatoribus, quando ducet eos de hac vita. Et salvabit eos, Salvatione perpetua. Propter hoc. Quia speraverunt in eo. Attende, o miles Christi, quanta faciat pro te tuus imperator. Ipse est tua salus, tua protectio, tua arma, tua liberatio: ut te hic regat, custodiat, et deinde ad vitam aeternam perducat.","english":"But the unjust will perish, because they will be destroyed in body and soul. Together the remnants of the impious will perish. As it is said elsewhere in the psalm: When a man has become rich, and when his glory has been multiplied, when he enters in, he will not take it with him, and the rest. Therefore the remnants of the impious will enter in, because there will then be none of the riches that they loved.\n\nBut the salvation of the just is from the Lord. The first salvation, which pertains to the soul, which the just receive from the Lord, is the remission of sins through the grace of faith. Hence they are also just, because the just man lives by faith. But because this salvation is not yet perfect, and the just man is still in peril amid tribulations, it is rightly added: And their protector in the time of tribulation. For unless divine power protected his faithful ones, who could endure so many darts of temptations, or such great heats of vices?\n\nAnd the Lord will help them. To fight, to do good. And he will deliver them. From tribulations. And he will rescue them from sinners, when he leads them from this life. And he will save them, with perpetual salvation. For this reason. Because they have hoped in him. Consider, O soldier of Christ, how much your emperor does for you. He himself is your salvation, your protection, your arms, your deliverance: that he may rule you here, guard you, and then lead you to eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":437,"ref":"p437","source":"TITULUS PSALMI XXXVII.\n\nPsalmus David in rememoratione sabbati. Psalmus iste convenit David prophetae, vel ali poe(??)itenti, in rememoratione aeternae requiei. Sic enim interpretatur sabbatum, id est, requ(??)es. Est in hoc psalmo materia, poenitens afflictus multis miseriis, multisque doloribus pro peccat(??)s suis. In exordio captat judicis benevolenti(??)m. In secunda parte narrat miseriam et dej(??)ctionem nimiam, ubi ait, Miser factus sum. In tertia parte ostendit, se num quam Deum inter tot mala deseruisse: sed semper in ipso sperasse, et se ad graviora patiendum paratum esse. In conclusione ponit quandam exultationem de impetrata venia. Intendit nos a(??)monere, non ut intelligamus (sicut fecit in alio poenitentiali psalmo), sed ut jam patienter sustineamus quaecunque mala ad purgationem peccatorum even(??)riut, dicens:\n\nPSALMUS XXXVII.","english":"TITLE OF PSALM THIRTY-SEVEN.\n\nA psalm of David for the remembrance of the sabbath. This psalm befits David the prophet, or the penitent, in the remembrance of eternal rest. For thus sabbath is interpreted, that is, rest. In this psalm the subject matter is the penitent afflicted with many miseries and many sorrows on account of his sins. In the opening he wins the goodwill of the judge. In the second part he recounts his misery and excessive abasement, where he says, I have become miserable. In the third part he shows that he never abandoned God amid so many evils, but always hoped in him, and that he was prepared to suffer even graver things. In the conclusion he sets forth a certain exultation over the forgiveness obtained. His aim is to admonish us, not that we should understand (as he did in another penitential psalm), but that we should now patiently endure whatever evils have befallen us for the purging of sins, saying:\n\nPSALM THIRTY-SEVEN.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":438,"ref":"p438","source":"Domine, ne in furore tuo arguas me, neque in ira tua corripias me. Per furorem vehemens indignatio Domini designatur, qua reprobi in judicio arguentur. Unde in furore suo dicturus est illis (ante tamen de operibus bonis, quae facere neglexerunt, terribiliter increpatis), Ite maledicti in ignem aeternum (Matth. 25.). In (??)urore hoc arguentur, qui modo tempore misericordiae ad paenitentiam non emolliuntur. Per iram potest intelligi examinatio ignis Purgatorii, in quo co(??)ripientur, qui modo super fundamentum Christum infructuosa aedificant. Detrimentum quidem patientur, sed salvi erunt: sic tamen quasi per ignem (1. Cor. 3.). Gravior autem erit ille ignis quam quidquid potest homo in hac vita tolerare. Ab hac ergo ira et furore poenitens iste tutum se esse deprecatur, praetendens miserias multas quibus jam in hoc saeculo affligitur, dicens:","english":"Lord, do not rebuke me in your fury, nor chastise me in your wrath. By fury is signified the vehement indignation of the Lord, with which the reprobate will be rebuked in judgment. Hence in his fury he will say to them (after first terrifyingly upbraiding them for the good works they neglected to do), Go, you cursed, into eternal fire (Matthew 25). In this fury those will be rebuked who in the time of mercy are not softened to repentance. By wrath can be understood the testing of the fire of Purgatory, in which those will be chastised who now build unfruitful things upon the foundation, Christ. They will indeed suffer loss, but they will be saved: yet so as through fire (1 Corinthians 3). But that fire will be more severe than anything a man can endure in this life. From this wrath, therefore, and fury, this penitent prays that he may be safe, pleading the many miseries by which he is already afflicted in this world, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":439,"ref":"p439","source":"Quoniam sagittoe tuoe infixoe sunt mihi, et confirmasti super me manum tuam. Quasi sagittis Domini infigimur, quando doloribus corporis et animae a Domino propter peccatum vulneramur. Humana quippe anima inde est punita, unde delectata. Man(??)m autem suam Dominus super nos confirmat, quia paena peccati, qua primum hominem percussit, adhuc in humano genere perdurat. Intantum manum suam super nos confirmavit, quod etiam proprio Filio suo non pepercit (Rom. 8.). Prima quidem virtus est, ne perpetra(??)i debeant, vitare peccata. Secunda autem saltem perpetrata corrigere. Sed plerunque culpas non solum imminentes minime vitamus, verumetiain nec commissas agnoscimus. Et peccatoris mens tanto altius tenebrascit, quanto nec damnum suae caecitatis Intel– ligit. Unde fit plerunque divini muneris largitate, ut culpam poena sequatur, et flagella oculos delinquentis aperiant, quos inter vilia securitas caecabat. Torpens quippe animus percussione tangitur, ut excitetur: quatenus qui statum suae rectitudinis securas perdidit, afflictus consideret, quo jacet. Ipsa asperitas correctionis origo fit luminis. Unde et subditur:","english":"For your arrows are fixed in me, and you have strengthened your hand upon me. We are pierced as if by the Lord's arrows when we are wounded by the Lord with pains of body and soul because of sin. For the human soul is punished from that source whence it took delight. But the Lord strengthens his hand upon us, because the punishment of sin, with which he struck the first man, still persists in the human race. To such an extent has he strengthened his hand upon us that he did not even spare his own Son (Rom. 8). The first virtue is to avoid sins, that they ought not to be committed. The second is at least to correct sins once committed. But often we not only fail to avoid impending faults, but do not even recognize those already committed. And the mind of the sinner grows dark all the more deeply the less it understands the harm of its own blindness. Hence it often comes about by the bounty of the divine gift that punishment follows upon guilt, and scourges open the eyes of the one who sins, eyes which security amid base things had blinded. For the sluggish soul is touched by the blow so that it may be stirred up, so that one who has lost the secure state of his uprightness may, when afflicted, consider where he lies. The very harshness of correction becomes the source of light. Hence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":440,"ref":"p440","source":"Non est sanitas in carne mea a facie iroe tuoe. Etenim (Ex Augustino) portamus corpus mortale, plenum tentatiunibus et sollicitudinibus, obnoxium doloribus corporalibus et indigentiis, mutabile et languidum, medicamento indigens, Nam famis medicamentum, cibus est: medicamentum silis est potus: medicamentum fatigationis est somnus. Detrahe ista medicamenta, deficiunt illa, quae existum. Sed unde ista patimur? Faciem irae Dei intuemur: facies autem dicta est propter cognitionem, quia in facie solemus homines cognoscere. Per cognitionem vero irae Dei, fit etiam cognitio peccati. Et ideo subdit: Non est pax ossibus meis a facie peccatorum meorum. Per ossa Intelliguntur animae fortia. Ecce propter peccata nostra, quae sunt caussa irae Dei, multa patimur in membris corporis, multa in virtutibus animae. In corpore amisit homo sanitatem, in anima perdidit pacem. Quia enim cum auctore suo concordare noluit,(??) juste et in seipsa discordiam invenit. Magnam pacem cum Deo habebat, quando in aeterno lumine sine contradictione alicujus molestiae indesinenter inhaerebat. Sed postquam peccando iram Dei meruit, mox ab illa beata immutabilitate miserabiliter corruens, poenainque mortalitatis et mutabilitatis incurrens, pacem (ut diximus) amisit. Ecce sicut ossa carnem: s(??)c prudentia, temperantia, fortitudo, justitia sustinent mentem.","english":"There is no health in my flesh because of the face of your wrath. For we bear a mortal body, full of temptations and anxieties, subject to bodily pains and needs, changeable and weak, needing medicine. For the medicine of hunger is food; the medicine of thirst is drink; the medicine of weariness is sleep. Take away these medicines, and those things which exist fail. But whence do we suffer these things? We behold the face of God's wrath; and \"face\" is said because of recognition, since we are accustomed to recognize people by the face. Through the recognition of God's wrath, moreover, there is also made the recognition of sin. And therefore he adds: There is no peace in my bones because of the face of my sins. By \"bones\" are understood the strong powers of the soul. Behold, because of our sins, which are the cause of God's wrath, we suffer many things in the members of the body, many things in the powers of the soul. In the body man has lost health, in the soul he has lost peace. For because he was unwilling to be in concord with his Maker, justly he found discord even within himself. He had great peace with God, when in the eternal light he clung without interruption, without contradiction of any trouble. But after by sinning he merited the wrath of God, soon falling miserably from that blessed immutability, and incurring the penalty of mortality and mutability, he lost peace, as we have said. Behold, as the bones sustain the flesh, so prudence, temperance, fortitude, and justice sustain the mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":441,"ref":"p441","source":"Sed eidem menti modo ignavia subrepit, et prudentia frigescit: nam cum fessa torpet, ventura non providet. Modo menti delectatio subrepit, et temperantia f(??)igescit: inquantum enim ad delectationem terrenorum ducimur, in tantum minus ab illicitis temperamur. Aliquando se timor cordi insinuat, et vires nostrae fortitudin(??)s turbat: et eo minores contra adversa existimus, quo quaedam perdere immoderatius dilecta formidamus. Nonnunquam vero amor suus se menti ingerit, eamque latenti mora a rectitudine justitiae divertit, et quo se totam au(??)tori reddere neglig(??)t, eo in se justitiae jure contradicit. Tuibat quoque animae sapientiam stultitia, intellectum hebetudo, consilium praecipilat(??)o, fortitudinem timor, scientiam ignorantia, timorem superbia. Rursus in corde per flagella turbatur caritas, per formidinem concutitur spes, per quaestiones pulsatur fides. Et quia innume(??)is modis turbantur virtutes a vitiis et peccatis, dicatur recte, Non est pax ossibus meis a facie peccatorum meorum. Nec hoc mi(??)um,","english":"But sometimes sluggishness creeps into the same mind, and prudence grows cold: for when it is weary and dull, it does not foresee what is to come. Sometimes pleasure creeps into the mind, and temperance grows cold: for insofar as we are drawn to earthly delights, to that extent are we less restrained from unlawful things. Sometimes fear insinuates itself into the heart, and disturbs the strength of our fortitude: and we are the weaker against adversities the more we dread to lose certain things that we have loved too immoderately. Sometimes, indeed, its own love thrusts itself upon the mind, and by a hidden delay diverts it from the uprightness of justice, and the more it neglects to give itself wholly back to its Author, the more it contradicts justice within itself. Folly also disturbs the wisdom of the soul, dullness the understanding, rashness the counsel, fear the fortitude, ignorance the knowledge, pride the fear. Again, in the heart charity is disturbed by scourges, hope is shaken by dread, faith is assailed by questionings. And because the virtues are disturbed by vices and sins in innumerable ways, it is rightly said, There is no peace in my bones because of the face of my sins. Nor is this a wonder,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":442,"ref":"p442","source":"Quoniam iniquitates meoe supergressoe sunt (??)aput meum. Id est praevaluerunt menti meae, quae est interioris hominis caput. Ipsae sunt, quae captivant mentem in lege peccati et mortis (Rom. 7.) Et sicut onus grave, gravatoe sunt super me. Nullum onus tam grave potest esse, quam iniquitas: cujus gravitatem illi soli sentiunt, qui eam deponere cupiunt. Non enim gravis illi v(??)detur, qui adhuc in illa delectatur. Qui vero illam deponere, et mentem ad caelestia sublevare appetit, quantum onus sit iniquitas, sentit. Cum labore erigitur, libens jacet; ab infirmis vix levatur, et tamen elevata protinus labitur. Semetipsam laboriose vincendo, superna conspicit(??) sed pondere proprio gravata, in seipsam continuo cadit. Unde adhuc adjungit:\n\nPutruerunt, et corruptoe sunt cicatrices meoe a facie insipientioe meoe. Per similitudinem dictum est. Nam sicut cicatrices putrescunt prius, postea rumpitur caro: sic peccata sanata in baptismate, putrescunt, quando renovantur in voluntate. Corrumpuntur autem, quando ea exercemus in opere. Et hoc fit a facie insipientiae nostrae, id est propter insipientiam, quae nobis praesens est. Quanto enim plus desipimus, tanto amplius putredin(??) et corruptioni pro– pinquamus. Ideo adhuc subditur:","english":"For my iniquities have gone over my head. That is, they have prevailed over my mind, which is the head of the inner man. These are the things that take the mind captive in the law of sin and death (Rom. 7). And like a heavy burden, they have weighed heavily upon me. No burden can be as heavy as iniquity: its weight is felt only by those who desire to lay it down. For it does not seem heavy to one who still delights in it. But whoever desires to lay it down and to lift his mind up to heavenly things feels how great a burden iniquity is. When he struggles to rise, he lies down willingly; he is scarcely lifted up by the weak, and yet once lifted up he immediately slips back. By laboriously conquering himself he looks upon things above, but weighed down by his own weight he at once falls back upon himself. Hence he further adds:\n\nMy scars have rotted and become corrupt because of my foolishness. This is said by way of comparison. For just as scars rot first, and afterward the flesh bursts open, so sins healed in baptism rot when they are renewed in the will. But they become corrupt when we practice them in deed. And this happens from the face of our foolishness, that is, on account of the foolishness that is present in us. For the more we are foolish, the more we draw near to rottenness and corruption. Therefore it is further added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":443,"ref":"p443","source":"Miser factus sum, et curvatus sum usque in finem. Ante beatus eram, modo factus sum miser, portans multas miserias, et in anima et in corpore. Ante erectus usque ad Deum, modo curvatus usque in finem, id est, in peccatum: vel usque in fine, id est, usque in mortem. Unde Apostolus gemens ait, Infelix ego homo, quis me liberabit de corpore mortis hujus (Rom. 7.)? Tota die contristatus ingrediebar. Amissa laetitia spirituali, haec tri(??)t(??)tia generatur ex recordatione sabbati. Electurum mentes, dum cuncta transitoria nulla esse conspiciunt, ad quae sint conditae, exquirunt: cumque illis ni(??)il extra Deum su(??)i– eit, in ipso spe et amore requiescunt. Et quanto plus caelestia cogi ant, tanto magis aerumnam suam, quam tolerant, deplorant. Unde adhuc iste poeniteris subdit:\n\nQuoniam lumbi mei impleti sunt illusionibus, et non est sanitas in came mea. Tri(??)titia nobis sit, donec et anima nostra exuatur illusionibus, et corpus nostrum induatur sanitate. Illa est vera sanitas, quae est immortalis. Ideo posuit lumbos, quia in lumbis est carnalis voluptas, unde illusiones procreantur. Sed quis potest enumerare, quot et quibus modis anima repleta sit illusionibus? A facie illarum illusionum aliquando vix orare permittitur.","english":"I have become miserable, and I am bowed down even to the end. Before, I was blessed; now I have been made miserable, bearing many miseries, both in soul and in body. Before, I was erect even toward God; now I am bowed down even to the end, that is, into sin—or even to the very end, that is, unto death. Hence the Apostle, groaning, says: Wretched man that I am, who will deliver me from the body of this death (Rom. 7)? All day long I went about sorrowful. With spiritual joy lost, this sorrow is generated from the remembrance of the sabbath. Minds are to be lifted up, while they perceive that all transitory things are nothing; they seek after the things for which they were created; and when nothing beyond God is left to them, they rest in him in hope and love. And the more they are compelled to think on heavenly things, the more they lament their own distress, which they endure. Hence this penitent still adds:\n\nFor my loins are filled with illusions, and there is no health in my flesh. Let there be sorrow for us, until both our soul is stripped of illusions and our body is clothed with health. That is true health which is immortal. Therefore he has set down the loins, because in the loins is carnal pleasure, from which illusions are begotten. But who can enumerate how many and in what ways the soul is filled with illusions? Because of those illusions, at times one is scarcely permitted to pray.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":444,"ref":"p444","source":"Saepe irruunt cogitationes, quas non quaerimus: et volumus ex hac in hanc ire, et ab illa in illam transire: et aliquando vis redire ad id, quod cogitabas, et dimittere quod cogitas, nec praevales, et aliud tibi occurrit. Vis recordari, quod oblitus eras, et non tibi venit in mentem, et venit potius aliud, quod nolebas, et occurrunt pro eo innumerabilia, quae non quaereban– tur. Hoc dixi, ut invenias, quid sit plangere illusiones animae. Accepit poenam illusiones, amisit veritatem. Sicut enim poena est animae illusio, sic praemium animae veritas est.\n\nAfflictus sum et humiliatus sum nimis: rugiebam a gemitu cordis mei. Ex afflictione humiliatio, et ex humilitate procedit gemitus. Ad hoc poenis et flagellis peccator affligitur, ut a superbia sua omnimodo humilietur: quatenus qui laetus et elatus perpetravit pe(??)catum, afflictus et humiliatus redeat ad lamentum. Quod ait. Rugiebam a gemitu: signum est vehementissimi doloris, quando homo prae anxietate cordis in suo gemitu, quendam ferum et intelligibilem emittit rugitum. Et notandum quod non ait, a gemitu carnis: sed, A gemitu cordis. Multi enim sunt, qui pro aliquo damno, vel incommodo temporali vehementer gemunt. At vero servus Dei, quia rugit ex recordatione sabbati, ubi est regnum Dei, quod caro et sanguis non possidebit (1. Cor. 15.): convenienter dicit, Rugiebam a gemitu cordis mei.","english":"Often thoughts rush in that we do not seek, and we wish to go from this one to that one and pass from that one to another; and sometimes you want to return to what you were thinking and to dismiss what you are thinking, and you cannot prevail, and something else occurs to you. You want to remember what you had forgotten, and it does not come to mind, and rather something else comes, which you did not want, and in its place innumerable things occur that were not sought. I have said this so that you may discover what it means to bewail the illusions of the soul. It has received punishment—illusions; it has lost truth. For just as illusion is a punishment of the soul, so truth is the soul's reward.\n\nI am afflicted and humbled exceedingly: I roared from the groaning of my heart. From affliction comes humiliation, and from humiliation proceeds groaning. To this end the sinner is afflicted with punishments and scourges, so that he may be humbled in every way from his pride, in order that he who committed sin joyfully and elatedly may return, afflicted and humbled, to lamentation. What he says, I roared from the groaning, is a sign of the most vehement grief, when a man, out of the anxiety of his heart, in his groaning emits a kind of wild and intelligible roar. And it must be noted that he did not say, from the groaning of the flesh, but, from the groaning of the heart. For there are many who groan vehemently over some loss or temporal inconvenience. But the servant of God, because he roars from the remembrance of the sabbath, where is the kingdom of God, which flesh and blood shall not possess, fittingly says, I roared from the groaning of my heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":445,"ref":"p445","source":"Quod evidenter ostenditur, cum subinfertur:\n\nDomine ante te omne desiderium meum, et ge– mitus meus a te non est absconditus. Sit desiderium tuum ad te illum, et Pater quid videt in occulto, reddet tibi (Matth. 6.). Attende autem, quod ait. Ante te, ac si dicat: Nihil desidero, nisi quod tibi placeat. Nam pravum desiderium non ante Deum, sed contra Deum est. Si autem inest desiderium bonum, inest et gemitus: qui etsi ad aures hominum non semper pervenit, ab auribus Dei nunquam recedit: hunc autem interiorem gemitum commendat, cum subjungit:\n\nCor meum conturbatum est. Quare? quia Dereliquit me virtus mea. Videlicet immortalitas, impassibilitas, innocentia, justitia. Et lumen oculorum meorum, id est, rationis lumen. Et ipsum, quod mihi naturale erat, non est mecum. Vel lumen oculorum, ipse Deus est. Hoc lume(??) non est, cum ipso, sed tanquam cernentium in spe. Sed nondum est iHud lumen de quo dicitur, Ostendam illi meipsum (Psal. 90.). Habemus aliquid luminis, quia fili(??) Dei sumus (Joan. 1.), et utique hoc in fide retinemus: sed nondum est illud lumen, quod videbimus, nondum enim apparuit, quid erimus (1. Joan. 3.). Scimus quia cum apparuerit, similes ei erimus, cura videbimus eum sicuti est. Nam modo lumen (??)idei, et lumen spei est. Quandiu enim sumus in corpore, peregrinamur a Domino (2. Cor. 3.). Per fidem enim ambulamus, non per speciem.","english":"This is shown clearly when it is added:\n\nLord, all my desire is before you, and my groaning is not hidden from you. Let your desire be directed toward him, and the Father, who sees in secret, will repay you (Matt. 6). But attend to what he says: Before you—as if he were saying, I desire nothing except what pleases you. For a perverse desire is not before God but against God. But if a good desire is present, groaning is present too; and though it does not always reach human ears, it never departs from the ears of God. He commends this inner groaning when he adds:\n\nMy heart is troubled. Why? Because my strength has forsaken me—namely, immortality, impassibility, innocence, justice. And the light of my eyes, that is, the light of reason. And that very thing which was natural to me is not with me. Or the light of my eyes is God himself. This light is not with him, but as it were with those who see in hope. But that light is not yet here of which it is said, I will show him myself (Ps. 90). We have some light, because we are children of God (John 1), and we certainly hold this in faith; but that light is not yet here which we shall see, for it has not yet appeared what we shall be (1 John 3). We know that when it appears, we shall be like him, because we shall see him as he is. For now there is the light of faith and the light of hope. For as long as we are in the body, we are away from the Lord (2 Cor. 3). For we walk by faith, not by sight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":446,"ref":"p446","source":"Et quandiu, quod non videmus, speramus: per patientiam exspectamus (Rom. 8.). Inter has tribulationes jam ad consolationem nos(??)ram, audiamus capitis nostri voces. Jam incipiat lucescere caput nostrum in passione: ait ergo,\n\nAmici mei, et proximi mei, adversum me appropinquaverunt et steterunt. Quasi dicat: Quid conquereris? Vide me afflictum, crucifixum, peccata tua portantem, mundi miserias ferentem, et auferentem. Et hoc est quod dicit, Amici mei, id est, Judaei, qui se finxerunt amicos meos, et proximi mei secundum Carnem (Matth. et 15.), adversum me appropinquaverunt, cum gladiis et fustibus (Matth. et 27.), ut me traderent: et steterunt rigidi in malitia sua perseverantes. Grave est peccare, sed gravius est in peccato pertinacem permanere. Et notandum quod non ait, Inimici, aut extranei: sed amici et proximi. Graviora quidam sunt mala quae ab amicis patimur, quam ea quae patimur ab inimicis. Non solum enim poena illorum nos cruciat, sed etiam caritas amissa tormentat. Et qui juxta me erant de longe steterunt. Idest, discipuli: quia relicto eo omnes fugerunt (Matth. 26.). Et vim faciebant qui quoerebant animam meam. Trahentes eum ad judicium et mortem. Et qui inquirebant mala mihi, loquu(??)i sunt vanitates. D(??)– cebant enim adversus eum falsa testimonia (Luc. 22. et 23.). Et dolos tola die meditabuntur. Quibus Ante Pi atum accusaro possent (Matth. 26.).","english":"And as long as we hope for what we do not see, we wait for it with patience (Rom. 8). Amid these tribulations, let us now listen to the words of our head for our consolation. Let our head now begin to shine forth in his passion; he says therefore,\n\nMy friends and my neighbors have drawn near and stood against me. As if he were saying: Why do you complain? See me afflicted, crucified, bearing your sins, carrying the miseries of the world, and taking them away. And this is what he says: My friends, that is, the Jews, who pretended to be my friends, and my neighbors according to the flesh (Matt. and 15), have drawn near against me, with swords and clubs (Matt. and 27), to hand me over; and they stood rigid, persevering in their malice. It is a grave thing to sin, but graver still to remain obstinate in sin. And note that he did not say enemies or strangers, but friends and neighbors. Certain evils that we suffer from friends are graver than those we suffer from enemies. For not only does their punishment torment us, but charity lost also tortures us. And those who were near me stood far off. That is, the disciples: because, having abandoned him, they all fled (Matt. 26). And those who sought my soul did violence. Dragging him to judgment and death. And those who sought evils for me spoke vanities. For they brought false testimonies against him (Luke 22 and 23). And they meditated deceits all day long. By which they might accuse him before Pilate (Matt. 26).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":447,"ref":"p447","source":"Sed jam pa- (??)ientiam nostri Redemtoris audiamus:\n\nEgo autem tamquam surdus non audiebam. Unde quidam eorum ait: Non audis quanta adversum te testificantur (Luc. 22.)? Et sicut mutus non aperiens os suum: Sicut scriptum est: Tamquam ovis ad victimam ductus est, et non aperuit os suum (Isai. 53.). Et hoc dictum est secundum actum. Cum haberet actum audiendi et loquendi, non eodem utebatur ad, vindictam. Haec autem pertinent ad potentiam, cum subinfe(??)tur:\n\nEt factus sum sicut homo non aud(??)ens, Idest, non potens audire. Et non habens in ore suo redargutiones. idest, quamvis haberem unde possem redargue(??)e, tamen fui quasi non habens. Ouid in hoc aliud, nisi nostra superbia confunditur? Quae si exagitata vel leviter fuerit, acriores injurias reddit, quam acceperat: facit mala quae potest, minatur quae non potest. Ecce injuriam suscipiens Deus non irascitur, non contumeliosa verba respondet. Et tanquam si ei dice(??)e(??)ur, Quare non aperuisti os tuum? Sequitur, et dicit:","english":"But now let us hear the patience of our Redeemer:\n\nBut I, as a deaf man, did not hear. Whence one of them said: Do you not hear how many things they testify against you (Luke 22)? And as a mute man not opening his mouth: As it is written: Like a sheep led to the slaughter, and he did not open his mouth (Isaiah 53). And this was said according to his act. Since he had the act of hearing and speaking, he did not use it for vengeance. But these things pertain to his power, when it is subjoined:\n\nAnd I became like a man not hearing, that is, not able to hear. And not having reproofs in his mouth, that is, although I had that by which I could reprove, nevertheless I was as one not having it. What else is in this, except that our pride is confounded? Which, if it has been stirred up even lightly, returns sharper injuries than it received: it does the evils it can, it threatens the evils it cannot. Behold, God, when he receives an injury, is not angry, does not answer with insulting words. And as if it were said to him, Why did you not open your mouth? It follows, and he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":448,"ref":"p448","source":"Quoniam in te, Domine, speravi, tu exaudies me, Domine Deus meus. Unde et illi dixerunt: Con- (??)idit in Deo, liberet nunc eum si vult (Matth. 26.). Facile adversa superas, si spes tua fixa sit in Deo. Et si tribularis ad tempus, in tempore oppo(??)tuno exaudiet te Dominus Deus tuus. Sed unde exaudiet? sequitur:\n\nQuia dixi, Nequando supergaudeant mihi inimici mei. Nos qui pu(??) homines sumus, quandoo impetrare aliquid volumus, humiliter deprecamur Dominum. Mediator Dei e(??) hominum homo Christus Jesus (1. Tim. 2.), quia Deus est de De(??), dicit ut fiat, et factum est. Orat quando vuit, ex infirmitate carnis: imperat quando vult, ex potestate divinitatis. Sed quid dixit?. Nequando supergaudeant mihi inimici mei, pro me devicto. Supergauderent enim, si ipse non resurgeret. Et dum commoventur, et quasi (??)abuntur pedes mei: in passione super me magna loquu(??)i sunt. Projicientes enim jugum ejus, atque illum contemtui ba(??)entes superbe dixerunt: Non habemus regem nisi Caesarem (Joan. 19.). Et multa alia lo– quu(??)i sunt super eum. Quare?","english":"Because in you, Lord, I have hoped; you will hear me, Lord my God. Whence they also said: He trusted in God; let him deliver him now if he wills (Matthew 26). You easily overcome adversities if your hope is fixed in God. And if you are troubled for a time, in a fitting time the Lord your God will hear you. But whence will he hear? It follows:\n\nBecause I said, Lest at any time my enemies rejoice over me. We who are but men, when we wish to obtain something, humbly entreat the Lord. The mediator between God and men, the man Christ Jesus (1 Timothy 2), because he is God of God, speaks and it is done. He prays when he wills, from the weakness of the flesh; he commands when he wills, from the power of divinity. But what did he say? Lest at any time my enemies rejoice over me, as over one conquered on my behalf. For they would have rejoiced over him, if he himself had not risen. And while they were stirred up, and as it were my feet were being shaken: in the passion they spoke great things against me. For casting off his yoke, and holding him in contempt, they said proudly: We have no king but Caesar (John 19). And many other things they spoke against him. Why?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":449,"ref":"p449","source":"Quoniam ego in flagella paratus sum. Aliquando (Ex Augustino) peccat(??)res in hac vita aut non, aut minus flagellantur, quia jam desperata est intentio eorum. At vero illi, quibus paratur vita sempiterna, neces se est ut hic flagellentur: quia vera est illa sententia, Fili, ne deficias a disciplina Domini, neque fatigeris dum ab eo argueris (Prov. 3.). Quem enim di(??)igit Dominus, corripit, flage(??)at omnem filium quem recipit (Hebr. 12. Apoc. 3.). Ideo ergo non insultent inimici mei, non magna loquantur. Et si flagellat me P(??)ter meus, in flagella paratus sum: quia mihi praeparatur haereditas., Non vis flagellum? non tibi datur haereditas. Omnis enim filius necesse est ut flagelletur. Usque adeo omnis flagellatur, ut nec ipsi pepercerit, qui peccatum non habuit (1. Petr. 2.). Et dolor meus in conspectu meo semper. An de flagello delebat? Absit. Unde ergo? sequitur:","english":"Because I am ready for scourges. At times, as Augustine says, sinners in this life are either not scourged at all, or are scourged less, because their intention is already despaired of. But those for whom eternal life is being prepared must necessarily be scourged here: for that sentence is true, My son, do not faint under the discipline of the Lord, nor grow weary when you are rebuked by him (Prov. 3). For whom the Lord loves he chastises, and he scourges every son whom he receives (Hebr. 12; Apoc. 3). Therefore let not my enemies insult, let them not speak great things. And if my Father scourges me, I am ready for scourges, because an inheritance is being prepared for me. Do you not want the scourge? Then the inheritance is not given to you. For every son must necessarily be scourged. Indeed every son is scourged to such a degree that he spared not even himself, who had no sin (1 Petr. 2). And my sorrow is in my sight always. Was he erasing it because of the scourge? Far be it. From what, then? What follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":450,"ref":"p450","source":"Quoniam iniquitatem meam annuntiabo, et cogitabo pro peccato meo. Ecce (Ex eod(??)m) unde dolor. Non de flagello, non de vulnere, non de medicina: sed de peccato. Nam flagellum medicina est contra peccatum. Non securus sis, cum confessus fueris peccatum. Non hoc sufficit, nisi deinde cogites pro peccato tuo. Detex(??)sti vulnus confitendo: sacerdos qui est medicus animae tuae, dedit tibi consilium medicinae: dixit tibi unde abstineas, quid adhibeas vulneri tuo. Debes ergo cogitare pro peccato, et semper memoriter retinere, et facere quae audisti, curam gerere, et operam dare, ut saneris. Cogitabat ille pro peccato suo, qui dicebat: Quoniam iniquitatem meam ego cognosco, et peccatum meum contra me est semper (Psal. 50.). Neque enim securus adhuc erat, quamvis audisset a propheta. Transtu(??)t Dominus a te peccatum tuum (2. Reg. 12.). Haec autem verba in pe(??)sona nostra dicta sunt, qui sumus peccatores.","english":"Because I will declare my iniquity, and I will think on account of my sin. Behold, here is the source of grief. Not from the scourge, not from the wound, not from the medicine, but from sin. For the scourge is medicine against sin. Do not be secure when you have confessed your sin. This is not enough, unless you then think on account of your sin. You have laid bare the wound by confessing; the priest, who is the physician of your soul, has given you counsel of medicine: he has told you what to abstain from, what to apply to your wound. You must therefore think on account of your sin, and always retain it in memory, and do what you have heard, take care, and give attention, so that you may be healed. That man was thinking on account of his sin who said: Because I know my iniquity, and my sin is always against me. For he was not yet secure, although he had heard from the prophet: The Lord has taken away your sin. But these words are spoken in our person, who are sinners.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":451,"ref":"p451","source":"Inimici autem mei vivunt. Bene est illis, gaudent in saeculi felicitate, ubi ego laboro, rugio a gemitu cordis mei. Et confirmati sunt super me, Id est (ex Augustino), conglobati et corroborati ad opprimendum me. Et multiplicati sunt qui oderunt me inique. Multi enim apparuerunt in passione inimici, qui antea videbantur amici. Quia Christus dilexit eos, ill(??) eum oderunt inique. Odium namque iniquum est, od(??)o habere amicum. Odium iniquum est, odire hominem, non peccatum. Hic est omnis et magnus, reatus illorum. Nam quid nocere potuerunt persequendo voluntate non necessitate morienti? Sed ipsum odium est crimen maximum persequentis.\n\nQui retribuunt m(??)la pro bonis detrahebant mihi, Et non alia de caussa, nisi quoniam sequebar bonitatem. Debuerant quidem p(??)o tantis beneficiis bona retribuere: quod non solum non fecerunt, verumetiam pro bono mala reddiderunt. Nec solum nocebant facto, sed etiam detrahebant verbo. Propter hoc o(??)a(??), et dicit:","english":"But my enemies live. It is well with them; they rejoice in the felicity of the world, where I labor, I roar from the groaning of my heart. And they have been strengthened against me, that is (from Augustine), massed together and made strong to oppress me. And those who hated me unjustly have been multiplied. For many appeared as enemies in the passion who before seemed friends. Because Christ loved them, they hated him unjustly. For the hatred is unjust, to hate a friend. The hatred is unjust, to hate the man, not the sin. This is the whole and great guilt of those men. For what could they harm by persecuting one who dies by will, not by necessity? But the hatred itself is the greatest crime of the persecutor.\n\nThose who return evils for goods were disparaging me, and for no other cause than because I was following goodness. They ought indeed to have returned good for such great benefits: which they not only did not do, but even returned evils for good. Nor did they harm only by deed, but they also disparaged by word. On account of this he prays, and says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":452,"ref":"p452","source":"Ne derelinquas me, Domine Deus meus. Id est, ne permittas me cadere in tentationem. Ne discesseris a me. Ne per absentiam gratiae tuae dimiseris me perire. Hoc dicitur in persona nostri.\n\nIntende in adjutorium meum. Id est, da te inten(??)um., ut me adjuves ad bene operandum. Domine Deos salutis meoe. Rector meus, Creator meus, et meae salutis auctor.\n\nTITULUS PSALMI XXXVIII.\n\nIn finem pro Idi(??)hum Canticum ipsi David. Cujusdam (Ex Augustino) qui vocatur Idithum, voces exspectandae atque audiendae sunt. Et si esse unusquisque nostrum potuerit Idithum in eo quod cantat, invenit se. et audit se. Idithum, quippe Transiliens eos interpretamur. Si quis transiliens cantavit, gaudeat se esse quod cantavit. Si quis adhuc terrae inhaerens cantavit, optet et studeat esse quod cantavit. Canticum ideo dicitur, quia spiritualem continet jocunditatem: docet enim nos mente de terrenis a(??) coelestia transilire. Mittit nos in finem, id est, in Christum. Materia est transiliens et perfectus ille qui omni mundanorum, oluplate postposita, solis coelestibus inhiat, et talis qui a Deo perfectus est, ut etiam linguam suam a peccato omnino cohibeat. Hanc per partes ita disponit. I(??) prima parte ostendit ille transiliens, se tacere mundo, id est, hominibus pravis, qui deprimunt eum, et conantur reprehendere dicta ejus, et loqui de eo.","english":"Do not forsake me, O Lord my God. That is, do not permit me to fall into temptation. Do not depart from me. Do not, through the absence of your grace, let me perish. This is said in our own person.\n\nAttend to my help. That is, give yourself attentive, so that you may help me to act well. O Lord, the God of my salvation. My ruler, my Creator, and the author of my salvation.\n\nTITLE OF PSALM XXXVIII.\n\nUnto the end, for Idithun, a song of David himself. The words of a certain one (from Augustine) who is called Idithun are to be awaited and heard. And if each one of us can be Idithun in what he sings, he finds himself and hears himself. Idithun, indeed, we interpret as \"leaping over them.\" If anyone has sung as one leaping over, let him rejoice that he is what he has sung. If anyone still clinging to the earth has sung, let him desire and strive to be what he has sung. It is called a song because it contains spiritual gladness: for it teaches us to leap over in mind from earthly things to heavenly. It sends us unto the end, that is, unto Christ. The matter is one who leaps over and is perfect, who, setting aside all the pleasure of worldly things, longs only for heavenly things, and is such a one as has been made perfect by God, so that he even wholly restrains his tongue from sin. This he arranges in parts as follows. In the first part that leaping-over one shows that he is silent to the world, that is, to wicked men, who press him down and try to find fault with his words and to speak about him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":453,"ref":"p453","source":"In secunda parte comparat haec mundana cum coelestibus, ostendens haec esse vana, illa appetenda. In ter(??)ia ponit orat onem, ut a malis liberetur, et coelestia valeat obtinere. intentio est, justos admonere, ut mundanis postpositis, ad coelestia transeam.\n\nPSALMUS XXXVIII.\n\nDixi, Custodiam vias meas, ut non delinquam in lingua mea. Viae nostrae ad Dominum, sunt actiones et locutiones nostrae. Bene enim loquendo et recte agendo ad aeterna proficiscimur. Et quia vir sanctus jam custodierat vias pravae actionis, deliberavit etiam cust(??)dire vias illicitae toquutionis. Nam qui in verbo non offendit, ille perfectus est vir (Jacob. 3.). Hinc Salomon ait: Qui custodit linguam suam, custodit animam suam (Prov. 21.). Dixi, inquam, et feci. Nam sequitur: Posui ori meo custodiam. Quando? Cum consisteret aliquis pius, et religiosus, et san - ctus? Absit. Hi sic audiunt (ex Augustino), ut quod probant, laudent: quod autem improbant, inter multa forte quae laudant, veniam non laudatis dant, potius quam calumniam parent. Quando ergo? Cum consisteret peccator adversum me. Stat enim propria quadam notitia peccator superbus, quisquam invidus audit loquentem transilientem, captat verba, proponit laqueos. Difficile est, ut non inveniat aliquid non ita dictum, ut dici debuisset: nec audiendo ignoscit, sed calumniatur invidendo. Talibus quidem magis silendum esi, quam aliquid dicendum.","english":"In the second part he compares these worldly things with heavenly things, showing that these are vain and those are to be desired. In the third part he places a prayer, that he may be freed from evils and be able to obtain heavenly things. His intention is to admonish the righteous, that, setting aside worldly things, they may pass over to heavenly things.\n\nPSALM XXXVIII.\n\nI said, I will keep my ways, that I may not sin with my tongue. Our ways toward the Lord are our actions and our words. For by speaking well and acting rightly we set out toward eternal things. And because the holy man had already kept watch over the ways of wicked action, he resolved also to guard the ways of unlawful speech. For he who does not offend in word, that man is perfect (James 3). Hence Solomon says: He who guards his tongue guards his soul (Prov. 21). I said, I say, and I did. For it follows: I set a guard upon my mouth. When? When some pious, religious, and holy man stood against me? Far be it. These hear in such a way (according to Augustine) that what they approve they praise; but what they disapprove, among the many things perhaps that they praise, they grant pardon to the unpraised rather than prepare calumny. When, then? When the sinner stood against me. For the proud sinner stands by a certain peculiar knowledge of his own; any envious man hears one speaking as he passes by, catches at his words, sets snares. It is difficult that he not find something not said as it ought to have been said; nor does he forgive by listening, but he slanders by envying. With such men indeed one must be silent rather than say anything.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":454,"ref":"p454","source":"Nam quid dicas turbidis, calumniosis, litigiosis? Hinc Dominus dicit in Evangelio, Nolite dare sanctum canibus, neque margaritas spargere ante porcos (Matth. 7.). Qualiter autem ori suo custodiam posuit, insinuat cum subjungit:\n\nObmutui, et humiliatus sum, et silui a bonis. Recte cum dixisset, Obmutui, protinus adjungit, Et humiliatus sum: ut intelligamus virum justum obmutuisse, non ex ira sive indignatione: sed solummodo ex humilitate. Siluit autem a bonis, ut non delinqueret in malis. Et ex hoc, inquit, dolor meus renovatus est. A dolore quippe quodam (Ex eod.), quem mihi inflexerant calumniatores et reprehensores, tanquam requieveram in silentio, et (??)essa verat dolor ille, qui factus fuerat a calumniantibus. Renovatus est autem dolor meus, quia coepi plus dolere tacuisse quae dicere deberem, quam delueram dixisse quae dicere non deberem. Et ideo:","english":"For what would you say to the turbulent, the slanderous, the quarrelsome? Hence the Lord says in the Gospel: Do not give what is holy to the dogs, nor cast pearls before swine (Matthew 7). But how he set a guard over his mouth, he indicates when he adds:\n\nI was silent, and I was humbled, and I kept silence from good things. Rightly, when he had said, I was silent, he immediately adds, And I was humbled: so that we may understand that the just man fell silent not from anger or indignation, but solely from humility. But he kept silence from good things, so that he might not offend in evil things. And from this, he says, my sorrow was renewed. For from a certain sorrow, which the slanderers and critics had brought upon me, I had, as it were, found rest in silence, and that sorrow which had been caused by the slanderers had ceased. But my sorrow was renewed, because I began to grieve more for having kept silent about the things I ought to have said, than I had grieved for having said the things I ought not to have said. And therefore:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":455,"ref":"p455","source":"Concaluit cor meum intra me. Coepit esse inquietum cor meum: videbam insensatos, et tabescebam. Non arguebam, et me sic tacentem zelus domus tuae comedebat (Psal. 68. Joan. 2.). Et ne putaremus bunc calorem esse parvum, continuo adjunxit: Et in meditatione mea exardescet ignis. In eo quod non ait: Exarsit, sed Exardescet: ostendit illum ignem crescere magis ac magis ex taciturnitate. Ac si diceret: Quandiu silebo, tanto amplius ignis exardescet. Positus (Ex eod.) in bac fluctuatione dicendi et tacendi, inter eos qui calumniari parati sunt, et eos qui affectant instrui, periclitans ne projiciat margaritas porcis, periclitans ne non eroget cibaria conservis: in boc aestu quaesivit alium meliorem locum, et suspirans in finem quemdam, ubi ista non erit passurus, ait:\n\nLoculus sum in lingua mea. Sed cur ei loquitur in lingua sua, cui nota esi cogitaiio sua? Sed fortassis ideo in lingua loquitur, u(??) ejus locutione auditorum vita instruatur. Ait ergo: Notum fac mihi, Domine, finem meum. Quia jam vias quibus gratibatur, noverat et easdem, no offenderet, prout poterat, custodiebat: Vult etiam finem suum quo tendere debeat, scire: ne si currat in incertum, valeat aberrare. Finem viae nostrae nobis ostenuit Apostolus, ubi ait: Finis legis Christus, ad justitiam omni erede(??)i (Rom. 16.). Christus est finis nostri operis, et merces laboris.","english":"My heart grew hot within me. My heart began to be restless: I saw the foolish, and I wasted away. I did not accuse them, and while I kept silent thus, zeal for your house consumed me (Psalm 68; John 2). And lest we should think this heat was small, he immediately added: And in my meditation the fire shall burn. In that he did not say, It burned, but, It shall burn, he shows that that fire grows more and more from silence. As if he were saying: As long as I keep silent, so much the more shall the fire burn. Placed in this fluctuation of speaking and keeping silent, between those who are ready to slander and those who desire to be instructed, in danger lest he cast pearls to swine, in danger lest he fail to distribute food to his fellow servants: in this heat he sought another, better place, and sighing for a certain end, where he would no longer suffer these things, he said:\n\nI have spoken in my tongue. But why does he speak to him in his tongue, to whom his thought is known? But perhaps for this reason he speaks in his tongue, so that by his utterance the life of his hearers may be instructed. He says therefore: Make known to me, Lord, my end. Because he already knew the ways in which he was pleased, and he was guarding them, as far as he could, lest he offend: he wishes also to know his end, to which he ought to tend: lest, if he runs into uncertainty, he should be able to go astray. The Apostle showed us the end of our way, where he says: The end of the law is Christ, for righteousness to every one that believes (Romans 16). Christ is the end of our work, and the reward of our labor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":456,"ref":"p456","source":"Ad ipsum tendimus, ultra ipsum non est quo tendere valeamus. Ipse est enim summum bonum, summa beatitudo. Quisquis hunc finem nescit, ad ipsum non tendit. Etiam si recte vivere videatur, in vanum currit. Nec certum finem tantummodo, sed verum quoque vitam scire postu(??)at, cum subjungit: Et numerum dierum meorum quis est, notum (??)ac mihi. Quare? Ut sciam quid de(??)t mihi. Isti dies non sunt. Ante abeunt pene quam veniant: et cum venerint, stare non possunt. Urgent se, sequuntur se, et non se tenent. Nihil de praeterito revocatur, quod futurum transiturum exspectatur: nondum habetur, dum non venit: non tenetur, du(??) venerit. Numerus ergo dierum qui est, ipsa est infinitas aeternitatis, quae verum esse habet: quia praete(??)re non valet. Nec ideo dicitor dierum numerus quod ita sit in re: sed quia nos longa spatia temporum designamus pluralitate dierum pro nostra capacitate, in finitum aeternitatis spatium, numerum di(??)- rum qui est, improprie votuit appellare. Recte autem illa prius scire appetit, ut postmodum sciat quid ei desit. Non enim plene scire possumus quae no(??)is desint in temporalibus, nisi prius aeterna bona, quae amisimus. Domino revelante, cognoscamus. Idcirco reprobi quid cis desit, deprehendere non possunt, quia terrenis rebus ex amore succumbunt.","english":"We strive toward him, and beyond him there is nowhere we can strive. For he himself is the highest good, the highest blessedness. Whoever does not know this end does not strive toward him. Even if he seems to live rightly, he runs in vain. And he desires to know not only the certain end but also the true life, when he adds: And what is the number of my days? Make it known to me. Why? That I may know what is lacking to me. Those days are not [true days]. They pass away almost before they come, and when they have come they cannot stand still. They press upon one another, they follow one another, and they do not hold one another. Nothing is recalled from the past, what is expected as future is going to pass away; it is not yet possessed while it has not come; it is not held once it has come. The number of days, therefore, that truly is, is the very infinity of eternity, which possesses true being, because it cannot pass away. Nor is it called a number of days because it is so in reality, but because we designate long spans of time by a plurality of days according to our capacity; into the infinite span of eternity he wished, improperly, to call it a number of days that is. Rightly, however, he first desires to know those things, so that afterward he may know what is lacking to him. For we cannot fully know what is lacking to us in temporal things unless we first know the eternal goods that we have lost, as the Lord reveals. For this reason the reprobate cannot perceive what is lacking to them, because through love they succumb to earthly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":457,"ref":"p457","source":"Cumque ad perennitatem corda non sublevant, exilium patriam, tenebras lucem, cursum stabilitatem putant: quia qoi majora nesciunt, judicare de minimis non possunt. Quo contra servus Dei cum ad superna cor elevat, defectum temporalitatis ex consideratione perennitatis melius pensat. Unde tamquam noto fine suo, et numero dierum qui est, attendit ad haec quae transeunt, e(??) ait:\n\nEcce mensurabiles posuisti dies meos. Id est, non aeternos, sed defectivos. Quisque enim sub certa mensura vivit. Et substantia mea: non renovatio quam fecit Christus, sed essentia corporalis, quam traximus ex Adam: tamquam nihilum ante te. Quidam videntur magni ante se, de quibus scriptum est: Vae qui sapientes estis in oculis vestris (Isai. 3.): sed ante Deum nihil sunt, teste Apostolo, qui ait: Qui putat se aliquid esse, cum nihil sit, ipse se seducit (Galat. 5.). Nec iste ex hoc magnus est, nam inflatio et tumor imitatur magnitudinem, sed non habet sanitatem. Sic primus nomo traditus fuit, ut per augmenta temporum tendi posset ejus vita t(??)ntummodo, non evolvi. Sed quia sponte ad culpam decidit quo attigit vetitum, pertu(??)it decursum. Ideo nunc iste vir sanctus dies suos transitorios conspicit, et se nihil nisi pulverem cognoscit. Unde etiam sequutus adjunxit: Verumtamen universa vanitas, omnis homo vivens. jam transilii mortalia omnia. Ascendi ad delectationem legis Dei.","english":"And since they do not lift up their hearts to eternity, they think exile is their homeland, darkness is light, and running is stability; because those who do not know greater things cannot judge concerning lesser things. On the contrary, when the servant of God lifts his heart to things above, he weighs the frailty of temporality better by the consideration of eternity. Hence, as though his end were known to him, and the number of days that exists, he attends to these things which pass away, and says:\n\nBehold, you have set my days as measurable. That is, not eternal, but subject to decay. For everyone lives under a fixed measure. And my substance: not the renewal which Christ made, but the bodily essence, which we drew from Adam: as nothing before you. Some seem great in their own eyes, of whom it is written: Woe to you who are wise in your own eyes (Isa. 3); but before God they are nothing, as the Apostle testifies, who says: Whoever thinks himself to be something, when he is nothing, deceives himself (Gal. 5). Nor is this man great on this account, for inflation and swelling imitate greatness, but do not have health. Thus the first man was handed over, so that through the increases of times his life could be extended only, not unrolled. But because he fell of his own will into guilt when he touched what was forbidden, he lost his course. Therefore now this holy man sees his days as transitory, and knows himself to be nothing but dust. Hence also, following on, he added: Nevertheless, all things are vanity, every man living. I have already passed over all mortal things. I have ascended to the delight of the law of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":458,"ref":"p458","source":"Desideravi finem (Ex Augustino), cujus non est finis, et numeram dierum qui est, et in eo quod restat sic in(??)io. Ve(??)umtamen quamdiu temporaliter vivo, quamdiu tentatio est vita hominis super terram (Job. 7.). quamdiu humana natura et secundum corpus et secundum animam, sub se habet deficere: Universa vanitas est omnis homo vivens. Universa enim quae in (??)omine sunt, tam interius quam exterius, di(??)(??)utionem habent, sive mutabilitatem. Omnia, inquam, homo et manens et transiliens, et ipse etiam Idithum, quamdiu hic vivit, universae subjacet vanitati. Unde Salomon ait: Vidi cuncta quae fiunt sub sole, et ecce universa vanitas (Eccl. 1.). Unde et subditur:\n\nVerumtamen in imagine pertransit homo, sed et frustra conturbatur. Quamquam portet imaginem Dei, tamen non solum transit, sed pertransit. Cujus trans– ire, est singulis momentis ad finem tendere. Pertransire vero vitam moriendo finire. Nec solum haec patitur, sed et usibus terrenis frustra conturbatur. Unde et subditur: Thesaurizat, et ignorat cui congregabit ea. Haec est adhuc magis lugenda vanitas, quia cum homo a sui Conditoris amore c(??)cidit, protinus amore et studio mundialibus inhaesit, intantum, ut exilium suum libens perferat: invitus recedat, caecaque cupiditate orbatus, thesauros colligat: sed cui congreget nescit. Unde cuidam dictum est: Stulte, hac nocte animam tuam tollent a te.","english":"I have desired the end (from Augustine), of which there is no end, and the number of days that exists, and in what remains I thus begin. Nevertheless, as long as I live temporally, as long as the life of man upon earth is a trial (Job 7), as long as human nature, both according to the body and according to the soul, has deficiency beneath it: All is vanity, every man living. For all things that are in man, both within and without, have dissolution or mutability. All things, I say—man both remaining and passing through, and even Idithum himself—as long as he lives here, is subject to all vanity. Whence Solomon says: I saw all things that are done under the sun, and behold, all is vanity (Eccl 1). Whence also it is added:\n\nNevertheless man passes through in an image, but even so he is troubled in vain. Although he bears the image of God, yet he not only passes but passes through. To pass is to tend toward the end at every moment. But to pass through is to end life by dying. Nor does he suffer only these things, but he is also troubled in vain by earthly pursuits. Whence also it is added: He treasures up, and does not know for whom he will gather them. This vanity is still more to be lamented, because when man falls from the love of his Creator, he straightway clings to worldly things in love and zeal, to such an extent that he willingly endures his exile; he departs unwillingly, and blinded by base desire, he gathers treasures: but he does not know for whom he gathers them. Whence it was said to a certain man: Fool, this night they will take your soul from you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":459,"ref":"p459","source":"Quae praeparasti, cujus erunt (Luc. 12)? Habere vis quod Deus, et non perdere? Ostendam tibi tutum locum. Audi Dominum in Evangelio: Thesaurizate vobis thesauros in caelo, ubi fures, non furantur, nec aerugo, aut tinca demolitur (Matth. 6.). Sed ergo, inquis, quomodo poao in caelo? Pone in manibus pauperum (Luc. 11.): da indigentibus. Audi, et fac quod iste transiliens addit:\n\nEt nunc, quoe est exspectatio mea? Nonne Domi– nus? Et quia cuncta hic transeunt, et nihil retinetur certum, aut securum nunc, id est, in hac vanitate in hac peregrinatione, dum adhuc habere non possum: quid debeo, nisi Deum exspectare? Et convertens se ad eum quem exspectans diligit, ei familiari et antiqua locutione dicit: Et substantia mea apud te est. Apud Dominum habet substantiam suam, quisquis propter Deum cuncta quae habet, distribuit: aut ea quae retinet, ad honorem ipsius expendit: et nibil omnino praeter Deum concupiscit. Post contemtum rerum, postulat remissionem peccatorum, cum subjungit:","english":"What you have prepared, whose will they be (Luke 12)? Do you wish to have what God has, and not lose it? I will show you a safe place. Hear the Lord in the Gospel: Store up for yourselves treasures in heaven, where thieves do not steal, nor rust or moth destroy (Matthew 6). But then, you say, how shall I store up in heaven? Place them in the hands of the poor (Luke 11): give to the needy. Hear, and do what this one, leaping over, adds:\n\nAnd now, what is my expectation? Is it not the Lord? And because all things here pass away, and nothing is held certain or secure now—that is, in this vanity, in this pilgrimage, while I cannot yet possess—what ought I to do but wait for God? And turning to the one whom, waiting, he loves, he says to him in familiar and ancient speech: And my substance is with you. With the Lord he has his substance, whoever for God's sake distributes all that he has, or spends what he retains for his honor, and desires nothing at all besides God. After contempt for things, he seeks forgiveness of sins, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":460,"ref":"p460","source":"Ab omnibus iniquitatibus meis erue me. Ab omnibus, inquam, tara cogitationis quam locutionis et operis. Tam ab occultis quam ab alienis, tam a venialibus quam a criminalibus. Et quia terrena contemno, quia laetari in transitoriis nolo, quia humilitatem et paupertatem appeto, et sola invisibilia concu(??)isco. Opprobrium insipienti dedisti me. Unde Apostolus ait: Spectaculum facti sumus mundo, et angelis, et hominibus (1. Cor. 4.). A dex(??)r et a Sinistris habemus arma quibus pugnamus, per glo- (??)iam et ignobilitatem, per infamiam et bonam (??)amam, ut seductores et veraces (2. Cor. 6.). Hinc alibi Psalmista dicit: Multum repleti sumus despectione (Psal. 122.). Multum repleta est anima nostra, opprobrium abundantibus, et despectio superbis. Inter haec opprobria constitutus, patientiam suam vir sanctus nobis insinuat, cum subjungit:","english":"Deliver me from all my iniquities. From all, I say: of thought, of speech, and of deed; from hidden sins and from those of others; from venial sins and from criminal ones. And because I despise earthly things, because I do not wish to rejoice in transient things, because I seek humility and poverty, and desire only things invisible. You have made me a reproach to the foolish. Hence the Apostle says: We have been made a spectacle to the world, and to angels, and to men (1 Cor 4). On the right and on the left we have weapons with which we fight, through glory and ignobility, through infamy and good report, as deceivers and yet true (2 Cor 6). Hence elsewhere the Psalmist says: We have been greatly filled with contempt (Ps 122). Our soul has been greatly filled: reproach to the wealthy, and contempt to the proud. Placed amid these reproaches, the holy man commends his patience to us, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":461,"ref":"p461","source":"Obmutui, et non aperui os meum. Non respondi eis verbum, nec murmuravi contra te. Quia potuisset obmutire prius et postea loqui: ideo postquam dixit. Obmutui, continuo subjecit, Et non aperui os meum: ut sui silentii ostenderet longanimitatem. Deinde misericordiam et sanitatem postulat, caussam praemittendo, cum subjungit:\n\nQuoniam tu fecisti: amore a me plagas tuas. Quae sunt istae plagae, quibus omnipotens Deus percussit hominem peccatorem, nisi corruptio, passibilitas, et mortalitas? Ab istis plagis sanari desiderat, et ad veram sanitatem reduci, id est, ad impassibilitatem et immortalitatem. Et debes, inquit, hoc facere, quoniam tu fecisti me, vel quoniam tu fecisti illas plagas, amovere eas dehes a me. Sicut enim tuum est ferire peccatorem ex justitia, sic tuum est parcere ex misericordia. Neque enim tantum justus es, sed etiam misericors. Ostendit autem vehementer se afflictum, cum subdit:","english":"I was silent, and I did not open my mouth. I did not answer them a word, nor did I murmur against you. Because he could have been silent first and spoken afterward, therefore after he said, I was silent, he immediately added, And I did not open my mouth: so that he might show the long-suffering of his silence. Then he asks for mercy and healing, putting the reason first, when he adds:\n\nBecause you have made: your plagues are loved by me. What are these plagues with which almighty God has struck the sinful man, except corruption, passibility, and mortality? From these plagues he desires to be healed, and to be brought back to true health, that is, to impassibility and immortality. And you ought, he says, to do this, because you made me, or because you made those plagues, to remove them from me. For just as it is yours to strike the sinner out of justice, so it is yours to spare out of mercy. For you are not only just, but also merciful. Moreover, he shows that he is vehemently afflicted, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":462,"ref":"p462","source":"A fortitudine manus tuoe ego defeci in increpationibus. Fortitudo manus Dei ipsa est percussio flagelli. Ipso flagellante a rigore defecimus nostrae superbiae. Ipsius percussiones nobis snnt increpationes. In eo enim, quod flagellat, increpat nos: quia peccavimus. Unde (Ex Augustino) Domini justitiam commendans, et nostram culpam insinuans, adjungit: Propter iniquitatem corripuisti homines. Totum quod fec(??), quod infirmus sum, quod in imo clamo, totum pro iniquitate: et in hoc a erudisti hominem. Audi boc planius ex alio psalmo. Bonum mihi Dens, quod humiliasti me, ut discam justificationes tuas (Psal. 118.). Humiliatus sum, et bonum est mihi: et poena est, et gratia est. Hinc alibi dicitur: Qui fingis laborem in praecepto, id est, labo(??)em formas, ut mihi praeceptum sit. Dico, amove. Et opus est, ut amoveas, quia ego defeci, id est, sustinete non potui, a fortitudine manus tuae, id est, a forti vindicta tua facta in increpationibus. Per hoc quod dicit, in increpationibus, notat Deum vindiciam suam ad hoc facere, ut retrahat hominem a peccato. Cum dico plagas tuas, aut fortem manum tuam, non te accuso: sed confiteor me habere iniquitatem, propter quam disciplinis tuis corripuisti me hominem. Hic notatur judicium et misericordia De(??). In hoc judicium, quod propter iniquitatem flagellat.","english":"By the strength of your hand I have fainted under your rebukes. The strength of God's hand is the very stroke of the whip. When he himself scourges, we faint away from the rigor of our own pride. His strokes are rebukes to us. For in that he scourges, he rebukes us, because we have sinned. Hence, commending the Lord's justice and intimating our own guilt, he adds: Because of iniquity you have corrected men. All that I have done, all that I am weak, all that I cry out from the depths, all is because of iniquity; and in this you have instructed man. Hear this more plainly from another psalm: It is good for me, O God, that you have humbled me, that I may learn your justifications. I have been humbled, and it is good for me: it is both a punishment and a grace. Hence it is said elsewhere: You who fashion labor in the commandment, that is, you form the labor, so that it may be a commandment to me. I say, take it away. And there is need for you to take it away, because I have fainted, that is, I could not endure, from the strength of your hand, that is, from your strong vengeance brought about in rebukes. By saying, in rebukes, he notes that God brings about his vengeance for this purpose, that he may draw man back from sin. When I speak of your plagues, or your strong hand, I do not accuse you, but I confess that I have iniquity, on account of which you have corrected me, a man, with your disciplines. Here is noted the judgment and the mercy of God. In this is judgment, that he scourges on account of iniquity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":463,"ref":"p463","source":"In hoc misericordia, quod correptione quasi pater castigat, ut ad viam veritatis reducat. Unde adhuc subjungit. Et tabescere fecisti sicut araneam animam ejus. Attende ipsum animal. quam tabidum est. Pone supra digitum, ruina est. Nihil omnino est tabidius. Talem fecisti humanam animam, ad e(??)udiendmn eam pro iniquitate. Eruditio justi Dei hanc infirmitatem fecit. Fortitudo quaedam erat vilium, fortitudine quadam displicuit homo, ut erudiretur infirmitate, et quia superbia displicuit, eroditur humilitate, vel infirmitate. Iste versus applicari potest et ad bonos, et ad malos. Ad bonos boc modo: ita corripuisti hominem, ut penitus se mundo mortificaret, sicut aranea se mortificat in suo opere. Tabescit anima justi sicut aranea, quando a pingued(??)ne carnalis voluptatis deficit, cum carnem jejuniis et vigiliis macerat, et mentem a desideriis illicitis castigat: cum studet se vitiis et concupiscentiis mortificare, atque in virtutibus extenuare: texere, ut cum veste nuptiali caelesti sponso digna valeat apparere. Vel sicut aranea ad inutile opus faciendum interiora sua extrahit et consumit: s(??)c peccator interiora animae suae, in appetitu terrenorum inaniter expendit. Avarus enim etiam animam suam venalem babet. Hinc Dominus dicit in Evangelio: Et quid prodest homini si lucretur totum mundum. animae autem suae detrimentum patiatur (Matth. 16.)?","english":"In this there is mercy, that he chastises with correction like a father, so as to lead back to the way of truth. Hence he still adds: And you have made his soul waste away like a spider. Consider that creature itself, how wasting it is. Put it upon your finger, and it is a ruin. Nothing at all is more wasting. You have made the human soul such, to be instructed for iniquity. The instruction of the just God made this infirmity. There was a certain strength of vile things; by a certain strength man became displeasing, so that he might be instructed by infirmity, and because pride was displeasing, he is gnawed away by humility, or by infirmity. This verse can be applied both to the good and to the evil. To the good in this way: you have so corrected man that he might utterly mortify himself to the world, as a spider mortifies itself in its work. The soul of the just man wastes away like a spider when it fails from the fatness of carnal pleasure, when it macerates the flesh with fastings and vigils and chastises the mind from unlawful desires, when it strives to mortify itself to vices and concupiscences and to grow thin in virtues, to weave, so that with a wedding garment it may be able to appear worthy of the heavenly bridegroom. Or as a spider, to do a useless work, draws out and consumes its own inner parts, so the sinner vainly spends the inner parts of his soul in the appetite for earthly things. For the covetous man even holds his own soul for sale. Hence the Lord says in the Gospel: And what does it profit a man if he gain the whole world but suffer the loss of his own soul?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":464,"ref":"p464","source":"Et ideo subditur: Veruntamen vane conturbatur omnis homo. Omnis scilicet homo, qui carnaliter vivit, dum terrena appetere per cupiditatem nititur, inutiliter conturbatur. Quis (Ex Augustino) vel de ipso suo bono securus est? Quid in hac terra certum est, nisi mors? Considerate omnia, vel bona, vel mala vitae hujus, vel in ipsa justitia, vel in ipsa iniquitate: omn(??)a incerta sunt. Quid sis hodie scis: Quid futurus sis crastino, nescis. Pauper es? incertum est an ditescas. lndoctus? incertum est an erudiaris. Imbec(??)llis? incertum est an convalescas. Natus es? certum est, quia morieris. Quocunque te verteris, incer(??)a sunt omnia. Sola mors ceeta: et sola multum cavetur, quae nullo modo devitatur, Quisquis ergo, conturbatur, jactet in Dominum curam suam, et dicat quod sequitur:\n\nExaudi orationem meam. Ut finem meum notum mihi facias. Et deprecationem meam. Ut ab omnibus iniquitatibus e(??)uas me. Et debes exaudire, quia cum affectu et lacrymis deprecor te. Et hoc est, quod dicit: Auribus percipe lacrymas meas. Quanto quisque sanctior est, tanto uberiores lacrymas habet in oratione: quas benignus Deus auribus percipit, quando misericorditer suscepit. Si vis a Domino exaudiri: ora cum lacrymis, contere cur tuum. Nullum majus sacrificium Deo afferri potest, quam cor contritum et humiliatum (Psal. 50.). Ubi sunt lacrymae, ibi divinus ignis accenditur.","english":"And therefore it is added: Nevertheless, every man is troubled in vain. That is, every man who lives according to the flesh, while he strives to desire earthly things through covetousness, is troubled to no purpose. Who, as Augustine says, is secure even concerning his own good? What in this land is certain, except death? Consider all things, whether good or evil of this life, whether in righteousness itself or in iniquity itself: all things are uncertain. You know what you are today; you do not know what you will be tomorrow. Are you poor? It is uncertain whether you may become rich. Unlearned? It is uncertain whether you may be instructed. Weak? It is uncertain whether you may recover. You were born? It is certain that you will die. Wherever you turn, all things are uncertain. Death alone is certain, and it alone is much guarded against, though it is in no way avoided. Whoever, therefore, is troubled, let him cast his care upon the Lord, and say what follows:\n\nHear my prayer. That you may make my end known to me. And my supplication. That you may snatch me away from all iniquities. And you ought to hear, because I entreat you with affection and tears. And this is what he says: Give ear to my tears. The more holy anyone is, the more abundant tears he has in prayer, which the gracious God receives with his ears when he mercifully accepts them. If you wish to be heard by the Lord, pray with tears, break your heart. No greater sacrifice can be offered to God than a contrite and humbled heart (Ps. 50). Where there are tears, there the divine fire is kindled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":465,"ref":"p465","source":"Quaeri solet quare orandus sit Deus, et quid opus sit oratione, cum ipse sciat antequam oremus, quid opus sit nobis (Matth. 6.). Sed ideo orandum est, quia orationis intentio cor nostrum serenat et purgat, capaciusque efficit ad excipienda divina numera, quae spiritualiter nobis infunduntur. Pius Dominus of(??)ert nobis gratiam suam, et semper paratus est dare, Nos vero non semper parati sumus accipere: cum incinamur ad terrena, et rerum temporalium cupiditate tenebramur. Fit ergo in uratione conversio cordis ad Deum, et in ipsa conversione puriores et digniores efficimur. Unde adhuc subditur: Ne sileas quoniam advena ego sum apud te. Loquitur enim Deus secreta sua locutione in cordibus suorum fidelium, et aspirationem infundit gratiae suae. Ideo alibi postulat dicens, Dic animae meae, Salus tua ego sum (Psal. 34.). Et iterum. Audiam quid loquatur in me Dominus Deus, et caetera (Psal. 84.). Ideo autem non debes silere a me: quoniam advena ego sum, translatus de civitate Babylonis, in qua natus fueram per originale peccatum (Psal. 50.): manens apud te, serviens tibi, et de tua familia existens. Nec tamen adhuc in civitate tua sum. Propterea subdit: Et pe(??)egrinus, sicut omnes patres mei fuerunt pereg(??)im. Sci(??) licet Abrabam, Isaac, et Jacob, atque alii. Quandiu enim in corpore sumus, peregrinamur a Domino (Hebr. 13.).","english":"It is usually asked why God should be prayed to, and what need there is of prayer, since he himself knows what we need before we ask (Matt. 6). But for this reason we must pray, because the intent of prayer calms and purifies our heart, and makes it more capable of receiving the divine gifts that are poured into us spiritually. The loving Lord offers us his grace, and is always ready to give; but we are not always ready to receive, since we are inclined to earthly things and are held in darkness by the desire for temporal things. There occurs, then, in prayer a turning of the heart to God, and in that very turning we are made purer and more worthy. Hence it is further added: Do not be silent, for I am a stranger with you. For God speaks his secrets by his hidden utterance in the hearts of his faithful, and pours in the breath of his grace. Therefore elsewhere the psalmist asks, saying: Say to my soul, I am your salvation (Ps. 34). And again: I will hear what the Lord God speaks in me, and the rest (Ps. 84). For this reason, then, you must not be silent toward me: because I am a stranger, transferred from the city of Babylon, in which I was born through original sin (Ps. 50), dwelling with you, serving you, and belonging to your household. Yet I am not even now in your city. Therefore it is added: And a pilgrim, as all my fathers were pilgrims—namely Abraham, Isaac, and Jacob, and others. For as long as we are in the body, we are pilgrims away from the Lord (Heb. 13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":466,"ref":"p466","source":"Non enim habemus hic manentem civitatem, sed futuram in caelo requirimus. Quid ergo? Restat, ut petam, quia sine dubio migraturus sum. Sequitur et dicit:\n\nRemitte mihi, ut refrigerer. In conscientia mea, ut exonerata sit aestu solicitudinis peccatorum meorum. Priusquam abeam, (??)ex hac vita: Et amplius non ero, idest, non habeo verum es(??)e, si ego non remissis prius peccatis meis hinc abiero.\n\nTITULUS PSALMI XXXIX.\n\nTitulas sequentis psalmi est, In finem psalmus David. Psalmus iste convenit David, id est Christo, scilicet capiti et membris. Materia est immutatio veteris sacri(??)icit. In prima parte ponit testimonium (??)ujus innovationis. In secunda parte inducti ipsum Christum legalia destituentem, et suam innovationem confirmantem. In ultima par(??)e inducit sequaces Christi, id est, annuntiantes. Intendit persuadere legalia instituta jam finem habere, et per Christum (??)d Deum accedendum esse: ut scilicet post positis superstitionibus Judaeorum, et idololatria gentilium, accedamus ad (??)dem Christi. Ait ergo:","english":"For we have here no abiding city, but we seek the one to come in heaven. What then? It remains that I should ask, because without doubt I am about to depart. There follows and he says:\n\nRemit to me, that I may be refreshed. In my conscience, that it may be unburdened from the heat of the anxiety of my sins. Before I depart from this life: And I shall be no more, that is, I do not have true being, if I depart from here without my sins first being forgiven.\n\nTITLE OF PSALM 39.\n\nThe title of the following psalm is, Unto the end, a psalm of David. This psalm belongs to David, that is, to Christ, namely the head and the members. The subject matter is the change of the old sacrifice. In the first part he sets forth the testimony of this renewal. In the second part he introduces Christ himself doing away with the legal ordinances and confirming his own renewal. In the last part he introduces the followers of Christ, that is, those who proclaim. He intends to persuade that the legal institutions already have their end, and that one must come to God through Christ: so that, namely, with the superstitions of the Jews and the idolatry of the Gentiles set aside, we may come to the faith of Christ. He says therefore:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":467,"ref":"p467","source":"PSALMUS XXXIX.\n\nExspectans exspectavi Dominum, et intendit mihi. Ac si dicat, Ita exspectavi Dominum, ut quotidie essem exspectans: et quia perseveravi, intendit Dominus mihi, idest, ad utilitatem meam, scilicet praestando gratiam suam. Qui enim perseveraverit usque in finem, hic salvus erit (Matth. 24.). Hinc Propheta nos admonet, dicens. Si moram fecerit, exspecta tum: quia veniens veniet (Abac. 2.). Quomodo autem intendit ei Dominus, exponit cum subjungit:\n\nEt exa(??)divit preces meas. In quo exaudivit? Audi quod sequitur. Et eduxit me de lacu miserioe. Idest, de certa profunditate erroris, quae homines miseros facit. Et de luto foecis. Idest, de concupiscentiis carnis, quae animas reddunt lutulentas coram Domino, et in imo jacentes.\n\nEt statuit supra pe(??)ram pedes meos, et direxit gressus meos. [Vers. 5.] Et immisit in os meum canti- (??)um novum, carmen Deo nostro. Notandus est o(??)do verbo(??)um. Prius enim de luto pravitatis educitur, ut ejus pedes per fidem in petra solidentur. Sed quia rectam fidem recta subsequi debet operatio, gressus ejus directi sunt, ut post directionem gressuum, idest, perfectionem boni operis, in ore acciperet etiam novum canticum praedicationis. Adh(??)c enim nobis in infirm(??)latis confusione jacentibus, praeberi non debet auctoritas praedicationis.","english":"PSALM XXXIX.\n\nWaiting, I waited for the Lord, and he attended to me. As if he were saying, I so waited for the Lord that I was waiting every day; and because I persevered, the Lord attended to me, that is, for my benefit, namely by bestowing his grace. For he who perseveres to the end, this one will be saved (Matt. 24). Hence the Prophet admonishes us, saying: If it delays, wait for it, because coming it will come (Hab. 2). But in what way the Lord attended to him, he explains when he adds:\n\nAnd he heard my prayers. In what did he hear? Hear what follows. And he brought me out of the pit of misery. That is, out of the certain depth of error, which makes men miserable. And from the mire of the dregs. That is, from the desires of the flesh, which render souls muddy before the Lord and lying in the lowest depths.\n\nAnd he set my feet upon a rock, and he directed my steps. [Verse 5.] And he put into my mouth a new song, a hymn to our God. The order of the words must be noted. For first he is led out from the mire of wickedness, so that his feet may be established on the rock through faith. But because right action ought to follow right faith, his steps were directed, so that after the directing of his steps, that is, the perfection of good work, he might also receive in his mouth the new song of preaching. For still, while we lie in the confusion of our infirmities, the authority of preaching ought not to be granted to us.","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":468,"ref":"p468","source":"Sed cum jam in bono opere surgimus, cum jam recti stare coeperimus, dignum est, ut ad lucrandos alios in praedicationem mitti debeamus. Valde etiam notandum est, quod postquam dixit Canticum, continuo adjunxit Carmen, idest, hymnum Deo nostro. Sunt enim nonnulli quibus a Domino gratia doctrinae datur, sed eamdem in suam propriam gloriam reflectere conantur. (??)i nimirum canticum in ore percipiunt, sed carmen, idesi, laudem, Domino Deo nostro de percepta gratia reddere contemnunt. Sed qua iste vir sanctus praedicationis verbum de novo Testamento scilicet de Dominica incarnatione, passione, resurrectione, ascensione et de caeteris quae ad novam vitam et ad novum hominem pertinent, accepit: et haec omnia ad laudem omnipotentis Dei expendit, non solum in ore(??)suo immissum esse canticum novum, sed etiam carmen Deo nostro, recte testatus est. Esto novus homo, praedica Christum: et sic cantasti canticum novum. Noli quaerere laudem tuam, sed laudans invoca Dominum: et sic carmen Deo nostro dixisti. Fidem Domini praedicare, et insuper ipsum devote laudare, canticum et carmen Deo nostro cantare est. Et quia hoc cantico et carmine audito multos ad fidem conversurus vir sanctus vidit, ideo protinus addidit: Videbunt mulli, et (??)timebunt, et sperabunt in Domino. Qui caeci orant, et de Deo nihil intelligebant, attendentes et imitantes cantici novi cantatores, illuminati sunt.","english":"But when we have already risen to good works, when we have already begun to stand upright, it is fitting that we should be sent to preach for the winning of others. It is also very much to be noted that after he said \"a song,\" he immediately added \"a melody,\" that is, a hymn to our God. For there are some to whom the grace of teaching is given by the Lord, but who try to turn it back to their own glory. These, to be sure, receive the song in their mouth, but they disdain to render the melody, that is, praise, to the Lord our God for the grace they have received. But since this holy man received the word of preaching from the New Testament—that is, concerning the Lord's incarnation, passion, resurrection, ascension, and the other things that pertain to the new life and the new man—and spends all these things for the praise of almighty God, he rightly testified that not only was a new song placed in his mouth, but also a melody to our God. Be a new man, preach Christ: and so you have sung a new song. Do not seek your own praise, but praising, call upon the Lord: and so you have spoken a melody to our God. To preach the faith of the Lord, and moreover devoutly to praise him, is to sing a song and a melody to our God. And because, when this song and melody were heard, the holy man saw that he would convert many to the faith, he therefore immediately added: Many shall see, and shall fear, and shall hope in the Lord. Those who were blind and understood nothing of God, attending to and imitating the singers of the new song, have been enlightened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":469,"ref":"p469","source":"Videbunt ergo credentes, timebunt poenitentes, sperabunt caelestia appetentes. Postquam homo fide illuminatus est, primus gradus ad Deum est timor, si(??)nt scriptum est, Principium sapientiae timor Domini (Psal. 110.). Et quanto magis quisque in se humiliatur per timorem, tanto amplius in Deo erigitur per spem. Spe autem ad invisibilia bona erectus, incipit caelestia diligere et despicere terrena (1. Cor. 13.). Ecce fides, spes, caritas, quibus colitur Deus, et efficitur homo bea(??)us. Unde et subditur:\n\nBeatus vir cujus est nomen Domini spes ejus. Nomen Domini Jesus est, quod interpretatur Salvator (Matth. 1. Luc. 1.). Beatus ergo ille, qui se a Jesu salvari sperat. Et non respexit in vanitates et insanias falsas. Ut avaritiae deserviret, aut idola adoraret. Terrena quippe concupiscere, in vanitates respicere est. Unde Dominus dicit in Evangelio, Nemo respiciens retro aptus est regno Dei (Luc. 9.). Ideo in alio psalmo orat, dicens. Averte oculos meos ne videant vanitatem (Psal. 118.). Idola vero colere, lapides adorare, creaturae potius deservire quam Creatori (Rom. 1.), qui omnia fecit, omnia sapienti cogitatione disponit, magna et falsa insania est. Unde fide et devotione convertens se ad Dominum, ut corda similiter ad ipsum convertat aliorum, qui vanitates et insanias falsas respiciunt, ait:","english":"Therefore those who believe will see, those who repent will fear, those who desire heavenly things will hope. After a man has been enlightened by faith, the first step toward God is fear, as it is written, \"The fear of the Lord is the beginning of wisdom\" (Ps. 110). And the more each one humbles himself within by fear, the more he is raised up in God by hope. But raised up by hope to invisible goods, he begins to love heavenly things and to despise earthly things (1 Cor. 13). Behold faith, hope, and charity, by which God is worshiped and man is made blessed. Hence it is also added:\n\nBlessed is the man whose hope the name of the Lord is. The name of the Lord is Jesus, which is interpreted Savior (Matt. 1; Luke 1). Blessed, therefore, is he who hopes to be saved by Jesus. And he did not look upon vanities and false follies. That is, so as to serve avarice or worship idols. For to desire earthly things is to look upon vanities. Hence the Lord says in the Gospel, \"No one who looks back is fit for the kingdom of God\" (Luke 9). Therefore in another psalm he prays, saying, \"Turn away my eyes lest they see vanity\" (Ps. 118). But to worship idols, to adore stones, to serve the creature rather than the Creator (Rom. 1), who made all things and orders all things by wise thought, is a great and false folly. Hence, turning himself to the Lord in faith and devotion, so that he may likewise turn the hearts of others to him—those who look upon vanities and false follies—he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":470,"ref":"p470","source":"Multa fecisti tu. Domine Deus meus, mirabilia tua. Fe(??)isti enim caelum et terram et omnia quae in eis sunt: et haec quidem tua, idest tibi subdita, tibi famulantia. Et cogitationibus tuis, Quibus omnia disponis, Non est qui similis sit tibi. Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit (Rom. 11.)? Haec tua mirabilia opera tam visibilia quam invisibilia, et tua incomprehensibilis sapientia, praedicant te solum colendum esse, te solum amandum et appetendum: non istas vanitates et insanias falsas. Annuntiavi, Haec nescientibus. Et locutus sum, scientibus. Sapientibus enim et insipientibus debitor sum (Rom. 1.). Vel annuntiavi prius per patres, et novissime locutus sum per memetipsum. Multiplicati sunt super numerum. Multi enim audita piae(??)icatione ve– nerunt ad societatem credentium, qui non sunt in numero electorum, teste Veritate, quae ait: Multi vocati, pauci vero electi (Matth. 20.). Super numerum, ergo praedestinatorum ad vitam, multiplicati sunt credentes. Et quia in tempore quo fides praedicata est, vetus etiam sacrificium mutatum est ((??)ebr. 7.): ostenditur, cum subinfertur:","english":"You have done many things, O Lord my God; your wonders are your own. For you made heaven and earth and all things that are in them: and these are indeed yours, that is, subject to you, serving you. And in your thoughts, by which you dispose all things, there is none who is like you. For who has known the mind of the Lord? Or who has been his counselor? These wonders of yours, both visible and invisible, and your incomprehensible wisdom, proclaim that you alone are to be worshiped, you alone are to be loved and desired: not these vanities and false follies. I have announced these things to those who did not know them. And I have spoken to those who know. For I am a debtor to the wise and to the foolish. Or: I announced beforehand through the fathers, and last of all I spoke through myself. They have been multiplied beyond number. For many, having heard the preaching of piety, have come to the fellowship of believers, who are not in the number of the elect, as the Truth bears witness, who says: Many are called, but few are chosen. Beyond the number, therefore, of those predestined to life, believers have been multiplied. And because in the time when the faith was preached, the old sacrifice was also changed: this is shown when it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":471,"ref":"p471","source":"Sacrificium et oblationem noluisti, aures autem perfecisti mihi. Ecce quomodo vir sanctus praevidebat mutandum esse sacrificium, et legem spiritualiter inieiligendam. Nec facium est hoc temporibus suis, sed nostris. Ipse boc Spiritu sancto revelante praevidebat. Nos autem sicut audivimus, sic vidimus in civitate Domini. Ecce sacrificium et oblationem, sicut prius consuetudo erat, noluit Dominus. Ipse factus est nobis sacerdos et sacrificium. Ipse est verus agnus Dei, qui immolatus est pro nobis, qui tollit peccata mundi. Transivit umbra, apparuit V(??)- ritas: vetera transierunt, et ecce (??)acta sunt nova. Perfecit autem nobis aures, ut quae de lege audimus, spiritualiter intelligamus. Has requirebat Christus, quando dicebat, Qui habet aures audiendi audiat (Luc. 8.). Aures perfecit suis Discipulis, quando aperuit illis sensum, ut intelligerent Scripturas (Luc. 24.). Vel aures nobis perficiuntur a Deo, quando ad obediendum ei per omnia perfecti efficimur. Unde scriptum est. Mel(??)or est obediemia quam victimae (1. Reg. 45.). Perfectas aures a Domino populos ille habuit, de quo alibi Dominus per Psalmistam ait, Populus quem non cognovi, servivit mihi (Psal. 17.): in auditu auris obedivit mihi (Ibid.). Holocaustum et pro peccata non postulasti (Hebr. 10.).","english":"Sacrifice and offering you did not desire, but you have perfected ears for me. Behold how the holy man foresaw that the sacrifice was to be changed, and that the law was to be understood spiritually. Nor was this done in his own times, but in ours. He foresaw this by the revelation of the Holy Spirit. But we, just as we have heard, so have we seen in the city of the Lord. Behold, sacrifice and offering, as was the custom before, the Lord did not desire. He himself has become for us both priest and sacrifice. He is the true Lamb of God, who was offered for us, who takes away the sins of the world. The shadow has passed, the truth has appeared: the old things have passed away, and behold, new things have been made. Moreover, he has perfected ears for us, so that what we hear from the law, we may understand spiritually. These are the ears Christ was seeking when he said, He who has ears to hear, let him hear (Luke 8). He perfected ears for his disciples when he opened their understanding, that they might understand the Scriptures (Luke 24). Or ears are perfected for us by God when we are made perfect in all things for obeying him. Whence it is written: Obedience is better than victims (1 Kings 15). The peoples had ears perfected by the Lord, of whom the Lord speaks elsewhere through the Psalmist: A people whom I did not know served me: in the hearing of the ear it obeyed me (Psalm 17). Holocaust and offering for sin you did not require (Hebrews 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":472,"ref":"p472","source":"Hoc distat intra holocaustum et sacrificium: quod hostiae pars aliqua oblata Deo, sacrificium dicebatur, (??)olocaustum autem totum incensum erat (Levit. 1.): videlicet quando tota hostia in sacrificio incendebatur. Sed Dominus nec minora nec majora veteris legis sacrificia requirit, cui non jam umbra, sed veritas grata existit: quandoquidem haec non postulavit. Quae sunt, quae postulavit? sequitur, et dicit:\n\nTunc dixi, Ecce venio. Vox Christi estin persona sua: Tunc, idest, eo tempore, quo mibi opportunum videbatur, ut vetera in nova mutarentur: Dixi, Ecce venio (Hebr. 10.), idest, delibe(??)avi ut in manifestatione fieret adventus meus. Hujus adventus testi(??) on(??)um de scriptura trahit, cum subdit convertendo se ad Patrem, et dicendo: In capite libri scriptum est de me, [Vers. 9.] ut facerem voluntatem tuam: Deus meus volui: Et legem tuam in medio cordis mei. In primu psalmo hujus libri scriptum est, ut faciam voluntatem tuam, idest, ut impleam obedientiam a te mihi injunctam. Et sic scriptum est: Ita volui, o Deus meus. Non veni facere voluntatem meam, sed voluntatem ejus qui misit me Patris. Attende, quid in capite hujus libri scriptum sit de Christo. Dicitur enim ibi, Beatus vir qui non abiit, ccaetera. Hic autem ait, Ecce venio. Dicitur ibi: Sed in lege Domini voluntas ejus: hic vero ait, Ut facerem voluntatem tuam.","english":"This is the difference between a holocaust and a sacrifice: that when some part of the victim was offered to God, it was called a sacrifice, but a holocaust was wholly burnt, namely when the whole victim was burned in the sacrifice. But the Lord requires neither the lesser nor the greater sacrifices of the old law, to whom now not the shadow but the truth is pleasing, since he did not demand these things. What are the things he demanded? It follows, and he says:\n\nThen I said, Behold, I come. This is the voice of Christ in his own person: Then, that is, at that time when it seemed opportune to me that old things should be changed into new: I said, Behold, I come, that is, I determined that my advent should be made manifest. He draws testimony of this advent from the Scripture, when he adds, turning himself to the Father and saying: In the head of the book it is written of me, that I should do your will: My God, I have willed: And your law in the midst of my heart. In the first psalm of this book it is written that I should do your will, that is, that I should fulfill the obedience enjoined on me by you. And so it is written: Thus I have willed, O my God. I have not come to do my own will, but the will of the Father who sent me. Attend to what is written in the head of this book concerning Christ. For it is said there, Blessed is the man who has not gone away, and the rest. But here he says, Behold, I come. There it is said: But his will is in the law of the Lord: here however he says, That I should do your will.","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":473,"ref":"p473","source":"Dicitur ibi: Et in lege Domini meditabitur die ac nocte: hic autem dicit. Et legem tuam in medio cordis mei. Haec satis aequipollentia sunt. Quod medium est, non declinat magis ad aliquam partem. Ille ergo habet legem Dei in medio cordis sui, qui mandata ejus ita meditatur et servat, ut non declinet ad dexteram, neque ad sinistram (Deut. 5). Ille habet legem Dei in medio cordis sui, qui diligit Dominum Deum ex toto corde suo, et ex tota anima sua, et ex totis viribus suis, et proximum suum sicut seipsum (Luc. 10.). Quisquis ta(??)s est, justum profecto est, ut justitiam, quam ipse habet, ali(??)s praedicare non cesset (Galat. 3.). Unde et subditur:\n\nAnnuntiavi justitiam tuam in Ecclesia magna, Toto orbe terrarum diffusa. Annuntiavi quod ex legalibus institutis justitia non fiat. sed ex te. Ecce labia mea non prohibebo. Si aliqui voluerint prohibere, non (??)acebo, Talia labia habebat Petrus, tam promta ad praedicandam justitiam: quando prohibitum est a principibus, ne ultra loqueretur de Jesu: et ipse viriliter respondit, Obedire oportet Deo magis quam hominibus (Act. 4. et 5.). Et quia promta sunt labia mea ad an(??)(??)tiandam veritatem, Domine, tu scisti. Tu enim cognitor cordis, tu testis conscientiae. Quicquid labia nostra loquantur, Deus semper attendit cor nostrum, et secundum illud nos judicat.","english":"It is said there: And in the law of the Lord he will meditate day and night; but here he says: And your law is in the midst of my heart. These are sufficiently equivalent. What is in the middle does not incline more to either side. Therefore that person has the law of God in the midst of his heart who so meditates on and keeps his commandments that he does not turn aside to the right or to the left (Deut. 5). That person has the law of God in the midst of his heart who loves the Lord his God with his whole heart, and with his whole soul, and with all his strength, and his neighbor as himself (Luke 10). Whoever is such a person is assuredly righteous, so that he does not cease to preach to others the righteousness that he himself has (Gal. 3). Hence it is also added:\n\nI have announced your righteousness in the great Church, spread throughout the whole world. I have announced that righteousness does not come from legal institutions, but from you. Behold, I will not restrain my lips. If some wish to prohibit it, I will not be silent. Peter had such lips, so ready to preach righteousness: when it was forbidden by the rulers that he should speak any further about Jesus, he himself courageously answered, We ought to obey God rather than men (Acts 4 and 5). And because my lips are ready to announce the truth, Lord, you have known it. For you are the searcher of the heart, you are the witness of the conscience. Whatever our lips speak, God always attends to our heart, and judges us according to it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":474,"ref":"p474","source":"Tales ergo nos exhibere dehemus, ut Domino Deo nostro corde et labiis placeamus. Corde, inquit Apostolus, creditur ad justitiam, ore autem confesio fit ad salutem (Rom. 10.). Sona labiis, propinqui corde, ut testem cordis tui possis invocare Dominum, dicens, Domine, tu scisti. Gloria enim nostra haec est, testimonium conscientiae nostrae (2. Cor. 1.). Unde et Subditur:\n\nJustitiam tuam non abscondi in corde meo. Sicut il(??)e servus piger, qui talentum abscondit in te(??)ra (Matth. 25.). Illuc Dominus Discipulis suis a(??), Quaecumque audivi a Pa(??)re meo. nola feci vobis (Joan. 15.). Ideo et Apostolis praecep(??)t, ui neque sacculum portarent (Luc. 9.). Sacculum namque portat, qui verba divina in corde celat. Justitia in hoc loco intelligitur fides. Justus enim ex lide vivit (Rom. 1.). Credidit Abrabam Deo, et reputatum est ei ad justitiam (Galat. 3.). Hanc multi absconderunt in corde suo, timore mortis. Multi adhuc abscondunt Dei justitiam, aut propter poenam timentes, aut propter damnum. Qui autem nec poenam, nec damnum timent, ad illos pertinent, de quibus dicitur. Beati qui persecutionem patiuntur propter justitiam, quoniam ipsorum est regnum caelorum (Matth. 5.). Veritatem tuam et salutare tuum dixi. Idest, Christum praedicavi, qui de s(??)ipso ait, Ego sum Veritas (Joan. 14.). Et de quo Simcon dicit, Viderunt oculi mei salutare tuum (Luc. 2.).","english":"Such, therefore, ought we to show ourselves, that we may please the Lord our God with heart and lips. With the heart, says the Apostle, one believes unto righteousness, but with the mouth confession is made unto salvation (Rom. 10). Let the lips sound, let the heart be near, so that you may be able to invoke the Lord as witness of your heart, saying, Lord, you have known. For this is our glory, the testimony of our conscience (2 Cor. 1). Hence also it follows:\n\nI have not hidden your righteousness in my heart. Like that slothful servant who hid his talent in the earth (Matt. 25). There the Lord said to his disciples, All things that I have heard from my Father I have made known to you (John 15). Therefore he also commanded the Apostles that they should not carry a purse (Luke 9). For he carries a purse who conceals the divine words in his heart. Righteousness in this place is understood as faith. For the righteous lives by faith (Rom. 1). Abraham believed God, and it was reckoned to him as righteousness (Gal. 3). This many have hidden in their heart out of fear of death. Many still hide the righteousness of God, either fearing punishment or fearing loss. But those who fear neither punishment nor loss belong to those of whom it is said, Blessed are they who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven (Matt. 5). I have spoken your truth and your salvation. That is, I have preached Christ, who says of himself, I am the Truth (John 14). And of whom Simeon says, My eyes have seen your salvation (Luke 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":475,"ref":"p475","source":"Et alibi Psalmista postulat dicens. Salutare Imnn da nobis (Psal. 8(??).). Non abscondi misericordiam tuam, et veritatem tuam a concilio multo. In conciliis et synagogis ante reges et praesides cum magna auctoritate et audacia Apostoli sancti et martyres praedicaverunt (Act. 5.) misericordiam et veritatem Christi. Vis audire misericordiam Dei? Age poenitentiam, et remittuntur tibi peccata (Matth. 4.). Vis audire veritatem? Tene justitiam et dabitur tibi merces aeterna (Eccles. 18.). Audi misericordiam simul et veritatem. Poenitentiam agile, appropinquav(??)t enim regnum caelorum (Matth. 4.). Poenitentia pertinet ad misericordiam, regnum caelorum ad verita(??)em. Modo misericordia praedicatur, postea veritas exhibebitur. Rursus qui modo contemnit misericordiam: districte postea sentiet veritatem non quidem ad gloriam, sed ad poenam. Deinde respexit ad membra saucia, et pro illis orat, dicens:","english":"And elsewhere the Psalmist asks, saying: Give us your salvation. I have not hidden your mercy and your truth from the great assembly. In councils and synagogues, before kings and governors, the holy apostles and martyrs preached with great authority and boldness the mercy and truth of Christ. Do you wish to hear of God's mercy? Do penance, and your sins are forgiven you. Do you wish to hear of the truth? Keep justice, and eternal reward will be given you. Hear mercy and truth together. Do penance, for the kingdom of heaven is at hand. Penance belongs to mercy, the kingdom of heaven to truth. Now mercy is preached; afterward truth will be shown forth. Again, he who now despises mercy will afterward feel the strictness of truth—not indeed unto glory, but unto punishment. Then he looked upon the wounded members, and prays for them, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":476,"ref":"p476","source":"Tu autem, Domine, ne longe facias miserationes tuas a me, idest, a meis. Attende peccatores, et noli longe facere ab eis tuas miserationes. Quisquis se sentit elongari a Domino per pravam vitam, per malam voluntatem, dicat devote, dicat lacrymabiliter. Tu autem. Domine, ne longe facias miserationes tuas a me. Ego miser, Tu misericors. Multae meae iniquitates, sed superant tuae miserationes. Misericordia tua et veritas tua semper susceperunt me. Attendo, quia misericors es: attendo, quia verax es. Amo misericordem, timeo veracem. Et sic amor et timor ducunt me ad te: quia misericordia et veritas tua semper susceperunt me. Ideo oro, ne longe facias miseratiores mas.\n\nQuoniam circumdederunt me mala, quorum non est numerus. Innumera sunt peccata mea, in(??)initae sunt negligentiae meae, quae undique circumdant, undique impediunt. D(??)camus haec medullis cordis. Ostendamus mediro nostro passiones nostras: humiliter deprecemur, ut nos suscipiat ad sanandum. Nemo se justum putet. Teste enim Apostolo, in multis offendimus omnes (Jacob. 3.). Pertinet ad nos clamare, gemere, confiteri: non jactare, non de meritis gloriari. Quae si ulla sunt, quid habes quod non accepisti (1. Cor. (??).)? Recte ergo subditur: Comprehende– runt me iniquitates meoe, et non potui, ut viderem. In(??)antum comprehendunt nos iniquitates nostrae, ut etiam si velimus evadere, sine adjutorio non valeamus.","english":"But you, Lord, do not put your mercies far from me—that is, from my people. Attend to sinners, and do not put your mercies far from them. Whoever feels himself being carried far from the Lord by a depraved life, by an evil will, let him say devoutly, let him say with tears: But you, Lord, do not put your mercies far from me. I am wretched, you are merciful. My iniquities are many, but your mercies surpass them. Your mercy and your truth have always upheld me. I attend, because you are merciful; I attend, because you are truthful. I love the merciful one, I fear the truthful one. And so love and fear lead me to you, because your mercy and your truth have always upheld me. Therefore I pray that you do not put your mercies far away.\n\nFor evils have surrounded me, of which there is no number. My sins are innumerable, my negligences are countless, which surround me on every side, hinder me on every side. Let us say these things from the marrow of our heart. Let us show our passions to our physician: let us humbly beseech him to receive us for healing. Let no one think himself righteous. For, as the Apostle bears witness, we all offend in many things (James 3). It belongs to us to cry out, to groan, to confess—not to boast, not to glory in merits. And if there are any such merits, what do you have that you did not receive (1 Cor. 4)? Rightly, then, it is added: My iniquities have overtaken me, and I could not see. To such an extent do our iniquities overtake us that, even if we wish to escape, we are unable to do so without help.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":477,"ref":"p477","source":"Hinc alibi Psalmista dicit: Funes peccatorum circumplexi sunt me (Psal. 118.). Unde et postulat dicens, Converte Domine captivitatem nostram (Psal. 125.). Amissa autem veritatis luce in tantam caecitatem venimus, ut nosmetipsos ignoremus. Perpetramus mala, nec celerius deprehendimus, vel perpetrata. Exclusa ab interno lumine anima nil in se nisi tenebras invenit. Semetipsam videre perdidit, quia auctoris sui visionem contemsit. Ex amissione lumini(??) crev(??)t multiplicitas iniquitatis, ideo adjungit: Mul– tiplicatoe sunt super capillos capitis mei. Capillos capitis ad numeri multi(??)inem revocat. Quis (Ex Augustino) munerat capillos? Multominus peccata numerat, quae excedunt numerum capillorum. Jam non occidis, non moecharis, non facis furtum, non dicis falsum testimonium, et caetera hujusmodi grandia peccata: moles sum istae peccatorum. Magna praecavisti, de minutis quid agis? Projecisti molem, vide ne arena obruaris. Sed adhuc valde gravius est, quod subjungit: Et cor meum dereliquit me. Hoc est, virtus cordis mei defecit, et non est idoneum ad cognoscendum se. Quotiens mente vagamur foris, delectamur terrenis, propria nostra studia relinquimus: atque inania, vel agimus, vel loquimur, vel cogitamus: totiens cor nostrum derelinquit nos. Quotiens non cogitamus Deum, vel ea, quae ad utilitatem animarum pertinent: totiens a mi(??)imus cor nostrum.","english":"Hence elsewhere the Psalmist says: The cords of sinners have wrapped around me (Ps. 118). And so he also asks, saying, Convert, O Lord, our captivity (Ps. 125). But having lost the light of truth, we have come into such great blindness that we do not know ourselves. We commit evils, and we do not detect them, or the things we have committed, quickly enough. The soul, shut out from the inner light, finds nothing in itself except darkness. It has lost the ability to see itself, because it despised the vision of its own Maker. From the loss of light, the multiplicity of iniquity grew; therefore he adds: They are multiplied beyond the hairs of my head. He recalls the hairs of the head to the number of multiplicity. Who (from Augustine) counts the hairs? Much less does he count sins, which exceed the number of hairs. You no longer kill, you do not commit adultery, you do not steal, you do not bear false witness, and the other great sins of this kind: these are the massive bulk of sins. You have guarded against great things; what do you do about the small ones? You have cast off the bulk; see that you are not overwhelmed by the sand. But there is still something far more serious, which he adds: And my heart has abandoned me. That is, the strength of my heart has failed, and it is not fit for knowing itself. As often as we wander in mind outside, we are delighted by earthly things, we abandon our own pursuits: and as often as we do, or speak, or think empty things: so often our heart abandons us. As often as we do not think of God, or of the things that pertain to the benefit of souls: so often we send our heart away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":478,"ref":"p478","source":"Unde, quidan sapiens ait, Quocunque tempore non cogitave(??)is Deum, puta illud amisisse. Congrue e(??)go sequitur haec oratio qua di(??)itur:\n\nComp(??)aceat tibi Deus, ut eruas me, Domine, ad adjuvanaum me respice. Bene ait. Complacent: non enim ex meritis, sed solo beneplacito suo (Tit. 3.), sola gratia, sola bonitate sua justificat Deus hominem. Miseretur nobis pius Dominus, quia ei si(??) placet, non quia nos meruimus. Ideo discipulis suis ait, Non vos me elegistis, sed ego elegi vos (Joan. 15.). Et Apostolus, gratia Dei sum id quod sum(1. Cor. 15.). Commendando ergo gratiam, humiliter Dominum deprecatur, ut (??)um eruat a tot et tantis, quae praemist malis, ut misericorditer respiciendo adjuvet in bonis. Deinde contra persecutores deprecatur, dicens:\n\nConfundantur et revereantur simul, qui quoerunt animam meam. Quid revereantur, vel Dominum, vel poenam, qua puniendi sunt? Multi quaesierunt animam Christi, sed ille potestatem habebat ponendi animam suam et iterum sumendi eam. Illi autem gavisi sunt, cum posuit: confusi sunt, cum recepit. Multi adime quaerunt corpus Christi, et quaerunt animas perdere (Joan. 10.): qui profecto aut confundentur modo, ut erubescant de malis, et poenitentiam agant, et timentes revereantur: aut sternam confusionem postmodum patientur, cum dicetur eis, Ite, maledicti, in ignem aeternum (Matth. 25.).","english":"Hence someone wisely said, \"At whatever time you have not thought of God, reckon that you have lost it.\" Therefore this petition follows appropriately, in which it is said:\n\nLet God be pleased with you, that you may deliver me, O Lord, look upon me to help me. He speaks well. Let him be pleased: for not from merits, but by his good pleasure alone (Tit. 3), by his grace alone, by his goodness alone, does God justify a man. The merciful Lord has pity on us because it pleases him, not because we have deserved it. Therefore he said to his disciples, \"You did not choose me, but I chose you\" (John 15). And the Apostle says, \"By the grace of God I am what I am\" (1 Cor. 15). Commending grace, therefore, he humbly entreats the Lord that he may deliver him from so many and such great evils which he set forth beforehand, so that by mercifully looking upon him he may help him in good things. Then he prays against his persecutors, saying:\n\nLet them be confounded and put to shame together, who seek my soul. Let them fear—either the Lord, or the punishment by which they are to be punished. Many sought the soul of Christ, but he had power to lay down his soul and to take it up again. But they rejoiced when he laid it down; they were confounded when he took it back. Many also seek the body of Christ, and seek to destroy souls (John 10); and these indeed will either be confounded now, so that they blush for their evils and repent and, fearing, revere him; or they will endure everlasting confusion afterward, when it is said to them, \"Go, you cursed, into eternal fire\" (Matt. 25).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":479,"ref":"p479","source":"Unde et subditur: Avertantur retrorsum, et revereantur, qui volunt mihi mala. Retro(??)sum f(??)ant per humilitatem, qui erant erecti male per superbiant, et qui praeibant trabendo, occidendo, sequantur obediendo. Revereamur etiam, id est, timeant, et honorent Deum, qui prius blasphemabant: et sic convertantur a mala voluntate, qua me persequebantur.\n\nFerant confestim confusionem suam. Ut cito redeant ad poenitentiam: Qui dicunt mihi, Euge, euge. Id est. Bene, Bene: Irrisoria laus est. In istis tribus versibus nota tria genera persecutorum. Prius orat pro eis, qui quaerunt animam ejus, ut auferant eam: intelligendi sunt illi, qui aperta persecutione servos Dei conantur occidere. Tales fuerunt illi, qui cum gladiis et fustibus apprehenderunt Jesum, et qui posuerunt eum in cruce (Joan. 18.). Deinde orat pro eis, qui volunt ei mala (Matth. 26.). Accipiendi sunt illi, qui nondum persequuntur aperte, sed odium et inimicitias gestant in corde: hi aliquando simulationibus et callidis utuntur argumentis, ad decipiendum eos quos oderunt: aliquando effraenantnr in verba malitiae. Tales fuerunt Judaei adversus Dominum (Matth. et 22.). Postmodum orat pro eis. qui dicunt ei, Euge, Euge: designantur illi, qui deridere solent religionem et simplicitatem justorum. Tales etiam fuerunt in passione Christi. Isti omnes in ipsius corpore perseverant.","english":"Hence there also follows: Let them be turned back and be ashamed, who wish me evil. Let those be turned back through humility, who were wrongly erect through pride, and let those who went before by dragging and killing follow by obeying. Let us also revere, that is, let them fear and honor God, who previously blasphemed; and so let them be converted from the evil will by which they were persecuting me.\n\nLet them bear their confusion speedily. That they may quickly return to penitence: Who say to me, Well done, well done. That is, Good, good: it is a mocking praise. In these three verses note three kinds of persecutors. First he prays for those who seek his soul, to take it away: those are to be understood who by open persecution attempt to kill the servants of God. Such were those who with swords and clubs seized Jesus, and who placed him on the cross (John 18). Then he prays for those who wish him evil (Matthew 26). Those are to be taken who do not yet persecute openly, but bear hatred and enmities in their heart: these sometimes use simulations and cunning arguments to deceive those whom they hate; sometimes they break out into words of malice. Such were the Jews against the Lord (Matthew and 22). Afterwards he prays for those who say to him, Well done, well done: those are designated who are accustomed to mock the religion and simplicity of the just. Such also were present at the passion of Christ. All these persevere in his body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":480,"ref":"p480","source":"Sicut autem non se vindicavit de illis Dominus, sed pro illis oravit (Luc. 23. Hebr. 5.): sic nos non debemus de inimicis quaere(??)e ultionem, sed humilem proferre orationem, quemadmodum ipse praecepit, dicens: Diligite inimicos vestros, benefacite his, qui oderunt vos: et, Orate pro persequentibus et calumniantibus vos (Matth. 5.). Et quasi quis quaereret, quo fructu, qua mercede? protinus adjungit, Ut sitis (inquit) filii Patris vestri, qui in caelis est. Et de seipso nobis tribuens exemplum subdit: Qui solem suum oriri facit super bonos et malos, e(??) pluit super justos et injustos (Ibidem). Attende quantus honor est esse filium Dei. ut patienter fe(??)as injurias inimici. Deinde convertens se ad Dominum, consolatur nos et admonet, dicetis:\n\nExultent et loetentur super te omnes quoerentes te. Omnes per fidem et dilectionem, qui te quaerunt, exultent corpore, laetentur spiriu: non super se, sed super te: ut qui gloriatur in Domino glorietur. Gemina merces nobis promissa est a Domino, scilicet immortalitas corporis, atque animae beatitudo (2. Cor. 10.). Propterea gemina exaltatione praecipimur gaudere, cum dicitur, Exultent et laetentur. Exultare enim ad corpus pertinet, Laetari vero ad animam. Commendatur autem laus Domini, cum subinfertur, Et dicant semper, Magnificetur Dominus, qui diligunt salutare tuum.","english":"But just as the Lord did not avenge himself on them, but prayed for them (Luke 23; Hebrews 5), so we ought not to seek vengeance on our enemies, but to offer a humble prayer, just as he himself commanded, saying: Love your enemies, do good to those who hate you; and, Pray for those who persecute and slander you (Matthew 5). And as if someone were asking, with what fruit, with what reward? he immediately adds, That you may be (he says) sons of your Father who is in heaven. And giving us an example from himself, he adds: Who makes his sun rise on the good and the evil, and sends rain on the just and the unjust (ibid.). Consider how great an honor it is to be a son of God, so that you may patiently endure the injuries of an enemy. Then, turning to the Lord, he consoles us and admonishes us, saying:\n\nLet all who seek you exult and rejoice over you. Let all who seek you through faith and love exult in body, rejoice in spirit: not over themselves, but over you: so that whoever boasts may boast in the Lord. A twofold reward has been promised to us by the Lord, namely, the immortality of the body and the blessedness of the soul (2 Corinthians 10). Therefore we are commanded to rejoice with a twofold exaltation, when it is said, Let them exult and rejoice. For to exult pertains to the body, but to rejoice to the soul. Moreover, the praise of the Lord is commended when it is added, And let those who love your salvation say always, May the Lord be magnified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":481,"ref":"p481","source":"Quid enim tam laudare, tam praedicare, tam m(??)gnificare debemus, quam Deum et patrem luminum, a quo est omne datum optimum et omne donum perfectum (Jacob. 1.)? Ipse enim primos patres nostros exspectantes eum, eduxit de lu(??)o faecis, et statuit supra firmam petram quae est Christus (Ephes. 1.): et dedit eis opera bona, docuit canticum novum, illuminavit per eos alios. Dedit eis timorem et spem, trahens eos a vanitatibus falsis. Auxit eos et numero, et virtute. Deinde misit Filium in carnem, qui faceret voluntatem suam et annuntiaret justitiam suam in Ecclesia magna, et misericord(??)am et veritatem et salutare suum, ut liberaremur ab innumeris peccatis et inimicis, et exultaremus et laetaremur in Domino, Haec sunt caussae justorum, ut dicant semper, Magnificetur Dominus. Sed qui hoc dicant? Qui diligunt, inquit, salutare tuum, id est, Filium tuum, per quem nobis aeterna data est salvatio. Qui non diligit Dominum nostrum Jesum Christum (1. Cor. 16.), non est speciosa laus iu ore ejus. Laudem nostram apud Dominum non commendat nisi affectio et caritas. Quid autem tam diligere debemus, quam eum a quo creati et salvati sumus? Rursus redit ad miseriae et inopiae considerationem, quam in hac peregrinatione patitur: et dicit,","english":"For what should we praise, proclaim, and magnify so much as God, the Father of lights, from whom is every good gift and every perfect gift (James 1)? For he himself led our first fathers, who were waiting for him, out of the mire of the dregs, and set them upon the firm rock, which is Christ (Ephesians 1); and he gave them good works, taught them a new song, and enlightened others through them. He gave them fear and hope, drawing them away from false vanities. He increased them both in number and in virtue. Then he sent his Son in the flesh, to do his will and to proclaim his righteousness in the great Church, and his mercy and truth and his salvation, so that we might be freed from countless sins and enemies, and might exult and rejoice in the Lord. These are the causes of the righteous, that they may always say: Let the Lord be magnified. But who are those who say this? Those, he says, who love your salvation, that is, your Son, through whom eternal salvation has been given to us. Whoever does not love our Lord Jesus Christ (1 Corinthians 16), praise is not beautiful in his mouth. Nothing commends our praise before the Lord except affection and love. But what ought we so to love as him by whom we were created and saved? Again he returns to the consideration of the misery and want that he suffers in this pilgrimage, and says,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":482,"ref":"p482","source":"Ego autem mendicus sum et pauper. Sed protinus redit consolatio, cum subdit, Dominus solicitus est mei. Ecce mendici Domini sumus: ad januam suae misericordiae sedemus: mendicamus, et clamamus, Adveniat regnum tuum, et. Da nobis panem nostrum, et, Libera nos a malo (Matth. 6.). Paupe res enim sumus, nihil habemus a nobis. Ecce magna spes: Dominus solicitus est mei. Dicit aliquis in servitio Domini constitutus, Mendicus sum, pauper sum, non habeo unde vivam. Nolite di(??)idere pauperes Domini. Omnem solicitud(??)nem vestram projicite in eum, quoniam ipsi cura est de vobis. Et ne dicatis, Quid manducabimus? aut quo vestiemur? quoniam haec gentes cogitant. Quid ergo faciendum? Primum quaer(??)te regnum Dei et justitiam ejus, et haec omnia adjicientur vobis (Matth. 6.). Dominus, inquit pauper, solicitus est mei. Ergo si Dominus solicitus est, et pus securi simus Sed quia jamdiu expectans ex pedavit, Dominum postulat, cum subjungit. Adjutor meus, et protector meus tu es, Deus meus, ne tardave– ris. Expectans expectavi te Dominum meum: intendisti mihi, multa beneficia largiendo: solicitus es nici. In hac vita factus es adjutor meus in bonis, et ptotectur in adversis. Solus tuus mihi restat adventus, Deus meus, ne tardaveris. Quandiu te non video, non possideo, mendicus et pauper sum. Nihil extra te mihi sufficit. Tu expectatio mea: tu salus mea: noli morari.","english":"But I am a beggar and poor. Yet consolation returns at once, when he adds, The Lord is solicitous for me. Behold, we are the Lord's beggars: we sit at the door of his mercy: we beg, and we cry out, Thy kingdom come, and, Give us our bread, and, Deliver us from evil (Matt. 6). For we are poor, we have nothing of ourselves. Behold, great hope: The Lord is solicitous for me. Someone established in the Lord's service says, I am a beggar, I am poor, I have nothing to live on. Do not despise the Lord's poor. Cast all your solicitude upon him, for he himself has care for you. And do not say, What shall we eat? or with what shall we be clothed? for the Gentiles think of these things. What then is to be done? First seek the kingdom of God and his justice, and all these things shall be added to you (Matt. 6). The Lord, says the poor man, is solicitous for me. Therefore if the Lord is solicitous, let us be secure. But because he who has long been waiting has grown weary, he entreats the Lord, when he adds: My helper, and my protector thou art, my God, do not delay. Waiting, I have waited for thee, my Lord: thou hast attended to me, lavishing many benefits: thou art solicitous for me. In this life thou hast become my helper in good things, and my protector in adversities. Only thy coming remains for me, my God, do not delay. As long as I do not see thee, I do not possess thee, I am a beggar and poor. Nothing apart from thee suffices for me. Thou art my expectation: thou art my salvation: do not tarry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":483,"ref":"p483","source":"Una hora desideranti, aestuanti longa mora est: Deus meus, ne tardaveris.\n\nTITULUS PSALMI XL.\n\nTitulus sequentis psalmi est, In finem psalmus David, quia jam saepe expositus esi, non operiet replicari. Materia est Christus Deus et homo secundum humanitatem injuriatus, per deitatem glorificatus. Facit tres partes in hoc psalmo. In prima parte admonet, cum bonis promissionibus, ut intelligatur Christus supra hominem Deus. In secunda parte ponit caussas, quare quidam eum simpliciter hominem putaverunt, quia Injuriatum multis modis viderunt. In tertia parte nos reddit certos, eum plusquam hominem fuisse. Intentio est nos admonere, mediatorem Dei et hominum hominem simul (1. Tim. 2.) extitisse et Deum: propter gloriam passionis Christi, imperatoris martyrum, qui non sibi pepercit, militibus imperans pug(??)am, sed prior pugnavit, prior vicit, ut pugnantes exemplo (??)ortaretur, et majestate adjuvaret, et promissione coronaret. Audiamus (Ex Augustino) aliquid in isto psalmo, quod pertinet ad ejus passionem.","english":"For one who longs and burns with desire, a single hour is a long delay: My God, do not tarry.\n\nTITLE OF PSALM 40.\n\nThe title of the following psalm is, To the end, a psalm of David, which, since it has often been expounded already, need not be repeated. The subject is Christ, God and man, wronged according to his humanity, glorified through his divinity. He makes three parts in this psalm. In the first part he admonishes, with good promises, that Christ be understood as God above man. In the second part he sets forth the reasons why some thought him simply a man, because they saw him wronged in many ways. In the third part he makes us certain that he was more than a man. The intention is to admonish us that the mediator of God and men was at once man (1 Tim. 2) and God: on account of the glory of the passion of Christ, the commander of the martyrs, who did not spare himself, commanding his soldiers to battle, but fought first, conquered first, so that by his example he might encourage those who fight, by his majesty assist them, and by his promise crown them. Let us hear (from Augustine) something in this psalm that pertains to his passion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":484,"ref":"p484","source":"Commendamus autem (??)aepius, quod nobis utile est retinere, Dominum Jesum Christum plerumque loqui ex se, id est, ex persona sua, quod est caput nostrum: plerumque ex persona corporis sui, quod sumus nos et Ecclesia ejus: sed ita, quasi e(??) unius hominis a persoua sonare verba, ut intelligamus caput et corpus in unitate integritatis consistere, nec separari ab invicem tanquam conjugium illud, de quo dictum est, Erunt duo in carne una (Genes. 2. Matth. 19.). Si ergo agnoscimus duos In carne una, agnoscamus duos in voce una. Audiamus ergo quod dicitur.\n\nPSALMUS XL.\n\nBeatus qui intelligit super egenum et pauperem. Id est, super Christum. Super egenum et pauperem intelligere, est super humanitatem et infirmitatem Christi aliud altius cogitare. Hoc utique intelligendum est, quod Dominus et Redemtor noster, cum in forma Dei esset, semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo (Philipp. 2.). Dives apud Patrem, pauper apud nos. Sed tamen paupertas ejus divititiae nostrae sunt: quomodo infirmitas ejus nostra fortitudo est: quomodo stultum ejus nostra sapientia est: quomodo mortalitas ejus nostra immortalitas est. Intelligere etiam oportet, quia paupertas et infirmitas nostri Salvatoris exemplum nobis tribuit humilitatis, patientiae, obedientiae, mansuetudinis caritatis.","english":"We remind you again and again—for it is useful for us to hold fast—that the Lord Jesus Christ often speaks from himself, that is, from his own person, which is our head; and often from the person of his body, which is ourselves and his Church. But the words sound as though from the person of one man, so that we may understand that the head and the body consist in a unity of wholeness, and are not separated from each other, like that marriage of which it is said, They shall be two in one flesh. If, then, we recognize two in one flesh, let us recognize two in one voice. Let us therefore hear what is said.\n\nPSALM 40.\n\nBlessed is he who understands concerning the needy and the poor. That is, concerning Christ. To understand concerning the needy and the poor is to think something higher concerning the humanity and weakness of Christ. This above all must be understood: that our Lord and Redeemer, when he was in the form of God, emptied himself, taking the form of a servant, being made in the likeness of men, and found in fashion as a man. Rich with the Father, poor with us. Yet his poverty is our riches, just as his weakness is our strength, just as his foolishness is our wisdom, just as his mortality is our immortality. It must also be understood that the poverty and weakness of our Savior give us an example of humility, patience, obedience, gentleness, and love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":485,"ref":"p485","source":"Haec intelligere et cogitare, credere et imitari, vera beatitudo est. Et quasi quis quaereret, Quis fructus erit hujus intellectus? sequitur et dicit: In die mala liberabit eum Dominus. Id est, in die judicii, quando puniendi sunt mali, liberabit cum Dominus ab omni malo, ab omni poena, ab omni tribulatione et angustia hujus saeculi, atque a potestate et tormentis diaboli, et inferni: et transferet eum in libertatem gloriae filiorum Dei (Rom. 8). N(??)rrat et alia beneficia, quae Dominus largitur beato viro, qui intelligit, subdeas:\n\nDominus conservet eum, et vivificet eum, et bea– tum faciat eum in terra, et non tradat eum in animam inimicorum ejus. Haec oratio promissio est. Conservat enim Dominus hunc intelligentem. Intra pericula et tentationes hujus laboriosae vitae non sinit eum perire. Non permittit tentari supra, quam ferre potesr (1. Cor. 10.). Quicquid agat, quocunque se vertat, semper in custodia Dei est. Vivificat eum spiritu suo magis ac magis secundum interiorem hominem (Ephes. 3.), ut quotidie justius et purius vivat in Deo. Et beatificat eum non solum in caelo, sed etiam in terra, spirituales virtutes largiendo. Juxta quod scriptum est: Beati, qui sperant in te, Domine (Psal. 38.), et beati qui diligunt nomen tuum. Et beati pauperes spiritu. Beat(??) mites, beati misericordes, beati pac fici, beati mundo corde, et caetera (Matth. 5.).","english":"To understand and ponder these things, to believe and imitate them, is true blessedness. And as if someone were to ask, What will be the fruit of this understanding? He continues and says: In the evil day the Lord will deliver him. That is, on the day of judgment, when the wicked are to be punished, the Lord will deliver him from every evil, from every punishment, from every tribulation and distress of this world, and from the power and torments of the devil and of hell; and he will transfer him into the freedom of the glory of the children of God (Rom. 8). He recounts also other benefits which the Lord bestows upon the blessed man who understands, adding:\n\nThe Lord preserve him, and give him life, and make him blessed upon the earth, and deliver him not up to the will of his enemies. This prayer is a promise. For the Lord preserves this man who understands. Amid the dangers and temptations of this laborious life he does not allow him to perish. He does not permit him to be tempted beyond what he is able to bear (1 Cor. 10). Whatever he does, wherever he turns, he is always in God's keeping. He gives him life by his Spirit, more and more, according to the inner man (Eph. 3), so that day by day he may live more righteously and more purely in God. And he makes him blessed not only in heaven but also on earth, by bestowing spiritual virtues. According to what is written: Blessed are those who hope in you, O Lord (Ps. 38), and blessed are those who love your name. And blessed are the poor in spirit. Blessed are the meek, blessed are the merciful, blessed are the peacemakers, blessed are the clean of heart, and the rest (Matt. 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":486,"ref":"p486","source":"Promittit nobis Dominus beatitudinem in futura vita: sed si diligenter attendimus, etiam in hac terra jam partem praemmi possidemus. Pars utique magnae felicitatis est, seculum potuisse despicere, et omnipotenti Deo servire coepisse, evasisse viliorum infelicissimum dominatum, liberum esse a misera servitute diaboli et peccati (Joan. 8.), vanarum rerum cupiditatibus non excruciari, sceleribus non immisceri, innocenter vivere, beatae castitati operam dare, gloriosae paupertatis, sufficientiam possidere: nihil extra Deum quaerere, in ipsius amore et contemplatione suaviter requiescere. Pensemus quantum nobis Dominus pia vocatione contulerit, de quantis fraudibus, adulteriis, rapinis, perjuriis, sacrilegiis, immundiciis, vitiis et peccatis liberaverit: et tunc cognoscemus, quam verum sit, quod audimus in psalmo, quod dicitur: et beatum faciat eum in terra. Hunc autem intelligentem, etsi tradit aliquando Deus in manus inimicorum ejus, ut habeant potestatem occidendi corpus, nunquam tradit cum in animas (Matth. 10.), id est, in voluntates inimicorum: ut scilicet possint eum facere suis iniquis voluntatibus obedire. Unde sancti Martyres etiam in Suis passionibus victores ex(??)iterunt, quia et si potuerunt corporaliter occidi, nunquam tamen animo putuerunt frangi. Illi veru qui occiderunt, victi sunt: quia quod voluerunt implere, minime potuerunt.","english":"The Lord promises us blessedness in the future life, but if we attend diligently, even on this earth we already possess a part of the reward. It is surely a part of great happiness to have been able to despise the world and to have begun to serve almighty God, to have escaped the most unhappy dominion of the vices, to be free from the wretched slavery of the devil and of sin (John 8), not to be tormented by desires for vain things, not to be entangled in crimes, to live innocently, to devote oneself to blessed chastity, to possess the sufficiency of glorious poverty: to seek nothing beyond God, to rest sweetly in his love and contemplation. Let us weigh how much the Lord has conferred upon us by his loving calling, from how many frauds, adulteries, robberies, perjuries, sacrileges, impurities, vices, and sins he has freed us: and then we shall know how true it is that we hear in the psalm, where it is said: and make him blessed in the earth. But this man of understanding, even if God sometimes delivers him into the hands of his enemies, so that they have power to kill the body, he never delivers him into their souls (Matt 10), that is, into the wills of his enemies: namely, so that they might be able to make him obey their iniquitous wills. Hence the holy martyrs also came forth as victors even in their sufferings, because even if they could be killed bodily, they could never be broken in spirit. Those who truly killed were conquered, because what they wished to accomplish they were in no way able to do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":487,"ref":"p487","source":"Hinc est, quod in mortibus Martyrum non ploramus, sed cantamus, quia videlicet de triumpho exultamus. Nec annuntiamus mortes, sed natalicia: quia martyrio foeliciter renati, coeperunt beate vivere in gloria. Dicatur ergo recte, Et non tradet eum in animam inimicorum ejus. Sequitur aliud magnum donum.\n\nDominus opem ferat illi super lectum doloris ejus. Per lectum doloris, intelligitur caro nostra, quae dolet infirma. Quomodo aliquis jacet et requiescit in lecto suo, ita animus infirmus jacet et requiescit in carne sua. In carnalibus enim delectatur voluptatibus. Humana quippe natura eo ipso quod creata est in infirmitate, semper habet deficere, atque indesinenter ad deteriora labitur: nisi ope divinae gratiae sustententur. Portabat te (Ex Augustino) lectus, non portabas lectum. Paralyticus i(??)us eras: Adest qui dicat tibi, Tolle g(??)abatum tuum, et vade in domum tuam (Joan. 5.). Et quasi quaereretur, Quare ergo cum opem ferat nobis Deus, tanta mala patimur in hac vita, tantos labores, tantam inquietudinem carnis et seculi? convertit se ad Dominum: et tanquam consilium nubis medicinae exponens, adjunxit: Universum stratum ejus versasti in infirmitate ejus. Per stratum corpus cum mente vult intelligi. Universum dicit secundum omnes sensus, ut secundum carnem, et secundum mentem, tam interius, quam exterius intelligas hominem infirmatum.","english":"Hence it is that at the deaths of the martyrs we do not weep but sing, because we rejoice, of course, in their triumph. And we do not proclaim their deaths but their birthdays, because, happily reborn through martyrdom, they have begun to live blessedly in glory. Rightly, then, is it said, And he will not deliver him to the soul of his enemies. There follows another great gift.\n\nThe Lord will bring help to him upon the bed of his pain. By the bed of pain is understood our flesh, which suffers in its weakness. Just as someone lies and rests on his bed, so the weak soul lies and rests in its flesh. For it takes delight in carnal pleasures. Human nature, indeed, from the very fact that it was created in weakness, always has a tendency to fail and slips unceasingly toward what is worse, unless it is sustained by the help of divine grace. The bed carried you, not you the bed (from Augustine). You were that paralytic; he is present who says to you, Take up your bed and go into your house (John 5). And as if it were asked, Why then, when God brings us help, do we suffer so many evils in this life, so many labors, such great restlessness of the flesh and of the world? he turns to the Lord, and as if setting forth the counsel of the healing cloud, he added: You have turned his whole bed in his weakness. By the bed he wishes the body together with the mind to be understood. He says whole with respect to all the senses, so that you may understand the man weakened both according to the flesh and according to the mind, inwardly as well as outwardly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":488,"ref":"p488","source":"Lectus carnis infirmatur per famem, per sitim, per frigus, per calorem, per passionem, per dolorem, per corruptionem, per mortalitatem, et innumeris aliis modis. Stratum mentis infirmatur per per stultitiam, per hebetudinem, per timorem, per superbiam, per vanam gloriam, per invidiam, per iram, et modis aliis multis. Haec autem infirmitas poena est peccati. Quia homo noluit fortis esse in Deo, infirma est in seipso. Quia carne et spiritu delectatus est, carne et spiritu punitus est. Dicatur ergo, Universum stratum ejus versasti in infirmitate ejus. Propterea adbuc in hac infirmitate relinquitur, etiam si originale peccatum, propter quod punitus est, remittatur: ne iterum possit superbire, et culpam quam fecit, valeat oblivisci. Malus servus est: semper oportet teneri sub flagello. Sed jam flagellatus postulat misericordiam, postulat sanitatem, de superbia ad humilitatem redit. Confitetur peccatum suum, dicens:","english":"The bed of the flesh is weakened by hunger, by thirst, by cold, by heat, by suffering, by pain, by decay, by mortality, and in countless other ways. The couch of the mind is weakened by folly, by dullness, by fear, by pride, by vainglory, by envy, by anger, and in many other ways. But this weakness is the penalty of sin. Because man refused to be strong in God, he is weak in himself. Because he took delight in the flesh and the spirit, he is punished in the flesh and the spirit. Let it therefore be said, You have turned all his bed in his weakness. For this reason he is still left in this weakness, even if the original sin for which he was punished is forgiven, so that he cannot again grow proud, and can be able to forget the guilt he committed. He is a wicked servant: he must always be held under the whip. But now, having been scourged, he begs for mercy, he begs for healing, he returns from pride to humility. He confesses his sin, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":489,"ref":"p489","source":"Ega dixi, Deus, miserere mei: sana animam meam, quia peccavi tibi. Ego dixi, inquit. Non abscondi peccata mea, non tacui confessionem: sicut quidam (??)acuit, et ideo inveterata sunt ossa ejus (Psal. 31.). Quoniam qui malum, quod ges(??)it, non aperit, eas etiam virtutes, quas habet, perdit. Verae humilitatis indicium est, culpam suam recognoscere, atque eamdem voce confessionis aperire. Ideo praeci pit Dominus noster, ut peccata nostra sacerdotibus confiteamur (Luc. 15.): ut videlicet confitendo humiliemur, et per humilitatis meritum percipiamus remissionem peccatorum. Superbis enim resistit Deus, sed humilibus dat gratiam (Jacob. 4.). Magnus est confessionis fructus. Dicit quidam poenitens in alio psalmo, Dixi, confitebor: et tu remisisti impietatem peccati mei (Psal. 13.). Attende quam velox est misericordia De(??) homini confilenti. Nondum confitetur, sed de iberatum habet in corde suo ut confiteatur, ideo a peccato mundatur. Hoc significat, quod Dominus leprosis praecipit dicens: Ite, ostendite vos sacerdotibus. Et cum i(??)ent in via, sanati sunt (Luc. 17.). Publicanus quid ait? Deus propitius esto mihi peccatori. Descendit justificatus (Luc. 18.). O beata confessio! quanti per te mundantur, sanantur, justific(??)ntur?","english":"I said, O God, have mercy on me: heal my soul, for I have sinned against you. I said, he says. I did not hide my sins, I did not keep silent my confession: as someone grew hardened, and therefore his bones grew old (Ps. 31). For whoever does not lay open the evil that he has done loses even the virtues that he has. It is a sign of true humility to acknowledge one's fault and to lay it open by the voice of confession. Therefore our Lord commands that we confess our sins to the priests (Luke 15): namely, that by confessing we may be humbled, and through the merit of humility receive the forgiveness of sins. For God resists the proud, but gives grace to the humble (James 4). Great is the fruit of confession. A certain penitent says in another psalm, I said, I will confess: and you forgave the wickedness of my sin (Ps. 13). Notice how swift is the mercy of God to the man who confesses. He has not yet confessed, but he has it deliberated in his heart to confess, and therefore he is cleansed from sin. This is what the Lord signifies when he commands the lepers, saying: Go, show yourselves to the priests. And as they went on the way, they were healed (Luke 17). What does the publican say? God, be merciful to me a sinner. He went down justified (Luke 18). O blessed confession! how many are cleansed, healed, justified through you?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":490,"ref":"p490","source":"Igitur unusquisque nostrum dicat humiliter, dicat lachrymabiliter, dicat ex affectu, dicat ex corde: Ego dixi, Deus, miserere mei: sana ani(??)am meam, quia peccavi tibi. Quid est, Peccavi tibi? peccavi coram te, vel contra (??). Quid est peccavi tibi? rationem tibi reddituros pro peccato. Talia dicunt amici confitendo. Audiamus quid dixerunt inimici errando.\n\nInimici mei dixerunt mala mihi. Haec verba propri(??) pertinent ad (??)put. Ac si dicat. Ego veni, mediator Dei et hominum (1. Tim. 2.). Sed inimici hoc non attendentes, et me hominem tantum non Deum esse credentes, dixerunt haec mala mihi, id est, de me: Quando morietur, et peribit nomen ejus? Optabant enim, ut moreretur, et nomen ejus deleretur de terra (Jerem. 11.). Mortuus est Christus, et admirabile factum est nomen ejus. Granum frumenti cadens in terra mortuum esi, et inde amplius multiplicatum (Joan. 12.). Sic etiam corpus Christi crescere consuevit in tribulatione. Dicebant inimei Judaei: Quando morietur? Quando poterimus eum occidere? Et sic per(??)bit nomen ejus, id est, fama ejus. Facit etiam mentionem de traditore suo Juda, qui caput erat inimicorum, cum subjungit:","english":"Therefore let each one of us say humbly, say with tears, say from affection, say from the heart: I said, O God, have mercy on me: heal my soul, for I have sinned against you. What is it, I have sinned against you? I have sinned in your presence, or against you. What is it, I have sinned against you? That we are to render an account to you for sin. Such things the friends say by confessing. Let us hear what the enemies said by erring.\n\nMy enemies have spoken evil against me. These words properly pertain to the head. As if he were saying: I came, the mediator of God and men (1 Tim. 2). But the enemies, not attending to this, and believing me to be only a man and not God, spoke these evils against me, that is, concerning me: When will he die, and his name perish? For they were wishing that he might die, and that his name be blotted out from the earth (Jer. 11). Christ died, and his name became wonderful. The grain of wheat falling into the earth died, and from there was multiplied all the more (John 12). So too the body of Christ has been accustomed to grow in tribulation. The Jewish enemies were saying: When will he die? When will we be able to kill him? And so his name, that is, his fame, will perish. He also makes mention of his betrayer Judas, who was the head of the enemies, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":491,"ref":"p491","source":"Et si ingrediebatur ut videret, vana loquebatur, cor ejus congregavit iniquitatem sibi. Ingrediebatur tamquam fraudulentus, tamquam explorator, tamquam insidiator: non ut imitaretur, sed ut videret quid posset reprehendere, quid accusare, quid calumniari. Cor ejus tractabat de morte Christi, et sic congregabat iniquitatem sibi. Melius en(??)m erat ei, si natus non fuisset homo ille (Matth. 26.). Quod passum est caput, patiuntur et membra. Si me (inquit) persecuti sunt, et vos persequentur (Joan. 15.). Apostolus dicit, Propter subintroductos falsos fra(??)res, qui subintroierunt explorare libertatem nostram (Galat. 2.). (??)i sunt hypocr(??)tae, simulatores mali, adjungentes se ficta caritate, captantes omnes motus, omnia verba sanctorum, in omnibus laqueos inquirentes. Tales multi inveniuntur intra societatem fratrum, qui spirituali(??) studia relinquentes, torpentes otio, appetunt quotidie audire et videre et loqui vanitatem: totum diem expendunt in fabulis, in curiositate, in stultitia. Pravis etiam concupiscentiis atque Illicitis cogitationibus animum subjugames, corde congregant iniquitatem sibi, idest, ad detrimentum suum. Sibi congregaverunt, non mihi, quomodo Judas sibi, non Christo. Egrediebatur foras, et loquebatur in idipsum. Egrediebatur ad Judaeos (Matth. 16.), et loquebatur in idipsum, idest uno consilio, una conspiratione.","english":"And if he went in to see, he spoke vain things; his heart gathered iniquity for itself. He went in as a deceiver, as a spy, as one lying in ambush: not to imitate, but to see what he could reproach, what he could accuse, what he could slander. His heart was plotting the death of Christ, and so it gathered iniquity for itself. For it would have been better for him if that man had not been born. What the head suffered, the members also suffer. If they have persecuted me, he says, they will also persecute you. The Apostle says, Because of false brethren secretly brought in, who slipped in to spy out our liberty. These are hypocrites, evil pretenders, joining themselves with feigned charity, catching at all the movements, all the words of the saints, seeking snares in everything. Many such are found within the fellowship of the brethren, who, abandoning spiritual studies, growing sluggish in idleness, desire daily to hear and see and speak vanity: they spend the whole day in idle tales, in curiosity, in foolishness. Subjecting even their mind to depraved desires and unlawful thoughts, they gather iniquity for themselves in their heart, that is, to their own loss. They gathered for themselves, not for me, as Judas gathered for himself, not for Christ. He went out abroad, and spoke in the same thing. He went out to the Jews, and spoke in the same thing, that is, with one counsel, one conspiracy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":492,"ref":"p492","source":"De talibus dicit Apostolus: A nobis exierunt, sed non erant ex nobis (1. Joan. 2.). Sive intus sint, sive foris, semper hoc loquuntur, quod perinet ad vanitatem, et semper congregant sibi iniqu(??)tatem et damnationem. Multi sunt intus corpore, et foris corde: sicut de quibusdam Israeli(??)is dicitur, quia corde reversi sunt in.AEgyptum (Exod. 16). Et alibi dicit quidam in psalmo: Et cor meum dereliquit me (Psal. 39). Quisquis mente vagatur et inania cogitat, ipse foras egreditur. Si autem id quod inutile et vanum est, cor nostrum delectabiliter meditatur, idipsum et lingua nostra libenter loqu(??)tur. Vis scire de fratre, quale cor habet? Attende unde libentius loquatur. Ex abundantia enim cordis os loquitur (Matth. 12.). Et bonus homo de bono thesauro cordis sui profert bona, et malus homo de malo tbesau(??)ocordis sui profert mala (Ibid.). Custodiamus, fiatres, introitum nostrum, maneamus intus, et magnam ex istis verbis attendamus aedificationem nostram. Prius dixit. Ingrediebatur, nec dixit, ut ag(??)ret, sed videret: jam notatur vagatio oculorum et curiositas, quod vitium vehementer solet nocere conversis. Audi aliud vitium: Vana loquebatur. Audi tertium: Cor ejus congregavit iniquitatem sibi. Perversae cogitationes separant a Deo (Sap. 1.). Haec tria studia sunt otiosorum in claustro: vagatio oculorum, superfluitas verborum, perversitas cogitationum.","english":"Concerning such people the Apostle says: They went out from us, but they were not of us (1 John 2). Whether they are inside or outside, they always speak what pertains to vanity, and they always gather for themselves iniquity and damnation. Many are inside in body and outside in heart, as is said of certain Israelites, that they returned to Egypt in heart (Exod. 16). And elsewhere someone says in the psalm: And my heart has forsaken me (Ps. 39). Whoever wanders in mind and thinks empty things, that person goes outside. But if our heart delightfully meditates on what is useless and vain, our tongue also willingly speaks that very thing. Do you wish to know, concerning a brother, what kind of heart he has? Pay attention to what he speaks of more willingly. For out of the abundance of the heart the mouth speaks (Matt. 12). And the good man brings forth good things from the good treasure of his heart, and the evil man brings forth evil things from the evil treasure of his heart (Ibid.). Let us guard our entrance, brothers; let us remain inside, and let us attend to the great edification for us in these words. First it said: He went in, and it did not say that he might act, but that he might see: already the wandering of the eyes and curiosity are noted, a vice that is very accustomed to harm those who have been converted. Hear another vice: He spoke vain things. Hear a third: His heart gathered iniquity for itself. Perverse thoughts separate from God (Wis. 1). These three pursuits belong to the idle in the cloister: wandering of the eyes, excess of words, perversity of thoughts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":493,"ref":"p493","source":"Haec tria vitia ejiciunt fratrem de claustro. Ad hoc autem foras libenter egreditur, ut vanitatem quam in corde gestat, extra licentius videat et loquatur. Egressus Judas loquutus est ad Judaeos (Luc. 22.). Sed quid illi? Adversum me susurrabunt omnes inimici mei: adversum me cogitabant mala mihi. Quae adversa mihi erant et nociva, secretis consiliis et cogitationibus exquirebant. Timebant enim, ne forte tumultus fieret in populo (Matth. 26.). Sciendum autem est, quia susurrare magnum peccatum est. Hinc per quemdam sapientem dicitur: Susu(??)ro et bilinguis maledictus: multos enim turbavit pacem habentes (Eccli. 28.).\n\nVerbum iniquum constituerunt adversum me. Constituerunt enim, ut adversus Jesum falsum diceretur testimonium (Luc. 22.). Verbum etiam iniquum fuit, quando dixerunt, Crucifigatur. Et, Reus est mortis (Matth. 26. et 27.). Ipsi de me ita fecerunt. Sed, Numquid qui dormit non adjiciet ut resurgat? Ille qui tam facile potest resurgere a morte, quam facile potest dormiens excitari a somno, numquid non adjiciet morti su(??) ut resurgat? Numquid non resurget ille, qui ait. Potestatem habeo ponendi animam meam, et iterum sumendi eam (Joan. 10.)? Et Adam dormivit (Ex Augustino), quando de latere ejus Eva formata est (Gen. 2.). Adam in figura Christi, Eva in figura Ecclesiae. Dum dormisset Christus in cruce, de latere ejus sacramenta Eccle (??)ae fluxerunt (Joan. 19.).","english":"These three vices cast a brother out of the cloister. But he goes out freely to this end, that he may see and speak outside more freely the vanity that he carries in his heart. Having gone out, Judas spoke to the Jews (Luke 22). But what did he say? All my enemies whispered against me: they devised evils against me. Those things that were adverse and harmful to me they sought out by secret counsels and thoughts. For they feared lest perhaps a tumult should arise among the people (Matthew 26). But it must be known that whispering is a great sin. Hence it is said through a certain wise man: The whisperer and the double-tongued is accursed: for he has troubled many who had peace (Sirach 28).\n\nThey set an unjust word against me. For they set it, that false testimony should be spoken against Jesus (Luke 22). The word was also unjust when they said, Let him be crucified. And, He is guilty of death (Matthew 26 and 27). They themselves did so concerning me. But, Shall he who sleeps not add to rise again? He who can rise from death as easily as a sleeper can be roused from sleep, shall he not add to his death that he may rise again? Shall he not rise again, who said, I have power to lay down my life, and again to take it up (John 10)? And Adam slept (from Augustine), when Eve was formed from his side (Genesis 2). Adam is in the figure of Christ, Eve in the figure of the Church. While Christ slept on the cross, the sacraments of the Church flowed from his side (John 19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":494,"ref":"p494","source":"Et unde dormivit? Ex illo qui ingressus est ut videret.\n\nEtenim homo pacis meoe, in quo speravi, qui ede– bat panes meos, magnificavit super me supplantationem. Non fuit mirum, si inimici mei cogitabant adversum me mala mihi: quia et homo pacis meoe, idest, Judas, cum quo pacem habebam, et qui se pacificum simulabat: in quo speravi, quantum ad aestimationem hominum. Putabant enim quod ei multum crederem, et in eo multum confiderem, qui edebat panes meos, idest, cui ego intinctum panem porrexi: vel panes meos spirituales edebat, quia quotidie praedicationem meam audiebat. Majorem supplantationem super me magnificavit, quam alii: quia etiam oscu(??)o tradidit. Nolite aestimare, fratres, ut illi qui ad conversationem veniunt, et habitum sanctae religionis assumunt, omnes sint sancti, omnes sint religiosi. Et Judas inter Apostolos Apostolus erat: sperabatur quod sanctus esset: et ipse fur erat et latro (Joan. 12.). Sed quomodo eum Christus patienter sustinuit, ita si nos aliquos habemus simulatores, qui sedeant ad mensam nostram, qui sint nobis conjuncti: in osculo pacis aequanimiter exemplo Domini nostri tolerandi sunt: quia qui malum non tolerat, ipse per impatientiam suam sibi testis est, quia bonus non est. Quod si aliquis talis patienter a nobis toleratur: illi quidem detrimentum magnum est, nobis autem propter virtutem patientiae magna merces a Domino reddetur.","english":"And where did he sleep? From that man who entered in order to see.\n\nFor even the man of my peace, in whom I hoped, who ate my bread, has magnified his supplanting against me. It was no wonder if my enemies were plotting evils against me, since even the man of my peace—that is, Judas, with whom I had peace, and who pretended to be a peacemaker—in whom I hoped, as far as the estimation of men goes. For they thought that I trusted him greatly and had great confidence in him, who ate my bread—that is, to whom I handed the dipped bread; or he ate my spiritual bread, because daily he heard my preaching. He magnified a greater supplanting against me than others did, because he even betrayed me with a kiss. Do not suppose, brothers, that all those who come to the monastic life and assume the habit of holy religion are holy, that all are religious. Judas too was an Apostle among the Apostles; it was hoped that he was holy, and yet he was a thief and a robber (John 12). But just as Christ patiently endured him, so if we have any pretenders who sit at our table, who are joined to us, they are to be tolerated with equanimity in the kiss of peace, by the example of our Lord; because he who does not tolerate evil is himself, through his impatience, a witness against himself that he is not good. But if any such person is patiently tolerated by us, it is indeed a great loss for him, but for us, on account of the virtue of patience, a great reward will be repaid by the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":495,"ref":"p495","source":"Scire autem debemus quia si(??)ut (??)udabile valde est, et ad magnam perfectionem pertinet bonum esse inter malos: ita econtrario valde detestabile est, et ad magnam perversitatem pertinet matum esse inter bonos. O quam gleriosum est et acceptab(??)le Deo, si intra multos superbos unus est humilis, intra multos iracundos unus est mitis, intra multos luxuriosos unus est castus, intra multos inordinatos unus est religiosus! Ita nimis turpe est, et vehementer Deo displicet, cum intra multos humiles unus est superbus, intra multos castos unus est immundus, intra multos mansuetos unus est iracundus, intra multos religiosos unus est perversus. Tolerandus est, quia Dominus(??)praecepit: sed ipse iram Dei non effugiet. Et sicut bonus pro sua laudabili perfectione ma(??)orem quam caeteri homines recipiet a Domino retributionem: ita et cum Juda traditore majorem recepturus est damnationem. Maginficavit enim super Christum supplantationem, quia membra ejus a bono propostto studuit perverso exemplo suo supplantare. Christus tamen non se modo vindicat, sed patienter tolerat et orat. In futuro tamen mala quae faciunt, nisi modo resipuerint, ma(??)is est redditurus. Et ideo dicit:","english":"But we must know that just as it is greatly praiseworthy and belongs to great perfection to be good among the wicked, so on the contrary it is greatly detestable and belongs to great perversity to be evil among the good. O how glorious it is and acceptable to God, if among many proud people one is humble, among many wrathful people one is gentle, among many lustful people one is chaste, among many disorderly people one is religious! So too it is exceedingly shameful and greatly displeasing to God when among many humble people one is proud, among many chaste people one is impure, among many meek people one is wrathful, among many religious people one is perverse. He is to be tolerated, because the Lord has commanded it; but he himself will not escape the wrath of God. And just as the good man, on account of his praiseworthy perfection, will receive from the Lord a greater recompense than other men, so he too, like Judas the traitor, will receive a greater condemnation. For he has magnified his supplanting against Christ, because he has striven to supplant his members from a good purpose by his perverse example. Yet Christ does not avenge himself at once, but patiently tolerates and prays. In the future, however, unless they repent now, he will repay them more fully for the evils they do. And therefore he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":496,"ref":"p496","source":"Tu autem. Domine, miserere mei, et resuscita me, et retribuam eis. Ut hoc sit misereri, ut me a morte resuscites: et retribuam eis in futuro. Omnes ante tribunal Christi astabimus, rationem reddituri, et recepturi secundum quod unusquisque gessit in corpore, s(??)ve bonum sive malum (2. Cor. 5.). Scio autem quia resuscitabit me. Et ponit caussam unde sciat, cum subjungit:\n\nIn hoc cognovi quoniam voluisti me: quoniam non gaudebit inimicus meus super me. Quasi (Ex Au– gustino) me superato. Quia gavisi sunt Judaei, quando viderunt Christum crucifixum. Implesse se arbitrati sunt voluntatem nocendi, a effecto fructu saevitiae. Viderunt Christum in cruce pendentem, moverunt caput, dicentes: Si Filius Dei es, descende de cruce (Matth. 27.). Non descendebat, qui poterat. Non impotentiam demonstrabat, sed patientiam docebat. Si enim haec illis dicentibus, de cruce descenderet, his quasi insultantibus cessisse videretur, et victus, opprobria tolerare non potuisse crederetur. Magis mansit in cruce illis insultantibus, fixus illis nutantibus. Ideo enim capu(??) agitabant, quia capiti non haerebant. Docuit nos plane patientiam. Nam quod est fortius, fecit, qui noluit facere quod Judaei provocabant. Multo est e(??)im potentius de sepulcro surgere, qiram de cruce descendere. Quoniam non gau– debit inimicus meus super me.","english":"But you, Lord, have mercy on me, and raise me up, and I will repay them. That this is to have mercy—that you raise me up from death—and I will repay them in the future. We shall all stand before the tribunal of Christ, to give an account and to receive according to what each one has done in the body, whether good or evil (2 Cor 5). But I know that he will raise me up. And he gives the reason why he knows, when he adds:\n\nIn this I have known that you have willed me: for my enemy will not rejoice over me. As if (from Augustine) over me when I have been overcome. For the Jews rejoiced when they saw Christ crucified. They thought they had fulfilled their will to do harm, from the accomplished fruit of their savagery. They saw Christ hanging on the cross, they shook their head, saying: If you are the Son of God, come down from the cross (Mt 27). He did not come down, though he was able. He was not showing impotence, but teaching patience. For if, when they said these things, he had come down from the cross, he would have seemed to yield to them as it were insulting him, and to have been conquered and unable to endure their reproaches. Rather he remained on the cross while they insulted him, fixed while they wavered. For they kept shaking their head because they did not cling to the head. He plainly taught us patience. For he did what is stronger, who refused to do what the Jews were provoking. For it is much more powerful to rise from the tomb than to come down from the cross. For my enemy will not rejoice over me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":497,"ref":"p497","source":"(??)avisi sunt ergo, sed resurrexit Christus, glorificatus est Christus. Vident modo in nomine ejus converti genus humanum: modo insultent, modo caput agitent, imo jam caput figant.\n\nMe autem propter innocentiam suscepisti. Me flagellatum sine merito, occisum sine debito, propter innocentiam, propter integritatem, sine peccato, suscepisti sanandum, quemadmodum medicus aegrotum. Et confirmasti me, Dando immortalitatem et inipassibililalem. In compectu tuo. In majestate et divinitate tua. In oeternum. Quit Christus resurgens ex mortuis jam non moritur, mors illi ultra non dominabitur (Rom. 6.). Ecce propter innocentiam Christus suscipitur, susceptus in aeternum confirmatur. Attendite, fratres, via ad Dominum innocentia est. Hinc a(??)io psalmo quaesitum est. Qu(??)s ascendet in montem Domini? Et continuo adjunctum est: Innocens manibus et mundo corde (Psal. 23.). Ille innocens est, qui nec s(??)bi nocet, nec alteri. Attendamus igitur caput nostrum in infirmitate nostra positum. Beatus enim qui intelligit super egenum et pauperem: et discamus in illo virtutem innocentiae, qui cum malediceretur, non maledicebat: cum pateretur, non comminabatur: tradebat autem judicanti se injuste (1. Petr. 2.). Tamquam ovis ad occi– sionem ductus est, et sicut agnus coram tondente se, non aperuit os suum (Isai. 53.).","english":"They have therefore been seen, but Christ has risen, Christ has been glorified. They see the human race now being converted in his name; let them mock now, let them shake their head now—rather, let them now fix their head.\n\nBut me, because of innocence, you have received. Me, scourged without merit, slain without debt, because of innocence, because of integrity, without sin, you have received to be healed, just as a physician receives the sick man. And you have strengthened me, by giving immortality and impassibility. In your sight. In your majesty and divinity. Forever. Because Christ, rising from the dead, dies no more; death shall no longer have dominion over him (Rom. 6). Behold, because of innocence Christ is received; having been received, he is strengthened forever. Attend, brothers: the way to the Lord is innocence. Hence it is asked in another psalm: Who shall ascend into the mountain of the Lord? And immediately it is added: He who is innocent in hands and clean of heart (Ps. 23). He is innocent who harms neither himself nor another. Let us therefore attend to our head, placed in our infirmity. For blessed is he who understands concerning the needy and the poor; and let us learn in him the power of innocence—him who, when he was cursed, did not curse; when he suffered, did not threaten; but handed himself over to him who judges unjustly (1 Pet. 2). Like a sheep he was led to the slaughter, and like a lamb before its shearer he did not open his mouth (Isa. 53).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":498,"ref":"p498","source":"Recte ergo ait, Me nutem propter innocentiam suscepisti, et ideo merito confirmatus est in aeternum, Hoc fecit, hoc docuit, hanc ejus innocentiam prout possumus, imite– mur: ut non regnet in nobis peccatum (Rom. 6.), ut cum capite nostro suscipi a Deo Patre et confirmari mereamur in aeternum. Et ne ingrati simus, agamus ei gratias pro tamis suis beneficiis, et toto Corde, tota devotione dicamus quod subditur: Bene– dictus Dominus Deus Israel. Inde sit benedictus et laudatus, tamquam dominator, creator Israel, idest videntium eum per fidem, et credentium videre eum per speciem: qui intelligunt Filium ejus Deum esse et hominem. Et ista benedict(??)o incipi(??)t ab hoc soeculo, et duret usque in suculum subsecutivum. Fiat, fiat. Hic babetur in Hebrao, Amen, amen. Quae ver(??)i replicatio indissolubilem significat confirmationem. Qua veibi repetitione ipse Dominus usus est in Evangelio, ubi ait: Amen, amen dico vobis (Joan. 3.): ad confirmandam videlicet sententiam suam. In quo donat nobis intelligere, quia quod sic veritas duplicat, constanter affirmat.","english":"Therefore he says rightly, \"But you have received me because of innocence,\" and for that reason he was rightly confirmed forever. This he did, this he taught; let us imitate this innocence of his as far as we are able, so that sin may not reign in us (Rom 6), so that with our head we may deserve to be received by God the Father and confirmed forever. And lest we be ungrateful, let us give him thanks for such great benefits of his, and with our whole heart and whole devotion let us say what follows: \"Blessed be the Lord God of Israel.\" Hence let him be blessed and praised as ruler and creator of Israel, that is, of those who see him through faith and who believe they will see him in visible form—those who understand that his Son is both God and man. And this blessing begins from this age and lasts into the age that follows. \"Let it be, let it be.\" Here the Hebrew has \"Amen, amen.\" This repetition of the word signifies an indissoluble confirmation. The Lord himself used this repetition of the word in the Gospel, where he says, \"Amen, amen I say to you\" (Jn 3)—clearly to confirm his own statement. In this he grants us to understand that what the Truth thus doubles, it affirms steadfastly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":499,"ref":"p499","source":"TITULUS PSALMI XLI.\n\nIste psalmus intitulatur hoc modo, In finem, intellecius filiis Chore. Sic est titulus in psalmo, quomodo clavis In domo. Sicut enim per clavem reseratur domus, ut inte- (??)(??)ora videantur: ita per titulum aperitur psalmus, ut spiritualia quae intus sunt, intelligantur. Magni sacramenti (Ex Augustino) res est ut Christiani appe(??)entUr filii Chore. Dicti sunt enim Christiani filii Crucifixi. Per Chore autem accipitur Christus, quia Chore interpretatur calvaria: et in loco Calvariae crucifixus est Christus (Matth. 27. Marc. 15. Luc. 23. Joan. 19.). Locus vero ille, sicut quidam dicunt, ideo calvaria appellatus est, quia rei solebant ibi decalvari et decapitari. Igitur intellectus iste quem sequentis psalmi voces nobis generant, attribuitur filiis Chore, id est, filiis crucis: directis in finem, id est ad summam beatitudinem pervenire desiderantibus. Materia justus est secundum utramqUe (??)im animae. Vel materia potest dici desiderium summi boni. In prima parte ostenditur justus secundum vim superiorem animae Deum desiderare, coelestia sola appetere, adversitates hujus vitae noni timere. In secunda parte per illam vim superiorem animalitatem confortare, quae cito movetur a tribulatione. Vox est perfectorum se in Ijoc psalmo spe futurae beatitudinis consolantium, et tribulationem hujus vitae patienter tolerantium.","english":"TITLE OF PSALM XLI.\n\nThis psalm is entitled in this way: Unto the end, an understanding for the sons of Korah. The title in the psalm is like a key in a house. For just as a house is unlocked by a key so that the inner things may be seen, so the psalm is opened by its title so that the spiritual things within may be understood. It is a matter of great mystery that Christians should be called sons of Korah. For Christians are called sons of the Crucified. By Korah, moreover, Christ is understood, because Korah is interpreted as Calvary; and Christ was crucified in the place of Calvary. That place, as some say, was for this reason called Calvary, because condemned men were accustomed there to be shaved bald and beheaded. Therefore this understanding, which the words of the following psalm generate in us, is attributed to the sons of Korah, that is, to the sons of the cross, directed unto the end, that is, to those who desire to arrive at the highest blessedness. The subject matter is the righteous man according to both powers of the soul. Or the subject matter can be called the desire of the highest good. In the first part the righteous man is shown, according to the higher power of the soul, to desire God, to seek only heavenly things, and not to fear the adversities of this life. In the second part, through that higher power, the lower, animal part is strengthened, which is quickly moved by tribulation. It is the voice of the perfect, consoling themselves in this psalm with the hope of future blessedness, and patiently enduring the tribulation of this life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":500,"ref":"p500","source":"Attendunt enim, non esse condignas passiones hujus temporis ad futuram gloriam quae re velabitur in nobis (Rom. 8.). Horum intentio est nos hortari, ut in tribulationibus positi, exemplo suo nos ipsos consolem(??)r, atque in pressur(??) spe futurae renumerationis non deliciamus. Desiderium suum in principio psalmi, qui in finem tendere desiderant, sic exponunt: Vox perfectorum:\n\nPSALMUS XLI.\n\nQu(??)madmodum desiderat cer(??)us ad fontes aquarum, ita desiderat anima mea ad te, Deus. Dicitur natura esse cervi, ut serpentem flatu suo extrahat, atque ipsum ad renovationem suam transglutiat. Qud absorpto, tanta siti propter venenum inardescit, quod non sufficit ei de uno fonte potasse, sed ad plures currit. Ad hunc modum se perhibet haec anima perfecta Deum dediderasse, dicens: Quemadmodum, idest, quam ardenter, desiderat et festinat Cervus, absorpto serpente, non ad unum tantum, sed ad plures aquarum (??)ontes: ita, ad illum modum, et Ardore et fervore anima mea, absorptis vitiis, desiderat pervenire ad te. Quia sicut plures fontes Sitim cervi refrigerant, ita tu eris mihi refrigerium multarum miseriarum: ut per te deponam omnem vetustatem peccati, et in novitate reformer spirituali (Rom. 6. et 12.). Quoniam apud te est fons vitae, ad quem tu ipse animas invitare dignatus es, dicens: Si quis sitit, veniat ad me, et bibat (Joan. 7.). Et iterum, Qui bibit ex aqua quam ego do.","english":"For they consider that the sufferings of this present time are not worthy to be compared with the future glory that will be revealed in us (Rom. 8). Their purpose is to exhort us, that when placed in tribulations, we may console ourselves by their example, and that in pressures we may not take delight, [but hope] in the expectation of future recompense. They set forth their desire at the beginning of the psalm—those who long to press on to the end—thus: The voice of the perfect:\n\nPSALM XLI.\n\nAs the deer longs for the fountains of waters, so my soul longs for you, O God. The nature of the deer is said to be such that it draws out a serpent by its breath and swallows it down for its own renewal. When it has been absorbed, the deer burns with such great thirst because of the venom that it is not enough for it to have drunk from one fountain, but it runs to many. In this manner this perfect soul declares that it has longed for God, saying: As—that is, how ardently—the deer longs and hastens, having swallowed the serpent, not to one only but to many fountains of waters: so, in that manner, and with ardor and fervor, my soul, having swallowed up its vices, longs to come to you. For just as many fountains refresh the deer's thirst, so you will be my refreshment from many miseries: that through you I may lay aside all the oldness of sin, and be reformed in spiritual newness (Rom. 6 and 12). For with you is the fountain of life, to which you yourself have deigned to invite souls, saying: If anyone thirsts, let him come to me and drink (John 7). And again, Whoever drinks of the water that I give.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":501,"ref":"p501","source":"fict in eo fo(??)s aquae salientis in vitam aeternam (Joan. 4.). Ideo\n\nSitivit anima mea ad Deum fontem vivum, Hic fit conversio peronae ad auditores: ut admoneantur et aedificemur. Hoc enim habent justi proprium, ut in omne quod dicunt aut faciunt, non suum tantum, sed aliorum profectum quaerant. Deus est fons vivos; fo(??)(??)s indeficiens. Vel fortis et vivus, idesl incorruptibilis et immortalis. Curre ad fontem, vel fortem vi· vum. Cursus tuus sit affectus tuus. Cursus tuus sit desiderum tuum. Sed noli utcumque, noli ut quale– cumque animal currere: ut cervus curre. Cervus, interemtis serpentibus, majore siti inardescit, ad fontes acrius currit. Serpentes vitia tua sunt. Consume serpentes iniquitatis (Prov. 13.), tunc amplius desiderabis fontem veritatis. Sed audiamus, quid foe ix anima ista sitivit. Quando veniam et apparebo ante faciem Dei? Quando ven(??)am? Quod citius est, (??)ardum desiderio est. Hoc est autem quod sitio, venire et apparere. Apostolus ait, Filii Dei sumus, sed nondum apparet quod erimus. Scimus autem quoniam cum apparuerit, similes ei erimus: quoniam videbimus eum siculi est (1. Joan. 3.). Hoc est (Ex Augustino) quod sitit. Sitio in peregrinatione: sitio in cursu, sat(??)abor in adventu. Unde alibi d(??)cit: Satiabor cum apparuerit gloria tua (Psal. 16.). Interim dum meditor, dum curro, dum in v(??)a sum, antequam veniam, antequam appaream:","english":"made in him a fountain of water springing up into eternal life (John 4). Therefore\n\nMy soul has thirsted for God, the living fountain. Here the person turns to the hearers, so that they may be admonished and we may be edified. For this is proper to the righteous, that in all that they say or do, they seek not their own profit only, but that of others. God is a living fountain, an unfailing fountain; or strong and living, that is, incorruptible and immortal. Run to the fountain, or the strong living one. Let your running be your affection; let your running be your desire. But do not run in any haphazard way, do not run like any random animal: run like the deer. The deer, when serpents have been killed, burns with greater thirst and runs more keenly to the fountains. The serpents are your vices. Consume the serpents of iniquity (Prov. 13), then you will desire the fountain of truth all the more. But let us hear what this soul has thirsted for. When shall I come and appear before the face of God? When shall I come? What is swift is slow to desire. This, then, is what I thirst for: to come and to appear. The Apostle says, We are the sons of God, but it has not yet appeared what we shall be. We know that when it has appeared, we shall be like him, for we shall see him as he is (1 John 3). This is what it thirsts for. I thirst in my pilgrimage, I thirst in my course; I shall be satisfied at his coming. Hence elsewhere it says: I shall be satisfied when your glory has appeared (Ps. 16). Meanwhile, while I meditate, while I run, while I am on the way, before I come, before I appear:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":502,"ref":"p502","source":"Fuerunt mihi lacrymoe meoe panes die ac nocte: dum dicitur mihi quotidie, Ubi est Deus tuus? Fuerunt mihi, inquit, lacrymoe meoe non amaritudo sed panis. Suaves (Ex Augustino) era(??) ipsae lacrymae. Sitiens illum fontem, quia bibere nondum poteram, avidius meas lacrymas manducabam. Non enim dixit, factae sunt mihi lacrymae m(??)ae potus, ne ipsas desiderasse videretur, sicut fontes aquarum: sed servata illa siti, qlia inardesco ad fontes aquarum, panis mihi factae sunt lacrymae meae, dum differor. Et utique manducando lacrymas meas, sine dubio plus Sitio fontes. Die quippe et nocte factae sunt lacrymae meae panis. Cibum istum qui panis dicitur, die comedunt homine. Nocte dormiunt. Panem lacrymarum die ac nocte comedunt, sive totum accipias diem et noctem, sive diem intelligas pro hujus seculi prosperitate, noctem vero pro hujus sacculi adversitate. Sive, inquit, in prosperis rebus saecul(??), sive ina adversis rebus saeculi, ego desiderii mei lacrymas fundo. Ego desiderii mei aviditatem non desero. Et cum in mundo bene est mihi, male est antequam apparebo ante faciem Dei. Quid ergo dici quasi gratulari me cogis? Si aliqua hujus saeculi prosperitas arriserit, nonne deceptoria est? nonne fluxa, caduca, mortalis, volatica, transitoria? Nonne plus habet deceptionis quam delectationis? Cur ergo non ob et ipsa flant lacrymae meae panis?","english":"My tears have been my bread day and night, while it is said to me daily, Where is your God? My tears, he says, have been to me not bitterness but bread. Those very tears were sweet (from Augustine). Thirsting for that fountain, because I could not yet drink, I was eating my tears more eagerly. For he did not say, My tears have become my drink, lest he seem to have desired those very things, as he did the fountains of waters; but with that thirst preserved, because I burn for the fountains of waters, my tears have become bread to me, while I am delayed. And indeed, by eating my tears, I undoubtedly thirst all the more for the fountains. For truly day and night my tears have become my bread. This food which is called bread, men eat by day; at night they sleep. They eat the bread of tears day and night, whether you take day and night as the whole, or understand day as the prosperity of this world and night as the adversity of this world. Whether, he says, in the prosperous things of the world, or in the adverse things of the world, I pour out the tears of my desire. I do not abandon the eagerness of my desire. And when things go well for me in the world, it is ill with me before I appear before the face of God. Why then do you compel me, as it were, to rejoice? If some prosperity of this world has smiled upon me, is it not deceptive? Is it not fleeting, falling, mortal, unstable, transitory? Does it not have more of deception than of delight? Why then should not my tears also become bread because of it?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":503,"ref":"p503","source":"Si quidem et cum felicitas saeculi circumfu(??)get, quamdiu sumus in hoc corpore, peregrinamur a Domino (1. Cor. 5.). Et dicitur mihi quotidie, Ubi est Deus tuus? Quia paganus si mihi hoc dixerit, non illi et ego possum dicere, Ubi est Deus tuus? Deum quippe suum digito ostendit. Intendit enim digitum ad aliquem lapidem, et dicit, Ecce est Deus meus. Ubi est Deus tuus? Cum lapides irrisero, et erubuerit qui demonstravit, tollit se a lapide, suspicit caelum, et forte in solem digitum intendens, iterum dicit, Ecce Dens meus. Ubi est Deus tuus? Invenit ille quod ostendit oculis carneis. Ego autem non quasi non habeo quem ostendam; sed non habet ille oculos, quibus ostendam. Potuit enim ille oculis corporis mei ostendere Deum suum solem, quibus ego oculis ostendam solis creatorem? Verumtamen audiendo quotidie, Ubi est Deus tuus? et in lacrymis meis qu(??)tidianus pastus die ac nocte, meditatus sum quod audivi. Ubi est Deus tuus? Quaesivi etiam ipse ego Dominum meum, ut si possem, non tantum crederem, sed aliquid et viderem. Video en(??)m quae fecerit Deus meus, non autem video ipsum Deum meum qui fecit haec. Sed quoniam sicut cervus desiderat ad fontes aquarum, et est apud Deum fons vitae: et in intellectum scriptus est ipse psalmus filiis Chore, et invisibilia Dei, per ea quae facta sunt, intellecta conspiciuntur (Rom. 1.): quid agam, ut inveniam Deum meum? Considerabo terram?","english":"Indeed, even when the felicity of this world shines all around us, as long as we are in this body we are away from the Lord (1 Cor 5). And it is said to me daily, Where is your God? For if a pagan has said this to me, can I not also say to him, Where is your God? He points out his own god with his finger. For he points his finger at some stone and says, Behold, this is my God. Where is your God? When I have mocked the stones and he who pointed them out has been put to shame, he withdraws from the stone, looks up to heaven, and perhaps, pointing his finger at the sun, says again, Behold, this is my God. Where is your God? He has found something to show with the eyes of the flesh. But I do not lack one whom I may show; rather, he lacks the eyes with which I might show him. For he could show his god, the sun, to the eyes of my body, but with what eyes shall I show him the creator of the sun? Nevertheless, by hearing daily, Where is your God? and being fed daily in my tears day and night, I have meditated on what I heard. Where is your God? I too have sought my Lord, so that, if I could, I might not only believe but also see something. For I see the things my God has made, but I do not see my God himself who made them. But since, as the deer longs for the fountains of waters, and with God is the fountain of life, and this psalm was written for understanding for the sons of Korah, and the invisible things of God are understood and seen through the things that are made (Rom 1), what shall I do that I may find my God? Shall I consider the earth?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":504,"ref":"p504","source":"facta est terra. Est magna pulchritudo tertarum, sed habet artificem. Magna miracula sunt seminum atque gignentium, sed habent ista omnia Creatorem. a Attendo magnitudinem circumfusi maris: stupeo, miror, artificem quaero. Caelum suspicio: pulchritudinem siderum admiror, splendorem solis exserendo diei sufficientem, (??)unam nocturnas tenebras consolantem. Mira sunt haec, laud(??)nda sunt haec, vel etiam s(??)u enda sunt haec. Neque enim terrena, sed etiam caelestia. Nondum tamen stat sitis mea: haec miror, haec laudo: sed eum qui Terit haec, sitio. Redeo ad meipsuni, ei quis sim etiam ipse intra talia quaero, pers(??)rutor: et invenio me habere corpus et an(??)mam: unum quod regat, alterum qtmd regatur. Corpus servire, animam imperare. Discerno aliquid melius esse animam quam corpus: ipsumque inquisitorem talium rerum non corpus, sed animam video. Et tamen haec omnia quae collustravi, per corpus ea me collustrasse cognosco. Terram laudabam, oculis cognoveram. Caelum, sidera, solem, lu(??)amque luudabam: oculis cognoveram. Oculi membra sunt carnis, fenestrae sunt mentis. Interior est, qui per has videt, qui quando cogitatione aliqua absens est, frustra patent. Deus meus qui fecit haec quae oculis videam, non est istis oculis inquirendus.","english":"The earth has been made. The beauty of the lands is great, but it has an artisan. Great are the wonders of seeds and of things that grow, but all these things have a Creator. I attend to the vastness of the sea spread around: I am stunned, I marvel, I seek the artisan. I look up at the sky: I admire the beauty of the stars, the splendor of the sun sufficient for bringing forth the day, the moon consoling the darkness of the night. These things are wondrous, these things are praiseworthy, these things are even to be desired. For they are not only earthly, but also heavenly. Yet my thirst does not yet stand satisfied: I marvel at these things, I praise these things, but for him who made these things I thirst. I return to myself, and I ask what I myself am, even within such things, and I search out: and I find that I have a body and a soul: one that rules, the other that is ruled. The body serves, the soul commands. I discern that the soul is something better than the body: and I see that the inquirer into such things is not the body, but the soul. And yet I recognize that all these things which I have surveyed, I have surveyed through the body. I was praising the earth, I had come to know it by the eyes. I was praising the sky, the stars, the sun, and the moon: I had come to know them by the eyes. The eyes are members of the flesh, they are the windows of the mind. It is the inner self that sees through these, which, when it is absent in some thought, they lie open in vain. My God, who made these things which I see with my eyes, is not to be sought with these eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":505,"ref":"p505","source":"Aliquid etiam per Seipsum animus ipse conspiciat, utrum sit aliquid quod non per oculos sentiat, quasi colores et lucem: non per aures, quasi cantus et sonum: non per nares, quasi odorum suavitatem: non per palatum et linguam, quasi saporem: non per totum corpus, quasi duritiam et mollitiem, rigorem atque fervorem, asperitatem lenitatemque pertractem: sed utrum sit aliquid quod intus videat. Quid est, intus videat? Quod neque color sit, neque sonus, neque odor, neque sapor, neque calor, aut frigus, aut duritia, aut mollitudo. Dicatur ergo mihi quem colorem habeat sapientia: Cogitamus justitiam ejus, quia intus in ipsa cog tatione pulchritudine fruimur. Quid tamquam sonus ad aures? Quid tamquam vapor surgit ad nares? Quid ori infertur? Quid manu tractatur? Et delectat, et in(??)us est, et pulchra est, et videtur, et laudatur. Et si in tenebris sunt oculi isti, animus illius luce perfruitur. Quid est illud quod Tobias videbat, quando videnti filio caecus vitae consilium dabat (Tob. 4.)? Est ergo aliquid, quod animus ipse corporis dominator, rector, habitator videat, quod non per oculos corporis sentiat, non per aures, non per nares, non per palatum, non per corporis tactum: sed per scipsum. Et utique melius quod per seipsum, quam quod per servum suum est prorsus. Seipsum enim per seipsum videt, et animus quoque ipse ut norit se, videt se.","english":"Let the mind itself also discern something through itself: whether there is anything it perceives not through the eyes, as it does colors and light; not through the ears, as it does song and sound; not through the nostrils, as it does the sweetness of odors; not through the palate and tongue, as it does flavor; not through the whole body, as I handle hardness and softness, stiffness and heat, roughness and smoothness—but whether there is anything it sees within. What is it that it sees within? That which is neither color, nor sound, nor odor, nor flavor, nor heat, nor cold, nor hardness, nor softness. Let it be told me, then, what color wisdom has. We think upon its justice, because within, in the very act of thought, we enjoy its beauty. What is there like a sound for the ears? What rises like a vapor to the nostrils? What is brought to the mouth? What is handled by the hand? And it delights, and it is within, and it is beautiful, and it is seen, and it is praised. And even if those eyes are in darkness, the mind enjoys the light of that beauty. What was it that Tobias saw when, blind, he gave his seeing son counsel for life? There is, then, something that the mind itself—the body's master, ruler, and inhabitant—sees, which it perceives not through the eyes of the body, not through the ears, not through the nostrils, not through the palate, not through the body's touch, but through itself. And surely what is through itself is better than what is altogether through its servant. For it sees itself through itself, and the mind too, in order to know itself, sees itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":506,"ref":"p506","source":"Nec utique ut videat se, corporalium oculorum quaerit auxilium. Imo vero ab omnibus corporis sensibus, tamquam impedientibus et pers(??)repentibus abs(??)raxit se ad se, ut videat se in se, ut noverit se apud se collegit se. Sed nun (??)uid tale aliquid Deus ipsius est, qualis est animus? Non quidem videri Deus, nisi animo potest: nec tamen ut animas videri potest. Aliquid enim quaerit animus is(??)e, quod Dens est, de quo illi non insultent, qui dicunt, Ubi est Deus tuus? Aliquam quaerit incommutabilem veritatem, sine defectu substantiae. Non est talis ipse animus, deficit, proficit: novit, ignorat: meminit, obliviscitur: modo illud vult, molo non vult. Ista mutabilitas non cadit in Deum. Si dixero, Mutabilis est Deus(??) insultabunt mihi qui dicunt, Ubi est Deus tuus? Quae(??)ens ergo Deum meum in rebus visibilibus, et non inveniens: quaerens ejus substantiam in meipso, quasi aliquid sit, et qualis ego sum, neque inveniens: (??) quaero aliquid super animam meam, et ecce sentio Deum meum. Ergo ut eum tangerem,","english":"Nor does it seek the aid of bodily eyes in order to see itself. Indeed, it has withdrawn itself from all the senses of the body, as from things that hinder and creep between, and has gathered itself to itself, so that it may see itself in itself and know itself in its own presence. But is God anything like the mind itself? God can indeed be seen only by the mind, yet not as the mind can be seen. For the mind seeks something that is God, concerning whom those who say, Where is your God? do not mock it. It seeks some unchangeable truth, without any defect of substance. The mind itself is not such as this: it fails, it advances; it knows, it is ignorant; it remembers, it forgets; at one moment it wills this, at another it does not will. This mutability does not fall upon God. If I were to say, God is mutable, those who say, Where is your God? would mock me. Therefore, seeking my God among visible things and not finding him, seeking his substance within myself, as though it were something, and such as I am, and not finding it, I seek something above my soul, and behold, I perceive my God. Therefore, that I might touch him,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":507,"ref":"p507","source":"Hoec recordatus sum, et effudi in me animam meam. Quando (Ex. Aug.) anima mea contingeret quod super eam quaeritur, nisi anima mea super seipsam effunderet se? Si enim in seipsa remaneret, nihil aliud quam se videret, et cum se videret, non utique dominum suum. Dicant jam insultatores mei, Ubi est Deus tuus? Dicam ego quamdiu non Video, quamdiu differor, Manducabo die ac nocte lacrymas meas. Dicant illi adhuc, Ubi est Deus tuus? Quaero ergo Deum meum in omni corpore, sive in terrestri, sive in caelesti: et non invenio. Me(??)itatus sunt tamen inquisitionem Dei mei, et per ea quae facta(??) sunt, invisibilia Dei mei cupiens intellecta conspicere(??) (Rom. 1.), effudi super me animam meam. Et non jam restant quae tangam, nisi Deum meum, ibi enim domus Dei mei super animam meam. Ibi hab tat, inde me creavit, inde me gubernat, inde me consulit, inde me exspectat, inde me vocat, inde me dirigit, inde me ducit, inde me perducit. Ille enim qui habet altissimam in secreto domum, habet etiam in terra tabernaculum. Tabernaculum ejus in terra, Ecclesia ejus est (2. Cor. 5.), adhuc peregrina. Sed inquirendus est qui in tabernaculo invenitur, via qua pervenitur ad domum. Etenim cum effunderem super me animam meam, ad attingendum Deum meum, quare hoc feci? Quoniam ingrediar in locum tabernaculi. Nam extra locum tabernaculi errabo quaerens Deum meum.","english":"These things I remembered, and I poured out my soul within me. When would my soul attain what is sought concerning it, unless my soul poured itself out over itself? For if it remained in itself, it would see nothing other than itself, and when it saw itself, it would certainly not see its Lord. Let my mockers now say, Where is your God? I will say: as long as I do not see, as long as I am kept at a distance, I will eat my tears day and night. Let them still say, Where is your God? I seek therefore my God in every body, whether earthly or heavenly: and I do not find him. Yet they have meditated on the seeking of my God, and through the things that have been made, desiring to behold the invisible things of my God as understood, I poured out my soul over myself. And now there remain nothing more for me to touch except my God, for there is the house of my God above my soul. There he dwells, from there he created me, from there he governs me, from there he counsels me, from there he awaits me, from there he calls me, from there he directs me, from there he leads me, from there he brings me through. For he who has the highest house in secret also has a tabernacle on earth. His tabernacle on earth is his Church, still a pilgrim. But he who is found in the tabernacle must be sought, and the way by which one arrives at the house. For when I poured out my soul over myself, in order to attain my God, why did I do this? Because I will enter into the place of the tabernacle. For outside the place of the tabernacle I would wander astray seeking my God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":508,"ref":"p508","source":"Quoniam ingred(??)ar in locum tabernaculi admirabilis, usque ad domum Dei. Ecce quanta admiror in tabernaculo. Tabernaculum enim Dei mei in terra, homines sunt fideles. Admiror in eis ipsorum membrorum obsequium, quia in eis non regnat peccatum ad obediendum desideriis ejus, nec exhibent membra sua arma iniquitatis peccato (Rom. 6.): sed exhibent Deo vivo in operibus bonis: animae servienti Deo Vivo membra corporalia militare admiror. Respicio et ipsam animam obedientem Deo, distribuentem Deo opera actus sui, fraenantem cupidi(??)ates, pellentem ignorantiam, extendentem se ad omnia dura et aspera toleranda. Justitiam et caritatem impendentem caeteris. Miror et istas virtutes in animo, sed adhuc in loco tabernaculi ambulo. Transeo et haec, et quamvis admirabile sit tabernaculum, stupeo cum venio usque ad domum Dei. Dum miratur membra tabernaculi, ita perductus est ad domum Dei, quamdam dulcedinem sequendo interiorem, nescio quam occultam voluptatem: tamquam de domo Dei sonaret suaviter aliquod organum. Et cum ille ambularet in tabernaculo, audito quodam interiore sono, deductus dulcedine Dei, sequens quod sonabat, abstrahens se ab omni strenitu carnis et sanguinis, pervenit usque ad domum Dei. N(??)m viam suam, et ductum se Sic ipse commemorat, quasi diceremus ei: Miraris tabernaculum in hac terra, et quomodo pervenisti ad secretum Dei?","english":"Because I will enter into the place of the marvelous tabernacle, even to the house of God. Behold how much I marvel at in the tabernacle. For the tabernacle of my God on earth is faithful men. I marvel at the obedience of their very members, because sin does not reign in them so as to obey its desires, nor do they present their members as weapons of iniquity to sin (Rom. 6), but they present them to the living God in good works: I marvel that the bodily members of a soul serving the living God wage war. I look also at the soul itself, obedient to God, distributing to God the works of its action, bridling desires, driving out ignorance, extending itself to endure all hard and rough things, bestowing justice and charity on others. I marvel at these virtues too in the soul, but I am still walking in the place of the tabernacle. I pass beyond these things as well, and although the tabernacle is marvelous, I am astonished when I come even to the house of God. While he marvels at the members of the tabernacle, he is thus led to the house of God by following a certain inner sweetness, some hidden pleasure I know not what: as if some organ were sounding sweetly from the house of God. And while he was walking in the tabernacle, upon hearing a certain inner sound, drawn on by the sweetness of God, following what was sounding, withdrawing himself from all the din of flesh and blood, he came even to the house of God. For he himself recalls his way and that he was led, as if we were saying to him: You marvel at the tabernacle in this land, and how did you come to the secret place of God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":509,"ref":"p509","source":"In voce, inquit, exultationis et confessionis, sonus epulantis. In domo Dei festivitas sempiterna est. Non enim ibi celebratur aliquid et transit: festum sempiternum, chorus angelorum, vultus praesens Dei, laetitia sine defectu, dies festus ibi ita est, ut nec aperiatur initio, nec fine claudatur. De illa aeterna et perpetua festivitate sonat nescio quid canorum et dulce auribus cordis. Sed si non perstrepat mundus ambulanti in hoc tabernaculo, et miracula Dei in redemtione fidelium consideranti, mulcet aurem sonus festivitatis illius, et rapit cervum ad f(??)– tes aquarum.\n\nSed quia (Ex. Aug.), fiatres, quamdiu sumus in corpore, peregrinamur a Domino (2. Cor. 5.): et corpus quod corrumpitur, aggravat animam, et deprimit terrena inhabitatio sensum multa cogitantem (Sap. 9.). Et si utcumque nebulis diffugatis, ambulando per desiderium ad hunc sonum pervenerimus, interdum aliquid de illa domo nitendo carpimus: onere tamen quodam infirmitatis nostrae ad consue(??)a recidimus, et ad solita ista dilabimur. Et quomodo ibi inveneramus unde gauderemus, sic hic non deerit unde gemamus.","english":"In the voice, he says, of exultation and confession, the sound of one feasting. In the house of God there is a sempiternal festivity. For nothing there is celebrated and passes away: a sempiternal feast, the chorus of angels, the face of God present, joy without defect; the festal day there is such that it is neither opened by a beginning nor closed by an end. From that eternal and perpetual festivity there sounds something melodious and sweet, I know not what, to the ears of the heart. But if the world does not din about one walking in this tabernacle and considering the miracles of God in the redemption of the faithful, the sound of that festivity soothes the ear and draws the hart to the fountains of waters.\n\nBut because, brothers, as long as we are in the body, we are absent from the Lord: and the body that is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks on many things. And if, with the clouds somehow scattered, walking through desire we have reached this sound, sometimes we snatch something of that house by striving: yet by some burden of our infirmity we fall back to accustomed things, and slip away to these customary things. And just as there we would have found whence to rejoice, so here there will not be lacking whence to groan.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":510,"ref":"p510","source":"Etenim iste cervus manducans die ac nocte lacrymas suas, raptus desiderio ad fontes aquarum, interiorem scilicet ad dulcedinem Dei, effundens super se animam suam, ambulans in loco tabernaculi admirabilis usque ad do- (??)um Dei, et ductus interioris et intelligibilis soni jucunditate, ut omnia exteriora contemneret, et ad interiora raperetur: adhuc tamen homo est, adhuc hic gemit, adhuc carnem fragilem portat, adhuc inter scandala hujus mundi periclitatur. Respexit et ad se, tamquam inde veniens, et ait sibi, constitutus inter has tristitias: comparans haec illis, ad quae videnda ingressus est, et quae post visa egressos est: Quares, inquit, tristis es anima mea, Et quare conturbas me? Ecce jam quadam interiore dulcedine laetati sumus. Ecce acie mentis aliquid incommutabile (etsi strictim et raptim) perspicere potuimus: quare adhuc quoque tristis es, anima mea? Non enim dubitas de Deo tuo. Numquid enim non est quod tibi dicas contra illos qui dicant, Ubi est Deus tuus? Jam aliquid incommutabile persensi: quare adhuc conturbas me? Spera in Deo. Et quasi responderet illi anima ejus in silentio: Quare conturbo te, nisi quia nondum ibi sum, ubi est dulce illud, quo sic rapta sum quasi per transitum? Numquid jam bibo de fonte illo, nisi metuens? Jam nullum scandalum pertimesco: jam de cupiditatibus omnibus tamquam edomitis victisque secura sum. Nonne adversus me diabolus vigilat?","english":"For indeed that deer, eating his tears day and night, caught up by longing to the fountains of waters—that is, to the inner sweetness of God—pouring out his soul upon himself, walking in the place of the tabernacle of wonder even to the house of God, and led by the sweetness of an inner and intelligible sound so as to despise all outward things and be caught up to inward things—still, however, he is a man, still he groans here, still he bears fragile flesh, still he is in peril amid the scandals of this world. He looked back also at himself, as though coming from there, and said to himself, placed amid these sorrows, comparing these things with those which he had entered in to see and which he had gone out from after seeing: Why, he says, are you sorrowful, my soul, and why do you trouble me? Behold, we have now rejoiced in a certain inner sweetness. Behold, with the keen edge of the mind we have been able, if only briefly and fleetingly, to perceive something unchangeable: why are you still also sorrowful, my soul? For you do not doubt concerning your God. For is there not that which you may say to yourself against those who say, Where is your God? I have already perceived something unchangeable: why do you still trouble me? Hope in God. And as if his soul were answering him in silence: Why do I trouble you, except that I am not yet there where that sweet thing is, by which I was thus caught up as if in passing? Do I now drink from that fountain, except in fear? Now I dread no scandal: now I am secure from all desires as though they were subdued and conquered. Does the devil not keep watch against me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":511,"ref":"p511","source":"Hostis meus nonne laqueos mibi quotidie deceptionis intendit? Non vis conturbem te posita in saeculo, et peregrina adhuc a domo Dei mei? Spera in Deo, respondit conturbanti se animae suae, et quasi rationem reddenti perturbationis suae propter mala, quibus abundat hic mundus: Interim, inquit, habita in spe. Spes enim quae videtur, non est spes. Si autem quod non videmus speramus, per patientiam exspectamus (Rom. 8.).\n\nSpera in Deo. Quare speras in Deo? [Vers. 7.] Quoniam adhuc confitebor illi. Quid ei confiteberis? Salutare vultus mei et Deus meus. A me mihi salus esse non potest. Propter hoc dicam boc, confitebor. Salutare tuum, o Deus Pater, est vultus mei, Videlicet est bomo: sicut scriptum est, Formam servi accip(??)ens et habitu inventus ut homo (Philip. 2.): et est etiam Deus. Recte autem Filium tuum dico salutare tuum: quia per eum hominem factum aeternam nobis operatus es salutem. Et quasi diceret aliquis: Cur ita improperas, et videris irasci animae tuae dicens, Quare tristis es anima mea? et Caetera. Respondit: Ad meipsum anima mea, idest, animalitas et sensualitas, scilicet illa pars animae inferior, quae animat et vivificat corpus, Conturbata est, propter tribulationes quae mihi inferuntur: et non inde culpandus est auctor, sed ad meipsum ferendum, idest, meo vitio est retorquendum. Ergo (Ex.","english":"Does my enemy not daily spread the snares of deception for me? Are you not disturbed by the things placed in the world, and still a stranger from the house of my God? Hope in God, he answers the soul that disturbs itself, and as it were gives an account of its own disturbance because of the evils with which this world abounds: Meanwhile, he says, dwell in hope. For hope that is seen is not hope. But if we hope for what we do not see, we wait for it with patience (Rom. 8).\n\nHope in God. Why do you hope in God? [Verse 7.] Because I will still confess to him. What will you confess to him? The salvation of my countenance and my God. Salvation cannot come to me from myself. For this reason I will say this, I will confess. Your salvation, O God the Father, is the salvation of my countenance, namely, the man: as it is written, Taking the form of a servant and found in fashion as a man (Phil. 2): and he is also God. Rightly, then, do I call your Son your salvation, because through him made man you have wrought eternal salvation for us. And as if someone should say: Why do you reproach thus, and seem to be angry with your soul, saying, Why are you sad, my soul? and the rest. He answers: To myself, my soul—that is, the animality and sensuality, namely that lower part of the soul which animates and gives life to the body—is disturbed, because of the tribulations that are brought upon me; and the author is not therefore to be blamed, but it is to be borne to myself, that is, it is to be turned back upon my own fault. Therefore (Ex.","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":512,"ref":"p512","source":"Aug.) quia ad me turbato esi anima mea, et hanc perturbationem fecit superbia: Propterea memor ero tui de terra Jordanis, et Hermoniim, a monte modico. Unde sum memor tui? A monte parvo, et de terra Jordanis, idest, baptismo ubi esi remissio peccatorum. Etenim nemo currit ad remissionem peccatorum, nisi qui displicet sibi. Nemo currit ad remissionem peccatorum, nisi qui se confitetur peccatorem. Nemo se confitetur peccatorem, nisi qui se humiliaverit Deo. Ergo de terra Jordanis memor ero tui, et de monte parvo, ut tu facias magnum. Quoniam qui se exaltat, humiliabitur: et qui se humiliat, exaltabitur (Matth. 23. Luc. 18.). Si autem interpretationem nominum quaera-, Jordanis est descensio eorum. Descende ergo, ut lev(??)– ris. Noli extolli (Rom. 9.), ne elidaris. Et de Hermoniim a monte parvo. Hermon a a(??)athematisatio interpretatur. Anathematisa teipsum, displicendo tibi. Displicebis enim Deo, si placueris tibi. Ergo quia Deus omnia bona nobis praestat, quia ipse bonus est, non quia nos digni sumus: qu(??)a ille misericors, non quia in aliquo promeruimus: de terra Jordanis memor ero tui. Propterea etiam memor ero tui: quia","english":"Because my soul is troubled toward me, and pride caused this disturbance. Therefore I will remember you from the land of the Jordan, and from Hermon, from the little mountain. From where do I remember you? From the little mountain, and from the land of the Jordan, that is, from baptism, where there is remission of sins. For no one runs to the remission of sins except one who is displeasing to himself. No one runs to the remission of sins except one who confesses himself a sinner. No one confesses himself a sinner except one who has humbled himself before God. Therefore from the land of the Jordan I will remember you, and from the little mountain, so that you may make it great. For whoever exalts himself will be humbled, and whoever humbles himself will be exalted. But if you seek the interpretation of the names, the Jordan is their descent. Descend, therefore, so that you may be raised up. Do not exalt yourself, lest you be cast down. And from Hermon, from the little mountain. Hermon is interpreted as anathematization. Anathematize yourself, by being displeasing to yourself. For you will be displeasing to God if you have been pleasing to yourself. Therefore, because God provides all good things for us, because he himself is good, not because we are worthy; because he is merciful, not because we have merited anything in any respect: from the land of the Jordan I will remember you. For this reason I will also remember you: because","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":513,"ref":"p513","source":"Abyssus abyssum invocat in voce cataractarum tuarum. Abyssus profunditas quaedam est impenetrabilis, incomprehensibilis. Putamus non cor homin(??) abyssus est? Quid enim profundius hac abysso? lo– qui homines possunt, videri possunt per operationem membrorum, audiri in sermone: sed cujus cogitatio penetratur? Cujus cor inspicitur? qui(??) intus gerat, quid intus possit, qui(??) intus agat, quid (??)t(??)s disponat, quid intus velit, quid intus nolit, quis comprehendit? Abyssus abyssum invocat, homo hominem lucratur. Non tamen in voce sua, sed in voce cataractarum tuarum, idest, praedicatorum tuorum, qui per vocem suam regni caelestis nobis aperiunt claritatem. Cataractae enim dicuntur fenestrae. Tamen secundum quosdam cataractae dicuntor proprie aquaeductus unde ebullit aqua. Tales sunt sancti prophetae et Apostoli, a quibus nobis defluit vera doctrina. Vel in voce cataractarum, idest, praedicantium, invocat abyssus abyssum: quia verba quae praedicant, ex novo et veteri Testamento confirmant. Abyssus invocat abyssum, quia duo testamenta quoddam sibi mutuo conferunt adjumentum: quia vetus est prophetia novi, et novum veteris est expositio Testamenti. Audita autem praedicatione, Omnia excelsa tua, idest, omnia judicia tua alta, investigabilia, et fluctus tui, idest, comminationes tuae, terrentes et tundentes super me transierunt.","english":"Deep calls to deep in the voice of your cataracts. The deep is a certain depth, impenetrable and incomprehensible. Do we not think that the human heart is a deep? For what is deeper than this deep? Men who are able can be seen through the working of their limbs and heard in speech, but whose thought is penetrated? Whose heart is inspected? What a man carries within, what he is able to do within, what he does within, what he arranges within, what he wills within, what he does not will within—who comprehends it? Deep calls to deep, man wins man. Not, however, in his own voice, but in the voice of your cataracts—that is, of your preachers, who through their voice open to us the brightness of the heavenly kingdom. For cataracts are called windows. Yet according to some, cataracts properly denote watercourses from which water gushes forth. Such are the holy prophets and Apostles, from whom true doctrine flows down to us. Or in the voice of your cataracts—that is, of those who preach—deep calls to deep, because the words they preach they confirm from the New and the Old Testament. Deep calls to deep, because the two Testaments lend each other a certain assistance: for the Old is the prophecy of the New, and the New is the exposition of the Old Testament. But when the preaching has been heard, all your high things—that is, all your judgments, high and unsearchable—and your waves—that is, your threats, terrifying and beating—have passed over me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":514,"ref":"p514","source":"Superaverunt me et in imo demerserunt: sed tamen transierunt. Recessit ira, venit misericordia. Transierunt fluctus, venit tranquillitas. Agitabatur navicula ventis, operiebatur fluctibus: exclamaverunt periclitantes Deo, Salva nos: Et ipse imperavit fluctibus et mari, et facta est tranquillitas magna (Matth. 8. Marc. 6.). Ubi abundavit peccatum, superabundavit gratia (Rom. 5.): quia in ira sua non continuit misericordias suas Deus. Unde et subditur:\n\nIn die mandavit Dominus misericordiam suam. Quid est in die, nisi in tempore gratiae. Unde scriptum est, Ecce nunc tempus acceptabile, ecce nunc dies salutis (2. Cor. 6.). Sed quia et dies habet no(??)tem, et gratia tribulationem (Omnes enim, qui pie vol(??)nt vivere iu Christo, persecutionem patiuntur [2. Tim. 3.](??), ideo in nocte tribulationis mandavit canticum laudis. Et hoc est, quod sub(??)it: Et nocte canticum ejus. Cant(??)cum in nocte, est laus Dei in tribulatione. In hoc discernuntur fi(??)i irae a filiis gratiae, quia quando succedunt prospera, laudant Deum communiter boni et mali. Sed quando veniunt adversa, mali quidem murmurant, sed boni laudant. Hinc alibi dictum est in psalmo, Benedicam Dominum in omni tempore, semper laus ejus in ore meo (Psal. 33.). Vel per diem fide illuminata Gentilitas, per noctem infidelitate caecata Judaea potest intelligi.","english":"They overwhelmed me and sank me to the bottom: yet they passed. The wrath receded, the mercy came. The waves passed, the calm came. The little boat was tossed by the winds, covered by the waves: those in peril cried out to God, Save us: and he himself commanded the waves and the sea, and there came a great calm (Matt. 8; Mark 6). Where sin abounded, grace superabounded (Rom. 5): because in his wrath God did not withhold his mercies. Hence it is also added:\n\nIn the day the Lord has commanded his mercy. What is \"in the day,\" except in the time of grace? Hence it is written, Behold, now is the acceptable time, behold, now is the day of salvation (2 Cor. 6). But because the day also has a night, and grace has tribulation (for all who wish to live piously in Christ suffer persecution [2 Tim. 3]), therefore in the night of tribulation he commanded a song of praise. And this is what follows: And in the night his song. A song in the night is the praise of God in tribulation. In this the children of wrath are distinguished from the children of grace, because when prosperity follows, the good and the bad alike praise God. But when adversity comes, the bad indeed murmur, but the good praise. Hence it is said elsewhere in the psalm, I will bless the Lord at all times, his praise always in my mouth (Ps. 33). Or by the day the Gentile world, enlightened by faith, and by the night Judaea, blinded by unbelief, can be understood.","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":515,"ref":"p515","source":"In die mandavit Dominus misericordiam suam, quia in Gentilitate credente praedicari praecepit peccatorum remissionem, et vitam aeternam. In nocte vero canticum: quia Judae(??) orbatae vetus tantummodo reliquit Testamentum. Hinc alibi dicitur. In salicibus suspendimus organa nostra (Psal. 136.). In Judaeis tanqnam in salicibus infructuosis, organa suspenduntur, quia legalia et prophetica verba apud illos sunt. Pendent quidem, sed non resonant: quia illi in quibus suspenduntur, artem intelligentiae spiritualis ignorant. Diximus, quia canticum in nocte, est laus Dei in tribulatione. Sed quia dum tribulamur, periclitamur: non solum laudare Deum nos oportet, sed e(??)iam orare. Ideo subditur:\n\nApud me, oratio Deo vitoe meoe: dicam Deo, Susceptor meus es. Cum Redemtor n(??)ster nos orare jubeat, et idem dicat: Scit enim Pater vester, quid necesse sit vobis, antequam petalis eum (Matth. 6.): quaerendum videtur, quare a sciente quibus indigemus, petere praecipimur? Solent enim quidam haeretici objicere, quia scienti frustra loquimur. Quibus praeter exemplum Domini, qui in monte Oliveti o(??)avit Patrem: praeter auctoritatem praecepti, quo nos orare praecepisse cognoscitur: breviter responderi potest, Nos nequaquam ideo orationi incumbere, ut scienti omnia, quibus indigeamus, cupiamus indicare: sed ea quae nobis sunt necessaria impetrare.","english":"On the day the Lord commanded his mercy, because when the Gentiles came to believe he commanded the remission of sins and eternal life to be preached. But in the night a song: because Judaea, bereft, has left only the old Testament. Hence it is said elsewhere: By the rivers of Babylon, we hung up our instruments (Ps. 136). Among the Jews, as among unfruitful willows, the instruments are hung up, because the words of the law and the prophets are with them. They hang indeed, but they do not resound: because those among whom they are hung are ignorant of the art of spiritual understanding. We have said that the song in the night is the praise of God in tribulation. But because while we are in tribulation we are in peril, it is fitting for us not only to praise God but also to pray. Therefore it is added:\n\nWith me, prayer to God of my life: I will say to God, You are my protector. Since our Redeemer bids us pray, and the same says: For your Father knows what is needful for you before you ask him (Matt. 6): it seems we must ask why we are commanded to ask of one who knows what we need. For certain heretics are accustomed to object that we speak to no purpose to one who knows. To them, beyond the example of the Lord, who prayed to the Father on the Mount of Olives, beyond the authority of the precept by which we are known to have been commanded to pray, it can be briefly answered that we by no means apply ourselves to prayer in order to indicate to one who knows all things what we need, but to obtain what is necessary for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":516,"ref":"p516","source":"Aliud est enim narrando te velle aliquid indicare, aliud orando te velle aliquid impetrare. In narratione quippe demonstrandum est studium, in oratione vero exaudiendi meritum. Et quoniam in sciente omnia, ita est misericordia, ut sit e(??)iam in ipso justitia: hoc quod per misericordiam vult indigentibus benigne largiri, vult quoque eosdem indigentes apud justitiam suam orando promereri. Oratio quippe in sacris literis frequentius accipitur, utilis et honestarum rerum apud Deum vel apud sanctos ejus recta postulatio. Nihil est quod utilius possit facere servus Dei, quam orare et laudare Deum. Sed si veraciter volumus orare, valde attendendum et memoriae commendandum est, quod dicitur. Apud me oratio mea Deo vitoe meoe. Saepe quando oro, mens mea vagatur exterius, non intelligo quod dico. Tunc oratio mea non est apud me, neque ipse ego sum apud me. De talibus Dominus ait. Populus hic labiis me honorat cor autem eorum longe est a me (Isai. 26.). Quomodo autem intendit Deus orationi meae, cui non intendo? Quod si in intimo(??)arcano cordis mei oro Deum meum, et ea quae ad salutem animae meae pertinent peto: tunc possum veraciter dicere, Apud me oratio mea Deo vitoe meoe, id est, Deo qui praestat mihi vitam praesentem, et aeternam. Et in ipsa oratione Dicam Deo, Susceptor meus es, id est, me infirmum suscepisti ad curandum, vel susceptor meus es no in tribulatione succumbam.","english":"For it is one thing to wish to indicate something by narrating, and another to wish to obtain something by praying. In narration, indeed, diligence is to be shown; in prayer, however, the merit of being heard. And since in one who knows all things there is mercy in such a way that justice is also in him: what he wishes to bestow kindly upon the needy through mercy, he also wishes those same needy ones to earn before his justice by praying. For prayer in the sacred Scriptures is more frequently taken as a useful and upright request for honorable things before God or before his saints. There is nothing that a servant of God can do more usefully than to pray and praise God. But if we wish truly to pray, what is said must be greatly attended to and committed to memory: \"With me is my prayer to God of my life.\" Often when I pray, my mind wanders outwardly, and I do not understand what I say. Then my prayer is not with me, nor am I myself with me. Of such people the Lord says: \"This people honors me with their lips, but their heart is far from me\" (Isa. 29). But how does God attend to my prayer, when I do not attend to it? But if in the innermost secret of my heart I pray to my God, and ask for those things that pertain to the salvation of my soul, then I can truly say, \"With me is my prayer to God of my life,\" that is, to God who provides me with present life and eternal life. And in that same prayer I will say to God, \"You are my sustainer,\" that is, you have sustained me in my weakness to be healed, or \"you are my sustainer,\" so that I may not succumb in tribulation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":517,"ref":"p517","source":"Magna nobis fiducia fratres quia susceptor noster est Deus. Ergo post tantas iniquitates et negligentiam properemus ad poenitentiam: curramus in fervore spiritus ad gratiam, quae neminem vult perire, sed omnes salvare (1. Tim. 2.). Venite (inquit) ad me omnes qui laboratis, et ego vos reficiam (Matth. 5.). Iterum infirma anima vide(??)s se peregrinari, atque inter molestias et tentationes tribulari, dolen(??)o et gemendo conqueritur dicens: Quare oblitus es mei? et quare contristatus incedo, dum affligit me inimicus? Videtur oblivisci Dominus servos suos, quando eos permittit contristari, persecutionibus affligi, tentationibus concuti: nec eos cito exaudit, non visibiliter adjuvat, non corporaliter eripit. Ideo autem dicit. Quare? quia nescit aliquis utrum haec patiatur ad probationem sive ad damnationem. Sed valde tremendum est, quod subdit:","english":"Great is our confidence, brothers, because God is our protector. Therefore, after so many iniquities and negligence, let us hasten to penitence; let us run in the fervor of the spirit to grace, which wishes no one to perish but all to be saved (1 Tim 2). Come (he says) to me, all you who labor, and I will refresh you (Matt 5). Again, the weak soul, seeing herself to be a stranger and to be troubled amid annoyances and temptations, complains grieving and groaning, saying: Why have you forgotten me? And why do I go about sorrowful, while the enemy afflicts me? The Lord seems to forget his servants when he permits them to be made sorrowful, to be afflicted by persecutions, to be shaken by temptations; nor does he quickly hear them, nor visibly help them, nor bodily deliver them. But this is why he says, Why? Because no one knows whether he suffers these things for testing or for condemnation. But it is greatly to be feared, which he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":518,"ref":"p518","source":"Dum confringuntur ossa mea, exprobraverunt mihi, qui tribulant me inimici mei. Ossa enim (Ex Augustino) fortes sunt: et aliquando ipsi fortes tentationibus cedunt. Haec cum quisque considerat ex corpore Christi, ex voc(??) corporis Christi nonne clamat. Ut quid me repulisti? Ut quid tristis incedo, dum affligit me inimicus? Dum confringit ossa mea? Non carnes meas, sed etiam ossa mea. ut in quibus putabatur esse aliqua fonitudo, videas cedere in tentationibus: ut caeteri infirmi desperent, quando fortes vident succumbere. Quanta ista pericula, fratres mei! Exprobraverunt mihi, qui tribulant me. Iterum vox illa, Dum dicunt mihi per singulos dies, Ubi est Deus tuus? Et maxime ista dicunt in tentationibus Ecclesiae: Ubi est Deus tuus? Quantum haec martyres audierunt, pro nomine Christi fortes ei patientes! Et quantum illis dictum est. Ubi est Deus vester? Liberet vos, si potest. Tormenta enim ipsorum extrinsecus videbant, coronas extrinsecus non videbant. Et ego, quoniam propter haec ad me turbata est anima quid ei aliud dicam, quam illud. Quare tristis es anima mea? et quare conturbas me? Et quasi respondenti, Non vis, ut conturbem te, hic posita in tantis malis? suspirans ad bona, sciens et laborans, non vis, ut conturbem te? Spera, inquit, in Deum, quoniam adhuc confitebor illi. Dicit ipsam confessionem, et repetit spei confirmationem. Salutare vultus mei, et Deus meus.","english":"When my bones are broken, my enemies who trouble me have reproached me. For bones (according to Augustine) are the strong; and sometimes the strong themselves yield to temptations. When anyone considers these things from the body of Christ, from the members of the body of Christ, does he not cry out: Why have you rejected me? Why do I go about sad, while the enemy afflicts me? While he breaks my bones? Not my flesh only, but even my bones—so that in those in whom some strength was thought to be, you may see them yield in temptations; so that the other weak ones may despair, when they see the strong succumb. How many are these dangers, my brothers! My enemies who trouble me have reproached me. Again that voice: While they say to me every single day, Where is your God? And especially they say this in the temptations of the Church: Where is your God? How much did the martyrs hear of this, strong and patient for the name of Christ! And how much was said to them: Where is your God? Let him deliver you, if he can. For they saw their torments from without, but they did not see their crowns from without. And I, because on account of these things my soul is troubled within me, what else shall I say to it than that: Why are you sad, my soul? And why do you trouble me? And as if to one answering, Do you not wish me to trouble you, placed here in such great evils? Sighing for good things, knowing and laboring—do you not wish me to trouble you? Hope, it says, in God, for I will still confess to him. It states that very confession, and repeats the confirmation of hope. The salvation of my countenance, and my God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":519,"ref":"p519","source":"TITULUS PSALMI XLII\n\nTitulus psalmi sequentis est, Psalmus David. Psalmus iste convenit alicui justo ex societate pravorum et miseriis hujus vitae affli(??)to: dirigens nos in finem, id est, a(??) Christum. Materia est in hoc psalmo separatio justi, hic in caussa tantum, in futuro autem separatio et persona et loco. Qui enim a malis hic in caussa discernitur, securus esse potest, quia in extremo judicio totus et corpus, et anima separabitur. In prima parte petit justus separari ab impiis. In secunda parte se affirmat intraturum in secretarium Dei. In tertia parte hortatur animalitatem suam, ut speret In Domino. In quo patet intentio. Seipsum enim confortando intendit confortare et debiles, quosque suo exemplo. Vox fidelis:\n\nPSALMUS XLII.\n\nJudica me Deus, et discerne caussam meam de gente non sancta, ab homine iniquo et doloso erue me. Non me judicet inimicus: non falsa hominum opinio, quae bonum malum, et econverso malum bonum facit. Sed tu me judica, qui justus es atque misericors. Et discerne caussam meam, quam si justam repereris. Erue me a gente non sancta, id est, ab infidelibus: Et ab homine iniquo, id est, a persecuture manifesto, et doloso, qui quaerit me latenter decipere. Non timeo (Ex Augustino) judicium tuum, quia novi misericordiam tuam. Perfecta caritas foras mittit timorem (1. Joan. 4.). Non timeo te poenaliter, quia amo te.","english":"TITLE OF PSALM XLII\n\nThe title of the following psalm is, A Psalm of David. This psalm suits some righteous man from the company of the wicked and afflicted by the miseries of this life, directing us toward the end, that is, toward Christ. The subject matter in this psalm is the separation of the righteous man—here only in cause, but in the future both in person and in place. For he who is here distinguished from the wicked in cause can be secure, because in the final judgment he will be separated whole, both body and soul. In the first part the righteous man asks to be separated from the impious. In the second part he affirms that he will enter into the secret chamber of God. In the third part he exhorts his own animal nature to hope in the Lord. In this the intention is clear. For by strengthening himself he intends to strengthen also the weak, each by his own example. The voice of the faithful:\n\nPSALM XLII.\n\nJudge me, O God, and discern my cause from an unholy people; from the unjust and deceitful man deliver me. Let not the enemy judge me: not the false opinion of men, which makes good evil and, conversely, evil good. But do you judge me, who are just and merciful. And discern my cause, which you will find just. Deliver me from an unholy people, that is, from the unbelieving; and from the unjust man, that is, from the open persecutor, and the deceitful one who seeks to deceive me secretly. I do not fear (according to Augustine) your judgment, because I know your mercy. Perfect love casts out fear (1 John 4). I do not fear you in a penal sense, because I love you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":520,"ref":"p520","source":"Non interim in hac peregrinatione, nondum discernis locum meum, quia simul, cum zizaniis vivo, usque ad tempus messis (Matth. 13.): nondum discernis lucem meam. Vel discerne caussam meam. Distet inter eum, qui in te credit, et eum qui in te non credit. Par infirmitas, sed dispar a continentia. Par labor, sed dispar desiderium. Et debes hoc facere.\n\nQuia tu es Deus fortitudo mea. Non praesumo de viribus meis, nec aliunde habere aliquam fortitudinem, nisi a te solo: et totam spem meam in te pono. In Deo faciemus virtutem (Psal. 59.), et ipse ad nihilum deducet inimicos nostros. Aliquando facit homo in seipso fortitudinem. Appetit regnare, dominari, superior caeteris apparere. Non patitur injurias, vindicat illatas. Qualis fortitudo humana est, non divina: carnalis non spiritualis. Reddit malum pro malo, maledictum pro maledicto. Erubescit apparere victus. Sed dum vincit hominem, ipse deterius a vitio supe(??)atur. Talis fortitudo est superbiae. Fortitudo autem, quae a Deo est, non carnis est, sed animae: non contra homines, sed contra vitia et diabolum. Ipsa est patientia, ipsa est humilitas, obedientia, caritas, et caeterae virtutes animi, quae a Deo sunt. Scriptum est. Qui confidunt in Domino, mutabunt fortitudinem (Isa. 40.). Hinc Apostolus nos admonet dicens: Noli vinci a malo, sed vince in bono malum (Rom. 12). Deus ergo sit fortitudo nostra.","english":"For the meantime, in this pilgrimage, you do not yet discern my place, because I live together with the tares until the time of harvest; you do not yet discern my light. Or discern my cause. Let there be a distinction between the one who believes in you and the one who does not believe in you. The weakness is equal, but the self-restraint is different. The labor is equal, but the desire is different. And you ought to do this.\n\nBecause you are God, my strength. I do not presume on my own powers, nor do I hold any strength from elsewhere, except from you alone; and I place my whole hope in you. In God we shall do valiantly, and he will bring our enemies to nothing. Sometimes a man produces strength in himself. He desires to reign, to dominate, to appear superior to others. He does not endure injuries; he avenges those inflicted. Such strength is human, not divine; carnal, not spiritual. He returns evil for evil, curse for curse. He is ashamed to appear defeated. But while he conquers the man, he himself is worse overcome by vice. Such is the strength of pride. But the strength that is from God is not of the flesh but of the soul: not against men, but against vices and the devil. This itself is patience, this itself is humility, obedience, charity, and the other virtues of the mind that are from God. It is written: Those who trust in the Lord shall change their strength. Hence the Apostle admonishes us, saying: Do not be overcome by evil, but overcome evil with good. Therefore let God be our strength.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":521,"ref":"p521","source":"In ipso e(??)ipiemur a tentationibus, per ipsum superabimus mundum et diabolum, vitia et peccata, ipsam carnem et desideria mala: ipsum etiam regnum caedorum vi capiemus. Juxta quod scriptum est, Et violenti rapiunt illud (Matth. 11.). Sed ad haec, quae dicta sunt, contraria videntur, quae sequuntur, cum ait: Quare me repulisti? et quare contristatus incedo, dum affligit me inimicus? Si Deus est fortitudo ejus, quomodo est repulsus? quomodo contristatus affligitur ab inimico? Nunquid invalida manus Domini? Sed sciendum, quia pius Dominus, quadam dispensatoria misericordia sua plerunque electos suos et repellendo retinet, et retinendo repellit. Sicut cum diabolus beatum Job peteret ad tentandum, Ecce, inquit Dominus, in manu tua est (Job. 1.). Sed quia eum repellendo retinuit, ostenditur cum protinus addit: Tantum animam ejus serva. Quantus autem vir iste fuerit, qui a Deo relinquitur, et diabolo traditur, ipso Domino ad eundem diabolum dicente didicimus: ubi ait, Nonne considerasti servum meum Job, quod non sit ei similis in terra? vir simplex et rectus, ac timens Deum, et recedens a malo (Ibidem). Qui cum talis esset, poterat digne Domino dicere: Quare ergo me repulisti? Et quare tristis incedo, dum affligit me inimicus? Cui etiam dignius potuisset Dominus respondere, Ego quos amo, arguo et castigo: flagellat enim Dominus omnem filium, quem recipit (Prov. 1.).","english":"In him we shall be delivered from temptations, through him we shall overcome the world and the devil, vices and sins, the flesh itself and evil desires; him too we shall take by force—the kingdom of heaven. As it is written, And the violent seize it (Matthew 11). But against these things that have been said, the words that follow seem to stand in contradiction, when he says: Why have you rejected me? And why do I go about sorrowful, while the enemy afflicts me? If God is his strength, how is he rejected? How is he, being sorrowful, afflicted by the enemy? Is the hand of the Lord weak? But it must be known that the loving Lord, by a certain dispensational mercy of his, often both keeps his elect by rejecting them and rejects them by keeping them. As when the devil sought blessed Job to tempt him, the Lord said: Behold, he is in your hand (Job 1). But because by rejecting him he kept him, this is shown when he immediately adds: Only preserve his soul. But how great a man this was, who is abandoned by God and handed over to the devil, we have learned from the Lord himself speaking to the same devil, where he says: Have you not considered my servant Job, that there is none like him on the earth? a man simple and upright, and fearing God, and withdrawing from evil (ibid.). Since he was such a man, he could worthily say to the Lord: Why then have you rejected me? And why do I go about sorrowful, while the enemy afflicts me? To whom the Lord could also more worthily have answered: Those whom I love, I reprove and chastise: for the Lord chastises every son whom he receives (Proverbs 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":522,"ref":"p522","source":"Et, Beatus qui suffert tentationem: quoniam cum probatus fuerit, accipiet coronam vitae (Jacob. 1.). Ecce quare utiliter repellit Dominus servos suos. Sed quia sancti viri occulta Dei judicia nesciunt, et plerosque deseri, et tentari damnabiliter scium: quaerunt (si fieri potest) scire consilium Dei: ut si in aliquo displicent ut deserantur, citius corrigere valeant ne reprobentur. Unde protinus adjungit:\n\nEmitte lucem tuam et veritatem tuam. Nisi enim nos illuminet, in tenebris sumus. Nisi nos doceat veritatem, errabimus. Quid autem (Ex Augustino) aliud lux Dei, nisi veritas Dei. Aut quid veritas Dei, nisi lux Dei. Aut quid utrimque nisi unus Christus? Ego (inquit) lux sum mundi. Ego via, veritas et vita (Joan. 8. et 14.). Recte ergo subjungitur, Ipsa me dedux runt et adduxerant in montem sanctum tuum. et in tabernacula tua. Ac si dicat, Ipsa lux et veritas tua. deduxerunt me, de errore ad fidem tuam: et adduxerunt in montem sanctum tuum. Id est, in perfectionem et eminentiam virtutum. Et in tabernacula tua, id est, in unitatem et societatem sanctorum. Ideo praesens Ecclesia tabernaculum dicitur, quia in ea Domino militatur. Tabernaculum autem habitatio est militantium: et militia est vita hominis super terram (Job. 7.). Bene autem non ait, tabernaculum, sed tabernacula: quia multae sunt congregationes sanctorum, et in multis locis servit Domino militia Christiana.","english":"And, Blessed is the man who endures temptation: for when he has been proved, he will receive the crown of life (James 1). Behold why the Lord profitably drives away his servants. But because holy men do not know the hidden judgments of God, and know that very many are abandoned and tempted to their damnation, they seek (if it can be done) to know the counsel of God: so that if they displease him in anything and are therefore abandoned, they may be able to correct it more quickly, lest they be reprobated. Hence he immediately adds:\n\nSend forth your light and your truth. For unless he enlightens us, we are in darkness. Unless he teaches us the truth, we shall go astray. But what (from Augustine) is the light of God other than the truth of God? Or what is the truth of God other than the light of God? Or what is each of these other than the one Christ? I (he says) am the light of the world. I am the way, the truth, and the life (John 8 and 14). Rightly, therefore, is it added: They themselves have led me down and brought me to your holy mountain, and into your tabernacles. As if he should say: They themselves, your light and truth, have led me down from error to your faith, and have brought me to your holy mountain. That is, to the perfection and eminence of the virtues. And into your tabernacles, that is, into the unity and fellowship of the saints. Therefore the present Church is called a tabernacle, because in it one serves the Lord. But a tabernacle is the dwelling place of those who serve as soldiers: and the life of man upon earth is a warfare (Job 7). Well, moreover, does he say not tabernacle, but tabernacles: because there are many congregations of the saints, and in many places the Christian warfare serves the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":523,"ref":"p523","source":"Nam alia sunt tabernacula conjugatorum fidelium, alia continentium, alia inchoantium, alia provectorum, alia perfectorum, alia auditorum et subditorum, alia praelatorum et praedicatorum. Omnia uni militant Regi. Et si diversa sunt studia, diversorum est intentio una. Cum audis luc(??)m, munda oculum. Illa lux co(??)dis mundum oculum requirit. Beati mundo corde quoniam ipsi Deum videbunt (Matth. 5.). Cum audis tabernaculum, bellum intellige, hostem cave. Sed jam ducti in tabernaculum, et positi in monte sancto ejus, quam spem gerimus? sequitur, et dicit:\n\nIntroibo ad altare Dei. Quod est illud altare? Ad Deum, qui loetificat juventutem meam. Id est, qui me juv(??)nem factum, deposita omni vetustate, laetificabit, dando immortalitatem et impassibilitatem. Altare Dei est ipse Filius Dei. Ad hoc altare introimus modo per fidem, postmodum introibimus per speciem. Et in hoc altari modo offerimus Deo Patri vota et sacrificia, cor contritum et humiliatum (Psal. 50.), orationes et preces: postmodum repulsa omni tristitia in eodem altari, in ipsa divinitate sacrificium tantummodo offeremus laudis, et non orationis. Laetificabitur juventus nostra in resurrectione, et postquam Deus erit omnia in omnibus (Philipp. 3.). Jam nihil deerit, quod necessarium pustulare sit: sed tantummodo laudibus divinis vacare.","english":"For there are other tabernacles of the faithful married, others of the continent, others of beginners, others of the advanced, others of the perfect, others of hearers and subjects, others of prelates and preachers. All serve one King. And though their pursuits are diverse, the intention of the diverse is one. When you hear \"light,\" cleanse the eye. That light of the heart requires a clean eye. Blessed are the clean of heart, for they shall see God (Matthew 5). When you hear \"tabernacle,\" understand it as war; beware the enemy. But now, led into the tabernacle and placed on his holy mountain, what hope do we bear? It follows, and he says:\n\nI will go in to the altar of God. What is that altar? To God, who gives joy to my youth. That is, who will give joy to me, made young again, all oldness laid aside, by giving immortality and impassibility. The altar of God is the Son of God himself. To this altar we enter now through faith, hereafter we shall enter through sight. And on this altar we now offer to God the Father vows and sacrifices, a contrite and humbled heart (Psalm 50), prayers and supplications; hereafter, all sadness driven away, on that same altar, in the very Godhead, we shall offer a sacrifice only of praise, and not of prayer. Our youth will be made joyful in the resurrection, and after God will be all in all (Philippians 3). Now nothing will be lacking that need be sought for: but only to be free for divine praises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":524,"ref":"p524","source":"Sed ad illam laudem quisquis pervenire appetit, prius oportet, ut hic inchoet: ideo subdit, Confitebor tibi in cythara, Deus Deus meus. Ubi repetitio, affectus et devo(??)ionis indicium est. In hoc differt cythara a psalterio, quia psalterium a superiori parte, cytha(??)a ab inferiori reddit sonum. In his duobus organis in plerisque psalmorum locis praecipimur confiteri Domino. Utraque (Ex Augustino) sunt placita Deo, et suavia auribus ejus. Quando dicebat Apostolus praedicare evangelium Dei, et illud non ab bominibus, neque per hominem, sed per Jesum Christum accep(??)se(Gal. 1.), desuper sonabant chordae. Cum vero dicebat: Gloriamur in tribulationibus, scientes, quia tribulatio patientiam operatur, et caetera (Rom.5 b.): cythara sonabat, ex inferiori quidem, sed tamen du(??)iter. Omnis enim patientia dulcis esi Deu. Dieit ergo, Confitebor tibi in cynthara: propter illud, quod dixerat. Quare tristis incedo, dum affligit me inimicus? Patiebatur ex inferiori afllictione, et in eo ipso volebat placere Deo, et gestiebat gratias agere fortis in tribulationibus: et(??)quia sine his esse non poterat patientia, Deo dicebat.","english":"But whoever desires to attain that praise must first begin here; therefore he adds, I will confess to you on the lyre, O God, my God. Here the repetition is a sign of affection and devotion. In this the lyre differs from the psaltery, because the psaltery gives its sound from the upper part, the lyre from the lower. On these two instruments, in many places of the psalms, we are instructed to confess to the Lord. Both (as Augustine says) are pleasing to God and sweet to his ears. When the Apostle was saying that he preached the gospel of God, and that he had received it not from men, nor through man, but through Jesus Christ (Gal 1), the strings were sounding from above. But when he was saying, We glory in tribulations, knowing that tribulation produces patience, and the rest (Rom 5), the lyre was sounding, from the lower part indeed, but nonetheless sweetly. For all patience is sweet to God. He says therefore, I will confess to you on the lyre, on account of that which he had said: Why do I go about sad, while the enemy afflicts me? He was suffering from a lower affliction, and in that very thing he wished to please God, and he longed to give thanks, strong in tribulations; and because patience could not exist without these, he was speaking to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":525,"ref":"p525","source":"Inter haec alloquitur animam suam, consolans, et dicit: Quare tristis es, anima mea? et quare conturbas me? Sed quis est, qui loquitur ad animam? Intelligimus habere nos aliquid, ubi imago Dei est: mentem scilicet atque rationem. Ipsa est, quae invocat lucem et veritatem Dei. Ipsa est, qua injustum capimus et justum, qua discernimus verum a falso. Ipsa vocatur intellectus, quo carent bestiae. Intellectus ergo noster alloquitur animam nostram, superior pars animae inferiorem. Ista in tribulationibus marcida est, fessa in languoribus, in tentationibus contracta, aegra in laboribus. Erigit eam mens desuper, capiens veritatem. Audit illam vocem Dei internam. Audit rationabile carmen intrinsecus. Ita enim desuper in silentio sonat quiddam, non auribus, sed mentibus: ut quicunque illud audit melos, taedio afficiatur ex strepitu corporali, et tota vita ista humana tumultus ei quidam sit, impediens auditum interni cujusdam soni nimium delectabilis et ineffabilis. Et cum ita contingit, et ex aliqua perturbatione vim patitur homo, alloquens animam suam dicit: Quare tristis es, anima mea? Quaedam sonat praesens allocutio, reliqua purgat fidelis confessio. Unde et subdit: Spera in Deo. Expecta Dominum remuneratorem, quia jam confessus, adhuc confitebor illi. Modo confiteor afflictus:futurum est, ut adhuc confitear renovatus et laetificatus.","english":"Meanwhile he addresses his own soul, consoling it, and says: Why are you sorrowful, my soul? and why do you trouble me? But who is it that speaks to the soul? We understand that we have something in which the image of God resides: namely, the mind and reason. It is this that calls upon the light and truth of God. It is by this that we grasp what is unjust and what is just, by this that we discern true from false. This is called the intellect, which beasts lack. Our intellect, then, addresses our soul—the higher part of the soul addressing the lower. The latter grows slack in tribulations, weary in sicknesses, cramped in temptations, sick in labors. The mind from above lifts it up, grasping the truth. It hears that inner voice of God. It hears within itself a rational song. For thus from above, in silence, something sounds—not to the ears but to the minds—so that whoever hears that melody is made weary by bodily noise, and this whole human life becomes a kind of tumult to him, hindering the hearing of that inner sound, exceedingly delightful and ineffable. And when this happens, and a man suffers violence from some disturbance, addressing his soul he says: Why are you sorrowful, my soul? The present address sounds certain things; the faithful confession purges the rest. Hence he also adds: Hope in God. Await the Lord as rewarder, because having already confessed, I will still confess to him. Now I confess as one afflicted; it will come to pass that I will still confess as one renewed and made glad.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":526,"ref":"p526","source":"Et haec est, et erit mea confessio, Salutare vultus mei, et Deus meus. Et haec est, magna caussa sperandi, quia Salvator meus est vultus mei, id est, habens vultum meum, formam meam, et pro me est homo factus (Philipp. 2.), et ipse est Deus meus.\n\nTITULUS PSALMI XLIII.\n\nIn finem filiis Chore ad intellectum. Psalmus iste proponitur tiliis Chore, id est, filiis passionis et crucis, ad intellectum habendum subaudis: ut intelligant per temporalia bona data antiquo populo, significata esse spiritualia bona, quae Jam dantur Christiano populo, et plenius dabuntur in futuro. Fi(??)iis Chore dico, directis in finem, per hunc intellectum. Materia sunt martyres, qui etiam loquuntur In prima parte ponit distinctionem beneficiorum Dei, quae facit Deus hu(??)c populo, et quae fecit priori populo: ostendens haec esse aeterna, Illa vero fuisse temporalia. In secunda parte ponit mala, quae sustinent in hac vita, quamvis in futuro sini habituri multa bona, Quod autem justi in hac vita patiuntur mala temporalia: contra hoc est, quod priores pupuli liberabantur a corporalibus poenis. In tertia parte orat liberari a malis hujus vitae in tempore resurrectionis. Intentio est nos invitare ad patientiam, ne contristemur pro temporalibus poenis. Vox martyrum, ostendentium, quae bona fecit Deus autiquis patribus, cum dicit:","english":"And this is, and will be, my confession: The salvation of my countenance, and my God. And this is a great cause for hope, because my Savior is the salvation of my countenance—that is, he who has my countenance, my form, and for my sake became man (Philippians 2), and he himself is my God.\n\nTITLE OF PSALM 43.\n\nUnto the end, for the sons of Korah, for understanding. This psalm is set forth for the sons of Korah—that is, for the sons of the passion and the cross—for the obtaining of understanding, that is, that they may understand that through the temporal goods given to the ancient people, spiritual goods were signified, which are now given to the Christian people and will be given more fully in the future. I say \"for the sons of Korah,\" who are directed unto the end, through this understanding. The subject matter is the martyrs, who also speak. In the first part he sets forth the distinction of God's benefits, which God bestows on this people and which he bestowed on the former people, showing that these are eternal, while those were temporal. In the second part he sets forth the evils which they endure in this life, although in the future they will have many good things. But that the righteous suffer temporal evils in this life is contrary to the fact that the former peoples were freed from bodily punishments. In the third part he prays to be delivered from the evils of this life at the time of the resurrection. The intention is to invite us to patience, lest we be grieved over temporal punishments. The voice of the martyrs, showing what good things God did for the ancient fathers, when he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":527,"ref":"p527","source":"PSALMUS XLIII.\n\nDeus auribus nostris audivimus. Notandum nobis est, quod non tantum dicit, audivimus: sed jungit, auribus nostris. Consonant verba prophetiae, verbis quae Dominus dicit in Evangelio: Qui babet aures audiendi, audiat (Luc. 8.). Multi habent aures carnis, non cordis, quia exterius audiunt, intus non recipiunt. Propterea dicitur, auribus nostris, ut quae dicuntur, audiamus cum intentione et intelligentia, quae aures sunt cordis. Et ut haec auditu digna commendaret: non quilibet, inquit, homines, sed Patres nostri, Patriarchae et prophetae annuntiaverunt nobis per Scripturas suas, opus quod operatus es in diebus eorum. Quomodo liberasti eos de AEgypto, et per mare Rubrum eduxisti, custodisti in decerto (Exod. 13.), et caetera talia. Et annuntiaverunt etiam nobis opus, quod operatus es. In diebus antiquis: quod fecisti in exordio de creatione caeli et terrae, de his quae contigerunt ante diluvium. Et hoc est opus, quod fecisti in diebus eorum, quod annuntiaverunt Patres nostri.","english":"PSALM XLIII.\n\nWe have heard, O God, with our ears. We must note that he does not merely say, \"we have heard,\" but adds, \"with our ears.\" The words of the prophecy are in accord with the words that the Lord speaks in the Gospel: \"He who has ears to hear, let him hear\" (Luke 8). Many have the ears of the flesh, not of the heart, because they hear outwardly but do not receive inwardly. For this reason it is said, \"with our ears,\" so that we may hear with attention and understanding what is spoken—these being the ears of the heart. And to commend these things as worthy of hearing, he says: not any men whatsoever, but our fathers, the patriarchs and prophets, announced to us through their Scriptures the work that you worked in their days. How you delivered them from Egypt, and led them out through the Red Sea, and guarded them in the desert (Exod. 13), and other such things. And they announced to us also the work that you worked in days of old: what you did at the beginning concerning the creation of heaven and earth, concerning the things that happened before the flood. And this is the work that you did in their days, which our fathers announced.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":528,"ref":"p528","source":"Manus tua, id est, virtus et potentia tua, gentes disperdidit, videlicet Amorrhaeum, Jebusaeum, Pherezaeum, et plantasti eos, scilicet patres nostros. Dictum est a simili arboris plantatae, quae ad hoc plantatur, ut radicetur et fructificet. Hoc modo disperdidit eos manus tua, quia prius affixisti eos per multa bella, et sic expulisti eos, de terra sua, ut istos introduceres et plantares, eorumque regnum tua misericordia confirmares. Sed forte illi adeo ista po– tuerunt, quia fortes erant, quia praeliatores, quia invicti, quia exercitati. Non hoc nobis indicaverunt Patres nostri. Non hoc babet Scriptura. Sed quid habet, nisi quod sequitur? Non enim in gladio suo, id est armatura sua, possederunt terram,et brachium, id est, robur, eorum non salvavit eos, ab inimicis. Si enim (??) seipsos non potuerunt salvare ab illis gentibus: multominus constat ut propria virtute terram illorum potuissent possidere. Brachium, inquam, non salvavit eos: Sed dextera tua, id est, favor (??)ratiae tuae, quia saepe eos quibus favemus, ad dexteram nostram collocamus: Et brachium tuum, id est, fortitudo tua: quia in brachiis habet homo fo(??)titudinem: Et illuminatio vultus tui, id est, prudens consilium, sive miracula, quae erant eis demonstratio vultus lui, id est, gratiae et benevolentiae tuae. Quid est quod talibus signis affu(??)sti in eis, ut praesens intelligereris?","english":"Your hand, that is, your virtue and power, scattered the nations—namely the Amorite, the Jebusite, the Perizzite—and you planted them, that is, our fathers. This is said by comparison with a planted tree, which is planted for the purpose of taking root and bearing fruit. In this way your hand scattered them, because you first struck them down through many wars, and so drove them out of their land, in order to bring these in and plant them, and to strengthen their kingdom by your mercy. But perhaps they were able to do these things because they were strong, because they were warriors, because they were invincible, because they were trained. Our fathers did not indicate this to us. Scripture does not have this. But what does it have, except what follows? For not in their sword, that is, in their armor, did they possess the land, and their arm, that is, their strength, did not save them from their enemies. For if they could not save themselves from those nations, how much less is it evident that they could have possessed their land by their own virtue. The arm, I say, did not save them: but your right hand, that is, the favor of your grace, because we often place those whom we favor at our right hand: and your arm, that is, your strength, because in the arms a man has strength: and the illumination of your countenance, that is, prudent counsel, or the miracles which were a demonstration to them of your countenance, that is, of your grace and benevolence. What is it that you were present among them with such signs, so that you might be understood to be present?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":529,"ref":"p529","source":"Numquid enim quando nobis aliquo miraculo Deus adest, faciem ipsius oculis nostris videmus? Sed effectu miraculi suam praesentiam insinuat hominibus. Dertique qui mirantur ad hujusmodi facta, dicunt: Vidimus Denm praesentem. Haec autem ideo fecisti eis, Quoniam complacuisti in eis. Hoc est (Ex Augustino), sic cum eis ges(??)sti, ut placeres in eis, ut quisquis eos attenderet qu modo cum eis ageretur, diceret: Quia vere Deus est cum illis, et Deus eos (??) adjuvat.\n\nSed quia haec in figura contingebant illis (sicut dicit Apostolus), scripta sunt autem ad aedificationem nostram (1. Cor. 10.): etiam titulus ad intellectum est positus. Hoc opus Domini quod de dispersione gentium audivimus facta temporaliter in patribus antiquis, etiam nunc videmus adimpleri spiritualiter in spiritualibus viris. Harum gentium mentionem Moyses facit, ubi ait: Cum introduxerit te Dominus Deus tuus in terram quam possessurus ingredieris, et deleverit gentes multas coram te Hethaeum et Gerges(??)um, Amorrhaeum et Chananaeum, Pherezaeum et (??)evaeum et Jebusaeum: gentes septem multo majores numero quam tu es, et robustiores te: tradideritque eas Dominus tibi: percuties eas usque ad internecionem (Deut. 7.). Septeni istae gentes, septem sunt spiritualia vitia, quae per gratiam Dei unusquisque spiritualis miles exsuperans, exterminare penitus admonetur.","english":"For when God is present with us through some miracle, do we see His face with our eyes? No, but by the effect of the miracle He makes His presence known to men. And those who marvel at such deeds say: We have seen God present. But you did this for them because you were pleased with them. That is (according to Augustine), you acted with them in such a way as to be pleased with them, so that anyone who observed how it was going with them would say: Truly God is with them, and God helps them.\n\nBut because these things happened to them in figure (as the Apostle says), and were written for our edification (1 Cor 10), the title too has been set down for our understanding. This work of the Lord, which we have heard was done in time among the ancient fathers concerning the dispersion of the nations, we now see fulfilled spiritually in spiritual men. Moses makes mention of these nations where he says: When the Lord your God brings you into the land which you are about to enter and possess, and has destroyed many nations before you—the Hittite and the Girgashite, the Amorite and the Canaanite, the Perizzite and the Hivite and the Jebusite, seven nations much greater in number than you and stronger than you—and the Lord has delivered them to you, you shall strike them down to utter destruction (Deut 7). These seven nations are the seven spiritual vices, which every spiritual soldier, overcoming them by the grace of God, is admonished to exterminate utterly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":530,"ref":"p530","source":"Quod vero majoris numeri esse dicuntur, haec est ratio: quia plura sunt vitia, quam virtutes. Et ideo in catalogo quidem dinumerantur septem nationes, in expugnatione vero carum sin(??) numeri ascriptione ponuntur. Ita enim dicitur, Et deleverit gentes multas coram te (Ibid.). Numerosior est enim quam Israel carnalium passionum populus, qui de hoc septenario fomite v(??)tiorum ac radice procedit. De Gastrimargia namque nascuntur commessationes et ebrietates: de fornicatione turpiloquia, scurrilitas ludicra, atque stultiloquia. De Philargyria mendacium, fraudatio, furta, perjuria, turpis lucri appetitus, falsa testimonia, violentiae, inhumanitas atque rapacitas. De ira homicidia, clamor et indi– gnatio. De tristitia rancor, pusillanimitas, amaritudo, desperatio. De acedia ociositas, somnolentia, importunitas, inquietudo, praevaricatio, instabilitas mentis et corporis, verbositas et curiositas. De xenodochia contentiones, haereses, jactantia ac praesumito novitatum. De superbia contemtus, invidia, inobedientia, blasphemia, murmuratio, detractio, aliaque plurima similia. Quae cum sint multo majoris numeri quam virtutes, devictis tamen illis septem principalibus vitiis, ex quorum natura ista procedunt, omnes protinus conquiescunt, ac perpetua pariter internecione delentur. Quod autem hae pestes etiam robustiores si(??), manifeste naturae ipsius impugnatione sentimus.","english":"But the reason why they are said to be of greater number is this: because vices are more numerous than virtues. And therefore in the catalogue seven nations are indeed enumerated, but in the conquest of them they are set down without number. For thus it is said, And he destroyed many nations before thee. For more numerous than Israel is the people of carnal passions, which proceeds from this sevenfold tinder and root of vices. For from Gluttony are born carousings and drunkenness; from Fornication, foul speech, buffoonish levity, and foolish talk. From Avarice, lying, fraud, thefts, perjuries, the desire for shameful gain, false testimonies, acts of violence, inhumanity, and rapacity. From Anger, murders, shouting, and indignation. From Sorrow, rancor, faint-heartedness, bitterness, despair. From Sloth, idleness, drowsiness, importunity, restlessness, transgression, instability of mind and body, talkativeness, and curiosity. From Vainglory, contentions, heresies, boasting, and the presumption of novelties. From Pride, contempt, envy, disobedience, blasphemy, murmuring, detraction, and many other such things. And since these are of much greater number than the virtues, yet when those seven principal vices are conquered, from whose nature these proceed, they all at once come to rest and are alike blotted out by perpetual slaughter. But that these plagues are even stronger, we perceive clearly by the assault of nature itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":531,"ref":"p531","source":"Fortius enim militat in membris nostris (Rom. 7.) oblectatio carnalium passionum, quam studia virtutum, quae non nisi sumina contritione cordis et corporis acquiruntur. Quod vero istarum perniciosarum gentium regiones salubriter possidere praecipimur, ita intelligitur. Habet enim unumquodque vitium in corde nostro propriam stationem: sed cum Israeli populo, id est, virtutibus contra se dimicantibus fuerint vitia superata, locum quem sibi in corde nostro concupiscentiae vel fornicationis spiritus retinebat, deinceps castitas obtinebit. Quem furor coeperat, patientia vindicabit. Quem tristitia, mortem operando, occupaverat, salutaris et plena gaudio laetitia possidebit. Quem acedia vastabat, incipit excolere humilitas. Et ita singulis vitiis expulsis, eorum loca, id est affectas contrarios, possidebunt (??)ilii Israel, id est, animae videntes Deum. Quia ergo omnipotens Deus quod corporaliter operatus est in antiquis patribus, etiam nunc operari spiritualiter non cessat in nobis: recte ei dicit Ecclesia quod subditur:","english":"For the delight of carnal passions fights more strongly in our members (Rom. 7) than do the pursuits of virtues, which are acquired only by the utmost contrition of heart and body. But the fact that we are commanded to possess in a salutary way the regions of these pernicious nations is understood as follows. For each vice has its own station in our heart; but when the vices have been overcome by the people of Israel, that is, by the virtues fighting against them, the place that the spirit of lust or fornication was keeping for itself in our heart, chastity will thereafter hold. The place that fury had begun to occupy, patience will claim. The place that sorrow had occupied by working death, a healthful and joy-filled gladness will possess. The place that acedia was laying waste, humility begins to cultivate. And so, with each vice driven out, their places, that is, the contrary affections, will be possessed by the children of Israel, that is, by souls that see God. Since, therefore, almighty God does not cease even now to work spiritually in us what he worked bodily in the ancient fathers, the Church rightly says to him what follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":532,"ref":"p532","source":"Tu es ipse rex meus et Deus meus. Tu es ipse (Ex Augustino) non mutatus. Tempora mutata sunt, Creator temporum non mutatur. Tu me soles ducere, ut Rex: tu mihi soles subvenire ut Deus. Qui mandas salutes Jacob. Quid est, Qui mandas? etiam si tu per tuam prorsus substantiam atque naturam, qua es quicquid es, occultus es: nec per hoc quod es, interfuisti patribus, ut facie ad faciem te viderent: tamen per quamlibet creaturam tu mandas salutes Jacob. Non solum per te ades, sed per quamcumque creaturam affueris, tu mandas, ut fiat hoc pro salute servorum tuorum, quod faciunt quibus mandas. Tu es ipse, inquit, per quem patres nostri inimicos suos destruxerunt, rex meus, regens me spiritualiter secundum bonos mores et virtutes, ut jam non dominetur mihi diabolus, nec vitia: neque regnet peccatum in meo mortali corpore (Rom. 6.). Et Deus meus, quia te adoro, te colo, qui mandas salutes Jacob, id est, qui per salutaria mandata tua salvas eos qui luctantur et vitia supplantant. Jacob enim supplantator interpretatur, ista praeterita sunt: de futuro quid erit?","english":"You are yourself my king and my God. You are yourself, as Augustine says, unchangeable. Times have changed; the Creator of times is not changed. You are accustomed to lead me as King; you are accustomed to come to my aid as God. Who commands salvations to Jacob. What is this, \"Who commands\"? Even if you are altogether hidden through your own substance and nature, by which you are whatever you are, and you were not present to the fathers through that which you are, so that they might see you face to face, yet through any creature whatever you command salvations to Jacob. Not only are you present through yourself, but through whatever creature you may be present, you command that this be done for the salvation of your servants, which those to whom you command do. You are yourself, he says, through whom our fathers destroyed their enemies, my king, ruling me spiritually according to good morals and virtues, so that the devil may no longer rule over me, nor vices, nor may sin reign in my mortal body (Rom. 6). And my God, because I adore you, I worship you, who commands salvations to Jacob, that is, who through your saving commandments save those who wrestle and supplant vices. For Jacob is interpreted as supplanter; those things are past; what will there be concerning the future?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":533,"ref":"p533","source":"In te inimicos nostros ventilabimus cornu. In te co(??)u nostro, id est, fortitudine et defensione nostra, ventilabimus, id est, projiciemus et dispergemus inimicos nostros, tam carnales quam spirituales: quod fiet in judicio, ubi sancti perfecti viri judicando separabunt malos a bonis, quomodo aliquis ventilando dividit paleas a granis (Matth. 13.). Hoc est quod Dominus discipulis suis promittit, dicens, In regette ratione cum sederit Filius hominis in sede majestatis suae, sedebitis et vos judicantes duodecim tribus Israel (Matth. 19.). Tunc implebitur quod modo subditur: Et in nomine tuo spernemus insurgentes in nobis. Modo spernunt, quia tuum nomen rec(??)amamus, quia tibi vin(??)ic(??)am relinquimus, quia humi(??)es et p(??)uperes propter nomen tuum sumus: sed in ipso nomine cui credidimus, eos qui modo insurgunt in nobis ad persequendum, in futuro tamquam victos, sicut viles et reprobatos despiciemus. Et bene (??)ico, in nomine luo.","english":"In you we shall winnow our enemies with the horn. In you, with our heart—that is, with our strength and defense—we shall winnow, that is, cast out and scatter our enemies, both carnal and spiritual: which will come to pass in the judgment, where holy and perfect men, by judging, will separate the wicked from the good, just as one who winnows divides the chaff from the grain (Matt. 13). This is what the Lord promises to his disciples, saying, \"When the Son of Man shall sit on the throne of his majesty, you also shall sit judging the twelve tribes of Israel\" (Matt. 19). Then shall be fulfilled what is now added: And in your name we shall despise those who rise up against us. Now we despise them, because we call upon your name, because we leave vengeance to you, because we are lowly and poor for the sake of your name: but in that very name in which we have believed, those who now rise up against us to persecute us, in the future we shall despise as vanquished, as vile and reprobate. And well do I say, in your name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":534,"ref":"p534","source":"Non enim in arcu meo sperabo, id est, in calliditate mea. Arcus a longe trahit. Ideo per (??)rcum providentia vel prudentia humana designatur. Quasi in arcu suo sperat, qui in sensu confidit, et prudentiae suae innititur. Unde scriptum est, Vae qui sapien tes estis in oculis vestris, et coram vobismetipsis prudentes (Isai. 5.). Quo contra Salomon nos admonet, dicens: Habe fiduciam in Domino ex toto corde tuo, et ne innitaris prudentiae tuae (Prov. 3.). Non sperat ergo in arcu suo, qui in sensu suo et in prudentia sua non confidit. Et gladius meus, id est, armatura mea, fortitudo mea, non salvabit me. Quemadmodum et patres nostri non sunt in gladio salvati. Haec sunt duo, in quibus valde confidunt homines saeculi: in calliditate propria, et virtute. Sed iste totam salvationem suam in Deo cum subjungit:\n\nSalvasti enim nos de affligentibus nos. Praeteritum ponit pro futuro. Usus enim prophetarum est, sic quaedam praescire futura, et tam certa habere, ac si jam sint praeterita. Ac si diceret: Salvabis nos in futuro ab his qui modo propter te affligunt nos. Et odientes nos confudisti, id est perseverantes in odio nostro confundes, et erubescere facies, ostendendo eis mala quae fecerunt, damna bonorum quae amiserunt, poenas aeternas quibus puniendi sunt. O quam fera, quam dura confusio er(??)t eis quibus dicetur: Amen dico vobis, nescio vos.","english":"For I will not hope in my bow, that is, in my own cunning. The bow draws from afar. Therefore by the bow human providence or prudence is designated. He hopes, as it were, in his own bow who trusts in his own understanding and leans upon his own prudence. Whence it is written, Woe to you who are wise in your own eyes, and prudent in your own sight (Isa. 5). Against which Solomon admonishes us, saying: Have confidence in the Lord with your whole heart, and do not lean upon your own prudence (Prov. 3). He therefore does not hope in his own bow, who does not trust in his own understanding and in his own prudence. And my sword, that is, my armor, my strength, will not save me. Just as our fathers also were not saved by the sword. These are the two things in which the men of this world greatly trust: in their own cunning, and in strength. But this man places his whole salvation in God when he adds:\n\nFor you have saved us from those who afflict us. He puts the past tense for the future. For it is the custom of the prophets thus to foreknow certain future things, and to hold them as certain as if they were already past. As if he were saying: You will save us in the future from those who now afflict us for your sake. And you have confounded those who hate us, that is, those who persevere in hatred of us you will confound, and make them blush, by showing them the evils they have done, the losses of good things they have forfeited, the eternal punishments with which they are to be punished. O how fierce, how hard will be that confusion for those to whom it shall be said: Amen I say to you, I do not know you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":535,"ref":"p535","source":"Et, Ite, maledicti, in ignem aeternum (Matth. 25.).\n\nConfusis inimicis, In Deo laudabimur tota die. Tunc erit unus dies, una aeternitas. Tunc laus erit unicuique a Deo. Laudabimus et laudabimur: nos in te, et tu in nobis. Et in nomine tuo, id est, ad honorem nominis tui, Confitebimur tibi in soec dum: quia scriptum est: Beati qui habitant in domo tua, Deus, in saeculum saeculi laudabunt te (Psal. 83.). Haec (??)utura sic certa sunt nobis, quomodo illa praeterita quae audivimus a patribus notris. Sed quid modo?\n\nNunc autem repulisti, id est, videris repulisse per hoc, quod in praesenti nos permittis affligi et confudisti nos, non in conscientia nostra, sed in facie hominum, et non egredieris in virtutibus nostris. Proce(??)imus ad inimicos nostros, et tu nobiscum non pro(??)edis: praevalent illi, nos invalidi sumus. Ubi est illa vi(??)tus tua? ubi est dextera et potentia tua? ubi mare siccatum? ubi AEgyptii persequentes fluctibus involuti? ubi Amalech re(??)i(??)tens in cruc(??)s signo superatu(??)? Et non ingredieris in virtutibus nostris.","english":"And, \"Go, you cursed, into eternal fire\" (Matt. 25).\n\nWhen our enemies are confounded, In God we shall be praised all the day. Then there will be one day, one eternity. Then there will be praise for each one from God. We shall praise and be praised: we in you, and you in us. And in your name, that is, to the honor of your name, We shall confess to you forever: because it is written: Blessed are those who dwell in your house, O God, they shall praise you forever and ever (Ps. 83). These future things are as certain to us as those past things which we have heard from our fathers. But what now?\n\nBut now you have cast us off, that is, you have seemed to cast us off by this, that in the present you permit us to be afflicted, and you have confounded us, not in our conscience, but in the sight of men, and you will not go forth in our virtues. We advance against our enemies, and you do not advance with us: they prevail, we are weak. Where is that virtue of yours? Where is your right hand and power? Where is the dried-up sea? Where are the Egyptians pursuing, engulfed in the waves? Where is Amalek, resisting, overcome by the sign of the cross? And you will not enter in with our virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":536,"ref":"p536","source":"Avertisti nos retrorsum post inimicos nostros. Ut quasi illi ante sint, nos retro: illi victores, nos victi deputemur. Et qui oderunt nos, d(??)ipiebantur sibi: diripiebant nos tamquam in praedam sibi: alios trahentes, alios flagellantes, alios in carcere mittentes, alios occidentes (Matth. 24.).\n\nDedisti nos tamquam oves escarum, et in gentibus dispersisti nos. A nationibus (Ex Augustino) quidam ex nobis manducati sunt. Ili significantur qui sic passi sunt, ut in corpus reverterentur gentilium. Plangit eos Ecclesia, tamquam membra devorata. Vel in gentibus dispersi sum, quando Petrus Romae crucifigitur, Thomas in India moritur, et innumeri martyres per innumera loca occiduntur. Dispersionem etiam illorum Dominus Jesus pronuntiabat cum dicebat: Si persequuti vos fuerint in unam civitatem, fugite in aliam (Matth. 10.).\n\nVendidisti populum tuum sine pretio. Quasi sine pretio populus sanctorum martyrum vendebatur, quando tam pretiosus sanguis fundebatur, ut exemplo eorum nullus ad redemitonem et salutem convertebatur. Intantum aliquando sinc pretio sancti martyres habiti sunt, intantum perditi esse putati sunt, ut qui (??)os occiderunt, etiam in hoc obsequium se praestare Deo aestimarent (Joan. 6.). Quasi ergo sine pretio dabantur, quando occidebantur, et neminem lucrabantur. Et si aliqui erant qui converterentur, in comparatione martyrum pauci erant.","english":"You have turned us back before our enemies. So that they are, as it were, in front, and we behind: they are reckoned victors, we as conquered. And those who hated us plundered for themselves: they plundered us as prey for themselves: dragging some, scourging others, sending others to prison, killing others (Matt. 24).\n\nYou have given us as sheep for food, and you have scattered us among the nations. By the nations (from Augustine) certain of us were devoured. Those are signified who so suffered as to be turned back into the body of the Gentiles. The Church laments them as members devoured. Or, I was scattered among the nations, when Peter is crucified at Rome, Thomas dies in India, and countless martyrs are killed in countless places. The Lord Jesus also proclaimed that dispersion of theirs when he said: If they have persecuted you in one city, flee to another (Matt. 10).\n\nYou have sold your people without price. As if without price the people of the holy martyrs was being sold, when blood so precious was being poured out that by their example no one was converted to redemption and salvation. To such an extent at times were the holy martyrs held without price, to such an extent were they thought to be lost, that those who killed them even esteemed that in this they were rendering service to God (John 6). As if, therefore, they were given without price, when they were being killed, and they were gaining no one. And if there were some who were converted, in comparison with the martyrs they were few.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":537,"ref":"p537","source":"Et hoc est quod subdit: Et non fuit multitudo in commutationibus eorum. Martyrum scilicet, qui moriebantur propter nomen tuum ampliandum: vel in commutationibus eorum, quando occidebantur martyres, non f(??)it multitudo congregationum, qui simul Deo servirent in Ecclesiis, in monasteriis, in diversis ordinibus, sicut modo videmus in tempore p(??)cis. Abscondebantur enim propter persecutiones, et alii ab aliis dividebantur: ut melius latitarent, ne citius si simul multi essent, invenirentur, caperentur.\n\nPosuisti nos opprobrium vicinis nostris. Tanta fuit persecutio nostra, quod vicinis nostris, id est, illis qui appropinquabant ad fidem et animum suum affectabant, essemus in opprobrium. Videntes enim mortem nostram ita probrosam, retrahebant se a fide. Et posuisti nos: Subsannationem et derisum his qui sunt in circuitu nostro. Qui nos circumdant, ut capiant et occidant. Subsannatio fit per nasum, deri(??)io per os.","english":"And this is what he adds: And there was no multitude in their exchanges. That is, of the martyrs who were dying to magnify your name; or in their exchanges, when the martyrs were being killed, there was no multitude of congregations, who might serve God together in the churches, in the monasteries, in the various orders, as we now see in a time of peace. For they were hidden away because of persecutions, and some were separated from others, so that they might lie hidden more effectively, lest, if many were together, they be found and seized more quickly.\n\nYou have made us a reproach to our neighbors. So great was our persecution that we were a reproach to our neighbors, that is, to those who were drawing near to the faith and setting their mind upon it. For seeing our death so shameful, they held back from the faith. And you have made us: A mockery and a laughingstock to those who are around us. Who surround us, to seize and kill us. Mockery is made with the nose, derision with the mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":538,"ref":"p538","source":"Posuisti nos in similitudinem gentibus. Hoc est in similitudinem ponere (Ex Augustino), quando maledicentes homines similitudinem d(??)nt de eo quem detestantur: Sic moriaris, sic puniaris, ut ille. (??)odieque non desunt hostes Christi Judaei, contra quos quando defendimus Christum, dicunt nobis: Sic moriaris, quomodo et ille. Non enim illam mortem intulissent, si martyrii meritum intelligcre potuissent. Posuisti etiam nos commotionem capitis in populis. Commotio capitis, signum est insultationis. Unde alibi dicitur: Loquuti sunt labiis, et moverunt caput (Psal. 21.). Hoc fecerunt Domino. Hoc sanctis ejus, quos persequi, quos tenere, quos illudere, quos tradere, affigere, occidere potuerunt.\n\nTota die, id est, assidue verecundia mea tantorum opprobriorum contra me est, id est, ante conspectum meum. Et confusio faciei meoe cooperuit me. Hoc a simili dicitur, quia quando confusi erubescimus, facies nostra rubore sanguinis cooperitur. Quae verecundia venit mihi,","english":"You have set us as a likeness to the nations. That is, to set as a likeness (from Augustine), when cursing men make a likeness of him whom they detest: May you die so, may you be punished so, as he did. And to this day the Jews, enemies of Christ, are not lacking; against them, when we defend Christ, they say to us: May you die just as he did. For they would not have inflicted that death, had they been able to understand the merit of martyrdom. You have also set us as a shaking of the head among the peoples. The shaking of the head is a sign of insult. Whence it is said elsewhere: They spoke with their lips, and they shook their head. This they did to the Lord. This they did to his saints, whom they were able to persecute, seize, mock, hand over, afflict, and kill.\n\nAll day long, that is, continually, my shame for so many reproaches is against me, that is, before my sight. And the confusion of my face has covered me. This is said by way of comparison, because when we are confused and blush, our face is covered with the redness of blood. Which shame comes upon me,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":539,"ref":"p539","source":"A voce exprobrantis, idest, a parte resistentis, et obloquentis, idest, occulte detrahentis, vel contra veritatem loqueutis; a facie inimici, idest, a praesentia sive instantia inimici in voluntate persequentist, in actu. Quis hic (Ex eodem) intellectus? Quae praeterita sunt, non in nobis fiunt. Quae futura sunt et speramus, non apparent. Fraeteria: in magna gloria tua eductus populus de AEgypto, liberatus a persequentibus, ductus per gentes, expulsis gentibus, collocatus in regno. Quid futura? Educendus populus de ista AEgypto saecculi, duce Jesu Christo, et apparente in gloria gua, ponendi sunt sancti ad dexteram, iniqui ad sinistram, damnandi cum diabolo in aeterna poena (Matth. 21.): accipiendum nobis est regnum a Christo in semp(??)ternum cum sanctis. Haec futura et praeterita: in medio tribulatio. Quare? ut appareat animus col(??)s Deum, quantum colat Deum: ut videatur, utrum gratis colat Deum, a quo salutem gratis accepit. Ergo ut haec fides nostra, qua purgamur, ad invisibilia praeparetur, hoc est ad intellectum filiis Chore facta sunt omnia ista, ut detraherentur sanctis ea, quae habebant, detraheretur et ipsa vita temporalis: ut non propter haec ipsa temporalia colerent ipsum aeternum, sed amore illius casto tolerarent haec omnia, quae pro tempore paterentur. Denique, quia intellexerunt hoc filii Chore, quid dicunt?","english":"From the voice of the one who reproaches, that is, from the side of the one who resists and speaks against, that is, of one who secretly disparages or speaks against the truth; from the face of the enemy, that is, from the presence or the pressing onslaught of the enemy in the will of the persecutor, in act. What is this understanding here (from the same source)? The things that are past are not done in us. The things that are future and which we hope for do not appear. The brotherhood: in your great glory the people was led out of Egypt, freed from those pursuing them, led through the nations, with the nations driven out, established in the kingdom. What things are future? The people is to be led out of this Egypt of the world, with Jesus Christ as guide, and when he appears in his glory, the saints are to be placed at the right hand, the wicked at the left, to be condemned with the devil to eternal punishment (Matt. 21): the kingdom is to be received by us from Christ forever with the saints. These things are future and past: in the middle is tribulation. Why? So that the mind may be shown to worship God, how greatly it worships God: so that it may be seen whether it worships God freely, from whom it freely received salvation. Therefore, so that this our faith, by which we are cleansed, may be prepared for invisible things, that is, for understanding, all these things were made for the sons of Korah, so that those things which they had might be taken away from the saints, and temporal life itself might be taken away: so that they would not worship the eternal God himself on account of these temporal things, but with chaste love of him would endure all these things which they suffered for a time. Finally, because the sons of Korah understood this, what do they say?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":540,"ref":"p540","source":"Hoec omnia venerunt super nos, nec obliti sumus te: et inique non e(??)imus in testamento tuo. Secundum praecept(??) tua nos habuimus. Inter tot adversa, nec fide, nec operatione a te· recessimus. Magna hic martyrum constantia et perfectio commendatur. Quid ad hoc de nobis dicturi sumus? Qui si vel leve verbum injuriae nobis ab aliquo illatum fuerit, mox ad iracundiam inardescimus, mentem amittimus, phrenetici more loquimur, vindictam, si possumus, exquirimus: si non possumus, odium in corde (quod est venenum diaboli) portamus. Obliviscimur Deum: obliviscimur caritatem, patientiam: inique agimus, in testamento Dei, mandatorum ejus praevaricatores facti. Ad hoc igitur haec scripta legimus ut quanta pro amore Dei martyres sancti pertulerunt, vigilanter attendamus, attendentes nostram fragilitatem et impatientiam deploremus, et corrigamus. Sed adhuc, quid dicant, audiamus.","english":"All these things have come upon us, yet we have not forgotten you: and we have not dealt wickedly in your testament. According to your precepts we have held ourselves. Amid so many adversities, we have not withdrawn from you either in faith or in deed. Here the great constancy and perfection of the martyrs is commended. What shall we say to this concerning ourselves? We who, if even a light word of insult has been brought against us by someone, presently burn with anger, lose our mind, speak like madmen, and seek vengeance if we can; if we cannot, we carry hatred in our heart (which is the poison of the devil). We forget God: we forget charity, patience: we act wickedly, having become transgressors of his commandments in the testament of God. Therefore we read these writings for this purpose, that we may attentively consider how much the holy martyrs endured for the love of God, and considering it, lament our own frailty and impatience, and correct them. But still, let us hear what they say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":541,"ref":"p541","source":"Et non recessit retro cor nostrum. Sed semper ad ca, quae. ante sunt, nos extendimus, ad promissum bravium festinantes. Quando cor erigitur in spe, fit patiens in tribulatione. Cogitando praemia aeterna, facile transitoria despiciuntur tormenta, et cum via vitae diligitur, via seculi protinus declinatur. Unde et subditur: Et declinasti, id est, declinare fecisti, semitas nostras; semitas carnalium cogitationum, desideriorum, voluptatum; a via tua arcta et angusta, quae ducit ad vitam (Matth 7.). Commendatio divinae gratiae est. Quisquis viam Domini ingreditur, ne tanquam de justitia sua glorietur, praeteritas vias suas ad memoriam debet reducere, et pensare de quantis concupiscentiis et desideriis malis, de quantis negligentiis et voluptatibus per gratiam suam liberavit eum misericors Dominus. Hinc Apostolus Paulus ait: Qui fui blasphemus et persecutor: nunc autem misericordiam consecutus (1. Tim. 1.). Semitas nostras Dominus declinat a via sua, quando, (??)o auxiliante, agimus, quod scriptum est: Declina a malo, et fac bonum (Psal. 33.). In hoc autem semitas nostras declinasti.","english":"And our heart has not turned back. But we always stretch forward to the things that are before, hastening to the prize that has been promised. When the heart is lifted up in hope, it becomes patient in tribulation. By thinking on eternal rewards, transitory torments are easily despised, and when the way of life is loved, the way of the world is straightway turned away from. Hence it is also added: And you have turned aside, that is, you have caused our paths to turn aside; the paths of carnal thoughts, desires, and pleasures; away from your narrow and strait way, which leads to life (Matt 7). This is a commendation of divine grace. Whoever enters the way of the Lord, lest he boast as it were of his own righteousness, ought to bring back to memory his past ways, and to consider from how many evil concupiscences and desires, from how many negligences and pleasures, the merciful Lord has freed him by his grace. Hence the Apostle Paul says: Who was formerly a blasphemer and a persecutor: but now I have obtained mercy (1 Tim 1). The Lord turns aside our paths from his way when, with him helping, we do what is written: Turn away from evil, and do good (Ps 33). In this, then, you have turned aside our paths.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":542,"ref":"p542","source":"Quoniam humiliasti nos in loco afflictionis, id est, in hoc seculo, in tempore nostrae peregrinationis. Quia humiliavit nos Deus affligendo, ideo declinavit nos a superbia nostra: quatenus humiliati semitas nostras relinqueremus, et sequeremur vias Domini. Et ex illa humiliatione cooperuit nos umbra mortis. Non vera mors, sed umbra: non mors animae, sed mors carnis: umbra mortis, carnalis morta– litas: vera mors, damnatio cum diabolo. Dictum est superius, Quia non obliti sumus te. Non enim esset nobis sanitas, nisi n(??)s tu requireres. Et hoc est, quod subdit\n\nSi obliti sumus nomen, id est, honorificentiam Dei nostri, ut a fide recederemus: Et si expandimus manus nostras ad Deum alienum, venerandum et colendum, qui neque nos creavit, neque bonum nobis fecit: et si sumus idololatrae,\n\nNonne Deus requiret ista? Sed non requiret a nobis. Ipse enim novit abscondita cordis. Ipse novit, quia non obliti sumus eum: quod ex hoc apparet, quia incessanter mortificamur propter eum. Et hoc est, quod subjungit. Quoniam propter te mortificamur tota die. Id est, assidue. Multi laborant in hoc saeculo, multi affliguntur, multi moriuntur propter aliud, non propter Deum. Ideo dicturus, mortificamur, recte praemisit propter te: quia martyrem non facit poena, sed caussa. Hinc beatus Petrus ait: Quae enim gratia est, si peccatores et colapbizati suffertis (1. Petr. 2.)?","english":"For you have humbled us in the place of affliction, that is, in this world, in the time of our pilgrimage. Because God has humbled us by afflicting us, therefore he has turned us away from our pride, so that, being humbled, we might leave our own paths and follow the ways of the Lord. And from that humiliation the shadow of death has covered us. Not true death, but a shadow; not the death of the soul, but the death of the flesh; the shadow of death is carnal mortality; true death is damnation with the devil. It was said above, Because we have not forgotten you. For there would be no healing for us unless you sought us out. And this is what he adds:\n\nIf we have forgotten the name, that is, the honorificence of our God, so as to withdraw from the faith; and if we have stretched out our hands to a foreign god, to be venerated and worshiped, who neither created us nor did good to us; and if we are idolaters,\n\nWill not God require these things? But he will not require them from us. For he himself knows the hidden things of the heart. He knows that we have not forgotten him, which is evident from this, that we are ceaselessly put to death for his sake. And this is what he subjoins: For for your sake we are put to death all day long. That is, continually. Many labor in this world, many are afflicted, many die for another reason, not for God. Therefore, about to say, we are put to death, he rightly prefixed for your sake, because it is not the punishment that makes a martyr, but the cause. Hence blessed Peter says: For what grace is it, if sinners and [those] buffeted endure it?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":543,"ref":"p543","source":"Sed si bene facientes et patientes sustinetis, haec est gratia apud Deum. In hoc enim vocati estis. Quia Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia ejus, qui peccatum non fecit nec inventus est dolus in ore ejus. Qui cum malediceretur, non remaledicebat: cum pateretur, non comminabatur (Isa. 33.). Apte ergo sub(??)unctum est: AEstimati sumus sicut oves occisionis, scilicet, ut nullatenus reputemur esse idonei, nisi ad occasionem. Bene sancti viri ovibus comparamur, quia sunt simplices, innocentes, morsum malitiae non habentes. Hinc est, quod Dominus discipulos suos instruit, ubi ait: Oves meae vocem meam audiunt (Joan. 10.). Et iterum: Ecce ego mitto vos, sicut oves in medio luporum (Matth. 10.). Moyses dicit ad Pharaonem: Abominationes AEgyptiorum immolabimus Domino Deo nostro (Exod. 8.). Oves AEgyptii edere dedignantur. Sed quod abominantur AEgyplii, hoc Israelitae Deo offerunt: quia simplicitatem continenti(??), quam injusti quique velut infima abjectaque despiciunt, hanc justi in virtutis sacrificium vertunt: et excolentes recti puritaltem ac mansuetudinem, Deo immolant, quam ahominantes reprobi fatuitatem putant. Duo sunt martyrii genera: unum mentis, aliud corporis; unnm manifestum, aliud occultum. Manifestum est, quando propter Deum corpus occiditur: occultum est, quando pro amore Dei vitia resecantur.","english":"But if, doing good and suffering, you endure, this is grace with God. For to this you were called. Because Christ suffered for us, leaving you an example, that you should follow his footsteps, who did no sin, neither was guile found in his mouth. Who, when he was cursed, did not curse back; when he suffered, he did not threaten (Isa. 33). Fittingly, therefore, there follows: We are counted as sheep for the slaughter—namely, that we are in no way reckoned fit except for the occasion. Rightly are holy men compared to sheep, because they are simple, innocent, having no bite of malice. Hence it is that the Lord instructs his disciples, where he says: My sheep hear my voice (John 10). And again: Behold, I send you as sheep in the midst of wolves (Matt. 10). Moses says to Pharaoh: We will sacrifice to the Lord our God the abominations of the Egyptians (Exod. 8). The Egyptians disdain to eat sheep. But what the Egyptians abominate, this the Israelites offer to God: because simplicity of heart, which the unjust despise as the lowest and most abject thing, this the just turn into a sacrifice of virtue; and cultivating the purity and gentleness of the upright, they sacrifice to God what the reprobate, abominating it, consider foolishness. There are two kinds of martyrdom: one of the mind, the other of the body; one manifest, the other hidden. Manifest is when the body is killed for God's sake; hidden is when vices are cut away for the love of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":544,"ref":"p544","source":"Unde Apostolus nos admonet, dicens: Mortificate membra vestra, quae sunt super terram: fornicationem, immunditiam, luxuriam, etc. (Coloss. 3.). Quia ergo viri sancti dum Deo vivere, et mundo mori appetunt, sese incessanter affligunt, carnem jejuntis macerando, culpas lacrymis lavando, vilia extinguendo: recte voce eorum nunc dicitur: Quoniam propter te mortificamur tota die. AEstimati sumus sicut oves occisionis. Sed in iis tribulationibus constituti, quia in suis viribus non confidunt, Domini adjutorium petunt, cum subditur: Exsurge, quare obdormis Deus? exsurge, et ne repellas in finem. Dormire quiescentis est, exsurgere pugnantis, vel adjuvantis. Dormiebat Christus, et navicula operiebatur fluctibus. Excitatus est, deprecantur eum discipuli, imperat veniis et mari, et facta esi tranquillitas magna (Matth. 8.). Sic et nunc laborat Ecclesia in mundi hujus periculis tanquam in fluctibus maris. Quasi dormit Dominus, quando non eripit. Excitatur deprecationibus, et adjuvat laborantes. Propterea quaerit, Quare obdormis? quia quand(??)u quisque permittitur laborare, et Dominus non vult adjuvare, incertum est utrum hoc sit ex ira, aut ex misericordia: utrum eum velit ad tempus probare et corrigere, an ex toto relinquere. Propter hoc fit deprecatio, cum subinfertur: Exsurge, et n(??) repel(??)as in finem, id est, ex toto. Si deseris, non repellas.","english":"Hence the Apostle admonishes us, saying: Mortify your members which are upon the earth: fornication, uncleanness, lust, and so on (Col. 3). Therefore, since holy men, while they desire to live to God and to die to the world, afflict themselves unceasingly—wasting the flesh with fasts, washing away their faults with tears, extinguishing base desires—it is rightly said now in their voice: For because of you we are put to death all day long. We are counted as sheep for the slaughter. But, placed in these tribulations, because they do not trust in their own strength, they seek the Lord's help, when it is added: Arise, why do you sleep, God? Arise, and do not cast us off in the end. To sleep belongs to one at rest, to arise to one fighting or helping. Christ was sleeping, and the little boat was covered by the waves. He was awakened, the disciples entreat him, he commands the winds and the sea, and a great calm was made (Matt. 8). So even now the Church labors amid the perils of this world as amid the waves of the sea. The Lord is, as it were, asleep when he does not rescue. He is awakened by prayers, and he helps those who labor. Therefore it asks, Why do you sleep? because as long as anyone is permitted to labor and the Lord does not wish to help, it is uncertain whether this is from wrath or from mercy: whether he wishes to test and correct him for a time, or to abandon him entirely. For this reason the entreaty is made, when it is added: Arise, and do not cast us off in the end, that is, entirely. If you abandon us, do not cast us off.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":545,"ref":"p545","source":"Si vis ut tribulemur, non velis, ut frangamur. Si permittis ut tentemur, non sinas ut pereamus.\n\nQuare faciem tuam avertis? Quasi iratus, quasi non adsis, quasi oblitus sis nostri. Oblivisceris inopioe nostroe, quod propter te reliquimus terrena, et modo sumus quasi sine ope, sine solalio. Et oblivisceris tribulationis nostroe? quod pro amore tuo tribulamur, et. non eripimur.\n\nQuoniam humiliata est in pulvere anima nostra. Afflicta est per eos, qui sunt instabiles et infructuosi, tanquam pulvis: de quibus alibi dicitur, Non sic impii, non sic (Psal. 1.): sed tanquam pulvis: quem projicit ventus a facie teme. Intantum autem humiliata est in pulvere anima nostra, quod etiam conglutinatus est in terra venter noster. Poenam (Ex Augustino) nimiae humilitatis videtur expressisse, quia quisquis quando prosternitur, haeret in terra venter ejus: ultra quo humilietur non habet. Jam pervenit usque ad summum humiliatio. Veniat et miseratio. Venter Ecclesiae in terra conglutinatur, quando molliores et infirmi terrenis rebus ex desiderio inhaerent. Tales vero luget, et pro eis orat, cum subjungit:","english":"If you wish us to be tried, do not wish us to be crushed. If you permit us to be tempted, do not allow us to perish.\n\nWhy do you turn away your face? As if angry, as if you were not present, as if you had forgotten us. You forget our need, because for your sake we have left earthly things, and now we are as if without help, without consolation. And do you forget our tribulation? Because for love of you we are afflicted, and we are not delivered.\n\nFor our soul is humbled in the dust. It is afflicted by those who are unstable and unfruitful, like dust: of whom it is said elsewhere, Not so the wicked, not so (Ps. 1), but like dust: which the wind drives from the face of the earth. But to such an extent is our soul humbled in the dust, that even our belly is glued to the earth. He seems to have expressed the punishment (according to Augustine) of excessive humility, because whenever anyone is cast down, his belly clings to the earth: he has nothing further by which to be humbled. His humiliation has now reached the utmost point. Let mercy also come. The belly of the Church is glued to the earth when the softer and weaker cling to earthly things out of desire. Such people indeed he mourns, and prays for them, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":546,"ref":"p546","source":"Exsurge, Deus, adjuva nos: et libera nos propter nomen tuum. Adjuva laborantes, libera oppressos: adjuva in nobis, libera nos a malis: et hoc non propter meritum nostrum, sed propter nomen tuum dilatandum et glorificandum, ut cognoscaris et lauderis, qui es benedictos in secula. Amen.\n\nTITULUS PSALMI XLIV.\n\nIn finem, pro his, qui conturbantur, filiis Chore ad intellectum, canticum pro dilecto. Hoc epithalamium, id est, carmen nuptiale, est canticum, id est, auditoribus ad delectandum propositum. Habitum pro dilecto, id est, pro Christi commendatione, qui est sponsus Ecclesiae, dilectus Patris, secundum illud: Hic est filius meus dilectus (Matth. et 17. Luc. 3.). Et quare sponsus commendetur, caussa praemissa est, pro his, qui commutabuntur in finem filiis Chore. Id est, pro his qui transformabuntur de corpore humilitatis hujus in configuratione corporis clartatis Christi (Philip. 3.): qui primitus iu hac vita fuerunt filii Chore, id est imitatores passionum cruci(??)ixi: quod ca(??)ticum est propositum fidelibus ad intellectum, id est, ad hoc, ut intelligant eminentiam divinitatis et humanitatis Christi, qui Christus commendatur in hoc psalmo, et secundum humanitatem et secundum divinitatem. Materia est in hoc psalmo sponsus et sponsa, subaudis Christus et Ecclesia. Hanc hoc modo ex equitur. In prima parte ponit commendationem sponsi, id est, Christi. In secunda Ecclesiae.","english":"Arise, O God, help us: and deliver us for your name's sake. Help those who labor, deliver the oppressed: help in us, deliver us from evils: and this not because of our merit, but that your name may be spread abroad and glorified, so that you may be known and praised, who are blessed forever. Amen.\n\nTITLE OF THE FORTY-FOURTH PSALM.\n\nUnto the end, for those who are troubled, for the sons of Korah, for understanding, a song for the beloved. This is an epithalamium, that is, a nuptial song, a song, that is, set before the hearers for their delight. It is entitled \"for the beloved,\" that is, for the commendation of Christ, who is the bridegroom of the Church, the beloved of the Father, according to that saying: This is my beloved Son (Matthew and 17, Luke 3). And why the bridegroom is commended, the cause has been stated beforehand: \"for those who shall be changed at the end, for the sons of Korah.\" That is, for those who shall be transformed from the body of this lowliness into the fashion of the body of Christ's brightness (Philippians 3): who first in this life were sons of Korah, that is, imitators of the sufferings of the crucified: which song is set before the faithful for understanding, that is, for this, that they may understand the preeminence of the divinity and humanity of Christ, who as Christ is commended in this psalm, both according to humanity and according to divinity. The subject matter in this psalm is the bridegroom and the bride, that is, Christ and the Church. This he sets forth in the following manner. In the first part he sets down the commendation of the bridegroom, that is, of Christ. In the second, of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":547,"ref":"p547","source":"Intentio est prophetae in hoc psalmo Deum Patrem loquentem introducentis, fideles exhortari, ut taliter vivere studeant, quatenus se uni viro (subaudis Christo) virginem castam exhibeant (1. Cor. 11.): ut in nuptiis a dextris sponsi sui sedeant.\n\nPSALMUS XLIV.\n\nEructavit cor meum verbum bonum: dico ego opera mea regi. Cor Dei Patris verbum eructavit, quia ejus secreta et divina essentia Filium generavit, qui vere et singulariter bonus, quia sicut ipse ait, Nemo bonus, nisi solus Deus (Marc. 10.). Quaecunque enim alia bona, aliunde sunt bona: et nihil per se est bonum, nisi ipse solus, qui summum est bonum. Ex his verbis ostenditur, quia Verbum consubstantiale est Patri. Et ipse Pater opera sua regi dicit, quia cum Filio suo omnia disponit: et per hoc quod omnipotens cum Patre intelligitur Filios. Per cor ideo Patris divinitatem accipimus, quia sicut per verbum alicui intimamus secreta cordis, sic per Filium manifestata est divinitas Patris. Nemo enim novit Fil(??)um, nisi per Patrem. Ne putares aliquo conjugio indiguisse Deum, unde Filium generaret: Eructavit ((??)quit) cor meum verbum bonum, id est, ex meipso aeternaliter genui Filium. Hod(??)e cor tuum, homo, generat consilium: nec quaeris uxorem. Per consilium natum in corde tuo aedi(??)ica aliquid, et antequam stet illa fabrica, stat consilium, et inest jam quod facturus es, in eo per quod facturus es.","english":"The prophet's intention in this psalm is, by introducing God the Father speaking, to exhort the faithful to strive to live in such a way that they may present themselves as a chaste virgin to one man—understand, to Christ (1 Cor. 11)—so that at the wedding they may sit at the right hand of their bridegroom.\n\nPSALM 44.\n\nMy heart has brought forth a good word: I tell my works to the king. The heart of God the Father has brought forth the Word, because his secrets and divine essence have begotten the Son, who is truly and uniquely good, since, as he himself says, No one is good except God alone (Mark 10). For whatever other things are good are good from elsewhere, and nothing is good through itself except he alone, who is the highest good. From these words it is shown that the Word is consubstantial with the Father. And the Father himself tells his works to the king, because he orders all things together with his Son; and by this the Son is understood to be almighty with the Father. Therefore we take \"heart\" to mean the divinity of the Father, because just as by a word we make known the secrets of the heart to someone, so through the Son the divinity of the Father has been made manifest. For no one knows the Son except through the Father. Lest you should think that God needed some marriage from which to beget the Son: My heart, he says, has brought forth a good word—that is, from myself I have eternally begotten the Son. Today your heart, O man, brings forth a plan, and you do not seek a wife. By the plan born in your heart you build something, and before that structure stands, the plan stands, and what you are going to do is already present in that by which you are going to do it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":548,"ref":"p548","source":"Laudes fabricam nondum existentem: sed in probatione consilii. Ergo si per Verbum omnia, et Verbum de Deo: inspice fabricam factam per Verbum, et in isto aedi(??)icio mirare consilium. Dico (inquit) opera mea regi. Miraris quia ita dicit Deus? Sic dicere Dei aeternum est. Legitur (Ex August.) in alio psalmo: Semel locutus est Deus (Psal. 61.). Totiens locutus est Deus per prophetas, per Apostolos, per doctores (Hebr. 1.): hodieque loquitur per sanctos. Unde ergo semel locutus est Deus, nisi propter a verbum bonum? Et quare, Opera mea dico regi? Quia in ipso omnia opera Dei (Rom. 11.). Quicquid enim facturus erat in creatura, jam in Verbo erat: sicut in Evangelio dicitur. Quod (??)actum est in ipso, vita erat. Non tantum cum rege dispono omnia, sed etiam per eum omnia facio. Et hoc est, quod subdit: Lingua mea calamus scriboe. Lingua mea, id est, ipsum verbum (ponitur enim caussa pro effectu) est calamus mei scribae. Sicut enim scriba per calamum imprimit (??)iguras, sic ego per Verbum meum opeior creaturas. Est autem ipsa creatura quaedam nobis Scriptura, in qua legimus et cognoscimus Deum, teste Apostolo, qui ait: Invisibilia enim ipsius per ea, quae facta sunt, intellecta conspiciuntur, sempiterna quoque virtus ejus et divinitas (Rom. 1.). Et bene ait, Velociter scribentis. Quoniam ipse dixit, et facta sunt (Psal. 148.).","english":"Praises the fabric not yet existing: but in the proving of counsel. Therefore if all things are through the Word, and the Word is from God: consider the fabric made through the Word, and in that building marvel at the counsel. I declare, he says, my works to the king. Do you marvel that God speaks thus? For God to speak thus is eternal. It is read (from Augustine) in another psalm: God has spoken once (Ps. 61). God has spoken so many times through the prophets, through the apostles, through the teachers (Heb. 1); and today he speaks through the saints. From what source, then, has God spoken once, except on account of the good word? And why do I say, My works to the king? Because in him are all the works of God (Rom. 11). For whatever he was going to do in creation was already in the Word: as it is said in the Gospel, What was made in him was life. Not only do I arrange all things with the king, but I also make all things through him. And this is what he adds: My tongue is the pen of a scribe. My tongue—that is, the Word itself (for the cause is put for the effect)—is the pen of my scribe. For just as a scribe impresses figures through a pen, so I produce creatures through my Word. But creation itself is a kind of Scripture for us, in which we read and know God, as the Apostle testifies, who says: For his invisible things are seen, understood through the things that are made, and also his eternal power and divinity (Rom. 1). And well does he say, Of one writing swiftly. Since he spoke, and they were made (Ps. 148).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":549,"ref":"p549","source":"Velociter (Ex eodem) Dei tale est, ut veloc(??)s nihil sit. In scripturis enim scribitur litera post literam, syllaba post syllabam, verbum post verbum, nec ad secundum transitur, donec primum (??)iniatur. Ibi autem (??) velocius, ubi non sunt mutata verba: nec tamen aliquid praemissum est, cum in uno sint omnia. Commendavit Filium secundum divinitatem, ostendendo eum consubstantialem et compotentialem Patri: modo commendat eum secundum humanitatem, ita:\n\nSpeciosus forma proe filiis hominum. Quare non (Ex August.) et apud angelos? Quid voluit dicere proe filiis hominum, nisi quia homo? Ideo prae filiis hominum speciosus, quia immunis a peccato, quod alius nullus exti(??)it homo. Quod ait Speciosus forma, ad exaggerationem dicit: sicut dicitur, Vita vivet (Joan. 8.). Judaeorum personam gerebat Propheta, cum diceret, Vidimus eum et non habebat speciem neque decorem (Isai. 53.). Quare? Quia non intellectum. Si enim cognovissent, nunquam Dominum gloriae crucifixissent (1. Cor. 2.). Intelligentibus autem, et Verbum caro factum, est magna pulchritudo. Mihi autem absit gloriari (dixit unus amicorum sponsi) nisi in cruce Domini nostri Jesu Christi (Calat. 6. Parum est ut non inde erubescas, nisi etiam glorieris. Quare ergo non habuit speciem, neque decorem? Quia Christus crucifixus Judaeis scandalum, Gentibus autem stultitia est (1. Cor. 1.). Quare autem in cruce habuit decorem?","english":"Swiftly (from the same) God's nature is such that nothing is swift. For in the Scriptures it is written letter after letter, syllable after syllable, word after word, and one does not pass to the second until the first is finished. But there, where words are not changed, it is swifter; and yet nothing has been left out, since all things are in one. He commended the Son according to divinity, showing him consubstantial and co-equal in power with the Father; now he commends him according to humanity, thus:\n\nBeautiful in form before the sons of men. Why not also among the angels? What did he wish to say by before the sons of men, except that he is man? Therefore beautiful before the sons of men, because free from sin, which no other man has been. What he says, Beautiful in form, he says for emphasis: as it is said, Life will live (John 8). The prophet was bearing the person of the Jews when he said, We saw him and he had no form or comeliness (Isaiah 53). Why? Because he was not understood. For if they had known, they would never have crucified the Lord of glory (1 Cor 2). But to those who understand, even the Word made flesh is great beauty. But far be it from me to glory (said one of the friends of the bridegroom) except in the cross of our Lord Jesus Christ (Gal 6). It is a small thing that you are not ashamed of it, unless you also glory. Why then did he have no form or comeliness? Because Christ crucified is a stumbling block to the Jews, but foolishness to the Gentiles (1 Cor 1). But why did he have beauty on the cross?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":550,"ref":"p550","source":"Quia quod stultum est Dei, sapientius est quam homines: et quod infirmum est Dei, fortius est quam homines (Ibid,). Nobis ergo jam credentibus ubique sponsus occurrat pulcher. Pulcher Deus Verbum erat apud Deum. Pulcher in utero Virginis, ubi non amisit divinitatem, et sumsit humanitatem. Pulcher natus infans Verbum, quia cum esset infans, cum sugeret, cum manibus portaretur, caeli loquuti sunt, angeli laudes dixerunt, Magos stella direxit. Adoratus est in praesepio cibaria mansuetorum. Pulcher erat in caelo, pulcher in terra, pulcher in utero, pulcher in manibus parentum, pulcher in miraculis, pulcher in flagellis, pulcher invitans ad vitam, pulcher non curans mortem, pulcher deponens animam, pulcher recipiens, pulcher in ligno, pulcher in sepulcro, pulcher in caelo. In intellectu audite canticum, neque oculos vestros a splendore pulchritudinis illius avertat carnis infirmitas. Summa et vera pulchritudo gratia est, vox Prophetae convertentis se ad Christum. Diffusa est gratia in labiis tuis. Lex per Moysen data est, gratia et veritas per Jesum Christum facia est (Joan. 1.). Veni(??) nobiscum, verbo gratiae praedicans poenitentiam in remissionem peccatorum. Tanta gratia diffusa est in labiis Christi, ut ad vocem ejus viderent caeci, sanarentur leprosi, claudi ambularent, mortui resurgerent.","english":"For what is foolish in God is wiser than men, and what is weak in God is stronger than men. So now, to us who already believe, let the bridegroom meet us everywhere, beautiful. Beautiful was God the Word, who was with God. Beautiful in the womb of the Virgin, where he did not lose his divinity and took up humanity. Beautiful as a newborn infant, the Word, because while he was an infant, while he nursed, while he was carried in arms, the heavens spoke, the angels gave praise, a star directed the Magi. He was adored in the manger, the food of the gentle. He was beautiful in heaven, beautiful on earth, beautiful in the womb, beautiful in the hands of his parents, beautiful in miracles, beautiful under the lash, beautiful inviting to life, beautiful not heeding death, beautiful laying down his soul, beautiful taking it up again, beautiful on the wood, beautiful in the tomb, beautiful in heaven. Hear the song with understanding, and do not let the weakness of the flesh turn your eyes away from the splendor of that beauty. The highest and true beauty is grace, the voice of the Prophet turning to Christ: Grace is poured out on your lips. The Law was given through Moses; grace and truth were made through Jesus Christ. Come with us, preaching repentance in the word of grace for the forgiveness of sins. So great a grace was poured out on the lips of Christ that at his voice the blind saw, lepers were healed, the lame walked, the dead rose again.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":551,"ref":"p551","source":"De diffusione hujus gratiae dicit Paulus: Ubi abundavit peccatum, superabundavit gratia (Rom. 5.). Et Joannes: Nos, inquit, de plenitudine ejus accepimus (Joan. 1.), gratiam pro gratia. Et quia talis es: Propterea benedixit te, Deus, in oeternum. Primum testamentum terram promiserat. Et aliud (Ex August.) fuit promissum sub lege, aliud sub gratia: Terra Chananaeorum Judaeis sub lege positis, regnum caelorum Christianis sub gratia constitutis. Itaque id quod pertinebat ad eos qui sub lege erant, transiit; regnum caelorum quod pertinet sub gratia positis, non iransiit. Propterea hic Benedixit te, Deus, non ad tempus, sed in aeternum: et hic enim et in futuro semper benedicetur Christus. Et tu talis rex,\n\nAccingere gladio tuo super femur tuum potentissime. Idest, fortiter utere verbo praedicationis tuae, de quo Apostolus ait: Et gladium spiritus, quod et verbum Dei (Ephes. 6.). Per femur corpus Dominicum intelligimus: quia in femoribus generationis est locus. Accinxit gladium super femur, quia in carne assumta Evangelium praedicavit. Hinc Veritas ait: Non veni pacem mittere, sed gladium (Matth. 10.). Gladius iste separat filium a patre, filiam a matre, nurum a socru. Litigat Pater (Ex August.) cum filio, quia vult filius servire Deo. Ille promittit terrenam haereditatem, iste appetit caelestem. Ille pugnat, iste repugnat.","english":"Concerning the diffusion of this grace Paul says: Where sin abounded, grace did more abound (Rom. 5). And John says: We have all received of his fullness (John 1), grace for grace. And because you are such, therefore God has blessed you forever. The first covenant promised an earthly land. And there was one thing promised under the law, another under grace: the land of the Canaanites to the Jews placed under the law, the kingdom of heaven to Christians established under grace. And so that which pertained to those who were under the law has passed away; the kingdom of heaven, which pertains to those placed under grace, has not passed away. Therefore here God has blessed you, not for a time, but forever; for both here and in the future Christ will always be blessed. And you, such a king,\n\nGird your sword upon your thigh, most mighty. That is, use boldly the word of your preaching, of which the Apostle says: And the sword of the Spirit, which is also the word of God (Eph. 6). By the thigh we understand the Lord's body, because in the thighs is the place of generation. He girded the sword upon his thigh, because in the flesh he assumed he preached the Gospel. Hence the Truth says: I have not come to send peace, but a sword (Matt. 10). This sword separates son from father, daughter from mother, daughter-in-law from mother-in-law. The father contends with the son, because the son wishes to serve God. The one promises an earthly inheritance, the other aspires to a heavenly one. The one fights, the other fights back.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":552,"ref":"p552","source":"Sed fortior est gladius spiritualis separans, quam natura carnalis copulans. Bene autem ait, Super femur tuum potentissime: quia quod infirmum est Dei, fortius est quam homines. Potentissime usus est hoc gladio in carne, quia non solum vicit homines, sed etiam aereas potestates: non solum vitia destruxit, sed etiam infernum spoliavit. Gladius iste carnem domat, vitia resecat, spiritum roborat, virtutes nutrit, desideria mala consumit. Ecce accinctus est rex noster gladio suo. Audiamus jam quomode pugnet, quomodo regnet, cum quibus armis procedat:\n\nSpecie tua et pulchritudine tua intende, prospere procede, et regna. Species potest referri ad innocen– tiam et morum sanctitatem: pulchritudo ad divinitatis decorem. Per haec intendit Christus, idest, intentus factus est, ne remisse ageret, sed prospere procederet ad bellum, et vincendo regnaret. Vel dici potest: Prospere procede de una gente ad aliam, et regna in acquisitis secundum bonos mores et virtutes. Potest etiam intelligi hoc modo: Intende in specie et pulchritudine tua, ut imaginem et similitudinem, quam primo nostro parenti dedisti, in filiis eam renovare et reformare digneris.","english":"But stronger is the spiritual sword that separates than carnal nature that joins together. Well indeed does he say, Upon thy thigh, O most mighty: because what is weak in God is stronger than men. Most mightily did he use this sword in the flesh, because he not only conquered men, but also the powers of the air; he not only destroyed vices, but also despoiled hell. This sword subdues the flesh, cuts away vices, strengthens the spirit, nourishes virtues, consumes evil desires. Behold, our king is girded with his sword. Let us now hear how he fights, how he reigns, with what arms he advances:\n\nIn thy splendor and thy beauty, intend, proceed prosperously, and reign. Splendor can refer to innocence and holiness of conduct; beauty to the comeliness of divinity. Through these Christ intends—that is, he has become intent—so as not to act slackly, but to proceed prosperously to battle and to reign by conquering. Or it can be said: Proceed prosperously from one people to another, and reign among those acquired according to good conduct and virtues. It can also be understood in this way: Intend in thy splendor and thy beauty, so that the image and likeness which thou gavest to our first parent, thou mayest deign to renew and reform in his children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":553,"ref":"p553","source":"Prospere procede, prospere ex utero virginali progredere: prospere de sepulcro consurge: prospere ab inferis ad Patrem revertere; haec enim omnia nobis prospera et felicia sunt: et regna totius mundi imperio, precioso sanguine tuo Redemtor Propter veritatem et mansuetudinem et justitiam. Haec enim omnia decent regem. Tu igitur regna, qui verus es et mansuetus et justus. Et deducet te mirabiliter dextera tua, idest, fortitudo, virtus, et potentia tua. Sed quo deducet? Ad Patrem (Joan. 12.). Quare mirabiliter? Quia mortuus diabolum superasti. Vel regnare dicitur Christus, propter veritatem Evangelii, et mansuetudinem qua passus est, et justitiam qua bonos et malos judicaturus. Et deducet (Ex Aug.) eum mirabiliter dextra ejus, faciens divina, patiens humana. Malitias hominum sternens bonitate sua: adhuc deducit eum, et ubi nondum a dictum est de gladio, dicatur nunc de sagittis. Multiplex est enim armatura regis nostri.","english":"Prosperously go forth, prosperously come forth from the virginal womb, prosperously rise from the tomb, prosperously return from the underworld to the Father; for all these things are prosperous and felicitous for us. And reign over the empire of the whole world, O Redeemer, by thy precious blood. For truth and meekness and justice. For all these things befit a king. Do thou therefore reign, who art true and meek and just. And thy right hand shall lead thee wonderfully, that is, thy strength, power, and might. But whither shall it lead thee? To the Father. Wherefore wonderfully? Because by dying thou didst overcome the devil. Or Christ is said to reign because of the truth of the Gospel, and the meekness with which he suffered, and the justice with which he will judge the good and the evil. And his right hand shall lead him wonderfully, doing divine things, suffering human things, laying low the malice of men by his goodness. Still it leads him, and where the sword has not yet been spoken of, let it now be said of the arrows. For manifold is the armor of our king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":554,"ref":"p554","source":"Sagittoe tuoe acutoe. Verba tua cor transfigentia, amorem excitantia. Unde dicitur in Canticis: Vulnerata caritate ego sum (Cant. 2.). Secundum hoc verba Dei vocantur sagittae, quod occulte alliciunt homines ad timorem et amorem Dei. Secundum hoc gladius, quod manifesta et cogenti ratione homines Deo faciunt adhaerere. Et per hoc, quod ita instructus es ad pugnandum, Populi sub te cadent. Te adorabunt, tibi humiliabuntur. Et ubi cadent? In corde inimicorum regis, idest, in eodem corde, in quo prius inimicabantur tibi regi: ubi se erigebant adversus Christum. Ubi cadent? ante Christum (Ex Augustino), blaspnemabant Christum, modo supplicant Christo: ipsum appellant regem. Acceperunt sagittas tuas. Ceciderunt ante te. In (??)co(??)de ubi tu vides, ex inimicis amici facti sunt. Occisi sunt inimici, vivunt amici. Prostrati sunt superbi, surgunt humiles.","english":"Your arrows are sharp. Your words pierce the heart and stir up love. Hence it is said in the Song of Songs: I am wounded with love (Song 2). In this sense the words of God are called arrows, because they secretly draw men to the fear and love of God. In this sense a sword, because by manifest and compelling reason they make men cling to God. And by this, that you are thus equipped for battle, Peoples shall fall under you. They shall adore you, they shall be humbled before you. And where shall they fall? In the heart of the king's enemies, that is, in the very heart in which they were formerly hostile to you, the king: where they raised themselves up against Christ. Where shall they fall? Before Christ (from Augustine), they blasphemed Christ, now they entreat Christ: they call him king. They have received your arrows. They have fallen before you. In the heart where you see, they have been made friends out of enemies. The enemies have been slain, the friends live. The proud have been cast down, the humble rise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":555,"ref":"p555","source":"Et facti sunt Sedes tua, Deus, in soeculum soeculi. Tu in illis resides in aeternum: juxta quod scriptum est, Anima justi sedes est sapientiae (Prov. 14.). Virga directionis virga regni tui. Virga haec est justitia. Tali virga rex noster gubernat regnum suum, quod sumus nos. Non autem regit (Ex eodem), qui non corrigit. Quomodo sacerdos est ad sanctificandos nos, ita rex ad regendos nos. Curvi erant homines regni sui, distorti erant, sibi regnare cupiebant, se amabant. non voluntatem suam Deo subdebant sed ejus voluntatem ad suas concupiscent(??)as flectere cupiebant. Venit Rex cum directionis virga. Direxit nos in justitia, emendavit nostram tortitudinem secundum regulae suae rectitudinem. De hac virga alibi dicitur. Reges cos in virga ferrea (Psal. 2.). Ideo ferrea, quia dura. Inflexibilis est justitia. Alios regit, alios conterit. Regit spirituales, conterit carnales. Bene dico virgam tuam esse directionis, quia tu","english":"And your thrones, O God, have been made for ever and ever. You sit upon them for eternity, according to what is written: The soul of the righteous is the seat of wisdom (Prov 14). The rod of direction is the rod of your kingdom. This rod is justice. With such a rod our king governs his kingdom, which is we ourselves. But he does not rule (from the same) who does not correct. Just as he is a priest to sanctify us, so he is a king to rule us. The men of his kingdom were crooked, they were distorted, they desired to rule themselves, they loved themselves; they did not subject their own will to God, but desired to bend his will to their own desires. The King came with the rod of direction. He directed us in justice, he corrected our crookedness according to the straightness of his rule. Concerning this rod it is said elsewhere: You shall rule them with a rod of iron (Ps 2). Therefore iron, because it is hard. Justice is inflexible. Some it rules, others it crushes. It rules the spiritual, it crushes the carnal. I say well that your rod is a rod of direction, because you","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":556,"ref":"p556","source":"Dilexisti justitiam. Et in te et in al(??)is. Et intantum quod etiam Odisti iniquitatem. Et ut talis posses esse, Propterea unxit te spiritualiler, o Deus, Deus tuus, idest, tibi consubstantialis, oleo loetitioe, idest, Spiritu sancio, proe consortibus tuis. Plusquam caeteros homines quos tui reg(??)i esse tecum voluisti consortes. Recte Spiritus sanctus oleo laetitiae comparatur, quia sicut oleum et carnem nutrit, et dolorem repellit: ita sancti Spiritus unctio mentem quam repleverit, et suaviter fovet, et hilarem facit. Hoc autem oleo spirituali prae consortibus suis unctus est Christus, quia caeteris datus est Spiritus sanctus per partes: in ipso vero fuit omnis plenitudo divinitatis corporaliter (Coloss.·2.). Et notandum quod non ait, Fecisti justitiam, sed, Dilexisti. Neque dixit. Reliquisti iniquitatem, sed odisti. Multi enim bona faciunt plus timore poenae, quam amore justitiae: in quibus etsi actio videtur bona, voluntas tamen tenetur rea. Qui etsi ex opere apparent justi, in eo tamen injusti sunt, quo peccare vellent, si impune possent. Relinquunt iniqua opera, sed adhuc retinent desideria prava. Profectus aliquis est in co, quod opera justitiae faciunt: sed adhuc ad consequendum regnum Dei non est hoc sufficiens, quia virtutem justitiae nondum in corde habent. Duo ergo sunt quae veraciter faciunt justum: Amor boni, et odium mali.","english":"You have loved righteousness, both in yourself and in others, and to such a degree that you have also hated iniquity. And so that you might be such, therefore he anointed you spiritually, O God, your God—that is, he who is consubstantial with you—with the oil of gladness, that is, with the Holy Spirit, above your companions. More than the rest of men whom you willed to be your companions in your kingdom. Rightly is the Holy Spirit compared to the oil of gladness, because just as oil nourishes the flesh and repels pain, so the anointing of the Holy Spirit sweetly cherishes the mind it has filled and makes it glad. Now with this spiritual oil Christ was anointed above his companions, because to others the Holy Spirit was given in part, but in him was all the fullness of divinity bodily (Col 2). And note that he did not say, You have done righteousness, but, You have loved it; nor did he say, You have abandoned iniquity, but, You have hated it. For many do good things more from fear of punishment than from love of righteousness; in these, even if the action seems good, the will is nonetheless guilty. And though they appear righteous from their work, in this they are unjust—that they would wish to sin if they could do so with impunity. They abandon wicked deeds, but they still retain depraved desires. Some progress has been made in that they do works of righteousness, but this is not yet sufficient for attaining the kingdom of God, because they do not yet have the power of righteousness in their heart. There are therefore two things that truly make a person righteous: love of the good and hatred of evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":557,"ref":"p557","source":"Quisquis haec duo habere potest, unctione sancti Spiritus dignus est, quae sanitatem et laetitiam praestat animae. Unctus est Deus a Deo. Unctum audis? Christum intellige. Christus enim dictus est a chrismate. Hoc nomen (Ex Augustino) quod appellatur Christus, unctionis est. Nec in alio alibi ungebantur reges et sacerdotes, nisi in illo regno, ubi Christus prop(??)etabatur. Unctus est ergo Deus a Deo, quo oleo, nisi spirituali? Oleum enim visibile·a signum, est in sacramento. Oleum spirituale, virtus est. Deus igitur homo, et ideo unctus est Deus, quia homo Deus, et factus est Christus. Audivimus qualis in se fuerit, dicatur nobis qualis fuerit in suis.\n\nMyrrha et gutta et casia a vestimentis tuis, a domibus eburneis. Tu es unctus oleo prae consortibus, et etiam a vestimentis tuis, idest, ab humanitate tua, vel Apostolis tuis, qui ornant te et decorant, sicut vestis ornat Dominum, procedit myrrha et gutta et casia, idest, boni odores, et bona fama. Myrrha est species valde amara, de qua ungitur corpus mortui, ut non putrescat, et pellit vermes. Per hanc significatur mortificatio carnis, quae valde amara est, et pellit vermes, idest, tentationes diaboli, et servat corpus et animam a putredine vitiorum. Gutta iterum species quae pellit tumores pulmonis, humilitas est, quae pellit inflationem et omnem motum superbiae.","english":"Whoever can possess these two things is worthy of the anointing of the Holy Spirit, which bestows health and joy upon the soul. God has been anointed by God. You hear \"anointed\"? Understand \"Christ.\" For \"Christ\" is so called from chrism. This name—as Augustine says—by which he is called Christ is a name of anointing. Nor were kings and priests anointed anywhere else but in that kingdom where Christ was foretold. God, therefore, has been anointed by God—with what oil, if not spiritual? For the visible oil is a sign in the sacrament; the spiritual oil is the power. God, therefore, is man, and therefore God has been anointed because man is God, and he has been made Christ. We have heard what sort he was in himself; let it be told us what sort he was in his own.\n\nMyrrh and drop and cassia from your garments, from ivory houses. You have been anointed with oil above your companions, and even from your garments—that is, from your humanity, or from your Apostles, who adorn and beautify you as a garment adorns its lord—proceeds myrrh and drop and cassia, that is, good odors and a good report. Myrrh is a very bitter substance, with which the body of the dead is anointed so that it may not rot, and it drives away worms. By this is signified the mortification of the flesh, which is very bitter and drives away the worms—that is, the temptations of the devil—and preserves body and soul from the rot of vices. The drop, in turn, is a substance that drives away swellings of the lung; it is humility, which drives away inflation and every motion of pride.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":558,"ref":"p558","source":"Casia herba est quae crescit in aquoso loco, et crescit in magnam altitudinem, et reddit magnum odorem. Fides est, quae oritur in aquis baptismi, et crescit in justis multum, et bonam famam dat aliis. Haec omnia nobis processerunt ex humanitate Christi: vel adsunt Apostolis, qui haec omnia nobis in semetipsis proposuerunt in exemplo. Et haec eadem processerunt nobis a domibus eburneis, idest, ab ipsis sanctis Apostolis: quae dicuntur domus, quia Dominus habitat in eis: eburnei vel propter fortitudinem, vel propter simplicitatis candorem: sive quia diversis tormentis incisi, sculpti, rasi, et elimati fuerunt. Ex quibus delectaverunt te filioe regum in honore tuo. Ac si diceret, propter haec odo(??)amenta placuerunt tibi Ecclesiae singulae, quarum patres et rectores fuerunt Apostoli, qui eas genuerunt fonte baptismatis in honore non suo, sed tuo. Ad hoc sacramentum (Ex August.) pertinet quod scriptum est in lege: Si mortuus fuerit frater, accipiat uxorem frater ejus, et suscitet semen fratri suo (Matth. 8. Deut. 25.). Mortuus est Christus: absentavit se corpore: susceperunt fratres ejus uxorem ejus Ecclesiam, praedicatione Evangelii filios generaturi, non per seipsos, sed per Evangelium propter nomen fratris. In Christo Jesu (inquit Paulus) per Evangelium ego vos genui (1. Cor. 4.).","english":"Casia is an herb that grows in a watery place, and it grows to a great height and gives off a great fragrance. Faith is what is born in the waters of baptism, and it grows greatly in the righteous and gives a good reputation to others. All these things have come forth for us from the humanity of Christ; or they are present in the apostles, who set forth all these things for us in themselves as an example. And these same things have come forth for us from the ivory houses, that is, from the holy apostles themselves; they are called houses because the Lord dwells in them: ivory either because of their strength or because of the whiteness of simplicity, or because they were cut, carved, scraped, and polished by various torments. From these the daughters of kings have delighted you in your honor. As if he were saying: because of these fragrances, the individual churches have pleased you, whose fathers and rulers were the apostles, who begot them from the font of baptism in honor not of themselves but of you. To this sacrament belongs what is written in the law: If a brother has died, let his brother take his wife and raise up seed for his brother. Christ died; he removed himself in the body; his brothers took his wife, the Church, to beget children by the preaching of the Gospel, not through themselves but through the Gospel, for the sake of the brother's name. In Christ Jesus (says Paul) I begot you through the Gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":559,"ref":"p559","source":"Itaque suscitantes propter nomen fratris semen fratri suo, quotquot genuerunt, non Paulinos, non Petrinos: sed Christianos nominaverunt. Hoc est in honore tuo, quia non quaesierunt honorem suum, sed tuum. Ex his omnibus facta est una sponsa regi una regina, de qua subditur:\n\nAstitit regina a dextris tuis in (??)estitu deaurato circumdata varietate. Regina ideo dicitur Ecclesia, quia bene regit filios suos. Astitit (??)arata servire a dextris tuis, idest, in bonis tuis potioribus: in restitu deaurato, in ornatu virtutum, 223. ubi maxime relucet sapientia, quae per aurum significatur, sicut scriptum est: Thesaurus desiderabilis requiescit in ore sapientis. Vestitus (Ex Augustino) reginae hujus et pretiosus est, et varius in linguis variis. Alia lingua Afra, alia Syra, alia Graeca, alia Hebraea, et alia illa et illa. Faciunt quinque ist(??)e linguae varietatem vestis reginae hujus. Quomodo autem omnis varietas vestis in unitate concordat, sic et omnes linguae ad unam fidem. In veste ista varietas sit. scissura non sit. Ecce varietatem intelleximus de diversitate linguarum, et vestem intelleximus propter unitatem in ipsa varietate. Aurum quid est? Ipsa sapientia. Quaelibet sit varietas linguarum, unum aurum praedicatur, non diversum aurum, sed veritas de auro: eandem quippe sapientiam: eandem doctrinam et disciplinam omnes linguae praedicant.","english":"And so, raising up seed for their brother because of his name, as many as they begot they called not Paulinians, not Petrinians, but Christians. This is in your honor, because they did not seek their own honor, but yours. From all these there was made one bride for the king, one queen, concerning whom it is added:\n\nThe queen stood at your right hand in gilded clothing, surrounded with variety. The Church is therefore called a queen, because she rules her sons well. She stood adorned to serve at your right hand, that is, in your better goods; in gilded clothing, in the adornment of virtues, where wisdom especially shines forth, which is signified by gold, as it is written: A desirable treasure rests in the mouth of the wise. The clothing of this queen (from Augustine) is both precious and varied in various tongues. One tongue is African, another Syriac, another Greek, another Hebrew, and another this and that. These five tongues make the variety of this queen's clothing. But just as all the variety of the clothing is in concord in unity, so also all tongues are in concord in one faith. In this clothing let there be variety, let there be no rent. Behold, we have understood the variety from the diversity of tongues, and we have understood the clothing because of the unity in that very variety. What is the gold? Wisdom itself. Whatever the variety of tongues may be, one gold is preached, not a different gold, but the truth concerning the gold: for all tongues preach the same wisdom, the same teaching and discipline.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":560,"ref":"p560","source":"Varietas in linguis, aurum in sententiis. Alloquatur propheta reginam istam, libenter enim illi cantat, et unusquisque nostrum; si tamen noverimus ubi sumus, et ad illud corpus pertinere conemur, et fide et spe pertineamus, uniti membris Christi. Nos enim alloquitur.\n\nAudi, filia, et vide. Alloquitur eam (Ex eodem) tanquam unus de patribus, quia filiae regnum sunt: etsi alloquitur propheta, etsi alloquitur Apostolus tanquam filiam. (Sic enim dicimus: Patres nostri prophetae: patres nostri Apostoli. Sic nos illos, ut patres, illi nos ut filios.) Et vox una paterna alloquitor unam filiam. Audi, filia, et vide. Prius audi, postea vide. Ventum est ad nos, cum Evangelio, et praedicatum est nobis, quod nondum videmus: et audiendo credimus, et credendo vidimus. Audi, ut credas: munda cor fide. Et cum cor mundavero, quid videbo? Beati mundo corde, quoniam ipsi Deum videbunt (Matth. 5.). Et inclina aurem tuam. Id est, humiliter audi. Et obliviscere populum tuum, Scilicet sectas Judaeorum, vel Gentium: ritus legales in Jud(??)lismo, et idololatriam in Gentilitate. Et domum patris tui. Id est, conversationem diaboli. Vel domum patris lui, hoc est hujus mundi vanitates, in quo quasi in propria domo usque modo diabolus regnavit (Joan. 14.). Cujus filia pro malorum operum imitatione fuisti.","english":"Variety in tongues, gold in the meanings. Let the prophet address this queen, for he sings to her willingly, and each one of us too—if only we know where we are, and strive to belong to that body, and belong to it in faith and hope, united to the members of Christ. For he addresses us.\n\nHear, daughter, and see. He addresses her (from the same) as one of the fathers, because kingdoms belong to daughters; even if the prophet addresses her, even if the Apostle addresses her as a daughter. (For so we say: Our fathers the prophets; our fathers the apostles. So we call them fathers, and they call us sons.) And one paternal voice addresses one daughter. Hear, daughter, and see. First hear, then see. It has come to us with the Gospel, and it has been preached to us, which we do not yet see; and by hearing we believe, and by believing we have seen. Hear, that you may believe; cleanse your heart by faith. And when I have cleansed my heart, what shall I see? Blessed are the clean of heart, for they shall see God (Matt. 5). And incline your ear. That is, hear humbly. And forget your people—namely, the sects of the Jews, or of the Gentiles: the legal rites in Judaism, and idolatry in Gentilism. And the house of your father. That is, the conversation of the devil. Or the house of your father, that is, the vanities of this world, in which as in his own house the devil has reigned until now (John 14). You have been his daughter through the imitation of evil works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":561,"ref":"p561","source":"Et concupiscet rex decorem tuum. Id est, te decoram, postquam ea, quae dicta sunt, oblita fueris. Et ideo debes libenter audire, quae praecepta sunt tibi. Quoniam ille qui concupiscit te, non solum est rex et sponsus tuus, sed Ipse est Dominus Deus tuus. Id est, creator, et dominator tui. Regi nubis Deo, ab illo dolata, ab illo decorata, sanata, et redemta. Quicquid habes unde illi places, ab illo habes. Haec quae de Ecclesia dicta sunt, unusquisque nostrum ad se referre potest. Anima, quae, errore relicto, recte credit, de alienigena Deo adoptatur in filiam. Adoptata ergo inclinet aurem suam, et totam se tradat doctrinae et intelligentiae eorum quae dicuntur. Obliviscatur primum populum suum: et cum Abraham de Chaldaea egrediens, relinquat terram nativitatis et cognationis suae (Genes. 12.). Nemo dubitat patrem nostrum antequam adoptaremur a Deo, fuisse de quo Salvator ait: Vos de patre diabolo eslis (Joan. 8.). Cum ergo, inquit, antiqui patris fueris oblita, et per baptismum, sive per poenitentiam renovata: tunc concupiscet rex decorem tuum. Tatem ergo se praebeat anima, ut ametur a rege, Ipse etenim Dominus Deus ejus, cui flectere debet genu et deposita superbia jugum humilitatis assumere (Phil. 2.). Et adorabunt eum etiam,","english":"And the king shall desire your beauty. That is, he shall desire you as beautiful, after you have forgotten those things which were spoken. And therefore you ought willingly to hear the precepts that have been given to you. For he who desires you is not only your king and bridegroom, but He is the Lord your God. That is, your creator and ruler. You are married to God as king, polished by him, adorned by him, healed and redeemed by him. Whatever you have whereby you please him, you have from him. These things which have been said concerning the Church, each one of us can apply to himself. The soul which, having abandoned error, believes rightly, is adopted as a daughter from being estranged from God. Having been adopted, therefore, let her incline her ear and wholly surrender herself to the teaching and understanding of the things that are said. Let her first forget her own people: and, like Abraham going out from Chaldea, let her leave the land of her birth and her kindred (Gen. 12). No one doubts that our father, before we were adopted by God, was he of whom the Savior says: You are of your father the devil (John 8). When, then, he says, you have forgotten your ancient father, and been renewed through baptism or through repentance: then the king shall desire your beauty. Let the soul therefore show herself such that she may be loved by the king, for He is the Lord her God, to whom she ought to bend the knee and, laying aside pride, take up the yoke of humility (Phil. 2). And they shall adore him also,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":562,"ref":"p562","source":"Et filioe Tyri in muneribus. Filiae Tyri, filiae sunt Gentium, a parte significans totum. Tyrus vicina huic terrae, ubi prophetia erat, Gentes credituras in Christum significabat: quae adoraverunt Dominum cum muneribus, juxta quod scriptum est: Thesaurizate vobis thesauros in coelo (Matth. 6.). Et date eleemosynam, et omnia munda sunt vobis (Luc. 11.). Tyrus interpretatur angustia, et significat peccatores, quos diabolus comprimebat. Adorant igitur Dominum filiae Tyri, siquidem peccatores, quos arctis vinculis diabolus angebat. Et hoc in muneribus, quia seipsos Domino offerunt. Vultum tuum deprecabuntur. Id est devote precabuntur Deum, ut det eis posse pervenire ad tuam conformitatem. Omnes divites plebis, id est, omnimodi divites, sive consules, sive duces, sive reges, sive imperatores. De talibus divitibus discipulum suum admonet Paulus, dicens (1. Tim. 6.): Praecipe divit bus hujus seculi non superbe sapere, nec sperare in incerto divitiarum: sed in Deo vivo, qui praestat nobis omnia abundanter ad fruendum. Divites sint in operibus bonis: faci(??)e tribuant, thesaurizent sibi fundamentum bonum in futurum· Postquam ostendit dignitates Ecclesiae, commendat eam esse laudabilem secundum interiora, dicens:","english":"And the daughter of Tyre among gifts. The daughters of Tyre are the daughters of the Gentiles, signifying the whole by a part. Tyre, neighboring this land where the prophecy was, signified the Gentiles who would believe in Christ: who adored the Lord with gifts, according to what is written: Lay up for yourselves treasures in heaven (Matthew 6). And give alms, and all things are clean for you (Luke 11). Tyre is interpreted as distress, and signifies sinners, whom the devil was oppressing. Therefore the daughters of Tyre adore the Lord, since they are sinners whom the devil was tormenting with tight bonds. And this among gifts, because they offer themselves to the Lord. They shall entreat your face. That is, they shall pray devoutly to God, that he may grant them the ability to attain to conformity with you. All the rich of the people, that is, the rich of every kind, whether consuls, or leaders, or kings, or emperors. Concerning such rich men Paul admonishes his disciple, saying (1 Timothy 6): Command the rich of this world not to be proud, nor to hope in the uncertainty of riches: but in the living God, who provides us all things abundantly to enjoy. Let them be rich in good works: let them distribute readily, let them lay up for themselves a good foundation for the future. After he has shown the dignities of the Church, he commends her as praiseworthy according to her inner nature, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":563,"ref":"p563","source":"Omnis gloria ejus filioe regis ab intus. Hinc Paulus ait: Gloria nostra h(??)c est, testimonium conscientiae nostrae (2. Cor. 1.). Fatuae virgines oleum secum non sumserunt (Matth. 23.), quia gloriam intra conscientiam non habuerunt, dum hanc ab ore proximorum quaesierunt. Et notandum quod omnes lampades, sed non omnes oleum habere dicuntur: quia plerunque bona opera in se cum electis et reprobis ostendunt, sed soli ad sponsum veniunt cum oleo, qui de his quae foris egerunt, non foris, sed intus gloriam requirunt. Non solum ergo bona agere, sed eadem cum cautela magna custodire necesse est: ut qui gloriatur, in Domino glorietur (1. Cor. 10.). Et illa filia regis est, In fimbriis aureis circumamicta varietatibus. Varietatibus quidem circumamicta est, quia fides, spes, caritas, prudentia, justitia, fortitudo, temperantia, eam undique circumdant. Hae autem virtutes cum fimbriis aureis sunt in Ecclesia, quoniam sapientia, et scientia, et miraculorum fulgor ab (??)is pendent. Fimbriae ad ornamentum ponuntur in vestimentis. Quasi ergo ex varietatibus vestimenti fimbriae aureae procedunt, quando ex virtutibus miracula clarescunt.","english":"All her glory is within, the daughter of the king. Hence Paul says: Our glory is this, the testimony of our conscience (2 Cor 1). The foolish virgins did not take oil with them (Mt 23), because they did not have glory within their conscience, while they sought it from the mouth of their neighbors. And it is to be noted that all are said to have lamps, but not all to have oil: because for the most part they display good works in themselves among both the elect and the reprobate, but only those come to the bridegroom with oil who seek glory from the things they have done outwardly, not outwardly but within. Therefore it is necessary not only to do good things, but to guard the same with great caution: that whoever glories, may glory in the Lord (1 Cor 10). And she is that daughter of the king, clothed about with varieties in golden fringes. She is indeed clothed about with varieties, because faith, hope, charity, prudence, justice, fortitude, temperance surround her on every side. But these virtues are with golden fringes in the Church, since wisdom, and knowledge, and the splendor of miracles depend from them. Fringes are placed on garments for ornament. As if, therefore, golden fringes proceed from the varieties of the garment, when miracles shine forth from the virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":564,"ref":"p564","source":"Adducentur regi virgines post eam. Apostolicam et primitivam Ecclesiam praecedentem multae aliae subsequuntur: virgines, id est, integri et anima et corpore, adducentur regi, ad serviendum. Et in hoc notat, quod per se ad illam dignitatem venire nequeunt, nisi adducantur praedicatione, et gratia adjuvante. Hinc ipse sponsus ait. Nemo potest venire ad me, nisi Pater meus traxerit eum (Joan. 6.). Hic fit conversio ad ipsum regem, cum subditur, Proximoe ejus afferentur tibi. Non enim (Ex Augustino) quae afferentur alienae sunt, sed proximae ejus, ad eam pertinentes. Per virgines possumus intelligere illas animas, quae semper integritatem carnis servantes, in virginitate sua coelesti sponso servierunt: et ipsae in primo gradu sunt. Sunt aliae, si non virgines, tamen continentes, quae quamvis in eodem gradu non sint, tamen sunt proximae: quia post lapsum carnis continentiam studuerunt servare mentis. Inter has proximas conjugatorum ord(??), qui ab aliena conjunctione se custodivit, continetur. Hae ergo, quae sequuntur Ecclesiam, et in primo ponuntur gradu, quae in virginitate corporis et animae perseverant, et proximae, id est, viduae, et in matrimonio continentes: omnes,","english":"The virgins shall be brought to the king after her. Many others follow after the apostolic and primitive Church that goes before: virgins, that is, those whole in both soul and body, shall be brought to the king, to serve. And in this he notes that they cannot come to that dignity by themselves unless they are brought by preaching and with the help of grace. Hence the bridegroom himself says: No one can come to me unless my Father draws him (Jn 6). Here there is a turning to the king himself, when it is added: Her nearest shall be brought to you. For (as Augustine says) those who are brought are not strangers, but her nearest, belonging to her. By the virgins we can understand those souls who, always preserving the integrity of the flesh, served the heavenly bridegroom in their virginity; and these are in the first rank. There are others, if not virgins, yet continent, who, although they are not in the same rank, are nevertheless nearest, because after the fall of the flesh they have striven to preserve continence of mind. Among these nearest is contained the order of the married, who has kept himself from union with another. These therefore, who follow the Church and are placed in the first rank, who persevere in virginity of body and soul, and the nearest, that is, widows and the continent in marriage: all,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":565,"ref":"p565","source":"Afferentur in loetitia et exultatione, quia in praesenti quoque Ecclesia valde laetantur saucti de puritate suae conscientiae. Et de hac deinde, Adducentur in templum regis, id est in supernam Jerusalem. In templum adducentur, quasi sacerdotes Dei, in thalamum quasi sponsae regis, et spon(??)i. Vel adducentur in templum, id est, ad hoc, ut sint templum regis: ut tanquam in templo Dominus habitet in eis. Juxta quod Paulus ait: Templum Dei sanctum est, quod estis vos (1. Cor. 3. 6.). In unitate est templum regis. Lapides vivi sunt fideles Dei. Non est hoc templum ruinosum, non discissum, non divisum. Junctura lapidum viventium, caritas est. Duce ergo gratia, adducentur in templum regis, in unitatem perfectae caritatis: ubi possint in aeternum laudare Deum. Deinde alloquitur Ecclesiam, dicens:\n\nPro patribus tuis nati sunt tibi filii. Genuerunt te Apostoli. Ipsi missi sunt, ipsi praedicaverunt, ipsi sunt patres, ipsi sunt recepti in gloria: et loco illorum nati sunt filii: constituti sunt episcopi. Non te ergo putes desertam, quia non vides Paulum, quia non vides eos per quos nata es. De prole tua tibi crevit paternitas. Nati sunt filii tibi ad opus tuum. Constitues eos, id est, stabiles facies in fide et opere. Principes magistros et doctores. Super omnem terram. Id est, Ecclesiam per omnes partes terrae diffusam. Et quia ita est ordinata Ecclesia, et confirmata, ideo","english":"They shall be brought with gladness and exultation, because even in the present the saints in the Church greatly rejoice over the purity of their conscience. And then concerning this: They shall be brought into the temple of the king, that is, into the heavenly Jerusalem. They shall be brought into the temple as priests of God, into the bridal chamber as brides of the king and bridegroom. Or they shall be brought into the temple, that is, to this end, that they may be the temple of the king: so that the Lord may dwell in them as in a temple. According to what Paul says: The temple of God is holy, which you are (1 Cor 3:6). In unity is the temple of the king. The faithful of God are living stones. This temple is not crumbling, not torn apart, not divided. The joining of the living stones is love. Therefore, with grace as their guide, they shall be brought into the temple of the king, into the unity of perfect love, where they may praise God forever. Then he addresses the Church, saying:\n\nInstead of your fathers, sons have been born to you. The Apostles begot you. They were sent, they preached, they are the fathers, they have been received into glory; and in their place sons have been born: bishops have been appointed. Do not think yourself desolate, then, because you do not see Paul, because you do not see those through whom you were born. From your offspring fatherhood has grown for you. Sons have been born to you for your work. You shall appoint them, that is, you shall make them steadfast in faith and in work. Princes, teachers, and doctors. Over all the earth. That is, the Church spread through all parts of the earth. And because the Church is so ordered and confirmed, therefore","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":566,"ref":"p566","source":"Memor ero nominis tui, Domine. Id est, famae et gloriae tuae memoriam agam in omni generatione, diffusa in omni terra: et deinde in generationem, succedentem. Propterea etiam Populi, qui futuri sunt, videntes tantam gloriam Ecclesiae tuae, confitebuntur tibi, id est, laudabunt te, tanquam auctorem et gubernatorem, in oeternum, per totam hanc praesentem vitam. Non quia haec vita sit aeterna, sed secundum eorum intentionem et devotionem: quia si semper viverent, hic semper laudarent. Et in soeculum sub– secut(??)vum hujus soeculi. O felices illi, qui Dominum laudare merebuntur in saeculum saeculi!\n\nTITULUS PSALMI XLV.\n\nIn finem filiis Chore pro arcanis psalmus David. Psalmus iste attribuitur filiis Chore, id est, imitatoribus crucifixi, Apostolis scilicet invitantibus futuros filios Chore, ut in finem tendant, id est, in perfectionem: Qui enim perseveraverit usque in finem, hic salvus erit (Matth. 24.). Et agunt pro arcanis manifestandis. In hoc psalmo manifestatur adventus Christi, qui multum occultus erat, et conversio Apostolorum a Judaeis ad Gentes, et salvatio Juda orum in novissimis temporibus, et pax in ejus tempore nativitatis inter Deum et hominem. Materia est adventus Christi, de quo cuncta arcana, quae dicta sunt, processerunt. In prima parte ostendit omnem spem in advento Christi, et in transitu Apostolorum ad Gentes.","english":"I will be mindful of your name, O Lord. That is, I will keep the memory of your fame and glory in every generation, spread abroad in all the earth, and then into the generation that follows. For this reason also the peoples who are to come, seeing the great glory of your Church, will confess to you—that is, will praise you—as author and governor, forever, throughout this whole present life. Not because this life is eternal, but according to their intention and devotion: because if they lived forever, they would praise here forever. And into the age that follows this age. O happy are those who will be counted worthy to praise the Lord for ever and ever!\n\nTITLE OF PSALM 45.\n\nUnto the end, for the sons of Korah, for the hidden things, a psalm of David. This psalm is attributed to the sons of Korah, that is, to the imitators of the Crucified—namely the Apostles, inviting the future sons of Korah to press on unto the end, that is, unto perfection: for he who perseveres to the end will be saved (Matt. 24). And they act for the revealing of hidden things. In this psalm is made manifest the advent of Christ, which was greatly hidden, and the conversion of the Apostles from the Jews to the Gentiles, and the salvation of the Jews in the last times, and peace in the time of his birth between God and man. The subject matter is the advent of Christ, from which all the hidden things that have been spoken proceeded. In the first part he shows that all hope is in the advent of Christ, and in the passing over of the Apostles to the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":567,"ref":"p567","source":"In secunda parte ostendit Ecclesiam esse fundatam in Christo, cui subjiciuntur gentes et reg(??)a. In tertia admonet nos Deus, ut attendamus opera istius Domini. Intentio est, ut homines spem suae liberationis constituant in adventu Dei: vel certificare nos de ipso adventu, et de salvatione Gentium. Proponit se primitiva Ecclesia in hoc psalmo posteris exemplum patientiae, videlicet, ut non deliciant sub tribulationum pondere, cum eos audiant, qui salutem omnium quaerebant, tot et tanta pertulisse patienter.\n\nPSALMUS XLV.\n\nDeus noster refugium et virtus. Ille qui est, Deus omnium potestate, noster autem voluntate et gratia, est nobis refugium, id est, et securitas. Et quia multa sunt refugia, quae non sunt tuta: ideo subjungit, Et virtus, virtuosum, inexpugnabile refugium. Sunt (Ex Augustino) quaedam relugia, ubi non est virtus, quo quisque cum fugerit, magis infirmatur, quam confirmatur. Cum fugis (verbi gratia) ad aliquem in seculo magnum, ut facias tibi potentem amicum, refugium videtur. Tanta tamen hujus seculi incerta sunt, et ita mala potentium quotidie crebrescunt, ut cum a(??) tale refugium confugeris, plus ibi timere incipias. Antea enim caussae tuae tantum timebas: cum ad talem refugeris, et de illo timebis. Multi enim cum ad talia refugia confugissent, cadentibus illis, ad quos confugerunt, et ipsi quaesiti sunt, quos nemo quaereret, nisi ad talia confugissent.","english":"In the second part he shows that the Church is founded in Christ, to whom the nations and kingdoms are subjected. In the third part God admonishes us to attend to the works of this Lord. The intention is that men should place the hope of their liberation in the coming of God, or that he should assure us concerning that coming itself and concerning the salvation of the Gentiles. The primitive Church sets itself before posterity in this psalm as an example of patience, namely, that they should not be broken down under the weight of tribulations, since they hear that those who sought the salvation of all endured so many and such great things patiently.\n\nPSALM XLV.\n\nOur God is a refuge and strength. He who is, God of all by power, but ours by will and grace, is a refuge for us, that is, both security and strength. And because there are many refuges that are not safe, therefore he adds, And strength—a strong, impregnable refuge. There are, as Augustine says, certain refuges where there is no strength, to which when anyone has fled, he is weakened rather than strengthened. When you flee, for example, to some great man in the world, so as to make him a powerful friend for yourself, it seems to be a refuge. Yet the uncertainties of this world are so great, and the evils of the powerful so daily increase, that when you have fled to such a refuge, you begin to fear more there. For before, you feared only for your own cause; when you have fled to such a man, you will also fear on his account. For many, when they had fled to such refuges, when those to whom they fled fell, were themselves sought out, whom no one would have sought, had they not fled to such refuges.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":568,"ref":"p568","source":"Non autem refugium nostrum est tale, sed refugium nostrum virtus est. Cum illuc confugerimus, tuti erimus. Et non tantum defendit nos ab inimicis, sed etiam est, adjutor noster, ut non solum non vincamus, sed ut alios vincere possimus: in tribulationibus, quoe invenerunt nos nimis. Quoniam tribularemur supra quam ferre posset fragilitas carnis (1. Cor. 10.), nisi juvaremur auxilio divinitatis. Aliud est invenire tribulationes, aliud a tribulationibus inveniri. Tribulationes invenimus, quando jam praemeditatas sustinemus. Ipsae vero inveniunt nos, quando inopinatos intercipiunt. Gravius autem feriunt tela, quae praevisa non sunt. Quia ergo martyres sancti tanta aliquando tormenta passi sunt, quanta nec cogitare ante potuerunt, nimis a tribulationibus inveniri se asserunt. Nimis est, quod cogitari, vel ferri non potest. Sed quoniam ab omnipotenti Deo auxilium et virtutem percipiunt, inter ipsa nimia tormenta invicti atque intrepidi persistentes dicunt:","english":"But our refuge is not of that kind; our refuge is power. When we flee to it, we shall be safe. And it not only defends us from our enemies, but is also our helper, so that we not only do not lose, but can even overcome others: in the tribulations that have come upon us exceedingly. For we would be afflicted beyond what the frailty of the flesh could bear (1 Cor 10), unless we were helped by the aid of the Godhead. It is one thing to find tribulations, another to be found by tribulations. We find tribulations when we endure them after forethought. But they find us when they overtake us unforeseen. Moreover, weapons strike more grievously when they have not been foreseen. Therefore, because the holy martyrs sometimes suffered such great torments as they could not even have thought of beforehand, they declare that they were found by tribulations exceedingly. That is exceedingly which cannot be thought of or borne. But because they receive help and power from almighty God, while they persist unconquered and undaunted amid those exceedingly great torments, they say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":569,"ref":"p569","source":"Propterea non timebimus, dum tutbabitur terra, et transferentur montes in cor maris. Paulo ante soliciti, et subito securi ex tribulationibus nimiis [Ant. nimis ], in magna tranquillitate positi. Nihil timere, magna tranquillitas est in mente. Turbetur terra, turbetur mare, turbentur omnia elementa: Dei servus intrepidus manet. Mare autem (Ex Augustino) significat hoc seculum, in cujus maris comparatione, tanquam terra videbatur gens Judaeorum. Non enim Idololatriae amaritudine tegebatur, sed erat tanquam arida, ipsa amaritudine Gentium tanquam mari circumdata. Futurum erat, ut turbaretur terra, idest (??)illa ipsa gens Judaea, et transferrentur montes in cor maris (Isai. 2.). Et primo ipse mons magnus paratus in cacumine montium. Deseruit enim gentem Judaeorum, et factus est in gentibus, translatus de terra ad mare, transferentibus Apostolis, quibus dixerat: Si habueritis fidem in vobis tanquam granum synapis, dicetis monti huic, Toltere et mittere in mare, et fiet (Matth. 17.). Id est, per vestram fidelissimam praedicationem fiet ut mons iste, hoc est, ut ego ipse glorificer in Gentibus, agnoscar in Gentibus, praedicer in Gentibus: et fiat quod de me praedictum est. Populus quem non cognovi, servivit mihi (Psal. 17.). Quando autem et illi montes translati sunt, et hoc indicet nobis Scriptura Dei.","english":"Therefore we shall not fear, while the earth is troubled, and the mountains are carried into the heart of the sea. A little before, anxious, and suddenly secure out of excessive tribulations, placed in great tranquility. To fear nothing is great tranquility in the mind. Let the earth be troubled, let the sea be troubled, let all the elements be troubled: the servant of God remains undaunted. But the sea (according to Augustine) signifies this age, in comparison with which sea the race of the Jews seemed like dry land. For it was not covered by the bitterness of idolatry, but was like dry ground, itself surrounded by the bitterness of the Gentiles as by a sea. It was to come about that the earth would be troubled, that is, that very race of Judaea, and that the mountains would be carried into the heart of the sea (Isa. 2). And first that great mountain itself, prepared on the summit of the mountains. For he abandoned the race of the Jews, and was made among the Gentiles, transferred from the earth to the sea, by the Apostles who carried him, to whom he had said: If you have faith in you as a grain of mustard seed, you shall say to this mountain, Be lifted up and cast into the sea, and it shall be done (Matt. 17). That is, through your most faithful preaching it shall come about that this mountain, that is, that I myself be glorified among the Gentiles, be acknowledged among the Gentiles, be preached among the Gentiles: and that there be done what was foretold concerning me. The people whom I did not know served me (Ps. 17). But when those mountains also were transferred, let the Scripture of God show us this.","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":570,"ref":"p570","source":"Quando Apostolus praedicabat, Judaei respuerunt verbum, et ait Apostolus Paulus: Ad vos missi eramus: sed quia respuistis verbum Dei, imus ad Gentes (Act. 13.). Sic translati sunt montes in corde maris. Vere autem Gentes crediderunt montibus, ut in corde maris essent montes illi, non sicut Judaei, de quibus dictum est, Populus hic labiis me honorat, cor autem eorum longe est a me (Isai. 26.). Hoc enim in novo Testamento promittit Dominus per Prophetam, dicens, Dabo leges meas in cordibus eorum (Jerem. 31.). Hae leges, haec praecepta per Apostolos a indita omnium Gentium fidei et credulitati, montes dicti sunt translati, a montibus in corde maris. Tunc non timebimus nos qui compuncti sumus corde, ne fieremus de numero reproborum Judaeorum, tamquam ramorum fractorum. Crediderunt enim et accesserunt Apostolis. Timeant ergo illi, quos deserunt montes. Nos a montibus non recessimus: et quando translati sunt in corde maris, sequu(??)i sumus.","english":"When the Apostle was preaching, the Jews rejected the word, and the Apostle Paul said: We had been sent to you; but because you have rejected the word of God, we go to the Gentiles (Acts 13). Thus the mountains were carried into the heart of the sea. But truly the Gentiles believed the mountains, so that those mountains might be in the heart of the sea—not like the Jews, of whom it was said, This people honors me with their lips, but their heart is far from me (Isaiah 26). For this the Lord promises in the New Testament through the Prophet, saying, I will give my laws in their hearts (Jeremiah 31). These laws, these precepts, implanted through the Apostles into the faith and belief of all the Gentiles, are called mountains carried, from the mountains into the heart of the sea. Then we shall not fear—we who have been pricked in heart—lest we become of the number of the reprobate Jews, as of broken branches. For they believed and drew near to the Apostles. Let those therefore fear whom the mountains desert. We have not withdrawn from the mountains; and when they were carried into the heart of the sea, we followed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":571,"ref":"p571","source":"Quid jam (Ex eodem) sequitur ex eo, quod translati sunt montes in corde maris? Attendite et videte veritatem. Haec enim quando dicebantur, obscura erant, quia nondum contigerant: nunc autem quis jam non facta cognoscat? Liber sit tibi pagina divi - na, ut haec audias. Liber sit tibi orbis terrarum, ut haec videas. In istis codicibus ea non legunt, nisi qui literas norunt. In toto mundo legant et idiotae. Quid ergo factum est, dum translati sunt montes in corde maris? [Vers. 4.]. Sonuerunt, et turbatoe sunt aquoe eorum. Quando praedicabatur Evangelium [Subaud. dixerunt]: Quid est hoc? Peregrinorum daemoniorum videtur iste annuntiator esse. Hoc Athenienses (Act. 17.). Ephesii autem quo tumultu occidere Apostolos voluerunt, quando in theatro pro Diana sua tantum strepitum fecerunt, ut clamarent. Magna Diana Ephesiorum (Act. 19.). Inter quos fluctus et sonitus maris non timebant, qui ad refugium illud confugerant. Denique Apostolus Paulus volebat intrare in theatrum, et a discipulis revocatus est: quia necessarium erat adhuc in carne manere propter ipsos (Philip. 1.). sed tamen sonuerunt et turbatoe sunt aquoe eorum. Conturbati sunt montes in fortitudine ejus. Cujus? Numquidnam maris. an potius Dei, de quo dictum est, Refugium et virtus, adjutor in tribulationibus, quae invenerunt nos nimis? Turbati sunt enim montes, idest, potentes hujus saeculi.","english":"What now follows from this—that the mountains were transferred into the heart of the sea? Attend and see the truth. For when these things were being spoken, they were obscure, because they had not yet come to pass; but now who does not recognize that they have been done? Let the divine page be open to you, so that you may hear these things. Let the circle of the whole world be open to you, so that you may see these things. In those codices, only those who know their letters read these things. In the whole world, even the unlettered read them. What then was done, when the mountains were transferred into the heart of the sea? [Verse 4.] They sounded, and their waters were troubled. When the Gospel was being preached, they said: What is this? This man seems to be a proclaimer of foreign gods. So the Athenians did (Acts 17). But with what uproar the Ephesians wished to kill the Apostles, when in the theater they raised such a clamor for their Diana that they cried out: Great is Diana of the Ephesians (Acts 19). Amid those waves and the roaring of the sea, those who had fled to that refuge were not afraid. Finally, the Apostle Paul wished to enter the theater, and was held back by the disciples, because it was still necessary for him to remain in the flesh on their account (Philippians 1). But nevertheless they sounded and their waters were troubled. The mountains were troubled by his strength. By whose? Was it the sea's, or rather God's, of whom it is said: A refuge and strength, a helper in tribulations that have come upon us exceedingly? For the mountains were troubled, that is, the powerful of this world.","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":572,"ref":"p572","source":"Alii enim sunt montes Dei, alii sunt montes saeculi. Quibus caput est diabolus, montes saeculi: montes Dei, quibus caput est Christus. Sed per istos montes turbati sunt illi montes. Time dederunt leges contra Christianos, quando turbati sunt montes. Sonantibus flucubus et montes turbati sunt, et factus est terrae motus magnus (Matth. 28.) commo(??)is aqu(??)s. Sed cui haec? Civitati illi fundatae supra petram (Matth. 7.). Sonent aquae, turbentur montes annuntiato Evangelio. Quid tu, civitas Dei? Audi quod sequitur:\n\nFluminis impetus loetificat civitatem Dei. Cum (??) turbantur montes (Ex August.), cum saevit mare, non deserit Deus civitatem suam per impetus fluminis. Qui sunt isti impetus fluminis? Inundatio illa Spiritus sancti, de qua Dominus dicebat: Qui sitit, veniat et bibat. Qui credit in me, flumina aquae vivas fluent de ventre ejus (Joan. 7.). Ergo haec flumina fluebant de ventre Petri, Pauli, Joannis, aliorum Apostolorum, aliorum Evangelistarum fidelium. Haec flumina cum fluerent ab uno flumine, multi impetus fluminis laetificabant civitatem Dei. Nam ut noveritis hoc de Spiritu sancto dictum, in eodem Evangelio consequenter Evangelista dicit: Hoc autem dicebat de Spiritu sancio (Joan. 7.), quem accepturi erant hi qui in eum erant credituri. Spiritus autem nondum erat datus, quia Jesus nondum erat clarificatus. Glorificato Jesu post resurrectionem (Marc.","english":"For there are some mountains of God, and there are other mountains of the world. The mountains of the world are those whose head is the devil; the mountains of God are those whose head is Christ. But through these mountains those mountains were troubled. They gave laws against the Christians when the mountains were troubled. With the waves sounding, the mountains also were troubled, and there was a great earthquake, the waters being stirred. But for whom are these things? For that city founded upon the rock. Let the waters sound, let the mountains be troubled when the Gospel is proclaimed. What of you, city of God? Hear what follows:\n\nThe rush of a river gladdens the city of God. When the mountains are troubled, when the sea rages, God does not forsake his city through the rush of the river. What is this rush of the river? That flooding of the Holy Spirit, of which the Lord was saying: Let him who thirsts come and drink. Whoever believes in me, rivers of living water shall flow from his belly. Therefore these rivers were flowing from the belly of Peter, of Paul, of John, of the other Apostles, of the other Evangelists, of the faithful. When these rivers were flowing from one river, many rushes of the river were gladdening the city of God. For that you may know this was said of the Holy Spirit, the Evangelist says consequently in the same Gospel: But this he was saying of the Holy Spirit, whom those who were to believe in him were about to receive. But the Spirit was not yet given, because Jesus was not yet glorified. Jesus having been glorified after the resurrection,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":573,"ref":"p573","source":"16.): glorificato post ascensionem die Pentecostes venit Spiritus sanctus, implevit credentes, loquuti sunt linguis (Act. 2.): praedicare Evangelium coeperunt Gentibus (Matth. 28.). Hinc civitas Dei laetificabatur, dum mare turbaretur sonitu aquarum suarum, dum montes turbarentur, quaerentes quid agerent, quomodo novam doctrinam pellerent, quomodo genus Christianorum de terra eradicarent. Contra quem? Contra fluminis impetus laetiticantes civitatem Dei.\n\nEt sequitur: Sanctificavit tabernaculum suum Altissimus. Si ergo sequitur sanc(??)ificationis nomen, manifestum est fluminis illos impetus de Spiritu sancto intelligendos, quo sanctificatur omnis pia anima cre– dens in Christum, ut fiat civitas Dei. Unum flumen unus(??) spiritus est, qui in septem cornua dividitur, quae sum spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis, et spiritus timoris Domini (Isai. 11.). Ideo Spiritus sanctus dicitur flumen: quia concupiscentias et ardores carnis extinguit. Impetuosum autem, quia nemo ei resistit. Ecclesia dicitur civitas, vel propter concordiam habitantium, vel propter munitionem virtutum, vel quia legem habet et regem. Hanc intantnm laetificat spiritus, ut glorielnr etiam in tribulationibus (Ephes. A.). Dicitur et tabernaculum (Rom. 5.), quia in ea Domino militatur. Et hoc tabernaculum sanctificatur per spiritum.","english":"After he was glorified following his ascension on the day of Pentecost, the Holy Spirit came and filled the believers, and they spoke in tongues (Acts 2); they began to preach the Gospel to the Gentiles (Matt. 28). Hence the city of God was made glad, while the sea was thrown into turmoil by the sound of its waters, while the mountains were thrown into turmoil, asking what they should do, how they might drive out the new teaching, how they might uproot the race of Christians from the earth. Against whom? Against the rushing of the river that makes glad the city of God.\n\nAnd it follows: The Most High has sanctified his tabernacle. If, then, the word \"sanctification\" follows, it is manifest that those rushings of the river are to be understood of the Holy Spirit, by whom every devout soul that believes in Christ is sanctified, so as to become the city of God. The one river is the one Spirit, who is divided into seven horns, which are 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 (Isa. 11). Therefore the Holy Spirit is called a river: because he extinguishes the desires and ardors of the flesh. But he is called rushing, because no one resists him. The Church is called a city, either because of the concord of those who dwell in it, or because of the fortification of the virtues, or because it has a law and a king. The Spirit makes it glad to such a degree that it even glories in tribulations (Eph. 4). It is also called a tabernacle (Rom. 5), because in it service is rendered to the Lord. And this tabernacle is sanctified through the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":574,"ref":"p574","source":"Omnis enim qui habet Spiritum sanctum, sanctus est: et qui hunc non habet, sanctus esse non valet. Non solum laetificat et sanctificat Deus Ecclesiam suam, sed etiam in medio ejus esi, ne moveatur de bono ad malum. Et hoc est quod subdit:\n\nDe(??)s in medio ejus non commovebitur. Ergo (Ex Augustino) ambitur loco Deus? Et lata sunt quae circumdant, in angusto est qui circumdatur. Absit: nihil tale cogitetis de Deo, qui nullo capitur loco: cui sedes est conscientia piorum. Et ita sedes Dei est in cordibus hominum, ut si homo ceciderit a Deo, Deus in se maneat: non quasi cadat, non inveniendo ubi sit. Magis enim te sublevat, ut in illo sis, a quando incumbit: ut si se subduxerit, cadas tu. Tu te si subduxeris, non cadet ille. Quid ergo est, Deus in medio ejus? Hoc significat quod aequus est omnibus Deus, et personam non accipit. Quomodo enim illud quod in medio est, paria habet spatia ad omnes flues: ita Deus in medio esse dicitur, aequaliter omnibus consulens. In medio est, idest, in communi: quia omnibus aequaliter propositus est. Vel ideo, quia est columna, quae sustentat omnes partes domus. Et non solum sustentat ne corruat, sed etiam Adjuvabit eam Deus ad bene operandum: mane, idest, in principio conversionis, diluculo, hoc est, illuminatione Spiritus sancti. Mane dicitur proprie ante lucem. Diluculum est, quando primo oritur dies.","english":"For everyone who has the Holy Spirit is holy, and whoever does not have him cannot be holy. God not only gladdens and sanctifies his Church, but is also in the midst of her, lest she be moved from good to evil. And this is what he adds:\n\nGod in the midst of her shall not be moved. So then (from Augustine) is God enclosed by a place? Even broad things surround, and what is surrounded is in a narrow space. Far be it: let you think no such thing of God, who is contained by no place, whose seat is the conscience of the pious. And so the seat of God is in the hearts of men in such a way that, if a man falls away from God, God remains in himself—not as though he falls, not finding where he may be. For rather he lifts you up, so that you may be in him, since he presses upon you; so that if he withdraws himself, you fall. If you withdraw yourself, he will not fall. What then is this, God in the midst of her? This signifies that God is fair to all and does not accept persons. For just as that which is in the middle has equal spaces to all streams, so God is said to be in the midst, caring equally for all. He is in the midst, that is, in the common, because he is set equally before all. Or for this reason, because he is the column that sustains all parts of the house. And he not only sustains it lest it collapse, but also God will help her to do good: in the morning, that is, at the beginning of conversion; at daybreak, that is, in the illumination of the Holy Spirit. Morning is properly said before the light. Daybreak is when the day first rises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":575,"ref":"p575","source":"Quando pro peccatis quae fecimus, ad poenitentiam sive ad conversionem properamus: relictis tenebris ad lucem propinquamus: hoc est mane nostrum. Sed post mane, fit diluculum: quia per initium conversionis venitur ad originem et lumen virtutis. Sed quia hoc non fit viribus nostris, sed divino adjutorio, recte uunc dicitur: Adjuvabit eam Deus mane diluculo. Et non solum Ecclesia firma est, quia Deus in medio ejus est: sed per ejus praedicationem venerunt alii ad conversionem. Unde et subditur:\n\nConturbatoe sunt gentes. Bona conturbatione ad poenitentiam, et inclinata sunt regna. Et principes vel regiones humiliati. Juxta quod scriptum est: Et adorabunt eum omnes reges, omnes gentes servient ei (Psal. 7(??).). Et unde hoc contigit? sequitur et dicit: Dedit vocem, idest, praedicationem suam, et mota est terra, idest, terreni ad conversionem. Haec est illa vox de qua idem Psalmista alibi dicit: Vox Domini in virtute: vox Domini in magnificentia (Psal. 28.). Hanc vocem dedit per apostolos, et mota est terra de infidelitate ad fidem, de vitiis ad virtutes, de diabolo ad Deum. Quis est qui dedit vocem suam? Dicant Apostoli, dicat Ecclesia, dicat populus innovatus:","english":"When, for the sins we have committed, we hasten to repentance or to conversion, then, leaving the darkness behind, we draw near to the light: this is our morning. But after the morning comes the dawn, because through the beginning of conversion one arrives at the origin and light of virtue. But because this is not done by our own strength, but by divine help, it is rightly said here: God will help her at early dawn. And the Church is not only firm because God is in her midst, but through her preaching others have come to conversion. Hence it is also added:\n\nThe nations are thrown into confusion. With a good confusion, unto repentance, and kingdoms are brought low. And princes or regions are humbled. According to what is written: And all kings shall adore him, all nations shall serve him. And how did this come about? It follows and says: He gave his voice, that is, his preaching, and the earth was moved, that is, earthly people were moved to conversion. This is that voice of which the same Psalmist says elsewhere: The voice of the Lord is in power: the voice of the Lord is in magnificence. This voice he gave through the apostles, and the earth was moved from unbelief to faith, from vices to virtues, from the devil to God. Who is it that gave his voice? Let the apostles say, let the Church say, let the renewed people say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":576,"ref":"p576","source":"Dominus virtutum nobiscum: susceptor noster Deus Jacob. Quis non movetur hac voce? Quis non cuniremiscit gaudio? Quis non de tanta gratia miratur? Dominus virtutum, Dominus angelorum, ipse est no– biscum in carne. Susceptus est a nobis, et suscepit nos. Accepit nostram humanitatem, suscepit nos in suam divinitatem (Philip. 2.). Factus est particeps nostrae mortalitatis, ut nos faceret participes suae immortalitatis (Rom. 8.). Dicant ergo Christiani quod non possunt dicere Judaei, aut Pagani, aut Haeretici: Dominus virtutum nobiscum. Hoc et ipse promiserat per Prophetam suum, dicens: Et inhabitabo et inambulabo in eis, et ero illorum Deus, et tpsi mihi populus (Jerem. 31.). Hinc ipsa veritas Discipulis suis ait: Ecce ego vobiscum sum usque ad consummationem saeculi (Matth. 28.). Ipse Dominus virtutum, et Deus Jacob, ipse dat virtutes eis qui spiritualiler sunt Jacob, idest, qui luctantur cum carne, et qui vitia supplantant. Jacob enim dicitur supplantator. Et quia admirabilis et salubris esi ista gratia, omnes invitando et admonendo subjungit:","english":"The Lord of hosts is with us: the God of Jacob is our support. Who is not moved by this voice? Who does not mingle it with joy? Who does not marvel at such great grace? The Lord of hosts, the Lord of the angels, himself is with us in the flesh. He was received by us, and he received us. He took up our humanity, he received us into his divinity (Phil. 2). He became a partaker of our mortality, that he might make us partakers of his immortality (Rom. 8). Let Christians therefore say what Jews, or pagans, or heretics cannot say: The Lord of hosts is with us. This he himself had also promised through his prophet, saying: And I will dwell in them and walk among them, and I will be their God, and they shall be my people (Jer. 31). Hence the Truth himself said to his disciples: Behold, I am with you even to the consummation of the age (Matt. 28). He himself, the Lord of hosts and the God of Jacob, himself gives virtues to those who are spiritually Jacob, that is, who wrestle with the flesh, and who supplant vices. For Jacob is called the supplanter. And because this grace is admirable and salutary, by inviting and admonishing all, he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":577,"ref":"p577","source":"Venite, et videte, idest, credite, et intelligite opera Domini, quae operatus est propter nos. Eamus, inquit Ecclesia, obliviscamur ea quae retro sunt. Transeamus de terrenis ad spiritualia: et oculis cordis videamus quoe posuit prodigia, idest, in signum. Prodigia enim dicuntur, in quibus aliud significatur quam videtur: super terram, idest, super terrenos. Quae sunt illa?\n\nAuferens bella usque ad finem terroe. Pacem enim fecit inter Deum, et hominem: et idololatriam, et cultum veteris legis abstulit, per que discordabant Judaei et Gentes, et fecit utrumque unum (Coloss. 1.). Et illa pax Dei ad homines non fuit in una sola terra, sed usque ad fines terrae. A solis enim ortu usque ad occasum laudabile nomen Domini (Psal. 121.). Aufert etiam in nobis Dominus bella, quando exiinguil repugnantia vitia. Unde et subditur: Arcum conteret, et confringet arma, et scuta comburet igni. Arcum (Ex Augustino), arma, scuta, ignis. Arcus, est insidiae. Arma, publica impugnatio: scutum, vana praesumtionis protectio. Ignis quo ista comburuntur, est ille de quo Dominus ait: Ignem veni m(??)ttere in terram (Luc. 12.). Et de quo igne dicit in psalmo: Non est qui se abscondat a calore ejus (Psal. 18.). Fervente igne isto, nulla in nobis impietatis arma remanebunt. Necesse est ut omnia confringantur, conterantur, comburantur.","english":"Come and see, that is, believe and understand the works of the Lord, which he has worked for our sake. Let us go, says the Church, let us forget the things that are behind. Let us pass over from earthly things to spiritual things, and with the eyes of the heart let us see the wonders he has set, that is, as a sign. For those things are called wonders in which something other than what is seen is signified: upon the earth, that is, upon earthly men. What are those things?\n\nTaking away wars even to the end of the earth. For he has made peace between God and man, and he has taken away idolatry and the worship of the old law, through which Jews and Gentiles were at variance, and he has made both one (Colossians 1). And that peace of God toward men was not in one land only, but even to the ends of the earth. For from the rising of the sun even to its setting the name of the Lord is worthy of praise (Psalm 121). The Lord also takes away wars in us, when he destroys the vices that fight against us. Hence it is added: He shall break the bow, and shatter weapons, and burn shields with fire. The bow (according to Augustine), the weapons, the shields, the fire. The bow is plots. The weapons are open assault: the shield, the protection of vain presumption. The fire by which these are burned is that of which the Lord says: I have come to cast fire upon the earth (Luke 12). And of which fire he says in the psalm: There is none who can hide himself from its heat (Psalm 18). With this fire burning, no weapons of impiety will remain in us. It is necessary that all things be shattered, broken, and burned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":578,"ref":"p578","source":"Remaneas inermis, nullum habens adjutorium tuum, et quo magis infirmus es, nulla tua arma habens, tanto magis te suscipit, de quo dictum est: Susceptor noster Deus Jacob. Valebas enim quasi per te: conturbaris in te. Perde arma quibus praesumebas. Adi Dominum, dicentem: Sufficit tibi gratia mea. Dic et tu: Quando infirmor, tunc potens sum, Apostoli vox est (2. Cor. 12.). Omnia arma perdiderat tamquam fortitudinis suae, qui dicebat: Ego autem non gloriabor, nisi in infirmitatibus meis (Ibidem.). Quando autem Dominus suscipit, numquid inermes dimittit? Armat nos, sed iliis armis Evangeliasticae veritatis, continentiae et salutis, fidei, spei, caritatis (2. Cor. 10.). Haec arma habemus, sed non a nobis. Arma autem quae a nobis habuimus, arserunt: sed tamen igne ilio sancto accensi sumus. Prius invitati sumus ad videnda opera Domini. Jam ipse Dominus nos invitat ad videndum se, dicens:","english":"Remain unarmed, having no help of your own, and the more infirm you are, having no weapons of your own, the more does he receive you, of whom it is said: Our protector is the God of Jacob. For you were strong, as it were, through yourself; you are thrown into confusion in yourself. Lose the weapons in which you presumed. Go to the Lord, who says: My grace is sufficient for you. Say also you: When I am weak, then I am strong—it is the voice of the Apostle (2 Cor 12). He had lost all the weapons of his own strength, who said: But I will glory in nothing except in my infirmities (ibid.). But when the Lord receives us, does he leave us unarmed? He arms us, but with those weapons of evangelical truth, of continence and salvation, of faith, hope, and charity (2 Cor 10). These weapons we have, but not from ourselves. But the weapons which we had from ourselves have burned; yet by that holy fire we have been set ablaze. First we were invited to see the works of the Lord. Now the Lord himself invites us to see himself, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":579,"ref":"p579","source":"Vacate, et videte, quoniam ego sum Deus. Vidistis opera mea. Jam praeparate vos ad videndum artificem ipsum. Et ut ad hoc idonei sitis: Cessate a terrenis: vacuate vos a malis. Nullus tumultus in mente sit. Omnia sint pacata, omnia mundata. Beati enim mundo corde, quoniam ipsi Deum videbunt (Matth. 5.). Ad hoc jam relinquimus impedimenta mundi et curas saeculi, atque ad monasteri(??) accessimus secretum: ut liberius vacare possimus Deo, non his rebus, (??)231 quibus noster delectetur adversarius. Certum est emm, quod quando ociosi et negligentes sumus, quando caelestibus desideriis animum non attollimus, quando ab amore Dei refrigescimus, quando diem expendimus in fabulis, in cogitationibus pravis: magis tunc vacamus diabolo, quam Deo. Hoc significat, quod scriptum est: Viderunt eam hostes, et deriserunt sabbata ejus (Thren. (??).). Sabbatum requies dicitur. Et sabbata nostra hostes derident, quando nos maligni spiritus otiositatibus et vanitatibus vacare vident. Illud ergo babere studeamus, quod in nobis maxime Dominus desiderat, id est, mentem ab omni malitia liberam et devitatis his quibus Spiritus sanctus offenditur, humilitati, quieti, caritati operam demus; ut impleatur a nobis, quod dicitur: Vacate et videte quoniam ego sum Deus. Sic enim Deum videre merebimur, si prius ab illicitis cessare, et mente tranquilli esse studeamus.","english":"Be still, and see that I am God. You have seen my works. Now prepare yourselves to see the craftsman himself. And so that you may be fit for this: cease from earthly things; empty yourselves of evils. Let there be no turmoil in the mind. Let all things be peaceful, all things clean. For blessed are the clean of heart, for they shall see God (Matt. 5). For this we now leave behind the entanglements of the world and the cares of the age, and have come to the secret of the monastery: so that we may be free more freely for God, not for those things in which our adversary takes delight. For it is certain that when we are idle and negligent, when we do not lift up the mind to heavenly desires, when we grow cold in the love of God, when we spend the day in idle talk, in wicked thoughts: then we are free for the devil rather than for God. This is what is meant by what is written: Her enemies saw her, and mocked her sabbaths (Lam.). Sabbath means rest. And our enemies mock our sabbaths when the evil spirits see us free for idleness and vanities. Let us therefore strive to have that which the Lord most desires in us, that is, a mind free from all malice; and having avoided those things by which the Holy Spirit is offended, let us give our attention to humility, quiet, and charity; so that what is said may be fulfilled by us: Be still and see that I am God. For thus we shall deserve to see God, if we first strive to cease from unlawful things and to be tranquil in mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":580,"ref":"p580","source":"Paulo ante (Ex Augustino) dixeram, terrae nomine significari gentem Judaeorum. Maris nomine caeteras gentes. Translati sunt montes in corde maris. Conturbatae sunt gentes, inclinata sunt regna, dedit vocem suam Altissimus, et mota est terra. Dominus virtutum nobiscum, susceptor Deus Jacob. Farta sunt miracula in gentibus, impletur fides in gentibus, ardent arma praesumptionis humanae, vacatur in tranquillitate cordis, ut cognoscatur Deus auctor omnium munerum suorum. Et post ipsorum clarificationem nunquid deserit et plebem Judaeorum? De qua dicit Apostolus: Dico enim vobis, ut non sitis vobis sapientes: quia caecitas ex parte in Israel facta est, donec plenitudo gentium intraret, id est, montes huc transferrentur, ut nubes hic pluerent, hic Dominus tonitruo suo regna inclinaret, donec plenitudo Gentium intraret. Et quid postea? Et sic omnis Israel salvus fieret. Ideo et hic ipsum ordinem servans, Exaltabor, inquit, in gentibus et exaltabor in terra. Id est, in mari, et in terra: ut jam omnes dica(??), quod sequitur:","english":"A little earlier (following Augustine) I had said that by the name \"earth\" the people of the Jews is signified, and by the name \"sea\" the other nations. The mountains have been transferred into the heart of the sea. The nations are troubled, the kingdoms are brought low, the Most High has given forth his voice, and the earth is shaken. The Lord of hosts is with us, the God of Jacob is our protector. Marvels have been wrought among the nations, faith is being fulfilled among the nations, the weapons of human presumption burn, and there is leisure in the tranquility of the heart, so that God may be known as the author of all his gifts. And after their glorification, does he then abandon even the people of the Jews? Concerning which the Apostle says: For I say to you, that you should not be wise in your own conceits: because blindness in part has happened in Israel, until the fullness of the nations should come in, that is, until the mountains should be transferred hither, so that the clouds should rain here, here the Lord by his thunder should bring down kingdoms, until the fullness of the nations should come in. And what afterwards? And so all Israel should be saved. Therefore here too, keeping that same order, he says: I will be exalted among the nations, and I will be exalted in the earth. That is, in the sea and in the earth: so that now all may say what follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":581,"ref":"p581","source":"Dominus virtutum nobiscum, susceptor noster Deus Jacob. Dominus Deus noster fidem in qua vivimus, et ex qua vivimus, per libros suos, Scripturassuas multipliciter nobis varieque diffudit. Sacramenta quidem verborum varians, fidem tamen unam commendans. Una enim eademque resideo multis modis dicitur, non ut modo ipso dicendi propter fastidium varietur, sed propter concordiam una teneatur. Itaque in hoc psalmo, quem cantatum audivimus, cui a cantando respondimus, ea sumus dicturi, quae nostis. Et tamen fortassis aliquam adjuvante et donante Deo suavitatem allaturi sumus vobis, quando ea, quae alibi et alibi noveratis, etiam commoniti ruminalis. Nam et in ipsa ruminatione, in qua significat Deus munda animalia, hoc voluit insinuare, quia omnis homo, qui audit, sic debet in cor mittere, ut non piger sit ea cogitare: ut quando audit, similis sit manducanti. Cum autem audita in memoriam revocat, et cogitatione dulcissima recolit: fiat similis ruminanti. Alio vero modo eadem dicuntur, et faciunt nos dulciter cogitare, quae novimus: et eadem ipsa libenter audire: quia modus dicendi variatur, et res antiqua ipso modo dicendi renovatur.","english":"The Lord of hosts is with us, our protector is the God of Jacob. The Lord our God has spread abroad his faith, the faith in which we live and from which we live, through his books, his Scriptures, in many ways and variously for us. He varies indeed the sacraments of words, yet commends one faith. For one and the same thing is said in many ways, not so that the manner of speaking itself should be varied on account of distaste, but so that on account of concord it may be held as one. And so in this psalm, which we have heard sung, to which we have responded by singing, we are about to say those things which you know. And yet perhaps, with God helping and giving, we shall bring you some sweetness, when we are reminded to ruminate even those things which you had known here and there. For even in that very rumination, in which God signifies the clean animals, he wished to suggest this: that every man who hears ought so to put it into his heart that he not be sluggish in thinking on it, so that when he hears he may be like one eating. But when he recalls what he has heard into memory and recollects it with most sweet thought, he becomes like one ruminating. In another way, however, the same things are said, and they make us think sweetly on what we know and gladly hear those same things, because the manner of speaking is varied, and the ancient matter is renewed by that very manner of speaking.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":582,"ref":"p582","source":"TITULUS PSALMI XLVI.\n\nTitulus psalmi sic habet: In finem, pro filiis Chore, psalmus ipsi David. Psalmus iste convenit David prophetae, qui hic loquitur in persona Apostolorum. Psalmus dico propositus filiis Chore, directis per hoc in finem. Materia est Christus ascendens. Vel materia sunt Gentes conversae scilicet ipsi filii Chore, qui sunt filii Christi. In prima parte monet nos omnes ad laudem Del. In secunda describit regnum Christi per ascensionem ejus, Intendit autem invitare ad laudes Dei. Pro filiis Chore psalmus cantatur. Ergo pro Christianis cantatus est. Audiamus enim tanquam filii sponsi illius, quem pueri insensati in Calvariae loco crucifixerunt (Joan. 19.). Illi vero meruerunt a best(??)s devorari: nos ab angelis coronari. Agnoscimus enim humilitatem Domini nostri, et non de il(??)a erubescimus. Non erubescimus de illo appellato mystice calvo, propter calvariae locum. Ipsa enim crux, in qua illi insultatum est, non per– misit calvam esse frontem nostram, quam suo signo signavit. Denique, at noveritis, quia nobis dicuntur haec, videte quid dicitur.","english":"THE TITLE OF PSALM 46.\n\nThe title of the psalm reads thus: Unto the end, for the sons of Korah, a psalm for David himself. This psalm suits David the prophet, who here speaks in the person of the Apostles. A psalm, I say, set forth for the sons of Korah, who are directed by this means unto the end. The subject matter is Christ ascending. Or the subject matter is the converted Gentiles, namely the sons of Korah themselves, who are the sons of Christ. In the first part he admonishes us all to the praise of God. In the second he describes the kingdom of Christ through his ascension. His aim, moreover, is to invite us to the praises of God. The psalm is sung for the sons of Korah. Therefore it has been sung for Christians. For let us hear as sons of that bridegroom whom the senseless boys crucified at the place of Calvary (John 19). But they deserved to be devoured by beasts; we to be crowned by angels. For we acknowledge the humility of our Lord, and we are not ashamed of it. We are not ashamed of him who was mystically called bald, on account of the place of Calvary. For the cross itself, on which he was insulted, did not permit our forehead to be bald, which he signed with his own sign. Finally, that you may know that these things are said to us, see what is said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":583,"ref":"p583","source":"PSALMUS XLVI.\n\nOmnes gentes plaudite manibus. Nunquid populus Judaeorum omnes gentes erant (Ex Augustino)? sed caecitas ex parte in Israel facta est, ut pueri insensati clamarent, Calve, Calve (4. Reg. 2.): atque ita Dominus crucifigeretur in Calvariae loco, et sanguine suo fuso redimeret, et impleretur quod ait Apostolus: Caecitas ex parte contingit in Israel, donec plenitudo gentium intraret (Rom. 11.): insultent ergo vani, et hebetes, et insensati: et dicant, Calve, Calve. Vos autem sanguine illo redempti (1. Petr. 1.), qui fusus est in Calvariae loco; Omnes gentes plaudite manibus, pervenisse ad vos gratiam. Quid est Plaudite? Gaudete. Sed quare manibus? Quia bonis operibus. Si tantum voce, non bene: quia pigrae sunt manos. Si tantum manibus, nec hoc bene, quia mula est lingua. Concordent manus et lingua. Illa confiteatur, illae operentur. Jubilate Deo, id est, tantam laudem Dei mente concipite, quae non possit exprimi voce: et ita quod jubilatio illa sit in voce exaltationis. Id est, non solum Deum laudate corde, sed etiam exultanli voce. Illum aliis annuntiate. Et subjungit caussam quare laudandus sit, dicens:","english":"PSALM 46.\n\nO all you nations, clap your hands. Were all the nations the people of the Jews (as Augustine says)? But blindness in part came upon Israel, so that foolish children cried out, \"Bald head, bald head\" (2 Kings 2), and so the Lord was crucified in the place of the Skull, and by shedding his blood redeemed us, and what the Apostle says was fulfilled: Blindness in part has come upon Israel, until the fullness of the Gentiles should enter in (Rom 11). So let the vain, the dull, and the foolish mock, and say, \"Bald head, bald head.\" But you who were redeemed by that blood (1 Pet 1), which was shed in the place of the Skull: O all you nations, clap your hands, because grace has come to you. What does \"clap your hands\" mean? Rejoice. But why with the hands? Because with good works. If only with the voice, not well—because the hands are idle. If only with the hands, neither is this well—because the tongue is mute. Let hands and tongue agree. Let the tongue confess, let the hands act. Rejoice unto God, that is, conceive in your mind such great praise of God as cannot be expressed by the voice, and so let that jubilation be in a voice of exultation. That is, not only praise God in your heart, but also with an exulting voice. Announce him to others. And he adds the reason why he is to be praised, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":584,"ref":"p584","source":"Quoniam Dominus, quia dominatur omni crea– turae: excelsus, quia potens et efficax suae voluntatis. Et ne in ejus bonitate confidatis si mala feceritis, quia ipse est terribilis futurus judex: puniet impios, et rex quia suos spiritualiter regit per potentiam. Magnus super omnem terram: quia nulla pars est terrae, ubi ipse non dominetur. Ille qui videbatur parvus et despectus, factus est terribilis et excelsus: et qui erat tantum in regno Judaeorum, jam regnat super omnem terram. Non illi sufficit unam tantum gentem habere sub se: ideo tantum pretium ex latere dedit, ut emeret orbem terrarum. Ideo voce praedicatorum subditur:\n\nSubjecit populos, id est, Judaeos, nobis, et gentes sub pedibus nostris. Ideo dicit, Sub pedibus, ut omnimodam subditorum humilitatem intelligamus. Sic enim Dominus ordinavit Ecclesiam, ut alios vellet esse praelatos, alios subditos. Unde et in alio psalmo dicunt subjecti: Posuisti homines super capita nostra (Psal. 65.). Pradatorum officium est praedicare, monere, corrigere, et in Ecclesiis Christi vices tenere (1. Tim. 3.). Subjectorum officium est audire, obedire, omnem subjectionem praelatis suis tamquam ipsi Domino Christo exhibere (Hebr. 13.). Neque enim quod dicunt: Subjecit populos nobis, ex sua persona hoc dicunt: sed ex ejus persona, cujus ministerium agunt.","english":"For the Lord is Lord over all creation; he is exalted because he is powerful and effectual in his will. And lest you trust in his goodness if you have done evil, he will be a terrible judge: he will punish the wicked, and he is king because he spiritually rules his own by his power. He is great over all the earth, because there is no part of the earth where he does not rule. He who seemed small and despised has become terrible and exalted; and he who was only in the kingdom of the Jews now reigns over all the earth. It is not enough for him to have one nation alone under him; therefore he gave so great a price from his side, that he might purchase the whole world. Therefore it is said by the voice of the preachers:\n\nHe subjected peoples, that is, the Jews, to us, and the nations under our feet. Therefore he says, Under our feet, so that we may understand the complete humility of those subject. For thus the Lord ordered the Church, that he willed some to be prelates and others to be subjects. Hence also in another psalm those subject say: You have placed men over our heads (Ps. 65). The office of prelates is to preach, to admonish, to correct, and to hold the place of Christ in the Churches (1 Tim. 3). The office of subjects is to hear, to obey, to show all subjection to their prelates as to the Lord Christ himself (Hebr. 13). For what they say—He subjected peoples to us—they do not say this in their own person, but in the person of him whose ministry they perform.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":585,"ref":"p585","source":"Hinc Petrus quosdam admonet dicens: Subjecti estote omni humanae creaturae propter Dominum (1. Petr. 2.). Illa utique quae propter Deum fit subjectio, non tam hominibus exhibetur quam Deo. In eo ergo quod praedicatores sancti dicunt, Subjecit populos nobis, et gentes sub pedibus nostris: nequaquam ita intelligendum est, ut sibi vellent hoc adseribere: cum Apostolus Paulus quosdam volentes ei subjici tamquam homini, redarguat, dicens: Numquid Paulus crucifixus est pro vobis, a(??)t in nomine Pauli baptizati estis (1. Cor. 1.)? Non ergo in hoc verbo seipsos appetunt commendare, sed illum potius, cujus auctoritas erat in ipsis: cui magis obediebatur per ipsos, quam ipsis. Quorum adhuc voce subjungitur:\n\nElegit nobis hoereditatem suam. Idesl, gentes elegit nobis in haereditatem sociandas. Vel elegit nobis, ul nos subsistentes loco ipsius, in haereditate excolamus eam, spinas vitiorum auferendo: vomere disciplinae arando: semina virtutum mittendo. In eo quod dicitur, Elegit, gratia divina commendatur. Juxta quod ipse a(??)ctor gratiae suis dicit: Non vos me elegistis, sed ego elegi vos (Joan. 15.). Quae gratia magis declaratur, cum subditur: Speciem Jacob quem dilexit. Duo fratres erant, Jacob et Esau (Gen. 25.): et antequam aliquid egissent boni vel mali, ait Dominus: Jacob dilexi, Esau autem odio babui (Malach. 1. Rom. 9.). Per Jacob ergo intelliguntur gratia electi.","english":"Hence Peter admonishes certain people, saying: Be subject to every human creature for the Lord's sake (1 Pet. 2). That subjection, surely, which is made for God's sake is shown not so much to men as to God. In that, therefore, which the holy preachers say—He subjected peoples to us, and nations under our feet—it is by no means to be understood that they wished to ascribe this to themselves, since the Apostle Paul refutes certain people who wished to be subject to him as though to a man, saying: Was Paul crucified for you, or were you baptized in the name of Paul (1 Cor. 1)? Not in this word, then, do they seek to commend themselves, but rather him whose authority was in them, who was obeyed through them more than they themselves were. By their voice it is further added:\n\nHe chose for us his own inheritance. That is, he chose the nations to be joined to us as an inheritance. Or he chose for us, that we, standing in his place, might cultivate it as an inheritance, by removing the thorns of vices, by plowing with the plowshare of discipline, by sowing the seeds of virtues. In that it is said, He chose, divine grace is commended. According to what the very author of grace says to his own: You did not choose me, but I chose you (John 15). This grace is declared more clearly when it is added: The beauty of Jacob, whom he loved. There were two brothers, Jacob and Esau (Gen. 25); and before they had done anything good or evil, the Lord said: Jacob I loved, but Esau I hated (Mal. 1; Rom. 9). Through Jacob, therefore, those chosen by grace are understood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":586,"ref":"p586","source":"Elegit itaque Dominus speciem Jacob quem dilexit: non quia tunc esset speciosus, quando est electus, aut propter speciem quam ante baberet, esset dilectus: sed illam speciem jam diligebat in Jacob, quam per gratiam postmodum erat daturus. Sic elegit sibi Ecclesiam non habentem maculam aut rugam (Ephes. 5.), non quia esset immaculata, quando est electa: sed ad hoc elegit foedam, ut faceret pulchram. Deinde ostendit quo ordine gentes electae sini, cum subjungit:\n\nAscendit Deus in jubilo. Nam post ascensionem missus esi Spiritus sanctus in Apostolos (Act. 2.), et praedicatum est gentibus Evangelium (Matth. 28), et sic electae sunt. Quid est (Ex Augustino) jubilati(??), nisi admiratio gaudii, quae verbis non potest explicari? Quomodo admirati sunt gaudentes, videntes ire in caelum (Marc. 16.) quem planxerant mortuum? Revera huic gaudio verba non sufficerent. Restabat jubilare quod nemo poterat explicare. Ibi erat et vox tubae, vox illa angelorum. Dictum est enim, Sicut tuba exalta vocem tuam (Isai. 38.). Praedicaverunt Angeli ascensionem Domini. Viderunt (??) Discipuli ascendentem Dominum, haerentes, admirantes, stupentes, nihil dicentes, sed corde jubilantes. Et vox jam tubae inclara voce Angelorum: Viri Galilaei quid statis aspicientes in caelum? hic Jesus est (Act. 1.). Qusi illi non scirent, quia ipse est Jesus. Ante se paulo ante eum non videbant?","english":"Therefore the Lord chose the appearance of Jacob, whom he loved: not because he was handsome when he was chosen, or because he was loved for the appearance he had before; but he already loved in Jacob that appearance which he would later give him through grace. So he chose for himself the Church, not having spot or wrinkle (Eph. 5), not because she was immaculate when she was chosen, but he chose her ugly for this purpose, that he might make her beautiful. Then he shows in what order the nations were chosen, when he adds:\n\nGod has ascended with a shout. For after the ascension the Holy Spirit was sent upon the Apostles (Acts 2), and the Gospel was preached to the nations (Matt. 28), and so they were chosen. What is this shout (from Augustine), if not the wonder of joy, which cannot be expressed in words? How did they wonder with joy, seeing him go into heaven (Mark 16) whom they had mourned as dead? Truly words would not suffice for this joy. It remained to shout for joy, which no one could explain. There was also the voice of the trumpet, that voice of the angels. For it is said, Like a trumpet lift up your voice (Isa. 38). The angels proclaimed the Lord's ascension. The disciples saw the Lord ascending, clinging to him, wondering, astonished, saying nothing, but shouting for joy in their heart. And the voice of the trumpet was already clear in the voice of the angels: Men of Galilee, why do you stand looking into heaven? This is Jesus (Acts 1). As if they did not know that it was Jesus himself. Did they not see him shortly before?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":587,"ref":"p587","source":"secum loquentem non audiebant (Joan. 20. Luc. 24.)? Nempe non solum speciem viderunt praesentis, sed membra contrectaverunt. Ipsi ergo nesciebant quod ille esset Jesus? Sed admiratione prae gaudio jubilationis, tamquam mente alienata, loquuntur Angeli, Ipse est Jesus. Ille, quo crucifixo, nutaverunt vobis pedes. Quo occiso et sepulto, spem vobis perdidisse putabatis (Matth. 26.). Ecce ipse est Jesus. Ascendit ante vos: sic veniet, quemadmodum vidistis (??)um (??) ntemn caelum (Act. 1.). Tollitur quippe corpus ab oculis vestris, sed non separatur Deus a cordibus vestris. Ergo vos filii Chore, jam si intellexistis vos, et inspicitis hic vos, et gaudetis quia videtis, luc vos\n\nPsallite bene operando Deo nostro, id est, ad honorem Dei nostri: psallite mente. Et non solum psallendum est ei, in eo quod Deus est; sed etiam in eo quod homo est. Nec qualiscumque homo, sed rex. Et ideo subjungit: Psallite regi nostro, psallite. Psallendum est Deo, quia nos creavit. Psallendum est, quia nos redemit. Iste rex est Deus, est homo: Deus anle carnem, Deus in carne. Cui etiam ideo psallendum est:","english":"Did they not hear him speaking with them? Of course they not only saw the appearance of the one present, but they touched his limbs. Did they themselves, then, not know that it was Jesus? But out of astonishment beyond joy, as if with minds deranged, they say to the angels, It is Jesus himself. He at whose crucifixion your feet trembled. At whose death and burial you thought your hope had perished. Behold, it is Jesus himself. He has gone up before you: he will come just as you saw him go into heaven. For the body is taken away from your eyes, but God is not separated from your hearts. Therefore you sons of Korah, if you have now understood yourselves, and look upon yourselves here, and rejoice because you see, you","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":588,"ref":"p588","source":"Quoniam rex omnis terroe Deus. Quid enim (Ex Augustino)? Et ante non omnis terrae Deus? Nonne et caeli et terrae Deus? Cum per illum facta sint omnia, quid posset dicere non esse Deum suum? Sed non omnes homines agnoverant Deum suum, et ubi agnoscebatur, quasi ibi tantum Deus erat. Notus in Judaea Deus (Psal. 75.). Nondum filii Chore dicebant, Omnes gentes plaudite manibus. Jam ab om nibus agnoscitur, quia impletum est quod dicit Isaias, Ipse Deus tuus, qui eruit te, universae terrae Deus vocabitur. Ideo subdit: Psallite sapienter, idest, bene operamini, non pro terrenis, ne sitis comparabiles fatuis virginibus, quae accipientes lampades suas non sumserunt oleum secum in vasis suis (Matth. 25.). Per eas enim designantur animae quae continenter vivunt, et bona opera quae per lampades designantur, faciunt. Sed dum inde hominibus appetunt placere, oleum in vasis, idest, nitorem gloriae in conscientiis negligunt habere. Tales videntur Deo psallere, in eo quod bona agunt: sed insipienter psallunt, quia eadem bona per inanem gloriam amittunt. Sapienter ergo psallere, est recta agere, et de ipsis rectis operibus soli Deo velle placere. Non est autem otiosum, quod totiens dectum est Psallite. Repetens inculcat, ut tardos excitet: frequens quoque repetitio ejusdem vocis, nimiae inculcatio est jucunditatis.","english":"For God is king of all the earth. For what (from Augustine)? Was he not already God of all the earth? Is he not God of heaven and earth? Since all things were made through him, what could anyone say—that he is not his own God? But not all men had acknowledged their God, and where he was acknowledged, it was as if God were there only. God is known in Judaea (Ps. 75). The sons of Korah were not yet saying, All you nations, clap your hands. Now he is acknowledged by all, because what Isaiah says has been fulfilled: He is your God, who delivered you; he shall be called the God of the whole earth. Therefore he adds: Sing psalms wisely, that is, do good works, not for earthly things, lest you be like the foolish virgins, who, taking their lamps, did not take oil with them in their vessels (Matt. 25). For by them are designated souls that live in continence and do good works, which are designated by the lamps. But while they seek to please men by them, they neglect to have oil in their vessels, that is, the brightness of glory in their consciences. Such people seem to sing psalms to God in that they do good, but they sing psalms foolishly, because they lose those same good works through vainglory. To sing psalms wisely, then, is to act rightly and, from those very right actions, to wish to please God alone. Nor is it idle that it is said so many times, Sing psalms. By repeating it he drives it home, to stir up the slow; and the frequent repetition of the same word is the pressing home of excessive delight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":589,"ref":"p589","source":"Vel quinquies psallite ad quinque sensus corporis possumus referre: ut videlicet visum, auditum, gustum, odoratum et tactum vertamus in bonum usum. Deinde ostendit quomodo sit rex omnis terrae, cum subdit:\n\nRegnavit Deus super gentes. Et ne aliquis intelligeret, ut etiam in malis regnaret, determinat ita, Deus sedet super sedem sanctam suam. Id est, ita regnat in gentibus, ut tamen in sanctis maneat. Inde scriptum est, Anima justi sapientiae (Sap. 7.). Ubi ergo regnabat diabolus, modo regnat Christus, Ille regnabat per superbiam, per luxuriam, per iram, et per vitia. Iste regnat per humilitatem, per ca(??)titatem, per mansuetudinem, et per caeteras vi(??)tes: ut jam non simus servi peccati, sed liberi justitiae (Rom. 6.). Si haec agimus, erimus regnum Dei, et sedes Dei. Exponit quomodo factum sit, ut regnet saper gentes.\n\nPrincipes populorum congreg(??)ti sunt, cum Deo Abraham. Ac sic diceret, Reges et aliae potestates, qui prius Deo adversabantur, congrega(??)i sunt per fidem, cum Deo cui credidit Abrabam (Hebr. 11.). Ex illis principibus erat ide Centurio, cujus fides commendatur in Evangelio (Matth. 8.). Ecce quomodo impletum est, quod Joannes ait, Potens est Deus de lapidibus suscitare Alios Abrahae (Matth. 4.). Nonne lapides erant gentes, quando lapides colebant, sicut de illis alibi dicitur ia psalmo: Similes illis fiant, qui faciunt ea (Psal. 113.)?","english":"Or \"sing five times\" we can refer to the five senses of the body: namely, that we turn sight, hearing, taste, smell, and touch to good use. Then he shows how he is king of all the earth, when he adds:\n\nGod has reigned over the nations. And lest anyone understand it as though he also reigned among the wicked, he determines it thus: God sits upon his holy seat. That is, he so reigns among the nations that he nevertheless remains in the saints. Hence it is written, The soul of the just is the seat of wisdom (Wis. 7). Where, therefore, the devil was reigning, now Christ reigns. That one reigned through pride, through lust, through anger, and through vices. This one reigns through humility, through chastity, through meekness, and through the other virtues: so that we may now no longer be slaves of sin, but free men of righteousness (Rom. 6). If we do these things, we shall be the kingdom of God and the seat of God. He explains how it came about that he reigns over the nations.\n\nThe princes of the peoples are gathered together with the God of Abraham. And so he would say: kings and other powers, who previously opposed God, have been gathered together through faith with the God in whom Abraham believed (Heb. 11). Among those princes was that centurion whose faith is commended in the Gospel (Mt. 8). Behold how that was fulfilled which John says: God is able to raise up other children to Abraham from the stones (Mt. 4). Were not the nations stones, when they worshiped stones, as is said of them elsewhere in the psalm: Let those who make them become like them (Ps. 113)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":590,"ref":"p590","source":"Et ideo accesserunt ad fidem, Quoniam Dii fortes terroe, id est, Apostoli et praedicatores sancti: Dii per gratiam, fortes per fidem, vehementer elevati sunt: in signis et virtutibus. Et ita factum est, ut multi generentur ad fidem.\n\nTITULUS PSALMI XLVII.\n\nPsalmus cantici filiis Chore in secunda sabbati. Psal mus iste proponitur filiis Chore, id est, filiis Christi, qui crucifixus est in loco Calvariae. Chore enim (ut saepe dictum est) Calvaria interpretatur. Qui psalmus dicitur cant(??)ci, quia de re agit, unde maxime nobis exultandum est: quoniam magnam exponit Ecclesiae dignitatem. Psalmus, dico, habitus in secunda sabbati, id est, de fundatione Ecclesiae, quae significatur pro fundatione terrae, quae facta fuit in secunda die (Genes. 1.). Prima enim die discreta est lux a tenebris (Ibid.): in qua significatur resurrectio Christi, de qua lux immortalitatis a mortalitate discreta est. tu secunda die factum est firmamentum, in quo significatur tempus post resurrectionem, quo fundata est sancta Ecclesia. In prima parte describit eam, et multis modis commendat: modo per fundatorem, modo per positum loci, modo per dilatationem. Laudat etiam eam a muneribus. Per hoc quoque, quod quidam volentes eam destruere, cognoscentes ejus dignitatem, conversi sum ad eam. Deinde commendat quoddam insigne donum ipsius, scilicet quod misericordia Dei habitat in ea.","english":"And therefore they came to the faith, \"For the strong gods of the earth,\" that is, the apostles and holy preachers: gods by grace, strong by faith, they were greatly exalted in signs and wonders. And so it came about that many are born to the faith.\n\nTITLE OF PSALM 47.\n\nA psalm of song for the sons of Korah on the second day of the sabbath. This psalm is set forth for the sons of Korah, that is, for the sons of Christ, who was crucified in the place of Calvary. For Korah (as has often been said) is interpreted as Calvary. This psalm is called a song, because it treats of that matter from which we must above all rejoice: since it sets forth the great dignity of the Church. A psalm, I say, appointed for the second day of the sabbath, that is, concerning the foundation of the Church, which is signified in place of the foundation of the earth, which was made on the second day (Gen. 1). For on the first day light was separated from darkness (ibid.): in which is signified the resurrection of Christ, by which the light of immortality was separated from mortality. But on the second day the firmament was made, in which is signified the time after the resurrection, when the holy Church was founded. In the first part he describes her, and commends her in many ways: now by her founder, now by the placing of the place, now by her spreading abroad. He also praises her for her gifts. Through this also, that certain ones wishing to destroy her, recognizing her dignity, were converted to her. Then he commends a certain distinguished gift of hers, namely, that the mercy of God dwells in her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":591,"ref":"p591","source":"In secunda parte agit de ordinibus ipsius Ecclesiae. Intentio est hortari, ut omnes istam civitatem amplificent. Vox perfectorum.\n\nPSALMUS XLVII.\n\nMagnus Dominus et laudabilis nimis. Idest, magni imperii et magnae potentiae. Et inde dignus laude nimis super quam lingua possit explicare. Et hoc quod magnus et laudabilis sit, maxime perpenditur, In civitate Dei nostri, id est, in constructione Ecclesiae, quae est munita virtutibus, caritate, collect(??) per fidem ad jure vivendum. Nec talis civitas est Babylonis, id est, confusorum, ant haereticorum: sed est Dei nostri. Hinc commendat Ecclesiam per artificem Deum. Civitate dico posita, in monte sancto ejus. Id est, in Christo, sive in monte virtutum, vel constantiae. Haec civitas a tali domino est possessa. De hujusmodi lapidibus est constructa, id est, de Judaeis et Gentibus. Et hoc est, quod subdit:","english":"In the second part he treats of the orders of the Church herself. His intention is to exhort all to enlarge this city. The voice of the perfect.\n\nPSALM XLVII.\n\nGreat is the Lord and exceedingly to be praised. That is, of great dominion and great power. And hence worthy of praise beyond what the tongue can explain. And this, that he is great and praiseworthy, is chiefly discerned In the city of our God, that is, in the building up of the Church, which is fortified by virtues, by charity, gathered through faith for living righteously. Nor is such a city of Babylon, that is, of the confused, or of heretics: but it is of our God. Hence he commends the Church by its craftsman, God. I say the city set, in his holy mountain. That is, in Christ, or in the mountain of virtues, or of constancy. This city is possessed by such a lord. It is built of such stones, that is, of Jews and Gentiles. And this is what he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":592,"ref":"p592","source":"Fundatur exultatione universoe terroe. Id est, firmiter aedificata est de habitatoribus universae terrae exultantibus de peccatorum remissione: vel fundatur exultatione universae terrae, id est, ad exultationem omnium credentium. Et hoc exequitur per partes, cnm subjungit: Mons Sion latera Aquilonis civitas regis magni. Mons Sion, in quo caput regni Judaeorum erat, ipsos Judaeos significat. Per latera Aquilonis Gentes designantur, quae torpentes frigore infidelitatis a diabolo possidebantur. Pro eo, quod ventus Aquilo constringit in frigore, non incongrue Aquilonis nomine torpor maligni spiritus accipitur. Quod Isaias quoque testatur, qui dixisse diabolum denuntiat dicens: Sedebo in monte testamenti, in lateribus Aquilonis (Isa. 14.). Malignus spiritus montem testamenti tenuit, quia Judaicum pupulum, qui legem acceperat, sibi in perfidiam subjugavit. Adhuc monti testamenti praesidet, quando corda doctorum tenet: qui etiam in lateribus Aquilonis sedit, quia mentes Gentilium frigidas possedit. Unde et sponsi voce in Canticis dicitur, Surge Aquilo et veni Auster, perfla hortum meum, et fluent aromata illius (Cant. 4.). Recedente enim Aquilone, id est, maligno spiritu, Spiritus Sanctus mentes quasi Auster replet. Qui dum calefaciendo flavent, statim de cordibus fidelium aromata fluunt virtutum.","english":"It is founded in the exultation of the whole earth. That is, it is firmly built up from the inhabitants of the whole earth exulting over the remission of sins; or it is founded in the exultation of the whole earth, that is, unto the exultation of all believers. And this he carries out in parts, when he adds: Mount Sion, on the sides of the north, the city of the great king. Mount Sion, in which was the capital of the kingdom of the Jews, signifies the Jews themselves. By the sides of the north the Gentiles are designated, who, benumbed by the cold of unbelief, were possessed by the devil. Because the north wind constrains with cold, not unfittingly by the name of the north is understood the torpor of the malignant spirit. Isaiah also testifies this, who reports that the devil said: I will sit on the mount of the testament, on the sides of the north. The malignant spirit held the mount of the testament, because he subjected to himself in perfidy the Jewish people, who had received the law. He still presides over the mount of the testament, when he holds the hearts of teachers; who also sat on the sides of the north, because he possessed the cold minds of the Gentiles. Whence also by the voice of the bridegroom in the Canticles it is said: Arise, O north, and come, O south, blow through my garden, and its spices shall flow. For when the north withdraws, that is, the malignant spirit, the Holy Spirit fills the minds as it were with the south wind. And while by warming he makes them breathe forth, immediately from the hearts of the faithful the spices of virtues flow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":593,"ref":"p593","source":"Tales (Ex Augustino) fiunt civitas regis magni, liberati homines ab infidelitate et superstitione daemoniorum, credentes in Christum a collimati sunt illi civitati. Occurrerunt in angulo parietis de circumcisione venientis (Rom. 15.). Et facti sunt civitas regis magni, qui (??)erant latera Aquilonis. Quicumque adhaerent diabolo, latera Aquilonis sunt. Adhaereant Christo, et erunt de civitate regis magni. In his magna gloria et honor omnipotentis est. Magna enim medici gloria est, quando ex desperatione convalescit aegrotus. Sequitur alia commendatio:\n\nDeus in domibus ejus cognoscetur, cum suscipiet eam. In domibus ejus civitatis, id est, in singulis fide; libus, qui dicuntur domus, quia in eis habitat Dominus, cognoscetur Deus: quia ipsi cognitionem habebunt de Deo, cum suscipiet eam tuendam et protegendam ab(??) inimicis. Vel in domibus dictum est, propter duos parietes Judaeorum et Gentium (Ephes. 2.). Commendatur autem gratia, ubi dicitur, Cum suscipiet eam. Nam quid esset civitas ista, nisi ille suscepisset eam? Nonne statim caderet, nisi tale fundamentum haberet? Nemo ergo de suis merit(??)s glorietur. Sed qui gloriatur, in Domino glorietur (2. Cor. 10.). Jam ecce illa latera Aquilonis quomodo veniant videte.","english":"Such people (as Augustine says) become the city of the great King—men freed from unbelief and from the superstition of demons, who by believing in Christ have been joined to that city. Those coming from the circumcision met them at the corner of the wall (Rom. 15). And they became the city of the great King, who were the sides of the North. Whoever clings to the devil is a side of the North. Let them cling to Christ, and they will be of the city of the great King. In these is the great glory and honor of the Almighty. For great is the glory of the physician when the sick man recovers from a state of despair. Another commendation follows:\n\nGod will be known in its houses, when he receives it. In the houses of his city—that is, in each of the faithful, who are called houses because the Lord dwells in them—God will be known, because they themselves will have knowledge of God, when he receives it to guard and protect it from enemies. Or \"in the houses\" is said on account of the two walls of Jews and Gentiles (Eph. 2). And grace is commended where it is said, \"When he receives it.\" For what would this city be, unless he had received it? Would it not immediately fall, if it did not have such a foundation? Let no one therefore glory in his own merits. But \"whoever glories, let him glory in the Lord\" (2 Cor. 10). Now behold, see how those sides of the North come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":594,"ref":"p594","source":"Quoniam ecce reges terroe congregati sunt. Ecce reges et potestates hujus seculi congregati sunt de multis locis, de multis populis: convenerunt in unum: lapidem angularem, qui de multis facit unum (Ephes. 2.).\n\nIpsi videntes sic, intelligentes civitatem Dei sic fundatam, sic constructam, sic decoram, sic firmam: admirati sunt. Post admirationem miraculorum Ecclesiae Christi. Conturbati sunt, de peccatis suis: commoti sunt ad poenitentiam. Tremor apprehendit eos. Pro timore futurae irae. Notandus est ordo verborum. Prius vident, et videndo admirantur: deinde ad se reversi, conturbantur et contremiscunt. Et tu fac similiter. Aperiantur oculi cordis tui. Et vide et admirare gloriam hujus civitatis Dei. Perpende quantis virtutibus polleat, quibus miraculis coruscet, quomndo terrena despiciat: quantis desideriis ad caelestia anhelet, quanta in futuro sit ejus merces et beatitundo. Talia pensans atque admirans, revertere ad temetipsum, plange peccata tua. Pertimesce districtum judicium Dei, contremisce in teipso, ut possis conniri huic beato populo, de quo subditur: Ibi dolores, ut parturientis. In illa conturbatione et tremore fuerunt dolores fructuosi, ut parturientis. Vetus enim homo peperit novum (Rom. 6.). Mulier cnm parit, tristitiam habet. Cum autem peperit puerum, jam non meminit pressure propter gaudium, quia natus est homo in mundum (Joan. 16.).","english":"For behold, the kings of the earth are gathered together. Behold, the kings and powers of this world are gathered together from many places, from many peoples; they have come together into one: the cornerstone, which makes one out of many (Eph. 2).\n\nThese, seeing thus, understanding the city of God to be thus founded, thus built, thus adorned, thus firm, marveled. After the marveling at the miracles of the Church of Christ, they were troubled over their sins; they were moved to repentance. Trembling seized them, because of fear of the wrath to come. The order of the words must be noted. First they see, and by seeing they marvel; then, returning to themselves, they are troubled and tremble. And you, do likewise. Let the eyes of your heart be opened. See and marvel at the glory of this city of God. Consider with how many virtues it prevails, with what miracles it gleams, how it despises earthly things; with what great desires it pants for heavenly things, how great in the future is its reward and blessedness. Pondering and marveling at such things, return to yourself, bewail your sins. Fear the strict judgment of God, tremble within yourself, so that you may be able to be joined to this blessed people, of which it is said next: There were pains, as of a woman in labor. In that troubling and trembling there were fruitful pains, as of a woman in labor. For the old man gave birth to the new (Rom. 6). A woman, when she is in labor, has sorrow; but when she has given birth to the child, she no longer remembers the anguish because of the joy, for a man has been born into the world (John 16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":595,"ref":"p595","source":"Sic peccatrix annua quando poenitet, magnum dolorem patitur, magnas intra se sentit angustias. Sed postquam fructum poenitentiae, id est, absolutionem et remissionem peccatorum perceperit, jam non meminit pressurae poenitentiae propter gaudium salutis. A timore (inquit Isaias) concepimus et parturivimus et peperimus spiritum salu(??)is (Isai. 26.). Sic ergo reg(??)s conceperunt de timore Christi, ut parturiendo parerent salutem. Et hoc, quod dolores illi fuerunt fructuosi, non ex suis fuit meritis, sed ex gra(??)ia Dei. Et ideo subditur:\n\nIn spiritu vehementi conteres naves Tharsis. Secundum Hieronymum, Tharsis idem est, quod Carthago. Prim(??)rdia autem (Ex Augustino) regni in Carthaginis navibus floruerunt, intantum, ut inter caeteras gentes excellerent negociationibus et navigationibus. Atque hinc nimium superba facta est illa civitas, ut digne per ejus naves intelligatur superbia gentium, praesumens in incertis tanquam in flatibus ventorum. Sed in vehementi spiritu conterentur naves Tharsis, quia in virtute Spiritus Sancti destruuntur omnes elationes hujus mundi. Iste vehemens spiritus omnes auras tentationum expellit, omnes nebulas cogitationum dividit. Omnia in mente serenat, ubi vult spirat (Joan. 3.), et quem vult, immutat: Vitia conterit, virtutes nutrit. Haec autem constitutio Ecclesiae non est impraemeditare facta, sed diu ante prophetizata, et modo completa.","english":"Thus when the sinful woman repents each year, she suffers great pain, she feels great anguish within herself. But after she has received the fruit of repentance, that is, absolution and the remission of sins, she no longer remembers the pressure of repentance because of the joy of salvation. \"From fear,\" says Isaiah, \"we conceived and were in labor and brought forth the spirit of salvation\" (Isa. 26). So then the kings conceived from the fear of Christ, so that by giving birth they might bring forth salvation. And the fact that those pains were fruitful was not from their own merits, but from the grace of God. And therefore it is added:\n\nIn a vehement spirit you will crush the ships of Tarshish. According to Jerome, Tarshish is the same as Carthage. But the firstfruits of the kingdom (from Augustine) flourished in the ships of Carthage, to such an extent that they excelled among other nations in commerce and navigation. And from this that city became excessively proud, so that by its ships the pride of the nations is rightly understood, presuming on uncertain things as if on the blasts of winds. But in a vehement spirit the ships of Tarshish will be crushed, because in the power of the Holy Spirit all the haughtiness of this world is destroyed. This vehement spirit drives out all the breezes of temptations, divides all the clouds of thoughts. It calms all things in the mind, breathes where it wills (John 3), and changes whom it wills: it crushes vices, nourishes virtues. But this constitution of the Church was not made without forethought, but was long beforehand prophesied, and is now fulfilled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":596,"ref":"p596","source":"Et ideo subditur:\n\nSicut audivimus, sic vidimus in civitate Domini virtutum. Recte Dominus virtutum dicitur, quia Angelis, Archangelis, Thronis, Dominationibus, et cunctis caelorum agminibus dominatur. Et tantus Dominus, qui regnat in Angelis, non dedignatur regnare in nobis. Propterea protinus additur: In civitate Dei nostri. Ipse qui Dominus est virtutum, ipse est, et Deus noster, id est, Dominus et Deus angelorum et hominum. Omnis una civitas, omnium unus Dominus et Deus (Ephes. 4.). Quid est, quod audivimus, et vidimus? sequitur et dicit: Deus fundavit eam: non ad tempus sicut Synagogam, sed in oeternum. Fundare Dei, est incommutabiliter stabilire. O beata Ecclesia! quodam tempore audivit. quodam tempore vidit. Audivit in promissione, vidit ni exhibitione. Audivit in Prophetia, vidit in Evangelio. Omnia quae modo complentur, antea prophelizata sum. Fundavit autem civitatem suam, mittendo Filium suum, ut omnis qui credit in ipso, non pe(??)eat, sed habeat vitam aeternam, Et ipse Salvator factus est misericordia nostra. De quo eidem Domino ad laudem ipsius Ecclesia dicit:","english":"And therefore it is added:\n\nAs we have heard, so have we seen in the city of the Lord of hosts. Rightly is the Lord called \"of hosts,\" because He rules over Angels, Archangels, Thrones, Dominations, and all the hosts of the heavens. And so great a Lord, who reigns among the Angels, does not disdain to reign in us. For this reason it is immediately added: In the city of our God. He who is the Lord of hosts is Himself also our God, that is, the Lord and God of angels and of men. There is one city of all, one Lord and God of all (Eph. 4). What is it that we have heard and seen? There follows: God has founded it—not for a time, as the Synagogue, but forever. To found is God's to establish unchangeably. O blessed Church! At one time she heard, at another time she saw. She heard in the promise, she saw in the fulfillment. She heard in prophecy, she saw in the Gospel. All things that are now being fulfilled were foretold beforehand. But He founded His city by sending His Son, so that everyone who believes in Him should not perish but have eternal life. And He Himself became our mercy. Concerning Him the Church says to the same Lord, to His praise:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":597,"ref":"p597","source":"Suscepimus Deus misericordiam tuam in medio templi tui. Bene misericordia Dei dicitur Filius, quia per eum misertus est nobis Deus. De quo etiam dicitur in alio psalmo: Deus meus misericordia mea (Psal. 58.). Si tantum peccata dimitteret, misericors Christus dici potuisset. Sed quia et culpas dimisit, et insuper aeternam vitam immeritis dedit: non solum misericordem, sed ipsam misericordiam digne appellavit. Qui recte in medio dicitur positus, quia ad omnes aequaliter se habet, tam ad nobiles, quam ad ignobiles: tam ad idiotas, quam ad sapientes: sicut scriptum est, Quicunque invocaverit nomen Domini, salvus erit (Joel. 2.). Et iterum: Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri (Joan. 1.). Bene ergo subjunctum est:\n\nSecundum nomen tuum Deus, sic et laus tua in fines terroe. Quomodo nomen tuum Deus ubique terrarum diffusum est, sic et laus tua usque ad fines terrae universae procedit et crescit. Nulla enim terra est, in qua Christi nomen non sit auditum. Et vere multi erunt justi, qui te laudabunt; quia justitia plena est dextera tua. Quia per omnipotentiam tuam multos justos jam convertisti. Multi sunt illi, qui stabunt ad dexteram tuam (Matth. 25.). Non solum multi erunt qui stabunt ad sinistram: sed ibi erit plenitudo massae, ad dexteram constitutae: Et ideo","english":"We have received, O God, your mercy in the midst of your temple. Rightly is the Son called the mercy of God, because through him God has had mercy on us. Of him it is also said in another psalm: My God, my mercy (Ps. 58). If he had only forgiven sins, Christ could have been called merciful. But because he both forgave sins and, beyond that, gave eternal life to those who did not deserve it, he was worthily called not only merciful, but mercy itself. He is rightly said to be placed in the midst, because he relates equally to all, both to the noble and to the lowly, both to the simple and to the wise; as it is written: Whoever calls upon the name of the Lord will be saved (Joel 2). And again: But to as many as received him, he gave power to become children of God (John 1). Rightly, therefore, it is added:\n\nAccording to your name, O God, so also is your praise in the ends of the earth. Just as your name, O God, has been spread throughout all lands, so also your praise proceeds and grows even to the ends of the whole earth. For there is no land in which the name of Christ has not been heard. And truly many will be the righteous who will praise you, because your right hand is full of justice. For through your omnipotence you have already converted many righteous. Many are those who will stand at your right hand (Matt. 25). Not only will there be many who will stand at the left, but there will be the fullness of the mass established at the right. And therefore","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":598,"ref":"p598","source":"Loetetur mons Sion, et exultent filioe Judoe. Id est, uterque populus, Judaea et Gentilitas. Unde? propter judicia tua, Domine. Tu enim judicaturus es vivos et mortuos, et separaturus paleas a granis (Matth. 13. 16. et 25.): et si modo electi tui patiuntur multas molestias, adhuc inter malos positi, quia non discernuntur adhucjudicia tua: tunc profecto erit plenum gaudium, et perfecta exultatio, quando post judicia data audituri sunt: Venite, benedicti Patris mei, percipite regnum, quod vobis paratum est ab origine mundi (Matth. 25.). Per Sion montem ideo intelliguntur Judaei, quia sicut jam supra dictum est, ibi est caput regni. Filiae Judae non immerito accipiuntur Gentiles: sed propter confessionem fidei. Judas enim confessio est: et omnes filiae: confessionis, filiae Judae sunt. Hinc (Ex Augustino) Apostolus ait: Non enim qui in manifesto Judaeus est, neque, quae in manifesto et in carne est circumcisio: sed qui in abscondito Judaeus est, et circumcisio cordis in spiritu non litera: cujus laus non ex hominibus, sed ex Deu est (Rom. 2.). Talis Judaeus esto: Gloriare de circumcis one cordis. Admonentur alii, ut convertamur, cum subditur:","english":"Let mount Sion rejoice, and let the daughters of Judah exult. That is, both peoples, Judah and the Gentiles. Why? Because of your judgments, O Lord. For you will judge the living and the dead, and will separate the chaff from the grain (Matt. 13, 25). And if now your elect suffer many troubles, still placed among the wicked, because your judgments are not yet discerned, then surely there will be full joy and perfect exultation, when after the judgments have been given they shall hear: Come, you blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world (Matt. 25). By mount Sion, therefore, the Jews are understood, because, as has already been said above, there is the head of the kingdom. The daughters of Judah are not undeservedly taken to be the Gentiles, but because of the confession of faith. For Judah means confession, and all the daughters of confession are the daughters of Judah. Hence (from Augustine) the Apostle says: For he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is of the heart, in the spirit, not in the letter; whose praise is not from men, but from God (Rom. 2). Be such a Jew: glory in the circumcision of the heart. Others are admonished that we should be converted, when it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":599,"ref":"p599","source":"Circumdate Sion, et complectimini eam. Circumdate eam per fidem, per operationem, per bonos mores, et complectimini eam dulcissimis amplexibus cantatis. Nolito (Ex eodem) scandalis circumda(??)e, sed caritate, ut qui bene vivunt in medio vestri, eos imitemini: et eoram imitatione Christo, cujos membra sunt, incorporemini (Rom. 12.). Narrate in turribus ejus. Id est, in altitudine munitionum ejus constituti, praedicate laudes ejus. Hinc alius propheta admonet dicens: Super montem excelsum ascende, tu qui evangelizas Sion (Isai. 40.). Non enim verbum Dei praedicare debet, qui adhuc prave vivendo in imis jacet. Unde scriptum est in alio psalmo: Peccatori autem dixit Deus, Quare tu enarras justitias meas, et assumis testamentum meum per os tuum (Psal. 49.)? Tu vero odisti disciplinam, etc. Ergo in turribus et in monte excelso narrandus est divinus sermo. Justum est, ut alte vivat, qui alta praedicat: ut cum doctrinis concordet vita. Apte itaque subjunctum est:","english":"Surround Sion, and embrace her. Surround her through faith, through action, through good conduct, and embrace her with the sweetest embraces, you who are sung of. Do not surround her with scandals, but with love, so that you may imitate those who live well in your midst, and by imitating them be incorporated into Christ, whose members they are. Tell of her in her towers. That is, established in the height of her fortifications, proclaim her praises. Hence another prophet admonishes, saying: Go up on a high mountain, you who bring good news to Sion. For he who still lies in the depths by living wickedly ought not to preach the word of God. Whence it is written in another psalm: But to the sinner God said, Why do you recount my justices, and take my covenant upon your lips? But you have hated discipline, etc. Therefore the divine word must be told in the towers and on the high mountain. It is right that he who preaches high things should live on high, so that his life may be in harmony with his teachings. Fittingly, therefore, there follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":600,"ref":"p600","source":"Ponite corda vestra in virtute ejus. Virtus hujus civitatis, ipsa est vis caritatis. Nihil est fortius hac virtute, de qua Salomon ait: Fortis est, ut mors dilectio (Cant. 8.). Quomodo enim quando venit mors, resisti ei non valet quibuslibet artibus, quibuslibet medicinis; sic contra violentiam caritatis mundus nihil potest. Hinc Paulus ait: Quis nos separabit a caritate Christi? Tribulatio, an angustia, an persecutio, an fames, an nuditas, an periculum, an gladius? Certus sum, quia neque mors, neque vita, neque instantia, neque futura, neque creatura aliqua poterit nos separare a caritate Dei, quae est in Christo Jesu Domino nostro (Rom. 8.). Ubi regnat caritas, non regnat cupiditas, non superbia, non ira, non invidia, non luxuria, non caetera vitia. Caritas vitia extinguit(1. Cor. 13.), virtutes nutrit. Ipsa est virtutum vinus, et (ut ita dicam) anima virtutum. Q(??)omodo caro sin(??) anima vivere non potest, sic reliquae virtutes, sine caritate figuram habere possunt, veritatem habere non possunt. Et quomodo anima corpus anima(??), ita caritas caeteras virtutes vivificat. Nam per caritatem viget humilitas, splendet castitas: per caritatem obedientia s(??)rvit, patientia vincit. Sic unaquaeque virtus totam speciem suam, totam fortitudinem suam non trahit abunde, nisi a caritate.","english":"Set your hearts upon his strength. The strength of this city is the very power of love. Nothing is stronger than this virtue, of which Solomon says: Love is strong as death (Song 8). For just as when death comes, it cannot be resisted by any skills or any medicines, so against the violence of love the world can do nothing. Hence Paul says: Who shall separate us from the love of Christ? Tribulation, or distress, or persecution, or famine, or nakedness, or peril, or the sword? I am certain that neither death, nor life, nor things present, nor things to come, nor any creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord (Rom. 8). Where love reigns, covetousness does not reign, nor pride, nor anger, nor envy, nor lust, nor the other vices. Love extinguishes vices (1 Cor. 13) and nourishes virtues. It is itself the wine of the virtues and, so to speak, the soul of the virtues. For just as the flesh cannot live without the soul, so the other virtues can have the appearance without love, but cannot have the reality. And just as the soul gives life to the body, so love gives life to the other virtues. For through love humility thrives, chastity shines; through love obedience serves, patience conquers. Thus each virtue does not draw its whole beauty, its whole strength abundantly, except from love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":601,"ref":"p601","source":"Ponite ergo corda vestra in virtute ejus: et distribuite domos ejus, ut enarretis in progenie altera. Domus duae intelligendae sunt: una ex praeputio, alia ex circumcisione. Cunstitulum est (Ex Augustino), ut Apostoli distribuerent, hoc est discernerent, domos istas. Cum vocatus esset Saulus, et factus esset Paulus (Act. 9.), conveniens in unitate coapostolorum suorum, sic cum eis habuit placitum, ut illi irent in circumcisionem: iste in praeputium (Act. 11.). Ista dispensatione Apostolatus sui distribuerunt domos civitatis magni regis, et concordantes in angulo, Evangelium dispensatione diviserunt, caritate vinxerunt. Distribuuntur etiam domus istius per diversas regiones, per diversas congregationes, per diversos ordines, per diversa merita. Quae distributio domorum habet in caelo distinctionem praemiorum. Unda Salvator ait, In domo patris mei mansiones multae sunt (Joan. 14.). Sicut modo diversae domus gratiae in una civitate, ita tunc diversae erunt mansiones gloriae in eadem aeternita(??)e (1. Cor. 15.). Sed quid est, quod praecipitur vobis, o sancti Apostoli, ut enarretis in progenie altera? Sequitur et dicit:","english":"Set your hearts, therefore, upon his strength, and divide up his houses, so that you may recount them to another generation. Two houses are to be understood: one from the uncircumcision, the other from the circumcision. It is established (from Augustine) that the Apostles were to divide up, that is, to distinguish, these houses. When Saul had been called and had become Paul (Acts 9), coming together in unity with his fellow apostles, he reached this agreement with them: that they should go to the circumcision, and he to the uncircumcision (Acts 11). By this arrangement of their apostleship they divided up the houses of the city of the great King, and, united in the corner, they divided the Gospel by arrangement and bound it together in love. These houses are also divided up throughout different regions, through different congregations, through different orders, through different merits. This division of houses carries with it a distinction of rewards in heaven. Hence the Savior says: In my Father's house there are many mansions (John 14). Just as now there are different houses of grace in one city, so then there will be different mansions of glory in the same eternity (1 Cor 15). But what is it that is commanded to you, O holy Apostles, that you should recount it to another generation? What follows says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":602,"ref":"p602","source":"Quoniam hic est Deus, Deus noster in oeternum, et in seculum secuti: ipse reget nos in secula. Nos sumus progenies altera. Re vera altera, quia nova. Prophetata sunt haec in progenie carnali, praedicata et impleta in progenie spirituali: narratur ergo nobis, quoni(??)m hic Deus, qui tam magnus est, et tam laudabilis, Deus noster est: non ad tempus, sed in aeternum. O dulce gaudium! ineffabile donum! habuerunt Judaei Deum caeli, sed non in aeternum: quia repulerunt eum. Habuerunt gentes Deos multos aereos, ligneos, lapideos, aureos: sed non in aeternum, quia de corruptibili mate(??)a fuerunt: de quibus scriptum est, Di(??) qui caelum et terram non fecerunt, pereant de terra, et de bis, quae sub caelo sum (Jerem. 10.). Quoniam omnes dii gentium daemonia: Dominus autem caelos fecit (Psal. 95.). Ipse eat Dominus Deus noster in aeternum, regnaturus, et in hoc seculo et in futuro. Ipse et non alius, reget nos in secula. Si Deus noster est, et rex noster est. Protegit nos, quia Deus est, ne moriamur. Reget nos, quia rex est, ne cadamus. Regendo autem nos non frangit nos. Nam quos non regit, frangit. De his, quos regit, scriptum est; Reges eos in virga ferrea (Psal. 2.). De his, quos non regit, protinus subditur: Et tanquam vas figuli confringes eos. Ab illo ergo optemus regi et liberari hic, in aeternum, in secula secutorum.","english":"For this is God, our God forever, and unto generation and generation: he himself will rule us for ever. We are the other offspring. Truly other, because new. These things were foretold in the carnal offspring, and proclaimed and fulfilled in the spiritual offspring. It is told to us, therefore, that this God, who is so great and so worthy of praise, is our God: not for a time, but forever. O sweet joy! ineffable gift! The Jews had the God of heaven, but not forever, because they rejected him. The nations had many gods of bronze, of wood, of stone, of gold: but not forever, because they were made of corruptible matter; of which it is written, Let those gods who did not make heaven and earth perish from the earth, and from those things which are under heaven (Jeremiah 10). For all the gods of the nations are demons: but the Lord made the heavens (Psalm 95). He himself, the Lord our God, is forever, to reign both in this age and in the age to come. He himself, and no other, will rule us for ever. If he is our God, he is also our king. He protects us, because he is God, lest we die. He rules us, because he is king, lest we fall. But in ruling us he does not break us. For those whom he does not rule, he breaks. Of those whom he rules it is written: You shall rule them with a rod of iron (Psalm 2). Of those whom he does not rule, there follows at once: And like a potter's vessel you shall shatter them. Let us therefore pray to be ruled and delivered by him here, forever, unto the generations of generations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":603,"ref":"p603","source":"sit, quando viderint ens, qui Deum non colunt, pollere atque florere foelicitate terrena: se autem Deum colentes laborare in angustiis, a jejuniis, caeterisque difficultatibus mortalitatis hominae. Contra hunc morbum sermo divinus loquitur nobis in hoc psalmo.\n\nTITULUS PSALMI XLVΊII.\n\nTitulus talis est, In finem filiis Chore psalmus David. Psalmus iste convenit David prophetae, qui hic loquitur, propositus filiis Chore ad intelligendum. Materia Christus est non malorum, sed justorum Redemptor. Vel materia est contemptus mundi. In prima parte ponit prologum, ad commendationem rei quam dicturus est. In secunda parte proponit Christum Redemptorem, non malorum et saeculi amatorum, sed justorum, et in eadem parte reprehendens stultitiam eorum, notat vanitates, quibus amatores istius saeculi sunt intenti. In tertia parte admonet justos pauperes, ne curent istos divites: quia cito peribunt eorum divitiae. Intendunt autem Apostoli vel Propheta in hoc psalmo, omnes in fide existentes, tam ex Judaeis quam ex Gentibus, tam liberos quam servos cujuscumque conditionis sint, dehortari ab appetitu terrenorum ad amorem coelestium. Et sic non erit in die judicii timendum.","english":"Let it be proclaimed, when they have seen those who do not worship God flourish and bloom with earthly happiness, while they themselves, who worship God, labor in hardships, in fastings, and in the other difficulties of mortal human life. Against this sickness the divine word speaks to us in this psalm.\n\nTITLE OF PSALM XLVIII.\n\nThe title is such: Unto the end, for the sons of Korah, a psalm of David. This psalm befits David the prophet, who speaks here, set forth for the sons of Korah to understand. The subject is Christ, the Redeemer not of the wicked but of the just. Or the subject is contempt of the world. In the first part he sets out a prologue, for the commendation of the matter he is about to speak. In the second part he sets forth Christ the Redeemer, not of the wicked and lovers of the world, but of the just, and in that same part, reproving their folly, he marks the vanities to which the lovers of this world are devoted. In the third part he admonishes the just who are poor, that they should not be concerned about these rich men, because their riches will quickly perish. Moreover, the Apostles or the Prophet intend in this psalm to exhort all who exist in the faith, both from the Jews and from the Gentiles, both free and slave, of whatever condition they may be, to turn away from the desire of earthly things to the love of heavenly things. And so there will be nothing to fear on the day of judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":604,"ref":"p604","source":"In primis autem multis faciunt eos attentos, tum quia prudenter, id est moraliter eis loquuntur: tum quia parabolice: tum etiam quia illud a magistro interius praesidente addiscent, et quod aliis voce praedicabunt, opere complebunt.\n\nPSALMUS XLVIII.\n\nAudite hoec omnes gentes, auribus percipite omnes qui habitatis orbem. Quod dico. Auribus percipite, hoc est, nolite transeunter audire. Sicut est ergo aliqua distinctio inter Audite, et Auribus percipite: Ita est distinctio aliqua inter omnes gentes, et habitatores orbis. Significantius enim vult nos intelligere quod ait, Omnes qui habitatis orbem: ut gentes intelligamus, omnes iniquos: habitatores autem orbis, omnes justos. Nam qui habitat non (??)enetur. Qui autem (Ex Augustino) tenetur, non habitat: sed habitatur. Ista verba audituri erant non solum peccatores et impii, sed et justi. Permixte modo (??)auctum omnes, sed cum ventum fuerit ad reddendam rationem separabuntur qui sine caussa audierunt, ab illis qui auribus perceperunt. Audiant ergo peccatores. Hoc est quod ait. Audite hoec omnes gentes. Au diant et justi, qui non sine caussa audierunt, et regunt potius terram, quam regantur a terra. Et hoc est quod subjungit, Auribus percipite omnes qui habitatis orbem. Et iterum dicit:","english":"First of all, they make them attentive in many ways: both because they speak to them prudently, that is, morally; and because they speak figuratively; and also because they will learn that thing from the master presiding within, and what they will preach to others with their voice, they will fulfill in deed.\n\nPSALM XLVIII.\n\nHear these things, all you nations; perceive with your ears, all you who dwell in the world. What I say. Perceive with your ears, that is, do not hear in passing. Therefore, just as there is some distinction between Hear and Perceive with your ears, so there is some distinction between all you nations and you who dwell in the world. For he wishes us to understand more significantly what he says, All you who dwell in the world: so that by nations we understand all the wicked, but by dwellers in the world, all the righteous. For one who dwells is not held. But one who is held does not dwell, but is dwelt in. These words were to be heard not only by sinners and the impious, but also by the righteous. For now they are mixed together, all alike, but when it comes to rendering account, those who heard without cause will be separated from those who perceived with their ears. Therefore let sinners hear. This is what he says: Hear these things, all you nations. Let the righteous also hear, who have not heard without cause, and who rule the earth rather than are ruled by the earth. And this is what he adds: Perceive with your ears, all you who dwell in the world. And again he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":605,"ref":"p605","source":"Quique terrigenoe, et filii hominum. Quod ait (Ex eodem) Terrigenoe, ad peccatores retulit. Quod ait,Et filii hominum, ad fideles et justos. Videtis ergo quia servatur ista distinctio. Qui sunt ergo terrigenoe, nisi filii terrae? Qui sunt filii terrae? Qui haereditates terrenas requirunt: Qui sunt filii hominum? Qui pertinent ad filium hominis. Aliquando jam ista distinximus sanctitati vestrae. Et invenimus quia Adam homo erat, filius hominis non erat. Et Deus non erat ipse Adam: Christus autem et filius hominis erat, et Deus erat. Quicumque pertinent ad Adam, terrigenoe: quicumque pertinent ad Christum, filii hominum. Omnes tamen audiant. Ego nullis subtrabo sermonem meum. Teriigena est? Audiat propter judicium. Filius hominis est? Audiat propter regnum. Simul in unum dives et pauper. Iterum ipsa sunt repetita. Quod ait, Dives, ad terrigenas pertinet. Quod autem Pauper, ad filios hominum. Divites intellige superbos: pauperes humiles. Habeat multas facultates pecuniarum, si in eis non extollitur, pauper es(??). Non habeat aliquid, cupiat et infletur, luter divites reprobos deputat eum Deus. Et divites et pauperes in corde interrogat Dominus. Non parva se Propheta dicturum insinuat, cum tantam omnium faciat advocationem. Et ponit cau(??)sam, quare debeat audiri cum subdit:","english":"Both the earth-born and the children of men. What he says, \"From the same,\" he refers to sinners; what he says, \"and the children of men,\" to the faithful and the righteous. You see, then, that this distinction is preserved. Who, then, are the earth-born, if not the children of the earth? Who are the children of the earth? Those who seek earthly inheritances. Who are the children of men? Those who belong to the Son of Man. At some time we have already made these distinctions for your holiness. And we have found that Adam was a man, but was not a son of man. And Adam himself was not God; but Christ was both a son of man and God. Whoever belong to Adam are earth-born; whoever belong to Christ are children of men. Yet let all hear. I will withhold my word from no one. Is he earth-born? Let him hear on account of judgment. Is he a son of man? Let him hear on account of the kingdom. Together into one, rich and poor. Again these same things are repeated. What he says, \"rich,\" pertains to the earth-born; what he says, \"poor,\" to the children of men. Understand the rich as the proud, the poor as the humble. Let him have many resources of money—if he is not puffed up in them, you are poor. Let him have nothing—let him desire and be inflated, God reckons him among the wicked rich. The Lord questions both the rich and the poor in the heart. The Prophet intimates that he will say no small thing, since he makes such a summons of all. And he gives the reason why he ought to be heard when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":606,"ref":"p606","source":"Os meum non loquatur sapientiam, et meditatio cordis mei prudentiam. Sapientia est cognitio divinorum. Prodentia est de instructione morum. Et propheta vel Apostoli hic annuntiant sapientiam, ubi Christum Filium Dei omnium Redemptorem justorum annuntiant. Mores informant, cum docent haec terrena non esse appetenda, et divitum divitias negligendas. Haec autem non puris labiis d(??)xisse pronuntiant, sed meditate, ut auditores(??)magis attentos reddant. Haec etiam non a seipsis, sed interiore magistro, videlicet Spiritu Sancto, audire et loqui se asseruit, cum subjungit,\n\nInclinabo in parabolam aurem meam, aperiam in psalterio propositionem meam. In parabolam aurem inclinare, est eamdem parabolam humiliter audire (Matth. 23.). Quam non audiunt, qui non faciunt quod dicunt: quales erant Pharisaei, quos dicit Dominus sedere super cathedram Moysi (Matth. 5.). Qui vero ductor est (Ex Augustino) et non auditor. alteri prodest, sibi non prodest. Qui autem faciunt, et sic dicunt: audiunt quod dicunt, Et ideo fructuose dicunt quod audiunt. Talis erat iste vir sanctos. Qui prius parabolam humiliter audit, quatenus instructus interiore magistro, deinde apertat propositionem suam in psalterio. Parabolae sunt similitudines rerum, quae comparantur rebus de quibus agitur. Propositiones sunt quaestiones, in quibus aliquid est quod disputatione solvendum sit. Quare audit parabulam?","english":"My mouth shall not speak wisdom, and the meditation of my heart prudence. Wisdom is the knowledge of divine things. Prudence is concerned with the instruction of morals. And here the prophet or the apostles announce wisdom, where they proclaim Christ the Son of God, the Redeemer of all the righteous. They form morals, when they teach that these earthly things are not to be desired, and that the riches of the wealthy are to be neglected. Moreover, they declare that they have said these things not with pure lips but with meditation, so as to make their hearers more attentive. They also assert that they hear and speak these things not from themselves but from an inner teacher, namely the Holy Spirit, when he adds,\n\nI will incline my ear to a parable, I will open my proposition upon the psaltery. To incline the ear to a parable is to hear that same parable humbly. This those do not hear who do not do what they say: such were the Pharisees, whom the Lord says sit upon the chair of Moses. For he who is a leader and not a hearer profits another, not himself. But those who do and so speak, hear what they say. And therefore they speak fruitfully what they hear. Such was this holy man. He who first humbly hears the parable, so that, instructed by the inner teacher, he may then open his proposition upon the psaltery. Parables are similitudes of things, which are compared to the things being treated. Propositions are questions, in which there is something that must be resolved by disputation. Wherefore does he hear the parable?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":607,"ref":"p607","source":"Quia videmus nunc per speculum in aenigmate, sicut dicit Apostolus. Quandiu bic peregrinamur a Domino, nondum est illa visio nostra facie ad faciem, ubi jam non sunt parabolae neque aenigmata, neque similitudines, AEnigma est obscura parabola, quae difficile intelligitur. Si ergo in aenigmate videmus, inclinemus in parabolam aurem nostram. Et sic aperiamus in psalterio propositionem nostram. Audiamus quod dicitur, faciamus quod praecipitur. Aperiam (inquit) propositionem meam in psalterio, quia quod propono manifestandum in psalmo hoc. faciam non solum verbo, sed etiam exemplo: ut quod doceo ore, compleam opere, Psalterium enim, in quo manibus feriuntur chordae, ut audiatur melos, idest psalmus, bonam operationem significare saepe jam diximus. In psalterio ergo propositionem aperi(??)e, est verba quae ponuntur operibus demonstrare. Inclinabo in parabolam aurem meam. Ac si dicat, audiam in me Spiritum sanctum loquentem. et ea quae futura sunt, in parabolis et propositionibus denuntiantem. Inclinabo ergo et humiliabo in hanc parabolam aurem meam, neque de illis ero, de quibus dicitur: Vae prophetae, qui prophetat de corde suo (Ezech. 13.). Postea vero aperiam in psalterio propositionem meam. Audivit enim propheta, et quid audisset in hoc psalterio psalmi manifestat, dicens:","english":"Because we now see through a mirror in an enigma, as the Apostle says. As long as we are pilgrims away from the Lord here, that vision of ours is not yet face to face, where there are no longer parables nor enigmas nor similitudes. An enigma is an obscure parable, which is understood with difficulty. If therefore we see in an enigma, let us incline our ear to the parable. And so let us open our proposition in the psaltery. Let us hear what is said, let us do what is commanded. I will open, he says, my proposition in the psaltery, because what I set forth is to be made manifest in this psalm. I will do it not only by word but also by example, so that what I teach with my mouth I may fulfill in deed. For the psaltery, in which the strings are struck by the hands so that the melody may be heard—that is, the psalm—we have often already said signifies good action. To open one's proposition in the psaltery, therefore, is to demonstrate by works the words that are set forth. I will incline my ear to the parable. As if he were saying, I will hear the Holy Spirit speaking within me, and announcing the things that are to come in parables and propositions. I will therefore incline and humble my ear to this parable, and I will not be among those of whom it is said: Woe to the prophets who prophesy from their own heart (Ezekiel 13). But afterward I will open my proposition in the psaltery. For the prophet has heard, and what he heard he makes manifest in this psaltery of the psalm, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":608,"ref":"p608","source":"Cur timebo in die mala? idest, in die judicii. Dicit aliquis, Quia fecisti furtum, homicidium, vel aliud grave peccatum. Non ideo, inquit, timebo. Cur igitur timebo? sequitur et dicit, Iniguitas calcanei mei, idest, finalis iniquitas circumdabit me. Idest, ex omni parte ostendit me damnabilem. Non ergo tam iniquitas, quam finis iniquitatis timenda est. Non enim qui male vixerit, sed qui mala vita finierit, periturus est. Si ergo vitet iniquitatem calcanei sui, et ambulet in viis Dei, non timebit, ut perveniat ad diem malam. Cur ergo timebimus in die mala. Aut quare non nos emendabimus, antequam veniat dies mala? Prae(??)ptum est Evae, ut observet caput diaboli: quia diabolus calcaneum ipsius observat (Gen. 3.) Eva est caro nostra. Per carnem facilius labitur homo. Si igitur iniquitas calcanei circumdabit nos, cur timebimus in die mala? Habemus enim in potestate (Ex Augustino) auiliante Domino, ut non faciamus iniquitatem: aut si fecimus, ut emendemus. Et sic non erit qni nos circumdet. Et in die novissima non timebimus, sed gaudebimus.","english":"Why shall I fear in the evil day? That is, in the day of judgment. Someone says, Because you have committed theft, murder, or another grave sin. Not for that reason, he says, shall I fear. Why then shall I fear? What follows says, The iniquity of my heel, that is, my final iniquity, will surround me. That is, it shows me damnable on every side. Therefore it is not so much iniquity as the end of iniquity that must be feared. For not the one who has lived wickedly, but the one who has ended his life in wickedness, will perish. If therefore a man avoids the iniquity of his heel and walks in the ways of God, he shall not fear, so as to come to the evil day. Why then shall we fear in the evil day? Or why shall we not correct ourselves before the evil day comes? It was commanded to Eve that she watch the head of the devil, because the devil watches her heel (Gen. 3). Eve is our flesh. Through the flesh man more easily slips. If therefore the iniquity of our heel surrounds us, why shall we fear in the evil day? For we have it in our power, with the Lord's help (from Augustine), not to commit iniquity; or, if we have committed it, to correct it. And thus there will be none to surround us. And in the last day we shall not fear, but rejoice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":609,"ref":"p609","source":"Qui sunt ergo quos circumdabit iniquitas calcanei sui? Qui confidunt in virtute sua, et in mu(??)ituaine divitiarum suarum gloriantur. Vae vobis, Judaei, qui non in Christo, sed in vestra justitia confiditis. Vae vobis, divites, qui in vestris divitiis gloriamini. Vobis timendum est, quod subditur in psalmo:\n\nFrater non redimit, redimet homo? Quis est iste frater, nisi Christus, qui exteros fratres salvavit? Cujus typum Joseph ille tenuit, qui fratres suos de fame libetavit (Gen. 42. 43.). Frater iste post resurrectionem suam cuidam dixit: Vade, dic fratribus meis (Joan. 20.). Frater noster voluit esse Dominus noster, assumendo nostram naturam. Christus enim qui dicitur Filius Dei, et est, dicitur frater noster (Hebr. 2.). Ergo si Christus non redimet, homo redemturus est? Si ille non redimet qui Deus est et Itonio, redimet alius qui sit purus homo? Non utique, Unde Non dabit Deo placationem suam. Non poterit Deum placare malus, neque per oblationem, neque per orationem, neque per sacrificium. Hinc Paulus ait: Voluntarie nobis peccantibus jam non relinquitur hostia pro peccato (Hebr. 10.). Quamdi(??) enim homo est in voluntate peccandi, nullis Deum potest placate muneribus, nullis sacrificiis, nullis operibus bonis. Et ideo subdit:","english":"Who, then, are those whom the iniquity of his heel will surround? Those who trust in their own strength and glory in the multitude of their riches. Woe to you, Jews, who trust not in Christ but in your own righteousness. Woe to you, rich men, who glory in your riches. You must fear what is added in the psalm:\n\nA brother does not redeem; shall a man redeem? Who is this brother, if not Christ, who saved strangers as brothers? Joseph prefigured him, who delivered his brothers from famine (Gen. 42–43). This brother said to a certain person after his resurrection: Go, tell my brothers (John 20). Our Lord willed to be our brother by assuming our nature. For Christ, who is called and is the Son of God, is called our brother (Heb. 2). Therefore, if Christ does not redeem, is a man going to redeem? If he who is God and man does not redeem, will another who is a mere man redeem? By no means. Hence: He will not give to God his propitiation. An evil man cannot appease God, neither by offering, nor by prayer, nor by sacrifice. Hence Paul says: For those who sin willingly, there is no longer a victim for sin remaining (Heb. 10). For as long as a man is in the will to sin, he can appease God by no gifts, no sacrifices, no good works. And therefore it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":610,"ref":"p610","source":"Et pretium redemtionis animoe suoe: non poterit dare. Non est enim ejus Deo beneplacita elecmosyna, cujus ndbnc voluntas retinetur in culpa. Et laborabit in oeternum [Vers. 10.], et (??)ivet adhuc in finem. Qui ad tempus delectatus est in divitiis, in aeternum laborabit in t(??)rmentis (Apoc. 9.). Desiderabit mori, sed non poterit. Ad hoc tantum vivet, ut semper laboret. Vae tibi, mala cupiditas, quam male tuos decipis amatores.\n\nNon videbit interitum, cum viderit sapi(??)ntes mori(??)ntes. Vident sapientes mori. Attendunt temporalem mortem, sed luturum damnationis interitum non provident. Talia plerumqu(??) solet dicere: Nonne mortus est ille sapiens? Si aliquid posset, qui aliquid sapuit, non moreretur. Faciam ergo mihi bene, dum vivo, (??)i sunt qui voluptatem summum bonum esse putantes, cunctis corporis delectationibus inhaerent. (??)i sunt qui dicunt. Comedamus et bibamus, cras enim moriemur (Eccles. 7.). Viderunt (Ex Augustino) Judaei Chirtum pendentem in cruce, et contemserunt illum dicentes: Hic si Filius Dei esset, descenderet de cruce (Matth. 27.): non videntes quid sit interitus a. Ille moriebatur temporaliter, ut revivisceret in aeternum. Illi vivebant temporaliter, morituri in aeternum. De quibus mox snbinf(??)rtur: Simul insipiens et stultus peribunt. Insipiens est, qui non credit in futuram poenam. Stultus qui licet credat, tamen non cavet.","english":"And he will not be able to give the price of his own redemption. For the almsgiving of that man is not pleasing to God whose will is still held fast in guilt. And he will labor forever, and he will still live unto the end. He who for a time took delight in riches will labor forever in torments. He will desire to die, but he will not be able. He will live only for this, that he may always labor. Woe to you, evil desire, how evilly do you deceive your lovers.\n\nHe will not see destruction, when he sees the wise dying. They see the wise die. They attend to temporal death, but they do not foresee the destruction of damnation to come. Such things he is usually wont to say: Was not that wise man dead? If he who had some wisdom could do anything, he would not die. Therefore I will do good for myself while I live—these are they who, thinking pleasure to be the highest good, cling to all the delights of the body. These are they who say: Let us eat and drink, for tomorrow we shall die. The Jews saw Christ hanging on the cross, and they despised him, saying: If this man were the Son of God, he would come down from the cross—not seeing what destruction means. He was dying temporally, that he might live again eternally. They were living temporally, to die eternally. Concerning whom it is presently added: Together the foolish and the stupid shall perish. The foolish man is he who does not believe in future punishment. The stupid man is he who, though he believes, nevertheless does not take heed.","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":611,"ref":"p611","source":"Cave ergo insipientiam: cave stultitiam: provide luturum interitum. Fac tibi amicos de mammona iniquitatis (Matth. 6.). Vade ad formicam(??)(Prov. 6.), et disce sapientiam (quae aestate congregat, unde vivat in hyeme) et non peribis in aeternum. Hi autem simul peribunt, Et relinquent alienis divitias suas. Omnes iniqui relinquunt alienis divitias suas: sive filii sint, sive parentes, sive vicini, quibus relinquunt. Tamen in hoc alieni sunt, quia illis de suis divitiis subvenire non possunt.\n\nEt sepulcra eorum, idest, pyramides et mausolea, quae quasi magnas aedificant domos, quasi illa sepulcra debeant esse domus illorum in oeternum. Excipiuntur sepulcris pretiosis, et involvuntur pretiosis vestibus: sepeliuntur unguentis et aromatibus. Deinde memoriam qualem habent? Tabernacula eorum in progenie et progenie, vocaverunt nomina sua in terris suis. Domus et familiae eorum usque in tertiam et quartam generationem eos laudant, eisque sacrificant. Tangit consuetudinem Gentilium, qui constitutis diebus aliquos conducebant, ut invocarent nomina mortuorum circa sepulturam eorum. In quo propheta magnam eorum notat stultitiam, quia cum ipsi per haec memoriam aeternam habere putarent, tamen in solis terris suis hoc faciebant.","english":"Be on guard, then, against foolishness; be on guard against folly; provide against the destruction that is to come. Make for yourself friends from the mammon of iniquity. Go to the ant and learn wisdom (which gathers in summer, so that it may live in winter), and you will not perish forever. But these men will perish together, and they will leave their riches to strangers. All the wicked leave their riches to strangers, whether they are children, or parents, or neighbors, to whom they leave them. Yet in this they are strangers, because they cannot come to their aid from their own riches.\n\nAnd their sepulchers, that is, the pyramids and mausoleums, which they build as though they were great houses, as if those sepulchers ought to be their houses forever. They are received into costly tombs and wrapped in costly garments; they are buried with ointments and spices. Then what kind of memory do they have? Their tabernacles are in generation and generation; they have called their names in their lands. Their houses and families praise them even to the third and fourth generation, and offer sacrifice to them. He touches on the custom of the Gentiles, who on appointed days would hire certain men to invoke the names of the dead around their burial place. In this the prophet notes their great folly, because although they themselves thought that by these means they had an eternal memory, yet they did this only in their own lands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":612,"ref":"p612","source":"Vel aliter: tabernacula eorum, idest domus lapideae, quas de divitiis construxerunt, in quibus ad horam habitaverunt: manentia in progenie filiorum et progenie nepotum: vocaverunt nomina sua, idest, fuerunt caussa quare nomina eorum haberentur in memoria. Et non ubique, sed in terris suis, idest, in vicinio suo. Hoc totum pertinet ad redarguendam inanem divitum extollentiam, ut in amplis aedificiis operam non insuma(??): cum tandem praeter sepulcrum nihil eorum possideant. Hoc autem ideo faciunt, quia intellectum suum amiserunt. Et hoc est quod simdit:\n\nHomo cum in honore esset, non intellexit. Quis major honor homini dari potuit, quam ratio et intellectus, Deique similitudo? In tanto honore positus non intellexit, idest, non intelligenter egit: sed Comparatus est jumentis insipientibus. Non secundum aliud nisi secundum insipientiam, et in actu Similis factus est illis. Quia sicut jumenta prona sunt terrae, et tantum ventri obedientia, ita amatores mundi terrenis rebus tantum sunt dediti:","english":"Or otherwise: their tabernacles, that is, the houses of stone which they built from their riches, in which they dwelt for a time; abiding in the offspring of sons and the offspring of grandsons; they called their names, that is, they were the cause why their names were held in memory. And not everywhere, but in their own lands, that is, in their own neighborhood. All this pertains to refuting the empty arrogance of the rich, so that they not spend their effort on vast buildings, since in the end they possess nothing of them beyond the grave. But they do this for this reason, because they have lost their understanding. And this is what follows:\n\nMan, when he was in honor, did not understand. What greater honor could be given to man than reason and understanding, and the likeness of God? Placed in such great honor, he did not understand, that is, he did not act with understanding; but he was compared to senseless beasts. Not according to anything else but according to senselessness, and in his conduct he was made like them. For just as beasts are prone to the earth, and obedient only to the belly, so the lovers of the world are devoted only to earthly things:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":613,"ref":"p613","source":"Haec via illorum scandalum ipsis. Haec via secundum quod ipsi fuerunt in honore, et non intellexerunt, terrena tantum appetendo, erit scandalum ipsis, id est, offensio, quae du(??)et eos ad interitum. Ipsis sit scandalum (Ex Augustino), non tibi. Quando erit tibi? Si putes, quod beati sint tales. Si vero intelligas, quia non sunt beati, ipsis erit scandalum via ipsorum, non Christo, non membris ejus. Et postea in ore tuo complacebunt. Cum facti fuerint tales, ut non quaerant nisi bona temporalia, laudabunt se placentes sibi. Vel postea in ore sun complacebunt, quando dicent in judicio, Domine Deus aperi nobis (Matth. 25.). Sed tunc fiet, quod sequitur: Sicut oves in inferno positi sunt, mors depascet eos. Quia grege facto (??)itiis to(??)si, et exspoliati a magna nigrorum spirit(??)m multitudine in tenebras deducentur. Et merit(??), qui Christum pastorem habere noluerunt, a morte depascentur, et a lupo rapace devorabuntur.","english":"This is their way, a stumbling block to them. This way, according as they were in honor and did not understand, seeking only earthly things, will be a stumbling block to them, that is, an offense which will lead them to destruction. Let it be a stumbling block to them (from Augustine), not to you. When will it be to you? If you think that such people are blessed. But if you understand that they are not blessed, their own way will be a stumbling block to them, not to Christ, not to his members. And afterward they will please themselves in your mouth. When they have become such that they seek only temporal goods, they will praise themselves, pleasing themselves. Or afterward they will please themselves in their mouth, when they say in judgment, Lord God, open to us (Matthew 25). But then will come what follows: Like sheep they are placed in hell, death will feed on them. Because, having been made a flock, having been corrupted and stripped by the great multitude of black spirits, they will be led into darkness. And deservedly, those who did not wish to have Christ as shepherd will be fed upon by death and devoured by the ravenous wolf.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":614,"ref":"p614","source":"Et dominabuntur eorum justi in matutino. Quia judices eorum erunt in judicio. Et auxilium eorum, quod habent in hoc seculo, veterascet, id est, de(??)ic(??)et, in inferne a gloria eorum, Id est, propter hoc quod gloriati sunt in divitiis suis. Recte dicitur, Auxilium eorum a gloria eorum veterascere, quia gloria et divitiae eorum in inferno nullum eis auxilium poterunt praestare.\n\nVerumtamen Deus redimet animam meam, de manu, id est, de potestate, inferi, cum acceperit me. Id est, meam humanitatem. Modo justis est labor, pressura, tribulatio: in spe futura est verum gaudium. Modo qui ad laetitiam secularem oculos aperiunt, et cur claudunt, transit eorum foelicitas, et venit poena. Quo contra transit justorum poena temporalis, et venit aeterna foelicitas. Excitat nos ergo spiritus Dei cum subjungit:\n\nNe timueris, cum dives factus fuerit homo. Et non tantum, cum ipse dives factus fuerit: sed, cum multiplicata fuerit gloria domus ejus. Id est, honor divitiarum ejus. Non desperes, neque putes eum a Deo diligi, quia abundat divitiis: et te, quia pauper es, a Deo derelictum.","english":"And the just shall rule over them in the morning, because they shall be their judges in judgment. And their help, which they have in this world, shall grow old, that is, shall fail, in hell from their glory, that is, because they have boasted in their riches. Rightly it is said that their help grows old from their glory, because their glory and riches will be able to offer them no help in hell.\n\nNevertheless God will redeem my soul from the hand, that is, from the power, of hell, when he has received me, that is, my humanity. For now the just have toil, pressure, tribulation; in hope there is future true joy. Now those who open their eyes to worldly gladness, and why do they close them? their happiness passes away, and punishment comes. On the contrary, the temporal punishment of the just passes away, and eternal happiness comes. The Spirit of God therefore stirs us when he adds:\n\nDo not fear when a man has become rich. And not only when he himself has become rich, but when the glory of his house has been multiplied, that is, the honor of his riches. Do not despair, nor think that he is loved by God because he abounds in riches, and that you, because you are poor, have been forsaken by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":615,"ref":"p615","source":"Quoniam cum interie(??)it, non sumet omnia. Vides viventem? Cogita monentem, Quid hic habeat attendis? an secum tollat attende. Multum auri habet, mullum argenti, multum praediorum, mancipiorum, et caetera alia. Cum interierit, non sumet omnia. Neque descendet cum eo gloria ejus. Quid habebit caro put(??)escens in sepulcro? Quid habebit anima perdita in inferno? Ideo non descendet cum eo gloria ejus, quia in vita sua quaesivit gloriam temporalem. Hoc est, quod subjungit:\n\nQuia anima ejus in vita ipsius benedicetur. Illi enim, qni ista temporalia pro magno habent, quando aliquos in hoc mundo honoribus et divitiis florere videm, solent eos laudare et beatificare: sicut alibi dicitur in psalmo: Quoniam laudatur peccator in desideriis animae suae (Psal. 9.), et iniquus benedicitur. Et iterum, Beatum dixerunt pupulum cui haec sunt (Psal. 143.). Anima ergo ejus in vita ipsius benedicetur, sed in morte torquebitur, et sentiet aeternam poenam, qui transitoriam secutus est gloriam. Confitebitur tibi, cum benefeceris ei. Perfectorum est, Dominum laudare in adversis. Reprobus autem tantum laudat in prosperis. Venit illi lucrum? Confitetur. Venit haerediias? confitetur. Venit da– mnum? blasphemat. Et ideo subditur:","english":"For when he has died, he will not take all things with him. Do you see the living man? Think of him as one who warns: Do you attend to what he has here? Attend to whether he takes it with him. He has much gold, much silver, much in lands, much in slaves, and other such things. When he has died, he will not take all things with him. Nor will his glory go down with him. What will the flesh, rotting in the tomb, have? What will the soul, lost in hell, have? Therefore his glory will not go down with him, because in his life he sought temporal glory. This is what he adds:\n\nBecause his soul in his life will be blessed. For those who count these temporal things as great, when they see certain people flourishing in this world with honors and riches, are accustomed to praise them and call them blessed; as it is said elsewhere in the psalm: Because the sinner is praised in the desires of his soul, and the wicked man is blessed. And again, They have called the people blessed to whom these things belong. Therefore his soul will be blessed in his life, but in death it will be tormented, and he will feel eternal punishment, who has pursued transitory glory. He will confess to you, when you have done good to him. It belongs to the perfect to praise the Lord in adversity. But the reprobate praises him only in prosperity. Has gain come to him? He confesses. Has an inheritance come? He confesses. Has loss come? He blasphemes. And therefore it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":616,"ref":"p616","source":"Introibit usque in progenies patrum suorum. Qui sunt patres eorum, nisi diabolus, et angeli ejus? Unde Dominus quibusdam ait: Vos ex patre diabolo estis (Joan. 8.). Progenies vero diaboli sunt omnes reprobi. Hinc per Joannem dicitur: Progenies viperarum, quis ostendet vobis fugere a ventura ira (Matth. 3.)? Ergo in progenies patrum introibit, quia simul cum reprobis in aeterno igne peribit. Et usque in oeternum non videbit lumen. Mi(??)etur enim in tenebras exteriores, ubi erit fletus et stridor dentium (Matth. 8. et 13.). Omnis qui male agit, odit lucem (Joan. 3.). Quia ergo dum viveret, tenebras dilexit, ideo nunquam lucem videbit. Et quod lum(??)n amiserit cordis, ostendit cum subinfertur:\n\nHomo cum in honore esset, non intellexit: comparatus est jumentis insipientibus, et similis factus est illis. Sententiae repetitio confirmatio est: vel ideo repetit, quia in hoc versu maxime pendet intentio psalmi, et utilitas. Defende, o homo, honorem tuum. Noli deserere eum quem tibi dedit Deus intellectum, ad hoc, ut divina percipias, aeterna diligas, terrena contemnas. Ute(??)e intellectu, u(??)e(??)ratione despice temporalia, ut pervenire meresr(??) caelestia.","english":"He will enter into the generations of his fathers. Who are their fathers, if not the devil and his angels? Hence the Lord said to certain people: You are from your father the devil (John 8). The generations of the devil, then, are all the reprobate. Hence it is said through John: You brood of vipers, who will show you how to flee from the coming wrath (Matthew 3)? Therefore he will enter into the generations of his fathers, because together with the reprobate he will perish in eternal fire. And forever he will not see the light. For he will be cast into the outer darkness, where there will be weeping and gnashing of teeth (Matthew 8 and 13). Everyone who does evil hates the light (John 3). Therefore, because while he lived he loved the darkness, he will never see the light. And that he has lost the light of the heart, he shows when it is added:\n\nMan, when he was in honor, did not understand: he was compared to senseless beasts, and became like them. The repetition of the sentence is a confirmation; or he repeats it for this reason, because the intent and usefulness of the psalm depend especially on this verse. Defend, O man, your honor. Do not abandon the understanding that God gave you, for this purpose, that you may perceive divine things, love eternal things, and despise earthly things. Use your understanding, use your reason; despise temporal things, so that you may merit to attain heavenly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":617,"ref":"p617","source":"TITULUS PSALMI (??)X.\n\nAgitur in sequenti psalmo de vocatione omnium gentium: dc manifesto adventu Christi, demutatione veletis sacrificii in novum, de damnando peccatore indisciplinato: et quod i(??)er ad Dominum sit laudis sacrificium. Titulus est, Psalmus Asaph. Interpretatur Asaph congregatio. Attribuendus est ergo psalmus iste Asaph, id est, congregationi fidelium ante adventum Christi existentium, credentium esse venturum Christum in carnem, et pro nobis: quod nos credimus esse completum. Materia psalmi hujus est ipse Christus, modo nos per praedicationem vocans: deinde districte judicans. Intendunt autem praenominati fideles, introducendo ipsius Domini Christi personam, (??)t majori pondere loquantur, suadere auditoribus suis, ut a carnalibus observantiis desistant, et ab umbra ad veritatem se transferant: nec ita voce praedicent, ut opere non imp(??)cant. Cur autem praeceptis Christi talia suadentis obtemperandum sit, caussae praemisse sunt in principio psalmi, usqie ad eum(??)locum udi dicitur: Audi populus meus, In principio vero fit praedicationis ejus talis commendatio. Vox est synagogae.","english":"TITLE OF THE PSALM (??)X.\n\nIn the following psalm the subject is the calling of all the nations: the manifest coming of Christ, the changing of the old sacrifice into a new one, the condemnation of the undisciplined sinner, and that a sacrifice of praise is to be offered to the Lord. The title is, A Psalm of Asaph. Asaph is interpreted as congregation. This psalm, then, is to be assigned to Asaph, that is, to the congregation of the faithful who existed before the coming of Christ, who believed that Christ would come in the flesh and for our sake—which we believe to have been fulfilled. The subject matter of this psalm is Christ himself, first calling us through preaching, then judging strictly. But the aforementioned faithful, by introducing the person of the Lord Christ himself so that they may speak with greater weight, intend to persuade their hearers to desist from carnal observances and to transfer themselves from the shadow to the truth, and not to preach with the voice in such a way that they do not also carry it out in deed. But as to why such things as Christ persuades by his precepts must be obeyed, the reasons have been set out beforehand at the beginning of the psalm, up to that place where it is said: Hear, O my people. At the beginning, moreover, such a commendation of his preaching is made. The voice is that of the synagogue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":618,"ref":"p618","source":"PSALMUS XLIX.\n\nDens deorum Dominus locutus est, et vocavit terram, a solis ortu usque ad occasum. Non quicunque homo, aut quicunque angelus loquutus est, sed ipse deorum Deus, scilicet Dominus noster Jesus Christus, qui est operator et deificator sanctorum, sicut ipse alibi ait quibusdam sanctis diis per gratiam factis: Ego dixi, dii estis et filii excelsi omnes (Psal. 81.). Hinc Apostolus ait, Dedit eis potestatem filios Dei (??)eri (Joan. 1.). Et iterum: Filii Dei sumus, sed nondum apparet, quod erimus (1. Joan. 3.). Iste tantus ac talis locutus est per angelos, per prophetas per semetipsum (Hebr. 1.), per fideles suos, et vocavit terram, id est, homines habitantes in terra. Et non in una terra tantum, sed a solis ortu usque ad occasum. Datus est enim Apostolis Spiritus sanctus, et dictum est eis, Ite, praedicate Evangelium omni creaturae (Marc. 16.). Et quia praedicatio incepit ab Jerusalem, recte subjunctum est:","english":"PSALM 49.\n\nGod, the God of gods, the Lord has spoken, and he has called the earth, from the rising of the sun to its setting. It was not any man, nor any angel, who spoke, but the God of gods himself, namely our Lord Jesus Christ, who is the maker and deifier of the saints, as he himself says elsewhere to certain holy gods made such by grace: I said, you are gods and all sons of the Most High (Ps. 81). Hence the Apostle says, He gave them power to become sons of God (John 1). And again: We are sons of God, but it has not yet appeared what we shall be (1 John 3). This one, so great and such, spoke through angels, through prophets, through himself (Hebr. 1), through his faithful ones, and he called the earth, that is, the men dwelling on the earth. And not in one land only, but from the rising of the sun to its setting. For the Holy Spirit was given to the Apostles, and it was said to them, Go, preach the Gospel to every creature (Mark 16). And because the preaching began from Jerusalem, rightly is it added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":619,"ref":"p619","source":"Ex Sion species decoris ejus. Hinc alius propheta dicit: De Sion exibit lex, et verbum Domini de Jerusalem (Isai. 2.). Inde coepit praedicari species decoris, id est, pulchritudo divinitatis Christi. Ipse est spe iosus forma prae filiis hominum (Psal. 44.), de quo et subditur:\n\nDeus manifes e veniet: Deus noster, et non silebit. Prius occultus venit, infirmus in came appa(??)it. Erat gloriae species in divinitate, sed haec (??)alebat in humanitate. Si enim cognovissent, nunquam Dominum gloriae crucifixissent (1. Cor. 2.). Occultus ergo venit, ut judicaretur. Manifeste ve(??) et, ut judicet (Matth. 16.). Et hoc est (Ex Augustino), quod ait. Et non silebit. Silet modo a judicio, occultus in caelo. Patiens est super peccatores, non exercens iram, sed expectans poenitentiam. Tacui, inquit: nunquid semper tacebo? Et notandum, quod a(??)t Deus noster. Non enim est Deus, qui non est Deus noster. Quoniam omnes dii gentium daemonia (Psal. 93.), Deus autem Christianorum est verus Deus. Quia vero ad judicium veniet, sequentia docent, cum dicitur: Ignis in conspectu ejus exardescet. Veniet enim judicare seculum per ignem. Hinc Apostolus ait: U(??)uscujusque opus quale sit, ignis probabit ((??). Cor. 3.). Qui dulcedinem Dei nondum gustaverunt, s(??) nondum desiderant Dei faciem, timeant vel ignem. Supplicia terrea(??) (Ex eod.), quem praemia non invitant.","english":"Out of Sion comes the beauty of his comeliness. Hence another prophet says: Out of Sion shall go forth the law, and the word of the Lord from Jerusalem. From there the form of his comeliness began to be preached, that is, the beauty of the divinity of Christ. He is the one who is fair in form above the sons of men, of whom it is also added:\n\nGod will come openly: our God, and he will not be silent. First he came hidden, he appeared weak in the flesh. There was a form of glory in his divinity, but this lay hidden in his humanity. For if they had known, they would never have crucified the Lord of glory. Hidden, therefore, he came, that he might be judged. Openly he will come, that he may judge. And this is what he says: And he will not be silent. Now he is silent concerning judgment, hidden in heaven. He is patient over sinners, not exercising wrath, but awaiting repentance. I have been silent, he says; will I be silent forever? And it must be noted that he says our God. For he is not God who is not our God. Since all the gods of the nations are demons, but the God of the Christians is the true God. But that he will come to judgment, the following words teach, when it is said: Fire shall blaze up in his sight. For he will come to judge the world by fire. Hence the Apostle says: The fire will test what sort of work each one's is. Let those who have not yet tasted the sweetness of God, who do not yet desire the face of God, fear at least the fire. Earthly punishments—let those whom rewards do not invite.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":620,"ref":"p620","source":"Vile tibi est, quod Deus pollicetur? Contremisce, quod minatur. Omnis arbor, quae non facit fructum bonum, excidetur, et in ignem mittetur (Matth. 7.). Aliter: Christus venit ad judicium,et tunc ignis pravae concupiscentiae exardescet, et exuret reprobos, qui erunt in conspectu ejus: quia videbunt in quem transfixerunt (Zach. 12. Joan. 19.). Et in circuitu ejus tempestas valida. Id est, angeli, quia sicut valida tempestas sulflat paleas ad ignem, sic malos suffl(??)bunt ad inferos (Matth. 13.). Valida tempestas ventilatura est tam magnam aream. Hac tempestate (Ex eod.) erit illa ventilatio, qua separabitur a sanctis omne immundum: a fidelibus omnis simulatio, a piis et trementibus verbum Dei omnis contemtor et superbus. Veniens itaque Dominus ad judicium, quid facturus est?\n\nAdvocabit coelum de sursum. Per caelum (Ex eod.) vult intel(??)igi omnes sanctos et perfectos, quos advocabit sursum sessuros, secum judicaturos. Vocabit et terram discernere populum suum. Caelum vocabit, ut judicet cum eo. Terram vocabit, ut discernat populum suum a populo malo. Audi vocationem terrae, et populi sui discretionem: Venite benedicti Patris mei, percipite regnum, quod vobis paratum est ab origine mundi (Matth. 25.). Percipite dico. Quare? Esurivi enim, et dedisti mihi manducare, etc. Ecce quare dicuntur terra: videlicet propter boni operis fertilitatem.","english":"Is it a small thing to you that God makes promises? Tremble at what he threatens. Every tree that does not bear good fruit will be cut down and thrown into the fire. Otherwise: Christ came for judgment, and then the fire of evil desire will blaze up and burn the reprobate, who will be in his sight, because they will look on him whom they pierced. And round about him a mighty tempest—that is, the angels, because just as a mighty tempest blows the chaff into the fire, so they will blow the wicked down to hell. A mighty tempest will winnow so great a threshing floor. By this tempest will be that winnowing by which every unclean thing will be separated from the saints: every pretense from the faithful, every despiser and proud man from the pious who tremble at the word of God. So when the Lord comes to judgment, what will he do?\n\nHe will call the heaven from above. By heaven he wishes all the saints and perfect to be understood, whom he will call above to sit with him and judge with him. He will call the earth to discern his people. He will call heaven, that it may judge with him. He will call the earth, that it may discern his people from the evil people. Hear the calling of the earth, and the discerning of his people: Come, you blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world. Receive, I say. Why? For I was hungry, and you gave me to eat, and so on. Behold why they are called earth: namely, because of the fertility of good work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":621,"ref":"p621","source":"Hi si non potuerunt caelum esse, omnia contemnendo, vel bona terra fuerunt, fructum miscricordiae faciendo (Matth. 5. et 25.). Deinde propheta videns futura, tanquam praesentra, exhortatur angelos Congregantes. Mittet enim Dominus angelos suos, et congregabuntur ante eum omnes gentes (Matth. 13. et 25.).\n\nCongregate illi de diversis partibus orbis, sanctos ejus. Et non tales sanctus, qu(??) insistant carnalibus observantiis, sed tales, qui ordinant, et proponunt novum testamentum ejus super sacrificia legalia– Illa enim sacrificia veletis Testamenti, umbra, et prophetia luerunt veritatis. Testamentum ergo super sacrificia ordinare, est seipsum in sacrificium Domino offerre, et quod litera praecipit, spiritualiter adimplere. Vel super sacrificia testamentum ordinatur, quando veteribus nova praeponuntur: quando animalium sacrificiis destructis, Melchisedech ordo ubique pradicaiur (Hebr. 5. 7. et 10.). Ad cujus novitatis ordinem pertinet, quod subditur.","english":"These, if they could not be heaven by despising all things, were at least good earth by bearing the fruit of mercy. Then the prophet, seeing future things as though present, exhorts the angels who are to gather. For the Lord will send his angels, and all nations will be gathered before him.\n\nGather to him his saints from different parts of the world. And not such saints as insist on carnal observances, but such as ordain and set forth his new testament above the legal sacrifices—for those sacrifices of the old testament were a shadow and a prophecy of the truth. To ordain the testament above the sacrifices, then, is to offer oneself as a sacrifice to the Lord and to fulfill spiritually what the letter commands. Or the testament is ordained above the sacrifices when new things are set before old: when the sacrifices of animals are destroyed, the order of Melchisedech is proclaimed everywhere. To the order of this newness belongs what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":622,"ref":"p622","source":"Et annuntiabunt coeli justitiam ejus: quoniam Deus judex est. Caeli justitiam Dei annuntiant, quando spirituales viri fidem Domini nostri Jesu Christi, et bona opera praedicant. Unde alibi dicitur: Caeli enarrant gloriam Dei (Psal. 18.). Quae profecto justitia ideo nobis prodicatur, quatenus illam exequentes iram judicis evitare mereamur. Quoniam Deus judex est, qui judicabit vivos et mortuos (Matth. 16.): quia secundum opera unicuique retribuet merita. Hoc incessanter mentis oculis attendentes sancti viri, quoniam Deus judex est, vitam suam inquirere, peccata sua deflere, sese semper ad meliora promovere non cessant: ut postmodnm ante districtum judicem injudica biles apparere valeant. Huc usque Synagoga commendavit Christum, vel ex onendo ordinem praedi– cationis ejus, vel secundum adventum commendando: amodo introducit eum loquentem sic:","english":"And the heavens shall declare his justice, for God is judge. The heavens declare God's justice when spiritual men preach the faith of our Lord Jesus Christ and good works. Hence it is said elsewhere: The heavens declare the glory of God (Ps. 18). And this justice is proclaimed to us for this purpose, that by fulfilling it we may deserve to escape the wrath of the judge. For God is judge, who will judge the living and the dead (Matt. 16), because he will render to each according to the merits of his works. The holy men, keeping this unceasingly before the eyes of their mind—that God is judge—do not cease to examine their life, to bewail their sins, and always to advance themselves toward better things, so that afterward they may be able to appear blameless before the strict judge. To this point the Synagogue has commended Christ, either by setting forth the order of his preaching or by commending his second coming; from here on it introduces him speaking as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":623,"ref":"p623","source":"Audi, populus meus, et loquar Israel: Israel nomen electionis est. Non vocaberis Jacob, sed vocaberis Israel (Genes. 32.). Ergo audi sicut Israel, sicut videns Deum (Et si nondum spe, sed jam fide), hoc enim interpretatur Israel, videns Deum. Qui habet aures audiendi, audiat (Luc. 8.). Captat autem ejus benevolentiam, cum ait: Populus meus. Ac si diceret: Populus electus, populus peculiaris (1. Petr. 2.). Et testificabor tibi. Id est, testimoniis Scripturarum approbabo. Quid? Deus, Deus tuus ego sum. Id est ego Deus sum, Deus tuus. Quicunque enim Apostolorum et Prophetarum Scripture intelligit. Dominum Jesum esse Deum nostrum agnoscit. Deus tuus, et proprie dicitur, quem familiarius habet Deus tanquam in mancipio suo, tanquam ex peculio suo. Quid vis amplius? Primum quieris a Deo? Ecce Deus, ipse Deus tuus est. Quid Deo dicimus? dona tibi quaerebas, ipsum donaturum habes. Et quid exigit a nobis Dominus Deus noster? Audiamus quid adjungat:","english":"Hear, my people, and I will speak, O Israel: Israel is a name of election. You shall no longer be called Jacob, but you shall be called Israel (Gen. 32). Therefore hear as Israel, as one who sees God (and if not yet in hope, yet now in faith), for this is what Israel means: one who sees God. Whoever has ears to hear, let him hear (Luke 8). Moreover, he wins his goodwill when he says: My people. As if he were saying: an elect people, a people for his own possession (1 Pet. 2). And I will testify to you. That is, I will prove it by the testimonies of the Scriptures. What? God, I am your God. That is, I am God, your God. For whoever understands the Scripture of the Apostles and Prophets recognizes that the Lord Jesus is our God. Your God—and he is properly called this whom God holds more intimately, as it were, as his own possession, as it were, from his own private property. What more do you want? Do you first seek something from God? Behold, God himself is your God. What do we say to God? You were seeking gifts; you have the very giver. And what does the Lord our God require of us? Let us hear what he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":624,"ref":"p624","source":"Non in sacrificiis tuis arguam te. Non tibi dicam (Ex Augustino), Quare non mihi pinguem taurum ma(??)tasti? Quare non de grege tuo hircum optinum obtulisti? Quare aries ille ambulat in ovibus tuis, et in ara mea non imponitur? Holocausta autem tua in conspectu meo sunt semper. Holon, totum est: caustum, incensum. Holocaustum autem totum igne absumtum. Sunt quaedam holocausta, quae non recipit Deus, de quibus in alio psalmo dicitur: Utique holocaustis non delectaberis (Psal. 50.). Haec sunt holocausta brutorum animalium, quibus Deus non delectatur. Quae sunt ergo illa, quae in conspectu meo sunt semper? Benigne fac, inquit Deus, in bona voluntate tua Sion. Tunc acceptabis sacrificium justitiae oblationes, et holocausta. Est ignis flagrantissimae caritatis. Animus inflammetur caritate, arripiat eadem a caritate membra in usum suum. Non ea permittat militare cupiditati, ut totus exardescat igne amoris divini. Talia holocausta dicit Deus, in conspectu meo sunt semper. Adbuc forte Israel cogitat de bobus, de ovibus, de hircis. Ideo subjunctum est:","english":"I will not reprove you in your sacrifices. I will not say to you (as Augustine says), Why did you not fatten a bull for me? Why did you not offer the best goat from your flock? Why does that ram walk among your sheep and is not placed on my altar? But your burnt offerings are always in my sight. Holon means whole; caustum means burnt. A holocaust, then, is a whole offering consumed by fire. There are certain holocausts that God does not accept, of which it is said in another psalm: Surely you will not delight in burnt offerings (Ps. 50). These are the burnt offerings of brute animals, in which God does not delight. What, then, are those that are always in my sight? Do good, God says, in your good will to Zion. Then you will accept the sacrifice of righteousness, the oblations, and the burnt offerings. There is a fire of most burning charity. Let the mind be inflamed with charity, let it take the same members from charity for its own use. Let it not allow them to serve lust, so that the whole man may burn with the fire of divine love. Such burnt offerings, God says, are always in my sight. Perhaps Israel still thinks of oxen, of sheep, of goats. Therefore what follows is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":625,"ref":"p625","source":"Non accipiam de domo tua vitulos: neque de gregibus tuis hircos. Praenuntiat (Ex Aug.) Testamentum novum, ubi omnia illa vetera sacrificia cessaverunt. Erat enim tunc praenunciatum futurum, quoddam sacrificium, cujus sanguine mundaremur. Quare non accipiam de domo tua vitulos, hircos, et caetera talia?\n\nQuantam meoe sunt omnes feroe silvarum. Ac si diceret: Qui omnes feras possideo, illo qui in domo tua est, vitulo, vel hirco non indigeo. Sed forte (Ex eod.) ait Israel, Bestiae Dei sunt illae bestiae ferae, quas non includo in corte mea, quas non alligo ad praesepe meum. Ea vero, quae apud me sunt, non Dei, sed mea sunt. Ideo Dominus adjungit: Jumenta in mentibus et boves, mea sunt. Et illa, quae possides, et illa, quae non possides, mea sunt omnia. Si enim servus meus es tu, totum peculium tuum meum est.\n\nCognovi omnia volatilia coeli. Id est, appendi omnia et numeravi. Alia est notitia Dei, alia hominis. Sicut (Ex eod.) aliud est possidere Dei, aliud est possidere hominis. Non enim tu, qued possides. totum habes in potestate: ut quandiu vivat bos tuus, in potestate tua est. Haec volatilia caeli de aqua nata sunt a verbo Domini dicentis: Producant aquae volatilia caeli (Genes. 1.). Ubi noverat, quae imperaverat, ut aquae proferrent? Jam certe noverat, quod creaverat et antequam crearet, noverat.","english":"I will not accept calves from your house, nor goats from your flocks. He foretells (from Augustine) the New Testament, when all those old sacrifices ceased. For then it was foretold that there would be a certain future sacrifice by whose blood we would be cleansed. Why then, \"I will not accept calves from your house, goats, and other such things\"?\n\nFor all the wild beasts of the forests are mine. As if he were saying: I, who possess all the wild beasts, have no need of that calf or goat which is in your house. But perhaps (from the same) Israel says: Those wild beasts are God's beasts, which I do not shut in my fold, which I do not tie to my manger. But those things which are with me are not God's, but mine. Therefore the Lord adds: The beasts of burden in the mountains and the oxen are mine. Both those things which you possess and those which you do not possess are all mine. For if you are my servant, your whole property is mine.\n\nI have known all the birds of heaven. That is, I have weighed all things and numbered them. One is the knowledge of God, another that of man. Just as (from the same) one thing is God's possessing, another is man's possessing. For you do not have everything you possess wholly in your power, so that as long as your ox lives, it is in your power. These birds of heaven were born from the water by the word of the Lord saying: Let the waters bring forth the birds of heaven (Gen. 1). Where had he known what he had commanded, that the waters should bring forth? Surely he already knew what he had created, and he knew it even before he created it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":626,"ref":"p626","source":"Tanta ergo notitia Dei: ut apud ipsum essent quodam ineffabili modo, antequam creata essent. Et a te expectat, ut accipiat, quod antequam crearetur habebat. Et pulchritudo agri mecum est. Id est, ubertas omnium in terra gignentium mecum est. Cum ilio ager., cum illo species terrae, cum illo species caeli. cum, illo omnia volatilia caeli et omnis creatura (Jerem. 23.), quoniam ipse übique est (Joan. 1.).\n\nSi esuriero, non dicam tibi. Non esuriet neque sitiet, non laborabit, neque dormitabit, qui custodit Israel (Ps. 120.). Sed haec secundum carualitatem tuam dicta sunt: quia tu antequam manduces, famem pateris, forte putas, et Deum esurire, ut manducet. Etiam si esse posset, ut esuriret, non diceret tibi. Omnia quae ante illum, sunt, unde vult, tollit. Nihil illi necessarium est. Et ideo subdit: Meus est enim orbis teroe, et plenitudo ejus. Noli(??) ergo laborare, quod mihi des: sine labore habeo, quod volo.","english":"So great, then, is the knowledge of God that in some ineffable manner they existed with Him before they were created. And He expects from you to receive what He had before it was created. And the beauty of the field is with me—that is, the richness of all things that spring forth in the earth is with me. With Him is the field, with Him the appearance of the earth, with Him the appearance of heaven, with Him all the birds of heaven and every creature, since He Himself is everywhere.\n\nIf I were hungry, I would not tell you. He who keeps Israel will neither hunger nor thirst, neither labor nor sleep. But these things were said according to your carnality, because you, before you eat, suffer hunger, and perhaps you think that God also hungers, so that He may eat. Even if it could be that He hungered, He would not tell you. All things that are before Him, from wherever He wills, He takes away. Nothing is necessary to Him. And therefore He adds: For the world is mine, and its fullness. Do not labor, then, over what you may give me: without labor I have what I will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":627,"ref":"p627","source":"Nunquid manducabo carnes taurorum? aut sanguinem hircorum potabo? Quia ista non quaeris, die ergo: Domine Deus noster, quid velis, ut offerat tibi populus tuus Israel. Sequitur et dicit:\n\nImmola Deo sacrificium laudis. Interiora sacrificia semper plus diligit Deus. Magis enim attendit affectum, quam censum. Ideo protinus addit. Et redde altissimo vota tua. Sit ara tua conscientia tua. Ignis tuus amor divinus. Sacrificium tuum laudes Dei. Sic ergo Deum lau(??)a in corde tuo, ut in ipsa oblatione laudis spirituali igne accensus teipsum immoles et mortifices, et sacrifices Deo. Et bene cum sacrificio praecipimus votum reddere altissimo. Nam secundum vota pensat Deus sacrificia. Tanto apud Deum majus erit sacrificium tuum, quanto majorem in ipso sacrificio habueris devotionem. Unde scriptum est: Fide plurimam hostiam Abel, quam Cain obtulit Deo, per quam testimonium consecutus est esse justus (Hebr. 11.). Cor namque et non substantiam pensat Deus. Nec perpendit, quantum in ejus sacrificio, sed ex quanto proferatur, Hinc alibi dicitur in psalmo: in me sunt Deus vota tua, quae reddam, laudationes tibi (Psal. 55.). Ac si aperte dicat: Et si exterius munera offerenda non habeo, intra memetipsum tamen invenio, quod in aram tuae laudis impono.","english":"Will I eat the flesh of bulls? Or will I drink the blood of goats? Since you do not seek these things, say therefore: Lord our God, what do you wish your people Israel to offer you? And it follows and says:\n\nSacrifice to God a sacrifice of praise. God always loves interior sacrifices more. For He pays attention to the disposition rather than the wealth. Therefore He immediately adds: And pay your vows to the Most High. Let your conscience be your altar. Let your fire be divine love. Let your sacrifice be the praises of God. So then, praise God in your heart in such a way that in that very spiritual offering of praise, set aflame by fire, you may slay and mortify yourself, and sacrifice to God. And well does He command, together with the sacrifice, to pay the vow to the Most High. For God weighs sacrifices according to vows. Your sacrifice will be so much greater before God, as you have had greater devotion in the sacrifice itself. Whence it is written: By faith Abel offered to God a much more plentiful victim than Cain, through which he obtained testimony that he was righteous (Hebr. 11). For God weighs the heart and not the substance. Nor does He consider how much is in his sacrifice, but from how much it is offered. Hence it is said elsewhere in the psalm: In me are your vows, O God, which I will repay, praises to you (Psal. 55). As if he were saying openly: And if I do not have gifts to offer outwardly, within myself nevertheless I find what I may place on the altar of your praise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":628,"ref":"p628","source":"Quia qui nostra datione non pasceris, oblatione cordis melius placaris, Immola, inquam, Deo sacrificium laudis, ut sic habeas eum placatum et propitium. Et quid deinde?\n\nEt invoca me in die tribulationis: et eruam te, et honorificabis me. Quando tribularis noli desperare, nec velis in tuis viribus confidere. Invoca me, et eruam te. Ad hoc enim permissus est dies tribulationis fieri, quia forte si non tribulareris, non invocares me. Cum tribularis autem, invocas me: et quia voces, eruam te. Cum fueris erutus, honorificabis me, ut jam non discedas a me. Valent ergo nobis tribulationes, quia nos excitant ad honorandum Deum. Tribulati propriam infirmitatem cognoscimus, eruti divinam gratiam sentimus. Tanto magis autem eum honoramus, quo liberationem nostram non a nobis, Sed ab ipso procedere scimus. Et sciendum, quod tota vita ista mortalis tribulatio est (Job. 7.) sanctis viris. Nam praeter inmimeras mundi hujus anxie(??)ates, in eo quod a Deo separantur, quod adhuc in mundo peregrinantur (2. Cor. 5.), quod corpus quod corrumpitur aggravat animam (Sap. 9.), vehementer trihulantur. Et quanto crebriores tribulationes sunt apud nos, tanto frequentiores debent orationes esse apod Deum. Sed cavendum est, ne vivamus male, dum cantamus bene. Nam sequitur:","english":"Because you are not fed by our giving, but are better pleased by the offering of the heart, Sacrifice, I say, to God a sacrifice of praise, so that you may thus have him gracious and favorable. And what then?\n\nAnd call upon me in the day of tribulation: and I will deliver you, and you shall honor me. When you are in tribulation, do not despair, nor wish to trust in your own strength. Call upon me, and I will deliver you. For the day of tribulation was permitted to come to pass for this reason, because perhaps if you were not in tribulation, you would not call upon me. But when you are in tribulation, you call upon me: and because you call, I will deliver you. When you have been delivered, you shall honor me, so that you may no longer depart from me. Tribulations therefore are of value to us, because they stir us up to honor God. In tribulation we recognize our own weakness; when delivered, we perceive divine grace. And we honor him all the more, in that we know our liberation proceeds not from ourselves but from him. And it must be known that this whole mortal life is a tribulation to holy men (Job 7). For besides the countless anxieties of this world, in that they are separated from God, in that they still sojourn in the world (2 Cor 5), in that the corruptible body weighs down the soul (Wis 9), they are vehemently afflicted. And the more frequent tribulations there are among us, the more frequent our prayers ought to be to God. But care must be taken that we not live wickedly while we sing well. For it follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":629,"ref":"p629","source":"Peccatori autem dixit Deus, Quare tu enarras justitias meas? Id est praecepta mea justificantia praedicas? De talibus dicit Apostolus (Rom. 2.): Qui praedicas non furandum, furaris: qui doces non moechandum, moecharis: qui abominaris idola, sacrilegium facis. Et assumis testamentum meum per os tuum? Id est corpus Christi et calicem novi Testamenti, qui pro multis effusus est, in remissionem peccaturum (Matth. 26; Marc. 15; Luc. 22; 1. Cor. 11.), Vel assumis testamentum meum per os tuum, id est, Evangelium meum, tam poll(??)(??)is labiis praedicare praesumis?\n\nTu vero od sti disciplinam. Id est corruptionem: Et projecisti sermones meos retrorsum. Quia eos ne– gligens non custodisti. In odiendo disciplinam, r(??)- dar uitur voluntas mala. In projiciendo sermones Dei retrosum, reprehenditur negligens et prava vita. Sermones Dei projicere, est, illis contemtis, perver(??)a agere. Ecce quomodo projecisti sermones meos:","english":"But to the sinner God said, Why do you declare my justices? That is, do you preach my commandments that justify? Of such people the Apostle says (Rom. 2): You who preach that one must not steal, do you steal? You who teach that one must not commit adultery, do you commit adultery? You who abominate idols, do you commit sacrilege? And do you take up my testament with your mouth? That is, the body of Christ and the cup of the new Testament, which was poured out for many for the remission of sins (Matth. 26; Marc. 15; Luc. 22; 1. Cor. 11). Or, do you take up my testament with your mouth, that is, do you presume to preach my Gospel with lips so polluted?\n\nBut you have hated discipline. That is, corruption: And you have cast my words behind you. Because, neglecting them, you have not kept them. In hating discipline, the evil will is censured. In casting the words of God behind one, the negligent and depraved life is reproved. To cast the words of God behind one is, having despised them, to act perversely. Behold how you have cast my words behind you:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":630,"ref":"p630","source":"Si videbas, urem, c(??)rrebas cum eo: et cum (??)dulteris portionem tuam ponebas. Ne forte (Ex Augustino) non diceres, Non feci furtum. Non feci adulterium. Quid si placuit tibi qui fecit? nonne ipso placito cucuristi? Nonne portionem tuam cum illo qui fecit, laudando posuisti? Et si non facis malu(??). si tamen laudas malum, si ex voto consentis, curr(??)s cum malo, et portionem mali recipis.\n\nOs tuum abundavit malitia, et lingua tua concinnabat dolos. Malitiam et dolum quorumdam hominum insinuat, qui quamvis sciant mala esse quae audiunt, minime reprehendunt. Et parum est quia non dicunt, Mala fecisti; sed adulando dicum, Bene fecisti. Et norunt mala esse, sed abundant malitia, et lingua eorum concinnat, id est, adornat dolos. Dolus autem est fraus quaedam in verbis, quando a(??)ud (??) promittitur, aliud sentitur. Parum est quod facis malum, insuper laudas adulando, et irrides et fallis peccantem. Vel os peccatoris malitia abundat, quando maledictis et conviciis alios exasperat. Dolos vero labia concinnant, quando auditu placida verbis pronuntiant. Unde adhuc subintertur:","english":"If you saw a thief, you ran with him, and with adulterers you placed your portion. Lest perhaps you should say, I have not committed theft, I have not committed adultery. What if the one who did it pleased you? Did you not run by that very pleasure? Did you not place your portion with the one who did it, by praising him? And if you do not do the evil, yet if you praise the evil, if you consent from desire, you run with the evil man and receive the portion of the evil man.\n\nYour mouth abounded in malice, and your tongue framed deceits. He intimates the malice and deceit of certain men, who although they know that the things they hear are evil, do not reprove them in the least. And it is a small thing that they do not say, You have done evil; but by flattering they say, You have done well. And they know that they are evil, but they abound in malice, and their tongue frames, that is, adorns, deceits. Now deceit is a certain fraud in words, when one thing is promised and another is meant. It is a small thing that you do evil; beyond that you praise by flattering, and you mock and deceive the sinner. Or the mouth of the sinner abounds in malice, when by curses and insults he provokes others. But their lips frame deceits, when they utter with their words things pleasant to the hearing. Hence there is further added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":631,"ref":"p631","source":"Sedent, adversus fratrem tuum loquebaris. Hoc fit quando aliquis quasi firmus, aut alicujus jam momenti doctor detrahit fratri suo forte bene agenti et recte viventi. In eo autem quod ait Sedens, mora vel studium designatur. Est alius infirmus et imperfectus, adversus quem ponit scandalum similiter prave loquendo. Ideo infirmus ille dictus est matris filius, nondum patris, adhuc lacte indigens et uberibus adhaerens. Portatur adhuc sinibus matris Ecclesiae, nondum valens ad solidum cibum mensae Patris sui accedere Scandalizatur autem, quia adhuc perfectus non est. Si enim perfectus esset, scandalizari nullatenus potuisset. Nam pax multa est diligentibus legem Dei, et non est illis scandalum (Psal. 118.). Et Dominus in Evangolio: Qui scandalizaverit (inquit) unum de pusillis meis (Matth. 18.). Non ait de majoribus, sed de pusillis: quia pusillorum est tantum scandalizari. Pravorum autem usus est, perfectis derogare, imperfectis scandalum ponere, et semper discordias seminare.","english":"You sit and speak against your brother. This happens when someone who is, as it were, steadfast, or a teacher already of some importance, disparages his brother—perhaps one who acts well and lives rightly. But in that he says \"sitting,\" a delay or eagerness is indicated. There is another, weak and imperfect, against whom he places a stumbling block by speaking wickedly in like manner. Therefore that weak one is called the son of his mother, not yet of his father, still needing milk and clinging to the breasts. He is still carried in the bosom of mother Church, not yet able to come to the solid food of his Father's table. But he is caused to stumble because he is not yet perfect. For if he were perfect, he could in no way have been caused to stumble. For great peace have they who love the law of God, and there is no stumbling block to them (Ps. 118). And the Lord in the Gospel says: Whoever shall cause to stumble one of my little ones (Matt. 18). He did not say \"of the greater,\" but \"of the little ones,\" because it belongs only to the little ones to be caused to stumble. But it is the practice of the wicked to disparage the perfect, to place a stumbling block before the imperfect, and always to sow discord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":632,"ref":"p632","source":"Hoc fecisti (inquit Dominus) et tacui, id est, non reprehendi, non vind(??)cavi. Modo enim tempus est misericordiae, quo nos pius Dominus patienter exspectat, ut convertamur. Non enim irascitur per singulos dies (Psal. 7.), sed sicut dicitur in alio psalmo: Nisi conversi fueritis, gladium suum vibra– bit (Psal. 17.). Hinc est quod subjungit: Existimasti inique quod ero tui similis. Parum est (Ex August.) quia mala facta tua placent tibi. Placete putas et mihi. Deum, quia non pateris ultorem, vis tenete participem. Arguam te, et statuam contra faciem tuam. Quanto inudo patientius misericors Dominus peccatores sustinet, tanto (??)os district(??)us in judicio arguet. Et quia (Ex eodem) hic seipsos attendere et emendare neg(??)igunt. statuet eos ibi ante faciem suam, ut videant foeditatem suam. Nec tamen ad hoc, ut corrigant: sed ut mugis erubescant. Modo ergo tu (??)a(??) quisquis talis es, quod tibi minatur facere Deus. Tolle te a tergo tuo, ubi te videre non vis dissimulatis a factis tuis, et constitue te ante te. Ascende tribunal mentis tuae. Esto tibi judex. Torqueat te timor. Erumpat confessio. Et dic Domino tuo: Quoni(??)m iniquitatem meam ego cognosco, et peccatum meum contra me est semper (Psal. 50.). Si enim (ut Paulus ait) nosmetipsos dijudicaremus, non utique judicaremur (1. Cor. 11.). Propterea admonendo subdit:","english":"You have done this,\" says the Lord, \"and I was silent\"—that is, I did not rebuke, I did not punish. For now is the time of mercy, in which the loving Lord patiently waits for us, that we may be converted. For he is not angry every single day, but as it is said in another psalm: \"Unless you are converted, he will brandish his sword.\" Hence it is that he adds: \"You thought unjustly that I would be like you.\" It is a small thing that your evil deeds please you; you think they please me as well. Because you do not endure God as an avenger, you wish to have him as a partaker. \"I will rebuke you, and I will set them before your face.\" The more patiently the merciful Lord bears with sinners, the more strictly he will rebuke them in judgment. And because they neglect to attend to themselves and amend here, he will set them there before his face, that they may see their own foulness—not, however, for the purpose of correction, but that they may blush the more. Now therefore, you, whoever you are who are such a one, do what God threatens to do to you. Take yourself from behind your back, where you do not wish to see yourself, your deeds being concealed, and set yourself before yourself. Ascend the tribunal of your own mind. Be your own judge. Let fear torment you. Let confession burst forth. And say to your Lord: \"For I know my iniquity, and my sin is always against me.\" For if, as Paul says, we would judge ourselves, we would certainly not be judged. Therefore, by way of admonition, he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":633,"ref":"p633","source":"Intelligite hoec qui obliviscimini Deum. Vos qui Deum obliti estis, dum mala agitis, ex ratione perpendite quae dicta sunt: ut vosmetipsos corrigatis. Attende in hoc versu visce(??)a divinae misericordiae. Etiam obliviscentes s(??) non obli(??)is(??)itur, non repellit, imo revocat ad intellectum, ut resipiscant, et non pereant. Non vult mortem peccatoris, sed ut convertatur et vivat (Ezech. 18.). Et quare, o misericors Domine, admones obliviscentes te, ut intelligant? Audi caussam: Ne quando rapiat adversa(??)us ille diabolus, qui tamquam (??)co rugiens Circuit, quaerens quem devoret (1. Petr. 5.), et non sit qui eripiat. Si vos intelligere non vultis. Non enim eripit Dominus eos, qui obliviscuntur cum: qui ea quae ad salutem animarum suarum pertinent, intelligere contemnunt. Unde scriptum est: Omnis ignorans ignorabitur (1. Cor. 14.). Quo contra de intelligentibus et laudantibus Deum quid subjungat, audiamus:","english":"Understand this, you who forget God. You who have forgotten God, while you do evil, weigh by reason what has been said, so that you may correct yourselves. Attend in this verse to the bowels of divine mercy. Even those who forget him he does not forget, he does not repel, but rather recalls to understanding, that they may come to their senses and not perish. He does not will the death of the sinner, but that he be converted and live (Ezek. 18). And why, O merciful Lord, do you admonish those who forget you, that they may understand? Hear the cause: Lest at some time that adversary the devil snatch them, who like a roaring lion goes about seeking whom he may devour (1 Pet. 5), and there be no one to rescue them. If you are unwilling to understand. For the Lord does not rescue those who forget him, who disdain to understand the things that pertain to the salvation of their souls. Whence it is written: Every ignorant person shall be ignored (1 Cor. 14). In contrast to this, let us hear what he adds concerning those who understand and praise God:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":634,"ref":"p634","source":"Sacrificium laudis honorificabit me: et illic iter, quo ostendam illi salutare Dei. Quod Latine salutare, hoc Hebraice Jesus dicitur. In sacrificio igitur laudis fit Jesu iter ostensionis, quia dum per psalmodiam compunctio effunditur, via nobis in conte fit, per quam ad Jesum in fine pervenitur. Sicut ipse de sua ostensione loquitur dicens: Qui diligit me, diligetur a Patre me(??), et ego diligam cum, et manifestabo ei meipsum (Joan. 14.).\n\nTITULUS PSALMI L.\n\nIn finem psalmus David, [Vers. 2.] cum venit ad eum Nathan propheta, quando intravit ad Beth-sabes (2. Reg. 12.). Psalmus iste att(??)ibuitur David prophetae in finem respicienti, id est, Christum, a quo per peccatum recesserat, qui est finis legis et prophetarum. Vel finis, id est, perfectio ominum bono(??)um operum. Psalmus, diro, compositus pro eo negocio, pro quo venit ad eum arguendum Nathan propheta. Et quia Nathan multotiens venerat ad eum, ut sciretur in quo adventu ipse fuit caussa hujus psalmi, determinat sic: eo scilicet tempore, quando intravit ad Beth-sabee. Hujus mulie(??)is, uxoris alienae, pulcuritudine captus est rex et propheta David. Hoc in isto psalmo non legitur, sed in titu o ejus apparet. In libris autem Reg(??) - rum (Ex Augustino) plenius legitur. Hujus maritum in bello curavit occidendum. Et post hoc factum missus est ad eum Nathan propheta a Domino, qui eum argueret de tanto commisso (2. Reg.","english":"The sacrifice of praise will honor me: and there is the way, where I will show him the salvation of God. What in Latin is \"salvation,\" in Hebrew is called Jesus. In the sacrifice of praise, therefore, the way of Jesus' showing is made, because while compunction is poured out through psalmody, a way is made for us in this life, through which we come at last to Jesus. As he himself speaks of his showing, saying: He who loves me will be loved by my Father, and I will love him, and I will manifest myself to him (John 14).\n\nTITLE OF PSALM 50.\n\nUnto the end, a psalm of David, [verse 2] when Nathan the prophet came to him, when he went in to Bathsheba (2 Kings 12). This psalm is attributed to David the prophet, looking to the end, that is, to Christ, from whom he had departed through sin, who is the end of the law and the prophets. Or the end, that is, the perfection of all good works. The psalm, I say, was composed for that matter for which Nathan the prophet came to reprove him. And because Nathan had come to him many times, so that it might be known at which coming he was the cause of this psalm, he determines it thus: namely, at that time when he went in to Bathsheba. By the beauty of this woman, another man's wife, the king and prophet David was captivated. This is not read in this psalm, but it appears in its title. In the books of Kings, however (from Augustine), it is read more fully. He arranged for her husband to be killed in war. And after this deed, Nathan the prophet was sent to him by the Lord, to reprove him for so great a crime (2 Kings.","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":635,"ref":"p635","source":"11.). Multi vorunt cadere cum David, et nolunt resurgere cum David. Non cadendi exemplum propositum est: sed si cecideris, resurgendi. Attende ne cadas. Non sit delectatio minorum, casus majorum: sed sit casus majorum, tremor minorum. Audiant qui non ceciderunt, ne cadant. Audiant qui ceciderunt, ut surgant. Admonet etiam tale exemplum, non se queniquam extollere debere in prosperis rebus. Multi enim res adversas ferent, prosperas non timent. Periculosior est autem res prospera animae, quam adversa corpori. Hoc peccatum non fecit, cum persecutorem Saulem pateretur. Semper vero adversus felicitatem vigilandum est. Materia hujus psalmi est David, sive quilibet alius poenitens. Intendit autem propheta in hoc psalmo principaliter orare pro triplici reatu hujus criminis supradicli, scilicet pro adulterio, homicidio, et fraude. Deinde etiam pro omnibus aliis delictis, ut Deus hanc noxam et omnes alias sibi indulgeat, et gratiam sancti Spintus restituat: ita ut illam numquam amplius amittat. Proponitur autem David in hoc psalmo omnibus justis exemplar, non peccandi: sed si ceciderint, resurgendi. Et ne in virtute sua praesumant cum scriptum sit, Qui stat, videat ne cadat (1. Cor. 10.). Injustis ad hoc proponitur, ut de magnitudine delicti sui aliqui non desperent, respicientes David, tanti delicti per condignam satisfactionem consequutum veniam. Dicit ergo sic David:","english":"Many wish to fall with David, and do not wish to rise with David. The example set before us is not of falling, but, if you have fallen, of rising. Take heed lest you fall. Let not the falls of the great be the delight of the lesser, but let the falls of the great be the trembling of the lesser. Let those who have not fallen hear, that they may not fall. Let those who have fallen hear, that they may rise. Such an example also admonishes that no one ought to exalt himself in prosperous circumstances. For many endure adverse circumstances, but do not fear prosperous ones. Yet a prosperous condition is more dangerous to the soul than an adverse one to the body. He did not commit this sin when he suffered Saul as a persecutor. But one must always be watchful against good fortune. The subject of this psalm is David, or any other penitent. But the prophet in this psalm intends principally to pray on account of the threefold guilt of the crime mentioned above, namely for adultery, homicide, and fraud. Then also for all other sins, that God may forgive him this offense and all others, and restore to him the grace of the Holy Spirit, so that he may never lose it again. But David is set before all the righteous in this psalm as an example, not of sinning, but, if they have fallen, of rising. And let them not presume on their own strength, since it is written, He who stands, let him see that he does not fall (1 Cor. 10). He is set before the unrighteous for this purpose, that some of them may not despair because of the greatness of their offense, looking to David, who obtained pardon for so great an offense through worthy satisfaction. David therefore speaks thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":636,"ref":"p636","source":"PSALMUS L.\n\nMiserere mei, Deus. Dictum est a simili alicujus in caussa deprehensi, cujus crimen, quia jam manifestum est judicibus, non jam studet illud defendere: sed solam veniam nititur deprecando impetrare, suam poenitentiam ostendens, et merita praeterita praetendens: et sic facturum bona in futuro promittens. Prius orat pro peccato: de(??)nde crimen suum sponte confitetur. Ac si diceret, Deus, id est, Creator meus, quem magna et multiplex iniquitas mea non late(??), Miserere mei, secundum magnam misericordiam tuam. Idest, ad modum misericordiae tuae, quae magna est, dimitte magnum peccatum meum. Et secundum multitudinem miserationum tuarum. Idest, ad modum miserationum tuarum, quae multae sunt in offectis, dele iniquitatem meam: quae multiplex est. Idest, dele homicidium, fraudem, et adulterium. Hic ostendit et peccatum suum magnum esse (erat enim adulterium [1. Reg. 11.]) et multiplex. Ibi namque homicidium et fraus, et multa alia denotari possunt. Hoc distat inter misericordiam et miserationem: quia Deus naturaliter semper est misericors in se, actualiter autem miserator in nobis. Misericordiae virtus inseparabiliter in Deo est. Cum autem ex hac misericordia nobis aliqua beneficia tribuuntur, miserationes dicuntur. Et notandum quod qui magnam misericordiam depiccatur, magnam mi– seriam confitetur. Opponitur ergo magna mi cricordia magno peccato.","english":"PSALM 50.\n\nHave mercy on me, God. This is said in the manner of someone caught in some matter whose crime, because it is already manifest to the judges, he no longer strives to defend; but he labors to obtain pardon alone by entreaty, showing his penitence and putting forward his past merits, and promising that he will do good things in the future. First he prays for his sin; then he confesses his crime of his own accord. As if he were saying, God, that is, my Creator, from whom my great and manifold iniquity is not hidden, Have mercy on me, according to your great mercy. That is, in the manner of your mercy, which is great, forgive my great sin. And according to the multitude of your compassions. That is, in the manner of your compassions, which are many toward the afflicted, blot out my iniquity, which is manifold. That is, blot out murder, fraud, and adultery. Here he shows that his sin is both great (for it was adultery [1 Kings 11]) and manifold. For there murder and fraud and many other things can be denoted. This is the difference between mercy and compassion: because God is naturally always merciful in himself, but actually compassionate in us. The virtue of mercy is inseparably in God. But when any benefits are bestowed on us out of this mercy, they are called compassions. And it is to be noted that he who prays for great mercy confesses great misery. Therefore great mercy is set in opposition to great sin.","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":637,"ref":"p637","source":"Opponitur multitudo miserationum multiplicitati culparum. Propter(??)a adhuc sub– jungit:\n\nAmplius, quam ego te deprecari valeam, lava me ab iniquitate mea: ut a dimittas quae conscientia metuit, et adjicias quod oratio non praesumit. Et a peccato meo munda me. Quamvis inter iniquitatem et peccatum nihil distare perhibeat Joannes Apostolus, qui ait, Iniquitas peccatum est (1. Joan. 1.): ipso tamen usu loquendi plus iniquitas quam peccatum sonat. Et omnis se homo libere peccatorem fatetur, iniquum vero dicere, nunnunquam (??)rubescit. Cum ergo poenitens iste orat, ut ab iniquitate lavetur, ot a peccato mundetur: tam a gravio(??)i, quam a leviori culpa curationem postulare videtur. Et supponit caussam, quare sibi dimitti postu(??)at quod deliquit, dicens:\n\nQuoniam iniquitatem meam ego cognosco, secundum poenitentiam et satisfactionem: et hoc non ad horam, sed continue. Ideo subdit: Et peccatum meum contra me est semper. Contra me, id est, ante oculos meos. Non est oblitus peccati sui et iniquitatis, quamvis jam a propheta audisset: Transtulit a te Deus peccatum tuum (2. Reg. 12.). In conscientia sua tamquam in imagine, adulterium et homicidium depictum habebat: per singulos dies videbat putredinem: et ideo dicebat. Et peccatum meum contra me est semper. Ego illud video. Tu id ne consideres. Attende quid facit Deus. Si memor sis peccati tui, ille non erit memor.","english":"The multitude of mercies is set against the multitude of faults. For this reason he still adds:\n\nWash me more thoroughly from my iniquity than I am able to entreat you: that you may forgive what my conscience fears, and add what my prayer does not presume. And cleanse me from my sin. Although the Apostle John declares that there is no difference between iniquity and sin, saying, Iniquity is sin (1 John 1), yet by the very usage of speech iniquity sounds greater than sin. And every man freely confesses himself a sinner, but he sometimes blushes to call himself iniquitous. When this penitent, therefore, prays that he may be washed from iniquity and cleansed from sin, he seems to ask healing both from the graver and from the lighter fault. And he adds the reason why he asks that what he has done wrong be forgiven him, saying:\n\nFor I know my iniquity, in the manner of repentance and satisfaction: and this not for an hour, but continually. Therefore he adds: And my sin is always before me. Before me, that is, before my eyes. He has not forgotten his sin and iniquity, although he had already heard from the prophet: God has taken away your sin (2 Samuel 12). In his conscience, as in a picture, he had adultery and murder depicted; every day he saw the corruption; and therefore he said, And my sin is always before me. I see it. Do not you consider it. Attend to what God does. If you are mindful of your sin, he will not be mindful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":638,"ref":"p638","source":"Si tu ejus oblitus fueris, Deus ejus memorabitur. Ego sum (inquit Dominus) qui deleo iniquitates tuas (Isai. 43.).(??)u vero memor earum esto. Sed forte dicet aliquis, Ut quid ego memor sum? Ut sit gratior, inquit, misericordia mea, ut sentias quid tibi concesserim. Si enim fueris memor cumuli peccatorum tuorum, eris memor et magnitudinis beneficentiae Dei. Tales erant sancti: virtutes suns non emittebant, sed peccatorum suorum memoriam revocabant: non sicut nunc homines, qui peccatorum suorum obliviscuntur, et celare cupiunt: si quippinm autem boni fecerunt, in med o proferunt, et omnibus propalare festinant. Fecisti aliquid boni? Cela illud, ut Dominus tuus videat, et laudet. Fecisti mala? agnosce et emenda, et ignoscit Deus. Confitere Deo, et dic quod sequitur:\n\nTibi soli peccavi. Cui soli reddenda est ratio de peccato, qui solus est sine peccato (Joan. 8.). Et malum coram te feci. Quid esi h(??)c (Ex Augustino): Coram hominibus non esi adulteri uxor aliena, et maritus occisus. Sed in hoc soli Deo peccat omnis homo, quod solus Deus potest curare hominem a peccato. Ac si egregio medico dicat aegrotus: Tibi soli aegroto: passionem meam nullus sanare potest, nisi tu solus, Hinc in alio psalmo de hoc caelesti medico animae peccatrici dicitur, Qui propitiatur omnibus iniquitatibus tuis (Psal. 102.). Qui sanat omnes infirmitates tuas.","english":"If you forget them, God will remember them. I am he, says the Lord, who blot out your iniquities. But you, be mindful of them. But perhaps someone will say, Why should I be mindful of them? So that, he says, my mercy may be more welcome, so that you may feel what I have granted you. For if you are mindful of the heap of your sins, you will also be mindful of the greatness of God's beneficence. Such were the saints: they did not publish their virtues, but recalled the memory of their sins—not like people now, who forget their sins and wish to conceal them; but if they have done any good, they bring it forward in public and hasten to make it known to all. Have you done something good? Conceal it, so that your Lord may see it and praise it. Have you done evil? Acknowledge it and amend it, and God forgives. Confess to God, and say what follows:\n\nAgainst you alone have I sinned. To him alone must an account of sin be rendered, who alone is without sin. And I have done evil before you. What is this? Before men, another man's wife is not an adulteress, nor is her husband killed. But in this every man sins against God alone, because God alone can cure a man of sin. As if a sick man should say to an excellent physician: I am sick to you alone; no one can heal my suffering but you alone. Hence in another psalm it is said of this heavenly physician to the sinful soul, Who is propitiated for all your iniquities. Who heals all your infirmities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":639,"ref":"p639","source":"Recte autem coram Deo malum fecisse se dicit, quia solus Deus quale et quantum sit malum cujusque cognoscit. Homo enim videt in facie, Deus videt in corde ((??)ob. 35.). Homo videt peccatum operis, Deus inspicit etiam radicem intentionis. Vel, tibi soli sine peccato, peccavi et malum coram te feci, quem nullum latet secretum. Ille justus punitor est, qui in se non habet quod puniatur. Et ideo oro, munda me. Quare? Ut justificeris in sermonibus tuis. Sermo tuus est, Convertimini ad me et salvi eritis (Isai. 45.). Sermo tuus est, Venite ad me omnes qui laboratis, et onerati estis, et (??)go vos reficiam (Matth. 11.). Sermo tuus est, Quacumque hora peccator conversus fuerit, vita vivet, et non morietur (Ezech. 18.). Et ego quidem conversus sum, et ad te veniens misericordiam peto. Dimitte ergo quae corum(??)si, ut in sermonibus tuis justus et verax inveniaris, Et vincas cum judicaris. Idest, cum quidam prave intelligentes judicent te non misereri criminaliter lapsis. Vince illos, et sententiam eorum dest(??)ue, mihi parcendo criminaliter lapso. Ali(??)er: Ideo tibi soli peccata mea confiteo: ideo coram te mala mea detego, ut te justificem in sermonibus tuis, et me inculpem in operibus meis: et tamquam judicio constituto, vincas tu, vincar ego. Saepe enim dum caussam Dei erga nos, et nostram erga Deum diligenter discutimus, ipsum Deum apud nos ex ratione judicamus.","english":"But he says rightly that he has done evil before God, because God alone knows what and how great the evil of each person is. For man sees the face, God sees the heart. Man sees the sin of the deed, God inspects even the root of the intention. Or: to you alone, without sin, have I sinned, and I have done evil before you, whom no secret escapes. He is the just punisher who has nothing in himself to be punished. And therefore I pray, cleanse me. Why? That you may be justified in your words. Your word is, Turn to me and you shall be saved. Your word is, Come to me, all who labor and are burdened, and I will refresh you. Your word is, At whatever hour the sinner turns, he shall live and not die. And I indeed have turned, and coming to you I seek mercy. Forgive therefore what I have committed, so that in your words you may be found just and true, and that you may overcome when you are judged. That is, when certain ones, understanding wrongly, judge that you do not show mercy to those who have fallen criminally. Overcome them, and put aside their sentence, by sparing me, who have fallen criminally. Otherwise: Therefore I confess my sins to you alone; therefore I uncover my evils before you, so that I may justify you in your words, and blame myself in my works; and as if a judgment were established, may you overcome, and may I be overcome. For often, while we carefully discuss God's cause with respect to us, and our cause with respect to God, we judge God himself among us by reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":640,"ref":"p640","source":"Ascendit homo tribunal mentis suae; fit accusatrix cog(??)tatio, testis conscientia: fit judex ra(??)io, carnifex timor: et cum se injustum et convictum deprehendit, humilior factus gratio(??)em se Domino reddit· Vel, vincas cum judicar(??)s, idest, in judicio Filu tui, quo condemnatus est morti, victor appareas, secundum clarificationem resurrectionis et ascensionis. Superas enim omnes judices: et qui se putat justum coram te, injustus est. Nec (Ex Augustino) suflicit David tantum sua criminalia peccata confiteri: etiam ipsam ad medicum ducit originem peccati. Omnia confitetur, in omnibus se humi(??)iat: ut omnium peccatorum veniam mereatur. Unde nunc tam sua, quam totius humani gen(??)ris voce subjungit, dicens:\n\nEcce enim in iniquitatibus conceptus sum, et in pecca– tis concepit me mater mea. Mater mea me concepitcum delectatione peccati. Ego conceptus contraxi mecum iniquitatem originalis delicti. Numquid de adulterio David, natus erat de Jesse justo viro et conjuge ejus? Quid est ergo(Ex cod.) quod se dicit in iniquitatibus conceptum esse, nisi quia detrahitur iniquitas ex Adam (Rom. 5. et 15.)? Nemo nascitur, nisi trahens culpam, et culpae poenam. Quod dicit, Ecce: signi– fica. in manifesto. Omnes enim hoc vident. Omnes hoc sentiunt.","english":"Man ascends to the tribunal of his own mind; his thought becomes the accuser, his conscience the witness; reason becomes the judge, fear the executioner; and when he finds himself unjust and convicted, having become more humble, he renders himself gracious to the Lord. Or, when you judge, may you appear victorious, that is, in the judgment of your Son, by which he was condemned to death, victorious according to the glory of his resurrection and ascension. For you surpass all judges: and he who thinks himself just before you is unjust. Nor (from Augustine) does it suffice for David to confess only his own criminal sins: he even brings the very origin of sin to the physician. He confesses all things, he humbles himself in all things, so that he may deserve forgiveness of all sins. Hence now he adds, in the voice of both himself and the whole human race, saying:\n\nFor behold, I was conceived in iniquities, and in sins my mother conceived me. My mother conceived me with the delight of sin. I, conceived, contracted with myself the iniquity of the original offense. Was David born of adultery, who was born of Jesse, a just man, and his wife? What is it, then, that he says he was conceived in iniquities, except that iniquity is drawn from Adam (Rom. 5 and 15)? No one is born except by drawing guilt and the punishment of guilt. What he says, Behold, signifies: openly. For all see this. All perceive this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":641,"ref":"p641","source":"Homo enim in corruptibili carne vivens, habet tentatinnum immunditias impressas insemetipso: quia nimirum eas traxit ab origine ipsa: quippe propter delectationem carnis, ejus conceptio immunditia est. Hinc est quod plerumque tentatur, et nolens. Hinc est quod immunda quaedam in mente patitur, quamvis ex judicio reluctetur: quia conceptus de immunditia dum ad munditiam tendit, hoc conatur vincere quod est. Qui ergo ad munditiae locum jam pervenit, conceptionis suat viam respiciat per quam venit: atque inde colligat, quia ex sua virtute non habet munditiam vivendi, cui de immunditia factum eat Initium subsistendi.\n\nEcce enim veritatem dilexisti. Ideo cognosco peccatum secundum poenitentiam, quia, Ecce, idest, patens est, quod tu dilexisti veritatem: idest, veram confessionem: vel veritatem dilexisti, impunita etiam (Ex eod.) illorum peccata, quibus ignoscis non reliquisti. Sic misericordiam praerogasti, ut servares et veritatem. Ignoscis confitenti, sed scipsum punienti. Incerta et occulta sapientioe tuoe manifestasti mihi. Ita me dilexisti, ita me honorasti, ut occulta mysteria sapientiae tuae, idest. Filii tui, prophetica spiritu revelares mihi: videlicet incarnationem, passionem, resurrectionem, ascensionem, et alia plurima. Incerta dicit, propter Jud(??)eos, qui ea legebant, et dubitabant. Occulta propter Gentes, quae haec omnino nesciebant.","english":"For man, living in corruptible flesh, has the impurities of temptations impressed upon himself, because he drew them from his very origin; since on account of the delight of the flesh, his conception is impurity. Hence it is that he is often tempted even against his will. Hence it is that he suffers certain impure things in his mind, although by judgment he struggles against them; because a conception from impurity, while it strives toward purity, attempts to overcome what it is. Therefore he who has already arrived at the place of purity should look back upon the way of his own conception by which he came, and from there gather that he does not have from his own virtue the purity of living, since the beginning of his existing was made for him from impurity.\n\nFor behold, you have loved truth. Therefore I recognize sin according to repentance, because, Behold—that is, it is open—that you have loved truth: that is, true confession; or you have loved truth, and you have not left even the sins of those whom you forgive unpunished. Thus you have set mercy before, that you might also preserve truth. You forgive the one who confesses, but the one who punishes himself. You have made known to me the uncertain and hidden things of your wisdom. Thus you have loved me, thus you have honored me, that you might reveal to me by the prophetic Spirit the hidden mysteries of your wisdom—that is, of your Son: namely, his incarnation, passion, resurrection, ascension, and many other things. He says uncertain things on account of the Jews, who read them and doubted. Hidden things on account of the Gentiles, who did not know these things at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":642,"ref":"p642","source":"Dic nobis, o sancte David, de adventu Christi si quid tibi fuerit revelatum. Descendet, inquit, sicut pluvia in vellus (Psal. 71.). Dic conventum persecutorum. Astiterunt reges terrae et principes convenerunt in unum, adversus Dominum, et adversus Christum ejus (Psal. 2.). Dic passionem crucis. Foderunt manus meas et pedes meos (Psal. 21.). Dic cibum et potum. Dederunt in escam meam fel, et in siti mea potaverunt me aceto (Psal. 68.). Dic sepulturam. Posuerunt me in lacu inferiori (Psal. 87.). Dic resurrectionem. Non derelinquas animam meam in Inferno (Psal. 15.). Dic ascensionem. Ascendit Deus in jubilo (Psal. 46.). Dic gloriam Ecclesiae. Astitit regina a dextris tuis in vestitu deaurato (Psal. 44.). Longum easel enarrare, quot et quanta revelata sunt ei secreta. Cum ergo tantus vir ceciderit, quis est, qui de se securus esse possit? Et tamen si contingat aliquem cecidisse, attendat hunc poenituisse, et non solum percepisse veniam, sed etiam in ordine pristino restitutum esse. Unde et subdit:","english":"Tell us, holy David, if anything has been revealed to you concerning the coming of Christ. He will come down, he says, like rain upon the fleece (Ps. 71). Tell of the gathering of the persecutors. The kings of the earth stood up, and the princes assembled together against the Lord and against his Christ (Ps. 2). Tell of the passion of the cross. They dug my hands and my feet (Ps. 21). Tell of the food and drink. They gave me gall for my food, and in my thirst they gave me vinegar to drink (Ps. 68). Tell of the burial. They placed me in the lowest pit (Ps. 87). Tell of the resurrection. Do not abandon my soul in Hell (Ps. 15). Tell of the ascension. God ascended with a shout of joy (Ps. 46). Tell of the glory of the Church. The queen stood at your right hand in gilded clothing (Ps. 44). It would be long to recount how many and how great are the secrets revealed to him. Since, then, so great a man has fallen, who is there that can be secure concerning himself? And yet, if it should happen that anyone has fallen, let him consider that this man repented, and not only received pardon, but was even restored to his former rank. Hence he also adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":643,"ref":"p643","source":"Asperges me hyssopo et mundabor. Hyssopum (Ex Augustino) herbam novimus humilem, sed medicinalem, quae saxo haerere radicibus dicitur. Apprehende et tu radice dilectionis petram tuam, idest, Christum (1. Cor. 10.) Esto humilis Deo tuo, ut sis excelsus in glorificato Deo tuo. Noli herbam contemnere, vim medicamenti attende. Hyssopus pulmonis deponit tumorem. In pulmone solet notari superbia. Illic enim inflatio, illic anhelitus. Talem autem passionem curat humilitas. Hyssopo in veteri lege sanguis spargebatur vitulae ad mundandos filios Israel (Levit. 14.), Aspergamus et nos hyssopo, imitemur humilitatem passionis Christi, et mundabimur a peccatis. Sed parum est mundari nos a sordibus peccatorum, nisi contingat decorari candore virtutum. Ideo subjungit: Lavabis me, sanguine sacrato: Et super nivem dealbabor. In qua nulla nigredinis vestigia cerni possunt. Bene dicit se super nivem dealbari, quia candor justificatae animae candorem omnem superat visibilis creaturae. Vestis Christi in monte tamquam nix dealba ta effulsit (Matth. 17.), quae Ecclesiam omnium macu(??)a peccatorum munda(??)dam significavit. Sic me mundato et dealbato:","english":"Sprinkle me with hyssop and I shall be cleansed. We know hyssop (according to Augustine) to be a lowly herb, but a medicinal one, which is said to cling to the rock with its roots. Do you too grasp your rock, that is, Christ, with the root of love (1 Cor. 10). Be humble before your God, so that you may be exalted in your glorified God. Do not despise the herb; attend to the power of the medicine. Hyssop lays down the swelling of the lung. In the lung, pride is customarily signified. For there is the inflation, there the panting. But humility cures such a passion. With hyssop, in the old law, the blood of a calf was sprinkled for cleansing the children of Israel (Lev. 14). Let us also sprinkle ourselves with hyssop, let us imitate the humility of Christ's passion, and we shall be cleansed from our sins. But it is a small thing for us to be cleansed from the filth of sins, unless it falls to us to be adorned with the brightness of virtues. Therefore he adds: You shall wash me with your sacred blood: And I shall be made whiter than snow. In which no traces of blackness can be discerned. He rightly says that he is made whiter than snow, because the brightness of a justified soul surpasses every brightness of visible creation. The garment of Christ shone on the mountain as white as snow (Matt. 17), which signified the Church as one to be cleansed from every stain of sins. Thus, with me cleansed and made white:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":644,"ref":"p644","source":"Auditui meo dabis gaudium et loetitiam. Valde delectat veritas intus audita. Et vehementer gaudet servus Dei et laetatur, cum de remissione peccatorum, sive de promissione salutis aeternae, sive de aliquibus divinis conditionibus intus instruitur. Inde de Joanne dicitur: Amicus autem sponsi stat et audit, et gaudio gaudet propter vocem sponsi (Joan. 3.). Gaudium ad praesentem gratiam referri potest. Laetitia ad futuram gloriam. Et, propter gaudium mihi redditum, exultabunt ossa humiliata. Idest, virtutes quae per peccatum fuerunt depressae, erunt mihi exultalionis caussa. Vel perfecti viri possunt intelligi, quoniam humiliati sunt, exultabunt: juxta quod scriptum est: Omnis qui se humiliat, exaltabitur (Luc. 18; Matth. 23.). Et ut hoc fiat, sequutus adjungit:\n\nAverte faciem tuam a peccatis meis. Hoc facit Deus, quando dissimulat peccata hominum propter poenitentiam. Quasi avertit a(??)peccatis faciem, quasi non reminiscitur, quando non punit. Merito rogas, et bene rogas, ut Deus a vertat(??)faciem suama peccatis t(??)is, si tu faciem tuam non inde avertis. Hinc est quod superius dicit, Et peccatum meum contra me est semper. Nec solum rogo pro his peccatis, sed etiam pro omnibus aliis. Et hoc est, quod dicit: Et omnes iniquitates meas dele. Quas, cum deleveris.","english":"You will give joy and gladness to my hearing. The truth heard within delights greatly. And the servant of God rejoices exceedingly and is glad when, concerning the remission of sins, or the promise of eternal salvation, or certain divine conditions, he is instructed within. Hence it is said of John: But the friend of the bridegroom stands and hears, and rejoices with joy because of the bridegroom's voice (John 3). Joy can be referred to present grace. Gladness to future glory. And, because of the joy restored to me, my humbled bones shall exult. That is, the virtues which were cast down through sin shall be for me a cause of exultation. Or the perfect men can be understood, since they have been humbled, they shall exult: according to what is written: Everyone who humbles himself shall be exalted (Luke 18; Matthew 23). And so that this may happen, he adds as follows:\n\nTurn your face away from my sins. God does this when he overlooks the sins of men because of repentance. He turns his face away from sins, as it were, he does not remember, when he does not punish. You ask deservedly, and you ask well, that God turn his face away from your sins, if you do not turn your own face away from them. Hence it is that he says above, And my sin is always against me. Nor do I ask only for these sins, but also for all others. And this is what he says: And blot out all my iniquities. Which, when you have blotted out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":645,"ref":"p645","source":"Cor mundum crea in me Deus. Crea, ut Deus, novum aliquid: munda cor meum: aufer malas cogitationes. Et spiritum rectum innova in visceribus meis. Bene dixit, Innova: denuo namque domus aedificata est, quam inveteraverat peccatum; rogo ut innovet gratia. Per factum meum curvata erat rectitudo spiritus mei: per gratiam tuam dirigatur: ut sicut prius recte, et in veritate in conspectu tuo ambulem.\n\nNe projicias me a facie tua. Id est, a praesentia tua. Projiciantur a te peccata mea, non ego. Hactenus, inquit, ante faciem tuam steti, secreta tua intellexi. Te deprecor, Domine, ne me repellas a tanta tua cognitione. Et spiritum sanctum tuum ne auferas a me.\n\nRedde mihi laetitiam salutaris tui. Ut sicut olim, ita et nunc Filii tui adventus, incarnatio, passio, resurrectio, ascensio mihi sint manifesta: et spiritu principali confirma me. In quo (Ex Augustino) confirma? quia ignovisti mihi: quia certus sum non mihi imputari, quod donasti. Et ex hoc factus securus, atque ita gratia confirmatus, non ero ingratus. Quid dabis pro hoc munere?","english":"Create a clean heart in me, O God. Create, as God, something new: cleanse my heart: take away evil thoughts. And renew a right spirit in my inmost being. He spoke well: Renew; for the house that sin had made old has been built again; I ask that grace renew it. Through my deed the uprightness of my spirit had been bent: through your grace let it be directed: so that as before I may walk rightly and in truth in your sight.\n\nCast me not away from your face. That is, from your presence. Let my sins be cast away from you, not I. Until now, he says, I have stood before your face, I have understood your secrets. I beseech you, Lord, that you not drive me away from such knowledge of you. And take not your Holy Spirit from me.\n\nRestore to me the joy of your salvation. That as once, so also now, the advent, incarnation, passion, resurrection, and ascension of your Son may be manifest to me: and strengthen me with the principal spirit. In what (according to Augustine) does he strengthen? Because you have forgiven me: because I am certain that what you have given is not imputed to me. And made secure by this, and thus strengthened by grace, I will not be ungrateful. What will you give for this gift?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":646,"ref":"p646","source":"Docebo iniquos vias tuas. Hoc enim habent sancti viri proprium, ut bona spiritualia, quae a Djo percipiunt, aliis ex caritate impartire studeant: et sicut ipsi suam, ita aliorum salutem quaerant. Unde et subdit: et impii ad te convertentur. Non enim ad hoc docent alios, ut se velint commendare, aut ex sua doctrina lucrum aliquod temporale quaerere: sed hac tantum intentione, ut impios ad conversionem possint trahere. Magna est divinae misericordias commendatio, et peccantium consolatio, cum dicitur, Et impii ad te convertentur, Ita (Ex eod.) plenus est Deus adipe misericordiae, ut non solum conversis, sed etiam ipsis impiis prominatur salus. Hinc Paulus ait, Ut credentes in eum, qui justificat impium, deputetur fides eorum ad justitiam (Rom. 4.). Attendens autem multas suas iniquitates, et cas tribuens corruptioni carnis et sanguinis, adjungit:","english":"I will teach the wicked your ways. For this is the peculiar mark of holy men, that the good spiritual things which they receive from God they strive to share with others out of charity, and that they seek the salvation of others as they do their own. Hence he adds: and the impious will be converted to you. For they do not teach others in order to commend themselves, or to seek some temporal gain from their doctrine, but with this intention alone, that they may be able to draw the impious to conversion. Great is the commendation of divine mercy, and the consolation of sinners, when it is said, And the impious will be converted to you. Thus God is so full of the fat of mercy that salvation is promised not only to the converted but even to the impious themselves. Hence Paul says, That their faith may be reckoned for righteousness to those who believe in him who justifies the impious (Rom. 4). But attending to his many iniquities, and attributing them to the corruption of flesh and blood, he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":647,"ref":"p647","source":"Libera me de sanguinibus Deus, Deus salutis meoe. Tu Deus, qui es Deus, et auctor salutis meae, libera me de sanguinibus, id est, corruptionibus carnis. Expressit (Ex eod.) Latinus interpres verbo minus Latino proprietatem tamen ex Graeco. Nam omnes novimus Latine non dici sanguines: tamen quia ita Graecus posuit plurali numero, non sine caussa, quia hoc invenit in prima lingu(??) Hebraea, maluit a potius interpres minus Latine aliquid dice(??)e, quam minus propriet(??)em designare. Quare ergo pluraliter dixit, De sanguinibus? In multis sanguinibus, tanquam in origine carnis peccati, peccata multa intelligi voluit: ad ipsa peccata respiciens, quae veniunt de corruptione carnis et sanguinis. Unde Aposlolus ait: Caro et sanguis regnum Dei non possidebunt (1. Cor. 15.). Libera me de sanguinibus, id est, de iniquitatibus. Et exaltabit, id est, exultando annuntiabit lin– gua mea justitiam tuam. Si potero justitiam tuam enarrare: Si tu me prius liberaveris ab iniquitate. Et quia dixit. Labia mea exultabunt justitiam tuam, ne videretur hoc viribus suis attribuere, tanquam in potestate habens sermonem: commendans gratiam Dei subjungit:","english":"Deliver me from bloods, O God, God of my salvation. You, O God, who are God and the author of my salvation, deliver me from bloods, that is, from the corruptions of the flesh. The Latin interpreter expressed this—from the same source—in a less Latin word, yet with the meaning drawn from the Greek. For we all know that \"bloods\" is not said in Latin; yet because the Greek set it down thus in the plural number, not without cause—since he found this in the original Hebrew tongue—the interpreter preferred to say something less in Latin style rather than to indicate the meaning less precisely. Why, then, did he say \"from bloods\" in the plural? In many bloods, as it were in the origin of the flesh of sin, he wished many sins to be understood: looking to those very sins which come from the corruption of flesh and blood. Whence the Apostle says: Flesh and blood shall not possess the kingdom of God. Deliver me from bloods, that is, from iniquities. And my tongue shall exalt, that is, shall announce with exultation your righteousness. If I shall be able to declare your righteousness—if you shall first have delivered me from iniquity. And because he said, My lips shall exult your righteousness, lest he seem to attribute this to his own powers, as though having speech in his own power, commending the grace of God he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":648,"ref":"p648","source":"Domine, labia mea aperies, et os meum annuntiabit laudem tuam. Labia mea idonea facies ad praedicandum, quae prius clausa fuerant propter peccatum. Non est enim speciosa laus iu ore peccatoris (Eccles. 15.)· Unde peccatori dixit Deus, Quare tu enarras justitiam meam (Psal. 49.)? Quo contra rectos decet laudatio (Psal. 32.). Tuum est ergo aperire labia mea: meum est deinde annuntiare laudem tuam: quod tibi magis acceptahile est, quam legalia sacrificia offerre.\n\nQuoniam si voluisses sacrificium, legale magis, quam oblationem laudis, dedissem illud. Sed ideo magis decrevi offerre sacrificium laudis, quia utique holocaustis veteribus non delectaberis. Quid ergo? Nunquid non offerebat Deo sanctus David sacrificia et holocausta vitulorum et taurorum, sicut in lege praecipiebatur? Offerebat plane: sed in ipsa oblatione plus novum, quam vetus exhibebat sacrifi i(??)m. Cum enim animalia mactabat, seipsum intus in contritione cordis Deo immolabat, ibique Deo offerebat vota et laudes, quae magis acceptabilia Deo sciebat, quam offerre animalium carnes. Et hoc est verum, quod nobis insinuat sacrificium, cum subjungit:","english":"Lord, you will open my lips, and my mouth will proclaim your praise. You will make my lips fit for preaching, lips that had before been closed on account of sin. For praise is not comely in the mouth of a sinner. Hence God said to the sinner, Why do you declare my justice? By contrast, praise befits the upright. It is yours, then, to open my lips; it is mine thereafter to proclaim your praise—which is more acceptable to you than to offer the sacrifices of the law.\n\nFor if you had desired a sacrifice—the legal one, rather than the offering of praise—I would have given it. But I have resolved rather to offer the sacrifice of praise, because you will certainly not be delighted with the old burnt offerings. What then? Did not the holy David offer God sacrifices and burnt offerings of calves and bulls, as was commanded in the law? He offered them, certainly; but in that very offering he presented a new sacrifice rather than an old one. For when he slaughtered the animals, he immolated himself inwardly to God in contrition of heart, and there he offered to God vows and praises, which he knew to be more acceptable to God than to offer the flesh of animals. And this is the true sacrifice that he sets before us when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":649,"ref":"p649","source":"Sacrificium Deo spiritus contribulatus. Carnale tantum sacrificium non placet Deo, sed spiritus contribulatus, id est, pro peccatis plurimum anxiatus, est Deo placens sacrificium. Et hoc probat ea verbis sequentibus, dicens: Cor contritum et humiliatum Deus non despicies. Ex hoc apparet, quia contribulatus spiritus sit tibi gratum sacrificium; quia o Deus, non despicies, imo gratanter accipies cor contritum, per compunctionem et humiliatum. Commendato novo sacrificio, orat, ut constituat Ecclesiam ex utroque pariete, quae exhibeat hujusmodi sacrificium. Ait ergo:\n\nBenigne fac, Domine, in bona voluntate tua Sion. Tu Domine, cui tale placet sacrificium, benigne fac Sion, id est, largam benedictionem et misericordiam impende tuae futurae Ecclesiae, et non ex meritis suis, sed in bona voluntate tua, id est, cum g(??)atuita gratia tua. Et ex v(??)vis lapidibus, videlicet fidelibus animabus, oedificentur muri Jerusalem, id est, uterque paries Ecclesiae, scilicet Judaicus et Gentilis, in fide, spe et cstritate construatur (Ephes. 2.). Interpretatur Sion speculatio, et Jerusalem visio pacis. Agnoscitis ergo vos in Sion, et Jerusalem, si certam ex pectatis spem futuram: et si pacem habetis cum Deo.","english":"A sacrifice to God is a troubled spirit. A merely carnal sacrifice is not pleasing to God, but a troubled spirit—that is, one greatly anxious on account of sins—is a sacrifice pleasing to God. And he proves this by the words that follow, saying: A contrite and humbled heart, O God, you will not despise. From this it is clear that a troubled spirit is a pleasing sacrifice to you; because you, O God, will not despise—indeed, will gladly accept—a heart contrite through compunction and humbled. Having commended the new sacrifice, he prays that God establish the Church from both walls, which may offer this kind of sacrifice. He says therefore:\n\nDeal kindly, Lord, in your good will with Zion. You, Lord, to whom such a sacrifice is pleasing, deal kindly with Zion—that is, bestow abundant blessing and mercy upon your future Church, not according to her merits, but in your good will, that is, with your free grace. And from living stones—namely, faithful souls—let the walls of Jerusalem be built, that is, let both walls of the Church, namely the Jewish and the Gentile, be constructed in faith, hope, and chastity (Eph. 2). Zion is interpreted as contemplation, and Jerusalem as vision of peace. Recognize yourselves, then, in Zion and Jerusalem, if you hope for a certain future hope, and if you have peace with God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":650,"ref":"p650","source":"Tunc acceptabis sacrificium justitioe. Modo sacrificium pro iniquitate (quod est spiritus contribulatus, cor contritum et humiliatum) Deus non despicies. Tunc, id est, in futuro seculo, gratanter accipies sacrificium justitiae tantum, et laudis: sicut scriptum est: Beati, qui habitant in domo tua Deus, in secula secutorum laudabunt te (Psal. 83.). Acceptabis etiam Oblationes et holocausta. Quando totum pecus imponebatur arae igne consumendum, hoc dicebatur holocaustum. Totos nos divinus ignis a absumet. Non enim tantum absumetur anima nostra divino igne sapientiae, sed corpus nostrum ibi merebitur immortalitatem. Tunc imponent super altare tuum, id est, super memoriam venerandae tuae passionis et resurrectionis, vitulos, significatos, id est, seipsos, innocentes, novos, a jugo Legis liberos.\n\nTITULUS PSALMI LI.\n\nAgitur in hoc psalmo de duobus generibus hominum: unum terrenum, aliud coeleste: unum persequitur, aliud patitur: unum gloriatur in mal(??)tia, quod eradicabitur: aliud gloriatur in Deo, et permanebit. De perverso genere in prima parte psalmi agitur, et ma(??)itia ejus per paries describitur. Genus vero electorum in fine demonstratur. Titulus talis est, In finem, intellectus David, [Vers. 2.] cum venisset Doeg Idumoeus, et annuntiavit Sauli, et dixit ei: Venit David in domum Achimelech. Legitur in historia, quod eo tempore quo Saul persequebatur David.","english":"Then you will accept a sacrifice of righteousness. Now, as a sacrifice for iniquity—which is a troubled spirit, a contrite and humbled heart—you, God, will not despise. Then, that is, in the age to come, you will gladly accept only the sacrifice of righteousness and of praise, as it is written: Blessed are those who dwell in your house, O God; for ages of ages they will praise you (Ps. 83). You will also accept offerings and holocausts. When the whole flock was placed upon the altar to be consumed by fire, this was called a holocaust. The divine fire will consume us wholly. For not only will our soul be consumed by the divine fire of wisdom, but our body there will merit immortality. Then they will place upon your altar—that is, upon the memorial of your venerable passion and resurrection—calves, meaning themselves: innocent, new, free from the yoke of the Law.\n\nTITLE OF PSALM 51.\n\nIn this psalm two kinds of people are treated: one earthly, the other heavenly; one it persecutes, the other it suffers; one glories in malice, which will be rooted out; the other glories in God, and will endure. The perverse kind is treated in the first part of the psalm, and its malice is described throughout. But the kind of the elect is shown at the end. The title is this: Unto the end, the understanding of David, when Doeg the Idumaean had come and announced to Saul, and said to him: David has come into the house of Ahimelech. It is read in the history that this was at the time when Saul was persecuting David.","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":651,"ref":"p651","source":"ipse David fame et ab hostibus compulsus, cum non haberet quo fugeret, iotravil in domum Achimelech sacerdotis, et apud eum comedit de pauibus Propositionis. Quod cum vidisset Doeg Idumaeus quidam servus Saulis, invidia motus nuntiavit Sauli dicens: Venit David in domum Achimelech (1. Reg. 21. et 22.). Haec persecutio et Doeg accusatio impleta est, et quotidie impletur in Ecclesia. Doeg interpretatur mo(??)us. Idumaeus interpretatur terrenus: Saul appetitio, Achimelech patris mei regnum. Expositio tituli haec est: Intellectus iste, quem voces hujus psalmi pariu(??), non in hac vita complendus est, sed in finem, id est, in futuro: vel in finem, Christum. Quo intellectu impii per hanc praesentem licentiam, quam habent malum faciendi, subituri creduntur damnationem aeterni supplicii. Boni vero per hoc, quod ab eis illa mala patiuntur, in futuro remunerandi, intellectus autem iste attribuendus est David, id est, cuilibet fideli. Intellectus, dico, habitus de eo negotio, quod significatum fuit, cum venisset Doeg Idumaeus, id est, terrenus aliquis malitia motus, et annuntiavit Sauli, qui interpretatur appetitio, per quem significatur mors: et dixit ei, instipando eum ad persecutionem: Venit David, id est, quilibet fidelis, in domum Achimelech, id est, in consortium Ecclesiae, quae recte Achimelech designatur, qui patris mei regnum interpretatur: quia in ipsa-regnat Deus pater.","english":"David himself, driven by hunger and by enemies, when he had nowhere to flee, went into the house of Ahimelech the priest and ate there of the bread of the Presence. When a certain Edomite named Doeg, a servant of Saul, had seen this, he was moved by envy and reported it to Saul, saying: David has come into the house of Ahimelech (1 Kings 21 and 22). This persecution and the accusation of Doeg were fulfilled, and are fulfilled daily in the Church. Doeg is interpreted as \"moved\" or \"motion.\" Edomite is interpreted as \"earthly.\" Saul is \"appetite,\" Ahimelech is \"the kingdom of my father.\" The explanation of the title is this: this understanding, which the words of this psalm bring forth, is not to be completed in this life, but in the end, that is, in the future; or in the end, Christ. By this understanding the wicked, through this present license they have of doing evil, are believed to be about to undergo the damnation of eternal punishment. But the good, through this, that they suffer those evils from them, are to be rewarded in the future; and this understanding is to be attributed to David, that is, to any faithful person. Understanding, I say, had concerning that matter which was signified when the Edomite Doeg came, that is, some earthly man moved by malice, and announced it to Saul, which is interpreted as \"appetite,\" by whom death is signified; and he said to him, urging him on to persecution: David, that is, any faithful person, has come into the house of Ahimelech, that is, into the fellowship of the Church, which is rightly designated by Ahimelech, which is interpreted as \"the kingdom of my father,\" because God the Father reigns in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":652,"ref":"p652","source":"Nec immerito per Saul intelligimus mortem: quia sicut hunc peccator populus a Deo petiit regem, ita nos per illicatum appetitum acquisivimus mortem. Saul enim (ut diximus) interpretatur appetitio Appetitus malus animae mors est. Iste rex dominatur in filiis diffidentiae (Ephes. 5.). Persequitur autem nos, et per se, et per ministros suos. Sed ab boc rege triumphabimur, quando mortale hoc induerit immortalitatem, cum fiet sermo, qui scriptus est: Ubi est mors contentio tua? ubi aculeus tuus (1. Cor. 15; Osee 13.)? Interim, ut patientes simus ne deficiamus in via, reficiamur panibus sanctitatis in domo Achimelech, id est, verbo Dei et coelestibus sacramentis in domo Ecclesiae. Materia hujus psalmi esi, utrumque genus hominum, Persecuto– rum et patientium. Fidelis anima habens hunc intellectum, quod ii, qui modo in malitia gloriantur, postmodam damnabuntur, et qui modo patiuntur propter justitiam, postea gloriam sempiternam percipient (Matth. 5): loquitur hic contra ipsos perversos, intendens eos a perversitate revocare, et viam veritatis ostendere, ita dicens:","english":"Not without reason do we understand death through Saul, because just as this sinful people asked a king from God, so we, through illicit desire, have acquired death. For Saul, as we have said, is interpreted as \"desire.\" Evil desire is the death of the soul. This king rules over the sons of unbelief (Eph. 5). He persecutes us both by himself and through his ministers. But we shall triumph over this king when this mortal body has put on immortality, when that saying comes to pass which is written: \"Where is your contention, O death? Where is your sting?\" (1 Cor. 15; Hos. 13). In the meantime, that we may be patient and not faint on the way, let us be refreshed by the breads of holiness in the house of Ahimelech, that is, by the word of God and the heavenly sacraments in the house of the Church. The subject matter of this psalm is both kinds of men, the persecutors and the sufferers. The faithful soul, having this understanding—that those who now glory in wickedness will afterward be condemned, and those who now suffer for righteousness' sake will afterward receive eternal glory (Matt. 5)—speaks here against the perverse themselves, intending to recall them from their perversity and to show them the way of truth, saying thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":653,"ref":"p653","source":"PSALMUS LI.\n\nQuid gloriaris in malitia, qui po(??)ens es in iniqui– tale? Tu persecutor et amator mundi, cui licentia et potentia iniquitatem operandi est concessa, pro quo fructu? pro qua utilitate gloriaris in malitia? Vel hoc certe te revocare deberet, quod in hac gloria fructus aliquis invenire non valet. Plus profecto est gloriari in iniquitate, quam iniquitatem opere exercere. Nam sunt nonnulli, qui iniqua quidem faciunt, sed remordet eos conscientia de peccato, atque in semetipsis contrem(??)scunt. Et solet contingere, quod si nondum ex omnibus possunt, a quibusdam tamen operibus pravis student seipsos refraenare. Et sunt qui laetantur cum male fecerint, et exultant in rebus pessimis (Prov. 2.). Hi sunt qui habenis laxis ad universum se praecipitant malum. Tales redarguuntur in hoc psalmo. Quoniam in malitia gloriamur, et potentes sunt in iniquitate: reprehenditur in eis, et voluntas prava, et actio perversa. Malitiam autem exequitur per partes, cum subjungit:","english":"PSALM 51.\n\nWhy do you glory in malice, you who are powerful in iniquity? You persecutor and lover of the world, to whom license and power to work iniquity has been granted, for what fruit? for what advantage do you glory in malice? Or at least this ought to recall you, that in this glory one can find no fruit. For it is surely more to glory in iniquity than to exercise iniquity in deed. For there are some who indeed do iniquitous things, but conscience stings them concerning sin, and they tremble within themselves. And it often happens that if they cannot yet refrain from all, they nevertheless strive to restrain themselves from certain wicked works. And there are those who rejoice when they have done evil, and exult in the worst things (Prov. 2). These are they who with loosened reins rush headlong into every evil. Such persons are rebuked in this psalm. Since we glory in malice, and they are powerful in iniquity, both the depraved will and the perverse action are reproved in them. But he sets forth malice in parts, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":654,"ref":"p654","source":"Tota die, id est, assidue, injustitiam cogitavit lingua tua. Aut facies malum, aut dum non potes facere, dicis malum: aut quando nec hoc potes, vis et cogitas malum. Linguam cordis commendat in hoc loco, non oris: habet enim cor nostrum linguam suam. Quale oflicium foris habet lingua in loquendo, tale officium lingua cordis intus babet in cogitando. Hinc est, quod sine verborum strepitu saepe nobisipsis loquimur in corde. Nec solum cogitasti injustitiam, sed et dolum fecisti. Hoc est, quod subdit: Sicut novacula acula fecisti dolum. Dolus tuus flictum habet novaculae. Sicut novacula acuta sordes et pilos abradit pellium, ita dolus tuus, quando aufers fidelibus terrenas facultates, aut corpora caedis, vel occidis: superflua tantum tollis, damna nulla animae facis. Imo candidiorem et perfectiorem reddis, Ecce quid faciunt sanctis mali: pilos radunt. Ergo acuat novaculam suam malus, acuat dolum quantum potest: superflua temporalia ablaturus est, non necessaria sempiterna. Vitam temporalem tollit, ad aeternam mittit. Aufert temporalia, impellit ad aeterna. Et notandum, quod in hoc versu cogitatio, et actus continetur malitiae: in sequenti vero etiam affectus designatur, cum dicitur:","english":"All day long, that is, continually, your tongue has devised iniquity. Either you do evil, or while you cannot do it, you speak evil; or when you can do neither, you wish and devise evil. In this place he commends the tongue of the heart, not of the mouth; for our heart has its own tongue. What office the tongue has outwardly in speaking, such an office the tongue of the heart has inwardly in thinking. Hence it is that without any noise of words we often speak to ourselves in the heart. Nor have you only devised iniquity, but you have also wrought deceit. This is what he adds: Like a sharp razor you have wrought deceit. Your deceit has the stroke of a razor. As a sharp razor scrapes away the filth and hairs of skins, so your deceit, when you take away earthly possessions from the faithful, or strike down or kill their bodies, takes away only superfluous things, and does no harm to the soul. Nay, you make it whiter and more perfect. Behold what the wicked do to the saints: they shave off the hairs. Therefore let the wicked sharpen his razor, let him sharpen his deceit as much as he can: he will take away superfluous temporal things, not the necessary eternal ones. He takes away temporal life, he sends it on to eternal life. He takes away temporal things, he drives it on to eternal things. And it must be noted that in this verse both the thought and the act of malice are contained; but in the following verse even the affection is designated, when it is said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":655,"ref":"p655","source":"Dilexisti malitiam super benignitatem. Non solum cogitasti et fecisti, sed etiam dilexisti malum. Nec hoc tantum dilexisti ad facie dum, sed etiam ad lo qu(??)ndum. Et ideo subdit: Iniquitatem magis, quam loqui oequitatem. Subaudis dilexsti. Hoc profecto semper convenit reprobis, ut magis diligant malum cogiiarc, agere, loqui, quam bonum. Et in hoc est duplex iniquitas et damnatio, quia quod reprobandum erat, eligu(??)t: et quod elidendum fuerat, contemnunt. Vae iniquo c(??)rdi. Avertit se, ne videat quod videre debuerat. De tali (Ex Augustino) dicitur in alio psalmo: Noluit intelligere, ut bene age(??)et (Psal. 35.). Propter hoc recte subinfertur:\n\nDilexisti omnia verba proecipitationis, lingua dolosa. Jam non curat quid dicat, quid mentiatur, qualiter fallat. Ad omnem. falsitatem, dolositatem, vanitatem se praecipitem derelinquit. Lingua dolosa ministra fallaciae est. Lingua dolosa (Ex Eod.) aliud in corde gestantium, aliud ore promentium. Sed in his procipitatio et subme(??)sio est.","english":"You have loved malice above goodness. Not only have you thought and done evil, but you have also loved evil. Nor have you loved it only for the face, but also for speaking. And therefore he adds: Iniquity more than to speak equity. You supply \"you have loved.\" This indeed always belongs to the reprobate, that they love more to think, do, and speak evil than good. And in this there is a double iniquity and condemnation, because what should have been rejected they choose, and what should have been crushed they despise. Woe to the iniquitous heart. It has turned itself away, lest it see what it ought to have seen. Of such a one (from Augustine) it is said in another psalm: He was unwilling to understand, so that he might act well (Ps. 35). For this reason it is rightly added:\n\nYou have loved all words of precipitation, O deceitful tongue. Now it does not care what it says, what it lies, how it deceives. To every falsehood, deceitfulness, and vanity it has abandoned itself headlong. The deceitful tongue is the minister of deceit. The deceitful tongue (from the same) carries one thing in the heart and brings forth another in the mouth. But in these there is precipitation and submersion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":656,"ref":"p656","source":"Propterea Deus destruet te in finem. Et si modo videris stare, et florere quasi foenum in agro, in finem evellet te Deus, quando dicet: Ite in ignem aeternum (Matth. 25.). Et quamvis fixeris in amore mundi radicem cordis: Evellet te, et emigrabit te, id est, emigrare faciet de tabernaculo tuo, id est, de hoc mundo, vel de corpore, sive de Ecclesia, iu qua stare debuisti. Et radicem tuam de terra viventium. Habent et reprobi aliquando radcem b(??)ni. Quod significatur in grano quod cocidit super petram. M(??)sit enim radicem, sed natum aruit: qua non habebat humorem. Hi sunt (inquit Dominus) qui ad tem– pus credunt, sed in tempore tentationis recedunt (Luc. 8.). Credendo ergo mutunt radicem, sed non perseverando de terra viventium, idest, de societate sanctorum era licantur, quia gratiae divinae non habuerunt humorem.\n\nVidebunt justi et timebunt, et super eum ridebunt. Intelligamus et discernamus duo ista tempora, timendi et ridendi (Eccles. 3.). Legimus quid servetur in finem malis. Et quia intelligimus et credimus: videmus et timemus. Apostolus dicit, In timore et tremore vestram ipsorum salutem operamini (1. Cor. 2.). Et Psalmista: Servile Domino in timore (Psal. 2.). Ergo justi qui sunt modo, qui vivunt ex fide, intelligunt quod damnandi sunt mali. Propterea timent et sibi. Quod enim sunt hodie, sciunt. Quod cras luturi sunt, nesciunt.","english":"Therefore God will destroy you in the end. And even if for now you seem to stand and flourish like grass in the field, in the end God will uproot you, when he will say: Go into the eternal fire (Matt. 25). And although you have fixed the root of your heart in the love of the world, he will uproot you and emigrate you, that is, he will cause you to emigrate from your tabernacle, that is, from this world, or from the body, or from the Church, in which you ought to have stood. And your root from the land of the living. Even the reprobate sometimes have a root of good. This is signified in the grain that fell upon the rock. For it put forth a root, but what was born withered, because it had no moisture. These are, says the Lord, who believe for a time, but in the time of temptation draw back (Luke 8). By believing, therefore, they have a root, but by not persevering they are torn away from the land of the living, that is, from the fellowship of the saints, because they did not have the moisture of divine grace.\n\nThe just will see and will fear, and they will laugh over him. Let us understand and discern these two times, of fearing and of laughing (Eccles. 3). We have read what is reserved in the end for the wicked. And because we understand and believe, we see and we fear. The Apostle says, Work out your own salvation in fear and trembling (1 Cor. 2). And the Psalmist: Serve the Lord in fear (Ps. 2). Therefore the just who are now, who live by faith, understand that the wicked are to be condemned. For this reason they fear, and for themselves. For what they are today, they know; what they will be tomorrow, they do not know.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":657,"ref":"p657","source":"Cum autem venerit dies noster, cum Christus apparuerit vita nostra, et nos apparebimus eum ipso in gloria (Coloss. 3.). Tunc super eum ridebunt justi, quia jam non erit locus compatiendi ani condolendi. Non quomodo nunc, quando vides bominem injuste viventem, vis cum illo laborare, et ad viam veritatis errantem reducere. Unde (Ex Aug.) et doles de illo, et oras pro illo. Tum vero cum venerit judicii tempus, jam non erit correctionis locus, sed tam uni dam– nationis. Erit ibi poenitentia, sed infructuosa, quia sera. Tunc iniquum videbunt justi, et super eum ridebunt (Sap. 5.), idest, superiores apparentes eum irrisione dignum indicabunt. Et dicent, interiori locutione sua:\n\nEcce homo qui non posuit Deum adjutorem suum. Vigilanter nobis in(??)uendum est, quid in hoc iniquo damnet Scriptura. Non enim dixit, Ecce qui fuit dives: sed Ecce homo qui non posuit Deum ad– jutorem suum. Sed speravit in multitudine divitiarum suarum, idest, in copia auri vel argn(??)nti, et potentiae, et gloriae et aliarum rerum. Non quia habuit divitias sed quia in ipsis speravit, ideo damnatur, ideo de tabernaculo movetur, ideo extirpatur radix ejus de terra viventium Et proevaluit in vanitate sua. Quid enim vanius eo qui plus putat valere nummum quam Deum? Ergo isto damnato, quid dicis de te, o David? Quid dicis de te, o corpus Christi?","english":"But when our day has come, when Christ who is our life has appeared, then we too will appear with him in glory (Col. 3). Then the righteous will laugh over him, because there will no longer be any place for compassion or sorrow. Not as now, when you see a man living unjustly, you wish to labor with him and lead him back from wandering to the way of truth. Hence (from Augustine) you grieve over him and pray for him. But then, when the time of judgment has come, there will no longer be a place for correction, but only for condemnation. There will be repentance there, but unfruitful, because it is too late. Then the righteous will see the wicked man and laugh over him (Wis. 5), that is, appearing as his superiors they will judge him worthy of mockery. And they will say, in their inner speech:\n\nBehold the man who did not set God as his helper. We must carefully consider what Scripture condemns in this wicked man. For it did not say, Behold the man who was rich, but Behold the man who did not set God as his helper. But he hoped in the abundance of his riches, that is, in the plenty of gold or silver, and of power, and of glory, and of other things. Not because he had riches, but because he hoped in them, therefore he is condemned, therefore he is moved from the tabernacle, therefore his root is uprooted from the land of the living, and he prevailed in his vanity. For what is more vain than the man who thinks a coin is worth more than God? Therefore, since this man is condemned, what do you say of yourself, O David? What do you say of yourself, O body of Christ?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":658,"ref":"p658","source":"Ego autem sicut (??)iiva fructifera in domo Dei. Ego manens in Ecclesia, quae est domus Dei, sicut oliva fructifera in pinguedine caritatis et fructificatione bonorum operum, Speravi non in divitiis, sive honoribus, sed in misericordia Dei: Ego (dico) perducendus in oeternum. Et hoc exponit cum subdit: et in soeculum subsequutivum hujus soeculi. Sicut oliva neque in hyeme neque in aestate suam amittit viriditatem, s(??)c sancti viri neque in prosperis neque in adversis amittunt virtutum decorem.\n\nConfitebor tibi in soeculum, quia fecisti. Ergo quia mo talem fecisti, ideo laudabo te in aeternum. Magna confessio, magna gratiae commendatio est, dice(??)e Deo, Quia fecisti. Quid est quod fecisti? U(??)ique hoc quod ego sicut oliva fructifera in domo Dei, speravi in misericordia Dei. Nam quid ego feci, nisi malum? Deus autem est qui operatur in nobis et velle et operari pro bona voluntate (Philip. 2.). Et ideo cum patientia expectabo nomen tuum, idest, gloriam et dei(??)icationem nominis tui: vel nomentuum (??)esum, idest. Salvatorem: quoniam bonum est in conspectu sanctorum tuorum. Non dicit in conspectu impiorum, sed in conspectu sanctorum bonum esse nomen Domini. Non enim habent oculum aut palatum cordis, ut videre aut gustare valeant quam bonus et quam suavis est Dominus. Homo nesciens quid sit met, nisi gustaverit, nescit quid dicat.","english":"But I am like a fruitful olive tree in the house of God. I, remaining in the Church, which is the house of God, like a fruitful olive tree in the richness of charity and the fruitfulness of good works, have hoped not in riches or honors, but in the mercy of God: I, I say, who am to be led into eternity. And this he explains when he adds: and in the age that follows this age. Just as the olive neither in winter nor in summer loses its greenness, so holy men neither in prosperity nor in adversity lose the beauty of the virtues.\n\nI will confess to you forever, because you have made me. Therefore, because you have made me such, I will praise you forever. Great is the confession, great the commendation of grace, to say to God: Because you have made me. What is it that you have made? Namely this, that I am like a fruitful olive tree in the house of God, that I have hoped in the mercy of God. For what did I do, except evil? But God it is who works in us both to will and to work for good purpose (Phil. 2). And therefore with patience I will wait for your name, that is, the glory and glorification of your name: or your name Jesus, that is, the Savior: because it is good in the sight of your saints. He does not say in the sight of the wicked, but in the sight of the saints the name of the Lord is good. For they do not have the eye or the palate of the heart, so as to be able to see or taste how good and how sweet the Lord is. A man who does not know what is good, unless he has tasted it, does not know what he is saying.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":659,"ref":"p659","source":"Ideo magis ad experi– mentum invitans Psalmus, Gustate, inquit, et videte quoniam suavis est Dominus. Ac si dicat: Tunc videbitis si gustaveritis. Si nihil dulce esset martyribus, nequaquam tantas tribulationum amaritudines aequo animo tolerarent. Bonum est nomen tuum in conspectu sanctorum tuorum. Bonum est mihi, quando audio Deus. Donum esi mihi, quando audio Jesus. Hoc nomen audire possunt et boni et mali: non autem gustare nisi sancti. Et quanto quisque sanctior est, tanto dulcius et suavius sapit nomen Domini in corde ejus. Tanto etiam(??)patientius et desiderabilius ex pectat, ut tandem videre mereatur quod amat.\n\nTITULUS PSALMI LII.\n\nIn finem pro Muhalath inte(??)lectus David. Iste intellectus attribuitur David, id est, Christo invitanti nos, id est, in con(??)ormitatem sui ipsius qui est (??)inis legis. Proponitur nobis idem Christus in hoc Psalmo, ad intelligendum, ut in ipsum qui finis legis est, transformemur: ut credamus eum esse salutare Israel. Christus, dico, agens pro Mahalath, id est, vice parturientis vel dolentis. Mahalath enim interpretatur dolens sive parturiens: sed habet effectum d(??)lentis vel parturientis, scilicet arguendo, increpando Judaicam perfidiam, de vetustate in novitatem transformare satagentis. Fi(??)i(??)i mei, quos iterum parturio (hoc est p(??)o Mahalath) (??) formetur Christus in vobis (Calat. 4.), hoc est in finem.","english":"Therefore the Psalm invites us more to experience, saying, Taste and see that the Lord is sweet. As if he were saying: Then you will see, if you have tasted. If nothing were sweet to the martyrs, they would by no means bear so many bitter hardships of tribulations with a calm mind. Your name is good in the sight of your saints. It is good to me when I hear God. It is a gift to me when I hear Jesus. This name both the good and the evil can hear; but only the saints can taste it. And the holier each one is, the more sweetly and pleasantly the name of the Lord is savored in his heart. The more also patiently and desirably he waits, that at last he may deserve to see what he loves.\n\nTITLE OF PSALM LII.\n\nUnto the end, for Mahalath, understanding of David. This understanding is attributed to David, that is, to Christ inviting us, that is, into conformity with himself who is the end of the law. The same Christ is set before us in this Psalm, to be understood, so that we may be transformed into him who is the end of the law: that we may believe him to be the salvation of Israel. Christ, I say, acting for Mahalath, that is, in the place of one giving birth or grieving. For Mahalath is interpreted as grieving or giving birth: but it has the effect of one grieving or giving birth, namely by arguing, by rebuking Jewish faithlessness, striving to transform from oldness into newness. My little children, whom I again bring forth (that is, for Mahalath) until Christ is formed in you (Gal. 4), that is, unto the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":660,"ref":"p660","source":"Materia est hujus psalmi insipiens populus, non cognoscens Deum. Intendit autem ipsum (??)- put nostrum in hoc psalmo confutare eos qui Christum Dominum esse negabant: ostendens eos consummare et esse corruptos, et ita ab minabiles esse Deo, ut nullus illorum faciat bonum, donec convertantur ad unum, scilicet ad Deum. Ostendit etiam propter quorundam inquitates, rationes et eorum arbitrum a Deo dissipandum, e(??) ipsos etiam in aeternum puniendos: justos vero salutem consecuturos. Sic ergo incipit:\n\nPSALMUS LII.\n\nDixit insipiens in corde suo, Non est Deus. Iste Psalmos, quia jam superius expositus est (Psal. 13.), expositione non indiget, praeter hunc unum versum, qui non est in superiori psalmo. [Vers. 6.] Quoniam Deus dissipavit ossa eorum qui hominibus placent. Voluerunt hominibus Judaei placere magis quam Deo, quando dixerunt, Non habemus regem nisi Caesarem. Et iterum: Si dim ttis eum, non es amicus Casaris (Joan. 19.). Apostolus dicit: Si hominibus placerem, Christi servus non essem (Galat. 1.). Quia ergo hominibus placere appetentes, noluerunt esse servi Christi: propterea Deus ossa eorum dissipavit, idest, virtutes animae: et interiores sensus, scilicet rationem et intellectum, memoriam et alia hujusmodi in eis destruxit: quae ideo ossa dicuntur, quia sicut ossibus caro, ita virtutibus anima sustentatur.","english":"The subject matter of this psalm is the foolish people who do not know God. His aim, however, in this psalm is to refute those who denied that Christ is the Lord, showing that they are utterly ruined and corrupt, and so abominable to God that none of them does good, until they are converted to the one, that is, to God. He shows also that on account of certain people's iniquities, their reasonings and their judgments are to be scattered by God, and that they themselves are to be punished forever; but that the righteous will obtain salvation. So then he begins:\n\nPSALM 52.\n\nThe fool said in his heart, There is no God. This psalm, because it has already been expounded above (Psalm 13), needs no exposition, except for this one verse, which is not in the earlier psalm. [Verse 6.] For God has scattered the bones of those who please men. The Jews wished to please men rather than God, when they said, We have no king but Caesar. And again: If you release him, you are not Caesar's friend (John 19). The Apostle says: If I were pleasing men, I would not be a servant of Christ (Galatians 1). Therefore, because in their desire to please men they refused to be servants of Christ, God scattered their bones, that is, the powers of the soul; and he destroyed within them the inner senses, namely reason and understanding, memory and other such things, which are called bones for this reason, that just as the flesh is supported by bones, so the soul is supported by the virtues.","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":661,"ref":"p661","source":"Confusi sunt autem amisso loco et gente, atque per omnes terras in captivitatem dispersi. Et hoc ideo contingit eis. Quoniam Deus sprevit eos. Ipsi enim prius eum spreverant, sicut ipse per Prophetam suum dixit: Filios enutrivi et exaltavi, ipsi autem spreverunt me (Isai. 1.). Quia ergo spreverunt Deum, justo omnipotentis Dei judicio spreti sunt.\n\nTITULUS PSALMI LIII.\n\net 2. In finem, in carminibus intellectus David, [Vers. 2.] (??)um venissent Ziphoei, et dixissent Sauli, Nonne David absconditus est apud nos (1. Reg. 23.)? Intellectus hujus psalmi attribuendus est David, id est, Christo tendenti in finem, id est, in perfectionem suae obedientiae. Et hoc in carminibus, id est, in j(??)cundidate: quia vita Domini nostri disciplina fuit morum: quia quod ipse intellexit, et nobis intelligendum proposuit. Quid autem intellexit? Perseverandum in laudibus, usque in finem. Quando hoc intellexit? Quando Judaei in hoc saeculo tantum florentes prodiderunt eum morti, et Deum in homine latentem credere noluerunt. Quae proditio fuit praefigurata, cum venissent Ziphaei, et dixissent Sanli, Nonne David absconditus est apud nos (1. Reg. 23.)? Vicus quidam erat Ziph: cujus habitatores Ziphaei: in cujus regione se absconderat David, cum eum vellet Saul invenire et occidere.","english":"But they were confounded, having lost both their place and their people, and were dispersed into captivity throughout all lands. And this happened to them for this reason: because God spurned them. For they themselves had first spurned him, as he himself said through his prophet: I nourished and raised up sons, but they spurned me (Isa. 1). Because, therefore, they spurned God, by the just judgment of almighty God they were spurned.\n\nTITLE OF THE FIFTY-THIRD PSALM.\n\nand 2. Unto the end, in songs of understanding, David, [Verse 2.] when the Ziphites had come and said to Saul, Is not David hidden among us (1 Kings 23)? The understanding of this psalm is to be attributed to David, that is, to Christ hastening unto the end, that is, unto the perfection of his obedience. And this \"in songs,\" that is, in gladness: because the life of our Lord was a discipline of morals; because what he himself understood, he set before us to understand. But what did he understand? That one must persevere in praises, even unto the end. When did he understand this? When the Jews, flourishing so greatly in this world, handed him over to death, and were unwilling to believe that God lay hidden in a man. Which betrayal was prefigured when the Ziphites had come and said to Saul, Is not David hidden among us (1 Kings 23)? There was a certain village, Ziph, whose inhabitants were the Ziphites; in whose region David had hidden himself when Saul wished to find and kill him.","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":662,"ref":"p662","source":"Isti ergo Ziphaei cum hoc cognovissent, prodiderunt eum regi pe(??) secutori, dicentes: Nonne ecce David absconditus est apud nos? Nihil quidem profuit illis prod(??)o eorum: et ipsi David nihil obfuit. Namque animus corum malignus demonstratus est. Ziph interpretatur flos. Inde dicuntur Ziphaei, id est, florentes: per quos designantur Judaei, qui florebant temporalibus bonis. Per Saul intelligitur mors. Ziphaei ergo prodiderunt David Sauli, quia Judaei tradiderunt Christum morti (Matth. 25.). Per Ziphae(??)s etiam intelliguntur amatores hujus mundi, qui adhuc persequuntur corpus Christi. Materia hujus psalmi est caput et corpus, inter iniquos constitutum et afflictum. In prima parte psalmi orat se ab alienis, a quibus adigitur, liberari. In ultima parte ostendit eos dispersos, se autem ex omni tribulatione eripi, et super inimicos suos exaltari. Hoc ergo nobis in hoc psalmo inte(??)igendum proponitur, ut quemadmodum Filius voluntarie se Patri obtulit (Hebr 9.), et non prosalute praesenti, sed profutura Patrem postulavit (Joan. 17.): ita si florentes In mundo contra nos se erigant, illata incommoda laeto animo percurramus, et ea nobis ad futuram vitam prodesse postulemus.","english":"These Ziphites, then, when they had learned this, betrayed him to the king who was pursuing him, saying: \"Behold, is not David hidden among us?\" Their betrayal indeed profited them nothing, and it did no harm to David. For their malignant mind was made manifest. Ziph is interpreted as \"flower.\" Hence they are called Ziphites, that is, \"those flourishing,\" by whom are designated the Jews, who flourished in temporal goods. By Saul is understood death. The Ziphites, then, betrayed David to Saul, because the Jews delivered Christ to death (Matt. 25). By the Ziphites are also understood the lovers of this world, who still persecute the body of Christ. The subject matter of this psalm is the head and the body, placed among the wicked and afflicted. In the first part of the psalm he prays that he be delivered from strangers, by whom he is driven. In the last part he shows that they have been dispersed, while he is rescued from every tribulation and exalted above his enemies. This, then, is set before us to understand in this psalm: that just as the Son voluntarily offered himself to the Father (Heb. 9), and asked the Father not for present safety but for what would be profitable (John 17), so if those flourishing in the world rise up against us, let us run through the troubles brought upon us with a joyful spirit, and ask that they profit us for the future life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":663,"ref":"p663","source":"Orat i(??)aque in hoc psalmo ipsum cap(??)t, et se orandi (ut diximus) et perseve(??)andi exemplar proponit: praevidens se passurum pro redemptione humani generis, ut a morte resuscitetur, et secundum virtutem et omnipotentiam Dei digne tandem exaltetur. sic eigo dixit:\n\nPSALMUS LIII.\n\nDeus in nomine tuo salvum me fac. Vox Christi ad Patrem: ac si aperte dicat, In nomine tuo glori– fica, Salvum me fac, resnscilairdo. Et in virtute tua judica me, idest, secundum tuae virtutis excellentiam crescat judicium meum: ut omnes discernant et cognoscant, quia tu me misisti (Joan. 11.). Et erit (inquit Propheta) quinimque invocaverit nomen Domini, salvus erit (Rom. 10; Johel. 2.). Invocemus ergo nomen Domini, ut salvemur (Act. 2.). Deus, in nemine tuo, idest, per invocationem sancti nominis tui, salvum me fac a peccatis: Et in virtute, idest, in potentia tua, qua judicaturus es vivos et mortuos, judica me, idest, discerne a malis. Notandum quod prius petit salvari in nomine, deinde judicari in virtute. Nam quem in nomine praecedente salvaverit, in virtute subsequente salubriter judicabit. Securus esto: judicium illud non tibi erit punitio, sed discretio. Et hanc orationem quam ad Patrem mittit, e aud(??)ri postulat, cum subjungit:","english":"He therefore prays in this psalm for this very thing, and sets himself before us as an example both of praying (as we have said) and of persevering: foreseeing that he would suffer for the redemption of the human race, that he might be raised from death, and that at last he might be worthily exalted according to the power and omnipotence of God. Thus therefore he said:\n\nPSALM 53.\n\nO God, save me in your name. The voice of Christ to the Father: as if he were plainly saying, Glorify in your name, save me, by making me rise again. And judge me in your power, that is, according to the excellence of your power let my judgment increase: so that all may discern and know that you have sent me (John 11). And it shall be (says the Prophet) that whoever calls upon the name of the Lord shall be saved (Rom 10; Joel 2). Let us therefore call upon the name of the Lord, that we may be saved (Acts 2). O God, in your name, that is, through the invocation of your holy name, save me from my sins: And in your power, that is, in your might, by which you will judge the living and the dead, judge me, that is, separate me from the wicked. It should be noted that he first asks to be saved in the name, then to be judged in power. For whom he has saved in the name that comes first, he will judge savingly in the power that follows. Be assured: that judgment will not be punishment for you, but discernment. And this prayer which he sends to the Father, he asks to be heard, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":664,"ref":"p664","source":"Deus, exaudi orationem meam. Hanc videlicet quam praemisit de salute et judicio. Auribus percipe verba oris mei, idest, ipsam orationem habitam corde, et prolatam voce. Dominus non habet alias aures, nisi gratiam et misericordiam suam. Et cum dicitur, Auribus percipe, non intelligitur aliud nisi, Attende et memoriter ac misericorditer audi. Si enim aure perciptat, ut misericorditer audiat, securi sumus quod orationem nostram exaudiet Dominus. In primo ergo versu fit oratio pro salute, in secundo vero versu fit oratio ad commendandam orationem factam, et ad captandam benevolentiam Dei. Deinde ponit caussam quare sit orandum, dicens:\n\nQuoniam alieni insurrexerunt adversum me. Insurrexerunt enim Judaei, ut adversarentur Christo (Joan. 10.). Alieni quidem, si non genere et natura, moribus tamen et vita. Et non tantum minor populus, sed et fortes qioesierunt animam meam. Sicut scriptum est: Reges terrae et principes convenerunt in inum et adversus Dominum et adversus Christum ejus (Psal. 2.). Fortes ergo secundum superbiam et potentiam seculi. Et non proposuerunt Deum ante con– spectum suum. Si enim cognovissent, numquam Dominum gloriae crucifixissent (1. Cor. 2.). Fuit itaque caussa tanti peccati caecitas cordis et infidelitas. Caecitatis vero caussa fuit superbia, Vae homini illi, qui non ponit Deum ante conspectum suum. Nam Dominus est illuminatio nostra.","english":"O God, hear my prayer. That is, this prayer which he has already set forth concerning salvation and judgment. Give ear to the words of my mouth—that is, the very prayer conceived in the heart and uttered with the voice. The Lord has no other ears than His grace and mercy. And when it is said, Give ear, nothing else is understood but, Attend and hear both mindful and merciful. For if He gives ear so as to hear mercifully, we are assured that the Lord will hear our prayer. In the first verse, then, prayer is made for salvation; in the second verse, prayer is made to commend the prayer already made and to win the goodwill of God. Then he gives the reason why prayer should be made, saying:\n\nFor strangers have risen up against me. For the Jews rose up to oppose Christ. Strangers indeed, if not in race and nature, yet in customs and life. And not only the lesser people, but even the mighty have sought my soul. As it is written: The kings of the earth and the princes gathered together in one against the Lord and against His Christ. Mighty, then, according to the pride and power of the world. And they did not set God before their sight. For if they had known, they would never have crucified the Lord of glory. The cause of so great a sin was therefore the blindness of heart and unbelief. But the cause of the blindness was pride. Woe to that man who does not set God before his sight. For the Lord is our illumination.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":665,"ref":"p665","source":"Quando enim homo intelligit, illuminatur. Quando intelligere negligit. tenebratur: et sic incidit in errorem omnem et iniquitatem. Isti sunt alieni, qui persequuntur corpus Christi. Non enim sunt a Deo, sed a patre diabolo (Joan. 8.). Ipsi me non intellexerunt Deum; sed ecce in manifesto apparet, quia revera sum Deus.\n\nEcce enim Deus, Pater secundum quod ego homo sum, adjuvat me, in passione, ne deficiam: et Dominus, Filius ejus, susceptor est animoe meoe. Suscipiens eam sibi in unitate personae. Vel susceptor animae meae, quia post passionem in qua me audivit, animam meam in gloria suscepit. Hoc adjutorium promitti et membris suis, ubi ait: Ecce ego vobiscum sum usque ad consummationem seculi (Matth. 28.). Et in psalmo alibi ait: Cum ipso sum in tribulatione, eripiam (??)um, et glorificabo eum (Psal. 90.). Noli ergo timere persecutores tuos, quia Deus tecum est in tribulatione. Noli timere eos, qui occidunt corpus (Matth. 10.), quia Dominus susceptor est animae tuae. Fortassis ideo convertit ad nos vocem suam. Nam huc usque ad Patrem orando loculus est. Nunc au– tem volens ostendere nobis se esse exauditum et adjutum a Patre, non jam ad Patrem, sed ad nos dicit: Ecce enim Deus adjuvat me et caetera. Non enim opus erat, ut diceret Patri, quod sciebat, et quod ipse praestabat: sed nobis utique erat hoc audire necessarium, ut patientiae Christi disceremus exemplum.","english":"For when a man understands, he is enlightened; when he neglects to understand, he is darkened, and so he falls into every error and iniquity. These are the strangers who persecute the body of Christ. For they are not from God, but from the father, the devil. They did not understand me as God; but behold, it appears openly that I truly am God.\n\nFor behold, God the Father, inasmuch as I am man, helps me in my passion, lest I fail; and the Lord, his Son, is the sustainer of my soul, taking it to himself in the unity of person. Or the sustainer of my soul, because after the passion in which he heard me, he received my soul into glory. This help is promised also to his members, where he says: Behold, I am with you even to the consummation of the age. And elsewhere in the psalm he says: I am with him in tribulation; I will deliver him and glorify him. Do not therefore fear your persecutors, because God is with you in tribulation. Do not fear those who kill the body, because the Lord is the sustainer of your soul. Perhaps for this reason he turned his voice to us. For up to this point he has spoken to the Father in prayer. But now, wishing to show us that he has been heard and helped by the Father, he speaks no longer to the Father but to us: For behold, God helps me, and the rest. For there was no need for him to say to the Father what he knew and what he himself was providing; but it was certainly necessary for us to hear this, so that we might learn the example of Christ's patience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":666,"ref":"p666","source":"Ex his enim verbis instruimur, quia cum ab inimicis mala nobis irrogantur, non debemus irasci, aut maledicere, aut vindictam exquirere: sed orare, et Dei adjutorium ex pectare. Mihi vindictam, et ego re– tribuam, dicit Doni nus (Deut. 32; Rom. 12; Hebr. 18.). Unde non tam orando, quam prophetando subfungit:\n\nAverte mala inimicis meis. Ecce qualem vindictam facit Deus. Mala quae mali irrogant bonis, avertit a nobis Deus, et retorquet in malos. Quid enim persecutio et tribulatio nocet martyribus? Imo prodest ad salutem. Illis vero nocet ad damnationem. Unde alibi dicitur: Convertetur do(??)or ejus in caput ejus, et in verticem ipsius iniquitas ejus descendet (Psal. 7.). Recte ergo subditur: In virtute tua, Id est, justo judicio tuo, disperde illos. Bene autem non ait: Per(??)e, sed disperde: quia Judaei in diversis partibus perditi, et dispersi sunt per regiones propter malum, quod fecerunt in Jesum. Disperdet etiam Deus in veritate sua malos, quando in extremo judicio diversis poenis et tormentis tradet cruciandos. dicens,","english":"From these words we are instructed that when evils are inflicted on us by enemies, we ought not to grow angry, or curse, or seek vengeance, but to pray and to await God's help. Vengeance is mine, and I will repay, says the Lord. Hence he adds, not so much by way of praying as by way of prophesying:\n\nTurn away evils from my enemies. Behold what sort of vengeance God exacts. The evils that the wicked inflict on the good, God turns away from us and hurls back upon the wicked. For what harm does persecution and tribulation do to the martyrs? Rather, it profits them unto salvation. But it harms the others unto damnation. Hence it is said elsewhere: His sorrow shall be turned back upon his own head, and his iniquity shall descend upon his own crown. Rightly, therefore, it is added: In your power, that is, by your just judgment, scatter them. And well does he not say, Destroy, but scatter: because the Jews were destroyed in various parts and dispersed through the regions on account of the evil that they did to Jesus. God will also scatter the wicked in his truth, when at the last judgment he will hand them over to be tortured with various punishments and torments, saying,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":667,"ref":"p667","source":"Voluntarie sacrificabo tibi. Omne opus bonum oblatum Deo, sacrificium dici potest. Et bene praemisit Voluntarie. Voluntatem enim et affectum pensat Deus in omni sacrificio, atque offerentis bonam intentionem, et non doni magnitudinem considerat. Et quanta est devotio, et voluntas offerentis, tantum est apud Deum ipsius sacrificium. Hinc Moyses ait: Respexit Dominus ad Abel et ad munera ejus (Ge(??)es. 4.). Non prius ad munera, sed ad Abel prius respexisse Dominus perhibetur: quia non pensat voluntatem ex munere, sed munus ex voluntate. Ad Cain vero et munera ejus non respexit (Ibid.), quia videlicet bonam in eo voluntatem non vidit. Seipsum obtulit Patri Filius in sacrificium pro nobis voluntarie quidem, quia non ex necessitate, sed ex caritate. Non enim coacta dona, et coacta servitia diligit Deus. Et confitebor nomini tuo, Deus, quoniam bonum est. Vere bonum est, et salubre animabus nostris, ut cuncta, quae agimus ad laudem et gloriam nominis tui faciamus, ut tota voluntate sacrificemus Deo, toto corde confiteamur nomini Domini, Hoc dulce, hoc bonum, hoc suave est. Et ponit caussam, quare hoc faciendum sit, cum subdit:","english":"I will sacrifice to you willingly. Every good work offered to God can be called a sacrifice. And well did he first say \"willingly.\" For God weighs the will and the affection in every sacrifice, and considers the good intention of the one offering, not the greatness of the gift. And as great as is the devotion and the will of the one offering, so great is his sacrifice before God. Hence Moses says: The Lord looked upon Abel and upon his gifts (Gen. 4). The Lord is said to have looked not first upon the gifts, but first upon Abel: because he does not weigh the will from the gift, but the gift from the will. But upon Cain and his gifts he did not look (Ibid.), because clearly he did not see a good will in him. The Son offered himself to the Father as a sacrifice for us, willingly indeed, because not from necessity, but from love. For God does not love forced gifts and forced service. And I will confess to your name, O God, because it is good. Truly it is good, and wholesome for our souls, that we do all things that we do to the praise and glory of your name, that we sacrifice to God with our whole will, and confess to the name of the Lord with our whole heart. This is sweet, this is good, this is pleasant. And he sets forth the reason why this should be done, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":668,"ref":"p668","source":"Quoniam ex omni tribulatione eripuisti me. Ideo dixi (Ex Augustino), quia bonum nomen tuum. Nam si hoc possem ante tribulationes agnoscere, forte mihi necessariae non fuissent. Sed adhibita est tribulatio ad admonitionem, admonitio facta est ad tuam laudationem. Non enim intelligerem, ubi (??)ssem, nisi de infirmitate mea admonitus essem. Ex omnibus ergo tribulationibus eripuisti me. Et super inimicos meos a despexit oculus meus. Super illos Ziphaeos despexit oculus meus. Florem quippe eorum transii, altitudinem cordis ad te levavi, et perveniens inde despexi super illos. Et vidi, quia omnis caro foenum, et claritas hominis, ut flos foeni (Isai. 40.). Hoc agite ergo, fratres, cum animis vestris. Erigite corda vestra. Expolite aciem mentis vestrae. Discite gratis diligere Deum. Discite praesens contemnere seculum. Discite voluntarie sacrificare hostiam laudis. Discite etiam nomen Domini admirabile ac magnum laudare et invocare, ut transcendentes florem foeni, respiciatis super inimicos vestros.","english":"Because you have delivered me from every tribulation. Therefore I said, because your name is good. For if I could have recognized this before tribulations, perhaps they would not have been necessary for me. But tribulation was applied for admonition, and the admonition was made for your praise. For I would not understand where I was, unless I had been admonished by my weakness. From all tribulations, therefore, you have delivered me. And my eye has looked down upon my enemies. My eye has looked down upon those Ziphites. For I passed by their flower, I lifted up the height of my heart to you, and arriving from there I looked down upon them. And I saw that all flesh is grass, and the glory of man is like the flower of grass. Therefore, brothers, do this with your souls. Lift up your hearts. Polish the edge of your mind. Learn to love God freely. Learn to despise the present world. Learn to sacrifice willingly the victim of praise. Learn also to praise and invoke the admirable and great name of the Lord, so that, transcending the flower of grass, you may look down upon your enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":669,"ref":"p669","source":"TITULUS PSALMI LIV.\n\nIn finem, in carminibus intellectus David: Intellectus hujus psalmi attribuendus est David, id est, Christo perseveranti in finem, id est, in consummationem suae obedientiae. Et hoc in carminibus, id est, mentis hilaritate. Materia hujus psalmi est Christus totus, scilicet secundum caput et corpus ab iniquis a(??)llictum. Sed liberatum. Proponit autem nobis membris suis Christus in hoc psalmo intelligeudum, id est, non segniter memoriae commendandum, ut exemplo suo inter adversa positi, a spe nunquam deliciamus: sed fiducialiter tormenta percurrentes, aeternam a Deo speremus remunerationem, et inrevocabilem persequentium damnationem credamus. Hoc est, quod circa finem psalmi breviter continetor, ubi dicitor: Jacta super dominum curam tuam. Et post pauca: Ego autem speravi in te Deus. Inter quae autem adversa speravit, et quid de sua liberatione,et de adversariorum damnatione speran'o obtinuerit, in prioribus partibus psalmi manifeste promittit. Et orat pro se, ne deficiat in passione: et pro resurrectione sua, et glorificatione. Agit etiam de repulsione Judaeorum praesenti, et de damnatione aeterna, et de assumtione Gentium, et de glorificatione fidelium In aeternum: sic dicens:","english":"THE TITLE OF THE FIFTY-FOURTH PSALM.\n\nUnto the end, in songs of understanding, of David: The understanding of this psalm must be attributed to David, that is, to Christ, who perseveres unto the end, that is, unto the completion of his obedience. And this \"in songs,\" that is, in gladness of mind. The subject matter of this psalm is the whole Christ, namely, according to head and body, afflicted by the wicked, but delivered. Moreover, Christ sets before us, his members, what is to be understood in this psalm, that is, what is not to be committed to memory sluggishly, so that, placed amid adversities by his example, we may never grow faint from hope, but running through torments with confidence, we may hope for eternal recompense from God, and believe in the irrevocable damnation of those who persecute us. This is what is briefly contained near the end of the psalm, where it is said: Cast your care upon the Lord. And after a few words: But I have hoped in you, O God. Moreover, amid what adversities he hoped, and what he obtained concerning his deliverance and concerning the damnation of his adversaries by hoping, he clearly promises in the earlier parts of the psalm. And he prays for himself, that he may not fail in his passion; and for his resurrection and glorification. He also treats of the present rejection of the Jews, and of their eternal damnation, and of the assumption of the Gentiles, and of the glorification of the faithful forever: saying thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":670,"ref":"p670","source":"PSALMUS LIV.\n\nExaudi Deus orationem meam, et ne despexeris deprecationem meam:[Vers. 3.] Intende mihi, et exaudi me. Quasi dicat: O vos fideles mei in tri— bulationibus positi, nolite deficere: sed in Domino sperantes, et renumerationem abeo expectantes, meo exemplo orate: quia ego in passione positus, sic oravi ad Dominum: O Deus Pater, exaudi propter dignitatem Filii tui orationem meam, resuscitando me a morte, et clarificando in passione. Ac si diceret: Pater clarifica Filium tuum, ut Filius tuus clarificet te (Joan. 17.). Et ne despexeris deprecationem meam, id est, propter humanitatem assumtam ne habeas vilem deprecationem meam, quam facio pro evitandis malis: sed potius intende mihi, id est, ipsam humanitatem fac intensam, id est, perseverantem in oratione, vel in virtutibus, et in augmento bonorum operum. Et sic exaudi me. Quando in divina pagina oratio, et deprecatio simul ponitur, a se invicem differunt: quia oratio est, quando aliquid honestum petimus, scilicet de his, quae volumus assequi Deprecatio vero pro evitandis malis, de his scilicet, quae a nobis volumus repelli. Sciendum quoque est, quod plerunque quorundam deprecationem omnipotens Deus et exaudit et despicit. Hinc est, quod Israeliticis carnes, quas male petierunt, iratus tribuit (Exod. 16.): sed quantum eorum postulatio sibi displicuerit, etiam puniendo monstravit.","english":"PSALM 54.\n\nHear, O God, my prayer, and despise not my supplication: [Verse 3.] Attend to me, and hear me. As if he were saying: O you my faithful ones placed in tribulations, do not lose heart: but hoping in the Lord, and expecting recompense from him, pray after my example: because I, placed in suffering, prayed thus to the Lord: O God the Father, hear, for the sake of the dignity of your Son, my prayer, by raising me from death, and by glorifying me in my passion. As if he were saying: Father, glorify your Son, that your Son may glorify you (John 17). And despise not my supplication, that is, because of the assumed humanity, do not hold cheap my supplication, which I make for the avoiding of evils: but rather attend to me, that is, make that very humanity intent, that is, persevering in prayer, or in the virtues, and in the increase of good works. And so hear me. When in the divine page prayer and supplication are placed together, they differ from one another: because prayer is when we ask something honorable, namely concerning those things which we wish to attain; but supplication is for avoiding evils, namely concerning those things which we wish to be driven away from us. It must also be known that for the most part almighty God both hears and despises the supplication of certain people. Hence it is that to the Israelites he, being angry, granted the flesh which they wickedly asked for (Exodus 16): but how displeasing their request was to him, he showed even by punishing them.","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":671,"ref":"p671","source":"Unde scriptum est: Adhuc escae eorum erant in ore ipsorum, et ira Dei ascendit super eos (Num. 11; Psal. 77.). Sic etiam, quando more caeterarum gentium, quae erant in circuitu, regem a Deo petierunt: eis regem habere permisit quidem: sed quantum eorum petitio sibi displiceret, Samueli significavit dicens: Audi vocem populi in omnibus, quae loquuntur tibi. Non enim te abjecerunt, sed me, ne regnem super eos (1. Reg. 8.). Quod etiam testatus est Samuel dicens: Vos autem projecistis Dominum Deum vestrum qui solus salvavit vos de universis malis, et tribulationibus vestris (1. Reg. 10.). Sic ergo suam orationem exaudiri postulat, ut ejus deprecationem Deus non despiciat: sed exauditio ipsius gratiam simul contineat, et utilitatem. Cui sententiae verba videntur congruere, quae sequuntur.\n\nIntende mihi, et exaudi me. Tunc enim mihi intendit Dominus, et non solum orationem meam, sed me exaudit: quando id quod ego postulo, ad utilitatem animae meae tribuit. Et quasi quaereretur: Quae tibi necessitas, ut sic te postules exaudiri? Contrista– tus sum (inquit) in exercitatione mea, et conturbatus sum [Vers. 4.] a voce inimici, et a tribulatione peccatoris. Dominum nostrum Jesum Christum in exercitatione passionis suae inimici Judaei maledicendo et tribulando contristaverunt, et conturbaverunt. Unde ipse ait: Tristis est anima mea usque ad mortem (Matth. 26.).","english":"Hence it is written: Their food was still in their mouths, and the wrath of God came up upon them (Num. 11; Ps. 77). So too, when after the manner of the other nations round about they asked God for a king, he indeed permitted them to have a king, but he made known to Samuel how displeasing their request was to him, saying: Hear the voice of the people in all that they say to you. For they have not rejected you, but me, that I should not reign over them (1 Kings 8). Samuel also testified to this, saying: But you have rejected the Lord your God, who alone saved you from all your evils and tribulations (1 Kings 10). So then he asks that his prayer be heard, so that God may not despise his entreaty, but that the hearing of it may contain both grace and benefit. The words that follow seem to agree with this sentence.\n\nAttend to me, and hear me. For then the Lord attends to me, and hears not only my prayer but me, when he grants what I ask for the benefit of my soul. And as if it were asked: What necessity is there for you to ask to be heard in this way? I was grieved (he says) in my exercise, and I was troubled [Verse 4] by the voice of the enemy, and by the tribulation of the sinner. Our Lord Jesus Christ, in the exercise of his passion, the hostile Jews grieved and troubled by cursing and afflicting him. Hence he himself says: My soul is sorrowful even unto death (Matt. 26).","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":672,"ref":"p672","source":"Adhuc Ecclesiae inimici non cessant membris, aut mala facere, si possunt, aut si non possunt, vel detrahere et derogare. Hinc in alio psalmo dicitur, Qui retribuunt mala pro bonis detrahebant mihi (Psal. 37,). Et alibi: In idipsum adversum me susurrabant omnes inimici mei: adversum me cogitabant mala mihi. Verbum iniquum constituerunt adversum me, etc. (Psal. 40.). De quibus adhuc subditur: Quoniam declinaverunt in me iniquitates. Accusando et criminando, sicut scriptum est·: Nonne bene dicimus, quia Samaritanus es. et daemonium habes (Joan. 8.)? Et in ira molesti erant mihi. Verberando, colaphizando: et nun juste, sed in ira, id est, propter iram suam. Scriptum est quippe: Fili accedens ad servitutem Dei, sta in justitia et timore, et praepara animam tuam ad tentationem (Eccles. 2.). Non ait ad qui(??)tem et securitatem, sed ad timorem et ad tentationem. Omnes enim, qui pie volunt vivere in Christo, persecutionem patiuntor (2. Tim. 3.). De justis etiam alibi sic Sapiens loqui– tur: AEstimata est afflictio, exitus illorum: et ab itinere justo abierunt in exterminium (Sap. 3.). Similiter et Apostolus: Lapida(??)i sunt, secti sunt, tentati sunt, in occisione gladii mortui sunt, circuierunt in melotis, in pellibus caprinis, egentes, angustiati, afflicti (Hebr. 12.).","english":"Even yet the enemies of the Church do not cease from acting against its members: either to do evil, if they can, or if they cannot, at least to disparage and belittle them. Hence it is said in another psalm: Those who repay evil for good were disparaging me (Ps. 37). And elsewhere: All my enemies whispered together against me; against me they devised evil for me. They set an unjust word against me, etc. (Ps. 40). Concerning these it is further added: For they have bent down iniquities upon me. By accusing and slandering, as it is written: Do we not say well that you are a Samaritan and have a demon (John 8)? And in their wrath they were troublesome to me. By beating and striking with fists—and not justly, but in wrath, that is, on account of their own wrath. For it is written: Son, when you draw near to the service of God, stand in righteousness and fear, and prepare your soul for temptation (Eccles. 2). It does not say for rest and security, but for fear and for temptation. For all who wish to live piously in Christ suffer persecution (2 Tim. 3). Concerning the just, Wisdom also speaks thus elsewhere: Their affliction was esteemed, and their end: and they departed from the just way into destruction (Wis. 3). Likewise the Apostle: They were stoned, they were sawn asunder, they were tempted, they died by the slaughter of the sword, they went about in sheepskins, in goatskins, needy, distressed, afflicted (Hebr. 12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":673,"ref":"p673","source":"Insuper, et ipse Salvator de se ipso loquens ait: Nonne haec oportuit pati Christum, et ita intrare in gloriam suam (Luc. 24.)? Ad hoc pertinet, quod subjunctum est:\n\nCor meum conturbatum est in me, et formido mortis cecidit super me. Hinc scriptum est in Evangelio: Coepit pavere, taedere et tristis esse Jesus, et angelus Domini confortabat eum (Luc. 22.). Nec tamen nobis credendum est, ut Redemptor noster, qui potestatem habebat ponendi animam suam, et iterum sumendi eam (Joan. 10.), quantum ad personam suam ullam mortis habuisset formidinem. Sed secundum membra sua hoc dictum accipimus: quae quamvis in spiritu fortia sint, tamen quia caro est infirma (Matth. 26.), turbantur aliquando inter se propter poenam, et mortis amaritudinem timent. Propter hoc subdit:\n\nTimor et tremor venerunt super me. Timor ad animam: tremor ad corpus referri potest. Hinc est, quod ipse ait: Mi Pater, si possibile est, transfer calicem istum a me (Matth. 26.). Atque ut se maxime timore percitum fuisse ostenderet, non semel tantum, sed ter oravit, eundem sermonem dicens (Matth. 26.): et etiam in agonia lactus prolixius orabat: et factus est sudor ejus, sicut guttae sanguinis decurrentis in terram (Luc. 22.). Haec etiam verba plus pertinent ad membra, quam ad caput. Et contexerunt me tenebroe. Id est, Judaei tenebrosi et caeci.","english":"Moreover, the Savior himself, speaking of himself, says: Was it not necessary that Christ should suffer these things and so enter into his glory (Luke 24)? To this pertains what follows:\n\nMy heart is troubled within me, and the dread of death has fallen upon me. Hence it is written in the Gospel: Jesus began to be afraid, to be weary and sorrowful, and the angel of the Lord strengthened him (Luke 22). Yet we must not believe that our Redeemer, who had power to lay down his life and to take it up again (John 10), had any fear of death as regards his own person. But we understand this as said according to his members: which, though they are strong in spirit, yet because the flesh is weak (Matt 26), are sometimes troubled among themselves because of punishment, and fear the bitterness of death. For this reason he adds:\n\nFear and trembling have come upon me. Fear can be referred to the soul, trembling to the body. Hence it is that he himself says: My Father, if it is possible, let this cup pass from me (Matt 26). And to show that he was most especially struck by fear, he prayed not once only but three times, saying the same words (Matt 26); and even in his agony he prayed more earnestly, and his sweat became like drops of blood falling to the ground (Luke 22). These words also pertain more to the members than to the head. And darkness has covered me. That is, the dark and blind Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":674,"ref":"p674","source":"Nisi enim caeci fuissent, et diabolicis tenebris obumbrati, saltem ex tantis virtutibus et miraculis Christum cognoscere potuissent (Joan. 10.). Vel in eo, quod, ait, Cur meum contu(??)- batum est intra me, potest ira intelligi, de qua dicitur alibi: Turbatus est prae ira oculus meus (Psal. 6.). Et si oculus turbatus est, quid sequitur? Et formido mortis cecidit super me: vita nostra dilectio, mors odium est. Cum coeperit homo timere ne oderit quem diligebat, mortem timet, et acriorem mortem et interiorem, qua occiditur anima non corpus. Inde timor, et tremor venerunt super me, et contexerunt me tenebrae. Quoniam qui odit fratrem suum, in tenebris est (1. Joan. 2.). Et quid sibi ait in illa exercitatione, et infirmitate positus?\n\nEt dixi, Qu dabit mihi pennas, sicut columboe, et volabo, et requiescam? In hac tribulatione non desperavi, sed dixi, id est, ita Patrem meum oravi: Resuscita me Pater apud temetipsum. Nam quis alius praeter te, mihi existenti sicut columb(??), id est, innocenti et sine (??)elle amaritudinis, dabit pennas, id est, agilitatem et possibilitatem, et volabo, id est, transibo de hoc mundo ad Patrem (Joan. 13.), de Judaico pupulo ad Gentilem, et ibi requiescam? Et non frustrabitur oratio mea.","english":"For unless they had been blind and overshadowed by diabolical darkness, they could have recognized Christ at least from such great powers and miracles (John 10). Or in that which he says, Why is my heart troubled within me, anger can be understood, of which it is said elsewhere: My eye is troubled with anger (Psalm 6). And if the eye is troubled, what follows? And the dread of death fell upon me: our life is love, death is hatred. When a man begins to fear that he may hate what he loved, he fears death, and a sharper and more inward death, by which the soul is killed, not the body. Hence fear and trembling came upon me, and darkness covered me. For whoever hates his brother is in darkness (1 John 2). And what does he say to himself, placed in that exercise and weakness?\n\nAnd I said, Who will give me wings like a dove, and I will fly and rest? In this tribulation I did not despair, but I said, that is, I thus prayed to my Father: Raise me up, Father, with yourself. For who else besides you will give wings to me, existing as a dove, that is, innocent and without the gall of bitterness, that is, agility and ability, and I will fly, that is, I will pass from this world to the Father (John 13), from the Jewish people to the Gentile, and there I will rest? And my prayer will not be frustrated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":675,"ref":"p675","source":"Nam Ecce elongavi fugiens, et mansi in solitudine. In manifesto est, quod ego fugiens, idest, celeriter a morte resurgens, elongavi mundum vel Judaicum populum, et mansi in solitudine, idest, in caelo, vel iu Gentilitate. Desiderant sancti viri pe(??)as sicut columbae, idest, spirituales virtutes, ut mente relictis terrenis volare possint per caelestem contemplationem, atque in amore Dei requiescere. Et frequenter pius Dominus implet desiderium eorum, ut elongent fugientes tumultus carnalium cogitationum, atque in solitudine maneant, idest, in quiete mentis suae delectabiliter requiescant. Et ut hoc mihi confingeret, non confidebam in viribus meis.\n\nExspectabam eum, qui salvum me fecit a pusillanimitate spiritus. et tempestate, id est, spem meam ponebam in Domino, qui salvavit me, ne fierem pusillo animo. Et a tempestate, idest ab omni commotione. Pusillanimitatem spiritus habuit Petrus, quando ventum validum et maris tempestatem videns expavit. Et cum caepisset mergi, adjutorium sui Salvatoris exspectabat. Unde et clamabat: Domine, salvum me fac. Et extendens Jesus manum apprehendit eum atque a pusillanimitate spiritus et tempestate salvavit eum. Et tamen reprehendit dicens: Modicae fidei quare dubitasti (Matth. 14.)?","english":"For behold, I have gone far away in flight, and I have remained in solitude. It is clear that I, fleeing—that is, swiftly rising from death—have removed myself far from the world or from the Jewish people, and have remained in solitude, that is, in heaven, or among the Gentiles. Holy men desire wings like a dove, that is, spiritual virtues, so that, having left earthly things behind in their mind, they may be able to fly through heavenly contemplation and rest in the love of God. And frequently the loving Lord fulfills their desire, so that, fleeing, they may withdraw far from the tumults of carnal thoughts and remain in solitude—that is, they may rest delightfully in the quiet of their own mind. And so that he might bring this about for me, I did not trust in my own strength.\n\nI was waiting for him who saved me from the faintness of spirit and from the storm—that is, I was placing my hope in the Lord, who saved me so that I would not become faint-hearted, and from the storm, that is, from every disturbance. Peter had faintness of spirit when, seeing the strong wind and the storm of the sea, he was afraid. And when he began to sink, he waited for the help of his Savior. Therefore he also cried out: Lord, save me. And Jesus, stretching out his hand, took hold of him and saved him from the faintness of spirit and from the storm. And yet he rebuked him, saying: O you of little faith, why did you doubt (Matthew 14)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":676,"ref":"p676","source":"Sic plerumque electi cum validas tentationum impulsiones vident, ex infirmitate animi tempestatem et periculum salutis timent, et sic mergi incipiunt: sed tamen non pereunt, quia exspectantes et petentes auxilium divinum, salvi flunt. Sed sicut ipsi salvantur, ita econtrario reprobi demerguntur. De quibus prophetando protinus, et orando subjungit:\n\nProecipita, Domin(??), et divide linguas eorum. Qui se male extulerunt. Expedit eis (Ex Augustino) ut praecipitentur: qui male conspiraverunt, expedit ut linguae eorum dividantur. Quidam per superbiam construxerunt altam turrim, et Dominus divisit linguas eorum (Gen. 11.). Tunc se coeperunt non intelligere. Hinc facta est origo linguarum multarum. Antea enim una lingua erat. Sed lingua una a cordibus humilibus proderat. At ubi illa collectio inter conspirationem superbiae priccipitata est, pepercit illis Deus, ut divideret linguas eorum, ne sese intelligendo, perniciosam facerent unitatem. Per superbos homines divisae sunt linguae. Per humiles Apostolos congregatae sunt linguae. Spiritus superbiae dispersit linguam. Spiritus sanctus congregavit linguas (Act. 2.). Qui volunt unam linguam, veniant ad Ecclesiam: quia in d(??)versitate linguarum carnis, una est lingua in fide cordis. Proecipita et divide linguas eurum. Quare?","english":"Thus for the most part the elect, when they see powerful assaults of temptations, from weakness of soul fear the storm and the danger to their salvation, and so begin to sink; but nevertheless they do not perish, because waiting for and seeking divine help, they are saved. But just as they themselves are saved, so on the contrary the reprobate are sunk. Concerning whom, prophesying and at the same time praying, he immediately adds:\n\nCast them down, O Lord, and divide their tongues. Those who have lifted themselves up wickedly. It is expedient for them (from Augustine) that they be cast down; those who have conspired wickedly, it is expedient that their tongues be divided. Certain men through pride built a high tower, and the Lord divided their tongues (Gen. 11). Then they began not to understand one another. From this came the origin of many tongues. For before, there was one tongue. But one tongue was profitable from humble hearts. Yet when that gathering was cast down amid the conspiracy of pride, God spared them, so as to divide their tongues, lest by understanding one another they should make a pernicious unity. Through proud men tongues were divided. Through the humble Apostles tongues were gathered together. The spirit of pride dispersed the tongue. The Holy Spirit gathered the tongues (Acts 2). Those who desire one tongue, let them come to the Church: because amid the diversity of tongues of the flesh, there is one tongue in the faith of the heart. Cast them down and divide their tongues. Why?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":677,"ref":"p677","source":"Quoniam vidi iniquitatem et contradictionem in civitate: Iniquitatem in actu: contradictionem in verbis, in civitate, idest, in societate pravorum vidi. Est quaedam civitas turbulenta. Ipsa erat quae turrim aedificaverat. Ipsa confusa est, et appellata est Babylonia: ipsa per innumeras gentes dispersa (Gen. 11.). Inde congregatur Ecclesia in desertum bonae conscientiae. Venit Christus: contradixit ei civitas iniqua. Extendebat ille manus ad populum non credentem et contradicentem. Quod ergo hic ait. Iniquitatem, perfidia illorum potest intelligi. Si enim justus est qui ex fide vivit, iniquus est qui nun habet fidem. Igitur infidelitas est iniquitas. Nec solus iniquus est qui nun credit, sed etiam is, qui male vivit. De talibus enim loquitur Apostolus, Qui confitentur se nosse Deum, factis autem negant (Rom. 1.). Adhuc sane illius civitatis reliquiae saeviunt et contradicunt: de qua adhuc subjungitur:","english":"Because I have seen iniquity and contradiction in the city: iniquity in deed, contradiction in words, in the city, that is, in the society of the wicked, I have seen. There is a certain turbulent city. It was this that had built the tower. It was this that was confounded and called Babylonia; it was this that was scattered through countless nations (Gen. 11). From there the Church is gathered together into the desert of a good conscience. Christ came: the iniquitous city contradicted him. He stretched out his hands to a people that did not believe and contradicted. What therefore he says here, \"Iniquity,\" can be understood as their faithlessness. For if the one who lives by faith is righteous, the one who does not have faith is iniquitous. Therefore faithlessness is iniquity. Nor is he alone iniquitous who does not believe, but also the one who lives wickedly. For the Apostle speaks of such people: \"They confess that they know God, but by their deeds they deny him\" (Rom. 1). Yet even so the remnants of that city rage and contradict; concerning which it is further added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":678,"ref":"p678","source":"Die ac nocte, idest, assidue circumdabit eam super muros, idest, super majores ejus iniquitas. Plerumque dicunt homines: Nemo remaneret paganus, si illi flerent Christiani. Qui ergo nondum flunt Christiani, quasi muri sunt illius civitatis, et non credentis et contradicentis. Quicumque alium defendit in peccato, murus est civitatis iniquae. Et labor in medio ejus, et injustitia. Ideo labor ibi, quia iniquitas ibi, quia injustitia ibi. Ubicumque videris ini quitatem, ibi intellige laborem. Qui iniquus est, numquain pacem habebit. Torquet enim eum conscientia sua, et ipse est hostis suus. Semper in superbia labor est, sicut econtrario quies in humilitate. Hinc Salvator nos admonet dicens: Discite a me quia mitis sum et humil(??)s corde, et invenietis requiem animabus ventris (Matth. 11.). Unde enim illi laborant, nisi quia non sunt mites et humiles corde?","english":"Day and night, that is, continually, iniquity will surround her upon her walls, that is, upon her greater ones. Often people say: No one would remain a pagan, if those men were to become Christians. Therefore those who have not yet become Christians are, as it were, the walls of that city, of the one that does not believe and contradicts. Whoever defends another in his sin is a wall of the city of iniquity. And labor is in the midst of her, and injustice. Therefore there is labor there, because there is iniquity there, because there is injustice there. Wherever you see iniquity, understand labor to be there. The man who is iniquitous will never have peace. For his own conscience torments him, and he himself is his own enemy. There is always labor in pride, just as, by contrast, there is rest in humility. Hence the Savior admonishes us, saying: Learn from me, for I am meek and humble of heart, and you will find rest for your souls. For from what source do they labor, except that they are not meek and humble of heart?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":679,"ref":"p679","source":"Et non defecit de plateis ejus usura et dolus. Attende populum Judaeorum, et vide quomodo semper in eis regnent haec duo vitia, scilicet dolus et usura. Plateae hujus civitatis sunt superbia, luxuria, cupiditas, avaritia, et caetera talia. Via civitatis hujus lata et spaciosa est, quae du(??)it ad mortem (Matth. 7.). Usura est quando plus exigitur quam commodatur. Est alia pejor usura, quando non dimittis quod tibi debetur: et oculus cordis tui turbatur in eo versu, quo dicitur: Dimitte nobis debita nostra, etc. (Matth. 6.). Verbum contumeliosum audisti? Vis exigere damnationis supplicium: foenerator injuriarum es. Pugno percussus e(??)? Inte(??)fectionem quaeris: usura mata est. Tales usurae abundant in illa civitate. Dolus est, quando a(??)iud corde legitur, aliud ore pronuntiatur. Iniqui autem semper volunt occultare quod sunt, ei demonstrare quod non sunt. Deinde populum illum ostendit i(??)eo esse mer to puniendum, quia prius familia(??)is extitit, et pus(??)mo(??)u(??) Domino suo maledixit. Graviora autem sunt mala, quae ab amicis inferuntur.","english":"And usury and deceit have not failed from her streets. Consider the Jewish people, and see how these two vices always reign among them, namely deceit and usury. The streets of this city are pride, luxury, covetousness, avarice, and other such things. The way of this city is broad and spacious, which leads to death (Matt. 7). Usury is when more is demanded than was lent. There is another, worse usury, when you do not forgive what is owed to you; and the eye of your heart is troubled at that verse in which it is said: Forgive us our debts, etc. (Matt. 6). Have you heard an insulting word? You wish to exact the punishment of damnation: you are a money-lender of injuries. Have you been struck with a fist? You seek to kill: it is deadly usury. Such usuries abound in that city. Deceit is when one thing is read in the heart and another is pronounced by the mouth. For the wicked always wish to conceal what they are, and to show what they are not. Then he shows that that people deserved to be punished for this reason, because they were first his household, and afterward cursed their Lord. But the evils that are inflicted by friends are more grievous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":680,"ref":"p680","source":"Quoniam si inimicus meus, idest, Gentilis populus maledixisset mihi, sicut Judaicus maledixit: sustinuissem utique, tolerabilius et mitius judicassem. Et si is qui oderat me. quando idola adorabat, super me magna loquutus fuisset, idest, per superbiam insultasset: magnificaret se super me, atque minaretur mihi quicquid posset: Abscondissem, idest, subtraxissem me forsitan ab eo. Haec autem verba de Juda traditore specialius intelligi possunt, quia a Judaeis se abscondit Jesus: a Juda autem minime se abscondit. Sed quid est quod ait Forsitan? Numquid apud Deum aliquid esse potest incertum? Sed haec ambiguitas sermonis secundum usum posita est humanae locutionis. Sic enim solemus loqui: Forsitan illuc ibo, forsitan hoc fac(??)am. De inimicis, inquam, tolerabilius agendum esset.\n\nTu (??)ero, o Juda, homo secundum carnalitatem, unanimis, per simulationem, Dux meus, per praedi– cationem, (??)t notus, per fidem: qui simul conversans mecum, dulces capiebas cibos, tam corporales quam spirituales. Tu, in(??)uam, o Juda, o popule perverse, cum in tanto malo perseveres, numquid tolerandus es? Judas et populus ejus significant falsos f(??)atres intra sanctam Ecclesiam, qui cum simulate v(??)vunt, tanto gravius, quanto interius sunt, electos premunt. Quos tamen exemplo suo Dominus sustinere docet: sed (??)psi poenam aeternam non evadent.","english":"For if my enemy, that is, the Gentile people, had cursed me, as the Jewish people cursed me, I would surely have endured it, and I would have judged more tolerably and more gently. And if he who hated me, when he was adoring idols, had spoken great things against me, that is, had insulted me through pride, and had magnified himself above me and threatened me with whatever he could, I would perhaps have hidden myself, that is, withdrawn myself from him. But these words can be understood more specifically of Judas the traitor, because Jesus hid himself from the Jews, but he did not hide himself at all from Judas. But what is it that he says, Perhaps? Can anything be uncertain with God? But this ambiguity of speech has been set down according to the usage of human speech. For thus we are accustomed to speak: Perhaps I will go there, perhaps I will do this. Concerning enemies, I say, one should act more tolerably.\n\nBut you, O Judah, a man according to the flesh, united in heart through pretense, my guide through preaching, well known through faith, who, conversing with me at the same time, used to take sweet foods, both bodily and spiritual. You, I say, O Judah, O perverse people, since you persist in such great evil, are you to be tolerated? Judas and his people signify false brothers within the holy Church, who, since they live in pretense, oppress the elect the more grievously the more inward they are. Yet the Lord teaches by his example that they are to be endured; but they themselves will not escape eternal punishment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":681,"ref":"p681","source":"Qui tales sunt, audiant mortis sententiam, qua subditur:\n\nVeniat mors super illos, et descendant in infernum viventes. Mors super illos veniet, quando eos damnatio aeterna operiet. Viventes (Ex Augustino) in inf(??)rnum descendunt, qui malum esse intelligunt quod faciunt, nec tamen ab ipso desistunt. Quid est viventes? Scientes quia pereunt. Talibus multo gravior damnatio quam caeteris incumbit, sicut scriptum est: Servus qui scit voluntatem domini su(??), et non facit, plagis vapulabit multis (Luc. 12.). Timeant ergo falsi fra(??)res, simulatores, detractores, religionem habitu ostentantes, in religione tamen non viventes. Ad illos enim pertinet haec sententia, qua dicitur: Ven(??)at mors super illos et descendant in infernum viventes. Quare?\n\nQuoniam nequitioe in habitaculis eorum. Et non solum in angulis, sed e(??)iam in medio eorum. Ac si dicat: Usquequaque ple(??) sunt nequitia: vel in habitaculis, idest, in corpuribus eorum, in quibus temporaliter peregrinamur et militant (2. Cor. 5.), sunt nequitiae. Et in medio eorum, idest, in corde, nequitias quas faciunt, ex toto corde faciunt. Illi qui tales sunt, pereunt. Ego autem ad Dominum clamavi, et Dominus salvavit me. Si te afflixerit inimicus, clama ad Deum: et salvabit te. Hinc in alio psalmo ait: Invoca me in die tribulationis, et eruam te (Psal. 80.).","english":"Those who are such let them hear the sentence of death, which is added:\n\nLet death come upon them, and let them go down alive into hell. Death will come upon them when eternal damnation covers them. The living (according to Augustine) go down into hell, who understand that what they do is evil, and yet do not cease from it. What is \"living\"? Knowing that they are perishing. Upon such as these a far heavier damnation falls than upon the rest, as it is written: The servant who knows his master's will, and does not do it, shall be beaten with many stripes (Luke 12). Let false brothers therefore fear, pretenders, detractors, who display religion by their dress, yet do not live in religion. For to them belongs this sentence, which is spoken: Let death come upon them and let them go down alive into hell. Why?\n\nBecause of their wickedness in their dwelling places. And not only in the corners, but also in the midst of them. As if he were saying: Everywhere they are full of wickedness; either in their dwelling places, that is, in their bodies, in which we sojourn temporally and do battle (2 Cor 5), there are wickednesses. And in the midst of them, that is, in the heart, the wickednesses which they do, they do with their whole heart. Those who are such as these perish. But I cried to the Lord, and the Lord saved me. If the enemy has afflicted you, cry to God, and he will save you. Hence in another psalm he says: Call upon me in the day of tribulation, and I will deliver you (Psalm 80).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":682,"ref":"p682","source":"Vespere et mane, et meridie narrabo et annuntiabo, et exaudiet vocem meam. Vespere (Ex August.) Dominus in morte: mane in resurrectione: meridie in ascensione. Narrabo vespere patientiam mortis. Annuntiabo mane vitam resurgentis. Orabo ut exaudiat meridie, ad dextram Patris. Exaudiet me qui interpellat pro nobis. Itaque fratres quos in ipsa congregatione parietum horum videtis turbulentos, elatos, perversos: ipsa est palea dominicae areae. Cum ille in ultimo ventilabit, tota palea volabit (Matth. 3.). Sed nos quid, nisi cum isto cantemus, et oremus, et plangamus in psalmo? Et tamen dicamus securi quod sequitur, Vere exaudiet vocem meam: quia,\n\nRedimet in pace animam meam. Ipse est enim pax vera. In pace anima redimitur, quando de vit(??)is ad virtutes, sive de hoc mundo ad Patrem per omnipotentis Dei gratiam transfertur. A quibus redimet? Ab his qui appropinquant mihi. Nam ab his qui longe sunt a me, facilis caussa est. Non me (Ex August.) tam cito fallit, qui dic(??)t: Veni, idolum adora. Multum longe est a me, quia paganus est. Periculosius est mini de Christiano, qui mecum habitat in domo: er sub imagine religionis laqueum mihi parat deceptionis. Bene dico, Qui appropinquant mihi: Quoniam inter multos eram mecum. Multa est palea et pauca grana. Multi sunt vocati, pauci vero electi (Matth 2(??).).","english":"At evening and morning and midday I will tell and proclaim, and he will hear my voice. Evening (from Augustine): the Lord in death; morning in resurrection; midday in ascension. I will tell at evening the patience of death. I will proclaim at morning the life of the one rising. I will pray that he hear at midday, at the right hand of the Father. He will hear me who intercedes for us. Therefore, brothers, those whom you see in this very congregation within these walls—turbulent, puffed up, perverse—these are the chaff of the Lord's threshing floor. When he winnows at the last, all the chaff will fly away (Matt. 3). But what should we do, except sing with him, and pray, and lament in the psalm? And yet let us say with confidence what follows: Truly he will hear my voice, because\n\nHe will redeem my soul in peace. For he himself is true peace. The soul is redeemed in peace when it is transferred from vices to virtues, or from this world to the Father, through the grace of almighty God. From whom will he redeem it? From those who draw near to me. For from those who are far from me, the case is easy. He does not deceive me so quickly, who says: Come, adore the idol. He is far from me, because he is a pagan. More dangerous to me is the Christian who dwells with me in the house, and under the image of religion prepares for me the snare of deception. Rightly I say, Those who draw near to me: Because I was among many who were with me. Much is the chaff and few the grains. Many are called, but few are chosen (Matt. 22).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":683,"ref":"p683","source":"Isti autem non erant de paucis salvandis, sed inter multos, idest inter illos, qui pertinent ad paleam et ad perditionem, erant mecum. In tritico non erant mecum, sed in palea erant mecum: quia appropinquat palea tritico. In sacramentis erant mecum, in (??)a(??)tate non erant mecum.\n\nExaudiet Deus, et humiliabit illos qui est ante soecula. Quia (Ex August.) etsi ex tempore Christus Deus noster ex Maria Virgine, tamen in principie erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. 1.). Exaudiet humiles in aeternitate: humiliabit illos in damnatione, qui erecti sunt in dissensione. Et merito: Non enim est illis commulatio. Quia non mutantur in melius, sed descendunt in pejus. Et non timuerunt Deum. Sicut timor Domini initium sapientiae (Psal. 110; Prov. et 9.): ita non timere Deum mortis initium est. Beatus homo qui semper est pavidus. Qui vero mentis est durae, corruet in malum (Prov. 28.). Unde et subditur:","english":"But these were not among the few who are saved, but among the many—that is, among those who belong to the chaff and to perdition—they were with me. They were not with me in the wheat, but they were with me in the chaff, because the chaff is close to the wheat. They were with me in the sacraments, but they were not with me in [charity].\n\nGod will hear, and he will humble those who is before the ages. For (from Augustine) even though Christ our God is from Mary the Virgin in time, yet in the beginning was the Word, and the Word was with God, and God was the Word (John 1). He will hear the humble in eternity; he will humble those in damnation who are lifted up in dissension. And rightly so: for there is no change for them. Because they are not changed for the better, but go down for the worse. And they did not fear God. Just as the fear of the Lord is the beginning of wisdom (Psalm 110; Prov. and 9), so not fearing God is the beginning of death. Blessed is the man who is always fearful. But he who is hard of mind will fall into evil (Prov. 28). Hence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":684,"ref":"p684","source":"Extendet manum suam in retribuendo. Hoc in judicio erit, quando Deus ultricem manum suam amplificabit in vindiciam. Hinc alibi minatur, dicens. Levabo a(??) caelum manum meam. Si acuero ut fulgur gladiu(??) meum, et arripuerit judicium manus mea, reddam ultionem hostibus meis, et his qui oderunt, me, retribuam (Deut. 32.). Et vere digni sunt ut puniantur: Contaminaverunt enim testamentum ejus. Quia illum qui testamento legis ad salutem pronuntiatus est, Contemserunt. Ideo,\n\nDivisi sunt ab ira vultus ejus. Ira enim, et severitas Dei, propter hoc peccatum, divisit eos per diversas partes mundi. Ista etiam verba videntur ad haeret(??)cos pertinere. Ipsi enim contaminare testamentum Dei non desistunt, dum Scripturas sanctas prave intelligunt et exponunt. Dei testamentum contaminant: quia ex ipso mendacium et errorem approbar(??) non cessant. Et ideo divisi sunt ab ira vultus ejus. Ab ira severitatis Dei sunt divisi. Non enim quod dicit Donatus, dicit Sabellianus. Neque quod dicit Sabellianus, dicit Arianus. Ab unitate catholicae Ecclesiae separati, per multos errores divisi sunt. Et appropinquavit cor illius. Ut intelligamus viluntatem i(??)ius. Multum valet nobis ad intelligendum Deum, haereticorum divisio. Multa enim (Ex August.). latebant in Scripturis, et cum praecisi essent haeretici quaestionibus agitaverunt Ecclesiam Dei.","english":"He will stretch out his hand in requital. This will be in the judgment, when God will enlarge his avenging hand for vengeance. Hence elsewhere he threatens, saying: I will lift up my hand to heaven. If I sharpen my sword like lightning, and my hand takes hold of judgment, I will render vengeance to my enemies, and to those who hate me I will repay (Deut. 32). And truly they are worthy to be punished: for they have defiled his covenant. Because they have despised him who was proclaimed unto salvation by the covenant of the law. Therefore,\n\nThey are divided by the wrath of his countenance. For the wrath and severity of God, on account of this sin, divided them throughout diverse parts of the world. These words also seem to pertain to heretics. For they do not cease to defile the covenant of God, while they understand and expound the holy Scriptures perversely. They defile God's covenant, because they do not cease to approve falsehood and error from it. And therefore they are divided by the wrath of his countenance. They are divided by the wrath of God's severity. For what the Donatist says, the Sabellian does not say. Nor does the Arian say what the Sabellian says. Separated from the unity of the catholic Church, they are divided through many errors. And his heart has drawn near. That we may understand his will. The division of the heretics is of great value to us for understanding God. For many things lay hidden in the Scriptures, and when the heretics had been cut off, they stirred up the Church of God with questions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":685,"ref":"p685","source":"Aperta sunt quae latebant, et intellecta est volunt(??)s Dei. Numquid enim de Trinitate perfecte. tractatum est, antequam obsisterent Ariani? Nec de ipsa unitate Christi enucleate dicta erant quae dicta sunt, nisi postea quam separatio illa urgere caepit infirmos fratres. Idcirco illi qui noverant haec tractare atque dissolvere, ne perirent infirmi, sollicitati quaestionibns, impiorum sermonibus et disputationibus suis, obscura legis deduxerunt in publicum. Ergo illi divisi sunt ab ira vultus ejus: et nobis ad intelligendum appropinquavit cor. illius. Oportet (inquit Apostolus) haereses esse, ut probati manifesti fiam inter vos (1. Cor. 11.). Molliti sunt sermones ejus super oleum, et ipsi sum jacula. Quaedmn enim in Scripturis dura videbantur: exposita emollita sunt. Et bene super oleum, qua oleum fovet carnem, suavitas veru sermonum Dei fovet animam. Et ipsi sunt jacula. Armaverunt enim (Ex August.) praedicatores. Et ipsi sermones diliguntur in pectora audientium ab instami(??)us opp(??)rtune impor(??)une. Quod sermones Dei sunt jacula, testatur Apostolus ubi ait: Sermo Dei vivus et efficax, et penetrabi(??)or omni gladio ancipiti, etc. (Hebr. 4.). Sed tu forte nondum idoneus es, qui armeris his jaculis.","english":"What was hidden has been opened, and the will of God has been understood. For was the Trinity perfectly treated before the Arians opposed it? Nor were those things that were said about the very unity of Christ clearly stated, except after that separation began to press upon weak brothers. Therefore those who knew how to treat and resolve these matters, so that the weak might not perish, being stirred up by questions, brought the obscure points of the law into public view by the words of the impious and by their own disputations. Therefore they were divided from the anger of his countenance, and to us the heart of him drew near for understanding. The Apostle says: There must be heresies, so that those who are approved may be made manifest among you (1 Cor. 11). His words were softened beyond oil, and they themselves are darts. For certain things that seemed hard in the Scriptures, once expounded, were softened. And rightly beyond oil, because oil warms the flesh, and the sweetness of the true words of God warms the soul. And they themselves are darts. For they armed the preachers. And those very words are loved into the hearts of hearers, whether in season or out of season. That the words of God are darts, the Apostle testifies when he says: The word of God is living and effective, and more penetrating than any two-edged sword, etc. (Heb. 4). But perhaps you are not yet fit to be armed with these darts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":686,"ref":"p686","source":"Jacta su er Dominum curam tuam. Id est omnia ab ipso expecta, et a te nihil. Curam hominis Salomon vermem dicit, qua(??) homo corroditur sicut pannusa tinea (Prov. 20.). Curam ergo tuam super Dominum jacta. Ipsum cogita, quatenus apud te maneas tram (??)uillus. Et ipse te en(??)triet, in fide et moribus, in doctrina, et virtutibus. Et licet hic habeat modo tentationem, non dabit in aeternum fluctuationem justo, id est, commotionem, vel conturbationem: sed quietum eum faciet in vita aeterna. Non dabit in oeternum fluctuationem justo. Quia etsi ad tempus fluctuamus, et tentamur, et affligimur, auchoram nostram in caelo fixam habemus. Justo Igitur fluctuati nem in aeternum non dabit, quia post tentationem fluctuum, portum quietis iu aeternum illi praeparabit. Quis est ille portus? Venite benedicti Patris mei, percipite regnum quod vo(??)is prae(??)aratum est ab origine mundi (Matth. 25.).","english":"Cast your care upon the Lord. That is, expect everything from him, and nothing from yourself. Solomon calls the care of man a worm, by which man is gnawed as a garment by a moth (Prov. 20). Therefore cast your care upon the Lord. Think upon him, so that you may remain in your place like a little worm. And he himself will bring you in, in faith and morals, in doctrine, and in virtues. And although here it has temptation for a time, he will not give the righteous one fluctuation forever, that is, commotion or disturbance: but he will make him quiet in eternal life. He will not give the righteous one fluctuation forever. For even if for a time we fluctuate, and are tempted, and are afflicted, we have our anchor fixed in heaven. Therefore he will not give the righteous one fluctuation forever, because after the temptation of the waves, he will prepare for him a harbor of quiet forever. What is that harbor? Come, blessed of my Father, receive the kingdom which was prepared for you from the beginning of the world (Matt. 25).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":687,"ref":"p687","source":"Tu vero, Deus, deduces eos in puleum interitus. Unde dicturus est: Ite maledicti, in ignem aeternum (Ibid.). Puteum dicit infernum, propter profunditatem et obscuritatem. Iste locus iniquis praeparatus est, ut in (??)o, tanquam in profundo puteo cadam et intereant. Deducet Deus in puteum interitus, non quod ipse sit auctor culpae eorum, sed quod ipse judex iniquitatis eorum. Quam iniquitatem ostendit, cum subjungit, Viri sanguinum, Id est, persecutores et sanguinis effusores: Et dolosi, qui per simulationem et fraudem incautas decip uut animas: Non dimidiabunt dies suos, ut revertantur ad poenitentiam: sed continuabunt eos in malitia, usque in finem. Non de omnibus Intelligendum est. Multi enim post effusionem sanguinis et dolostatem conversi sunt ad poe(??)entiam et salutem. Sed de illis tantum, qui divisi sunt ab ira vultus ejus. Sancti viri dies suos dimidiant, quia quod in caeteris diebus delinquunt, in quadraginta allisque poenitentialibus diebus jejuniis et orationibus persolvunt. Sive quia alii in pueritia, alii in adolescentia, alii vero in senectute ad Deum convertuntur, Recte ergo subjunctum est: Ego autem sperabo in te, De(??)s. Id est, non in mundo, non in homine spem meam constituam: sed in te.","english":"But you, O God, will lead them down into the pit of destruction. Hence he will say: Go, you cursed ones, into eternal fire (Ibid.). He calls the pit hell, because of its depth and darkness. That place is prepared for the wicked, so that they may fall into it as into a deep pit and perish. God will lead them down into the pit of destruction, not because he himself is the author of their guilt, but because he himself is the judge of their iniquity. He shows what this iniquity is when he adds: Men of blood, that is, persecutors and shedders of blood; and deceitful, who by pretense and fraud deceive unwary souls: They shall not live out half their days, so as to return to repentance, but they will continue in malice even to the end. This is not to be understood of all. For many, after shedding blood and practicing deceit, have turned to repentance and salvation. But it is to be understood only of those who are divided from the wrath of his countenance. Holy men cut short their days, because whatever they sin in other days they make up for in the forty and other penitential days by fastings and prayers. Or because some are converted to God in childhood, others in youth, and others in old age, therefore it is rightly added: But I will hope in you, O God. That is, I will not place my hope in the world, nor in man, but in you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":688,"ref":"p688","source":"TITULUS PSALMI LV.\n\nTitulus sequentis psalmi talis est: In finem pro populo, qui a sanct(??)s longe (??)actus est, David in tituli inscriptione, cum tenuerunt eum Allophyli in Geth (2. Reg. 1. et 21.). Psalmus iste attribuitur David, scilicet Ecclesiae, dirigens in finem Psalmus, dico, habitus pro populo, scilicet, ut ipse liberetur a populo, qui longe factus est a sanctis, in tituli inscriptione: quia cum sancti confiteantur Christum regem Judaeorum, sicut titulus dicit (Joan. 19.), populus iste contradicit, sive dictis, ut Judaei et pagani, sive fa(??)tis, ut mali Christiani: cum tenuerunt eum Allophyli in Geth. Geth civitas erat Allopbylorum, id est. alienigenarum, utique populi longe a sanctis. Geth interpretatur torcular. Fugit ad istam civitatem David, sed ibi petentum esse juxta historiam non legimus. Ergo David nostrum Jesum Christum non solum tenuerunt, sed adhuc tenent Allophyli, id est alienigenae, in Geth, id est, in torculari, videlicet in pressura hujus vitae. Materia est Christus et Ecclesia. Et ipsa loquitur de se. In prima parte petit liberari a daemonibus et a membris suis, ponens in Deo fiduciam suae liberationis. In secunda, quae incipit ubi dicit: Tota die verba mea, etc., enumerat ill(??). mala, quae sibi facit populus ille. In tertia, quae incipit, ubi dicit, in me sunt Deus vota tua, dicit se in aeternum laudaturum Deum.","english":"THE TITLE OF PSALM LV.\n\nThe title of the following psalm is as follows: Unto the end, for the people that is far from the saints, of David, in the inscription of the title, when the Allophyli held him in Geth (2 Kings 1 and 21). This psalm is attributed to David, that is, to the Church, directing unto the end—the psalm, I say, composed for the people, namely, that he himself may be delivered from the people that has been made far from the saints, in the inscription of the title: because whereas the saints confess Christ as king of the Jews, as the title says (John 19), this people contradicts, whether in words, like the Jews and pagans, or in deeds, like bad Christians: when the Allophyli held him in Geth. Geth was a city of the Allophyli, that is, of foreigners, namely, of the people far from the saints. Geth is interpreted as a winepress. David fled to this city, but we do not read in the history that he was sought there. Therefore the Allophyli, that is, the foreigners, not only held our David, Jesus Christ, but still hold him, in Geth, that is, in the winepress, namely, in the pressure of this life. The subject is Christ and the Church. And she herself speaks of herself. In the first part she asks to be delivered from the demons and from her own members, placing in God her confidence of deliverance. In the second part, which begins where he says, All the day long my words, etc., she enumerates those evils which that people does to her. In the third part, which begins where he says, In me, O God, are thy vows, she says that she will praise God forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":689,"ref":"p689","source":"Intentio est, nos admonere, ut cum patientia sustineamus mala hujus vitae, attendentes etiam illos, qui nobis mala inferunt ad nos converti. Et licet In Deo confidat Ecclesia de. sua liberati ne, t(??)men suam attendens infirmitatem, sic incipit orare.\n\nPSALMUS LV.\n\nMiserere mei Deus. Praesa auxilium de malorum persecutione. Et necesse est: Quoniam conculcavit me homo. Et diab(??)lus in Evangelio vocatus est homo, ubi de zizaniis dicitur: Inimicus homo hoc fecit (Matth. 13.). Iste inimicus (??)omo, et per se et per membra non cessat persequi, et opprimere servos Dei. Cum coeperis in Christo pie vivere, ingressus es torcular. Praepira (??)e ad pressuras. Noli timere, quia te conc(??)lcat homo. Uva factus es, ut calceris. In torculari fructuosa pressura est. Uva in vite pressuram non sentit. Integra vide ur, sed nihil inde manat. Mittitur in torculari: calcatur, premitur: injuria videtur fieri uvae: sed ista injuria sterilis non est, imo si nulla injuria fieret, s(??)erilis remaneret. Attendamus ergo duos hostes, quem videmus, et quem non videmus, hominem et diabolum. Il(??)um diligamus, istum caveamus. Pro homine oremus, contra diabolum oremus, et dicamus Deo: Miserere mei Deus, quoniam conculcavit me homo. Tota die, id est, assidue impugnans verbis et suggestionibus tribulavit me, manifestis impugnation(??)(??)u. Contra tales iste psalmus confirmat nos.","english":"His intention is to admonish us to endure the evils of this life with patience, giving heed also to those who bring evils upon us, that they turn upon us. And although the Church trusts in God for her deliverance, nevertheless, attending to her own weakness, she begins to pray thus.\n\nPSALM LV.\n\nHave mercy on me, O God. She asks for help against the persecution of the wicked. And it is necessary: For man has trampled me down. And the devil is called man in the Gospel, where it is said of the tares: An enemy man has done this (Matthew 13). This enemy man, both through himself and through his members, does not cease to persecute and oppress the servants of God. When you have begun to live piously in Christ, you have entered the winepress. Prepare yourself for pressures. Do not fear, because man tramples you. You have become a grape, that you may be trodden. In the winepress there is fruitful pressure. The grape on the vine does not feel the pressure. It seems whole, but nothing flows from it. It is put into the winepress: it is trodden, it is pressed; injury seems to be done to the grape, but that injury is not sterile; indeed, if no injury were done, it would remain sterile. Let us therefore attend to two enemies, the one whom we see and the one whom we do not see, man and the devil. Let us love the one, let us beware of the other. Let us pray for man, let us pray against the devil, and let us say to God: Have mercy on me, O God, for man has trampled me down. All day long, that is, continually assailing me with words and suggestions, he has troubled me with open assaults. Against such as these this psalm strengthens us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":690,"ref":"p690","source":"Necesse est enim, ut tales patiamur usque in finem, quos non pateremur nisi nobis expediret. Omnis namque tentatio probatio est: et omnis probationis effectus habet fructum suum. Et ostendit per quos facit diabolos hujusmodi impugnationem Ecclesiae, cum subjangit:\n\nConculcaverunt me inimici mei tota die. Ad modum uvae, quae premitur in torculari, oppresserunt me membra diaboli: et potuerunt facere, Quoniam mulli bellantes adversum me. Quod praemisit de uno, nunc dicit de pluribus: quia omnium reproborum caput est diabolus, qui modo per se, modo per membra sua conculcat et impugnat Christi corpus, sicut prius fecit et caput, Sed inter adversa fortis, quid subjungat, audiamus.\n\nAb altitudine diei, id est, a superbia temporali timebo? Absit: vel timebo ab altitud(??)ne, id est, potentia, quae quidem timenda non est, quia diei est, id est, ad tempus concessa. Hanc non timebo, sed potius spem meam cons(??)ituam in te. Et hoc est, quod subdit: Ego (??)ero in te sperabo. Cum transier(??)nt dies, qui alti sunt, etenim ad tempus alti sunt, finito tempore altitudinis suae timebunt. Ego vero in te sperabo. In die judicii timebunt quidem mali (Sap. 5.), sed securi erunt justi. Illud enim veniet tunc, quod sperabant, quod desiderabant, quod venire o(??)abant. Jam se validum et constantem ostendit, cum subdit:","english":"For it is necessary that we endure such things even to the end, which we would not endure unless it were expedient for us. For every trial is a testing, and every testing's effect has its own fruit. And he shows through whom the devil brings about this kind of assault upon the Church, when he adds:\n\nMy enemies have trodden me down all day long. Like a grape pressed in the winepress, the members of the devil have crushed me; and they were able to do so, For many are those warring against me. What he set forth earlier concerning one, he now says concerning many, because the devil is the head of all the reprobate, who now through himself, now through his members, tramples down and assails the body of Christ, just as he formerly did also to the head. But let us hear what the strong man, amid adversities, adds.\n\nFrom the height of the day—that is, from temporal pride—shall I fear? Far be it. Or shall I fear from the height, that is, from power, which indeed is not to be feared, because it is of the day, that is, granted only for a time. This I shall not fear, but rather I shall place my hope in you. And this is what he adds: I will hope in you. When the days that are high have passed—for they are high only for a time—when the time of their height is finished, they shall fear. But I will hope in you. On the day of judgment the wicked shall indeed fear (Wisdom 5), but the just shall be secure. For then shall come that which they hoped for, which they desired, which they longed to see come. Now he shows himself strong and steadfast, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":691,"ref":"p691","source":"In Deo laudabo sermones meos. Sermones suos in Deo laudat, qui in his, quae dicit, noti se, sed Deum commendat. Hinc ipsa Veritas ait: Mea doctrina non est mea, sed ejus qui misit me Patris (Joan. 7.). Aliquis liber laudatur, cum ab aliquo nominato Philosopho, sive a perfecto Grammatico compositus dicitur. Quanto magis illi sermones laudandi sunt, qui a Deo sunt. Sed quod in te Dei est, hono– ratur a te: et tu factus in Deo, honoraberis a Deo. Si autem, quod in te Dei est, honoraveris tanquam tuum, non Dei, quomodo populus ille longe factus est a sanctis, sic tu longe a sancto. Ergo in Deo laudabo sermones meos. Si in Deo, quare meos? Sed in Deo et meos. In Deo, quia ab ipso: meos, quia accepi. In Deo speravi. Paulo ante dixerat, Sperabo. Jam dixit speravi, tanquam non timens, tanquam confirmatus. Non timebo, quid faciat mihi caro. Id est, quilibet carnalis. Spes fixa in Deo omnem expellit timorem. Ipsa etiam transitoria contemnit tormenta. Generat enim caritatem. Generat patientiam, quibus calcatur mundus, superatur diabolus. Dicis, Non timebo, quid faciat mihi caro: et quid tibi facit?","english":"In God I will praise my words. He praises his words in God who in what he says commends not himself but God. Hence Truth itself says: My doctrine is not mine, but his who sent me, the Father (John 7). Some book is praised when it is said to have been composed by some named philosopher, or by a perfect grammarian. How much more are those words to be praised which are from God. But what is of God in you is honored by you: and you, made in God, will be honored by God. If, however, you honor what is of God in you as though it were your own, not God's, just as that people was made far from the saints, so you will be far from the holy one. Therefore in God I will praise my words. If in God, why mine? But in God and mine. In God, because from him: mine, because I have received. In God I have hoped. A little before he had said, I will hope. Now he has said, I have hoped, as one no longer fearing, as one confirmed. I will not fear what flesh may do to me. That is, any carnal person. Hope fixed in God expels all fear. It even despises transitory torments. For it generates love. It generates patience, by which the world is trampled down, the devil is overcome. You say, I will not fear what flesh may do to me: and what does it do to you?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":692,"ref":"p692","source":"Tota die verba mea exsecrabantur. Id est, meam praedicationem judicabant execrabilem. Adversum me omnes cogitationes eorum, in malum. Reprobi enim adversus justos non cogitant nisi malum (Psal. 7.): quomodo (??)os, et sermonem eorum possint destruere et adnihilare. Nec solum extranei persequuntur, sed etiam domestici et privati. Ideo subjungit:\n\nInhabitabunt et abscondent: ipsi calcaneum meum observabunt. Habitant mecum in una domo, in una Ecclesia. Abscondunt se sub vestimentis ovium, intrinsecus autem sunt lupi rapaces (Matth. 10.). Abscondunt se tanquam insidiatores, exploratores, parant laqueos: si non statim possunt malum facere, quod cogitant, calcaneum observant, ut vel in fine cogitata valeant adimplere. Mos iste diabolicus est, vel eorum, qui ministri ejus sunt, ut calcaneum, id est, ultima nostra insidiosa calliditate observent. Hinc serpenti a Domino de muliere dictum est: Illa tuum observabit caput, et tu insidiaberis calcaneo ejus (Gen. 3.). Semper ergo servus Dei debet esse vigilans, et circumspectus contra hujus callidi serpentis caput: atque vitam et mores suos auxiliante Domino ita disponere, ut inhabitantes, et abscondentes, qui calcaneum observant, neque in principio, neque in fine inveniant, quid reprehendant. Ita autem observaverunt calcaneum meum: Sicut sustinuerunt animam meam.","english":"All day long they cursed my words—that is, they judged my preaching execrable. All their thoughts were against me for evil. For the wicked think nothing but evil against the righteous (Ps. 7), how they may destroy and annihilate them and their speech. Nor is it only strangers who persecute, but also those of the household and those close to me. Therefore he adds:\n\nThey will dwell and hide themselves; they themselves will watch my heel. They dwell with me in one house, in one Church. They hide themselves under sheep's clothing, but inwardly they are ravenous wolves (Matt. 10). They hide themselves like ambushers and spies, they set snares; if they cannot at once do the evil they intend, they watch the heel, so that at least in the end they may accomplish what they have plotted. This is the devil's custom, or that of those who are his ministers, to watch the heel—that is, our last moments—with insidious cunning. Hence it was said by the Lord to the serpent concerning the woman: She will watch your head, and you will lie in wait for her heel (Gen. 3). Therefore the servant of God must always be watchful and circumspect against the head of this crafty serpent, and so order his life and conduct with the Lord's help that those who dwell with him and hide themselves, who watch the heel, may find nothing to reproach, neither in the beginning nor in the end. But thus they watched my heel: As they waited for my soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":693,"ref":"p693","source":"Mali enim, quasi grave pondus ferunt vitam justorum: unde Judaei de Dae monio dixerunt: Gravis est nobis etiam ad videndum. Dissimilis est enim operibus nostri(??) (Sap. 2.). Docuit tamen, et pro talibus orare psalmus. Quantumlibet (??) homo peccator sit, potens est benignus Deus salvare illum. Unde et subjungit:\n\nPro nihilo, id est, pro nullis praecedentibus meritis, salvos facies illos. Vel sic illos salvos facies, ut nullus tibi labor sit. Non laborabis in sanando, quamvis nos stupeamus in inspiciendo. In ira populos confringes. Ira videtur sed paterna. Irascitor pater filio praeceptorum suorum contemtori. Iratus colaphizat, cadit, ducit ad scholam: frangit eum, a superbia deprimit in disciplina. Quam multi impleverunt domum Dei, in ira ejus confracti, id est, tribulationibus triti. Tu confringes eos, et ego ponam partem meam ad eorum conversionem. Annuntiabo eis me fecisse multa mala, et illa mihi per confessionem esse condonata: ut ipsi audientes non desperent de peccatis suis, sed exemplo meo per conlessionem medicinam consequantur salutis. Et ideo dicit:","english":"For the wicked bear the life of the righteous like a heavy burden; hence the Jews said of the Demon: He is grievous to us even to look upon. For he is unlike our works (Wis. 2). Yet he taught, and the psalm prays even for such as these. However great a sinner a man may be, the kind God is able to save him. Hence he also adds:\n\nFor nothing—that is, for no preceding merits—you shall save them. Or thus: you shall save them so that no labor is yours. You shall not labor in healing, though we are astonished in beholding. In wrath you shall break the peoples in pieces. It seems to be wrath, but it is a father's wrath. A father is angry with a son who despises his precepts. Angered, he strikes him, he brings him down, he leads him to school: he breaks him, he presses him down from pride into discipline. How many have filled the house of God, broken in his wrath—that is, worn down by tribulations. You shall break them, and I will set my part to their conversion. I will announce to them that I have done many evils, and that these have been forgiven me through confession: so that they, hearing, may not despair over their sins, but by my example may obtain through confession the medicine of salvation. And therefore he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":694,"ref":"p694","source":"Deus, vitam meam annuntiavi tibi. Quomodo annuntiavit Paulus vitam suam, dicens: Qui p(??)ius fui blasphem(??)s, et persecutor, et injuriosus: sed misericordiam consecutus sum (1. Tim. 1.). Annuntiavit vitam suam non sibi, sed illi: quia sic annuntiavit, ut illi crederetur, non ad sua lucra tantum, sed illius. Si propterea annuntias vitam tuam, ut alios exemplo tuo invites ad confessionem, et ad accipiendam vitam, quam tu accepisti: annuntias vitam tuam Deo, a quo gratiam accepisti, et habebis mercedem amp(??)orem, quia ex eo, quod accepisti, non ingratus extitisti. Posuisti lacrymas meas in conspectu tuo. Illas lacrymas, quas ego fudi, peccata mea annuntiando, posuisti in conspectu tuo, id est, acceptabiles habuisti, et me exaudisti. Sicut, et in promissione tua. Quia (Ex Augustino) sicut promiseras, hoc egisti. Dixisti te exauditurum flentem. Credidi, flevi, exauditus sum. Inveni te misericordem in promittendo, veracem in reddendo.","english":"God, I have declared my life to you. In what way did Paul declare his life, saying: I who was formerly a blasphemer, and a persecutor, and insolent: but I obtained mercy (1 Tim. 1). He declared his life not for himself, but for him: because he so declared it that it might be believed for him, not for his own gain only, but for his. If you declare your life for this reason, that by your example you may invite others to confession, and to receiving the life which you have received: you declare your life to God, from whom you received grace, and you will have a greater reward, because from what you received, you have not shown yourself ungrateful. You have placed my tears in your sight. Those tears which I poured out, declaring my sins, you have placed in your sight, that is, you have held them acceptable, and you have heard me. As also in your promise. Because, as you had promised, so you have done. You said that you would hear the one who wept. I believed, I wept, I was heard. I found you merciful in promising, truthful in fulfilling.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":695,"ref":"p695","source":"Tunc, id est, per tuam confractionem, et per meam annuntiationem, convertentur inimici mei, a sua vita mala, ita ut sint retrorsum, id est, sequantur te. Praecedendo non corrigitur homo. Bonum est illi, ut retrorsum convertatur, et quem praecedere volebat, sequatur. Praecedit homo per superbiam. Convertitur retrorsum per humilitatem. Praecedere appetit, qui voluntatem suam vult faccere. Retrorsum fit, qui semper paratus est obedire. Retrorsum ergo convertantur inimici, ut fiam humiles qui fuerant superbi. Et sic erunt amici, qui fuerant inimici. Deinde ostendit, quam velox sit misericordia Dei, cum subjungit: In quacunque die invocavero te, ecce cognovi, quoniam Deus meus es. Id est, meus exauditor. Simile est illud, quod alibi dicitur: Quacunque hora peccator conversus fuerit (Ezech. 18.), et ingemuerit: omnia peccata ejus remittentur. Neque enim tardat per dies et annos, sed. Convertimini ad me (ait) et ego revertar ad vos: sequimini retrorsum, et ego ducam vos (Zach. 1.). Ecclesia igitur tantam attendens divinam misericordiam, ideo a non dicit, Ecce cognovi, idest, manifeste intellexi, quoniam Deus meus es. Magna cog(??)itio. Non ait cognovi, quoniam Deus es: sed, quoniam Deus meus es. Tuus est enim, cum tibi subvenit. Tuus est, cum tu ab illo aliemus non es. Unde dicitur: Beatus populus cujus Dominus Deus ejus (Psal. 143.). Cujus enim non est?","english":"Then, that is, through your breaking and through my proclamation, my enemies will be converted from their evil life, so that they may be turned backward, that is, may follow you. A man is not corrected by going ahead. It is good for him to be turned backward, and to follow the one whom he wished to precede. Man goes ahead through pride. He is turned backward through humility. He desires to go ahead who wishes to do his own will. He becomes one who goes backward who is always ready to obey. Therefore let my enemies be turned backward, so that those who were proud may become humble. And thus those who were enemies will be friends. Then he shows how swift God's mercy is, when he adds: In whatever day I call upon you, behold, I have known that you are my God. That is, my hearer. Similar is that which is said elsewhere: In whatever hour the sinner is converted (Ezek. 18), and groans, all his sins will be forgiven him. For he does not delay through days and years, but: Be converted to me (he says) and I will return to you; follow backward, and I will lead you (Zech. 1). The Church therefore, attending to such great divine mercy, says, Behold, I have known, that is, I have clearly understood, that you are my God. Great knowledge. He did not say, I have known that you are God, but, that you are my God. For he is yours when he comes to your aid. He is yours when you are not estranged from him. Whence it is said: Blessed is the people whose Lord is their God (Ps. 143). For whose is he not?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":696,"ref":"p696","source":"Omnium quidem Deus est, sed eorum prop(??)ie, qui eum diligunt, timent, possident, colunt. Jam unum, cum eis factus per conversionem et participationem gratiae D(??)i, repetit versum quem jam dixerat, ut et ipsi cum eo et ipsius exemplo dicant:\n\nIn Deo laudabo verbum, et in Domino laudabo sermones, ete. Verbum est praedicatio de fide: quomodo trinum et unum Deum debeamus credere, sicut dicit Apostolus: prope est verbum in ore tuo, et in corde tuo, hoc est verbum fidei quod praedicamus (Rom. 10.). Sermo est de moribus, quando praedicatur nobis qualiter debemus vivere, quam caste, quam sobrie, quam juste, quam pie. Et haec omnia debemus ad Deum referre, quatenus in eo quod bene credimus, aut juste vivimus, aut recte loquimur (Tit. 2.): et nos in Deo, et Deus in nobis laudetur et honoretur. Et quia fidei sermonem subsequi debet fortitudo spei, recte adjunctum est: In Deo speravi, non timebo quid faciat mihi homo. Fides dicitur, quia fit in Deo. Spes autem quasi pes, quia in eo innititur. Fides valet nobis ad justitiam, quia justus ex fide vivit (Rom. 1.). Credendo in Deum declinas a malo, et facis bonum (Psal. 33.). Haec est justitia. Spes nobis valet ad patientiam et contemtum mundi. Sperando aeterna, facile contemnimus terrena, et fortiler toleramus adversa (Hebr. 6.). Est autem quasi anchora nostra spes in Deo. Nauta cum timet tempestatem, figit anehoram suam.","english":"God is indeed the God of all, but properly of those who love him, fear him, possess him, worship him. Now, having become one with them through conversion and participation in the grace of God, he repeats the verse he had already spoken, so that they too with him and by his example may say:\n\nIn God I will praise the word, and in the Lord I will praise his words, etc. The word is the preaching concerning faith: how we ought to believe in God as three and one, as the Apostle says: The word is near in your mouth and in your heart, that is, the word of faith which we preach (Rom. 10). The discourse concerns morals, when it is preached to us how we ought to live, how chastely, how soberly, how justly, how piously. And all these things we ought to refer to God, inasmuch as in him we believe rightly, or live justly, or speak correctly (Tit. 2): and let us in God, and God in us, be praised and honored. And because the word of faith ought to be followed by the strength of hope, rightly there is added: In God I have hoped, I will not fear what man may do to me. It is called faith, because it comes to be in God. Hope, however, is like a foot, because it rests upon him. Faith is of value to us for righteousness, because the just man lives by faith (Rom. 1). By believing in God you turn aside from evil and do good (Ps. 33). This is righteousness. Hope is of value to us for patience and contempt of the world. By hoping for eternal things, we easily despise earthly things and bravely endure adversities (Hebr. 6). But our hope in God is, as it were, our anchor. The sailor, when he fears the storm, fixes his anchor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":697,"ref":"p697","source":"Si nos anchoram spei fixam in Deo habuerimus, nullam hujus mundi tempestatem (??)ormidabimus. Non timebo (ait) quid faciat mihi homo: quia etsi au(??)ert temporalia, habeo tamen quae tibi olferam spiritualia.\n\nIn me sunt, Deus, vota tua, quae reddam, laudationes tibi. Haec sunt vera dona et grata sacrificia quae a nobis exigit Deus, scilicet pia vota, sancta desideria, fides recta, spes (??)e(??)ta, caritas perfecta. Quisquis talia vota persolvit, laudes omnipotenti Domino reddit. Istae sunt verae divitiae, quas non timet humo perdere, nisi ipse velit auferre. Quisquis vult Domino Deo vovere et reddere gratuitum votum, seipsum voveat et reddat. Hoc enim exigitur, hoc debetur, Imago Caesaris reddatur Cae– sari, imago Dei reddatur Deo (Matth. 22.). Et hoc quidem justum est. Quare?\n\nQuoniam eripuisti animam meam de morte. Praete(??)tum ponit pro futuro. Qui enim aeternitatem mente considerat, quicquid transire potest, jam tamquam praeteritum pensat. Ac si diceret: Quoniam in alia vita eripies animam meam a morte aeterna. Et pedes meos a lapsu. Quia ibi nullo modo movebitur ad malum mea affectio. Ibi nullus lapsus erit, ubi tentatio non erit: ibi nullus lapsus erit, ubi beata Trinitas erit. Bene ergo subditur: ut placeam coram Deo in lumine viventium. Coram Deo in lumine viventium placebimus, quando immortales et sine peccato illi apparebimus.","english":"If we have kept the anchor of hope fixed in God, we shall fear no storm of this world. I will not fear, he says, what man may do to me, because even if he takes away temporal things, I still have spiritual things to offer you.\n\nIn me, O God, are your vows, which I will render, praises to you. These are the true gifts and acceptable sacrifices that God requires of us: namely, pious vows, holy desires, right faith, sure hope, perfect love. Whoever pays such vows renders praise to the almighty Lord. These are the true riches, which one does not fear to lose on earth, unless he himself wishes to take them away. Whoever wishes to vow and to render a freewill offering to the Lord God, let him vow and render himself. For this is required, this is owed: let the image of Caesar be rendered to Caesar, the image of God be rendered to God. And this indeed is just. Why?\n\nBecause you have delivered my soul from death. He puts the past for the future. For one who considers eternity in his mind weighs whatever can pass away as already past. As if he were saying: Because in the other life you will deliver my soul from eternal death. And my feet from slipping. Because there my affection will in no way be moved toward evil. There will be no slipping there, where there is no temptation; there will be no slipping there, where the blessed Trinity is. Well, then, is it added: that I may please before God in the light of the living. We shall please before God in the light of the living when we appear before him immortal and without sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":698,"ref":"p698","source":"Similes enim ei erimus, quoniam videbimus eum siculi est (1. Joan. 3.). Ibi lumen verum et aeterna vita. Ibi fulgebunt justi sicut sol in regno Patris eorum (Sap. 3.). Ergo nobis valeant haec omnia, ut Deum gratis diligamus, in illo speremus: nec hominem, nec diabolum timeamus. Toleremus malos, simus boni: de nemine desperemus. Pro omnibus (Ex Augustino) quos patimur, oremus: ut et hic in lumine fidei, et ibi in lumine speciei tamquam in lumine viventium in conspectu Dei placeamus. Amen.\n\nTITULUS PSALMI LVI.\n\nIn finem ne disperdas, David in tiluti inscriptione, cum fugeret a facie Saul in speluncam (1. Reg. 22. et 24.). Psalmus iste tendit in finem, id est, in Christum, admonens (??)e, quicumque es, ne disperdas David, id est, ne dehonores Christum in tituli inscriptione mutata a te, id est, subtrahendo teipsum a regno Christi, scilicet negando Christum regem esse Judaeorum: inscriptione tituli mutata a quibusdam tunc, cum fugeret David, id est Christus, a facie, id est, a cognitione Saul, id est, diaboli, vel Judaeorum, in speluncam, id est, in humanitatem vel sepulcrum. Propter hoc enim quod solam humanitatem Christi cognoverunt, et in sepulcro mortuum vidorunt, nullo modo attendentes esse Deum: quidam tituli inscriptionem mutaverunt, negantes Christum esse regem Judaeorum (Joan.:).","english":"For we shall be like him, since we shall see him as he is (1 John 3). There is the true light and eternal life. There the righteous shall shine like the sun in the kingdom of their Father (Wis 3). Therefore let all these things be of no account to us, so that we may love God freely and hope in him; and let us fear neither man nor the devil. Let us bear with the wicked, let us be good; let us despair of no one. For all those whom we suffer (from Augustine), let us pray: that both here in the light of faith and there in the light of sight, as in the light of the living, we may be pleasing in the sight of God. Amen.\n\nTITLE OF PSALM 56.\n\nUnto the end, do not destroy, David, in the inscription of the title, when he fled from the face of Saul into the cave (1 Sam 22 and 24). This psalm tends unto the end, that is, unto Christ, warning you, whoever you are, not to destroy David, that is, not to dishonor Christ in the inscription of the title changed by you, that is, by withdrawing yourself from the kingdom of Christ—namely, by denying that Christ is king of the Jews—the inscription of the title having been changed by certain people at that time, when David, that is Christ, fled from the face, that is, from the knowledge, of Saul, that is, of the devil, or of the Jews, into the cave, that is, into his humanity or his tomb. For because they knew only the humanity of Christ and saw him dead in the tomb, in no way attending to the fact that he is God, certain people changed the inscription of the title, denying that Christ is king of the Jews (John).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":699,"ref":"p699","source":"Materia est Christus, In prima parte sicut in aliis psalmis übi de passione agit, praemittit orationem. In secunda parte quae incipit, Misit de caelo et liberavit me: tangit breviter de passione sua et glorificatione. In tertia quae incipit, Paratum cor meum Deus: ostendit, se magnam laudem Deo ex sua gloriticatione facere. Ostendit Christus in hoc psalmo per mysterium suae incarnationis, passionis et resurrectionis, atque ascensionis totum mundum Christianae fidei subjiciendum. Per hoc videlicet intendens omnes admonere, ut nullus sit qui velit se ab ejus regno per infidelitatem subtrahere. Et hoc facit proponendo nobis incarnationem suam, passionem, resurrectionem, ascensionem suam. Sic ergo incipit:\n\nPSALMUS LVI.\n\nMiserere mei, Deus, miserere mei. Audis magistrum orantem: disce orare. Ad hoc enim oravit, ut doceret orare. Ad hoc passus est, ut doceret pati. Ad hoc resurrexit ut doceret sperare resurrectionem. Geminando orationem, magnam nobis insinuat necessitatem. Potest etiam haec orationis geminatio ad diversa referri, hoc modo: Miserere mei Deus, dando mihi constantiam in passione, Miserere mei, faciendo me resurgere. Et debes misereri, Quoniam in te, non in alio, confidit anima mea. Ac si dicat, Non tantum confido in te in praesenti, sed etiam in futuro. Non secundum corpus tantum, sed secundum animam. Et ideo adhuc subdit, et in umbra alarum tuarum sperabo.","english":"The subject is Christ. In the first part, as in other psalms where he treats of his passion, he sets a prayer beforehand. In the second part, which begins, He sent from heaven and delivered me, he touches briefly on his passion and glorification. In the third, which begins, My heart is ready, O God, he shows that he renders great praise to God because of his glorification. Christ shows in this psalm, through the mystery of his incarnation, passion, resurrection, and ascension, that the whole world is to be subjected to the Christian faith—clearly intending by this to admonish all, that there be no one who would wish to withdraw himself from his kingdom through unbelief. And this he does by setting before us his incarnation, passion, resurrection, and ascension. Thus, then, he begins:\n\nPSALM 56.\n\nHave mercy on me, O God, have mercy on me. You hear the Master praying: learn to pray. For he prayed for this end, that he might teach us to pray. He suffered for this end, that he might teach us to suffer. He rose again for this end, that he might teach us to hope for the resurrection. By doubling the prayer, he insinuates to us a great necessity. This doubling of the prayer can also be referred to different things, in this way: Have mercy on me, O God, by giving me constancy in passion; have mercy on me, by making me rise again. And you ought to have mercy, because in you, not in another, my soul has trusted. As if he were saying: I trust in you not only in the present, but also in the future; not according to the body only, but according to the soul. And therefore he further adds, and in the shadow of your wings I will hope.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":700,"ref":"p700","source":"A simili dictum est hoc: sicut in Evangelio Dominus Jerusalem ait: Quotiens volui congregare filios tuos quemadmodum gallina congregat filios suos sub a(??)s, et noluisti (Matth. 23.)? Divina quidem bonitas quodam quasi materno affectu alis suae misericordiae et potentiae protegit, atque ab aestu vitiorum defendit sperantes in se. Bene autem subjunctum est: Donec transeat iniquitas. Modo in hoc saeculo quamdiu durat iniquitas, unicuique justo spes necessaria est, ut sperando aeterna bona patienter mala sustineant temporalia. Hinc Paulus admonet dicens: Spe gaudentes, in tribulatione patientes (Rom. 12.). Et iterum: Si autem quod non videmus speramus, per patientiam exspectamus (Rom. 8.). Modo ergo abundat iniquitas premens, cui resistit justitia patiens, et spes indeficiens. In morte justi, sive in fine saeculi iniquitas transibit et jam spes non erit, quia jam possidere incipit quod patienter exspectavit. Hinc est quod Apostolus ait: Beatus vir qui suffert tentationem: quoniam cum proba(??)us fuerit, accipiet coronam vitae (Jacob. 1.). Interim in tribulatione constitutus quid subjungat, audiamus:","english":"This is said by way of comparison, just as in the Gospel the Lord said to Jerusalem: How often I wished to gather your children, as a hen gathers her chicks under her wings, and you were unwilling (Mt 23)? Divine goodness, indeed, with a kind of maternal affection, protects with the wings of its mercy and power, and defends from the heat of vices those who hope in it. And well is it added: Until iniquity pass away. Now in this world, as long as iniquity endures, hope is necessary for each righteous person, so that by hoping for eternal goods they may patiently endure temporal evils. Hence Paul admonishes, saying: Rejoicing in hope, patient in tribulation (Rom 12). And again: But if we hope for what we do not see, we wait for it with patience (Rom 8). Now, therefore, iniquity abounds and presses hard, and patient righteousness resists it, along with unfailing hope. In the death of the righteous, or at the end of the world, iniquity will pass away, and there will no longer be hope, because the person begins already to possess what he patiently awaited. This is why the Apostle says: Blessed is the man who endures temptation, for when he has been proven, he will receive the crown of life (Jas 1). Meanwhile, let us hear what he adds, being placed in tribulation:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":701,"ref":"p701","source":"Clamabo ad Deum Altissimum. Commendat nobis Deum nostrum, cum dicit Altissimum, quatenus exemplo suo nos excitet ad clamandum, scilicet quia Altissimus est, quia potentissimus est, quia super omnes est. Clamor autem ad Deum est desiderium nostrum. Quanto plus quisque desiderat, tanto amplius clamat. Dicit Altissimum, dicit et benignum, cum subdit: Deum qui benefecit mihi. Audi quanta beneficia, ut amplius diligas Deum, et devotius clames.\n\nMisit de coelo, idest, de excelso vel de secreto suo. Et liberavit me, dedit in oppro(??)rium conculcantes me. Dispersi sunt per omnes gentes (Ex Augustino), nusquam habentes stabilitatem, nusquam certam sedem. Propterea autem adhuc Judaei sunt, ut libros po(??)tent ad confusionem suam. In quali libro sunt, a(??)tende: Codicem portat Judaeus, unde credat Christianus. Librarii nostri facti sunt. Deinde quid miserit de caelo Deus, aut a quibus eum liberavit, evidenter insinuat, cum subjungit: Misit Dens misericordiam suam et veritatem suam. De hac missione dicit Paulus: Postquam venit plenitudo temporis, misit Deus Filium suum in terris, etc. (Galat. 4.). Christus est ergo Dei misericordia, quia peccata dimittit. Christus est veritas (Joan. 1(??).), quia implet quod promisit. Attende misericordiam ad te missam, et convertere a peccatis. Attende veritatem, et securus esto de promissis.","english":"I will cry to God Most High. He commends our God to us when he says \"Most High,\" so that by his example he may stir us to cry out—namely, because he is Most High, because he is most powerful, because he is above all. But our crying out to God is our desire. The more each one desires, the more he cries out. He says \"Most High,\" and he also says \"kind,\" when he adds: God who has done good to me. Hear how great are the benefits, so that you may love God more and cry out more devoutly.\n\nHe sent from heaven—that is, from on high, or from his secret place. And he delivered me; he gave me over as a reproach to those who trample on me. They have been scattered through all the nations (from Augustine), having stability nowhere, a sure seat nowhere. But the reason they are still Jews is so that they may carry the books to their own confusion. Attend to what book they are in: the Jew carries the codex, from which the Christian may believe. They have become our book-copyists. Then what God sent from heaven, or from whom he delivered him, he clearly intimates when he adds: God sent his mercy and his truth. Of this sending Paul says: After the fullness of time had come, God sent his Son into the world, etc. (Gal 4). Christ, then, is the mercy of God, because he forgives sins. Christ is the truth (Jn 1), because he fulfills what he promised. Attend to the mercy sent to you, and turn from your sins. Attend to the truth, and be secure concerning the promises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":702,"ref":"p702","source":"Et eripuit animam meam de medio catulorum leonum. Qui sunt catuli leonum? Populus male seductus a principibus sacerdotum. Illi leones, isti leonum catuli. Omnes fremuerunt. Omnes circumdederunt eum, de quorum medio anima erepta est, sed corpus occisum. Unde et subdit: Dormivi conturbatus: Nolite (inquit Dominus) timere eos qui occidunt corpus, animam autem non possunt occidere (Matth. 10.). Quid enim nocere possunt bonis, tantummodo corpus occidendo? Imo adjuvant, dum citius mittunt ad regnum. Aperte autem dicit. Dormivi. Mors enim ei somnus fuit: quia quam facile quisque potest excitari a somno, tam facile fuit Domino nostro a morte resurgere. Unde ipse ait: Potestatem habeo ponendi animam meam, et iterum sumendi eam (Joan. 10.). Dormivi (inquit) prius in passione conturbatus. Turhaverunt illi, dormivit ille. Magna humilitas turbati. Magna potestas dormientis. Nec poterant turbare illi, nisi quantum volebat ille. Qui fuerunt illi conturbatores? Filii hominum, idest, Judaei qui debuerunt esse imitatores patriarcharum et prophetarum rationabiliter viventium. Quomodo occiderunt, qui ferrum non habuerunt? Dentes eorum arma et sagi(??)oe, et lingua eorum, gladius acutus. Dentes significant mordentes locutiones, quibus tamquam armis et sagittis modo cominus, modo de longe, modo manifeste, modo occulte vulnerare moliti sunt. Noli attendere inermes manus, sed os armatum.","english":"And he delivered my soul from among the lion's cubs. Who are the lion's cubs? The people wickedly led astray by the chief priests. Those were the lions, these the lion's cubs. All raged. All surrounded him, from the midst of whom the soul was delivered, but the body was killed. Hence he also adds: I slept troubled. Do not, says the Lord, fear those who kill the body, but cannot kill the soul (Matt. 10). For what harm can they do to the good, merely by killing the body? Indeed they help, in that they send them more swiftly to the kingdom. But plainly he says, I slept. For death was a sleep to him, because just as anyone can easily be roused from sleep, so easily was it for our Lord to rise again from death. Hence he himself says: I have power to lay down my soul, and to take it up again (John 10). I slept, he says, first troubled in the passion. They were troubled, he slept. Great humility of the one troubled. Great power of the one sleeping. Nor could they trouble him except as much as he willed. Who were those troublers? The sons of men, that is, the Jews, who ought to have been imitators of the patriarchs and prophets who lived reasonably. How did they kill, who had no iron? Their teeth are weapons and arrows, and their tongue a sharp sword. The teeth signify biting utterances, with which, as with weapons and arrows—now at close range, now from afar, now openly, now secretly—they strove to wound. Do not look at their unarmed hands, but at their armed mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":703,"ref":"p703","source":"Inde gladius processit, unde Christus occideretur, quomodo et de ore Christi, unde Judaei occiderentur. Nam habet ille gladium (??)is acutum, et gens percussit eos, ut faceret fideles suos. Illi malum gladium, ille bonum: illi sagittas malas, ille bonas, scilicet verba bona, unde sagittat cor fidele, ut ametur. Quando ergo percusserunt, nisi quando clama verant: Crucifige, crucifige (Matth. 27; Joan. 19.)? Et quid tibi fecerunt, o Domine? Exultat hic Propheta: Vidit in spiritu Dominum humiliatum, flagellatum, spinis coronatum, ligno suspensum. Illos saevientes, illum vero tolerantem. Illos exultantes, illum quasi victum. Et post tantam humiliationem cognovit eum resurrecturum, et omnia illa quae fecerunt Judaei saevientes, facta esse inania: elatus gaudio tamquam videret fieri, exclamat et didit:\n\nExaltare super coelos, Deus. Homo in cruce, Deus super caelos. Remaneant in terra saevientes: tu in caelo esto judicans. Et in omni terra gloria tua. Domino enim residente in caelo ad dexteram Datris, ubique terrarum praedicata est gloria resurrectionis ejus, et divinitatis (Marc. 16.). Exaltatum in caelo Dominum non videmus, sed credimus. In omni autem terra gloriam ejus non tantum credimus, sed etiam videmus. Deinde ad verba passionis redit, atque in persona Domini dicit:","english":"From there the sword went forth, by which Christ was to be killed, just as from the mouth of Christ [went forth the sword] by which the Jews were to be killed. For he has a sharp sword, and it struck them, so as to make them his faithful ones. They had a bad sword, he a good one; they had bad arrows, he good ones—namely, good words, with which he pierces the faithful heart so that it may be loved. When, then, did they strike, except when they cried out: Crucify, crucify? And what did they do to you, O Lord? Here the Prophet exults: he saw in the spirit the Lord humiliated, scourged, crowned with thorns, hung on the wood. Them raging, but him enduring. Them exulting, him as though conquered. And after so great a humiliation he knew that he would rise again, and that all those things which the raging Jews did were done in vain; lifted up with joy as though he saw it happening, he exclaims and says:\n\nBe exalted above the heavens, O God. Man on the cross, God above the heavens. Let the raging ones remain on earth; be you in heaven, judging. And in all the earth be your glory. For since the Lord is seated in heaven at the right hand of the Father, the glory of his resurrection and divinity has been preached everywhere in the lands. We do not see the Lord exalted in heaven, but we believe it. But in all the earth we not only believe his glory, but also see it. Then he returns to the words of the passion, and says in the person of the Lord:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":704,"ref":"p704","source":"Lagueum paraverunt pedibus meis, idest, deceptionem actibus meis praetenderunt: (??) similitudine avis, quae in laqueo pedibus retinetur. Et incurvaverunt animam meam. Quantum ad opinionem suam. Ita enim putaverunt eam incurvasse ut amplius non poscet ad corpus redire et resurgere. Hoc autem quod de nostr(??) Redemtore dicitur, quotidie a malignis spiritibus contra nos agitur. Laqueum enim pedibus nostris parant, quia occulta tentamen a bonis nostris actibus praetendunt, ut impediant. Anima vero incurvatur, cum de bono ad malum reflectitur. Anima incurvatur, quotiens terrenis desideriis implicatur. Hinc Propheta de immundis spiritibus ait: Qui dixerunt animae lux: Incurvare, ut transeamus (Isai. 51.).Recta quippe stat anima, cum superna desiderat, et nequaquam flectilur ad ima. Sed maligni spiritus, cum hanc in sua rectitudine stare conspiciunt, per eam tiansire non possunt. Transire namque eorum est immunda illi desideria spa(??)gere. Dicunt ergo, Incurvare, ut transeamus: quia si ipsa se ad ima appetenda non dejicit, contra hanc illorum perversitais nullatenus convalescit, et transire per eam nequeunt, quam contra se rigidam in superni(??) intentione (??) e(??)timescunt. Nos ergo, fratr(??)s carissimi, nos viam ma ignis in nobis spiritibus damus, cum terrena concupiscimus, cum ad temporalia appetenda curvamur.","english":"They prepared a snare for my feet, that is, they held out deception before my actions, by the likeness of a bird that is caught by the feet in a snare. And they bowed down my soul—as far as their own opinion was concerned. For they thought it had been bowed down so that it would no longer be able to return to the body and rise again. But what is said here of our Redeemer is daily done against us by malignant spirits. For they prepare a snare for our feet, because they hold out hidden temptations before our good actions, so as to hinder them. But the soul is bowed down when it is turned back from good to evil. The soul is bowed down as often as it is entangled in earthly desires. Hence the Prophet says of unclean spirits: Who said to the soul: Bow down, that we may pass over (Isaiah 51). For the soul stands upright when it desires heavenly things and is in no way bent toward the depths. But malignant spirits, when they see it standing in its uprightness, cannot pass through it. For to pass through is for them to scatter their unclean desires upon it. They say, then, Bow down, that we may pass over: because if the soul does not cast itself down to desire the depths, their perversity prevails against it in no way, and they cannot pass through it, which they dread as rigid against them in the intention of heavenly things. Therefore, most beloved brothers, we ourselves give a way to the malignant spirits within us when we covet earthly things, when we are bent down to desire temporal things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":705,"ref":"p705","source":"Pudeat ergo terrena concupiscere, et dorsa mentium ascendentibus adversa(??)iis praebere. Foderunt ante faciem meam foveam: et inciderunt in eam. Paraverunt mibi mortem, sed seipsos imerius occiderunt. Nemo prius peccat in alterum, quam in seipsum. Fovea peccatoris est mala conscientia. Ibi necesse est omnes malos cadere. Putas eum (??)oveam non cecidisse, qui lucem Christi perdidit, et caecitate percussus est? Si non caderet in foveam, videret anle se. Nescit quo eat. Quomodo qui ambulat in via, cum ceciderit in foveam, perdit viam. Affligit te malus? Parat tibi foveam, ut intereas. Tu in pressura es: ille gaudet. Laetitia iniqua facientis, ipsa est fovea. Illuc quicumque ceciderit, oculos perdit: perdit et vitam per malam conscientiam. Et bene ait, ante faciem meam: quia non eum latuit. Sciens est traditus, volens occisus. Ex quibus verbis vera nobis insinuatur Domini nostri patientia. Unde et subditur:","english":"Let them be ashamed, then, to desire earthly things and to offer their backs to the adversaries who ascend against them. They dug a pit before my face, and they fell into it. They prepared death for me, but they killed themselves more grievously. No one sins against another before sinning against himself. The sinner's pit is an evil conscience. There all the wicked must necessarily fall. Do you think that he has not fallen into the pit, who has lost the light of Christ and been struck with blindness? If he had not fallen into the pit, he would see what is before him. He does not know where he is going. How does one who walks on the way, when he has fallen into a pit, lose the way? Does the wicked man afflict you? He prepares a pit for you, that you may perish. You are in distress; he rejoices. The iniquity of the one who does it is itself the pit. Whoever has fallen there loses his eyes; he loses even his life through an evil conscience. And well does he say, before my face, because it did not escape him. Knowing, he was handed over; willing, he was killed. From these words the true patience of our Lord is made known to us. Hence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":706,"ref":"p706","source":"Paratum cor meum, Deus, paratum cor meum. Illi paraverunt mortem, et cor meum paratum est ad omnia libenti animo sustinenda. Ideo repetit, ut perseverantiam notet in patientia. Posset enim ad horam sustinere, et postea deficere. Verbi itaque repetitio, confirmatio est. Bonorum autem patientia praeparatione cordis excipit voluntatem Dei, et gloriatur In tribulationibus dicens: Paratum cor meum, Deus, paratum cor meum. Illi (Ex Augustino) paraverunt foveam ad opprimendam, ego autem parabo cur ad tolerandum. Propterea illi inciderunt in eam: Ego autem Cantabo et psalmum dicam. Cantus refertur ad animi jocunditatem. Psalmus ad bonam operationem. Ad omnipotentis Dei laudem cantus cum psalmo debet concordare, ut quod ore profertur, commendetur et opere. Deinde expleta passione, carnem suam denuntiat suscitandam, cum subjungit:\n\nExsurge gloria mea, exsurge psalterium et cy– thara. Imperando dicit, Exsurge. tamquam habens potentiam ponendi animam suam, et iterum sumendi eam (Joan. 10.). Gloriam amem dicit carnem suam, propter immortalitatem et divin tatem. Magna enim gloria fuit Christo exsurgere, atque ad dexteram Patri sedere. Declarat etiam suae resurrectionis h(??)ram, cum subdit: Exsurgam diluculo. Mane enim prima sabbati resurrexit Dominus Jesus (Marc. 16.). Et unde una caro resurrexit, inde surrexerunt duo organa: Psalterium videlicet et Cythara.","english":"My heart is ready, O God, my heart is ready. They prepared death, and my heart is ready to endure all things with a willing spirit. Therefore he repeats it, to mark perseverance in patience. For one could endure for an hour and afterward fail. The repetition of the word, then, is a confirmation. But the patience of the good, by the preparation of the heart, receives the will of God and glories in tribulations, saying: My heart is ready, O God, my heart is ready. They (from Augustine) prepared a pit to overwhelm, but I will prepare my heart to endure. For this reason they fell into it: but I will sing and chant a psalm. Singing refers to the gladness of the soul; a psalm to good works. To the praise of almighty God, singing with a psalm ought to be in harmony, so that what is brought forth by the mouth may be commended also by deed. Then, the passion completed, he declares that his flesh will be raised, when he adds:\n\nArise, my glory, arise, psaltery and harp. By commanding he says, Arise, as one having power to lay down his life and to take it up again (John 10). He calls his flesh his glory, because of immortality and divinity. For it was a great glory for Christ to rise and sit at the right hand of the Father. He also declares the hour of his resurrection, when he adds: I will arise at dawn. For the Lord Jesus rose at early dawn on the first day of the Sabbath (Mark 16). And from the same source whence one flesh rose, two instruments arose: namely the psaltery and the harp.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":707,"ref":"p707","source":"Psalterium sonat a superiori parte, Cythara ab inferiori. Per carnem suam Dominus duo genera factorum opera– tus est, scilicet miracula et passiones. Miracula de super fuerunt, passiones ab inferiori. Illa quae fecit miracula divina erant, sed per carnem fe(??)it. Caro ergo divina operans psalterium esi. Caro humana patiens cythara est: illuminentur caeci, sanentur aegroti, resurgant mortui, sonus psalterii est. Esuriat, sitiat, dormiat, flagelletur, occidatur, sepeliatur, Sonus cytharae est. Habes ergo in una carne psalterium et cytharam. Et ista duo genera factorum impleverunt Evangelium, e(??) praedicantur Gentibus. Et hic fructus passionis et resu(??)rectionis.\n\nConfitebor tibi in populis, idest, acquiram tibi confe(??)so(??)es in Judaeis, et Psalmum dicam tibi in Gentibus, idest, tales acquiram in Gentibus, qui psalmum dicent, idest, bene operabuntur. Vel tibi, idest, ad honorem tuum, confitebor et psalmum dicam, idest, laudem et (??)onam operationem praedicabo, non solum in Judaeis, sed etiam in Gentibus. Attende quod ipse Filius Dei ex tanta justitiae actione non quaerit gloriam suum, sed ejuS qui misit eum: ut non glorietur in se omnis caro, sed qui gloriatur, in Domino glorietur (2. Cor. 10.). Et merito confitebor tibi? et psaliam:","english":"The psaltery sounds from the upper part, the cithara from the lower. Through his flesh the Lord wrought two kinds of deeds: namely, miracles and sufferings. The miracles were from above, the sufferings from below. The miracles he performed were divine, but he performed them through the flesh. Therefore the flesh working divine things is the psaltery; the flesh suffering human things is the cithara. Let the blind be enlightened, the sick healed, the dead raised—this is the sound of the psaltery. Let him hunger, thirst, sleep, be scourged, be killed, be buried—this is the sound of the cithara. You have, then, in one flesh both the psaltery and the cithara. And these two kinds of deeds fulfilled the Gospel, and they are preached to the Gentiles. And this is the fruit of his passion and resurrection.\n\nI will confess to you among the peoples—that is, I will acquire for you confessors among the Jews; and I will sing a psalm to you among the Gentiles—that is, I will acquire among the Gentiles such as will sing a psalm, that is, will do good works. Or: to you—that is, to your honor—I will confess and sing a psalm, that is, I will proclaim praise and good works, not only among the Jews but also among the Gentiles. Note that the Son of God himself, from such great deeds of righteousness, does not seek his own glory but the glory of him who sent him, so that no flesh may glory in itself, but he who glories, let him glory in the Lord. And rightly: I will confess to you and sing a psalm:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":708,"ref":"p708","source":"Quoniam magnificata est usque ad coelos misericordia tua, e u(??)que ad nubes veritas tua. Per caelos in hoc loco intelligimus angelos, archangelos et caelestes alias virtutes. Per nubes autem praedicatores veritatis, homines portantes istam carnem caliginosam: unde Deus tonat praeceptis, et coruscat miraculis. In caelo auge(??) laudant Deum, videntes ipsam spe(??)em veritatis, sine ulla caligine visionis. Ibi ventas: et non est opus misencordia sursum, ubi nullus est miser. Hic autem in nostra miseria utique misericoidia necessaria est. Videretur ergo congruentius dici potuisse, Quoniam magnificata est usque ad caelos veritas tua, et usque ad nubes misericordia tua. Sed si subtiliter attendatur, valde praestantius et mirabilius est quod dicitur, Et misericordia usque ad caelos, et usque ad nubes veritas exaltata. Omnipotens enim Deus per misericordiam suam peccatores homines levavit usque ad angelos. Unde nunc dicitur: Quoniam magni ficata est misericordia usque ad coelos. Et quia veritas quae in angelis pollet, venit ad homines: recte subjungitur, Et veritas lua us que ad nubes. Gloria Deo nostro, quia ne(??) deseru(??)t nos misericordia facere beatos, nec fraudavit veritatem: sed sanavit ocutum cordis nostri, ut eum postea facie ad faciem videre valeamus (1. Cor. 13.). Pro tanto gaudio et utilitate repetit Psalmista versum, quem jam dixit:","english":"For your mercy has been magnified even to the heavens, and your truth even to the clouds. By \"the heavens\" in this place we understand the angels, archangels, and the other heavenly powers. By \"the clouds,\" however, we understand the preachers of truth, men who bear this dark flesh; from these God thunders with precepts and flashes with miracles. In heaven they praise God, seeing the very beauty of truth without any darkness of vision. There is truth; and mercy is not needed above, where no one is wretched. Here, however, in our misery, mercy is certainly necessary. It might therefore have seemed more fitting to say, \"For your truth has been magnified even to the heavens, and your mercy even to the clouds.\" But if it is considered carefully, what is said is far more excellent and wonderful: both \"mercy even to the heavens\" and \"truth exalted even to the clouds.\" For almighty God, through his mercy, has raised sinful men even to the angels. Hence it is now said: \"For your mercy has been magnified even to the heavens.\" And because the truth that prevails among the angels has come to men, it is rightly added, \"And your truth even to the clouds.\" Glory to our God, because he has not abandoned us to make us blessed by mercy, nor has he defrauded us of truth, but has healed the eye of our heart, so that we may afterward be able to see him face to face (1 Cor. 13). For such great joy and benefit the Psalmist repeats the verse that he has already spoken:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":709,"ref":"p709","source":"Exultare super coelos Deus, et super omnem terram gloria tua. Qui fortassis ideo repetitur, quia circa nunc versum maxime intentio et utilitas psalmi versatur.\n\nTITULUS PSALMI LVII.\n\nIn finem ne disperdas, David in tituli inscriptione. Psalmus iste intendit in tinem, id es, Christum. Monens ne tu disperdas David, id est, dehonores Christum in tituli inscriptione mu(??)ata a quibusdam, scilicet ne minuas regnum Christi, teipsum suntrahend(??) a regno ejus: sed per regem Judae(??)rum confitearis Christum. Et haec est (??) tio, sicut in alio ps.lmo: ne disperdas Christum. Materia sunt Judaei per oppositum, quia Christus debet esse principalis. Admonemur in hoc psalmo, (??)e subtrahamur a Christi regno, id est, a sanctorum consortio. Et hoc facit Christus, nobis proponendo Judaeorum eaecitatem, et eorum localem dispersionem, et futuram eorum damnationem: ut visa malorum facta damnatione torreamur ab eorum imitatione. Proponit etiam nobis laetitiam justorum, quam habent spe futurae gloriae: ut visa (??)orum laetit(??)a, nos ad eorum imitationem allidat. Vox prophetae:","english":"Exult above the heavens, O God, and your glory above all the earth. This is perhaps repeated because the intention and usefulness of the psalm centers especially on this verse.\n\nTITLE OF PSALM 57.\n\nUnto the end, do not destroy, David, in the inscription of the title. This psalm aims at the end, that is, Christ. It warns you not to destroy David, that is, not to dishonor Christ in the inscription of the title, which has been altered by certain people—namely, that you not diminish the kingdom of Christ, drawing yourself away from his kingdom, but that through the King of the Jews you confess Christ. And this is the intention, as in another psalm: do not destroy Christ. The subject matter is the Jews, by way of contrast, because Christ must be the principal focus. We are admonished in this psalm not to withdraw ourselves from the kingdom of Christ, that is, from the fellowship of the saints. And Christ brings this about by setting before us the blindness of the Jews, their local dispersion, and their future damnation, so that, having seen the damnation of the deeds of the wicked, we may be terrified away from imitating them. He also sets before us the joy of the righteous, which they have in the hope of future glory, so that, having seen the joy of these men, he may draw us to imitate them. The voice of the prophet:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":710,"ref":"p710","source":"PSALMUS LVII.\n\nSi vere utique justitiam loquimini, recte judicate filii hominum. Ac si dicat: Vos Judaei, qui estis filii hominum, qni deb(??)tis esse imitatores patrum vestrorum prophetarum rationabiliter viventium: si tere loquimini justitiam in lege et prophetis (quod utique facitis) recte judicate, idest, discernite et credite, quia Christus Dominus noster ipse est Deus. Hunc enim vobis con(??)mendat et prophetat justitia vestrae legis. Vel, Recte judicate, idest, vivite, discernentes bonum a malo, secundum justitiam quam loquimini. Nam Dona loqui, et mala agere, judicium damnationis est. Unde et ipsa Veritas Phar(??)saeis ait: Hypocritae, quomodo potestis bona loqui, cum sitis mali (Matth. 12.)?\n\nEtenim in corde iniquitates operamini, in terra. Iniquitates in corde operari, est malam gerere voluntatem. Voluntas enim prava apud Deum pro facto reputatur. Et be(??)e ait, In terra, id est, terrenis inhaerentes. Nam, cum in terra cor figitur, inde iniquitas in corde generatur, Injustitias manus vestroe concinnant. Id est, pravis voluntatibus pravae actiones vestrae concordant. Vel injustitias manus concinnare, est injustas actiones injustis aggregare. Juxta quod alibi per Psalmistam dicitur, Appone iniquitatem super iniquitatem eorum, et non intrent in justitiam tuam (Psal. 68.). Et juxta Joannem: Qu(??)ordidus est, sordescat adhuc (Apoc. 22).","english":"PSALM 57.\n\nIf indeed you speak justice, judge rightly, you sons of men. As if he were saying: You Jews, who are sons of men, who ought to be imitators of your fathers the prophets, who lived rationally: if you truly speak justice in the law and the prophets (which indeed you do), judge rightly, that is, discern and believe that Christ our Lord is himself God. For the justice of your law commends and prophesies him to you. Or, Judge rightly, that is, live, discerning good from evil, according to the justice that you speak. For to speak good things and to do evil things is a judgment of condemnation. Whence also Truth itself says to the Pharisees: Hypocrites, how can you speak good things, when you are evil (Matt. 12)?\n\nFor in your heart you work iniquities, in the earth. To work iniquities in the heart is to harbor an evil will. For a depraved will is reckoned by God as a deed. And he says well, In the earth, that is, clinging to earthly things. For when the heart is fixed in the earth, iniquity is generated from there in the heart. Your hands devise injustices. That is, your evil actions agree with your depraved wills. Or, to devise injustices with the hands is to join unjust actions to unjust actions. According to what is said elsewhere through the Psalmist: Add iniquity upon their iniquity, and let them not enter into your justice (Ps. 68). And according to John: He who is filthy, let him be filthy still (Apoc. 22).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":711,"ref":"p711","source":"Deinde convertit se ad auditores, atque eorum errorem et duritiam cordis ostendit, ut auditor quisque caveat, ne similiter errans similiter pereat. Ait ergo:\n\nAlienati sunt peccatores a vulva, id est, ab ipsa egressione: erraverunt ab utero, hoc est ab ipsa conceptione. Locuti sunt falsa. Relicta veritate. Non hoc ita accipiendum est, ut cos in utero matris suae errasse intelligamus: neque enim tunc potest esse puer capax sensus, aut intellectus. Sed ita sentiendum est, quod omnipotens Deus ab ipso utero antequam nascantur, praecognoscit, qui peccaturi sunt, atque in errore et falsitate permansuri. Hinc est, quod cum adhuc praegnans esset Rebecca, et geminos utero portaret, dictum est: Jacob dilexi, Esau autem odio habui (Gen. 23; Rom. 9.). Occultum ibi Judicium Dei, et ideo magis timendum. Aliter nascuntur inter viscera Ecclesiae parvuli: Bonum est, ut (??)ormati exeant, ne ab ortu labantur. Generet te n(??)ater, non abortiat. Patiens esto, usquequo formeris. Teneant te materna viscera, usquequo certa sit in te doctrina veritatis. Si autem impatientia tu concusseris viscera matris, cum dolore quidem te excutit foras, sed tuo magis malo, quam suo. Qui eruditus est in doctrina, et non credit, aut male vivit, a vulva egreditur tanquam formatus, sed repeditur tanquam alienus.","english":"Then he turns to his hearers and shows their error and hardness of heart, so that each hearer may take care lest, erring in the same way, he perish in the same way. He says therefore:\n\nThe sinners are estranged from the womb, that is, from the very act of coming forth; they have gone astray from the belly, that is, from the very conception. They have spoken false things, having abandoned the truth. This is not to be understood as though we should think that they erred in their mother's womb; for a child cannot then be capable of sense or understanding. But it is to be understood thus: that almighty God, from the very womb, before they are born, foreknows those who will sin and will remain in error and falsehood. Hence it is that while Rebecca was still pregnant and carried twins in her womb, it was said: Jacob I have loved, but Esau I have hated (Gen. 23; Rom. 9). There the judgment of God is hidden, and therefore all the more to be feared. In another way the little ones are born within the womb of the Church: it is good that they come forth formed, lest they slip from their beginning. Let your mother bear you, not miscarry you. Be patient until you are formed. Let the mother's womb hold you until the teaching of truth is made certain in you. But if through impatience you shake the mother's womb, she will indeed cast you out with pain, but to your harm rather than hers. He who has been instructed in the teaching and does not believe, or lives badly, comes forth from the womb as one formed, but is rejected as an alien.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":712,"ref":"p712","source":"Qui incipit erudiri, et nondum ad plenum edoctus a societate sancturum egreditur: hic tanquam abortivus ab utero matris Ecclesiae ejicitur. Quia ergo Judaei, ex quo Legem cognoverunt, a fide et justitia ipsius maternae Legis recesserunt: recte de eis nunc dicitur: Erraverunt peccatores a vulva. Quia vero minus capaces quidam ex eodem populo erudiri contemserunt: dictum est de ill(??)s, Erraverunt ab utero. Et quia alicnati sunt et erraverunt, ideo locuti sunt falsa. Qui enim relinqu(??)t veritatem, necesse est ut loquatur falsitatem. Ecce ad quantam vesaniam devenerunt errantes.\n\nFuror illis secundum similitudinem serpentis. Error eorum versus eat in furorem, non humanum, sed serpentinum et venenosum. Erat enim invidiae venenum in furore eorum. Audi cujus serpentis f(??)or in illis erat. Sicut aspidis surdoe, et obturantis aures suas, Ideo surdae, quia obturat aures suas.","english":"Whoever begins to be instructed and, not yet fully taught, departs from the fellowship of the saints: this one is cast out like an abortion from the womb of mother Church. Since, therefore, the Jews, from the time they came to know the Law, withdrew from the faith and righteousness of that Law which is their mother, it is rightly said of them now: The sinners have erred from the womb. But because certain ones among that same people, being less capable, scorned to be instructed, it is said of them: They have erred from the womb. And because they have become estranged and have erred, therefore they have spoken false things. For whoever abandons the truth must necessarily speak falsehood. Behold to what great madness those who err have come.\n\nTheir fury is according to the likeness of a serpent. Their error turns into fury, not human fury, but serpentine and venomous. For there was the venom of envy in their fury. Hear whose serpent's fury was in them. Like that of the deaf asp, and of one stopping up its ears—therefore deaf, because it stops up its ears.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":713,"ref":"p713","source":"Quoe non exaudiet vocem incant(??)n(??)um, et venefici incantantis sapienter. Hic data est quaedam similitudo de Marso. Qui incantat, ut educat aspidem de tenebrosa caverna, utique in lu(??)m vult educere. Illa autem amando cavernas suas, quibus se involutam occultat, dicitur, quod cum exire noluerit, recu(??)s audire illas voces, quibus se cogi sentit, allidit (??)am aurem terrae, et de ca(??)da obturat alteram. Atque ita voces illas, quantum potest evitans, non exit ad incantantem. Huic similes dixit Spiritus Dei quosdam non audientes verbum Dei (Matth. 23; Luc. 11.), et non solum non facientes, sed omnino ne faciant, audire nolentes. Ita isti, cum praedicato(??)e, volunt eos de fovea, id est, de profunditate vit(??)orum suorum extrahere, et hoc, quod pcccatores sunt, macta(??)e (unde dictum est Petro: Macta et manduca [Act. 10.]) ei venenum, id est, peccata inde extrahere: ipsi nolentes veritatem obaudire, sed in fovea sua permanentes, ad veram lucem aspirare nolentes, alteram aurem cordis terrae, id est, praesenti delectationi app nunt: alt(??)ram vero cauda obturant, id est, memo(??)ia praeteritarum delectationum. Non ideo (Ex Augustino) dicit Sapienter, ut incantationem laudet, sed ad similitudinem valet. Factum est hoc, et in primis temporibus fidei. Stephanus martyr praedicabat veritatem (Act.","english":"Which does not hear the voice of the charmer, and of the enchanter charming wisely. Here a certain comparison is given concerning the Marsian. He who charms, to draw the asp out of its dark cavern, surely wishes to draw it out into the light. But that one, loving its own caverns, in which it hides itself coiled up, is said—since it refuses to come out—to shrink from hearing those voices by which it feels itself compelled, and to dash one ear against the earth and to stop the other with its tail. And so, avoiding those voices as much as it can, it does not come out to the charmer. The Spirit of God said that certain people are like this: not hearing the word of God, and not only not doing it, but altogether unwilling to hear, lest they do it. So these, when they are preached to—those who wish to draw them out of the pit, that is, out of the depth of their vices, and to draw out from them the poison, that is, their sins (whence it was said to Peter: Slay and eat)—themselves unwilling to obey the truth, but remaining in their pit, unwilling to aspire to the true light, stop one ear of the heart against the earth, that is, against present delight; but the other they stop with the tail, that is, with the memory of past delights. Therefore (from Augustine) it does not say wisely in order to praise the enchantment, but it is of value for the comparison. This happened also in the first times of the faith. Stephen the martyr was preaching the truth.","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":714,"ref":"p714","source":"6,), et tanquam tenebro(??)is mentibus, ut ea(??)in lucem ed(??)ceret, incantabat. Ubi venit ad commemorationem Christi, quem illi omnino audire no(??)e(??)t, quid de eis Scriptura dicit? Clauserunt (inquit) aures suas. Quid autem postea fecerunt? Passio Stephani narrata declarat (Act. 7.). Non erant surdi, sed surdos se fecerunt. Illi, inquam, locuti sunt falsa, sed quid faciet Deus? Audi sequentia.\n\nDeus conteret dentes eorum in ore ipsorum. Id est, destruet mordaces questiones in responsione eo(??)um: sicut scriptum est, de tributo Caesaris (Matth. 22.). Quid est in ore ipsorum? Ut ore suo contra se pran(??)ntiarent. Coegit enim illos, ore suo sententiam dare, unde dentes eorum contererentur. Cum enim dicerent, in nummo esse imaginem Caesaris, et Dominus quae Caesaris sunt, Caesari, et quae Dei sunt, Deo persolvere praecepisset: non habuerunt quid responderent (Ibid.), unde morderent, quia contriti erant dentes eorum in ore ipsorum. Sic et de Joannis baptismate inquisiti, nescierunt quid responderent (Matth. 21.). Aspides ergo erant Judaei, quando insidiabantur Christo, insibilare et venena immittere molientes: sed contriti sunt dentes eorum in ore ipsorum. Postea clamaverunt, Crucifige, crucifige (Joan. 19.). Jam non est lingua aspidis, sed fremitus leonis, Sed molas leonum confringet Dominus.","english":"and as if chanting to dark minds, to bring them out into the light. When he came to the mention of Christ, whom they were wholly unwilling to hear, what does Scripture say of them? They stopped (it says) their ears. But what did they do afterward? The account of Stephen's passion declares it. They were not deaf, but they made themselves deaf. They, I say, spoke false things, but what will God do? Hear what follows.\n\nGod will crush their teeth in their own mouth. That is, he will destroy their biting questions in their own answer, as it is written concerning the tribute to Caesar. What is in their mouth? That with their own mouth they might proclaim against themselves. For he compelled them to give sentence with their own mouth, whereby their teeth were crushed. For when they said that the image of Caesar was on the coin, and the Lord had commanded that what is Caesar's be paid to Caesar, and what is God's to God, they had nothing to answer, whereby they might bite, because their teeth were crushed in their own mouth. So too, when questioned about John's baptism, they did not know what to answer. The Jews, then, were asps when they lay in wait for Christ, striving to hiss and inject their venom; but their teeth were crushed in their own mouth. Later they cried out, Crucify, crucify. Now it is not the tongue of the asp, but the roar of the lion. But the Lord will break the molars of the lions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":715,"ref":"p715","source":"Sicut per dentes accipimus mordentes quaestiones: ita per molas intelligimus fortiores et acriores de morte Christi persuasiones. Prius occulte decipere tanquam aspides tentabant, postmodum coeperunt in mortem Christi ap(??)rte frendere, ut leones. Crucifixus est, resurrexit, ascendit in caelum, glorificatus est, adoratus ab hominibus, a regibus. Mo(??)ae ergo leonum confractae sunt, id est, accusationes et (??)a(??)(??)a testimonia, quae jam adversus Christum pro(??)ere non possunt. De quibus adhuc subditor:\n\nAd nihilum devenient, tanquam aqua decurrens. Omnes superbi et impii sonantes ad s(??)xa superb(??)ae suae tanquam aqua decurrunt, et ad nihilum deveniunt. Attende persecutores martyrum: s(??)naverunt ad tempus velut torrens: Cucurrerunt in rivis, quantum putuerunt: siccati sunt rivi, vix eorum re. (??)tur memoria. Et non s(??)um ipsi, sed t(??)tum hoc seculum ad tempus perstrepit, currit tanquam aqua. Fluit in vit(??)is et concupiscentiis, quaere(??)s quem trahat. Non timeantur ergo mali: non possunt permanere. Ncecesse est (Ex Augustino) decurrant ad locum suum, mi finem suum. Et tamen de isto torrente bibit Deus (Ps. 109.). Et quia bibit, propterea exaltavit caput: quia passus est, propterea resurrexit. Si nollet bibere in via de torrente, non moreretur, non resurgeret, non glorificaretur. Ergo de torrente in via bibit, propterea exaltavit caput.","english":"Just as by \"teeth\" we understand biting questions, so by \"molars\" we understand the stronger and sharper persuasions concerning the death of Christ. At first they tried to deceive in secret like vipers; afterward they began openly to gnash their teeth against the death of Christ like lions. He was crucified, He rose again, He ascended into heaven, He was glorified, He was adored by men, by kings. Therefore the molars of the lions are broken, that is, the accusations and false testimonies, which now they can no longer bring forth against Christ. Concerning these it is added further:\n\nThey shall come to nothing, like water running down. All the proud and the impious, resounding against the rocks of their own pride, run down like water and come to nothing. Consider the persecutors of the martyrs: they resounded for a time like a torrent; they ran in streams as much as they could; the streams have dried up, and scarcely is their memory kept. And it is not they alone, but this whole world for a time makes a din, runs like water. It flows in vices and lusts, seeking whom it may draw along. Therefore let not the wicked be feared: they cannot endure. Of necessity (from Augustine) they run down to their own place, to their own end. And yet God drank from that torrent (Ps. 109). And because He drank, therefore He lifted up His head; because He suffered, therefore He rose again. If He had been unwilling to drink from the torrent on the way, He would not have died, would not have risen, would not have been glorified. Therefore He drank from the torrent on the way, and therefore He lifted up His head.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":716,"ref":"p716","source":"Exaltatum est jam caput nostrum: sequantur eum membra sua, bibendo de torrente. Non timeant aquas perstrepentes, populos minantes, persequentes: quia Deus: Intendit arcum suum donec infirmentur. Arcus Dei sunt minae Dei, quae non cessant. Intenditur arcus, nondum ferit. Multi infirmati sunt, ipsius arcus intensione territi. Nam hinc infirmatus est ille, qui dixit: Quid me jubes facere? Ego sum (inquit) Jesus Nazarenus quem tu persequeris (Act. 9.). Qui clamabat de caelo, arcum tendebat. Multi ergo, qui fuerunt inimici, infirmati et converd sunt. Noluerunt diu erigere cervices suas adversus perseverantiam extenti ar(??)us. Nam et infirmatus est ille, qni dixit: Quando infirmor, tunc potens sum (1. Cor. 12.). Et cum oraret a se tolii stimulum carnis, ei responsum est: Virtus in infirmitate perficitor. Vel intendere arcum, est vindiciam praeparare; donec infirmentur, id est, penitus a suis viribus debilitentur, ut ulterius non valeant nocere bonis. Tantum enim permittit Deus malos in bonis desaevire, quantum hoc bonis novit prodesse, vel ad correctionem morum, vel augmentum virtutum, sicut scriptum est: Fidelis Deus. qui non permittit vos tentari sopra quam (??)erre possitis, sed facit etiam ex tentatione proventum (1. Cor. 10.). Unde adhuc de reprobis subditur:","english":"Our head has now been exalted; let his members follow him by drinking from the torrent. Let them not fear the roaring waters, the peoples threatening and persecuting, because God: He has bent his bow until they are weakened. The bows of God are the threats of God, which do not cease. The bow is bent, not yet does it strike. Many have been weakened, terrified by the bending of his bow. For hence that man was weakened who said: What do you command me to do? I am (he says) Jesus of Nazareth, whom you are persecuting (Acts 9). He who was crying out from heaven was bending the bow. Many therefore who were enemies were weakened and converted. They were unwilling long to raise their necks against the perseverance of the bent bow. For that man too was weakened who said: When I am weak, then I am strong (1 Cor 12). And when he prayed that the thorn of the flesh be taken from him, it was answered him: Power is perfected in weakness. Or to bend the bow is to prepare vengeance; until they are weakened, that is, utterly deprived of their own strength, so that they may no longer prevail to harm the good. For God permits the wicked to rage against the good only so far as he knows it profits the good, either for the correction of morals or the increase of virtues, as it is written: God is faithful, who does not permit you to be tempted beyond what you are able, but also makes a way out of the temptation (1 Cor 10). Hence there is still added concerning the reprobate:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":717,"ref":"p717","source":"Sicut cera, quoe fluit, auferentur. Non ait convertentur, sed auferen ur. Consumit enim eos aestus vitiorum, sicut ignis cerum. Solvuntur ab omni constantia virtutis, euntes in libidines suas soluti et fluxi. De talibus dicit Apostolus: Tradidit eos Dominus in concupiscentias cordi(??) eorum, in immunditiam, ut fac ant quae non conveniunt (Rom. (??).). Deinde enumerat multa mala in quae defluunt dissoluti tanquam cera: et postea subdit, Quoniam qui talia agunt, digni sunt morte (Ibid.). Unde hoc sequitur, et dicit: Super(??)ecidit ignis, et non viderunt solem. Alius (Ex Augusto) ignis est avaritiae, alius luxuri(??), alius superbiae, alius invidiae, alius iracundiae. Talis ignis fumosus est, et tenebrosus: super quem ceciderit, non videbit solem. Non dico illum, quem fecit Dominus oriri super bonos et malos (Matth. 5.): sed illum dico, de quo illi dicturi sunt in indicio: Et sol non ortus est nobis (Sap. 5.). Trans- (??)erunt omnia illa tanquam umbra: erravimus a via veritatis, et justitiae lumen non luxit nobis. Ergo, fratres, ignem concupiscentiae t(??)mete, si non vultis liqoef(??)eri sicut cera a facie Dei. Et notandum est, quia poena impiorum duas spec(??)es habet: unam in praesenti, alteram in futuro. Una ignis concupiscentiae·, altera ignis aeternus. Hanc poenam concupiscentias commendat nobis Spiritus Dei, usque in finem psalmi.","english":"Like wax that melts, they shall be taken away. He did not say \"they shall be turned,\" but \"they shall be taken away.\" For the heat of their vices consumes them, as fire consumes wax. They are dissolved of all constancy of virtue, going into their lusts, loose and flowing. Of such people the Apostle says: God handed them over to the desires of their heart, to uncleanness, so that they do things that are not fitting (Rom. 1). Then he enumerates the many evils into which the dissolute flow like wax; and afterward he adds: Because those who do such things are worthy of death (Ibid.). Whence this follows, and he says: Fire has fallen upon them, and they have not seen the sun. One fire is that of avarice, another of luxury, another of pride, another of envy, another of anger. Such a fire is smoky and dark; upon whomever it falls, he will not see the sun. I do not mean that sun which the Lord made to rise upon the good and the evil (Matt. 5), but I mean that one of which they will say in judgment: And the sun has not risen for us (Wis. 5). All those things have passed away like a shadow: we have wandered from the way of truth, and the light of justice has not shone for us. Therefore, brothers, fear the fire of concupiscence, if you do not wish to be melted like wax before the face of God. And it must be noted that the punishment of the wicked has two kinds: one in the present, the other in the future. One is the fire of concupiscence, the other the eternal fire. The Spirit of God commends this punishment of concupiscences to us, up to the end of the psalm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":718,"ref":"p718","source":"Hanc caveamus, et in illam terribilem non incidemus. Delectatio quidem (Ex eodem) carnalis, cum homine nascitur, sed qui bene eruditur, cito videt hostem suum, et aggreditur, et luctatur et cito vincit. Qui autem illam concupiscentiam, cum qua de peccati propagine natus est, negligit vincere, et multas adhuc excitat, exeritque libidines, dif(??)iculter eas superat, et adversus se ipse divisus, igne proprio concrematur. Et ne illi intelligerent hoc tantum f(??)eri in futuro, convertens se ad eos, ut attentiores reddat, determinat sic: Super vos cecidit ignis, o Judaei,\n\nPriusquam intelligerent spinoe vestroe rhamnum. Id est, priusquam intelligere vos facerent peccata vestra rhamno esse similia. Rhamnus est herba prius mollis, deinde quando maturescit, acuti(??)simos aculeos habet. Sic sunt pecca(??)a: prius quidem mollia et delectabilia sunt, sed deinde gravissime pungunt. Tempora(??)em (??) delectationem dolo(??)es et compunctiones sequuntur tormentorum. Tunc erit et compunctio poenitentiae, sed serae et infructuosae, sicut spinarum sterilitas. Poenitentia hujus temporis dolor medicinalis est. Poenitentia illius temporis dolor poenalis est. Hoc non intelligunt, qui amant hanc transitoriam voluptatem: quia Supercecidit ignis, et non viderunt solem. Ignis iste. Sicut viventes, sicut in ira absorbet eos. Id est, deglutiet et vastabit.","english":"Let us beware of this, and we shall not fall into that terrible one. Carnal delight, indeed, is born with a man, but he who is well instructed quickly sees his enemy, and attacks, and struggles, and quickly conquers. But he who neglects to conquer that concupiscence with which he was born from the propagation of sin, and stirs up and exercises many more lusts besides, overcomes them with difficulty, and, divided against himself, is burned up by his own fire. And lest they should understand that this is done only in the future, turning to them to make them more attentive, he determines thus: Fire has fallen upon you, O Jews,\n\nBefore your thorns could understand the rhamnus. That is, before your sins could make you understand that they are like the rhamnus. The rhamnus is a plant soft at first, but afterward, when it matures, it has very sharp thorns. So are sins: at first they are soft and delightful, but afterward they sting most grievously. Temporal delight is followed by the deceits and compunctions of torments. Then there will also be the compunction of penitence, but late and fruitless, like the sterility of thorns. The penitence of this time is a medicinal sorrow. The penitence of that time is a penal sorrow. Those who love this transitory pleasure do not understand this: because Fire has fallen upon them, and they have not seen the sun. This fire. As the living, as in wrath he absorbs them. That is, he will swallow and lay waste.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":719,"ref":"p719","source":"Quare non dicit viventes, sed sicut viventes, nisi quia falsa est vita impiorum? Non enim vere vivit, qui a Domino separatur. Et quare non ira, sed sicut in ira: nisi quia tranquillus hoc facit Deus? Sicut scriptum est: Tu autem, Domine virtutum, cum tranquillitate judicas (Sap. 5.). Vel sicut in ira, et non dicenda vere i(??)a ad comparationem ejus, quae ventura est in jud(??)cio. Unde autem p(??)nim(??)tur mali, inde ad justitiam proficiunt boni. Nam subditur:\n\nLoetabitur justus, cum viderit vindictam. Non ideo laetabitur, ut pravorum vindicta sit justo caussa laetitiae. Sed ideo laetabitur, quia ipse non erit particeps eorum poenae. Attende poenam malorum etiam in hoc seculo, etiam inter suas voluptates. Ecce dum quidam desiderat(??) possident, quaedam alia desiderant, ad quae pervenire non valent. Pro his, quae non habent, cruciantur desiderio: pro his, quae habent, aut tedio cruciantur, a(??) timore. Ecce ille aestuat avaritia, alius fervet luxuria, alius iracundia accenditur, alius invidiae facibus inflammatur. Sic se omnipotens Deus in praesenti a malis vindicat, eosque ipsis suis desideriis, et viti(??)s flagellat. Hanc vindictam, cum viderit justus, laetabitur: quoniam adjutus per piam Domini gratiam, talibus non implicatur, Hoc quoque vivendo, Manus suas lavabit in sanguine peccatorum, id est, actiones suas ma(??)ducabit ex consederatione vindictae reproborum.","english":"Why does he not say \"the living,\" but \"as if living,\" except that the life of the wicked is false? For he does not truly live who is separated from the Lord. And why not \"wrath,\" but \"as if in wrath,\" except that God does this in tranquility? As it is written: \"But you, Lord of hosts, judge with tranquility\" (Wisdom 5). Or \"as if in wrath,\" and these things are not to be spoken of as truly [wrath] in comparison with that which is to come in judgment. But from the very source whence the wicked are punished, thence the good advance toward righteousness. For it is added:\n\nThe just man shall rejoice when he sees the vengeance. He will not rejoice for this reason, that the vengeance of the wicked is a cause of joy to the just man. But he will rejoice for this reason, that he himself will not be a partaker of their punishment. Consider the punishment of the wicked even in this world, even amid their pleasures. Behold, while one man desires to possess certain things, he desires certain other things, which he is unable to attain. For the things he does not have, he is tormented by desire; for the things he has, he is tormented either by weariness or by fear. Behold, that man seethes with avarice, another burns with lust, another is set aflame with anger, another is inflamed by the torches of envy. Thus does almighty God in the present take vengeance on the wicked, and scourge them by their own desires and vices. This vengeance, when the just man has seen it, he will rejoice: since, aided by the Lord's pious grace, he is not entangled in such things. In this also, by living, he will wash his hands in the blood of sinners, that is, he will make his actions clean from the defilement of the vengeance of the reprobate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":720,"ref":"p720","source":"Quando videi peccatoris poenam, proficit ipse, et mors alterius valet a(??) vitam ipsius. Attende ergo impium pereuntem, et purga te a pec(??)atis. Ita lavabis quodammodo manus tuas in sanguine peccatoris.\n\nEt dicet homo, Si utique est fructus justo: utique est Deus judicans eos in terra. (??) veraciter homo dicitur, qui sua utitur ratione. Hic dicet, Utique est fructus jus(??)o. Etiam in hac vita, antequam ven(??)at aeterna. In fide est fructus, in tentatione et tribulatione est fruc(??)us, in patentia est (??)ructus, in caritate est (??)tus justo. Quod si ita est, u(??)ique est Deus ju– dicans, idest, damnatione dignos r(??)putans eos malos, nondum in extremo die, nondum in igne aeterno, nondum apud interos: sed hic in terra. Probat ab opposito, ac si breviter dicat: Si justo est fructus s(??)uti(??)·in hac terra, in eo quod justus est, ut(??)que et impio est judicium damnationis similiter in hac terra, in eo quod impius est. Contraria enim contrariis conveniunt. Attendat igi(??)ur homo discretus et judicet. Sic enim admonet psalmus: Recte judicate, filii hominum. Discernat bonos a malis et eorum exemplo fugiat eos, qui pe(??)eunt, ne et ipse simul pereat. Cos autem qui salvi fiunt, imi(??)a(??)i student, ut e(??) ipse, auxiltante Domino, eandem salotem consequi va(??)eat.","english":"When I have seen the punishment of the sinner, it profits me, and the death of another is of value for his own life. Attend, therefore, to the wicked man perishing, and purge yourself from sins. Thus in a certain manner you will wash your hands in the blood of the sinner.\n\nAnd a man will say, If indeed there is fruit for the righteous: indeed there is a God judging them on the earth. Truly he is called a man who uses his own reason. Here he will say, Indeed there is fruit for the righteous. Even in this life, before eternal life comes. In faith there is fruit, in temptation and tribulation there is fruit, in patience there is fruit, in love there is fruit for the righteous. But if it is so, then indeed there is a God judging, that is, reckoning the wicked worthy of damnation, not yet on the last day, not yet in eternal fire, not yet among the dead below: but here on the earth. He proves it from the opposite, as if he briefly said: If there is fruit for the righteous in this earth, in that he is righteous, then likewise there is a judgment of damnation for the wicked in this earth, in that he is wicked. For contraries agree with contraries. Let the discerning man therefore attend and judge. For thus the psalm admonishes: Judge rightly, you sons of men. Let him distinguish the good from the wicked, and by their example let him flee those who perish, lest he himself perish along with them. But those who are saved, let him strive to imitate, so that he too, with the Lord's help, may be able to attain the same salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":721,"ref":"p721","source":"TITULUS PSALMI LVIII.\n\net 2. Sicut (Ex Augustino) solet Scriptura psalmorum mysteria in titulis ponere, et trontem psalmi sublimitate sacramenti decorare: ut Sciamus qui intraturi sumus, cum tamquam super postem quid intus agatur legerimus, vel cujus domus sit, vel quisnam sit illius praedi(??) possesso: ita et in hoc psalmo scriptus est titulus de (??) ulo Habet enim, [Vers. (??).] In finem, ne disperdas David in tituli inscrip (??)one, quando misit Saul, et custodiv (??) domum ejus, ut interficeret eum (1. Reg. 18. et 19.). Psalmus iste tendit in finem, id est, in Christum. Admonens, ne tu quicumque es, disperdas David, id est, Christum in tituli inscriptione, hoc est quod dixi, titulus de titulo. Quaenam enim sit tituli hujus inscriptio, quam corrump(??) vetat, Evangelium indicat. Nam cum Dominus crucifigeretur, titulus Inscriptus est a Pilato, et positus, Rex Judaecorum (Matth. 27.), tribus linguis Hebraea, Graeca, et Latina: quae linguae toto orbe maxime excellunt. Igitur si Rex Judaeorum crucifixus est, et Judaei regem suum crucifixerunt, crucifigendo eum etiam regem gen(??)ium fecerunt magis quam occiderunt. Et quidem quantum in illis fuit, perdiderunt Christum, sed sibi, non nobis. Et mortuus est ille pro nobis et sanguine suo redemit nos, et non est corruptus tilul(??)s: quia ille est rex et non solum Gentium, sed etiam ipsorum Judaeorum.","english":"TITLE OF PSALM 58.\n\n2. As (according to Augustine) the Scripture of the Psalms is accustomed to place the mysteries in the titles, and to adorn the front of the psalm with the sublimity of a sacrament, so that we may know what we are about to enter, when we have read, as it were, above the doorpost what is being done within, or whose house it is, or who indeed is the possessor of that estate: so also in this psalm a title is written concerning [the same]. For it has, [Verse 1]: Unto the end, destroy not David, in the inscription of the title, when Saul sent, and he kept watch over his house, that he might kill him (1 Kings 18 and 19). This psalm tends to the end, that is, to Christ. Warning, lest you, whoever you are, destroy David, that is, Christ, in the inscription of the title—this is what I said, a title concerning a title. For what the inscription of this title is, which he forbids to be corrupted, the Gospel indicates. For when the Lord was being crucified, a title was inscribed by Pilate and set up: King of the Jews (Matthew 27), in three languages, Hebrew, Greek, and Latin—which languages excel most greatly throughout the whole world. Therefore, if the King of the Jews was crucified, and the Jews crucified their own king, by crucifying him they also made him king of the Gentiles, rather than killed him. And indeed, as far as was in them, they destroyed Christ, but for themselves, not for us. And he died for us and redeemed us by his blood, and the title was not corrupted, because he is king not only of the Gentiles, but also of the Jews themselves.","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":722,"ref":"p722","source":"Ergo ne corrumpas optime et prophetice: quandoquidem et illi Judaei suggesserunt tunc Pilato, et dixerunt: Noli scribere rex Judaeorum, sed scribe, quia ipse dixit se regem esse Judaeorum. Nam iste (inquiunt) titulus confirmabit nobis i(??)um regem. Et Pilatus, Quod scripsi, scripsi (Joon. 19.). Et impletum est, Ne corrumpas Tituli dico confirmati tunc, cum Saul, id est, Judaicus populus misit custodes, et custodivit domum, id est sepulcrum ejus. Sed quid est quod subdit, Ut interficeret eum? Numquid non erat interfectus Jesus quando positus est in sepulcro? Sed abud erat quod quaerebant interficere in eo, videlicet nomen et famam ejus. Ideo et sepulcrum custodierunt, ne Discipuli corpus ejus furarent(??)r, et dicerent, Surrexit a mortuis (Matth. 27.). C(??)stodivit ergo Judaicus populus sepulcrum Christi, ut interficeret eum, id est, ut extingueret famam ejus. Hoc est vere Christum velle interficere, nomen resurrectionis ejus extinguere, ut mendacium Evangelio praeferretur. Sed quomo(??)o illud non effecit Saul, ut interficeret David, s(??)c nec hoc potuit regnum Judaeorum eflicere, ut plus valeret testimonium custodum dormientium quam Apostolorum vigilantium. Materia est Christus, de qua sic agit. In prima parte, petit liberationem et exaltationem.","english":"Therefore \"do not corrupt\" is spoken most excellently and prophetically, since those Jews also suggested this to Pilate at that time, and said: Do not write \"King of the Jews,\" but write that he himself said he was king of the Jews. For this title (they say) will confirm to us that he is king. And Pilate said, What I have written, I have written (John 19). And it was fulfilled, \"Do not corrupt,\" I mean of the title confirmed at that time, when Saul, that is, the Jewish people, sent guards and guarded the house, that is, his tomb. But what is it that he adds, \"to kill him\"? Was Jesus not already killed when he was placed in the tomb? But there was something else in him that they sought to kill, namely his name and reputation. Therefore they also guarded the tomb, lest his disciples steal his body and say, He has risen from the dead (Matt. 27). The Jewish people therefore guarded Christ's tomb, to kill him, that is, to extinguish his reputation. This is truly to wish to kill Christ, to extinguish the name of his resurrection, so that a lie might be preferred to the Gospel. But just as Saul did not accomplish that, to kill David, so neither could the kingdom of the Jews accomplish this, so that the testimony of sleeping guards should prevail more than that of watchful Apostles. Christ is the subject matter, of which he thus treats. In the first part, he asks for deliverance and exaltation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":723,"ref":"p723","source":"In secunda ostendit conversionem Gentium, quae ex illa Christi exaltatione et liberatione procedit: et incipit ibi: Convertentur ad vesperam. In tertia conversionem Judaeorum, quae incipit ibi: Et de exsecratione et mendacio. In quarta ponit laudem quam totus Christus de eo facit, pro sua scilicet liberatione et Judaeorum et Gentium conversione, quae ibi incipit, Ego autem cantabo. Intentio est, ne disperdas David, sicut in caeteris. Ostendit Christus in hoc psalmo passione sua Gen(??)iles gratiam conversion assecuturos, et eorum exemplo Judaeos in finem convertendos. Eos vero qui in infidelitate perstiterint, sine misericordia puniendos: his videlicet exemplis nos admonere intendens, ut eorum perfidiam devitantes, conversorum vero fidem in nobis conformantes, nos a regno ejus non subtrahamus: sed subjici studeamus. Vox Christi:","english":"In the second part he shows the conversion of the Gentiles, which proceeds from that exaltation and deliverance of Christ; and it begins there: They shall be converted at evening. In the third part, the conversion of the Jews, which begins there: And from the curse and the lie. In the fourth part he sets forth the praise which the whole Christ offers concerning him, namely for his deliverance and for the conversion of the Jews and the Gentiles, which begins there: But I will sing. The intention is, Do not destroy David, as in the others. Christ shows in this psalm that by his passion the Gentiles were to obtain the grace of conversion, and that by their example the Jews were to be converted at the end. But those who persist in unbelief are to be punished without mercy: he intends, that is, to admonish us by these examples, that avoiding their perfidy and conforming in ourselves to the faith of the converted, we should not withdraw ourselves from his kingdom, but strive to be subject to it. The voice of Christ:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":724,"ref":"p724","source":"PSALMUS LVIII.\n\nEripe me de inimicis meis, Deus meus: et ab insurgentibus in me libera me [Ve(??)s. 5.]. Eripe me de operantibus iniquitatem: et de viris sanguinum salva me. In his duobus versibus quatuor persecutorum Christi genera designantur. Alii enim sic inimica– bantur Christo, ut odium in corde tegerent (Matth. 25. et 27.). Alii sic, ut adversus eum insurgerent, atque aperta voce veritati resisterent. Ideo in primo versu et ab inimicis eripi, et ab insurgentibus in eum postulat liberari. Quidam insuper et prava opera comm serunt, intantum ut Salvatorem ipsum manibus raperent, traherent, et flagellarent (Joan. 18. et 19.): quidam intantum desaevirunt, ut in cruce suspenderent, clavos in manibus et pedibus ejus figerent, latus lancea perforarent et, fuso sanguine, occiderent auctorem vitae (Marv. 13; Luc. 23.). Propterea orat in secundo vers(??), ut et ab operantibus iniquitatem eruatur, et a viris sanguinum salvetur. Et necesse est ut eripias:","english":"PSALM LVIII.\n\nDeliver me from my enemies, O my God: and from those who rise up against me set me free. Deliver me from those who work iniquity: and from men of blood save me. In these two verses four kinds of Christ's persecutors are designated. For some so opposed Christ as to conceal hatred in their heart. Others so, as to rise up against him and with open voice resist the truth. Therefore in the first verse he asks both to be delivered from enemies and to be set free from those who rise up against him. Some besides commit wicked deeds, to such an extent that they seized the Savior himself with their hands, dragged him, and scourged him: some raged to such an extent that they hung him on the cross, fixed nails in his hands and feet, pierced his side with a lance, and, having shed his blood, killed the author of life. Therefore he prays in the second verse, that he may both be delivered from those who work iniquity and saved from men of blood. And it is necessary that you deliver:","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":725,"ref":"p725","source":"Quia ecce, idest, in manifesto ceperunt animam meam. Partem posuit pro toto. Neque enim animam Jesu sine corpore tenere potuissent. Ceperunt (inquit) animam meam: et hoc quodam av(??)do et inordinato atque ruinoso impeni fecerunt. Unde et subditur: Irruerunt in me fortes. D(??) genter intuendum est qui sint isti fortes. Primo ipsum diabolum Dominus fortem dixit. Nemo, inquit, int(??)are potest in domum fortis, et vasa ejus diripere, nisi prius alligaverit fortem (Matth. 12.). Alligavit enim fortem vinculis damnationis, et vasa ejus, idest animas, diripuit, suaque fecit. Sum et in hominibus quidam fortes reprehensibili fortitudine, qui praesumunt de temporali felicitate. Talem redargunt Spiritus Dei in alio psalmo dicens: Quid gloriaris in malitia, qui potens es in iniquitate (Psal. 51.)? Rursus fortes alii sunt, qui non de vitiis, sed de justi ia sua praesumunt. Talis (Ex Augustino) fortitudo impedivit Judaeos. Cum enim justi sibi et sani viderentur, medicinam recusaverunt, medicum occiderunt. Fortitudo ista non sa(??)tas est, sed insania. Ad hoc ergo venit magister humilitatis, factus particeps nostrae fragilitatis, ut nos doceret infirmari, et peccata nostra confiteri: ut fortes simus non in nobis, sed in Deo, Ostensa necessitate sua liberationis ostendit, quia dignus sit, ut debent liberari, cum subjungit:","english":"Because behold, that is, openly they have taken my soul. He has put a part for the whole. For they could not have held the soul of Jesus without the body. They have taken, he says, my soul: and this they did with a certain avid and disordered and ruinous assault. Hence it is also added: The strong have rushed in upon me. Diligently it must be considered who these strong ones are. First, the Lord called the devil himself strong. No one, he says, can enter into the house of the strong man, and plunder his vessels, unless he first bind the strong man (Matt. 12). For he bound the strong man with the chains of damnation, and plundered his vessels, that is, souls, and made them his own. There are also among men certain strong ones with a reprehensible strength, who presume upon temporal felicity. Such the Spirit of God rebukes in another psalm, saying: Why do you glory in malice, you who are mighty in iniquity (Ps. 51)? Again, there are other strong ones who presume not upon vices but upon their own righteousness. Such strength (from Augustine) hindered the Jews. For when they seemed to themselves righteous and whole, they refused the medicine, they killed the physician. That strength is not soundness but insanity. For this purpose, then, came the teacher of humility, made a partaker of our frailty, that he might teach us to be weak and to confess our sins: that we may be strong not in ourselves but in God. Having shown the necessity of his deliverance, he shows that they are worthy to be delivered, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":726,"ref":"p726","source":"Neque iniquitas mea, neque peccatum meum, Deus. Iniquitas quantum ad proximum, Peccatum quantum ad me. Vel iniquitas in gravioribus, peccatum in levioribus. Intelligi potest fortes, id est, superbi in me irruerunt: sed culpam non invenerunt, sed potius: Sine iniquitate cucurri, id est, bene operatas sum: et direxi alios ad bene operandum praedicatione, et exemplo. Sine iniquitate currere et dirigere, est sine admixtione mali perfecte vivere, et bonum exemplum aliis demonstrare. Non enim bona Deo placere possunt, quae malis admixta sum. Et notandum quod non ait. Ambulavi, sed Cucurri: quia non solum bene operandum est, sed et ipso gressu boni operis festinandum. Juxta quod scriptum est: Quodcunque potest manus tua, instanter operare: quia nec opus, nec ra(??)io sunt apud inferos quo tu properas (Eccles. 19.). Et Apostolus: Sic currite (inquit) ut comprehendatis (1. Cor. 9.). Vel currere Redemptoris nostri, est obedientiam Patris libere et sine (??)llo impedimento peragere: sicut alibi scriptum est: Exultavit, ut gigas ad currendam viam (Psal. 18.). Et iterum: Omnia quaecunque faciet prosperabuntur (Psal. 1.). Et ne hoc videretur suis viribus atiribuere, ideo deprecans adjungit:","english":"Neither my iniquity nor my sin, O God. Iniquity as it pertains to neighbor, sin as it pertains to myself. Or iniquity in graver matters, sin in lighter ones. It can be understood that the strong, that is, the proud, rushed upon me, but they found no guilt, but rather: Without iniquity I ran, that is, I performed good works, and I directed others to do good by preaching and by example. To run and to direct without iniquity is to live perfectly without any admixture of evil, and to show a good example to others. For those things cannot please God that are mixed with evils. And note that he did not say, I walked, but I ran: because not only must one do good, but one must hasten with the very step of the good work. According to what is written: Whatever your hand can do, do it promptly, because neither work nor reason are among the dead where you are hastening. And the Apostle says: So run that you may obtain. Or the running of our Redeemer is to accomplish the obedience of the Father freely and without any hindrance, just as it is written elsewhere: He exulted like a giant to run his course. And again: All things whatever he shall do shall prosper. And lest this should seem to be attributed to his own strength, therefore, praying, he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":727,"ref":"p727","source":"Exsurge in occursum meum.. Ac si dicat: Adjuva me in profectu virtutum, dando mihi resurrectionem: et vide. Id est, fac me videri aqualem tibi. Ex illa figura hoc dictum est, qua et illud ad Abraham: Nunc cognovi, quia times Deum [Gen. 22.), hoc est, nunc te feci cognoscere. Ignotus enim quisque est ante interrogationem tentationis. Exsurge ergo, et vide, id est, fac alios videre et cognoscere meam exaltationem: ut qui me viderunt depressum, videant excelsum. Et tu, Domine Deus virtutum, Deus Israel, intende ad visitandas omnes gentes. Ut quae infirmae sunt, et peccatis onerate, visitare eas digneris, dando gratiam sanitatis, et mittendo tuos praedicatores: in sicut tu es Deus virtutum, id est, angelorum, et Deus Israel, id est, Israelitic(??) populi: ita esse digneris et Deus Gentiam, quatenus eas consortes facias, et angelorum et Israeliticorum fidelium. Sed valde tremendum est, quod subditur: Non miserearis omnibus qui operantur. iniquitatem. Quis enim sine ini quitate (Prov. 20.)? Sed hoc de his vult intelligi, qui in iniquitate perseverant. Ergo puniamus peccata nostra, si Dei misericordiam quae- (??)imus. Nam si nos non punimus, ille non miseretur sed punit. Quia iniquitas omnis, sive magna, sive parva sit, necesse est, puniatur, vel ab ipso Deo judicante, vel ab ipso homine poenitente. Et vere intendes ad visitandas omnes gentes: quia, (??)e aspirante, convertemur.","english":"Arise to meet me. As if he were saying: Help me in the advancement of virtues, by giving me resurrection: and see. That is, make me to be seen equal to you. This was said from that figure by which also that was said to Abraham: Now I know that you fear God, that is, now I have made you to know. For everyone is unknown before the questioning of temptation. Arise therefore, and see, that is, make others see and know my exaltation: so that those who saw me cast down may see me exalted. And you, Lord God of hosts, God of Israel, attend to visiting all nations. That those who are weak and burdened with sins, you may deign to visit, by giving the grace of healing, and by sending your preachers: so that just as you are God of hosts, that is, of the angels, and God of Israel, that is, of the Israelite people, so you may deign also to be God of the nations, inasmuch as you make them partakers both of the angels and of the faithful Israelites. But it is greatly to be feared, what is added: Do not have mercy on all who work iniquity. For who is without iniquity? But he wishes this to be understood of those who persevere in iniquity. Therefore let us punish our sins, if we seek the mercy of God. For if we do not punish them, he does not have mercy but punishes. Because every iniquity, whether great or small, must necessarily be punished, either by God himself judging, or by man himself repenting. And truly you will attend to visiting all nations: because, with him inspiring, we shall be converted.","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":728,"ref":"p728","source":"Hoc est quod subdit:\n\nConvertentur ad vesperam: et famem patientur, ut canes, et circuitum civitatem. Hoc jam factum est, et continue fit. Relicta autem idololatria ad vesperam in hac ultima aetate ad cultum Dei convertuntur, atque esuriendo, et sitiendo justitiam, famem patiuntur, ut canes, sicut peccatores. Canum nomine me(??)o designantur gentes propter immunditiam peccati. Ex his erat illa Chananaea, cui Dominus ait: Non est bonum sumere panem filiorum, et mittere canibus. Quod illa recognoscens, humiliter respondit: Etiam Domine. Sed quia famem patiebitur, ut canis, protinus adjunxit: Sed et catelli edunt de micis, quae cadunt de mensa dominorum suorum. Intendit ergo Dominus ad visitandam eam, propter fidem et humilitatem ejus, et ait illi: O mulier, magna esi fides tua: fiat tibi sicut vis (Matth. 13.).Tales canes non cessant civitatem Dei circuire, sagaci mente investigando vitam et mores sanctorum patrum, ex quibus civitas Dei constructa est. Vel canes pos(??)unt accipi sancti praedicatores, qui in assertione veritatis contra (??)res et latrones, magnos (ut i(??)a dicam) dedere latratus. Famem passi sunt, omnes sibi incorporari et uniri per fidem desiderantes, et circui(??)runt civitatem, id est, mundum, ubique evaogelizantes. Unde et subdit:","english":"This is what he adds next:\n\nThey shall be converted at evening: and they shall suffer hunger like dogs, and shall go round about the city. This has already happened, and it continues to happen. For, having abandoned idolatry, at evening—in this last age—they are converted to the worship of God, and by hungering and thirsting for righteousness they suffer hunger like dogs, as sinners do. Under the name of dogs the Gentiles are designated because of the uncleanness of sin. Of these was that Canaanite woman to whom the Lord said: It is not good to take the bread of the children and cast it to the dogs. Recognizing this, she humbly answered: Yes, Lord. But because she would suffer hunger like a dog, she immediately added: But even the little dogs eat of the crumbs that fall from the table of their masters. The Lord therefore turned to visit her because of her faith and humility, and said to her: O woman, great is your faith: let it be done to you as you wish (Matthew 13). Such dogs do not cease to go round about the city of God, investigating with keen mind the life and customs of the holy fathers, from whom the city of God is built. Or the dogs can be understood as the holy preachers, who in the assertion of truth against thieves and robbers gave great barking, so to speak. They suffered hunger, desiring all to be incorporated and united to themselves through faith, and they went round about the city, that is, the world, preaching the gospel everywhere. Hence he also adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":729,"ref":"p729","source":"Ecce loquentur, id est, manifeste praedicabunt in ore suo, id est, more sibi convenienti. Quia quod loquentur verbo, confirmabunt opere, et exemplo. Sive in ore suo, id est, libere, audacter, cum auctoritate. Et gladius in labiis eorum. Gladius bis acutus, de quo dixit Apostolus: Et gladium spiritus, quod est verbum Dei (Ephes. 6.). Quare bis acutus? Ex utroque testamento feriens. Hoc gladio mactabantur, de quibus Petro dicebatur: Macta et manduca (Act. 10.). Indignabuntur autem, quoniam multi erunt, qui non audient aure audiendi. Et hoc est, quod subditor: Quoniam quis audivit? Hinc est quod propheta ait: Quis credidit auditui nostro, et brachium Domini cui revelatum esi (Isai. 53.)? Praedicamus (inquit Apostolus) sapientiam in mysterio abscondi(??)am (1. Cor. 2.), quam mundos non cognovit. Tempore quoque martyrum raro invenieba(??)- tur qui audirent verbum Dei. Dixi non miserearis omnibus, qui operantur iniquitatem: et ita erit. Unde et subjungit:","english":"Behold, they shall speak—that is, they shall openly proclaim—with their mouth, that is, in a manner suited to themselves. For what they speak in word, they will confirm by deed and by example. Or, with their mouth, that is, freely, boldly, with authority. And a sword is in their lips. A sword twice sharpened, of which the Apostle said: And the sword of the Spirit, which is the word of God (Eph. 6). Why twice sharpened? Because it strikes from both testaments. By this sword were slain those to whom it was said to Peter: Slay and eat (Acts 10). But they shall be indignant, because many will be those who will not hear with a hearing ear. And this is what is added: For who has heard? Hence it is that the prophet says: Who has believed our report, and to whom has the arm of the Lord been revealed (Isa. 53)? We preach (says the Apostle) the wisdom of God in a mystery hidden (1 Cor. 2), which the world did not know. Also in the time of the martyrs, rarely was one found who would hear the word of God. I said, do not be merciful to all who work iniquity: and so it shall be. Hence he also adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":730,"ref":"p730","source":"Et tu, Domine, derid(??)b(??)s eos, id est, dignos derisione ostendes eos. Hoc in judicio e(??)it, eum dicet e(??)s: Ite in ignem aet ruum (Matth. 25.). Ex hoc etiam apparet, quia Gentes convertentur: quoniam ad nihilum deduces omnes gentes. Omnis, qui ad Deum convertitur, neces se est prius ad nihilum deduc(??)tu(??). Hinc Veritas ait: Qui vult post me venire, abneget semetipsum [Luc. 9.). Semetipsum abnegat, qui (??)e mutando in melius, desinit esse quod erat, et incipit esse quod i(??)on erat. Ad nihilum deductus erat Paulus, cum diceret: Vivo ego, jam non ego, vivit autem in me Christus (Galat. 2.). Hinc etiam ait: Qui se putat aliquid esse, cum nihil sit, ipse se seducit (Gal. 6.). Ad nihilum deductus er(??)t Abraham, cum diceret: Loquar ad Dominum meum, (??)um sim cinis et pulvis (Gen. 18.). Sic quisque prius deficiens in seipso, incipit esse fortis in Deo. Talem se agnoscit, cum protinus addit:","english":"And you, O Lord, will laugh them to scorn—that is, you will show them to be worthy of mockery. This will happen in the judgment, when he will say to them: Go into the eternal fire (Matt. 25). From this it is also evident that the Gentiles will be converted, since you will bring all the Gentiles to nothing. Everyone who is converted to God must first be brought to nothing. Hence the Truth says: Whoever wishes to come after me, let him deny himself (Luke 9). He denies himself who, by changing for the better, ceases to be what he was and begins to be what he was not. Paul had been brought to nothing when he said: I live, yet not I, but Christ lives in me (Gal. 2). Hence he also says: If anyone thinks he is something, when he is nothing, he deceives himself (Gal. 6). Abraham had been brought to nothing when he said: I will speak to my Lord, though I am dust and ashes (Gen. 18). Thus each person, first failing in himself, begins to be strong in God. He recognizes himself as such when he immediately adds:","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":731,"ref":"p731","source":"Fortitudinem m(??)m a te custodiam. Illi enim fortes, qui in me irruerunt, ideo ceciderunt: quia fortitudinem suam a te non custodierunt, sed de se praesumpserunt. Ego autem fortitudinem meam a te custodiam: quia si rec(??)do, cado: si accedo, (??)ortior fio. Videte quid est in anima humana. Non habet ex se lumen: non habet ex se vires: totum autem, quod pulchrum est in anima, virtus et sap(??)entia est. Sed nec ipsa sibi lux est, nec ipsa sibi virtus esi. Est quaedam o(??)igo fonsque virtutis et sapient(??)ae·Deus, a quo recedens anima tenebratur, accedens illuminatur. Ergo fortitudinem meam a te cust(??)diam, non a te recedam, non de me praesumam: et merito, Quia Deus susceptor meus es. Suscepisti humanitatem meam, conjungens eam tuae divinitati: suscepisti me ad sanandum, quemadmodum medicus aegrotum, Deus meus qui creasti me.","english":"I will keep my strength from you. For those strong men who rushed upon me fell for this reason: because they did not keep their strength from you, but presumed on themselves. But I will keep my strength from you: because if I withdraw, I fall; if I draw near, I become stronger. See what is in the human soul. It does not have light from itself; it does not have strength from itself; but everything that is beautiful in the soul is virtue and wisdom. But neither is it itself light to itself, nor is it itself strength to itself. There is a certain origin and fount of virtue and wisdom: God, from whom the soul, when it withdraws, is darkened, and when it draws near, is enlightened. Therefore I will keep my strength from you; I will not withdraw from you, I will not presume on myself: and rightly, Because you are my protector, O God. You have taken up my humanity, joining it to your divinity: you have taken me up to heal me, as a physician takes up a sick man, my God, who created me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":732,"ref":"p732","source":"Misericordia ejus p(??)oevent me. Ubi jacebam? Quo erectus sum? Ecce quare non d(??)(??) de me praesumere, quia non praecesserunt merita mea, sed praevenit me divitia misericordia, ut justusossem. Non movere nos debet, quod frequenter personas mutat. Talis est enim usus prophetiae. Modo convertit se ad familiarem Domini locutionem, a quo accipit prophetiae revelationem: modo se ad auditores convertit, ut eos aedificet ex his quae Domino revelante agnovit: modo autmm in persona sua loquitur: modo in persona membrorum: modo in persona Christi. Unde nunc subditur: Deus ostendit mihi super inimicos meos. Quantam (Ex Augustino) circa me habuit misericordiam, in illis mihi monstravit, in quibus non habuit. Nisi enim debitor suspendatur, minus agit gratias cui debitum relaxatur. De ipsis inimicis quid? Ne occidas eos, nequando obliviscantur populi mei(??) Ipsos inimicos qui me occiderunt, noli tu occidere. Non sine caussa Cain cum fratrem occid(??)sset, posuit in eo Deus signum, ne quis eum occideret (Gen. 4.), Hoc est signum quod habent Judaei. Tenent reliquias legis suae, circumciduntur, sabbatum observant, azyma comedunt. Sunt ergo Judaei, non sunt occisi. Necessarii sunt credentibus, ut demonstraret nobis Deus super inimicos nostros misericordiam suam. In ramis superbiae prae- (??)isis inserto misericordiam suam ostendit oleastro.","english":"His mercy will go before me. Where was I lying? To what was I raised up? Behold why I ought not to presume on myself: because my merits did not go before, but the riches of his mercy went before me, so that I might be justified. It should not disturb us that he frequently changes persons. For such is the usage of prophecy. At one time he turns himself to the familiar speech of the Lord, from whom he receives the revelation of prophecy; at another he turns himself to his hearers, to build them up from those things which he has come to know by the Lord's revealing; at another he speaks in his own person; at another in the person of the members; at another in the person of Christ. Hence now it is added: God has shown to me concerning my enemies. How great mercy he had toward me, he showed me in those in whom he did not have it. For unless the debtor is suspended, he gives less thanks to whom the debt is forgiven. What of the enemies themselves? Do not kill them, lest at some time they forget my people. Those very enemies who killed me, do you not kill. Not without cause, when Cain had killed his brother, God placed a sign on him, lest anyone kill him (Gen. 4). This is the sign that the Jews have. They hold the remnants of their law, they are circumcised, they observe the sabbath, they eat unleavened bread. Therefore they are Jews, they have not been killed. They are necessary for believers, so that God might show us his mercy over our enemies. In the branches of pride cut off, he shows his mercy to the wild olive grafted in.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":733,"ref":"p733","source":"Ecce ubi jacent qni superbi erant, ecce ibi insertus es, qui jacebas. Et tu noli superbire, ne praecidi merearis. Ergo ne obliviscantur populi fideles gratiam Dei, vivunt ante oculos eorum excaecati Judaei, ut ex eorum caecitate semper recolligant quantas omnipotenti Deo de sua illuminatione gratias agere debeant. Disperge illos in virtute tua. Hoc impletum est a Tito et Vespasiano, qui populum Judaeorum captivaverunt. Nec tamen hoc virtuti eorum ads(??)rbendum est: sed Dei, qui praeesti(??)it eis, ut hoc facere potuissent. Omnis enim potestas a Deo (Rom. 13.). Propterea non dictum est, Disperge illos in virtute hostium, sed, in virtute tua: qu(??) (ut dictum est) omnis virtus a Deo est. Et non solum d(??)s erge, sed, o Domine, qui me protegis et defendis, depon(??) eos a timore superbiae. Hoc est quod subjungit: Et depone eos, protector meus, Domine. Deinde ostendit quid in eis depo(??) velit.","english":"Behold where those who were proud lie; behold, you who were lying down have been grafted in there. And do not be proud, lest you deserve to be cut off. Therefore, so that the faithful peoples may not forget the grace of God, the blinded Jews live before their eyes, so that from their blindness they may always recollect how great thanks they ought to give to almighty God for their own enlightenment. Scatter them in your power. This was fulfilled by Titus and Vespasian, who took the people of the Jews captive. And yet this must not be ascribed to their power, but to God, who gave them the ability to be able to do this. For all power is from God (Rom 13). For this reason it was not said, Scatter them in the power of enemies, but, in your power: because (as has been said) all power is from God. And not only scatter, but, O Lord, you who protect and defend me, cast them down from the fear of pride. This is what he adds: And cast them down, my protector, O Lord. Then he shows what he wishes to be cast down in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":734,"ref":"p734","source":"Delictum oris eorum, sermonem labiorum ipsorum, Serom labiorum et delictum oris (??)uit, quando de Christo dixerunt: Daemonium habet: Reus est mortis, et alia hujusmodi (Joan. 7. et 19.). Hoc autem delictum, i(??)leo dicit: Sermonem lab(??)orum, quia talia improperia aperte dixerunt, palam praedicaverunt. Tale delictum, talem sermonem depone et destrue, et de ore et labiis (??)orum tolle. In hoc volo deponas eos, non secundum naturam, sed secundum culpam, Illi me inte(??)im(??)re tentaverunt. Tu autem (Ex Augustino) resuscitando Christum, q(??)em perdere voluerunt, occidisti (??) lictum oris eorum, sermonem lab(??)orum ipsorum. Quippe quem perdendum clamaverunt, vivere expaverunt: ed quem in ter(??)a c(??)- temserunt, in caelo adorari ab munibus gentibus mirati sunt, Sic deleantur delicta: Et comprehendantur in superbia sua. Et vere comprehensi sunt. Ille enim, quem superbiendo occiderunt, surrexit: et factum eorum in irritum venit, peccatum remansit. Quia ergo factum evacuatum est, peccatum autem mansit super facientes: Comprehensi sunt in superbia sua, convicti sunt male se et superbe egisse. Restabat ergo ut confiterentur peccatum, et ille ignosceret qui venerat Solvere peccata (Joan. 3.). Factum est hoc jam a quibusdam. Postmodum fiet in pluribus.","english":"The offense of their mouth, the speech of their lips. He destroyed the offense of their mouth and the speech of their lips when they said of Christ: \"He has a demon\"; \"He is guilty of death,\" and other things of this kind (John 7 and 19). But this offense, therefore, he calls the speech of their lips, because they spoke such insults openly and proclaimed them publicly. Such an offense, such speech, cast down and destroy, and take it away from their mouth and lips. In this I wish you to cast them down, not according to nature, but according to guilt. They tried to kill me. But you, by raising Christ again, whom they wished to destroy, have killed the offense of their mouth, the speech of their lips. For the one whom they cried out should be destroyed, they feared to see alive; and the one whom on earth they despised, they marveled to see worshiped in heaven by many nations. Thus let their offenses be blotted out: And let them be caught in their pride. And truly they were caught. For he whom by their pride they killed, rose again; and their deed came to nothing, but the sin remained. Since, therefore, the deed was made void, but the sin remained upon those who did it: They were caught in their pride, they were convicted of having acted wickedly and proudly. It remained, therefore, that they should confess their sin, and that he should forgive who had come to loose sins (John 3). This has already been done by some. Later it will be done by many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":735,"ref":"p735","source":"Ideo subjunctum est: Et de exsecratione et mendacio annuntiabuntur in consummatione De eo quod Dominum execraverunt, et corp(??)s ejus furatum mentiti sunt (Matth. 28.), per poenitentiam et confessionem inde educti, annuntiabuntur in consummatione, idest, praedicabuntur esse perfecti(??) De ipsa magnitudine peccati plus humiliabuntur, et majori humilitale erigi merebuntur, et eo magis perfecti erunt, quia tam execrabile peccatum se commisisse dolebunt. Et hoc hiet.\n\nIn ira consummationis, et non erunt. Omnis vindicta Dei ira dicitur. Sed plerumque ad hoc vindicat Deus, ut perficiat sicut scriptum est: Flagellat omnem filium quem recipit (Prov. 3. Hebr. 12.). Plerumque ad hoc vindicat, ut damnet, sicut dicturus est reprobis: Ite in ignem aeternum (Matth. 25.). Ira igitur consummationi(??), est ira correctionis, quando paterna ira vindicat Deus culpas in hoc saeculo, ut emendet et perficiat. Annuntiabuntur itaque consummationes in ira consummationis, idest, in tali (??), quae consu(??)met eos, et perficiat. Et non erunt (subaudis) tales quales ante exstiterant: scilicet superbi, exsecrantes, mendaces. Tali modo dicitur alibi: Verte impios, et non erunt (Prov. 12.). Et scient, quia Dominus dominabitur Jacob, idest, Judaici populi. Et finium terroe, idest, Gentiam per omnes terras. Tunc agnoscent eundem Deum et Judaeorum esse et Gentium.","english":"Therefore there follows: And from cursing and lying they shall be announced in the consummation. Concerning the fact that they cursed the Lord, and lied that his body was stolen (Matthew 28), led out from there through repentance and confession, they shall be announced in the consummation, that is, they shall be proclaimed to be perfect. From the very magnitude of their sin they will be humbled the more, and will deserve to be raised up by a greater humility, and they will be the more perfect because they will grieve that they committed so accursed a sin. And this will be.\n\nIn the wrath of consummation, and they shall not be. All vengeance of God is called wrath. But often God avenges for this purpose, that he may perfect, as it is written: He scourges every son whom he receives (Proverbs 3; Hebrews 12). Often he avenges for this purpose, that he may condemn, as he will say to the reprobate: Go into eternal fire (Matthew 25). The wrath, therefore, of consummation is the wrath of correction, when God in fatherly wrath avenges faults in this world, that he may amend and perfect. They shall be announced, therefore, consummations in the wrath of consummation, that is, in such wrath as will consume them and perfect them. And they shall not be—that is, understood—such as they had been before: namely, proud, cursing, lying. In this manner it is said elsewhere: Turn the wicked aside, and they shall not be (Proverbs 12). And they shall know that the Lord will rule over Jacob, that is, over the Jewish people. And over the ends of the earth, that is, over the Gentiles throughout all lands. Then they shall acknowledge that the same God is both of the Jews and of the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":736,"ref":"p736","source":"Antea justi sibi videbantur, quod legem acceperant, quod Dei praecepta servaverant. Demonstratum est eis quod non servaverunt: quia in eis Christum non intellexerunt. Videbunt quod Gentes non debeant contemnere. Omnes enim peccaverunt et egent gratia Dei (Rom. 3.). Deponent superbiam, et saluti Gentium non invidebunt: quia parem suam et illorum cognoscent infirmitatem: et in angulari lapide copulati (Ephes. 2.) simul Deum adorabunt. Dicitur ergo de Judaeis quod supra dictum est de Gentibus:\n\nConvertentur ad vesperam, idest, in finem saeculi. Reliquiae enim salvae fient. Et famem verbi Dei patientur ut canes, idest, tamquam peccatores. Et circuibunt civitatem, idest. Ecclesiam sanctorum, vitam et mores investigando: vel civitatem, idest mundum circuibnnt evangelizando. Unde aperte subjungitur:\n\nIpsi dispergentur ad manducandum, idest, ad alios incorporandum sibi in fide Domini Jesu Christi, Si vero non fuerint saturati, idest, si praedicatio ad votum eorum non fructificaverit, et ipsi sicut etgentes murmurabunt: quomodo superius dictum est: Domine, quis audivit? Sed jam concludatur psalmus. Videte (Ex Augustino) angulum exsaltatem, jam de utroque pariete gaudentem. Superbiebant Ju– d(??)i, humiliati sunt. Desperabant Gentes, erectae sunt. Veniant ad angulu(??). Ibi conveniant: illi de circumcisione, isti de prae(??)utio. In angulo autem teneant se.","english":"Before, the righteous seemed to themselves to be righteous, because they had received the law, because they had kept God's commandments. It was shown to them that they did not keep them, because they did not understand Christ in them. They will see that the Gentiles ought not to be despised. For all have sinned and need the grace of God (Rom. 3). They will lay aside their pride, and they will not envy the salvation of the Gentiles, because they will recognize their own weakness and that of the Gentiles as equal; and joined together in the cornerstone (Eph. 2), they will adore God together. Therefore it is said concerning the Jews what was said above concerning the Gentiles:\n\nThey will be converted at evening, that is, at the end of the age. For the remnant will be saved. And they will suffer a famine of the word of God like dogs, that is, as sinners. And they will go around the city, that is, the Church of the saints, investigating its life and customs; or they will go around the city, that is, the world, by evangelizing. Hence it is plainly added:\n\nThey themselves will be scattered to eat, that is, to incorporate others into themselves in faith in the Lord Jesus Christ. But if they have not been satisfied, that is, if the preaching has not borne fruit according to their desire, they too, like the Gentiles, will murmur, just as it was said above: Lord, who has heard? But now let the psalm be concluded. See (from Augustine) the exalted corner, now rejoicing from both walls. The Jews were proud, they have been humbled. The Gentiles were despairing, they have been raised up. Let them come to the corner. Let them assemble there: those from circumcision, these from uncircumcision. But in the corner let them hold themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":737,"ref":"p737","source":"Et tota jam Eccles a quid subjungat audiamus. Ego autem cantabo fortitudinem tuam, ei exultabo mane misericordiam tuam. Sancta electorum Ecclesia fortitudinem, qua diabolum vicit, qua mortem superavit, qua infernum spoliavit: atque ejus misericordiam, qua humanum genus rede(??)t, et peccata dimisit. Ista omnia Ecclesia cantabit et exultabit: et hoc mane, id est, in resurrectione, quando transactis hujus seculi tenebris, apparebit sol justi- (??) (Mal. 4), et justi fulgebunt ut sol, in regno patris eorum (Sap. 3; Matth. 13.). Non enim perfecte potest modo cantare canticum Domini in terra aliena (Psal. 136.), quandiu sedet, et fiet super ho(??) fluctus Babylonis, inter hos decursus praecinis vitae. Sed quando trans bit in locum tabernaculi admirabilis, usque ad domum Dei, tunc fiet cautus in voce exultationis et laudis (Psal. 41.). Unde alibi dicitur: Beati qui habitant in domo tua, Deus, in secula se- (??)ulornm laudabunt te (Psal. 83.). Et reddit causam quare c(??)tare, et exultare debeat, cumsubjungit:","english":"And let us hear what the whole Church now adds. But I will sing of your strength, and in the morning I will exult in your mercy. The holy Church of the elect sings of the strength by which he conquered the devil, by which he overcame death, by which he despoiled hell; and of his mercy by which he redeemed the human race and forgave sins. All these things the Church will sing and exult in: and this in the morning, that is, in the resurrection, when the darkness of this world has passed away, the sun of righteousness will appear, and the righteous will shine like the sun in the kingdom of their Father. For now she cannot perfectly sing the song of the Lord in a foreign land, as long as she sits and is set upon the waters of Babylon, among these courses of this present life. But when she has passed over to the place of the wonderful tabernacle, even to the house of God, then she will be heard in the voice of exultation and praise. Whence it is said elsewhere: Blessed are those who dwell in your house, O God; they will praise you forever and ever. And he gives the reason why she ought to sing and exult, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":738,"ref":"p738","source":"Quia factus et susceptor meus, et refugium meum in die tribulationis me(??). In praesenti vita, in qua tribulatur omnis, qui juste vivit, factus es ab ipsa tribulatione meus susceptor, atque ab instantibus periculis tutum refugium. Nisi enim tu suscepisses et salvasses, nemo esset qui inter tot et tanta mala subsistere potuisset. Ideo adhuc subdit:\n\nAdjutor meus, tibi psallam. Bna opera quae te aspirante et auxiliante gessi, tibi asseribam. Et merito. Quia Deus susceptor meus es. Non susceptor homo, sed susceptor Deus, qui etiam susceptum deificat. Deus meus (Ex Augustino), qui me creasti. Misericordia mea, qui me salvasti. Attendens omnia bona, quaecunque habere possumus, sive in natura, sive in conversione, in fide, in spe, in caritate, in bonis moribus, in justitia, in timore Domini, totum non esse nisi ex illius a bonis: ita conclusit, Deus meus, misericordia mea. Non invenit impletus bonis, quid appellaret Deum suum, nisi misericordiam suam. O dulce nomen, sub quo nemini desperandum est, omnes consolans, omnes ad conversionem invitans! Si utique peccata nostra nobis tantum dimisisset, misericors recte dici potuisset. Nunc quia et peccata dimisit, et insuper dona addidit, et (quod increti b(??)le erat) etiam caelestem gloriam immeritis peccatoribus donavit, non solum jam misericors dicitur, sed ipsa misericordia digne appellatur. Dicat ergo voce, et co(??)de Ecclesia.","english":"Because you were made both my receiver and my refuge in the day of tribulation. In the present life, in which everyone who lives justly is troubled, you have been made my receiver by that very tribulation, and a safe refuge from threatening dangers. For unless you had received and saved me, there would be no one who could stand firm amid so many and such great evils. Therefore he still adds:\n\nMy helper, I will sing to you. The works which I have performed with your inspiration and aid, I will ascribe to you. And rightly so. Because you are God, my receiver. Not a man as receiver, but God as receiver, who even deifies the one he has received. My God, who created me. My mercy, who saved me. Considering all good things, whatever we can possess, whether in nature or in conversion, in faith, in hope, in charity, in good morals, in justice, in the fear of the Lord, that the whole is nothing except from him who is good: thus he concluded, My God, my mercy. Filled with good things, he found nothing by which to call God his own except his mercy. O sweet name, under which no one must despair, consoling all, inviting all to conversion! If indeed he had only forgiven us our sins, he could rightly be called merciful. But now, because he both forgave sins and in addition added gifts, and (what was incredible) even granted heavenly glory to undeserving sinners, he is not only now called merciful, but is worthily called mercy itself. Let the Church therefore say this with voice and heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":739,"ref":"p739","source":"Dicat uniquaeque fidelis anima, Deus meus, misericordia mea.\n\nTITULUS PSALMI LIX.\n\net 2. Deusrepulisti. [Vers. 1.] In finem, pro his, qui commutabuntur inscriptione tituli ipsi David indoctri(??) [Vers. 2.] cum succendit Mesopotamiam Syrioe et Syriam Sob(??), et convertit Joab, et percussit Edom in valle Salinarum duodecim millia (2 Reg. 8. et 10; 1. Paral. 18.). Mortuo Saule(??) postquam David obtinuit regnum, succendit Mesopotamiam. scilicet partem Syriae, et Syriam Sobal aliam partem Syriae, et convenit ad se Joab inim(??)cum suum, et percussit Edom, id est, Idumaeum populum, quia erat populus ille de terra Idumaea (Genes. 25.), quae sic vocata fuit ab Esau habitatore, qui vocatus fuit Edum propterea quia dilexit terrena. Per has autem victorias intellexit David victorias Christi, quas facturus erat in Judaeos et in Gentes. Titulus sic est: Iste psalmus habitus est pro his, id est, ad honorem illorum, qui commutabuntur in (??)inem, id est, in Christum, vel in perseverantiam. Ostendit duas commutationes justi: unam in hac vita, quae Ut de peccato ad justitiam: secundam in alia vita, quae est de mortalilate ad immortalitatem. Quae commutatio fiet inscriptione tituli suscepta per fidem, scilicet, quia credunt Christum regem Judaeorum.","english":"Let each faithful soul say: My God, my mercy.\n\nTITLE OF PSALM 59.\n\nAnd 2. *God, you have rejected.* [Verse 1.] Unto the end, for those who will be changed, an inscription of the title, to David himself, for instruction. [Verse 2.] When he set fire to Mesopotamia of Syria and Syria Sobal, and Joab turned back and struck Edom in the Valley of Salt, twelve thousand (2 Kings 8 and 10; 1 Chronicles 18). When Saul was dead, after David obtained the kingdom, he set fire to Mesopotamia—that is, a part of Syria—and Syria Sobal, another part of Syria; and Joab his enemy came to him, and he struck Edom, that is, the Idumean people, because that people was from the land of Idumea (Genesis 25), which was so called from Esau its inhabitant, who was called Edom because he loved earthly things. Through these victories David understood the victories of Christ, which he was to accomplish among the Jews and among the Gentiles. The title is thus: This psalm was appointed for these, that is, to the honor of those who will be changed unto the end, that is, into Christ, or into perseverance. He shows two changes of the just man: one in this life, which is from sin to righteousness; the second in the other life, which is from mortality to immortality. And that change will be made by the inscription of the title received through faith—namely, because they believe Christ to be the King of the Jews.","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":740,"ref":"p740","source":"Inscriptione dico facta ipsi DaVid, id est, Christo, eundo in doctrinam, id est, in praecepta ejus, subjiciendo se legi ipsius Christi, ut secundum eam legem operentur. Quia fides sine operibus mortua est (Jacob. 2.). Commutabuntur dico, cum succendit, id est, per hoc quod succendit igne Dei, Mesop(??)tamiam Syriae, id est, Judaeos, quos vocando elevavit in altam dignitatem, qui prius erant sublimes, id est, singulariter superbi de cognitione Dei: Mesopotamia enim alta vocatio, Syria vero sub(??)mis interpretatur. Et idem Christus succendit Syriam Sobal, id est, ipsos Judaeos sublimes, et superbos de vana vetustate, id est,de carnalibus observantiis (??)gis. Sob(??)d namque vana vetustas interpretatur. Etconvertit ab Idololatria ad fidem suam Joab, id est, inimicum, scilicet genti em populum, qui nullam cognitionem de Deo habebat. Et percussit, id est, commovit de infidelitate ad fidem Edom, id est, gentilium populum terrenis deditum, vel in peccati sanguinem. Edom namque terrenus, vel san– guineus interpretatur. Percussit terrenitatem gentium, quod jam terrena non quaererent. Per hoc convertit Joab, id est, gentilem populum: et ita percussit eos, ut esse(??) in valle Salinarum. In valle fuerunt, id est, in humilitate, quae est mater virtutum et condimentum omnium, sicut sal ciborum Quia qui sine humilitate virtutes congregat, pulverem in ventum portat.","english":"By the inscription, I say, made to David himself—that is, to Christ—by going into instruction, that is, into his precepts, by subjecting oneself to the law of Christ himself, so that they may work according to that law. Because faith without works is dead (James 2). They will be changed, I say, when he has set on fire—that is, by this very act of setting on fire with the fire of God—Mesopotamia of Syria, that is, the Jews, whom by calling he raised to a high dignity, who previously were lofty, that is, singularly proud concerning the knowledge of God. For Mesopotamia means \"high calling,\" but Syria is interpreted as \"lowly.\" And the same Christ set on fire Syria of Zobah, that is, the very Jews, lofty and proud concerning vain antiquity, that is, concerning carnal observances of the law. For Zobah means \"vain antiquity.\" And he converted from idolatry to his faith Joab, that is, the enemy—namely, the people of the Gentiles, who had no knowledge of God. And he struck—that is, he moved from unbelief to faith—Edom, that is, the people of the Gentiles, devoted to earthly things, or to the blood of sin. For Edom means \"earthly\" or \"bloody.\" He struck the earthliness of the Gentiles, so that they would no longer seek earthly things. By this he converted Joab, that is, the Gentile people; and so he struck them, so that they might be in the Valley of Salt. They were in the valley, that is, in humility, which is the mother of virtues and the seasoning of all things, like salt of foods. Because whoever gathers virtues without humility carries dust into the wind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":741,"ref":"p741","source":"Percussit dico duodecim millia, id est, omnes in quatuor mundi partibus fidem sanctae Trinitatis contitentes. Per mille perfectio intelligitnr. Materia sunt ipsi commutandi Judaei, et Gentiles ad fidem conversi per Christi perenss ones. Mo(??)us: In prima parte ostendit per multas rationes et per auctoritatem ipsius Dei esse commutandos de peccato ad justitiam. In secunda, quae incipit, Salvum fac de tera tua, ostendit eos per eandem commutationem perven re ad aliam commutationem, scilicet de mortalitate ad immortalitatem. Intentio est, ut nemo contemnat istas percussiones, sed patienter ferant adversa hujus mundi, quia per eas habebunt utranque commutationem. Vox ad fidem conversorum per victorias Christi. Et quia dicturi erant se ostenditur prius, unde commutentur, cum dicitur(??)\n\nPSALMUS LIX.\n\nDeus repulisti nos, a paradisi gaudiis, a contemplatione intimae visionis. Et destruxisti nos. Corruptione passibilitatis et mortalitatis. Iratus es, propter peccata nostra: sed propter bonitatem tuam misertus es nobis. Hinc alibi dicitur: Cum iratus fueris, misericordiae recordaberis (Psal. 39.).). Magnus accessus ad Deum est cognitio infoelicitatis suae. Valde utile est animae pensare unde cecidit, videre ubi jacet: plangere destructionem suam ex amissione justitiae: atque in his iram formidare judicis. Qui hoc facit, misericordiam Domini consequetur.","english":"I say he struck down twelve thousand, that is, all those in the four parts of the world who confess the faith of the holy Trinity. By the thousand, perfection is understood. The matter is the Jews themselves who are to be changed, and the Gentiles converted to the faith through the sufferings of Christ. The method: in the first part he shows, by many reasons and by the authority of God himself, that they must be changed from sin to righteousness. In the second part, which begins, Save me from the earth, he shows that through that same change they come to another change, namely from mortality to immortality. The intention is that no one despise these strikings, but that they bear patiently the adversities of this world, because through them they will have both changes. The voice is that of those converted to the faith through the victories of Christ. And because they were going to say that they are shown first, whence they are changed, when it is said:\n\nPSALM 59.\n\nO God, you have driven us away—from the joys of paradise, from the contemplation of the inmost vision. And you have destroyed us—by the corruption of passibility and mortality. You were angry because of our sins, but because of your goodness you have had mercy on us. Hence it is said elsewhere: When you are angry, you will remember mercy (Ps. 39). A great approach to God is the knowledge of one's own unhappiness. It is very useful for the soul to weigh whence it has fallen, to see where it lies, to lament its destruction from the loss of righteousness, and in these things to fear the anger of the judge. Whoever does this will obtain the mercy of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":742,"ref":"p742","source":"Italus es (inquit) et misertus es nobis. Ac si dicat(??) Ad hoc irasceris, ut miserearis: irasceris in praesenti, ut miserearis in futuro. Ipsa ira tua, mise- (??)icordia est. Et exponit quomodo sit misertus, ita:\n\nCommovisti terram, id est, terrenos vomere praedicationis: Et conturbasti eam, ad poenitentiam. Et sictl e(??)pisti, Domine, ita perfice. Sana contritiones ejus, idest, remove ab ea miserias, quas sustinet, vel peccata, pro quibus cor contritum habet. Et dignum est, ut sa(??)es(??) quia commota est. El gratiae tuae commoventi per liberum consensit arb(??)tr(??). Talibus quidem gradibus peccatrix anima, Deo aspirante, ad sanitatem incipit accedere. Prius commovetur a timore Domini. Deinde conturbatur a dolore peccati. Timet ne pereat, dolet quia deliquit. Si(??) inter timorem et dolorem constituta, dum conscientia accusat, culpa te(??)et, incipit poenite(??)e, atque anxictate dura cor conterere, et cruciare: et sic per co(??)t itionem redit ad sanitatem. Praedic(??)tum est nobis, Agite prenitentiam: appropinquavit enim regnum caedorum (Matth. 4.). Ecce unde commota, et conturbata est terra. Audivit peccatrix anima, forte non movetur, non est digna sanari. Audivit (Ex Augustino) alia, movetur, stimulatur, pectus tundit, lachrymas fundit. Sana. Domine, contritiones ejus, quia commota est.","english":"You are Italus, he says, and you have had mercy on us. As if he were saying: You are angry to this end, that you may have mercy; you are angry in the present, that you may have mercy in the future. Your very anger is mercy. And he explains how he has had mercy, as follows:\n\nYou have shaken the earth, that is, earthly men, with the plowshare of preaching; and you have thrown it into confusion, unto repentance. And as you have begun, Lord, so bring it to completion. Heal its contritions, that is, remove from it the miseries which it endures, or the sins for which it has a contrite heart. And it is fitting that you heal it, because it has been shaken. And to your grace that shakes it, it has consented through free will. By such steps indeed the sinful soul, with God inspiring it, begins to draw near to health. First it is shaken by the fear of the Lord. Then it is thrown into confusion by grief for sin. It fears lest it perish; it grieves that it has sinned. But when, placed between fear and grief, while conscience accuses and guilt torments, it begins to repent and in its hard anxiety to crush and torture its heart, and thus through contrition it returns to health. It has been preached to us: Do penance, for the kingdom of heaven is at hand (Matthew 4). Behold whence the earth has been shaken and thrown into confusion. The sinful soul has heard; perhaps it is not moved, and is not worthy to be healed. It has heard (from Augustine) other things; it is moved, it is goaded, it beats its breast, it pours out tears. Heal, Lord, its contritions, because it has been shaken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":743,"ref":"p743","source":"Sic percusso te(??)reno, succensa vetustate, mutato in melius homine, jam dura et aspera subsequuntur: unde et subditur:\n\nOstendisti populo tuo dura. Non solum per visionem, sed etiam per experientiam, unde scriptum est: Omnes qui volunt pie vivere in Christo, persecutionem patiuntur (2. Tim. 3.). Per multas enim tribulationes nos oportet intrare in regnum Dei (Act. 14.). Hinc Dominus discipulis ait: In mundo pressuram habebitis (Joan. 16.). Potasti nos vino compunctionis. Delectari nos fecisti poculo passionis. Quomodo enim delectat vinum, cum potatur: et hoc ipsum, quod pungit, ad delectationem potantis est: sic passiones et tribulationes hujus seculi ad delectationem sunt servorum Dei. Hinc est quod Paulus gloriatur in tribulationibus (Rom. 5.). Et Apostoli ibant gaudentes a conspectu concilii, quia digni (Supp. habiti) sunt pro nomine Jesu contumeliam pati (Act. 5.). Hunc potum propinabat Dominus filiis Zebedaei, cum dieebat: Potestis bibere calicem, quem ego bibiturus sum (Matth. 20.)? Vel potasti nos vino compunctionis, id est, suavitate lachrymarum et poenitentiae, et confessionis. Primus ergo labor est, ut displiceat homo sibi, ut peccata expugnet, ut mutetur in Secundus labor est, pro eo, quod imitatus est, Ferre tribulationes et tentationes hujus seculi, atque inter illas perseverare usque in finem. Et notandum quod non ait. Peremptionis: sed compunctionis.","english":"Thus, when your earthly nature has been struck down, the old self set aflame, and the human being changed for the better, hard and harsh things follow: hence it is added:\n\nYou have shown your people hard things. Not only through vision, but also through experience, whence it is written: All who wish to live devoutly in Christ suffer persecution (2 Tim 3). For through many tribulations we must enter the kingdom of God (Acts 14). Hence the Lord said to his disciples: In the world you will have distress (John 16). You have given us to drink the wine of compunction. You have made us delight in the cup of suffering. For just as wine delights when it is drunk, and even that which stings is a delight to the one drinking: so the sufferings and tribulations of this world are a delight to the servants of God. Hence it is that Paul glories in tribulations (Rom 5). And the apostles went rejoicing from the presence of the council, because they were counted worthy to suffer insult for the name of Jesus (Acts 5). This cup the Lord was offering to the sons of Zebedee when he said: Can you drink the cup that I am about to drink (Matt 20)? Or, You have given us to drink the wine of compunction, that is, the sweetness of tears and of penitence, and of confession. The first labor, then, is that a person be displeasing to himself, that he fight against his sins, that he be changed for the better. The second labor is, for the sake of what he has imitated, to bear the tribulations and temptations of this world, and to persevere among them even to the end. And note that he did not say, of destruction, but of compunction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":744,"ref":"p744","source":"Iste enim passionis potus non perdens est, sed medicina urens. Unde adhuc subjungitur:\n\nDedisti metuentibus te significationem. Istas videlicet tribulationes indicantes ei significantes, Ut fugiant a facie arcus. Iti est, a praese(??)(??)a futuri et minantis judicii. Per tribulationes (inquit) temporales significasti tuis fugere ab ira ignis sempiterni. Hinc unusquisque consideret, quae peccantes postmodum mancant, si etiam justos tam valida hic flagella cas(??)igant. Hinc Pet(??)us ait: Tempus est, ut incipiat judicium de domo Dumini; et, Si justus vix salvabitur, impius et peccato(??), ubi parebunt (1. Petr. 4.)? Qu(??)modo (??)criet eos quibus irascitur, si sic affligi patitur eos in quibus laetatur? Recte autem per arcum designatur judicium: quia sicut ex arcu mittitur sagitta, sic ex judicio producetur sententia. Nervus retro tenditur, quando illa mittenda est: et quanto plus est ejus extensio retrorsum, tanto majore impetu illa volat in priora. Sic quanto magis differtur judicium, tanto majori impetu venturum est. Ergo de temporalibus Domino grat as agamus, quia dedit plebi suae significationem, ut fugiant a facie arcus. Quare hoc?","english":"For this drink of suffering does not destroy but is a medicine that burns. Hence it is further added:\n\nYou have given a sign to those who fear you. That is, these tribulations signify and make known to them, that they may flee from the face of the bow. That is, from the face of the future and threatening judgment. By temporal tribulations, he says, you have signified to your people that they should flee from the wrath of eternal fire. From this let each one consider what awaits sinners afterward, if even the righteous are so severely scourged here. Hence Peter says: It is time that judgment begin from the house of the Lord; and, If the righteous one is scarcely saved, where will the impious and the sinner appear? (1 Peter 4). How will he spare those with whom he is angry, if he allows those in whom he delights to be afflicted thus? Rightly, moreover, is judgment designated by the bow: for just as an arrow is shot from a bow, so from judgment a sentence will be brought forth. The string is drawn backward when the arrow is about to be shot; and the greater its extension backward, the greater the force with which it flies forward. So the more judgment is delayed, the greater the force with which it will come. Therefore let us give thanks to the Lord for temporal things, because he has given his people a sign, that they may flee from the face of the bow. Why this?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":745,"ref":"p745","source":"Ut liberentur dilecti tui. Ad hoc quippe significationes preasent um malorum dantur, ut ab aeternis malis Domini dilectores liberentur. Et ut hoc fiat, suppliciter exorat, dicens: Salvum fac dextera tua. Id est, in potioribus bonis tuis, in beatitudine perpetua. Ita salvum me fac, ut ad dexteram stem. Non salutem temporalem pe(??)o, de hac fiat voluntas tua: aeterna peto, quae tu praecipis petere. Et ideo exaudi me. Hinc convertit se ad auditores suos, ut confirmet eos, dicens:\n\nDeus locutus est in sancto suo. Ex hoc scio quia salvabit dextera sua: quoniam Deus Pater loculus est in sancto, id est, in Filio suo. Hinc Paulus ait: Deus erat in Christo mundum reconcilians sibi (2. Cor. 5.). Et iterum, Novissime diebus istis locutus est nobis in Filio, quem constituit haeredem universorum (Hebr. 1.), in quo promisit hanc salvationem. De qui locutine ego fidelis populus Loetabor et partibor Sichimam, et convallem tabernaculorum metibor. Cum (Ex Aug.) Jacob rediret a (??)aban socero suo, cum omnibus suis, abscondit Rachel idola in Sichima, quae habuerat pater ejus in Syria. Tabernacula autem fecit ibi Jacob propter oves suas et armenta, et appellavit locum illum Tabernacula (Gen. 31.). Et haec (??) metibor, inquit Ecclesia. Quid per Sichimam, ubi idola absconduntur, nisi Gentiles idolorum cultores designantur? Partibor. Sichimam, id est, dividam gentes. Non enim omnium est fides.","english":"That your beloved may be delivered. For indeed the signs of present evils are given for this purpose, that the Lord's beloved may be delivered from eternal evils. And that this may come to pass, he entreats suppliantly, saying: Save me by your right hand. That is, in your better goods, in perpetual blessedness. So save me that I may stand at your right hand. I do not seek temporal salvation; concerning this, your will be done: I seek eternal things, which you command me to seek. And therefore hear me. Hence he turns to his hearers, to strengthen them, saying:\n\nGod has spoken in his holy one. From this I know that he will save by his right hand: because God the Father has spoken in the holy one, that is, in his Son. Hence Paul says: God was in Christ, reconciling the world to himself (2 Cor 5). And again: In these last days he has spoken to us in his Son, whom he appointed heir of all things (Heb 1), in whom he promised this salvation. Of which speaking I, the faithful people, will rejoice and will divide Shechem, and will measure out the valley of tabernacles. When Jacob was returning from Laban his father-in-law, with all his people, Rachel hid the idols in Shechem, which his father had had in Syria. But Jacob made tabernacles there for his sheep and herds, and he called that place Tabernacles (Gen 31). And these, says the Church, I will measure out. What is signified by Shechem, where idols are hidden, but the Gentiles, the worshipers of idols? I will divide Shechem, that is, I will divide the nations. For faith is not of all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":746,"ref":"p746","source":"Abi credunt, alii non credunt. Et eorum etiam, qui credunt, alii b(??)ne vivunt, abi male. Ipsorum quoque bene viventium, alii sunt perseveraturi, alii casuri, et perituri. Nonergo timeant, qui credunt inter eos. qui non credunt. et hi qui recte vivunt inter eos, qui pravis mo(??)ibus resistunt. Dividuntur nunc fide et moribus, dividentur in judicio oves ad dexteram, hoedi ad sinis(??)ram (Matth. 25.).). Sichima autem interpretatur humerus. Secundum nominis interpretationem dividuntur humeri, ut alios gravent peccata sua, alii tollant sarcinam Christi: sicut ipse nos admonet, dicens: Tolli(??)ejugum meum super vos. Jugum enim meum suave est et onus meum leve (Matth. 11.). Convallem, inquit, tabernaculorum metibor. Forte propter oves Jacob, convallis tabernaculorum intelligitur ge(??)s Judae(??)rum: et ipsa dividitur. Nam transierunt inde, qui crediderunt, foris reliquiae remanserunt. Haec jam divisio demonstratur, cum subinfertur:","english":"To him they believe, others do not believe. And even of those who believe, some live well, others badly. Of those also who live well, some will persevere, others will fall and perish. Therefore let not those who believe be afraid among those who do not believe, nor those who live rightly among those who resist with depraved ways. They are divided now by faith and by conduct; they will be divided in judgment, the sheep to the right, the goats to the left (Matthew 25). Now Shechem is interpreted as \"shoulder.\" According to the interpretation of the name, shoulders are divided, so that some are burdened by their own sins, while others take up the burden of Christ, as he himself admonishes us, saying: Take my yoke upon you. For my yoke is sweet and my burden light (Matthew 11). The valley, he says, of tabernacles I will measure out. Perhaps on account of the sheep of Jacob, the valley of tabernacles is understood as the gathering of the Jews; and it too is divided. For those who believed have passed over from there; the remnants have remained outside. This division is now demonstrated when it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":747,"ref":"p747","source":"Meus est Galaad, meus est Manasses, Ephraim fortitudo capitis mei. Galaad interpretatur acervus testimonii. Sic vocatus est cumulus lapidum, quem fecerunt Jaeob et Labati, in signum foederis. Per acervum testimoni multitudo martyrum designatur. Martyres enim Graece, testes dicti sunt Latine. Meus, est Galaad, meus est acervus testimonii, meus est numerus martyrum, idest, meae societatis est. Manasses interpretatur oblivio. Qui obliviscitur prioris status, ille similiter est meus. Unde alibi dicitur: Obliviscere populum tuum et domum patris tui, et sic concupiscet rex decorem tuum (Isai. 144.). Ephraim dicitur fruc(??)ificatio. Hi qui bonos fructus faciunt. capi(??)s, idest, Christi sunt furtitudo. Per hos maxime initelliguntur doctores Ecclesiae, qui in seipsis fructus facium et in a(??)is. Talibus dicit Dominus in Evangelio: Ego vos elegi, ut eatis, et fractum a afferatis (Joan. 1(??).). Isti sunt fortitudo capitis, quia Christi membra infirmiora sustentant.","english":"Gilead is mine, Manasseh is mine, Ephraim is the strength of my head. Gilead is interpreted as a heap of testimony. Thus the pile of stones was called which Jacob and Laban made as a sign of covenant. By the heap of testimony the multitude of martyrs is designated. For martyrs in Greek are called witnesses in Latin. Gilead is mine, the heap of testimony is mine, the number of martyrs is mine, that is, it belongs to my fellowship. Manasseh is interpreted as forgetfulness. He who forgets his former state is likewise mine. Hence it is said elsewhere: Forget your people and your father's house, and so the king will desire your beauty (Isaiah 44). Ephraim is called fruitfulness. These are those who bear good fruits. They are the strength of the head, that is, of Christ. By these are chiefly understood the teachers of the Church, who bear fruit in themselves and in others. To such the Lord says in the Gospel: I have chosen you, that you should go and bear fruit (John 15). These are the strength of the head, because they sustain the weaker members of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":748,"ref":"p748","source":"Juda Rex meus. Peccata sua confitentes et seipsos spiritualiter regentes, mei sunt. Judas enim interpretatur confessio. Vel Chritus, qui est de tribu Juda (Matth. 1.), nasciturus erit Rex meus. Moab olla spei meoe. Moab interpretatur ex patre: quia fuit ex patre et filia. Per Moab intelligitur Gentium populus naius de peccato, de filiabus Loth, quae cum pa re inebriato concubuerunt, male utentes patre (Gen. 19.). In hoc illi significantur qui male utuntur lege. (??)orro Apostolus dicit: Bona est lex (1. Tim. 1.), si quis ea legitime utatur. Illae autem fidae Lot(??) non legitime usae sunt patre. Q(??)omodo autem nascuntur opera bona, cum quisque bene lege utitur: sic (??)ascuntur opera mala, cum quisque male lege utitur. Proinde illae male utentes patre, idest, male utentes lege, generaverunt Moabitas, per quos significantur opera ma(??)a. Inde (Ex Augustino) tribulatio Ecclesiae, inde olla bulliens. De hac olla dicitur alibi per Prophetam, Olla succensa in Aquilone (Jerem. 1.). Unde nisi a parte diaboli qui dixit: Ponam sedem meam ad Aquilonem (Isai. 14)? Tribulationes ergo maxime non oriuntur adversus Ecelesiam, nisi ab eis qui male lege utuntur. Sicut autem in olla cibi, sic in tribulatione excocti sunt sancti.","english":"Judah is my king. Those who confess their sins and spiritually govern themselves are mine. For Judah is interpreted as confession. Or Christ, who is to be born from the tribe of Judah (Matthew 1), will be my King. Moab is the pot of my hope. Moab is interpreted as \"from the father,\" because he was born from the father and the daughter. By Moab is understood the people of the Gentiles, born from sin, from the daughters of Lot, who lay with their father when he was drunk, misusing their father (Genesis 19). In this, those are signified who misuse the law. For the Apostle says: The law is good (1 Timothy 1), if one uses it lawfully. But those daughters of Lot did not lawfully use their father. For just as good works are born when each person uses the law well, so evil works are born when each person uses the law badly. Accordingly, those who misused their father—that is, who misused the law—begot the Moabites, through whom evil works are signified. From this comes the tribulation of the Church, from this the boiling pot. Of this pot it is said elsewhere through the Prophet: A pot set burning in the north (Jeremiah 1). From where, if not from the side of the devil, who said: I will set my throne in the north (Isaiah 14)? Tribulations, therefore, arise against the Church especially from none other than those who misuse the law. But just as food is in the pot, so the saints are refined in tribulation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":749,"ref":"p749","source":"Aperte vero dicitur, Olla spei meoe: quia spes sanctorum venit a tribulatione, Apostolo testante, qui ait: Tribulatio patientiam operatur, patientia probationem, probatio spem (Rom. 5.). Ardet olla iniquitatis, sed major est flamma caritatis· Noli timere Moabitas, idest, opera mala eorum qui lege male utuntur. Juda rex tuus praecessit. Nescis Judaecos male utentes lege, regem tuum occidisse? Ergo spera, et qu(??) rex tuus praecessit, sequere. In hac olla tribulationem constituta, quantam spem habeat Ecclesia audiamus. Sequitur enim: In Idumoeam extendam calceamentum meum. Idumaea interpretatur terrena, sive sanguinea. Per calceamentum intell(??)gitur Evangelium. Unde scriptum est: Quam speciosi pedes eorum qui annuntiant pacem, qui annuntiant bona (Isai. 52.)! Et calceati pedes in praeparatione Evangel(??)i pacis (Ephes. 15.). Bulliat olla quantum potest, saeviat mundus quantum va(??)et. Ego in Idumoeam, idest, usque ad terrenos et sanguineos extendam calceamentum meum, idest, praedicationem meam. Vel usque in Idum(??)am calceamentum extenditur, cum Dei humanitus Gentibus praedicatur. Carne enim nostra mortali calcea(??)a (ut tia dicam) divinitas fuit. Mihi alienigenoe subditi sunt. Etiam illi qui non pertinent ad genus meum, ad haereditatem meam, mihi sunt subditi.","english":"But plainly it is said, O pot of my hope: because the hope of the saints comes from tribulation, as the Apostle testifies, who says: Tribulation works patience, patience probation, probation hope (Rom. 5). The pot of iniquity burns, but greater is the flame of love. Do not fear the Moabites, that is, the evil works of those who use the law badly. Judah your king has gone before. Do you not know that the Jews, using the law badly, killed your king? Therefore hope, and follow where your king has gone before. Having been established in this pot of tribulation, let us hear how great a hope the Church has. For it follows: In Idumaea I will stretch out my shoe. Idumaea is interpreted as earthly, or bloody. By shoe is understood the Gospel. Whence it is written: How beautiful are the feet of those who announce peace, who announce good things (Isa. 52)! And feet shod in preparation of the Gospel of peace (Eph. 15). Let the pot boil as much as it can, let the world rage as much as it is able. I in Idumaea, that is, even to the earthly and bloody, will stretch out my shoe, that is, my preaching. Or even into Idumaea the shoe is stretched out, when God is preached to the Gentiles in a human way. For our mortal flesh was, so to speak, the shoe of divinity. To me the foreigners are subject. Even those who do not belong to my race, to my inheritance, are subject to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":750,"ref":"p750","source":"Multi enim veniunt ad fidem, qui non pertingunt ad haereditatem, sicut scriptum est: Multi enim sunt vocati, pauci vero electi (Matth. 20.). Quam multi adorant Christum, qui non sunt regnaturi cum Christo. Et ne hoc videretur viribus suis attribuere, commendat gratiam Dei deducentem se, cum subjungit:\n\nQuis deducet me in civitatem munitam sanctis, idest, caelestem Jerusalem? Quis deducet me usque in Idumoeam? idest, in Gentilitatem, ut multi ex Gentibus mihi incorporentur, et societate membrorum (??)ivitas amplietur. Vel civitas haec Judica intelligitur, quae munita recte dicitur, videlicet patriarch(??)s et prophetis, legibus quoque, variisque institutionibus. Ad hanc primum missus est Christus. Ad hanc primum ducti sunt Apostoli. Ad hanc primum praedicatum est Evangeliunu Dicat ergo primitiva Ecclesia: dicat vox apostolica: Quis deducet me in civitatem munitam, idest, in Idumaeam? Quis deducet me usque in Idumaeam, idest, in universam Gentilitatem.","english":"For many come to the faith who do not attain to the inheritance, as it is written: For many are called, but few are chosen (Matt. 20). How many worship Christ who will not reign with Christ. And lest he seem to attribute this to his own strength, he commends the grace of God that leads him, when he adds:\n\nWho will lead me into the fortified city of the saints, that is, into the heavenly Jerusalem? Who will lead me even into Idumaea? that is, into the Gentile world, so that many from the Gentiles may be incorporated into me, and by the fellowship of members the city may be enlarged. Or this city is understood as Judaea, which is rightly called fortified, namely by the patriarchs and prophets, by the laws also, and by various institutions. To this city Christ was first sent. To this city the Apostles were first led. To this city the Gospel was first preached. Let the primitive Church therefore say: let the apostolic voice say: Who will lead me into the fortified city, that is, into Idumaea? Who will lead me even into Idumaea, that is, into the whole Gentile world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":751,"ref":"p751","source":"Nonne tu, Deus, qui repulisti nos? Tu ipse qui repulisti, deduces. Tu ipse, qui iratus es, miserebe– ris. Non enim continebis in ira tua misericordias tuas. Et non egredieris, Deus, in (??)irtutibus, nostris? Serviturus est mundus, futurus est acervus testimonii effuso martyrum sanguine, dicturi sunt pagani: Ubi est Deus eorum (Psal. 41.)? et tunc non egredieris, Deus, in virtutibus nostris, non contra eos apparebis. Non obtendes potentiam tuam qualem ostendisti in Moyse, in Jesu Nave, in David, et in caeteris. quando eorum fortitudini cesserunt gentes, et strage (??)acta, in terram quam promisisti, p(??)ebem tuam induxisti. Certe quando catenati martyres ducebantur, quando ferro occidebantur, ig(??)e cremabantur, diversis tormentis cruciabantur, contemnebantur tamquam deserti, tamquam sine adjutore. Numquid ergo quia non egrediebatur Deus in virtutibus eorum, (??)ideo deserebat? Nonne magis non egredi(??)do, in virtulibus corum deduxit Ecclesiam usque in Idumaeam? Si bellare enim vellet Ecclesia, et gladio uti, videretur pro vita pugnare prae (??)ti. Quia ergo contemnebat vitam praesente(??)·, ideo factus est acervus testimonii devita futura. Tu ergo, Deus. qui non egredieris in virtutibus nostris, quia non dabis temporale auxilium, da sempiternum. Et hoc est quod subdit:","english":"Are you not God, who have rejected us? You yourself who have rejected us will lead us down. You yourself, who are angry, will have mercy. For you will not hold back your mercies in your anger. And will you not go forth, O God, in our virtues? The world is going to serve; there is going to be a heap of testimony, with the blood of the martyrs poured out; the pagans are going to say: Where is their God (Ps. 41)? And then you will not go forth, O God, in our virtues; you will not appear against them. You will not display your power such as you showed in Moses, in Joshua the son of Nun, in David, and in the others, when the nations yielded to their strength, and when slaughter had been made, you led your people into the land which you promised. Certainly when the martyrs were led in chains, when they were slain by the sword, when they were burned by fire, when they were tortured with various torments, they were despised as if forsaken, as if without a helper. Was it therefore because God was not going forth in their virtues that he was abandoning them? Did he not rather, by not going forth in their virtues, lead the Church all the way into Idumea? For if the Church wished to wage war and to use the sword, she would seem to fight for this present life. Therefore because she despised the present life, she became a heap of testimony concerning the life to come. You therefore, O God, who will not go forth in our virtues, because you will not give temporal aid, give everlasting aid. And this is what he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":752,"ref":"p752","source":"Da nobis auxilium sempiternum de tribulatione. idest, propter tribulationem, quam hic su(??)tinemus. Et ideo non petimus hanc salutem humanam, quia vana est et transitoria. Unde protinus adjungit: Et vana salus hominis. Hinc Salomon ait: Vanitas vanitatum, et omnia vanitas (Eccles. 1.). Et iterum dixit: Vidi etmcia quaa (??)unt sub sole, et ecce universa vanitas. et afflictio spiritus (Ibid.). Merito ergo subdit Ecclesia:\n\nIn Deo faciemus virtutem. Non in gladio, non in e(??)(??)is, non in lori(??)is, non in potentatu exercitus: Et ipse ad nihilum deducet tribulantes nos. Factum est (Ex. Augustino) hoc: conculcati sunt martyres patiendo, perseverando, in Deo fecerunt virtutem. Et ipse fe(??)t quod sequitur. Ad nihilum deduxit tribulantes nos. Ubi sunt persecutores? Ubi sunt qui fremebant, trahebant, occidebant? Quis eorum vel reminiscitur? Adnihilata est saevitia persecutorum: floret virtus et gloria sancturum. Faciemus et nos virtutem in Domino, ut ab omni tribulatione et tentitione liberi esse mereamur. Nam si Deus pro nobis, quis contra nos (Rom. 8.)? Sit ergo in Deo fortitudo nostra: et nulla nocere praevalebunt adversa.","english":"Give us eternal help out of tribulation—that is, because of the tribulation which we endure here. And therefore we do not ask for this human salvation, because it is vain and transitory. Hence he immediately adds: And the salvation of man is vain. Whence Solomon says: Vanity of vanities, and all is vanity (Eccles. 1). And again he said: I saw all things that are done under the sun, and behold, all is vanity and affliction of spirit (Ibid.). Deservedly, therefore, the Church adds:\n\nIn God we shall do valiantly. Not in the sword, not in horses, not in breastplates, not in the might of an army: And he himself will bring to nothing those who afflict us. This has been done (according to Augustine): the martyrs were trampled down by suffering, by persevering, they did valiantly in God. And he himself did what follows. He brought to nothing those who afflict us. Where are the persecutors? Where are those who raged, dragged, killed? Who among them is even remembered? The savagery of the persecutors has been brought to nothing: the virtue and glory of the saints flourishes. Let us also do valiantly in the Lord, that we may deserve to be free from every tribulation and temptation. For if God is for us, who is against us (Rom. 8)? Let our strength, then, be in God: and no adversities shall prevail to harm us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":753,"ref":"p753","source":"TITULUS PSALMI LX.\n\nSequens Psalmus intitulatur hoc modo: In finem, in hymnis David. Psalmus iste dirigit nos in finem, habitus in hynmis David, id est, in laudibus Christi. Ostenditur in hoc psalmo totus populus a cunctis partibus mundi (??)er omnes successiones, ad Christum clamare. Ostenditur etiam quod per Christum (??)ad eandem haereditatem, quam ipse Christus habet, populus i(??)le perveniet. Materia est fidelis populus qui hic loquitur. Et ostendit se in prima par(??) psalmi ad Christum, ut dictum est, clamare. In secunda parte, quae incipit: Quoniam In, Deus meus, exaudisti orationem meam, ostenditur Christi haereditatem posudere. intentio est exhortari nos, ut suo exemplo orantes, et per adeptionem praesentium bonorum futura bona sperantes, peirseveremus in laudibus usque in finem. Et haec intentio perpenditur in fine psalmi, ubi dicitur: Sic. psalmum dicam nomini tuo, etc. Proponit autem nobis orandi forman, sio dicens.","english":"TITLE OF PSALM 60.\n\nThe following Psalm is entitled in this way: Unto the end, in hymns of David. This Psalm directs us unto the end, being set in the hymns of David, that is, in the praises of Christ. In this Psalm the whole people from all parts of the world throughout all successions is shown to cry out to Christ. It is shown also that through Christ that people will come to the same inheritance which Christ himself has. The subject matter is the faithful people who speak here. And it shows itself in the first part of the Psalm crying out to Christ, as has been said. In the second part, which begins: For In, my God, you have heard my prayer, it is shown that they possess the inheritance of Christ. The intention is to exhort us, that by his example we pray, and hoping for future goods through the obtaining of present goods, we persevere in praises even unto the end. And this intention is perceived at the end of the Psalm, where it is said: So. I will sing a psalm to your name, etc. He sets before us, moreover, a form of praying, saying thus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":754,"ref":"p754","source":"PSALMUS LX.\n\nExaudi. Deus, deprecationem meam: intende orationi meoe. Orationi nostrae intendit Deus, cum gratanter suscipit quod oramus. Nonnullos aliquando exaudit iratus, non tam ad salutem, quam ad damnationem. Et ideo postquam dixit, Exaud(??), protinus addidit, intende: ut videlicet gratanter et utiliter di– gnetur exaudire. Potest etiam ita distingui: Exaudi deprecationem meam, in cavendis malis: intende orationi meoe, in appetendis bonis. Quidam enim hanc distinctionem faciunt inter deprecationem et orationem, ut hoc sit deprecari Deum, quando ut-avertat a nobis mala, quaerimus. Et hoc sit orare, quando ut bona tribuat, postulamus. Et quia Ecclesia toto orb(??) terrarum diffusa est, undique se clamare insinuat, cum subjungit:\n\nA finibus terroe ad te clamavi. Clamor noster ad Deum, est nostrum desiderium. Quanto quisque p(??)us desiderat, tanto plus clamat, Et subdit caussam quare. Dum anxiaretur cor meum. Ostendit se esse per omnes gentes in magna gloria, nec tamen sine magna tentatione. Omnes enim qui pie volunt vivere in Christo, persecutionem patiuntur (2. Tim. 3.). Provectus autem noster per tentationem fit, nec sibi quis– quam, nisi tentetur, innotescit: nec potest coronari, nisi vicerit (2. Tim. 2.): nec potest vincere, nisi certaverit: nec potest certare, nisi inimicum et tentationem habuerit.","english":"PSALM 60.\n\nHear, O God, my supplication: attend to my prayer. God attends to our prayer when he graciously receives what we pray. Sometimes he hears certain people in anger, not so much unto salvation as unto condemnation. And therefore, after he said \"Hear,\" he straightway added \"attend\": namely, that he may deign to hear graciously and profitably. It can also be distinguished thus: \"Hear my supplication,\" in the avoiding of evils; \"attend to my prayer,\" in the desiring of good things. For some make this distinction between supplication and prayer, that it is to supplicate God when we seek that he turn away evils from us, and it is to pray when we ask that he bestow good things. And because the Church is spread over the whole circle of the earth, she intimates that she cries out from every side, when she adds:\n\nFrom the ends of the earth I have cried to you. Our cry to God is our desire. The more devoutly each one desires, the more he cries out. And he adds the reason why: While my heart was in anguish. He shows that she is throughout all the nations in great glory, yet not without great temptation. For all who wish to live piously in Christ suffer persecution (2 Tim 3). Moreover, our advancement is made through temptation, nor does anyone become known to himself unless he is tempted; nor can he be crowned unless he has conquered (2 Tim 2); nor can he conquer unless he has striven; nor can he strive unless he has an enemy and temptation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":755,"ref":"p755","source":"Anxiatur ergo iste a finibus (??)errae clamans, sed non relinquitur: quia subditur: In petra exaltasti me. Petra autem erat Christus (1. Cor. 10.). Haec ipsa Veritis ait: Super hanc petram aedificabo Ecclesiam meam (Matth. 16.). In petra exaltatur, qui in fide Domini nostri Jesu Christi fundatus est (Rom. 1.). Et bene ait, Exaltasti: quia justus qui ex fide vivit (Philip. 3.), cuncta temporalia transcendit: atque in caelis conversatio ejus est. Et quia ille qui donat fidem, promovet suos ad operationem et spem, atque in eo ipso confirmat, ne tentatus quisque deficiat, recte subditur: Deduxisti me, de virtute in virtutem, de bono in melius:\n\nQuia factus es spes mea. turris fortitudinis a facie inimici. Ille (Ex Augustino) si nostra spes factus non fuisset, non nos deduceret. Deducit tamquam dux, et in se ducit tamquam via, et ad se perducit tamquam patria. Unde est spes nostra? Quia passus est, quia surrexit. Quid enim nos dicimus, quando haec legimus? Non perdit nos Deus, pro quibus misit Filium suum tentari, crucifigi, muri, resurgere. Non nos despicit Deus, propter quos et Filio suo non pepercit: sed pro nobis tradidit illum (Rom. 8.). Sic ergo factus est spes nostra. In illo vides laborem tuum et merccdem tuam. Laborem in passione, mercedem in resurrectione. Habemus duas vitas, unam in qua sumus, alteram quam speramus. In qua sumus, nobis nota est.","english":"This man, therefore, is anxious, crying out from the ends of the earth, but he is not abandoned; because it is added: You have exalted me upon a rock. Now the rock was Christ. This same Truth says: Upon this rock I will build my Church. He is exalted upon the rock who is founded in the faith of our Lord Jesus Christ. And well does it say, You have exalted me: because the just man who lives by faith transcends all temporal things, and his conversation is in heaven. And because he who gives faith advances his own to action and hope, and confirms them in that very thing, lest anyone, when tempted, fail, it is rightly added: You have led me from virtue to virtue, from good to better:\n\nBecause you have become my hope, a tower of strength against the face of the enemy. He—if he had not become our hope, he would not lead us. He leads as a guide, and leads into himself as the way, and leads through to himself as the homeland. Whence is our hope? Because he suffered, because he rose again. For what do we say when we read these things? God does not lose those for whom he sent his Son to be tempted, crucified, to die, to rise again. God does not despise us, for whose sake he did not spare even his own Son, but delivered him up for us. So then he has become our hope. In him you see your labor and your reward: labor in the passion, reward in the resurrection. We have two lives: one in which we are, the other which we hope for. The one in which we are is known to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":756,"ref":"p756","source":"Quam speramus, ignota nobis est. Tolera in qua es, et habebis quam nondum habes. Quomodo toleras? Non vincaris a tentatore a laboribus (??)llis, Tentationibus suis, morte sua demonstravit tibi vitam in qua es: resurrectione sua demonstravit vitam in qua eris. Ideo factus est dux tuus. Ipse creator tuus passus est, ne tu timeas pati. Mortuus est, ne tu timeas mori. Desurrexit in tua carne, ut et (??)u speres resurgere. Spe enim salvi facti sumus (Rom. 8.). Ipse etiam qui est spes nostra, factus est nobis turris fortitudinis a facie, idest, a praesentia inimici. Talis munitio est nobis Deus, in qua et ab inimico securi (??)sse possimus, et in ipsum jaculari inimicum. Ante te (Ex Aug.) est Christus. Recordare Christum, et intra in turrim. Quicquid pateris, cogita quia ille prior passus est: et cogita qno fine passus est, scilicet ut moreretur et resurgeret. Talem finem spera, qualis In i(??)lo precessit: et intrasti in turrim, non consentiendo inimico. Si enim consenseris inimico, ad te pervenit oppugnantis jaculum. Tu potius in illum jaculare tela, quibus feriatur et vincatur. Quae sunt ista tela? Verba Dei, fides tua, spes tua, opera bona. Nunc dico sic, es(??)o in ista turri ut vaces ibi, et sufficiat tibi, quia hostis tela ad te non perveniunt. Age ibi aliquid, non cessent manus. Opera tua bona, gladii sunt interficientes inimicum.","english":"What we hope for is unknown to us. Endure where you are, and you will possess what you do not yet possess. How do you endure? Do not be conquered by the tempter through those trials—by his temptations, by his death he has shown you the life in which you are; by his resurrection he has shown you the life in which you will be. Therefore he became your leader. Your own Creator suffered, so that you need not fear to suffer. He died, so that you need not fear to die. He rose again in your flesh, so that you too may hope to rise again. For in hope we have been saved (Rom 8). He himself who is our hope has also become for us a tower of strength from the face—that is, from the presence—of the enemy. Such a fortification is God for us, in which we can both be safe from the enemy and shoot arrows at the enemy himself. Christ is before you. Remember Christ, and enter into the tower. Whatever you suffer, consider that he suffered first; and consider with what end he suffered—namely, that he might die and rise again. Hope for such an end as preceded in him; and you have entered into the tower by not consenting to the enemy. For if you have consented to the enemy, the attacker's dart has reached you. Rather, shoot your weapons at him, by which he may be struck and conquered. What are these weapons? The words of God, your faith, your hope, good works. Now I say this: be in that tower so as to be at leisure there, and let it be enough for you that the enemy's darts do not reach you. Do something there; let your hands not be idle. Your good works are swords that kill the enemy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":757,"ref":"p757","source":"Tali ergo munitione confortatus, perseverare se promittit, cum subjungit:\n\nInhabitabo in tabernaculo tuo in soecula. Quia (??)c erit Ecclesia usque in finem saeculi Deo militatura, in concordia permanebo, in unitate fidei pugnabo usque in finem. Non enim qui ceperit, sed qui perseveraverit usque in finem, hic salvus erit (Matth. 24.). Sed unde perseverabis? Quae sunt vires tuae inter tot scandala, inter tantas pugnas? Sequitur et dicit: Protegar in velamento alarum tuarum, idest, in protectione virtutum. Unde beatae Virgini ab Angelo dicitur: Spiritus sanctus supervenict in te, et virtus Altissimi obumbrabit tibi (Luc. 1.). Ecce quare securi sumus inter tantas tentatiines, donec veniat finis saeculi, et suscipiant nos saecula aeterna; quia protegimur in velamento alarum ipsius. Magnus est (Ex (??)od.) aestus viliorum, sed magna est umbra sub alis Dei. Et ideo certus sum de protectione,","english":"Strengthened, then, by such a fortification, he promises that he will persevere, when he adds:\n\nI will dwell in your tabernacle forever. Because the Church will be such as to serve God until the end of the world, I will remain in concord, I will fight in the unity of faith until the end. For it is not the one who has begun, but the one who perseveres to the end, who will be saved (Matt. 24). But from what source will you persevere? What are your strengths amid so many scandals, amid so many battles? There follows, and he says: I will be protected in the covering of your wings, that is, in the protection of the virtues. Whence it is said to the blessed Virgin by the angel: The Holy Spirit will come upon you, and the power of the Most High will overshadow you (Luke 1). Behold why we are secure amid so many temptations, until the end of the world comes and the eternal ages receive us: because we are protected in the covering of his wings. Great is the heat of vices, but great is the shadow under the wings of God. And therefore I am certain concerning the protection,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":758,"ref":"p758","source":"Quoniam tu. Dens, exaudisti orationem meam, de percipiendis bonis. Dedisti hoereditatem timentibus nomen tuum. Benefic(??)a autem collata, argumentum sunt luturorum. Admonemur hic non cessare orando, quandiu tempus est tentationum. Ora(??)e (inquit Dominus) ut non intretis in tentationem. Oratio (??)icquens diaboli jacula submovet. Haec prima est virtus adversas tentationum incursus. Nihil utilius potest facere servus Dei in hoc secu(??), quam orare Deum. Oratio serenat cor, abstrahit a terrenis, mundat a vitiis, sublevat ad caelestia, reddit capacius et dignius ad accipienda bona spiritualia. Perseveremus ergo in oratione et timore nominis Dei, quatenus caelestem promereri possimus hereditatem. Deinde exponit, quam haereditaiem daturus est Deus, dicens:\n\nDies super dies regis adjicies: annos ejus usque in diem generationis et generationis. Tu adjicies (Ex Augustino) dies aeternos super temporales regis nostri Christi, ut non solum diebus istis transe(??)tibus regnet Christus in Ecclesia sua, sed regnent cum illo sancti in diebus illis, qui non habent finem. AEternitas Dei, et dies et anni nominatur (Dan. 7.): improprie tamen. Unde in alio psalmo dicitur: Et anni tui non deficient (Psal. 101.). Quomodo anni, sic dies, sic unus dies. Quicqnid vis dicas, de aeternitate minus dicis. Sed ideo aliqua necesse est dic(??)s, ut sit unde cogites, quod non potest dici.","english":"For you, O God, have heard my prayer, concerning the good things to be received. You have given an inheritance to those who fear your name. But benefits conferred are a proof of things to come. Here we are admonished not to cease praying, as long as it is the time of temptations. Pray (says the Lord) that you do not enter into temptation. Prayer, following [this], removes the darts of the devil. This is the first virtue against the assaults of temptations. Nothing more useful can a servant of God do in this world than to pray to God. Prayer calms the heart, draws it away from earthly things, cleanses it from vices, raises it up to heavenly things, makes it more capable and more worthy to receive spiritual goods. Let us therefore persevere in prayer and in the fear of the name of God, so that we may be able to merit the heavenly inheritance. Then he explains what inheritance God will give, saying:\n\nYou will add days upon the days of the king: his years even to the day of generation and generation. You will add (according to Augustine) eternal days upon the temporal days of our king Christ, so that Christ may reign not only in these passing days in his Church, but the saints may reign with him in those days which have no end. The eternity of God is called both days and years (Dan. 7), yet improperly. Hence in another psalm it is said: And your years shall not fail (Ps. 101). As years, so days, so one day. Whatever you wish to say, you say less than eternity. But for this reason it is necessary to say something, so that there may be that from which you may think what cannot be said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":759,"ref":"p759","source":"Et quia posset adjicere duos, vel tres dies, velannos: adjicies, inquit, usque in diem generationis praesentis, et generationis future, vel generationis carneae, e(??) spiritualis: temporalis, et aeternae. Et ipse rex, cum generatione sua, Permanet in oeternum in conspectu Dei. Haec est autem merces sanctorum gloria visionis Dei. Hinc Apostolus ait: Similes ei erimus, quoniam videbimus eum sicuti est (1 Joan. 3.). Et quia tanta est Dei remuneratio, et tanta est beatitudo: Misericordiam et veritatem ejus quis requiret? Misericordia dicitur, quia non merita nostra attendit Deus, sed bonitatem suam: ut peccata nostra nobis dimitteret, et vitam aeternam promitteret. Veritas autem, quia non fallit reddere, quod promisit. Agnoscamus hic eam et nos, et faciamus ut quomodo nobis exhibuit misericordiam, dimittendo peccata: veritatem, dando promissa: sic et n(??)s faciamus hic misericordiam circa egentes, circa infirmos, circa, etiam inimicos nostros: veritatem vero non peccando, nec adjiciendo peccatum super peccatum. Ideo autem sub interrogatione, quasi invitando dicit. Quis requiret? Quia quamvis hoc ineffabile bonum sit, pauci sunt tamen, qui requirant, a(??)t requirentes perseverent. Tanta est humana miseria, in tantum abundavit iniquitas, ut in inquirenda vanitate et mendacio sini multi, in requirenda veritate sint pauci.","english":"And because he could have added two or three days or years, he says: You shall add until the day of the present generation and of the generation to come, or of the carnal generation and the spiritual, the temporal and the eternal. And the king himself, with his generation, endures forever in the sight of God. But this is the reward of the saints: the glory of the vision of God. Hence the Apostle says: We shall be like him, for we shall see him as he is (1 John 3). And because God's recompense is so great and the blessedness so great: who will seek out his mercy and truth? It is called mercy because God does not look to our merits but to his own goodness, so as to forgive us our sins and promise eternal life. But it is truth because he does not fail to render what he promised. Let us recognize this here in ourselves, and let us act so that, just as he has shown us mercy by forgiving sins and truth by giving what he promised, so we too should practice mercy here toward the needy, toward the sick, and even toward our enemies; and truth by not sinning, and not adding sin upon sin. Therefore he speaks by way of a question, as though inviting us: Who will seek? Because although this good is ineffable, few there are who seek it, or who persevere in seeking it. So great is human misery, and iniquity has so abounded, that many are found seeking vanity and falsehood, but few in seeking the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":760,"ref":"p760","source":"Nos autem de paucis his esse studeamus, ut cum elect(??)s dicere possimus, quod subditur:\n\nSic psalmum dicam nomini tuo in seculam seculi: ut reddam vo(??)a mea de die in diem. S(??)b hac spe positus, quia spero te daturum mihi haereditatem in futuro, et mansurum in aeternum in conspectu tuo. Sic psalmum dicam nomini tuo, id est, sic bene ope– rabor ad honorem nominis tui, tenden(??) in seculum subsecutivum hujus seculi, ut reddam vota mea, id est, me(??)psum), quem devovi, de die in diem, id est, continue: vel de die in(??)diem, id est, de virtute in virt(??)tem. Vel sic psalmum dicam, ut vota reddam, id est. sic psallam voce, ut vox oris, cum animi concordet devotione. Psallentium enim Deo vox concoedar(??) debet cum corde, ut impleatur illud Apostoli: Psallam et mente (2. Cor. 14.). Non enim placet Deo laus illorum, de quibus dicitur: Hic populus labiis me honorat, cor autem eorum longe est a me (Isai. 2(??). Matth. 15.). Tunc est autem Deo acceptabilis nostra psalmodia, quando sic ore psallimus, ut corde accendamur: qu(??)do in laude Dei simulconveniu(??)tlingua, vita et conscientia. Talem laudem, talia vota studeamus Domino Deo solvere in seculum seculi, de dic in diem.","english":"But let us strive to be among these few, so that with the elect we may say what follows:\n\nSo I will sing a psalm to your name forever and ever, that I may render my vows from day to day. Placed in this hope, because I hope that you will give me an inheritance in the future and that it will endure forever in your sight. So I will sing a psalm to your name, that is, so I will work well for the honor of your name, pressing on into the age that follows this age, that I may render my vows, that is, myself, whom I have devoted, from day to day, that is, continually; or from day to day, that is, from virtue to virtue. Or, so I will sing a psalm, that I may render my vows, that is, so I will sing praise with my voice, that the voice of the mouth may agree with the devotion of the mind. For the voice of those who sing praise to God ought to be in harmony with the heart, so that that saying of the Apostle may be fulfilled: I will sing praise with the spirit and with the mind (2 Cor 14). For the praise of those is not pleasing to God of whom it is said: This people honors me with their lips, but their heart is far from me (Isa 29; Matt 15). But our psalmody is then acceptable to God, when we so sing praise with the mouth that we are set aflame in the heart; when in the praise of God tongue, life, and conscience come together. Such praise, such vows let us strive to pay to the Lord God forever and ever, from day to day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":761,"ref":"p761","source":"TITULUS PSALMI LXI.\n\nIn finem, pro Idithum (1. Par. 25.), psalmus David. Psalmus convenit David, et caeteris justis, habitus pro Idithum, id est pro trans lientibus: d(??)ri(??)ens in tinem, id est, in Christum. Materia sunt transilientes, tales quia nulla tribulatione, ve(??)persuasione possunt impediri, qui(??) terrenis dimissis ad sola coelestia tendant. In prima parte ostendit se non posse impediri, quia saltum suum pe(??)ficiat: increpando malos, qui volunt eum impedire, sive persuasionibus, sive tribulationibus. In secunda (quae incipit: Verumtamen Deo admonet seipsum, et alios, ut Deo subjecti sint. In tertia (quae incipit: Verumtamen vani) increpat malos de nequitia sua, et dicit non esse confidendum (??) terrenis. Intentio est nos admonere, ut nulla tribulatione impediaronr, quin a terrenis ad coelestia transeamus. Unde nunc voce cujuslibet perfecti contra invidos dicitor:","english":"TITLE OF THE SIXTY-FIRST PSALM.\n\nUnto the end, for Idithun (1 Chronicles 25), a psalm of David. The psalm belongs to David and to the other righteous, composed for Idithun, that is, for those who leap across; running unto the end, that is, unto Christ. The subject matter is those who leap across—such people, because they cannot be hindered by any tribulation or persuasion, who, having let go of earthly things, press toward heavenly things alone. In the first part he shows that he cannot be hindered, because he completes his leap, rebuking the wicked who wish to hinder him, whether by persuasions or by tribulations. In the second part (which begins: But to God) he admonishes himself and others to be subject to God. In the third part (which begins: But the vain) he rebukes the wicked for their wickedness, and says that one must not trust in earthly things. The intention is to admonish us that we not be hindered by any tribulation from passing from earthly things to heavenly things. Hence now, in the voice of any perfect person, it is said against the envious:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":762,"ref":"p762","source":"PSALMUS LXI.\n\nNonne Deo subjecta erit anima mea? Noverat enim (Ex Augustino), quoniam qui se exaltat humiliabitur: et trepidus, ne transiliendo superbiret, non elatus ex his, quae infra essent: sed humilis ex Deo, qui supra esset, tanquam minantibus ei ruinam invidis, qui eum transiliisse doluerant, respondit: Nonne Deo er(??)t anima subjecta, id est, obediens et mandata ejus observans? Anima, dico, mea, id est, meae potestatis: quia licet corpus vestrae potestatis sit, tamen anima nunquam nisi mea erit. Quantumcunque accedam, quantumcunque ascendam, quantumcunque transiliam, sub Deo ero, non contra Deum. Securus ero transcendendo caetera, quando ille me sub se tenet, qui est super omnia. Et justum est, ut ei subjiciar, Ab ipso enim, id est, a Deo Patre est salutare meum, id est, mea salvatio. Et hoc probatur:\n\nNam et ipse Deus meus, qui me creavit, et salutaris meus, qui me saltavit. Susceptor meus, qui me de morte ad vitam, de poena ad gloriam suscepit. Ideoque, Non movebor amplius. Licet aliquando motus fuerim, nunc susceptus, et san(??)tus sum ab auctore et Redemtore meo. Jam ulterius non movebor, Et notandum. quod inter Salutaris, et Salutare est differentia. Nomine enim salutaris Christus accipitur. Salutare autem, quia per eum salvatio facta intolligitur. Et quando quidem tantum habeo Salvatorem, a quo amplius non movebor: igitur o stulti,","english":"PSALM 61.\n\nWill not my soul be subject to God? For he knew (from Augustine) that whoever exalts himself will be humbled; and, fearful lest by leaping across he become proud, he was not elated by the things beneath him, but humble before God, who is above, and as though to the envious who threatened him with ruin, who grieved that he had leaped across them, he answered: Will not my soul be subject to God, that is, obedient and observing his commandments? My soul, I say, that is, of my own power; for although the body is under your power, yet the soul will never be anything but mine. However much I draw near, however much I ascend, however much I leap across, I shall be under God, not against God. I shall be secure in transcending all other things, when he keeps me beneath himself, who is above all things. And it is just that I be subject to him, for from him, that is, from God the Father, is my salvation, that is, my being saved. And this is proved:\n\nFor he himself is my God, who created me, and my Savior, who saved me. My upholder, who received me from death to life, from punishment to glory. And therefore, I shall not be moved any more. Although at one time I was moved, now I have been received and healed by my author and Redeemer. No further shall I be moved. And it must be noted that there is a difference between Savior and salvation. For by the name Savior, Christ is understood. By salvation, however, it is understood that salvation has been accomplished through him. And since indeed I have such a Savior, by whom I shall no more be moved: therefore, O foolish ones,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":763,"ref":"p763","source":"Quousque irruitis, id est, quandiu irrationabiliter impetum facilis. In hominem? exteriorem. Quia licet corpus pos(??)itis affligere, usque ad animam pertingere non potestis (Matth. 1(??).). Nobis quidem nullum est detrimentum. Sed vos in eo, quod agilis, vestrum cogitate interitum. Quia Interficilis universi vos. Quicunque bonos a suo proposito nitimini removere, sive dissuadendo, sive persequendo, vos ipsos in hoc intus occiditis. Animas vestras damnatis: irruitis autem tanquam parieti inclinato. Id est, sicut inclinatus paries pronus est ad ruinam, sic nos ad cadendum aestimatis faciles, tanquam omni destituamur auxilio. Et macerioe depulsoe? Id est, sicut maceria sine caemento est fragilis, et si depellatur, facile ruit: sic nos putatis sine colliga– tione esse, et pronos ad ruinam: sed non est ita.\n\nVerumtamen non ideo cessant mali, sed Pre(??)ium meum cogitaverunt repellere a me. Id est(??), Deum meum et gloriam, quam spero futuram, me(??)it (??)que laboris auferre mihi. Ideo Cucu(??)ri in siti. Non ut piger et fastidiosus, sed tanquam sitiens, et pro justitia mori desiderans. Ad passionem enim alacer fui. Beati enim, qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur (Matth. 5.). Inter hunc cursum et sitim, Ore suo benedicebant. Ut adulationis me verbis deciperent. Et corde suo maledicebant. Iniquitatem et mortem machinantes.","english":"How long do you rush upon him—that is, how long do you make your assault irrationally? Upon man—the outer man. For though you may afflict the body, you cannot reach the soul. To us, indeed, there is no harm. But as for you, in that which you do, consider your own destruction. For you kill all of yourselves. Whoever strive to turn the good from their purpose, whether by dissuading or by persecuting, you kill yourselves inwardly in this. You condemn your own souls; but you rush upon us like a leaning wall—that is, just as a leaning wall is prone to collapse, so you judge us easy to fall, as though we were destitute of all help. And like a battered fence—that is, just as a fence without mortar is fragile, and if it is struck down, easily falls, so you think we are without binding together and prone to ruin; but it is not so.\n\nNevertheless, the wicked do not cease on this account, but they have thought to repel my prize from me—that is, my God and the glory which I hope for, and to take from me the reward of my labor. Therefore I cried out in thirst—not as one lazy and squeamish, but as one thirsting and desiring to die for righteousness. For I was eager for the passion. For blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Between this course and this thirst, with their mouth they blessed—so as to deceive me with words of flattery. And with their heart they cursed—plotting iniquity and death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":764,"ref":"p764","source":"Hoc faciunt iniqui, et dolosi, quando aperte honos non audent persequi. Ore doloso loquuntur bonum, Sed intus ic corde latet venenum. Sed quamvis hoc faciant, haec cog(??)tent, quamvis impellant, insidientur, perseq(??)antu(??), calumnientur: ego tamen fixus in Deo permanebo. Ideo animam suam inter tot pericula exhortatis subdit:\n\nVeruntamen Deo subjecta es(??)o anima mea. Sicut cepisti, recognosce te ab co accepisse bona, quae habes. Humilia te illi quantum pote. Et re vera ita facies: Quoniam ab ipso patientia mea. Vel quia ipse Christus exemplum factus est patientiae, sicut dicit Apostolus: Christus passus est pro nobis, vobis relinquens exemplum ut sequamini vestigia ejus (1. Petr. 2.). Vel quia ipse fortem et patientem facit in tribu– lationibus. Nemo enim tanta, vel aperta bella, vel occultas insidias (??)nter apertos hostes et falsos fra– tres tolerare posset, nissi omnipotens Deus vires pa– tiendi tribueret. Iterum reddit aliam causaam, quare anima Deo debeat esse subjecta, decens: Quia ipse Deus meus, qui vocat me. Et salvator meus, qui re– demit me. Adjutor meus. Ad bene operandum: et ideo, Non emigrabo. Versum hunc jam superius praemisit. Sed quia ibi in hoc auditores suos monuit nunc eundem ad sui ipsius exhortationem repetiit.","english":"The wicked and deceitful do this when they do not dare to pursue honors openly. With a deceitful mouth they speak good, but within, in the heart, poison lies hidden. But although they do this, although they devise these things, although they drive on, lie in wait, persecute, and slander: I nonetheless, fixed in God, will remain. Therefore amid so many dangers he adds, for the exhortation of his own soul:\n\nNevertheless, O my soul, be subject to God. As you began, acknowledge that you have received from him the good things that you have. Humble yourself before him as much as you can. And in truth you will do so: For my patience is from him. Or because Christ himself was made an example of patience, as the Apostle says: Christ suffered for us, leaving you an example that you should follow his footsteps (1 Peter 2). Or because he himself makes one strong and patient in tribulations. For no one could endure so many wars, whether open or hidden snares, among open enemies and false brothers, unless almighty God granted the strength to endure. Again he gives another reason why the soul ought to be subject to God, saying: For he is my God, who calls me. And my Savior, who redeems me. My helper. For doing good: and therefore, I will not depart. He already set this verse before us above. But because there he admonished his hearers in this matter, now he has repeated the same verse for the exhortation of himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":765,"ref":"p765","source":"Est autem utile consilium, in omnibus Deum nostrum salvatorem atque adjutorem reminici: quatenus ab eo nullis tentationibus valeamus emigrare. Unde ad– huc subdit:\n\nIn Deo salutare meum. Id est, per Deum habeo salvationem. Tota nanque salus justorum ad enim referenda est, qui justificat impium. Et gloria mea: ut (secundum Apostolum) qui gloriatur, in Domino glorictur (1 Cor. 10.). Vel quia per ipsum gloria aeternae vitae tribuitur, interim nunc inter teniationes et scanda(??)a, inter apertas oppugnationes et subdolas locutiones, Deus auxilii mei. Da(??) enim auxilium certantibus. Et spes mea in Deo est. Spes (Ex Λugustino) quandiu nondum est, quod promissum est, et creditur, quod non videtur. Cum autem venerit, erit salvatio et glorificatio. Non tamen dum illa differuntur, deserimur. Deus enim auxilii mei, et spes mea in Deo est. Jam caeteros exemplo suo exhortatur, tanquam currens in siti, desiderans omnes salvos fieri. Justum est enim, ut qui bene vivendo ad Deum currunt, secum ad eum trahere festinent, quos possunt. Ait ergo:","english":"But it is a useful counsel to remember our God and Savior and helper in all things, so that we may be able to depart from him through no temptations. Hence he further adds:\n\nIn God is my salvation. That is, through God I have salvation. For the whole salvation of the just must be referred to him who justifies the ungodly. And my glory: so that (according to the Apostle) whoever glories, may glory in the Lord (1 Cor. 10). Or because through him the glory of eternal life is granted, meanwhile now amid temptations and scandals, amid open attacks and deceitful words, God is my helper. For he gives help to those who strive. And my hope is in God. Hope (from Augustine) lasts as long as that which has been promised is not yet, and what is not seen is believed. But when it has come, there will be salvation and glorification. Yet while those things are deferred, we are not deserted. For God is my helper, and my hope is in God. Now by his example he exhorts the rest, as one running in thirst, desiring all to be saved. For it is just that those who by living well run to God should hasten to draw with them to him as many as they can. He says therefore:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":766,"ref":"p766","source":"Sperate in eo omnis congregatio populi, Omnes qui congregati estis in unitate fidei. Et ut digne in illo possitis sperare, Effundite coram illo corda vestra. Id est, evacuate ab omni sorde, ut sint coram illo, id est, in beneplacito ipsius: quia qui non habet cor vacuum a malo, si speret, non est spes, sed prae– sumtio. Nolite ergo (Ex eod.) corda vestra retinere intra corda vestra, coram illo effundite plangendo, confitendo, deprecando. Quia Deus adjutor noster in oeternum. Non est (alis adjutor Dens, ut homo. Adjuvant enim immines temporaliter. Adjuvat Deus etiam ad aeternitatem praestandam. Deus (inquam) adjutor noster in oeternum.\n\nVeruntamen vani filii hominum. Haec non attendunt, sed sunt vani, id est, dediti vanitatibus. Filios dicit hominum imitator carnaliter viventium. Sunt etiam mendaces filii hominum in stateris, id est. in libra justitiae, in boni malique deliberatione, dum bono malum praeponderant. Dictum est hoc a simili eorum qui in stateris, in quibus videtur esse justitia, emptores decipiunt. Unde et subdit: ut decipiant ipsi de vanitate in idipsum: hoc quod ait, In idipsum, significat, quia e(??)si sunt diversae fraudes, diversi errores, diversa dogmata: omnia tendunt ad unam vanitatem, ad unum regnum desiructionis et perditionis. Ab hujusmodi vanitate ergo nititur eos dehortari, cum subjungit:","english":"Hope in him, all the congregation of the people—all you who are gathered together in the unity of faith. And so that you may be able to hope in him worthily, pour out your hearts before him. That is, empty them of all filth, so that they may be before him, that is, in his good pleasure; for one who does not have a heart clean from evil, if he hopes, his is not hope but presumption. Therefore do not keep your hearts within your hearts; pour them out before him by lamenting, confessing, and entreating. For God is our helper forever. There is no other helper like God, as man is. For men help in temporal matters; God helps even unto the granting of eternity. God, I say, is our helper forever.\n\nBut truly the children of men are vain. These things they do not attend to, but they are vain, that is, devoted to vanities. He calls the children of men those who imitate those who live carnally. The children of men are also liars in the balances, that is, in the scale of justice, in the deliberation of good and evil, when they weigh evil above good. This was said from the likeness of those who deceive buyers with balances, in which justice seems to reside. Hence he also adds: so that they themselves may deceive from vanity into the very same thing. What he says, into the very same thing, signifies that although there are diverse frauds, diverse errors, and diverse doctrines, all tend toward one vanity, toward one kingdom of destruction and perdition. Therefore he strives to dissuade them from vanity of this kind, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":767,"ref":"p767","source":"Nolite Sperare in iniquitate. Et hanc iniquitatem per partes exequitur, cum subinfertur: Et rapinas nolite concupiscere. Dictum esi p(??)up(??)ribus hoc, fortassis aliquid de necessitate rapturis. Audiant et div tes: Divitioe si affluant, si ex(??)m(??)c(??)t, tunquam de fonte currant, Nolite cor apponere. Ne in divitiis (Ex eod.) confidatis. Ne praesumatis: ne speretis. Ne dicatur: Ecce homo, qui non posuit Deu(??) adjutorem suum (Psal. 51): sed speravit in multitudine divitiarum suarum, et praevaluit in vanitate sua. Beatus autem cujus est Dominus Deus spes ejus, et non respexit in vanitates et insanias falsas (Psal. 58.). Ecce ille non habet,, iste habet. Ille non quaerat rape(??), quod non habet. Iste in eo quod hahet, non apponat cor: non ibi figat, sed magis timeat. Prae– cipe ((??)uquit Paulu) divitibus hujus (??)cculi, non superbe Sapere, nec s(??)erare in incerto divi iarum (1. Tim. 6.). Ergo non fraudem. non rapinam concupiscatis Non in his quae habetis, spem ponatis. Et ut magis eos a vanitate dissuadent, proponit duo: quorum alterum deterret, alterum demulcet, dice(??)s:","english":"Do not hope in iniquity. And he sets forth this iniquity part by part, when he adds: And do not desire robberies. This was said perhaps to the poor, who might be about to seize something out of necessity. Let the rich also hear: If riches abound, if they flow forth like a fountain, do not set your heart upon them. Do not put your confidence in riches. Do not presume; do not hope. Let it not be said: Behold the man who did not set God as his helper, but hoped in the multitude of his riches and prevailed in his vanity. But blessed is the man whose Lord God is his hope, and who did not look upon vanities and false insanities. Behold, the one has nothing, the other has much. Let the one not seek by robbery what he does not have. Let the other not set his heart upon what he has; let him not fix it there, but rather fear. Command, says Paul, the rich of this world not to be proud, nor to hope in the uncertainty of riches. Therefore do not desire fraud, do not desire robbery. Do not place your hope in the things you have. And to dissuade them more strongly from vanity, he sets before them two things: one of which deters, the other soothes, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":768,"ref":"p768","source":"Semel locutus est Deus, duo hoec audivi, quia potestas Dei est, [Vers. 13.] et tibi. Domine, misericordia: quia tu reddes unicuique juxta opera sua. Si vocem hominis contemnis, attende quia locutus est ipse Deus: et hoc semel, id est, incommutab liter: vel semel, id est, in unico Verbo suo, Habet enim Deus Pater unum Verbum, unigenitum Deum (Hebr. 1.). In illo sunt omnia: quia per Verbum facta sunt omnia (Joan. 1.). Ibi omnes thesauri sapientiae et scientia? absconditi sunt (Coloss. 2.). Unum Verbum habet: semel locutus est Deus. Duo haec quae vobis dicturus sum, ibi audivi. Non ex me loquor. A(??)divit forte alia multa, sed non opus est dici nobis. Ait enim ipse Dominus: Multa hiabeo vobis dicere, sed non potestis portare modo (Joan. 16.). Transiliendo universam creaturam, pervenit ad Verbum unigen tum Dei, quo revelante, duo haec valde nobis necessaria audivit, quia potestas Dei est. Omnis enim potestas a Deo (Rom. 13.); et tibi Domine misericordia. His duobus continentur prope omnes Scripture. Propter haec duo Patriarchae. Prophetae, Lex, Dominus noster Jesus Christus, Apostoli. Propter haec annuntiatio omnis, et celebratio verbi in Ecclesia. Potestatem ejus timete: Misericordiam ejus amate. Nec sic de misericordia ejus praesumatis, ut potestatem contemnatis. Nec sic potestatem timeatis, ut de misericordia desperetis.","english":"God has spoken once; I have heard these two things, because power belongs to God, and to you, Lord, mercy: for you will render to each one according to his works. If you despise the voice of a man, attend, because God himself has spoken: and this once, that is, immutably; or once, that is, in his only Word. For God the Father has one Word, the only-begotten God (Hebr. 1). In him are all things, because all things were made through the Word (Joan. 1). There all the treasures of wisdom and knowledge are hidden (Coloss. 2). He has one Word: God has spoken once. These two things which I am about to say to you, I heard there. I do not speak from myself. Perhaps he heard many other things, but there is no need for them to be told to us. For the Lord himself says: I have many things to say to you, but you cannot bear them now (Joan. 16). Leaping over all creation, he came to the only-begotten Word of God, by whose revelation he heard these two things, very necessary for us, because power belongs to God. For all power is from God (Rom. 13); and to you, Lord, mercy. Nearly all of Scripture is contained in these two things. For the sake of these two things, the Patriarchs, the Prophets, the Law, our Lord Jesus Christ, the Apostles. For the sake of these, all proclamation and celebration of the word in the Church. Fear his power; love his mercy. And do not so presume upon his mercy as to despise his power. Nor so fear his power as to despair of his mercy.","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":769,"ref":"p769","source":"Ad ejus potestatem pertinet, malos pro pravo opere punire. Ad ejus misericordiam pertinet, justos pro bono opere remunerare. Ideo ait, Quia tu reddes unicuique juxta opera sua: bonis videlicet bona, et malis mala. Ergo antequam hoc fiat, studeamus declinare a malo, et facere bonum. Studeamus transire de hoc mundo ad Deum, de vitio ad virtutem. Hic est fructus hujus psalmi, et intentio transilientis.\n\nTITULUS PSALMI LXII.\n\nIn finem, psalmus esset in deserto Idumoeoe (2. Reg. 2(??).). David historialiter fugiens Saulem, venit in deserto Idumaeae. Intellexitque in hac figura Ecclesiam positiam in deserto hujus vitae: de quo significato cantat in hoc psalmo. Psalmus iste convenit David prophetae, eum omnibus justis, cu(??) ipsa Ecclesia in deserto est Idumaeae, id est, hnjns vitae, ubi nihil est, nisi terrenitas. Materia est Ecclesia posita in deserto hujus vitae. In prima parte ostendit se admonitam per desertum hujus vitae, ad Deum omni desiderio festinare. In parte scrunda (quae incipit, Si memor fui Lui) ostendit se habe(??)e securitate(??) i(??) hoc deserto, per ipsum Deum. Intentio est admonere, ut solum Deum eligant sihi: ve docere, quomodo conversentur ia medio nationis pravae. Vox totius Ecclesiae.","english":"To his power it belongs to punish the wicked for their depraved deeds. To his mercy it belongs to reward the righteous for their good deeds. Therefore he says, Because you will render to each one according to his works: namely good things to the good, and evil things to the evil. So before this comes to pass, let us strive to turn away from evil and to do good. Let us strive to pass from this world to God, from vice to virtue. This is the fruit of this psalm, and the intent of the one who leaps over.\n\nTITLE OF PSALM 62.\n\nUnto the end, a psalm that was in the desert of Idumaea (2 Kings 2(?)). David, fleeing historically from Saul, came into the desert of Idumaea. And he understood in this figure the Church placed in the desert of this life: of which signification he sings in this psalm. This psalm befits David the prophet, and all the righteous, since the Church herself is in the desert of Idumaea, that is, of this life, where there is nothing but earthliness. The subject matter is the Church placed in the desert of this life. In the first part he shows that she, admonished by the desert of this life, hastens to God with every desire. In the second part (which begins, If I have been mindful of you) he shows that she has security in this desert through God himself. The intent is to admonish that they choose God alone for themselves: or to teach how they should conduct themselves in the midst of a depraved nation. The voice of the whole Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":770,"ref":"p770","source":"PSALMUS LXII.\n\nDeus, Deus meus, ad te de luce vigilo. O Deus omnium creatione, Deus meus secundum praecipuam et singularem dilectionem, vigilo, id est, diligenter studens, et curiosus sum ad te promerendum, atque ad voluntates tuas exequendas. Et hoc de l(??)ce, id est, per puritatem bonae conscientiae. De hac vigilatione dictum est in Evangelio: Beatus ille, servus, quem cum venerit Domitius, invenerit vigilantem (Matth. 24.). Puram conscientiam vocat lucem. Sic (??)contra conscientiam malam dicimus tenebras juxta Apostolum, Fuistis ali quando tenebrae: nunc autem lux in Domino (Ephes. 5.). Vel vigilo ad te de luce, id est, ex quo habui cognitionem tui, quae est caussa meae vigiliae. Somnus animae, est oblivisci Deum. Talem excitat Paulus dicens: Surge, qui d(??)rmis, et exsurge a mortuis, et illuminabit te Christus (Ibid.). Christus illuminat animas et facit eas vigilare. Vita ergo nostra et mores nostri debent p(??)r Christum vigi(??)rae ad Deum. Hujus autem vigi(??)ae caussam ostendit, cum subjungit: Sitivit (??) te anima mea, quam multipliciter tibi caro mea. Omnis qui sibi vult aliquid praestari in ardore desiderii, ipsum desiderium silis animae est. Su(??)t autem diversa desidera in cordibus hominum. Alius sitit aurum, alius argentum, alius possessionem, a(??)ms haereditatem, alius hoc, alius illud. Vix invenitur, qui sitiat Deum.","english":"PSALM 62.\n\nO God, my God, I watch for you from the light. O God of all creation, my God according to a preeminent and singular love, I watch—that is, I am diligently devoted and careful to win you and to carry out your wills. And this from the light, that is, through the purity of a good conscience. Of this watching it was said in the Gospel: Blessed is that servant whom his Lord, when he comes, finds watching (Matthew 24). He calls a pure conscience light. Thus, on the contrary, we call a bad conscience darkness, according to the Apostle: You were once darkness, but now you are light in the Lord (Ephesians 5). Or: I watch for you from the light—that is, from the time I had knowledge of you, which is the cause of my watching. The sleep of the soul is to forget God. Paul rouses such a one, saying: Rise, you who sleep, and arise from the dead, and Christ will enlighten you (ibid.). Christ enlightens souls and makes them watch. Therefore our life and our conduct ought, through Christ, to be watchful toward God. But he shows the cause of this watching when he adds: My soul has thirsted for you; in how many ways my flesh has thirsted for you. Everyone who wishes something to be granted him in the ardor of desire—that very desire is the thirst of the soul. But there are diverse desires in the hearts of men. One thirsts for gold, another for silver, another for a possession, another for an inheritance, one for this, another for that. Scarcely is one found who thirsts for God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":771,"ref":"p771","source":"Sed anima, quae sa(??)cta est, omnia, quae mundi hujus sunt, tanquam amara respuit: atque ad iitaui ineffabilem dulcedinem, quae in Deo est, totis desideriis inardescit. Inebriari desiderat ab ubertate domus Dei, ubi est fons vitae, et orgo sapientiae. Et caro mea, inquit, sitivit tibi (Psal. 33.), ut videlicet in ea resurrectione atque immortalitate tibi appareat, quam promisisti. Et hoc quam multipliciter, id est, multo amplioribus causis, quam anima: subja– cet enim amplioribus miseriis. Nam spiritus promptus est, caro autem infirma (Matth. 26.). Et quamvis anima multas tentationes, multas perturbationes sentiat: tamen non ita deficit, ut caro. Modo enim(??) (Ex Augustino) ex corruptione carnis, si non manducemus, deficimus, et esurimus. Si non bibamus, deficimus et sitimus. Si diu manducemus et bibamus, ipsa diuturna refectio defectio est. Si diu dormiamus, deficimus, et ideo vigilamus. Si diu vigilemus, deficimus: et ideo dormimus. Si diu stemus, fatigamur: et ideo sedemus. Si diu sedeamus, et ibi fatigamur: et ideo surgimus. Nul(??)us ergo nostrae carnis status est. Modo de infantia transit ad pueritiam, de pueritia ad adolescentiam, de adolessentia, ad juventutem, de juventute ad s(??)nectutem, de senectute ad senium, de senio ad mortem. Non siat ae(??)as nostra: ubique fatigatio, ubique corruptio.","english":"But the soul that is holy rejects all things that are of this world as bitter, and with all its desires burns for that ineffable sweetness which is in God. It longs to be inebriated from the abundance of the house of God, where is the fountain of life and the origin of wisdom. And my flesh, he says, has thirsted for you (Ps. 33), namely that in that resurrection and immortality it may appear before you, as you have promised. And this in how many ways—that is, for how many more reasons—than the soul: for it is subject to more numerous miseries. For the spirit is willing, but the flesh is weak (Matt. 26). And although the soul feels many temptations and many disturbances, yet it does not fail as the flesh does. For (from Augustine) from the corruption of the flesh, if we do not eat, we fail and are hungry. If we do not drink, we fail and are thirsty. If we eat and drink for a long time, that very long refreshment is a failing. If we sleep for a long time, we fail, and therefore we keep watch. If we keep watch for a long time, we fail, and therefore we sleep. If we stand for a long time, we are fatigued, and therefore we sit. If we sit for a long time, we are fatigued there too, and therefore we rise. There is therefore no fixed state of our flesh. Now it passes from infancy to childhood, from childhood to adolescence, from adolescence to youth, from youth to old age, from old age to senility, from senility to death. Our age does not stand still: everywhere fatigue, everywhere corruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":772,"ref":"p772","source":"Caro itaque, quam multipliciter fatigatur, tam multipliciter sitit a Deo infatigabilem incorruptionem. Ubi sitit?\n\nIn terra deserta, invia et inaquosa. Idest, in hoc seculo, quod est terra deserta, quantum in se est, ab omni bono non habens viam veritatis, nec refrigerium vera: salu is. Misertus est autem Dominus nostri in hoc deserto. Veritas de terra orta est, et terra nostra dedit fructum suum. Factus est via Dominus noster Jesus Christus. Dedit nobis aquam in deserto, praedicatores suos impietis Spiritu Sancto, ut fiat in eis fo(??)s aq(??)ae salientis in vitam aeternam. Haec habemus hic. Sed non sum de deserto. Ideo proprietatem deserti prius commendavit psalmus, ut et tu cum audisses in quo modo esses, si qua(??) habere hic posses consolationes, fructus, vel viae, vel aqua, non tribueres deserto, sed illi qui te visitare dignatus est in deserto. Nisi primo quis sitiat in isto malo in quo est, nunquam pervenit ad bonum, quod Deus esl. Sic in sancto apparui tibi, id est, talem me pa avi, quem tu d(??)beres (??)esp(??)(??)re: per hoc scilicet, quod sunt in sancto desiderio, sive proposito: ut viderem virtutem tuam et gloria (??) tuam. Id est, ut intelligerem Filium tuum (??) quo eat omnipotentiaevirtus (quia per ipsum facta sunt omina [Joan. 1.]) et gloria divinitatis.","english":"Therefore the flesh, in proportion as it is wearied in many ways, so in many ways does it thirst from God for unfailing incorruption. Where does it thirst?\n\nIn a desert land, impassable and waterless. That is, in this world, which is a desert land, having in itself, as far as it is concerned, no way of truth from any good, nor any refreshment of true salvation. But the Lord has taken pity on us in this desert. Truth has sprung up from the earth, and our earth has given its fruit. Our Lord Jesus Christ has become the way. He has given us water in the desert, sending his preachers filled with the Holy Spirit, so that in them there may be a fountain of water springing up unto eternal life. These things we have here. But I am not of the desert. Therefore the psalm first commended the character of the desert, so that you too, when you had heard in what condition you are, if you could have any consolations here, fruits, or a way, or water, might not attribute them to the desert, but to him who deigned to visit you in the desert. Unless a person first thirsts in that evil in which he is, he never arrives at the good, which God is. Thus in the holy place I have appeared before you, that is, I have shown myself such as you ought to desire: namely, through this, that they are in holy desire, or purpose: so that I might see your power and your glory. That is, so that I might understand your Son, in whom is the power of omnipotence (because through him all things were made [John 1]) and the glory of divinity.","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":773,"ref":"p773","source":"Hanc virtutem, et gloriam modo vident per fidem, hi qui habent sanctilicatum cor: postmodum visuri sunt per speciem. Adhuc reddit aliam caussam, quare vigilaverit et sitierit diccus:\n\nQuoniam melior est misericordia tua super vitas. Multae (Ex Augustino) sunt vitae humanae, sed Deus unam vitam promittit. Et non illam dat nobis propter merita nostra, sed propter misericordiam suam. Alius sibi eligit vitam negotiandi, alius fenerandi, alius rusticandi, alios militandi, alius illam, alius illam. Diversae sunt vitae, sed melior est misericordia tua super vi(??)as nostras. Melius est quod das correctis, quam quod diligunt perversi. Unam vitam donas, quae proponatur omnibus nostris, quascumque in mundo eligere potuerimus. Vel aliter: Multae sunt sanctorum vitae in hoc saeculo. Alius Deo servit in conjugio, alius per continentiam, alius per c(??)mmunem vitam, alius per solitariam, alius per ac(??)vam. alius per contemplativam(??) diversi diversu modo, secundum mensuram gratiae quae unicuique data est a Deo (Rom. 12.). Quantumcumque quisque perfecte vivat, quam sancte et pure Deo serviat; tamen ad caeleste regnum non perducitur, nisi divina misericordia cum bonis operibus adjungatur. Dicatur ergo recte: Quoniam melior est misericordia tua super vitas; ideo Labia mea laudabunt te, idest, laudabilem te aliis praedicabo.","english":"This virtue and glory those who have a sanctified heart now see through faith; afterward they will see through sight. He gives yet another reason why he has kept watch and thirsted, saying:\n\nFor your mercy is better than lives. There are many human lives, but God promises one life. And he does not give it to us because of our merits, but because of his mercy. One man chooses for himself a life of trading, another of money-lending, another of farming, another of soldiering, one this life, another that. The lives are diverse, but your mercy is better than our lives. What you give to the corrected is better than what the perverse love. You grant one life, which is set before all our lives, whatever lives we have been able to choose in the world. Or otherwise: there are many lives of the saints in this age. One serves God in marriage, another through continence, another through the common life, another through the solitary life, another through the active life, another through the contemplative life, different people in different ways, according to the measure of grace that has been given to each by God (Rom. 12). However perfectly anyone may live, however holily and purely he may serve God, nevertheless he is not brought to the heavenly kingdom unless divine mercy is joined to his good works. Therefore let it rightly be said: For your mercy is better than lives; therefore my lips will praise you, that is, I will proclaim you as praiseworthy to others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":774,"ref":"p774","source":"De tanta enim pii Domini misericordia ne ingrati simus, laudes et gratias quas possumus referre debemus. Unde adhuc subjungit:\n\n5.·Sic benedicam te in vita mea, et in nomine tuo levabo manus meas. Quid est sic? Ut misericordiae tuae tribuam vitam meam, in qua te laudo, non meritis meis. Vel sic laudabunt te labia mea, ut etiam benedicam te in vita mea, idest, per totam vitam meam. Sic enim digne Deum quisque laudat, quando cum labiis viti concordat. Manus autem levare, est respectu supernae patriae bona opera exercere. In nomine (inquit) tuo, idest, ad honorem et gloriam nomnis tui. Juxta quod alibi dicitur. Non nobis. Domine, non nobis, sed nomini tuo da gloriam (Psal. 113.). Et ut labiis digne laudare, et recte vivendo ac bene operando Deum benedicere valeat; impinguari dono suae gratiae postulat, cum subjungit:\n\nSicut adipe et pinguedine repleatur anima mea: et labiis exultationis laudabit os meum. Adeps proprie vocatur pinguedo illa, quae est interius circa vitalia. Significat caritatem Dei diffusam in cordibus nostris per Spiritum qui datus est nobis (Rom. 5.). Pinguedo quae est in membris exterioribus, designat alacritatem animae ipsius, quae facit corpus alacriter bene operari. Non enim placet Deo macra anima, sicut nec dicebatur placere in sacrificio veteri macra hostia.","english":"For we must not be ungrateful for the great mercy of the loving Lord; we ought to render praises and thanksgivings as we are able. Hence he adds further:\n\n5. So will I bless you in my life, and in your name I will lift up my hands. What is \"so\"? That I attribute my life, in which I praise you, to your mercy, not to my merits. Or \"so\" shall my lips praise you, that I may even bless you in my life, that is, throughout my whole life. For each person worthily praises God when he is in harmony with his lips. But to lift up the hands is, with regard to the heavenly fatherland, to practice good works. \"In your name,\" he says, that is, to the honor and glory of your name. According to what is said elsewhere: Not to us, Lord, not to us, but to your name give glory (Ps. 113). And so that he may be able worthily to praise with his lips and to bless God by living rightly and doing good, he asks to be made fat with the gift of his grace, when he adds:\n\nAs with fat and richness let my soul be filled: and with lips of exultation my mouth shall praise. \"Adeps\" properly denotes that richness which is within, around the vital organs. It signifies the love of God poured out in our hearts through the Spirit who has been given to us (Rom. 5). The richness which is in the outer members designates the eagerness of the soul itself, which makes the body act eagerly in doing good. For a lean soul is not pleasing to God, just as a lean victim was not said to be pleasing in the old sacrifice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":775,"ref":"p775","source":"Ideo autem positum est, scilicet, ut intelligainus hoc significative dictum, videlicet non carnalem pinguedinem postulare, sed spiritualem. Non eam quae in carne est, sed quae in anima. Sicut adipe ergo et pinguedine anima repletur, quando et caritas est in mente, et foris affectus: atque Pilaritas spiritualis apparet in actione. Hilarem enim datorem diligit Deus (2. Cor. (??).). Unde et labiis exultationis laudare se Deum perbibet, quia in Domini servitute, atque in ipsius laude non tristitia, sed gaudium haberi debet. Hinc nos alibi Spiritus sanctus admonet in psalmo: Servite Domino in laetitaa (Psal. 99.) Nec solum laus Dei debet in ore esse, sed etiam in meditatione et opere, unde et subditur:\n\nSi memor fui tui super stratum meum in ntatu– tinis medilabor in te. Stratum suum quictem dicit. Saepe quando quieti sunt homines, per quietem dissolvuntur et obliviscuntur Deum: Haec sancta anima in quiete sua Deum reminiscitur. Unde constat quia et in actionibus suis in Deo meditabitur. Si memor fui fui super stratum meum, idest, quando quietus fui, meditabor in te, idest, in operibus lucis. Digna enim debemus (??)pera(??)i, tamquam in luce: quia non sumus noctis ne tenebrarum, sed Filii Dei ac lucis (1. Thess. 5.). Hinc nos Apostolus admone(??), ut in die honeste ambulemus (Rom. 13.).","english":"Therefore it is set down, namely, so that we may understand this to have been said figuratively—that is, that he is not asking for carnal fat but spiritual. Not that which is in the flesh, but that which is in the soul. So then the soul is filled with fat and richness when both love is in the mind and affection is outwardly shown, and a spiritual cheerfulness appears in action. For God loves a cheerful giver (2 Cor. 9). Hence he declares that God is praised also with lips of exultation, because in the Lord's service and in his praise there ought to be not sadness but joy. For this reason the Holy Spirit admonishes us elsewhere in the psalm: Serve the Lord in gladness (Ps. 100). Nor ought the praise of God be only in the mouth, but also in meditation and in deed; hence it is added:\n\nIf I remembered you upon my bed, in the morning watches I will meditate on you. He calls his bed his rest. Often when men are at rest, through rest they are dissolved and forget God; but this holy soul in its rest remembers God. Hence it is clear that even in its actions it will meditate on God. If I remembered you upon my bed—that is, when I was at rest—I will meditate on you, that is, in the works of light. For we ought to perform works worthy of the light, as being in the light, because we are not of the night nor of darkness, but children of God and of light (1 Thess. 5). Hence the Apostle admonishes us to walk honestly as in the day (Rom. 13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":776,"ref":"p776","source":"Et Dominus in Evangelio; Luceat (inquit) lux vestra coram hominibus, ut videntes opera vestra bona, gloriacent patrem vestium qui in cadis est (Matth. 5.). Commendat autem gratiam Dei, cum subjungit:\n\nQuia fuisti adjutor meus. Etenim nisi Dominus adjuvet bona opeia nostra, impleri a nobis non possunt. Ecce jam ostendit Ecclesia se esse securam in deserto, per adjutorium gratiae Dei. Unde exultans dicit: Et in v tamento alarum tuarum exultabo. Hilaresco tu bonis operibus; quia supra me est velamen alarum tuarum, idest, refrigerium et protectio virtutum. Nec solum exultabo, sed jam affectu et desiderio.\n\nAdhoesit anima mea post te. Non ita ut praecedat, reluti Petrus, cum dixit Domino: Propitius tibi esto ne fiat istud. Propterea repulsus audivit: Vade retro, sathana. Non enim sapis quae Dei sunt, sed quae sunt hominum (Matth. 16.); sed ita adhaesit, ut sit post te, idest, ut te sequatur assidue, et obediat tibi. Et quia sic adhaesit. Me suscepit dextera tua, idest, virtus et gratia tua in magnam dignitatem a dejectione in qua eram propter peccatum, me sustulit: vel suscepit me gratia tua ad dexteram tuam collocandum. Aut putest hoc specialiter accipi de nostro capite, qui post resurrectionem et ascensionem ad dexteram patris collocatus est. In persona cujus adhuc subditur:","english":"And the Lord in the Gospel says: Let your light shine before men, that seeing your good works they may glorify your Father who is in heaven (Matthew 5). Moreover, he commends the grace of God when he adds:\n\nBecause you have been my helper. For unless the Lord helps our good efforts, they cannot be fulfilled by us. Behold, the Church now shows that she is secure in the desert through the help of God's grace. Hence, exulting, she says: And in the shadow of your wings I will exult. I rejoice in your good works, because above me is the covering of your wings—that is, the refreshment and protection of the virtues. And not only will I exult, but already in affection and desire.\n\nMy soul has clung to you. Not so as to go before you, like Peter, when he said to the Lord: Be favorable to yourself; let this not happen. Therefore, being rebuked, he heard: Get behind me, Satan. For you do not savor the things of God, but the things of men (Matthew 16); but she has clung in such a way that she is behind you—that is, that she may follow you continually and obey you. And because she has thus clung, your right hand has received me—that is, your power and grace has raised me from the low estate in which I was because of sin to great dignity; or your grace has received me to be placed at your right hand. Or perhaps this may be understood especially of our head, who after the resurrection and ascension has been placed at the right hand of the Father. In whose person it is further added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":777,"ref":"p777","source":"Ipsi vero in vanum quoesierunt animam meam. Judaei quaesierunt perdere animam Christi (Joan. 11.), sed in vanum: quia non potuerunt implere quod voluerunt. Unde haec poena praedicitur eis ventura, quae subinfertur: Introibunt in inferiora terroe: [vers. 11.] tradentur in manus gladii, partes vulpium erunt. Ducti enim sunt in captivitatem usque ad interiores terras, expugnati sunt ab hostibus, et traditi in potestatem pugnatorum: divisi scilicet per partes a regibus et principibus saecularibus, qui propter calliditatem et astutiam dicti sunt vulpes, Hinc est quod Herodem regem ipse Dominus appellat vulpem. Ite, dicite (inquit) vulpi illi (Matth. 13.). Sed his i(??)a dispersis, de rege nostro quid subjungat, audiamus:\n\nRex vero loerabitur in Deo. Ille qui a sal(??)(??)e rex dicendus esi, qui est rex regum et dominus dominantium, qui nos regit secundum bonus mores et virtutes, cujus regni non erit finis (Apoc. 1. et 19,). Talis rex laetabitur, in ilia vero incmmutabilitate quae est in Deo, scilicet in divinitate paterna. Laudabuntur etiam omnes qui jurant in eo, idest, laudabiles apparebunt per ipsum omnes, qui fidem Dei promittunt, et servant: quia animas suas illi vovent, et reddunt. Magna quidem laus erit sanctis, quando ab ipso Domino aud eut in judicio; Esu(??)ivi, et dedistis mihi manducare. Sitivi, et dedistis mihi bibere, et alia hujusmodi.","english":"But they in vain sought my soul. The Jews sought to destroy the soul of Christ (John 11), but in vain, because they could not accomplish what they willed. Hence the punishment that is foretold as coming upon them is added: They shall go into the lower parts of the earth; they shall be delivered into the hands of the sword; they shall be portions for foxes. For they were led into captivity as far as the inner lands, they were conquered by enemies, and handed over into the power of warriors—that is, divided into portions by secular kings and princes, who because of their cunning and craftiness are called foxes. This is why the Lord himself calls King Herod a fox: Go, he says, and tell that fox (Matthew 13). But with these thus scattered, let us hear what he adds concerning our King:\n\nBut the King shall rejoice in God. He who is to be called king from his salvation is the one who is King of kings and Lord of lords, who rules us according to good morals and virtues, whose kingdom shall have no end (Revelation 1 and 19). Such a King shall rejoice in that unchangeableness which is in God—that is, in the paternal divinity. All who swear in him shall also be praised—that is, all who promise and keep faith in God shall appear praiseworthy through him, because they vow their souls to him and render them. Great indeed will be the praise of the saints when they hear from the Lord himself in judgment: I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink, and other things of this kind.","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":778,"ref":"p778","source":"Et iterum: Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi (Matth. 2(??).). Rege itaque cum militibus suis in magno gaudio c(??)nstituto, pars adversa confundetur, de qua et subditur: Quia obstructum est os loquentium iniqua. Quanta (Ex Augustino) iniqua locuti sunt Judaei! Quanta mala dixerunt Pagani, qui propter idola Christianos sunt persecuti! Cum putant quod possunt finiri Christiani, creverunt, et ipsi finiti sunt. Obstructum est os eorum. Jam non audent loqui adversus Christum. Quod tamen in judicio perfectius adimplebitur, quando regem nostrum regnare videbunt. Et Deum negare non poterunt, quando aspicient sanctos stare i(??) magna constantia adversus eos qui se angustiaverunt: quando eos quos aliquando habuerunt in derisum, computari videbunt inter filios Dei (Sap. 5.). Tunc quippe iniquorum os obstructum erit, quando jam quid dicere valeat, non habebit. Studeamus ergo de luce vigilare ad Deum, atque in hoc arido deserto sitire fontem vitae. Sit in sancto desiderio cor nostrum. Laudent et benedicant Deum labia nostra, vita nostra, opera nostra. Sit pinguedo caritatis in carde, hilaritas in actione. Memores simus Dei vespere et mane. Sit gaud um nostrum in ipso.","english":"And again: Come, you blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world (Matthew 25). So then, with the King reigning together with his soldiers in great joy, the opposing party will be confounded, concerning which it is also added: Because the mouth of those who speak iniquity is stopped. How many iniquities the Jews spoke! How many evils the pagans spoke, who persecuted Christians on account of idols! When they thought that Christians could be destroyed, they increased, and they themselves were destroyed. Their mouth is stopped. Now they do not dare to speak against Christ. Yet this will be more perfectly fulfilled in the judgment, when they see our King reigning. And they will not be able to deny God, when they see the saints standing with great constancy against those who oppressed them; when they see those whom they once held in derision counted among the sons of God (Wisdom 5). For then surely the mouth of the wicked will be stopped, when they will no longer have anything they are able to say. Let us therefore strive to keep watch for God from the light, and in this dry desert to thirst for the fountain of life. Let our heart be in holy desire. Let our lips, our life, our works praise and bless God. Let there be the richness of charity in the heart, cheerfulness in action. Let us be mindful of God evening and morning. Let our joy be in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":779,"ref":"p779","source":"Adhaereat illi anima nostra toto desiderio: caveamus exemplum pravorum, qui pereunt: quatenus cum rege nostro Jesu Christo·in cae lest(??) regno gaude(??)e et (??)egnare possimus, Haec est utilitas psalmi.\n\nTITULUS PSALMI LXIII.\n\nTitulus psalmi sequentis est: In finem, psalmus D(??)– vid. Iste psalmus convenit David, id est, Christo, qui hic loquitur, dirigens in finem. Christus est materia, passus et glorificatus. Breviter enim de passi ne sua (??)a(??)git et glorificatione. In prima parte d(??)scribit malitiam Judae(??) et orat liberari ab eis. Et affirmat quod (??)ur. In secunda (quae incipit, Sagilloe parvulorum) ponit irrisionem stultitiae eorum. Ostendit in hoc psalmo constantiam suam in passione: nos videlicet suo exemplo intendens instruere, qualiter inter inimicos nos debeamus habere, et qualiter orantes debemus in tubulationibus perseverare: hoc videlicet attendentes, quia quanto fuerit asperior et iniquior tribulatio nostra, tanto in futuro majorem habebimus profectum, illi vero majorem defectum. Orat autem hic Christus, (??)e cedat inimicis in passione, quamvis certissime se sciret numquam deficere: sed hoc facit ad instructionem fidelium, ut si ipse qui praescius erat futuri, orare voluit, multo magis qui incerti sunt, sedule dent operam orationi. Sic itaque incipit:","english":"Let our soul cling to him with all desire; let us beware of the example of the wicked, who perish, so that with our King Jesus Christ we may rejoice and reign in the heavenly kingdom. This is the benefit of the psalm.\n\nTITLE OF PSALM LXIII.\n\nThe title of the following psalm is: Unto the end, a psalm of David. This psalm belongs to David, that is, to Christ, who speaks here, directing himself unto the end. Christ is the subject matter, having suffered and been glorified. For briefly he speaks of his passion and glorification. In the first part he describes the malice of the Jews and prays to be delivered from them. And he affirms what follows. In the second part (which begins, The snares of little ones) he sets forth the mockery of their folly. He shows in this psalm his constancy in the passion, intending to instruct us, namely, by his example, how we ought to conduct ourselves among enemies, and how, praying, we ought to persevere in tribulations, attending to this in particular: that the harsher and more unjust our tribulation has been, the greater profit we shall have in the future, while they will have the greater loss. But here Christ prays that he not yield to his enemies in the passion, although he knew most certainly that he would never fail; but he does this for the instruction of the faithful, so that if he, who foreknew the future, wished to pray, much more should those who are uncertain diligently devote themselves to prayer. And so he begins:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":780,"ref":"p780","source":"PSALMUS LXIII.\n\nExaudi, Deus, orationem meam cum deprecor. Nunc te, pater, deprecor. Nunc exaudi orationem meam. Quod autem se exaudiri Christus postulat, hoc non secundum divinitatem, verum secundum humanitatem intelligi debet. Ea enim ex parte qua homo erat infirmus atque mortalis et passibilis erat. Hac igitur(??)ex parte misericordiam petebat, qua misericordia indigebat. Quae autem ista sit oratio in sequentibus declaratur. Ait enim: A timore inimici eripe animam meam. Hoc orat in psalmo servus, quod in Evangelio praecipit Dominus: Nolite (inquit) timere eos qui occidunt corpus, animam autem nun possunt occidere (Matth. 10·). Oretur ergo, ut praestet quod jubet. Nec orat ut non occidatur, sed ut occidentem non timeat, ne forte timendo succumbit. Nec hoc ideo postulat Dominus Christus, ut timore aliquo frangi valeat, sed ut infirmantibus membris orandi formam atque in passione constantiam tribuat. Et quod de exauditione securus sit, ex verbis sequentibus ostendi i. Ait enim:","english":"PSALM 63.\n\nHear, O God, my prayer when I make supplication. Now I beseech you, Father. Now hear my prayer. But that Christ asks to be heard must be understood not according to his divinity but according to his humanity. For in that part in which he was man, he was weak and mortal and capable of suffering. In this part, therefore, he sought mercy, since he needed mercy. But what this prayer is is declared in what follows. For he says: From the fear of the enemy deliver my soul. The servant prays in the psalm what the Lord commands in the Gospel: Do not, he says, fear those who kill the body, but cannot kill the soul (Matthew 10). Let it be prayed, therefore, that he may grant what he commands. Nor does he pray that he not be killed, but that he not fear the killer, lest perhaps by fearing he succumb. Nor does the Lord Christ ask this because he could be broken by any fear, but so that he may give to weak members a form of praying and constancy in suffering. And that he is secure concerning being heard is shown by the following words. For he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":781,"ref":"p781","source":"Protexisti me a conventu malignantium, idest, a collectione male de me cogitantium, et etiam a multitudine operantium iniquitatem, idest, a multis qui illam singularem iniquitatem, videlicet crucifixionem in me operati sunt. Protectus est enim (Ex Augustino), protegente se Deo, protegente carnem suam ipso Filio. Quod enim potuerunt facere inimici? Occiderunt corpus, animam autem occidere non potuerunt. Par(??)m erat Domino martyres suos hortari verbo, nisi firmaret exemplo. Exaudi, inquit, et neccesse est, ut exaudias. Quare?\n\nQuia exacuerunt ut gladium linguas suas, intenderunt arcum rem amaram: ut sagittent in occultis immaculatum. Sicut gladius acuitur, ut magis incidat: ita ipsi a(??)ustissime excogitabant quid in enim pejus dicere potuissent. Ipsum fuit acumen Judaeorum. Hoc pro magno quaesierunt, ut si occiderent, ut interfectores non apparerent. Ideo arcum intenderunt, idest insidias pa(??)averunt. Simul pugnaverunt, et gladio et ar(??)o. Gladio linguae, a(??)u deceptionis. Gladio cominus pugnatur. Qui sagitiam mittit, fallit, ut feriat. Et bene hunc arcum, hanc fraudem dicit rem amaram. Quid enim tam amarum, quam occidero Chrstum? Ad hoc scilicet inlenderunt ut sagittent immaculatum, idest, interficiant innocentem, Et hoc in occultis, idest, latente(??). Ad hoc quaesicrunt quomodo a discipulo traderetur (Matth.","english":"You have protected me from the assembly of the malignant, that is, from the gathering of those who think evil of me, and also from the multitude of those who work iniquity, that is, from the many who wrought that singular iniquity, namely the crucifixion, against me. For he was protected—as Augustine says—by God protecting himself, by the Son himself protecting his own flesh. For what could the enemies do? They killed the body, but they could not kill the soul. It would have been a small thing for the Lord to exhort his martyrs by word, had he not strengthened them by example. Hear, he says—and it is necessary that you hear. Why?\n\nBecause they sharpened their tongues like a sword, they bent the bow, a bitter thing: that they might shoot in secret at the immaculate one. As a sword is sharpened so that it may cut more deeply, so they most keenly devised what worse thing they might say against him. This was the sharpness of the Jews. This they sought as a great thing, that if they killed him, they might not appear as murderers. Therefore they bent the bow, that is, they prepared ambushes. They fought both with the sword and with the bow—with the sword of the tongue, with the bow of deceit. With the sword one fights hand to hand. He who sends an arrow deceives, so as to strike. And well does he call this bow, this deceit, a bitter thing. For what is so bitter as that I should kill Christ? To this end, surely, they bent it, that they might shoot at the immaculate one, that is, kill the innocent, and this in secret, that is, in hiding. To this end they sought how he might be betrayed by a disciple (Matthew...).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":782,"ref":"p782","source":"26.), a judice Romano damnaretur, ab ipsis Romanis crucifigeretur (Luc. 22.). Hoc fuit acu(??)en linguae, hoc arcus, hoc sagittae. Sic per sagiltaverunt Christum. Sic gladio propriae linguae occiderunt. Undo et subditur:\n\nSubito sagit(??)abunt eum, et non timebunt: firmaverunt sibi sermonem nequam. Subito dicit, quasi ex improvi(??)o. Tria autem ex hoc versu commendantur ex perversitate Judaeorum. Primo crudelitas operis, ubi ait, Sagittabunt eum. Secundo perversitas mentis, ubi dicit: Et non timuerunt. Tertio pertina(??)ia insanae locutionis, ubi subdit: firmaverunt Sibi sermonem nequam. Quae nobis verba insinuant, quia in omnibus, idest, in verbo, opere, cogitatione corrupti erant. O cor durum et impoenitens! Traditus est ille judici. Trepidat judex, et non trepidant qui judici tradiderunt. ConTremiscit potestas, et non contremiscit immanitas. Vult ille lavare manus, et illi inquinant linguas suas. Sed quare? Firmaverunt sibi sermonem nequam. Crucifige, crucifige (Matth. 27; Luc. 22.). Vere utique nequam: quo nequior nullus esse potent. Hepctitio confirmatio est sermonis maligni. Firmaverunt autem hoc. non Domino, sed sibi, id est, ad damnationem suam. Quomodo enim non sibi, (??)um dicant: Sanguis ejus super nos, et super filios nostros (Matth. 27.)? Et quia qui peccat in absconso, appetit peocare non in publico, recte subditur:","english":"he was condemned by the Roman judge, he was crucified by the Romans themselves. This was the sting of the tongue, this the bow, this the arrows. Thus they shot Christ through with arrows. Thus they killed him with the sword of their own tongue. Hence it is also added:\n\nSuddenly they will shoot him, and they will not fear: they have established for themselves a wicked word. He says \"suddenly,\" as if unexpectedly. Now three things from this verse are commended by the perversity of the Jews. First, the cruelty of the deed, where he says, They will shoot him. Second, the perversity of the mind, where he says: And they did not fear. Third, the stubbornness of insane speech, where he adds: they have established for themselves a wicked word. These words insinuate to us that in all things—that is, in word, deed, and thought—they were corrupt. O hard and impenitent heart! That man was handed over to the judge. The judge trembles, and those who handed him over to the judge do not tremble. The power trembles, and the savagery does not tremble. He wishes to wash his hands, and they defile their tongues. But why? They have established for themselves a wicked word. Crucify, crucify. Truly indeed wicked: than which no more wicked thing could exist. The repetition is a confirmation of the malignant word. But they established this, not for the Lord, but for themselves—that is, for their own damnation. For how is it not for themselves, when they say: His blood be upon us, and upon our children? And because he who sins in secret desires to sin not in public, it is rightly added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":783,"ref":"p783","source":"Narraverunt ut absconderent laqueos, id est, qualiter absconse Christum caperent et occiderent, tradendo eum per discipulum, judicando per principem Romanum, interficiendo per milites ejus (Matth. 26.). Talis fuit absconsio laqueorum, de quibus etiam, Dixerunt? Quis videbit eos? Neque enim hoc ab aliquo deprehendi posse putaverunt, sed non profuit illis. Nam sequitur:\n\nScrutati sunt iniquitates: quibus Christum in sermonibus redarguere possent, sive quia falsos testes super eum constituerunt (Ibid.). Sed defecerunt scrutantes scrutinia, id est, in ea subtili, et frequenti inquisitione nihil potuerunt proficere. Quod parenter ostenditur, cum subinfertur:\n\nAccedet homo ad(??) cor altum: et exaltabitur Deus. Ad cor altum, id est, ad cor secretum, ad cor Divinum, non ostendens quid nosset, non ostendens quid esset. Illi putantes hoc totum esse, quod videbatur, occidunt hominem in corde alto. Exaltabitur Deus, in corde divino. Unde humiliatur, inde amplius exaltatur. Mortuus est enim Chirtus, resurrexit a mortuis, ascendit in caelum, misit praedicatores suos in mundum. Creditus est Deus. Magnificatus est, et exaltatus, non quod quantum ad seipsum possit unquam exaltari: sed quanium ad eum, apud quem major de Deo cogni(??)io habetur. Audi quomodo exaltatus sit Deus, et id qui persequebantur, humiliati;","english":"They told of it in order to hide their snares—that is, how they might secretly seize and kill Christ: by betraying him through a disciple, by judging him through a Roman governor, by putting him to death through his soldiers (Matt. 26). Such was the hiding of the snares, of which it is also said, They said, Who will see them? For they thought this could not be detected by anyone, but it did them no good. For it follows:\n\nThey searched out iniquities: by which they might refute Christ in his words, or because they set up false witnesses against him (Ibid.). But those who searched out their searchings failed—that is, in that subtle and repeated inquiry they could accomplish nothing. This is shown in passing when it is added:\n\nA man will draw near to a deep heart: and God will be exalted. To a deep heart—that is, to a hidden heart, to a divine heart—not showing what he knew, not showing what he was. They, thinking that the whole of him was what was seen, kill the man in the deep heart. God will be exalted, in the divine heart. From the very source where he is humbled, from there he is more greatly exalted. For Christ died, rose from the dead, ascended into heaven, sent his preachers into the world. God was believed in. He was magnified and exalted—not that, as far as he himself is concerned, he could ever be exalted, but as far as concerns him in whom a greater knowledge of God is held. Hear how God was exalted, and those who persecuted him were humbled;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":784,"ref":"p784","source":"Sagittoe parvulorum factoessunt plagoe eorum: [Vers. 9.] infirmatoe sunt contra eos tinguoe eorum. Conturbati sunt omnes, qui videbant eos. [Vers. 10.] Et timuit omnis homo. Illi qui sagittabant, et non timebant, jam sagittis parvulorum feriuntur, conturbatique pertimescunt. Et qui firmaverunt sibi sermonem nequam, jam contra cos linguae eorum infirmatae sunt. Cessaverunt minae, atque blasphemiae. Cognoverunt sunt scrutinia non valere, atque a tanto verborum stre(??)itu siluerunt. Talis est mutatio dexterae excelsi (Psal. 76.). Non enim potentibus armis fortum pugnatorum, sed humilibus sagittis simplicium puerorum, tantos, tam feroces omnipotens Deus prostravit hostes. Infirma enim mundi elegit Deus, ut confundat fortia (1. Cor. 1.). Nam qui sunt isti parvulit, nisi quibus dictum est in Evangelio: Nisi conversi fueritis, et efficiamini sicut parvulus iste, non intrabilis in regnum caelorum (Matth. 18. Marc. 10.)? Conturbati sunt ergo ad poenitent am omnes, id est, ex omni genere homines. Et timuit omnis homo, id est, omnis utens ratione, ad intelligenda, quae facta erant. Timor Domini se subdidit: Annuntiaverunt opera Dei. Videlicet nativitatem, passionem, resurrectionem, humanitatem, et divinitatem, Virtutesque et miranda. Et facta ejus inte(??)lexerunt. Factam videlicet esse nostrum per Deum redemtionem et salutem Et ideo sequitur:","english":"The arrows of little children became their wounds; their tongues were weakened against them. All who saw them were troubled. And every man feared. Those who were shooting arrows and did not fear are now struck by the arrows of little children, and being troubled they are greatly afraid. And those who established for themselves an evil word—now their tongues are weakened against them. Their threats and blasphemies have ceased. They have come to know that their scrutinies avail nothing, and from such a clamor of words they have fallen silent. Such is the change wrought by the right hand of the Most High. For not by the powerful arms of strong warriors, but by the humble arrows of simple children, did almighty God lay low enemies so great and so fierce. For God chose the weak things of the world to confound the strong. For who are these little children, if not those to whom it was said in the Gospel: Unless you are converted and become like this little child, you shall not enter the kingdom of heaven? All were therefore troubled unto repentance—that is, men of every kind. And every man feared—that is, every man who uses reason, to understand the things that had been done. The fear of the Lord submitted itself; they announced the works of God—namely, his birth, passion, resurrection, humanity, and divinity, and his powers and wondrous deeds. And they understood his works—namely, that our redemption and salvation were accomplished by God. And therefore it follows:","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":785,"ref":"p785","source":"Loetabitur justus, non in seipso, non in mundo, sed in Domino, et sperabit in eo, vitam aeternam. Et laudabuntur omnes recti corde. Id est, laudabiles apparebunt omnes, qui recte credunt, et bene vivunt. Illi redi sunt corde, qui propr(??)a voluntate relic(??)a voluntati penitus se subjiciunt divinae. Nos ergo Deum oremus, ut det nobis constantiam, ne conventum malignantium timeamus, non linguarum gladios, non deceptionum arcus. Accedamus ad Deum in corde humili, et ideo alto: ut in ipso ex(??)- tari mercamur. Tim(??)amus cum timore casto, a(??)- tiemus opera ejus, quatenus per eum justificati, in ipso semper laetari valeamus. Haec est psalmi utilitas.\n\nTITULUS PSALMI LXIV.\n\nTitulus sequentis psalmi hic est: In finem psalmus David, Canticum Jeremioe et A ggoei de verbo peregrinatio– nis quando incipiunt proficisci (Jerem. 5. 50. 52; Agg. 1. et 2.). Captivatus est (Ex Augustino) populus Israel: Ex civitate Jerusalem ductus est in servituti Babyloniae. Prophetavit autem sanctus Jeremias post septuaginta annos rediturum populum de captivitate, et instauraturum civitatem ipsam Jerusalem, quam devictam ab hostibus planxerat. Aggaeus vero non prophetavit captivitatem, sed successit Jeremiae, qui mortuus fuit dum essent Judaei in captivitate. Et ipse Aggaeus prophetavit reditum, et fuit in reditu: quia mortuo Nabuchodonosor snrcessit alius rex, qui timens Deum dimisit populum Dei.","english":"The righteous man will rejoice, not in himself, not in the world, but in the Lord, and he will hope in him for eternal life. And all who are upright of heart will be praised. That is, all will appear praiseworthy who believe rightly and live well. Those are upright of heart who, having abandoned their own will, submit themselves wholly to the divine will. Let us therefore pray to God that he give us constancy, that we not fear the assembly of the malignant, nor the swords of tongues, nor the bows of deceits. Let us draw near to God with a humble heart, and therefore a lofty one, so that we may deserve to be gladdened in him. Let us fear with a chaste fear, let us keep his works, so that, being justified through him, we may always be able to rejoice in him. This is the benefit of the psalm.\n\nTITLE OF PSALM 64.\n\nThe title of the following psalm is this: Unto the end, a psalm of David, a canticle of Jeremiah and Haggai concerning the word of the pilgrimage, when they begin to set forth (Jer. 5, 50, 52; Hag. 1 and 2). The people of Israel was taken captive (from Augustine): from the city of Jerusalem they were led into the servitude of Babylon. But the holy Jeremiah prophesied that after seventy years the people would return from captivity and would restore the city of Jerusalem itself, which, having been conquered by enemies, he had lamented. But Haggai did not prophesy the captivity, but succeeded Jeremiah, who died while the Jews were in captivity. And Haggai himself prophesied the return and was present at the return, because when Nebuchadnezzar died another king succeeded, who, fearing God, released the people of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":786,"ref":"p786","source":"Sed quoniam (dicit Apostolus) haec in figura contingebant illis, scripta autem simi propter nos, in quos finis seculornm obvenit (1. Cor. 10.): debemus et nos nosse prius captivitatem nostram, deinde liberationem nostram. Debemus nosse Babyloniam in qua captivi sumus, et Jerusalem ad cujus reditum suspiramus. Duas istas civitates faciunt duo amores. Jerusalem facit amor Dei: Babyloniam facit amor seculi. Interroget ergo unusquisque, quid amet, et inveniet unde sit civis. Si se invenerit civem Babyloniae, extirpet cupiditatem, plantet caritatem. Si se invenerit civem Jerusalem, toleret captivitatem, speret libertatem. Quidam tituli loco Aggoei ponunt Ezechiel, qui fuit in captivitate Babyloniae. Et ubi hic dicitur de verbo peregrinationis, quidam dicunt, Ex populo transmigrationis. Ubi etsi verba discrepant, sententia non discordat. Sed jam expositionem tituli videamus. Psalmus iste convenit David prophetae et a(??)is redeuntibus. Qui psalmus est canticum J(??)remiae et Aggaei. Quia exponit nobis Illud, unde exultaverunt Jeremias et Aggaeus, sive Zacharias, sive Ezechiel, qui fuerunt ex populo transmigrationis. Canti(??)um, dico, habitum de verbo p(??)re– grinationis, id est, de revelatione, quae facta est eis a Deo pro captivorum peregrinatione: quando incipiebant proficisci, id est reverti de Babylonia in Jerusalem.","english":"But since, as the Apostle says, these things happened to them in figure, and were written for our sake, upon whom the ends of the ages have come, we too ought first to know our captivity, and then our liberation. We ought to know the Babylon in which we are captives, and the Jerusalem for whose return we sigh. These two cities are made by two loves. Jerusalem is made by the love of God; Babylon is made by the love of the world. Let each one therefore ask what he loves, and he will find where he is a citizen. If he finds himself a citizen of Babylon, let him root out cupidity and plant charity. If he finds himself a citizen of Jerusalem, let him endure captivity and hope for freedom. Some place Ezekiel in the title, in place of Haggai, who was in the Babylonian captivity. And where it is said here concerning the word of pilgrimage, some say, From the people of transmigration. Although the words differ there, the meaning does not disagree. But now let us see the exposition of the title. This psalm befits David the prophet and the others returning. This psalm is the song of Jeremiah and Haggai. For it sets forth to us that over which Jeremiah and Haggai, or Zechariah, or Ezekiel, who were from the people of transmigration, rejoiced. A song, I say, composed concerning the word of pilgrimage, that is, concerning the revelation which was made to them by God on behalf of the pilgrimage of the captives: when they began to set out, that is, to return from Babylon to Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":787,"ref":"p787","source":"Horum exultatio praefiguravit nostram, quam habemus, cum spiritualiter proficisci de hac peregrinatione incipimus. Et huic Babyloniae non intendentes, Deum amare intendimus. Est enim conc(??)ptio amoris initium proficiscendi. Incipit e(??)ire, (??)ui incipit amare. Exeuntium pedes sunt cordis affectus. Etsi c(??)rpore adhuc permixti sunt cum filiis Babyloniae, desiderio tamen sancto discernuntur. Materia sunt ipsi revertent(??)s, qui hic loquuntur. In prima parte Deum laude dignum praedicant. Orant, ut de captivitate redeant, miseriam suam denuntiant, Deum propitium esse, et beatum, quem elegerit, narrant. Domum et habitationem et bona ipsius commendant, in secunda parte (ubi dicitur: Spes omnium finium terrae) agitur de potentia Salvatoris, de virtute et gratia praedicatorum, de timore et mutatione conversorum, de dono sancti Spiritus, de multiplicatione fidelium, de fructu ipsorum. In tertia (ubi dicitur: Benedices coronae anni) commendatur benedictio et beatitudo, quam sanctis suis, unicuique secundum merita sua, Deus per gratiam suam daturus est in futuro. Pro his omnibus in fine, sicut in capite, hymnum D(??)o canendum denuntiat. Vox Ecclesiae ad Christum:","english":"Their exultation prefigured ours, which we have when we begin to set out spiritually from this pilgrimage. And not fixing our attention on this Babylon, we set our attention on loving God. For the conception of love is the beginning of setting out. He begins to go out who begins to love. The feet of those going out are the affections of the heart. Even if in body they are still mingled with the sons of Babylon, yet in holy desire they are set apart. Those who speak here are themselves the returning material. In the first part they proclaim God worthy of praise. They pray that they may return from captivity, they declare their misery, they tell that God is favorable and that the one whom he has chosen is blessed. They commend his house and dwelling and his goods. In the second part (where it is said: The hope of all the ends of the earth) it treats of the power of the Savior, of the virtue and grace of the preachers, of the fear and change of the converted, of the gift of the Holy Spirit, of the multiplication of the faithful, of their fruit. In the third (where it is said: You will bless the crown of the year) is commended the blessing and blessedness which God through his grace will give to his saints in the future, to each according to his merits. For all these things, at the end, as at the beginning, he declares that a hymn must be sung to God. The voice of the Church to Christ:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":788,"ref":"p788","source":"PSALMUS LXIV.\n\nTe decet hymnus Deus in Sion. O Deus, qui noster Redemtores, Te decet hymnus non in Babylone, non In Confusione peccatorum: sed in Sion, id est, in speculatione virtutum. Non est enim speciosi laus in ore peccatoris (Eccles. 15.), sed recto(??) decet In laudatio (Psal. 32.). Cum ceperit quisque innovari, et mente ad caelestia erigi: tunc primum decet, ut Deum laudet. Et quia sic Deum laudare debemus, ut nos ipsos ei voveamus, incipientes hoc in novitate vitae (Rom. 6.), sed complentes in aeterna pace: recte subditur: tibi reddetur votum in Jerusalem, id est, in vislone pacis. Hic in ista Sion, ubi videmus per speculum et in aenigmate, nondum autem facic ad fa– ciem (1. Cor. 13.), votum Deo incipimus agere: sed illud non possumus ex toto adimplere, quaindi(??) in nobis est, quod Apostolus dicit. Velle adjacet mibi, perficere autem bonum non invenio (Rom. 7.). Bona quippe opera nostra tunc perficientur, quando ita spiritui caro consenserit, ut adversus cum (??)a concupiscere non possit (Galat. 5.). Huc volumus quotirus perfectionem justitiae desideramus. Ideo dictum est: Velle adjacet mihi. Sed quia hoc in ista corruptione nullatenus adimpletur, propterea mox subditur: Perficere autem bonum non invenio. Est enim perfectio boni, ubi nulla est concupiscentia mali. Tunc ergo reddetur in ilia caelesti pa(??)e, quando jam nullum malum erit, sed summum bonum.","english":"PSALM 64.\n\nTo you, O God, a hymn is due in Zion. O God, who are our Redeemer, a hymn is due to you not in Babylon, not in the confusion of sinners, but in Zion, that is, in the contemplation of the virtues. For praise is not becoming in the mouth of a sinner, but it is fitting for the upright to praise. When each person begins to be renewed and to be raised up in mind to heavenly things, then first it is fitting that he praise God. And because we ought so to praise God as to devote ourselves to him, beginning this in the newness of life but completing it in eternal peace, there is rightly added: to you a vow shall be repaid in Jerusalem, that is, in the vision of peace. Here in this Zion, where we see through a mirror and in an enigma, but not yet face to face, we begin to pay our vow to God; but we cannot fulfill it entirely, as long as there is in us what the Apostle says: to will is present with me, but to accomplish the good I do not find. For our good works will then be perfected, when the flesh has so consented to the spirit that it cannot lust against it. This we desire as often as we desire the perfection of righteousness. Therefore it was said: to will is present with me. But because this is in no way fulfilled in this corruption, therefore it is immediately added: but to accomplish the good I do not find. For the perfection of good is where there is no desire of evil. Then, therefore, it shall be repaid in that heavenly peace, when there will no longer be any evil, but the highest good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":789,"ref":"p789","source":"Ibi erimus totum, idest, integri, non solum anima, sed caro ipsa in resurrectione justorum. Vincet pax, et finietur bellum: destruetur mors et vita erit in perpetuum. Tunc nostrum desiderium adimplebitur. Tunc fiet, quod modo prophetatur. Et tibi reddetur votum in Jerusalem. Ad hoc suspirat Ecclesia: unde et suppliciter orat, dicens:\n\nExaudi Deus orationem meam. Ut in illa caelesti Jerusalem votum meum persolvam. Scio enim, quia non solum animae, sed ad te omnis caro veniet. Hic aperte propheta resurrectionem annuntiat. Unde Apostolus: Omnes (inquit) sive boni, sive mali, adstabimus ante tribunal Christi (Rom. 14.). Et alibi: Vivo ego, dicit Dominus, quoniam mihi curvabitur omne genu, et confitebitur omnis lingua (2. Cor. 5; Isai. 45.). Et subdit caussam, quare necesse est, ut exaudiatur, cum ait:\n\nVerba iniquorum, id est, diaboli et Evae qui persuaserunt Adae, proevaluerunt super nos. Quia nos in peccatum demerserunt. Et tamen tu Domine propi– tiaberis impietatibus nostris. Condonando eas. Primum peccatum per verbum factum est: et per verbum mala multa quotidie fiunt. Hinc apostolus, malum linguae describens ait: Lingua inquietum malum, plena veneno mortifero (Jacob. 3.). Et alibi dicitur: In manibus linguae vita et mors (Prov. 29.). Cavendum est igitur malum linguae, ne loquamur, quod noceat, nec a verbis impiorum depravemur. Et si in hoc delinquimus, corrigamur.","english":"There we shall be whole, that is, complete—not only in soul, but in the flesh itself, in the resurrection of the righteous. Peace shall conquer, and war shall be ended; death shall be destroyed, and life shall be forever. Then our desire shall be fulfilled. Then shall come to pass what is now prophesied: And to you a vow shall be paid in Jerusalem. For this the Church sighs; and therefore she prays suppliantly, saying:\n\nHear, O God, my prayer—that in that heavenly Jerusalem I may pay my vow. For I know that not only souls, but all flesh shall come to you. Here the prophet openly announces the resurrection. Hence the Apostle says: All of us, whether good or evil, shall stand before the tribunal of Christ (Rom. 14). And elsewhere: As I live, says the Lord, every knee shall bow to me, and every tongue shall confess (2 Cor. 5; Isa. 45). And he adds the reason why it is necessary that he be heard, when he says:\n\nThe words of the wicked—that is, of the devil and of Eve, who persuaded Adam—have prevailed over us, because they plunged us into sin. And yet you, O Lord, will be propitious to our impieties, by pardoning them. The first sin was committed through a word, and through a word many evils are done daily. Hence the Apostle, describing the evil of the tongue, says: The tongue is an restless evil, full of deadly poison (James 3). And elsewhere it is said: In the hands of the tongue are life and death (Prov. 29). Therefore the evil of the tongue must be guarded against, lest we speak what harms, and lest we be corrupted by the words of the wicked. And if we sin in this, let us be corrected.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":790,"ref":"p790","source":"Advocatum enim habemus apud Patrem Jesum Christum justum. Et ipse est propitiatio pro peccatis nostris (1. Joan. 2.). Cujus propitiatione (??)ominem electum, et salvatum commendat, cum subjungit:\n\nBeatus, quem elegisti, id est, de massa perditorum segregasti, convertendo ad fidem. Et assum– psisti ad dignitatem. Ideo beatus, quia habitabit in atriis tuis, id est, in caelesti Jerusalem, quam dicit atria propter amplitudinem, in se Christus assumsit, quendam beatum, et cum multos assumserit, non de pluribus dicitur, sed de uno. Commendat ergo unitatem, quam assumsit. Nam haereses et schismata reprobavit. Qui autem manent in compage Christi, et membra sum ejus. Facit quodammodo unum virum, de quo dicit Apostolus: De nec occurramus omnes in agnitionem Filii Dei, in virum perfectum, in mensuram aetatis plenitudinis Christi (Ephes. 4.). Et quia iste unus consistit ex pluribus, rursus de singulari numero ad pluralem redit, caussainque aliam beatitu(??)in(??)s os(??)endit, dicens: Replebimur in bonis domus tuoe. Quae sunt bona domus Dei? Mira et ineffabilia. Na(??); quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, praeparavit Deus diligentibus se (Isai. 64; 1. Cor. 2.). Oportet igitur ea nunc esurire, et sitire, ut tantis postmodum bonis repleri mereamur. Ecce magna sunt bona domus Dei, et beatum est bonis illius adimpleri. Jam audiamus, quae sit haec dumus.","english":"For we have an advocate with the Father, Jesus Christ the righteous, and he himself is the propitiation for our sins (1 John 2). By his propitiation he commends the chosen and saved man, when he adds:\n\nBlessed is the one whom you have chosen, that is, whom you have separated from the mass of the lost by converting him to the faith, and you have taken him up to dignity. Therefore he is blessed, because he will dwell in your courts, that is, in the heavenly Jerusalem, which he calls courts because of its vastness. Christ took up into himself a certain blessed man, and although he has taken up many, it is not said of many but of one. He commends, therefore, the unity that he took up. For he has rejected heresies and schisms. But those who remain in the joining of Christ are also his members. He makes them, in a certain way, one man, of whom the Apostle says: Until we all attain to the knowledge of the Son of God, to a perfect man, to the measure of the age of the fullness of Christ (Eph 4). And because this one man consists of many, he again returns from the singular number to the plural, and shows another reason for blessedness, saying: We shall be filled with the good things of your house. What are the good things of the house of God? Marvelous and ineffable ones. For 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; 1 Cor 2). It is fitting, then, that we now hunger and thirst for these things, so that afterward we may deserve to be filled with such great good things. Behold, great are the good things of the house of God, and blessed is the one who is filled with his good things. Now let us hear what this house is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":791,"ref":"p791","source":"Sauctum est, inquit, templum tuum, mirabile in oequitate. Sancta electorum Ecclesia domus dicitur, quia a Deo inhabitatur. Templum, quia sanctificatur per Deum. Hinc Apostolus ait: Templum Dei sanctum est, quod estis vos (1. Cor. 3. et 6). Hoc sanctum Dei templum dicitur mirabile, non in columnis, non in marumnibus, non in tectis deauratis, sed in aequitate. Quae est aquitas? Quod tibi non vis fieri, a(??)i ne fecer(??)s. Et quae vultis, ut faciant vobis homines, et vos facite illis (Luc. 6.). In his duobus praeceptis est aequitas atque justitia. Quando haec observant justi viri, qui sunt domus et templum Dei, mirabiles apparent in aquitare, in justitia, in sanctitate, in moribus, in actionibus, in virtutibus. Ad hanc ergo impetrandam aequitatem humiliter exorat dicens;: Exaudi nos Deus salutaris noster. Cum dixit Deus, continuo adjunxit. Salutaris, ut quem Deum diceret, apertius declararet. Salutaris enim prop(??)ie dicitur Jesus Christus, per cujus incarnationem salvati sumus Ipse mediator Dei et hominum interpellat pro nobis (1. Tim. 2.), homo, et exaudit nos, ut Deus. In Deo est salus nostra et spes nostra. Non unius anguli non solum Judaeae, non Orientis tantummodo, aut Occidentis: sed Spes omnium finium terroe. In illo enim sperant etiam illi, qui in ultimis terrae partibus babitant.","english":"Your temple, he says, is holy, marvelous in equity. The holy Church of the elect is called a house, because it is inhabited by God; a temple, because it is sanctified by God. Hence the Apostle says: The temple of God is holy, which you are (1 Cor 3 and 6). This holy temple of God is called marvelous, not in columns, not in marbles, not in gilded roofs, but in equity. What is equity? What you do not wish to be done to you, do not do to another. And whatever you wish men to do to you, do you also to them (Luke 6). In these two precepts is equity and justice. When just men observe these things—men who are the house and temple of God—they appear marvelous in equity, in justice, in holiness, in conduct, in actions, in virtues. To obtain this equity, then, he humbly prays, saying: Hear us, O God our savior. When he said God, he immediately added Savior, so that he might more plainly declare him whom he called God. For properly Jesus Christ is called Savior, through whose incarnation we have been saved. He himself, the mediator of God and men, intercedes for us (1 Tim 2), as man, and hears us, as God. In God is our salvation and our hope. Not of one corner only of Judea, not of the East alone or of the West, but the hope of all the ends of the earth. For in him they hope even who dwell in the farthest parts of the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":792,"ref":"p792","source":"Nec tantum hi sperant in (??)o, qui non solida terra sunt, sed et illi, qui in remotissimis insulis consistunt. Hoc est, quod subdit: Et in mari longe. Quomodo autem tam longe sit factus, spes ostenditur, cum subinferitur:\n\nProeparans montes in virtute tua. Montes dicit Apostolus et praedicatores altitudine vitae terrena omnia transcendentes. Quos Deus omnipotens praeparavit, et praeparat vocando, justificando, gratia, doctrina et moribus informando. Et bene potes eos praeparare, quia tu es accinctus putentia. Dominus ac Rede utor noster secundum humanitatem Ac– cinctus potentia dictus est. Unde illi Psalmista alibi ait: Accingere gladio tuo stiper femur tuum, potentissime (Psal. 44.). Et iterum: Indutus est Dominus fortitudinem et procinxit se (Psal. 92.), In eo autem quod Verbum est apud Patrem, neque induitur fortitudine, neque accingitur potentia. Imo ipse est fortitudo et virtus et sapientia (1. Cor. 1.). Incarnatus ergo Dominus quia, divinitate sua undique circumdatur, undique munitur, non immerito accinctus potentia perbibetur. Accinctus autem, tanquam paratus ad pugnam contra diabolum et mundum. Unde protinus addit:","english":"Nor do those alone hope in him who are not solid earth, but also those who dwell in the most remote islands. This is what he adds: And in the sea afar. But how he has been made so far off, the hope is shown when it is added:\n\nPreparing the mountains in your strength. The Apostle calls mountains also the preachers, who by the height of their life transcend all earthly things. These Almighty God has prepared, and prepares, by calling, justifying, forming them by grace, teaching, and conduct. And well you can prepare them, because you are girded with power. The Lord and our Redeemer according to his humanity is said to be girded with power. Hence the Psalmist says elsewhere to him: Gird your sword upon your thigh, most mighty (Ps. 44). And again: The Lord is clothed with strength and has girded himself (Ps. 92). But in that he is the Word with the Father, he is neither clothed with strength nor girded with power. Rather, he himself is strength and power and wisdom (1 Cor. 1). The incarnate Lord, therefore, because he is surrounded on all sides by his divinity and fortified on all sides, is not undeservedly said to be girded with power. Girded, moreover, as one ready for battle against the devil and the world. Hence he immediately adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":793,"ref":"p793","source":"Qui conturbas profundum maris, sonum fluctuum ejus. Fundus maris (Ex Augustino), est cor impiorum. Sicut enim a fundo ve(??)ementius omnia moventur, et fundus continet omina: sic quidquid processit per linguam, per manus ad persecutionem Ecclesiae de profundo processit. Si enim non esset radix iniquitatis in corde, non illa omnia procederem adversus Christum. Fundum conturbavit, forte ut fundum exhauriret: nam in malis quibusdam exhausit mare a fundo, et posuit mare in desertum. Dicit illud alius psalmus: Qui convertit mare in aridam (Psal. 63.). Omnes impii ut pagani qui credideiuut, mare erant: terra facti suut: a salsis fructibus primo steriles, postea justitiae fructu faecundi. Conturbat sonum fluctuum, quando minas dissipat superborum. Vel sonum fluctuum couturbat, quando tumultus cogitationum in cordibus impiorum Deus excitat. Ascendunt in corde cogitationes, quando suas ad memoriam reducum pravitates. Conturbatur mare, quia contremiscit amaritudo poenitentiae: et quod in (??)o est, ad summum reducitur, quando malum quod in corde jacebat, ore confessionis aperitur. Quis hoc agit in corde peccatoris, nisi p(??)a potentia Redemtoris. De qua adhuc subditur:","english":"You who stir up the deep of the sea, the sound of its waves. The bottom of the sea, according to Augustine, is the heart of the wicked. For just as from the bottom all things are more violently stirred, and the bottom contains all things, so whatever has proceeded through the tongue, through the hands to the persecution of the Church, has proceeded from the bottom. For if the root of iniquity were not in the heart, all those things would not proceed against Christ. He stirred up the bottom, perhaps in order to drain the bottom dry; for in certain evils he drained the sea from its bottom and turned the sea into a desert. Another psalm says this: Who turns the sea into dry land. All the wicked, like the pagans who have believed, were the sea; they have been made earth: at first barren of salty fruits, afterward fruitful with the fruit of righteousness. He stirs up the sound of the waves when he scatters the threats of the proud. Or he stirs up the sound of the waves when God rouses the tumult of thoughts in the hearts of the wicked. Thoughts rise up in the heart when they recall their own depravities to memory. The sea is stirred up, because the bitterness of penitence trembles; and what is in it is brought to the surface, when the evil that lay hidden in the heart is laid open by the mouth of confession. Who does this in the heart of a sinner, except the mighty power of the Redeemer? Concerning which it is further added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":794,"ref":"p794","source":"Turbabuntur gentes, et timebunt qui habitant ter- (??)inos, a signis tuis. Ideo enim Dominus et Discipuli ejus tanta signa et prodigia faci(??)bant (Marc. 16.), (??) emo viderem gentes quae fidem non habebant, urbarentur pro peccatis, et timerent Deum, et credentes salvi fierent. Et quia in via Dei incipitur a timore (Prov. 1. et 9.), sed in caritate consummator, recte adhuc subjungitor: Exitus matutini et vesperi delectabis Matutinum (Ex August.) significat prosperitatem, vesperum tribulationem: quia mane laetum est, transacta velut iristilia noctis. Tristes autem sunt tenebrae, vespere veniente. Delectat ergo Deus, idest, servos suos delectare facit, exitus matutini et vesperi, idest, ut ex(??)ant de prosperitate et adversitate ejus saeculi. Non extolluntur prosperis, non franguntur adversis. Cuncta forti mente pertranseunt, laeti et alacres ad finem tendunt. Talis erat Paulus, cum diceret; Cupio dissolvi et esse cum Christo (Philip. 1.). Notandus est autem ordo verborum: Prius ponitur perturbatio timoris, deinde delectatio a noris. Timor exclud(??)t vitia: caritas contemnit terrena. Magnifice ergo posuit, Delectabit exitus. Si enim non delectat te, non laboras exire. Delectare in Domino, et fastidio erit tibi mundus. Ad hoc autem quod praemissum est, Praeparans montes in virtute tua, resp(??)cere videtur versus iste, qui subjungitur:","english":"The nations will be troubled, and those who dwell on the earth will fear, at your signs. For this reason the Lord and his disciples were performing such great signs and wonders (Mark 16), so that peoples who did not have faith might be ashamed for their sins, and might fear God, and believing might be saved. And because in the way of God one begins with fear (Prov. 1 and 9), but is perfected in love, it is still rightly added: You will delight the goings forth of the morning and of the evening. Morning (according to Augustine) signifies prosperity, evening tribulation: because the morning is joyful, the gloom of night having passed. But the darkness is sad, when evening comes. Therefore God delights, that is, he makes his servants to be delighted, in the goings forth of morning and evening, that is, that they may go forth from the prosperity and adversity of this world. They are not lifted up by prosperity, not broken by adversity. They pass through all things with a strong mind, joyful and eager they hasten to the end. Such was Paul, when he said: I desire to be dissolved and to be with Christ (Phil. 1). But the order of the words must be noted: first the disturbance of fear is placed, then delight in the good. Fear excludes vices; love despises earthly things. Magnificently, therefore, he set down: You will delight the goings forth. For if it does not delight you, you do not labor to go out. Delight in the Lord, and the world will be a loathing to you. But to what was said before, Preparing the mountains in your strength, this verse which is added seems to look back:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":795,"ref":"p795","source":"Visitasti terram et inebriasti eam: multiplicasti locupletare eam. Misisti nubes tuas, ut pluerent prae– dicationem veritatis. Inebriata est terra, idest, repleta sunt corda terrena caeles(??) imbre sapientiae, ad proferendum multipliciter fructum vitae. Omnipotens Deus terram visitat, quotiens peccatorem per suam gratiam aspirat. Inebriat vero, cum tanto ejus amore repletur, ut vita et moribus ad meliora immutetur. Solet enim per ebrictatem sensus bibentium mutari. Hinc est quod de electis alibi dicitur: Inebriabuntur ab ubertate domus tuae (Psal. 33.): quia tanto omnipotentis Dei amore repleti sunt, ut mente multa sibimetipsis extranei esse videantur. Quaedam enim quasi ebrietas videtur, contemtis divit(??)s paupertatem amare, s(??)psum contemtui habere, tribulationibus gaudere, mortem magis quam vitam di(??)gere, ad ea quae non apparent, t(??)tis desideriis anhelare. Hoc modo inebriata terra non potest sterilis esse. Multipliciter locupletatur a Deo spiritualibus donis: Hinc Paulus ait: Alii datur sermo sapientiae, alii sermo scientiae, alii genera linguarum, alii gratia curationum. Et quibusdam aliis enumeratis: Haec (inquit) omnia operatur unus atque idem spiritus dividens singulis prout vult (1. Cor. 12.). Et quia sic ditat Deus terram suam dicatur lecte: Multiplicasti locupletare eam.","english":"You have visited the earth and inebriated it; you have multiplied to enrich it. You sent your clouds to rain down the preaching of the truth. The earth has been inebriated—that is, earthly hearts have been filled with the heavenly rain of wisdom, so as to bring forth the fruit of life in manifold ways. Almighty God visits the earth whenever he breathes upon a sinner through his grace. He inebriates it, moreover, when it is filled with such great love of him that its life and conduct are changed for the better. For inebriation is accustomed to change the senses of those who drink. Hence it is that concerning the elect it is said elsewhere: They will be inebriated from the abundance of your house (Ps. 33), because they are filled with such great love of almighty God that in their mind they seem to themselves to be strangers to themselves. For a certain kind of inebriation it seems to be: to despise riches, to love poverty, to hold oneself in contempt, to rejoice in tribulations, to love death more than life, to pant with such desires after things that do not appear. In this way the inebriated earth cannot be barren. It is enriched in manifold ways by God with spiritual gifts. Hence Paul says: To one is given the word of wisdom, to another the word of knowledge, to another kinds of tongues, to another the grace of healings. And after enumerating certain others, he says: All these things are worked by one and the same Spirit, distributing to each one as he wills (1 Cor. 12). And because God thus enriches his earth, it is rightly said: You have multiplied to enrich it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":796,"ref":"p796","source":"Hunc autem multiformis gratiae spiritum declarat, cum subjungit: Flumen Dei reple– tum est aquis. Quid per Dei flumen intelligi d(??) be(??), ipse Dominus nobis insinuat, ubi a(??): Qui credit in me, sicut dicit Scriptura, flumina de ventre ejus fluent aquae vivae (Joan. 7.). Hoc (inquit Evangelista) dixit de spiritu quem accepturi erant credentes in eum (Ibid.). Et sicut in imo flumine multae aquae conveniunt: ita in uno spiritu multae gratiarum divisiones consistunt. Ideo dicitur Spiritus sanctus flumen, quia cum impetu venit, atquae a sordibus peccatorum mundat mentem quam infundit. Ideo aqua, quia mentem potat, eamque ab aestu desider(??)orum carnalium refrigerat. Sed quia de potu audivimus, nunc de c(??)bo animae quid subjungat, audiamus: Parasti cibum illorum quoniam ita est proepuratio ejus. Quem ci(??)um? Utique de quo ipse ait: Ego sum panis vivus, qui de caelo descendi. Si quis manducaverit ex hoc pane, vivet in aeternum (Joan. 6.). Quomodo hunc cibum paravit nobis? Quia verbum caro factum est, et habitavit in nobis (Joan. 1.). Bene autem dicitor, Parasti, quia multo studio egit, et multo labore, quatmus electorum mentes de seipso posset reficere. Unde convenienter ait: Quoniam ita, idest, per te est p(??)oeceparatio ejus.","english":"But he declares this Spirit of manifold grace when he adds: The river of God is filled with waters. What should be understood by the river of God, the Lord himself suggests to us, where he says: He who believes in me, as the Scripture says, rivers of living water shall flow from his belly (John 7). This (says the Evangelist) he said of the Spirit whom those who believed in him were to receive (Ibid.). And just as many waters gather in the lowest part of a river, so in one Spirit many divisions of graces consist. Therefore the Holy Spirit is called a river, because he comes with force and cleanses from the filth of sins the mind into which he pours himself. Therefore he is called water, because he gives the mind to drink and refreshes it from the heat of carnal desires. But since we have heard about the drink, let us now hear what he adds about the food of the soul: You have prepared their food, for so is its preparation. What food? Surely the one of which he himself says: I am the living bread, which came down from heaven. If anyone eats of this bread, he will live forever (John 6). How did he prepare this food for us? Because the Word was made flesh, and dwelt among us (John 1). And well is it said, You have prepared, because he acted with much zeal and much labor, so that he might refresh the minds of the elect from himself. Hence he fittingly says: For so, that is, through you, is its preparation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":797,"ref":"p797","source":"Neque enim tantum cibum praepara(??)e potuisset aut Apostol(??)s, aut propheta, a(??)t angelus, nisi solummodo mediator Dei et hominum, homo Christus Jesus (1. Tim. 2.). Est etiam Scriptura sacra cibus nobis paratus a Domino, quo quotidie reficimus, ne deficiamus in hujus peregrinationis deserto. Unde scriptum est: Non in solo pane, vivit homo, sed in omni verbo quod procedit ex ore Dei (Matth. 4.). Ecce paratus est cibus, ecce paratum est flumen: sed haec fragilis homo non valet suscipere, nisi superna bonitas dignetur adjuvare. Ideo exorat dicens:\n\nRivos ejus inebrians, multiplica genimina ejus. Rivos ejus fluminis Apostolos et doctores dicit, per quos Spiritus sanctus ad audien ium corda decurrit. Unde scriptum est: Non enim vos estis qui loquimini, sed Spiritus sanctus qui loquitur in vobis (Matth. 10.). Hunc Spiritum a Patre de cado missum quando Apostoli receperunt, tanta ejus plenitudine imbuti sunt, ut cum linguis variis Dei magnalia loquerentur, a quibusdam ebrii putarentur (Act. 2.). Et re vera erant ebrii, sed spiritualiter, non carnaliter. Sed unde praedicantes Deus inebriat, inde fideles multiplicat. Multiplica (inquit) genimina ejus. Genimina dicuntur hi, qui ex aqua et Spiritu sancto regenerantur. Et non dicit Genimina eorum, sed ejus: quia sicut quidam inebriatus rivus ait: Neque qui plantat est aliquid, neque qui rigat: sed qui incrementum dat Deus (1. Cor.","english":"For neither the apostle, nor the prophet, nor the angel could have prepared such food, except only the mediator of God and men, the man Christ Jesus. There is also sacred Scripture, food prepared for us by the Lord, by which we refresh ourselves daily, lest we fail in the desert of this pilgrimage. Whence it is written: Man does not live by bread alone, but by every word that proceeds from the mouth of God. Behold, the food is prepared; behold, the river is prepared: but fragile man cannot receive these things unless the goodness from on high deigns to help him. Therefore he entreats, saying:\n\nWatering its streams, multiply its offspring. He calls the streams of his river the apostles and teachers, through whom the Holy Spirit runs down into the hearts of those who hear. Whence it is written: For it is not you who speak, but the Holy Spirit who speaks in you. When the apostles received this Spirit sent from the Father from heaven, they were imbued with such fullness of him that, when they spoke the mighty works of God in various tongues, they were thought by some to be drunk. And in truth they were drunk, but spiritually, not carnally. But from the very source where God makes the preachers drunk, he multiplies the faithful. Multiply, he says, its offspring. Those are called offspring who are regenerated by water and the Holy Spirit. And he does not say their offspring, but its: because, as a certain stream, drunk, says: Neither he who plants is anything, nor he who waters, but God who gives the increase.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":798,"ref":"p798","source":"3.). Et quia intra sanctam Ecclesiam fructificat Deo non solum exuberans sapientia, sed ipsa etiam fenuis et parva doctrina. recte subditur: In stillicidiis ejus loetabitur germinans. Parvulis (Ex Augustino) et adhuc infirmis stillantur quaedam de sacramentis, quia non possunt capere plenitudinem veritatis. Andi quomodo stillat Paulus quibusdam minus capacibus: Non potui (inquit) vobis loqui quasi spiritualibus, sed quasi carnalibus, tamquam parvulis in Christo (Ibid.). In stillicidiis ergo germinans lactatur, quando is qui in fide noviter exhortatus est, magna adhuc capere non potest: sed tamen pauca quae audi, gratanter suscipit: atque eos quos praevalet, fructus bonorum operum et virtutum proferre studet. In hoc praesenti haec beneficia quae dicta sunt, dabis: in futuro quid? sequitur et dicit:\n\nBenedices coronoe anni benignitatis tuoe. Idest, sanctos tuos remuneratus, qui ut corona palmae atque victoriae circa te stabunt, et tibi victoriae signum erunt. Vel aliter: Coronam ubi audis, gloria victoriae designatur. Vince diabolum, et habebis coronam. Annus vero quia perfectum tempus est, spatium vitae significat aeternae. Co(??)ona ergo anni est perfecta gloria, pertinens ad aeternam vitam, quam daturus est Deus sanctis suis post hujus vitae certamina: non ex meritis eorum, sed ex benedictione et gratia sua.","english":"3.) And because within the holy Church there bears fruit to God not only overflowing wisdom, but even the lowly and small teaching, rightly it is added: In its droppings the sprouting one will rejoice. To the little ones (from Augustine) and still weak, certain things concerning the sacraments are dripped, because they cannot grasp the fullness of truth. Hear how Paul drips to certain less capable ones: I could not (he says) speak to you as to spiritual, but as to carnal, as to little ones in Christ (ibid.). In the droppings, therefore, the sprouting one rejoices, when he who has been newly exhorted in faith cannot yet grasp great things, but nevertheless gladly receives the few things he hears, and strives to bring forth the fruits of good works and virtues for those whom he prevails upon. In this present life you will give these benefits which have been spoken of; in the future, what? It follows and says:\n\nYou will bless the crown of the year of your kindness. That is, having rewarded your saints, who as a crown of palm and of victory will stand around you, and will be a sign of victory to you. Or otherwise: where you hear \"crown,\" the glory of victory is designated. Conquer the devil, and you will have a crown. But the year, because it is a perfect time, signifies the span of eternal life. The crown of the year, therefore, is perfect glory, pertaining to eternal life, which God will give to his saints after the struggles of this life: not from their merits, but from his blessing and grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":799,"ref":"p799","source":"Unde et dicturus est: Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi (Matth. 25.). Et ideo posuit benignitatis, ut gratia Dei commendetur, ut nemo de suis ineritis glorietur. hanc autem benedictionem coronae, quam praemisit, exequitur per partes, cum subjungit: Et campi tui replebuntur ubertate.\n\nPinguescent speciosa deserti: et exaltatione colles accingentur. [Vers. 14.] Induti sunt arietes ovium, et valles abundabunt frumento. Quid per campos, nisi fructificantes justos? Quid per desertum, nisi steriles peccatores volu(??)t designare? Quosdam justos insinuat, quasi campos esse Paulus, ubi ait: Dei agricultura estis (1. Cor. 3.). Attende quanta sunt viscera divinae misericordiae. Propter campos enim non deserit desertum. Propter justos non respuit peccatores. Illos replebit ubertate, id est, aeterna refectione, sicut jam promissum est: Inebriabuntur ab ubertate domus tuae. Istos pingnescere faciet dulcedine gratiae suae·, ut ibi abundavit peccatum, superabundet gratia (Rom. 5.). Et notandum, quod non ait, Pinguescet desertum, sed speciosa deserit: quia non totam massam peccatricem salvabit Deus, sed eos tantum qui a serdibus exeunt vitorunt; et speciosi fiunt fide, morum honestate, et decore virtutum. Vel per speciosa deserti Ecclesiae gent um possunt figurari, quae tunc pinguescent, quando omnia perfecte habebunt.","english":"Hence he will also say: Come, you blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world. And therefore he set down \"of kindness,\" so that the grace of God may be commended, so that no one may glory in his own inert works. But this blessing of the crown, which he set forth beforehand, he carries out in detail, when he adds: And your fields will be filled with abundance.\n\nThe beautiful places of the desert will grow fat: and the hills will be girded with exultation. [Verse 14.] The rams of the sheep are clothed, and the valleys will abound with grain. What is meant by fields, except the righteous who bear fruit? What by the desert, except that he wished to designate sinners, barren in sin? Paul suggests certain righteous men, as it were fields, where he says: You are God's agriculture. Consider how great are the tender mercies of divine mercy. For on account of the fields he does not abandon the desert. On account of the righteous he does not reject sinners. Those he will fill with abundance, that is, with eternal refreshment, as it has already been promised: They will be inebriated with the abundance of your house. These he will make fat with the sweetness of his grace, so that where sin abounded, grace may superabound. And note that he did not say, The desert will grow fat, but the beautiful places of the desert: because God will not save the whole mass of sinners, but only those who go out from the filth of vices; and they become beautiful by faith, by honesty of conduct, and by the adornment of virtues. Or by the beautiful places of the desert the churches of the Gentiles can be figured, which will then grow fat, when they will have all things perfectly.","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":800,"ref":"p800","source":"Erit enim Deus omnia in omnibus (Ephes. 1.), nec sancti Spiritus dona dividentur. Per colles autem accipi possunt sancti martyres, qui campis, id est, justis virtute praeminent passionis. Ili sunt, qui vencru(??)t ex magna tribulatione (Apoc. 7.). Ideo merito accingentur, (??)d est, ex omni parte, tam in anima, quam in corpore circumdabuntur exultatione. Quasi quoddam cingulum erit eis sempiternum gaudium, undique circumdans eos, undique c(??)ntinens, inseparabiliter adhaerens. Hinc quibusdam Dominus ait: Iterum videbo vos, et gaudebit cor vestrum, et gaudium vestrum nemo tollet a vobis (Joan. 16.). Tunc quoque accingentur exultatione, quando circumdati et repleti fuerint ipsa divinitate. Tunc quoque induet Dominus stola jocunditatis et veste immortalitatis arietes ovium, id est, duces animarum. Vel induti erunt exultatione, quia simul cum grege suo gaudebunt in aeterna pace. Quasi quoddam indumentum illis exultalio erit, quando jam nulla. pars molestiae neque in anima, neque in corpore remanebit. Absterget enim Dominus omnem lacrymam ab oculis sanctorum: et mors non erit amplius, neque luctus, neque clamor, sed nec ullus dolor: quoniam priora transierunt (Apoc. 21.). Et valles abundabunt frumento, quia obedentes, et hu– miles animae caelesti reficientur alimento. Ipse Dominus erit frumentum corum. Ipse est enim verus cibus animarum (Joan. 12. et 6.).","english":"For God will be all things in all things (Eph. 1), and the gifts of the Holy Spirit will not be divided. By the hills, however, the holy martyrs can be understood, who surpass the plains—that is, the righteous—by the virtue of their passion. These are they who have come out of the great tribulation (Rev. 7). Therefore they will deservedly be girded—that is, on every side, both in soul and in body, they will be surrounded with exultation. As a kind of belt, everlasting joy will be theirs, surrounding them on every side, holding them on every side, clinging to them inseparably. Hence the Lord says to certain ones: I will see you again, and your heart will rejoice, and no one will take your joy from you (John 16). Then too they will be girded with exultation, when they have been surrounded and filled with the Godhead itself. Then too the Lord will clothe the rams of the sheep—that is, the leaders of souls—with the robe of gladness and the garment of immortality. Or they will be clothed with exultation, because they will rejoice together with their flock in eternal peace. Exultation will be as a kind of garment for them, when no part of trouble will remain, neither in soul nor in body. For the Lord will wipe away every tear from the eyes of the saints: and death will be no more, neither mourning, nor crying, nor any pain, for the former things have passed away (Rev. 21). And the valleys will abound with grain, because obedient and humble souls will be refreshed with heavenly food. The Lord himself will be their grain. For he himself is the true food of souls (John 12 and 6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":801,"ref":"p801","source":"Et ibi omnes noa tam voce, quam mente: non tam verborum strepitu, quam cordis affectu, in laetitia ineffabili, Clamabunt. Et eorum clamor non nisi laus Dei erit. Ideo subdit: Etenim hymnum dicent. Unde alibi dicitur: Beati qui habitant in domo tua, Domine, in secula secutorum laudabunt te (Psal. 83.). Ergo Incipiamus hic hymnum dicere Domino no (??)ro, quatenus perfecte illum laudare mereamur in futuro. Qui enim modo non incipit, nec posimodum laudabit.\n\nTITULUS PSALMI LXV.\n\nHoc modo psalmus, qui sequitur, int tulatur: In finem, Canticum psalmi resurrectionis. In hoc psalmo proponitur nobis canticum, ad exultantum de nostra resurrectione, quam Deus omnibus in finem, id est, in Christum tendentibus operabitur (Rom. 8; Phil. 3.). Quae resurrectio materia hujus psalmi est. In prima parte admonet omnes gentes, ut corde, voce et opere Deum terribilem laude(??), praedicent, glorificent et adorent. In secunda parte (quae incipit, Venite et videte) commendat Del opera esse terribilia: ubi vocationem gentium, et reprobationem Judaeorum designat.","english":"And there all will cry out—not so much with the voice as with the mind, not so much with the noise of words as with the affection of the heart—in ineffable joy. And their cry will be nothing other than the praise of God. Therefore he adds: For they shall sing a hymn. Whence it is said elsewhere: Blessed are those who dwell in your house, O Lord; they will praise you forever and ever (Ps. 83). Therefore let us begin here to sing a hymn to the Lord our God, so that we may merit to praise him perfectly in the future. For he who does not begin now will not praise him afterward either.\n\nTITLE OF PSALM 65.\n\nIn this way the psalm that follows is introduced: Unto the end, a Canticle of a psalm of resurrection. In this psalm a canticle is set before us, for those who rejoice in our resurrection, which God will accomplish for all who tend toward the end—that is, toward Christ (Rom. 8; Phil. 3). This resurrection is the subject matter of this psalm. In the first part he admonishes all nations to praise, proclaim, glorify, and adore with heart, voice, and deed the God who is terrible. In the second part (which begins, Come and see) he commends the works of God as terrible, where he designates the calling of the Gentiles and the rejection of the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":802,"ref":"p802","source":"In tertia parte (quae incipit, Benedicite, gen– tes) admouet, ut benedicant gentes Deum suum pro tot et tantis sibi collatis beneficiis: tum quia animas a morte liberat, atque in bono perseverare facit: tum quia post tentationes, et probationes multas, in aeternum refrigerium perducit, ubi semper gaudeant: et vota sua, quae hic inceperunt, Deo suo ibi perfecte solvant. In quarta par(??)e (ubi dicitur, Venite, audite) proponit seipsum in exemplum, praedicans bona, quae anima·suae fecit Dominus. Et quia ad ilum ore et corde clamavit sine iniquitate, propterea exaudivit Deus. In quouos horiatur, ut sumiliter faciamus: quatenus ab ipso exaudiri alque ejus misericordiam consequi mereamur. Haec est intentio et utilitas hujus psalmi. Unde sub voce primitivae Ecclesiae, sive cujuslibet perfecti nunc dicitur:\n\nPSALMUS LXV.\n\nJubilate Deo omnis terra. Id est, de omni terra gentes conversae, jubilate Deo mentis exultatione. Videte, quemadmodum commendetur universitas Ecclesiae toto orbe dfifusae, cum dicitur. Omnis terra. Sed (Ex Augustino) quid csl, Jubilate? In voce erumpite gaudiorum si non potestis verborum. Non enim verbum jubilatur, sed solus gaudentium sonitus redditur, quasi parturientis et porientis cordis. Jubilate, inquit, id est, in voce re(??)laet(??)tiam concipile, qua: e verbis exp(??)cari non possit. Psalmum dicite nomini ejus: date gloriam Lindi ejus.","english":"In the third part (which begins, \"Bless the Lord, you nations\"), he urges the nations to bless their God for the many and great benefits conferred on them: both because he frees souls from death and makes them persevere in good, and because after many temptations and trials he leads them into eternal refreshment, where they may always rejoice, and there may perfectly pay to their God the vows they began here. In the fourth part (where it says, \"Come, hear\"), he sets himself forth as an example, proclaiming the good things the Lord has done for his soul. And because he cried out to him with mouth and heart without iniquity, therefore God heard him. In which he also exhorts us to do likewise, so that we may deserve to be heard by him and to obtain his mercy. This is the intention and usefulness of this psalm. Hence, in the voice of the primitive Church, or of any perfect person, it is now said:\n\nPSALM 65.\n\nShout for joy to God, all the earth. That is, you nations converted from all the earth, shout for joy to God with the exultation of the mind. See how the universality of the Church spread throughout the whole world is commended, when it is said, \"All the earth.\" But (from Augustine) what is \"Shout for joy\"? Burst forth in a voice of joys, if you cannot in words. For a shout of joy is not a word, but only the sound of those rejoicing is rendered, as it were of a heart in labor and giving birth. \"Shout for joy,\" he says, that is, conceive gladness in a voice that cannot be expressed in words. Sing a psalm to his name: give glory to his praise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":803,"ref":"p803","source":"Psallere est organum etiam assumere, quod psalterum dicitur, et pulsu atque opere monium vocibus concordare. Si ergo jubilatis, quod Deus audiat, psallite etiam quod homines videam, et audiant: sed non nomini vestro. Cavete enim facere justitiam vestram coram hominibus, ut videamini ab cis (Matth 6.). Quid est psalmum dicite? Exponit nobis Evangelium, ubi ait: Luceat lux vestra coram hominibus (Matth. 5.). Quod autem hic subditur, Date gloriam laudi ejus, hoc ibi manifestius declaratur, cum subinfertur: Ut videntes opera vestra bona, glorificent patrem vestrum, qui in caelis est (Ibid.). Ille laudi Dei gloriam dat, cujus bona vita cum recta praedicatione concordat. Nomini Domini psallit, cum in bono opere quod agit, non suam, sed Domini laudem requirit. Psallite e(??)go nomini ejus, non vestro. Vos psallite, ille laudetur. Vos bene vivite, ille glorificetur. Totam intentionem nostram in laudem Dei mittit. Nihil nobis unde laudetur, reliquit. Non vult Deus. ut gloriemur in nobis, ne sit gloria vana: sed vult, ut gloriemur in nobis, ut sit gloria Sana. Unde et subditur:","english":"To sing psalms means also to take up the instrument called the psaltery, and to make the sound of its strings and playing concord with the voices of the singers. If, then, you jubilate in a way that God may hear, sing psalms also in a way that men may see and hear—but not to your own name. For take care not to practice your righteousness before men in order to be seen by them (Matthew 6). What does he mean by \"speak a psalm\"? The Gospel explains this for us, where it says: Let your light shine before men (Matthew 5). And what is added here, \"Give glory to his praise,\" is declared more plainly there, when it is added: That seeing your good works, they may glorify your Father who is in heaven (Ibid.). He gives glory to God's praise whose good life is in concord with right preaching. He sings psalms to the name of the Lord when, in the good work he does, he seeks not his own praise but the Lord's. Sing psalms, therefore, to his name, not to your own. You sing psalms, let him be praised. You live well, let him be glorified. He directs our whole intention to the praise of God. He has left us nothing by which we might be praised. God does not want us to glory in ourselves, lest our glory be vain; but he wants us to glory in him, that our glory may be sound. Hence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":804,"ref":"p804","source":"Dicite Deo, Quam terribilia sunt opera tua Domine!. Unde terribilia? Quia caecitas ex parte in Israel facta est, ut plenitudo Gentium intraret (Rom. 11.). Magis ergo terreamini, quia videtis ramos naturales amputari. Judaei enim, qui per Patriarchas venerunt, de carne Abrahae nati sunt. Et quid ait Apostolus? Sed dicis, Fracti sunt rami, ut ego inserar: Bene. Propter incredulitatem fracti sunt: tu autem (inquit) fide stas. Noli altum sapere, sed time. Si enim Deus naturalibus ramis non pepercit, neque tibi parcet (ibid.). Attendendo ergo ramos fractos et te insertum, noli extolli super ramos fractos, sed magis: Dicite Deo, Quam terribili (??) sunt opera tua. Domine. Time illum tu teribilibus operibus suis, et noli superbire, quia te in altum vocavit: ne tibi non parcat, qui ramos naturales abscidit. Quorum abscisio demonstratur, (??)um subdidur: In multitudine (??)irtutis tuoe, idest, in multis virtutibus et miraculis. Mentientur tibi inimici tui, idestl Judaei, qui praerogative dicendi sunt inimici. Et ex hoc magis digni reprobatione fuerunt, quia inter tot virtutes et miracula cum credere debuissent, increduli remanserunt Mentiti sunt autem, falsum testimonium de Christo dicentes: corpus ejus de sepulcro lutatum affirmantes (Matth. 28.): resurrectionem negantes. Et valde nutandum est, quod cum diceret, Mentientur, continuo addidit tibi, idest, ad prolectum tuum.","english":"Say to God, How terrible are your works, Lord! Why terrible? Because blindness has come in part upon Israel, so that the fullness of the Gentiles might enter (Rom. 11). Be terrified all the more, then, because you see the natural branches cut off. For the Jews, who came through the Patriarchs, were born of the flesh of Abraham. And what does the Apostle say? But you say, The branches were broken off so that I might be grafted in: Well said. Because of unbelief they were broken off; but you (he says) stand by faith. Do not be proud, but fear. For if God did not spare the natural branches, neither will he spare you (ibid.). Therefore, by considering the branches that were broken off and yourself who were grafted in, do not exalt yourself over the broken branches, but rather: Say to God, How terrible are your works, Lord. Fear him because of his terrible works, and do not be proud, because he called you on high: lest he not spare you, who cut off the natural branches. Their cutting off is shown when it is added: In the multitude of your power, that is, in many powers and miracles. Your enemies will lie to you, that is, the Jews, who are preeminently to be called enemies. And for this they were all the more worthy of reprobation, because amid so many powers and miracles, when they ought to have believed, they remained unbelieving. But they lied, speaking false testimony about Christ: asserting that his body was defiled from the tomb (Matt. 28), denying the resurrection. And it must be noted very carefully that when he said, They will lie, he immediately added, to you, that is, for your benefit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":805,"ref":"p805","source":"Mendacium enim Judaiorum ad commendandam multam potentiam tuam valebat. Quare solent inimici nostri mentiri? Ut potentiam cujusque minuant, de quo mentiuntur. Tibi, inquit, contra accidit. Nam minus appareret potentia tua, si tibi illi non mentirentur. Mentiti sunt illi, et occisus est Christus: resurrexit a mortuis, et ubique esi prae– dicalus (Marc. 15. et 16.). Crevit potentia ejus in terra, et impletum est quod subditur:\n\nOmnis terra adorit te, Deus, et psallat tibi: psalmum dicat nomini tuo. Idest omnis generis homo habitans in terra, te qui verus Deus es, adorando colat. Adorare enim ad divinam proprie pertinet culturam: in quo etiam fides cemmendatur. Sed quia eadem fides sine operibus mortua est (Jacob. 2.), recte sobditur: Et psallat tibi, idest, bene operetur ad honorem tuum. Psalmum dicat, idest bonam operationem praedicet: et hoc non sibi, sed nomini tuo, hoc est ad laudem et gloriam nominis tui. Tunc quippe utiliter Deum adoramns, quando culturae fidei bonum opus, in quo Deus honoretur, adjungimus, atque alios bobiscum quos possumus, ad servitutem Dei verbo et exemplo trabimus. Quod videtur hic facere, cum protinus adjungit:","english":"For the lie of the Jews served to commend your great power. Why do our enemies usually lie? To diminish the power of the one about whom they lie. In your case, he says, the opposite happened. For your power would appear less if they did not lie about you. They lied, and Christ was killed; he rose from the dead, and everywhere he is preached (Mark 15 and 16). His power grew on the earth, and what follows was fulfilled:\n\nLet all the earth adore you, O God, and sing to you: let it sing a psalm to your name. That is, let every kind of human being dwelling on the earth worship you, who are true God, by adoring you. For adoration properly belongs to divine worship, in which faith is also commended. But because the same faith is dead without works (James 2), what follows is rightly added: And let it sing to you, that is, let it do good works to your honor. Let it sing a psalm, that is, let it proclaim good action; and this not to itself, but to your name, that is, to the praise and glory of your name. For then we worship God profitably, when we join to the worship of faith the good work in which God is honored, and draw others, as many as we can, along with us to the service of God by word and example. This he seems to do here, when he immediately adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":806,"ref":"p806","source":"Venite et videte opera Dei. O gentes (Ex Augustino), o ultimae nationes, relinquite Judaeos men(??)en– tes. Venite confitentes: accedite passibus mentis, affectibus amoris. Venite ad Dominum, properate ad fidem, currite ad Ecclesiam. Videte, idest, credite et intelligite opera quae fecit Dominus, qui est Terribilis in consiliis super filios hominum. Machinati sunt (Ex eod.) filii hominum consilium ad crucifigendum Christum (Joan. 11.). Crucifixus excaecavit crucifigentes. Vos machinati estis consilia perdendi, ille excaecandi et salvandi: excaecandi superbos, salvandi humiles. Ad hoc autem superbos ipsos excaecavit, ut caecali humiliarentur, humiliati confiterentur, confessi illuminarentur. Terrib(??)lis ergo in consiliis super filios hominum. Et vere terribilis. Ecce enim caecitas ex parte in Israel facta est. Ecce Judaei ex quibus natus, est Christus, furis sunt. Ecce Gentes, quae contra Judaeam erant, in Christo intus sunt. Propterea quid fecit terrore consilii sui? sequitur et dicit:","english":"Come and see the works of God. O nations (from Augustine), O farthest peoples, leave behind the Jews who lie. Come, confessing; draw near with the steps of the mind, with the affections of love. Come to the Lord, hasten to the faith, run to the Church. See—that is, believe and understand—the works that the Lord has done, who is Terrible in his counsels over the sons of men. The sons of men (from the same) devised a plan to crucify Christ (John 11). When crucified, he blinded those who crucified him. You devised plans to destroy; he, to blind and to save: to blind the proud, to save the humble. But he blinded the proud themselves for this purpose, that being blinded they might be humbled, being humbled they might confess, having confessed they might be enlightened. Terrible, therefore, in his counsels over the sons of men. And truly terrible. For behold, blindness has come in part upon Israel. Behold, the Jews, from whom Christ was born, are outside. Behold, the nations that were against Judea are inside in Christ. Therefore what did he do by the terror of his counsel? It follows and says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":807,"ref":"p807","source":"Qui convertit mare in aridam. Mare erat mundus, Amarus salsitate [Ant. falsitate], turbulentus tempestate, saeviens fluctibus persecutionum. Marc erat, in aridam conversus est. Modo sitit aquam dulcem mundus, qui salsa plenus erat. Unde dicit alibi: Anima mea sicut terra sine aqua tibi (Psal. 142.). Illi ipsi qui in aridam sunt conversi, cum essent antea amari, In flumine pertransibunt pede. Flumen est (Ex Aug.) omnis mortalitas seculi. More enim fluminis alia ve(??)it et transit, alia transitura succedit. Quid in terra nascitur, et a manat? Omnis qui natus est, cedat oportet nasc turo. Ergo omnis iste ordo rerum labentium quasi fluvius est. In muri fluvium si se mittit anima cupida, perit. Quomodo erro transiet delectationes rerum periturarum? Credat in Christum, et illo duce in flumine pertransibit pede. Quid est pede transire? Facile transire. Non quaerit equum, ut transeat. Non erigitur snperbia ad transeundum flumen. Humilis transit, et c(??)tus transit. hoc etiam juxta literam et in veteri populo Dominus fecit: sed sicut Apostolus dicit, omnia in figura contingebant iliis (1. Cor. 10.). Et notandum quod non ait Transibunt, sed Pertransibunt. In flumine enim pede transire, est in hac mortalitate humiliter et simpliciter vivendo ad caelestia festinare. Pertransire vero, est cursum recte vivendi bene moriendo finire.","english":"Who turned the sea into dry land. The sea was the world, bitter with saltness [variant: with falsehood], turbulent with storm, raging with the waves of persecutions. It was a sea, and it was turned into dry land. Now the world thirsts for sweet water, though it was once full of salt. Hence he says elsewhere: My soul is like a land without water before you (Ps. 142). Those very ones who have been turned into dry land, though they were formerly bitter, shall pass through the river on foot. The river is (from Augustine) all the mortality of the world. For in the manner of a river, some things are carried along and pass away, and other things that are about to pass away succeed them. What is born on the earth, and flows away? Everyone who has been born must give way to one who is to be born. Therefore all this order of sliding things is, as it were, a river. If a soul full of desire throws itself into the river, it perishes. How will it pass over the delights of perishing things? Let it believe in Christ, and with him as guide it will pass through the river on foot. What is it to pass on foot? To pass easily. It does not seek a horse to cross over. Pride is not raised up to cross the river. The humble one passes over, and the swift one passes over. This the Lord also did according to the letter, even among the old people: but as the Apostle says, all things happened to them in figure (1 Cor. 10). And it must be noted that he did not say, They shall pass, but, They shall pass through. For to pass through the river on foot is, in this mortality, by living humbly and simply, to hasten toward heavenly things. But to pass through is to end the course of right living by a good death.","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":808,"ref":"p808","source":"Pertransibat quoque Paulus, cum diceret: Donum certamen certavi, cursum consummavi, fidem servavi. De caetero reposita est mihi corona justit(??)ae, quam reddet mihi Dominus(??) in illa die justus judex (2. Tim. 4.). Unde nunc apte subditur: Ibi loetabitur in ipso. Hic enim super flumina Babyloniae sedemus et ploramus (Psal. 136.), et sunt nobis lacrymae pa(??)s, dum decitur quotidie, Ubi est Deus tuus (Psal. 41.)? Ibi vero flumine jam transacto, linita mortalitate, recepta in orruptione: ibi loetabitur in ipso, idest, in Deo nostro (1. Cor. 15.). Tunc erit vera et perfecta nostra laetitia, quando similes ei erimus, et videbimus eum sicuti est (1. Joan. 3.).\n\nQui dominatur omnibus: et hoc in virtute sua, idest, piopria, in oeternum: quod vere omnipotentia est, et ad solum pertinet Deum. Quia qui dominantur in hoc mundo, neque in virtute sua, sed Dei, neque in aeternum, sed temporaliter dominantur. Si enim aeterna esset virtus nostra, non lapsi essemus in peccatumm. nec poe alem meruissemus mortem. (??)er nos ergo infirmati, sed per cum fortes facti, qui dominatur in virtute sua in aeternum: erimus participes virtutis ejus per ipsum. Quod non nostris meritis, sed misericordia ejus actum ostenditur, cum subinfertur: Oculi ejus super gentes respiciunt. Quod enim gentilitas credidit, divinae misericordia respectus egit, quae cum eligitur, Judaea reprobator.","english":"Paul too was passing through, when he said: I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, will give me on that day (2 Tim 4). Whence now it is fittingly added: There shall he rejoice in him. For here we sit by the rivers of Babylon and weep (Ps 136), and tears are our bread, while it is said daily, Where is thy God? (Ps 41). But there, when the river has now been crossed, mortality swallowed up, and incorruption received, there shall he rejoice in him, that is, in our God (1 Cor 15). Then will be our true and perfect joy, when we shall be like him, and shall see him as he is (1 Jn 3).\n\nWho rules over all: and this in his own strength, that is, his own, forever: which is truly omnipotence, and belongs to God alone. For those who rule in this world rule neither in their own strength, but in God's, nor forever, but for a time. For if our strength were eternal, we should not have fallen into sin, nor have deserved the penalty of death. We therefore, having been made weak, but through him made strong, who rules in his own strength forever, shall be partakers of his strength through him. And that this is done not by our merits but by his mercy is shown when it is added: His eyes look upon the nations. For that the Gentiles believed, the regard of divine mercy accomplished, which, when it is chosen, Judaea is rejected.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":809,"ref":"p809","source":"Unde et subdit: Qui exasperant non exaltentur in semetipsi. Exasper tas Judaeorum fuit ipsa infidelitas. (??)uit superb(??)a, ira quoque et invidia: Fuerunt pra(??) mores, et verba increpationis et blaspl(??)emiae adversus Christum et Ecclesiam. Qui quoniam in semetipsis elati fuerunt, non exaltari, sed duci a Domino meruerunt. Quasi maledixisse videtur, cum ait, Non exaltentur. Imo (Ex Augustino) exaltentur, sed non in semetipsis, humilientur in scipsis, exaltentur in Deo. Quoniam qui se humiliat, exaltabitur: et qui se exaltat, humiliabitur (Luc. 18.). Cognitis istis operibus atque acceptis tantis benefictis admonet ad Deum benedicendum, et dicit.\n\nBenedicite, gentes, Deum nostrum. Jam (Ex eod.) venit semen Abrahae, in quo benedicentur omnes Gentes (Gen. 22.). Benedicite ergo in quo benedi(??)emini. Nam qui et benedixerit, erit et il(??)e benedictus. Neque enim ideo jubemur benedicere Deum, ut nostra benedictio quidquam conferat Deo, qui bonorum nostrorum non indiget (Psal. 13.); sed ideo benedicere praecipimur, ut ex affectu benedicendi (??)gratiam ejus quem benedicimus, mereamur: et sic ipsa benedictio in nos retorqueatur. Pertinet quoque ad religionem nostram et fidei culturam toto corde, toto affectu Deum nostrum benedicere, praedicare, laudare. Ideo adbuc subdit: Et auditam facite vocem laudis ejus.","english":"Hence he also adds: Those who provoke him shall not be exalted in themselves. The provocation of the Jews was their very unbelief. Their pride, anger too and envy: their conduct was evil, and their words were reproach and blasphemy against Christ and the Church. Because they were lifted up in themselves, they deserved not to be exalted but to be led by the Lord. He seems, as it were, to have cursed when he says, Let them not be exalted. Rather (from Augustine), let them be exalted, but not in themselves; let them be humbled in themselves, exalted in God. For whoever humbles himself shall be exalted, and whoever exalts himself shall be humbled (Luke 18). Having known these works and received such great benefits, he admonishes us to bless God, and says:\n\nBless the Lord, O nations. Now (from the same) the seed of Abraham has come, in whom all nations shall be blessed (Gen 22). Bless, therefore, him in whom you shall be blessed. For whoever has blessed will himself also be blessed. Nor indeed are we commanded to bless God for this reason, that our blessing might confer anything on God, who has no need of our goods (Ps 13); but we are commanded to bless for this reason, that from the affection of blessing we may deserve the grace of him whom we bless, and thus that blessing itself may be turned back upon us. It belongs also to our religion and the cultivation of faith to bless, proclaim, and praise our God with the whole heart and whole affection. Therefore he still adds: And make the voice of his praise to be heard.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":810,"ref":"p810","source":"Non solum apud vosipsos ipsum laudate, sed etiam vocem laudis ejus aliis auditam facite et praedicate. Sic benedicite Deum in vobis, ut et aliis praedicando annuntietis.\n\nIpse est enim qui posuit animam meam ad vitam. Deus ad Vitam animas nostras posuit, quia a morte redemtas per fidem vivificavit. Mors in nobis, vita in Deo. Quomodo quibusdam credentibus ait Apostolus: Fuistis aliquando tenebrae, nunc autem lux in Domino (Ephes. 5.). Sed quid deinde opus est, nisi ut perseveremus usque in finem (Matth. 24.)(??) et hoc ipse dedit, de quo consequenter ait: Qui non dedit in commotionem pedes meos. Qui posuit animam meam ad vitam, ipse regit pedes meos, ne nutent, ne a bono cepto boni moveantur affectus. Quare dicis, Quia non dedit in motum. pedes tuos? Multa enim (inquit) passi sumus.\n\nQuoniam probasti nos, Deus, idest, nobis ipsis et aliis pbobatus ostendisti. Igne nos examinasti, sicut examinatur argentum. Vel materiali igne, sicut Laurentium: vel igne, idest, quacumque tribulatione non cremasti nos, sicut fenum: sed purganti, sicut argentum. Adhibendo nobis (Ex Aug.) ignem, non in cinerem convertisti: sed sordes a abstulisti. Probat Dominus sanctos suos, et tribulationum igne examinat: ut ab omni terrena sorde et carnis delectatione mundentur. Carnis autem oblectamina multum in adversis deficiunt. Et exponit per partes ipsas examinationes, cum subjungit:","english":"Not only among yourselves praise him, but also make the voice of his praise heard by others and proclaim it. So bless God in yourselves that by preaching you may also announce him to others.\n\nFor he it is who has set my soul for life. God has set our souls for life, because he has given life through faith to those redeemed from death. Death is in us, life in God. As the Apostle says to certain believers: You were once darkness, but now you are light in the Lord (Eph. 5). But what then is needed, except that we persevere to the end (Matt. 24)? And this he himself has given, of whom he says next: Who has not given my feet to be moved. He who has set my soul for life, he himself directs my feet, lest they totter, lest the affections of good be moved away from the good begun. Why do you say, Because he has not given your feet to be moved? For (he says) we have suffered many things.\n\nFor you have proved us, O God, that is, you have shown us proved to ourselves and to others. You have examined us by fire, as silver is examined. Either by material fire, as Lawrence was: or by fire, that is, by whatever tribulation you have not burned us up like hay, but purified us like silver. By applying fire to us (from Augustine), you have not turned us into ashes, but have taken away our filth. The Lord proves his saints, and examines them by the fire of tribulations, that they may be cleansed from all earthly filth and the delight of the flesh. But the pleasures of the flesh greatly fail in adversity. And he explains these examinations one by one, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":811,"ref":"p811","source":"Induxisti nos in laqueum, posuisti tribulationes in dorso nostro: [Vers. 12.] imposuisti homines super capita nostra. Laqu(??)um dicit vincula, carceres, sive quaslibet tentationes. Non autem intelligendum est, ut inducat quemquam Deus in laqueum (quia ipse est intentator malorum [Jacob. 1.]), sed quasi inducit, cum induci permittit. Unde in oratione dicimus: Et ne nos inducas In tentationem (Matth. 6.), idest, ne nos induci permittas. Utrum autem super sanctorum dorsum tribulationes imponantur, Paulum interroga. Non enim quinquies quadragenas unam minus se a Judaeis accepisse celabit (2. Cor. 11.). Homines autem super eorum Capita impositi erant, qui cis dominabantur, in tantum ut capitales possent dare sententias. haec autem omnia (Ex Augustino) passa est Ecclesia variis et diversis persecutionibus. Hoc et siugillatim etiam modo patitur. Non enim quisquam est, qui se in hac vita ah his tentationibus possit dicere immunem. Ergo imponuntur et homines super capita nostra. Toleramus quos nolumus. Patimur superiores aliquando, quos novimus pejores. Erecti enim male superbi eramus. Male erecti, curvati sumus, ut curvati bene erigeremur. Et bonum est ut consideremus nos peccatores esse, et sic toleremus impositos super capita nostra: ut et nos confiteamur Deo, quia digne patimur. Quid enim indigne pateris, quod fecit qui justus est?","english":"You have brought us into a snare; you have placed tribulations on our back; [verse 12] you have set men over our heads. He calls a snare bonds, prisons, or any temptations whatsoever. But it is not to be understood that God brings anyone into a snare (since he himself is the tempter of evils [James 1]), but he brings them in, as it were, when he permits them to be brought in. Hence in the prayer we say: And lead us not into temptation (Matt. 6), that is, do not permit us to be led in. But whether tribulations are laid upon the backs of the saints, ask Paul. For he will not conceal that five times he received forty lashes less one from the Jews (2 Cor. 11). But men were set over their heads who ruled over them, to such an extent that they could give capital sentences. But all these things (from Augustine) the Church has suffered in various and diverse persecutions. This too it suffers even now, both individually and collectively. For there is no one who can say he is immune from these temptations in this life. Therefore men are also set over our heads. We tolerate those we do not wish to. We sometimes suffer superiors whom we know to be worse. For we were wrongly proud, being erect. Wrongly erect, we have been bent down, so that being bent down we might be rightly raised up. And it is good that we consider ourselves to be sinners, and thus tolerate those set over our heads: so that we too may confess to God that we suffer deservedly. For what do you suffer undeservedly, that he who is just has not done?","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":812,"ref":"p812","source":"Posuisti tri– bulationes in dorso nostro: Imposuisti homines super capita nostra. Saevire videtur Deus, cum ista facit. Ne metuas, pater est. Nunquam sic saevit, ut perdat. Quando male vivis, si parcit, plus irascitur. Omnino istae tribulationes flagella sunt corrigentis, ne sit sententia pu(??)entis. Unde et subditur:\n\nTransivimus per ignem, et aquam: et eduxisti nos in refrigerium. Ignis (Ex eod.), et aqua utrum– que periculosum in hac vita. Gene videtur aqua ignem extinguere, et ignis videtor aquam siccare. Istae ipsae tentationes sunt, quibus abundat haec vita. Ignis urit, aqua corrumpit. Utrumque metuendum est, et ustio tribulationis, et aqua corruptionis. Quando sunt res angustae, et aliqua, quae infoelicitas dicitur in hoc mundo, quasi ignis est. Quando res sunt prosperae, et abundantia secularis circumfluit, quasi aqua est. Vide ne te ignis exurat, ne te aqua corrumpat. Firmus esto adversus ignem, coqui te oportet: tanquam vas factum [fictum] mineris in fornacem, ut firmetur, quod formatum est. Vas ergo igne firmatum aquam non timet. Vas ergo si solidatum igne non fuerit, tanquam lutum aqua solvetur. Prima igitur vice ignis. Postea ablato timore, metuendum est ne foelicitas corrumpat.","english":"You have placed tribulations on our back; you have set men over our heads. God seems to rage when he does these things. Do not fear: he is a father. He never rages so as to destroy. When you live badly, if he spares you, he is the more angry. All these tribulations are the lashes of one who corrects, lest there be the sentence of one who punishes. Hence it is also added:\n\nWe have passed through fire and water, and you have brought us out into refreshment. Fire and water are each dangerous in this life. In a sense water seems to extinguish fire, and fire seems to dry up water. These very temptations are what this life abounds in. Fire burns, water corrupts. Both must be feared: both the burning of tribulation and the water of corruption. When circumstances are narrow, and there is something that is called misfortune in this world, it is like fire. When circumstances are prosperous, and worldly abundance flows around us, it is like water. See that the fire does not burn you, that the water does not corrupt you. Be firm against the fire; you must be baked, like a vessel made of clay for the furnace, so that what has been formed may be made firm. A vessel, then, made firm by fire does not fear water. But if a vessel has not been solidified by fire, it will be dissolved by water like mud. So the first turn is fire. Afterwards, with fear taken away, we must beware lest prosperity corrupt us.","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":813,"ref":"p813","source":"Cum autem te ignis crepare non feterit, et in aquam non mergeris, sed enataveris per disciplinam, transiens ad requiem, et transiens per ignem et aquam, educeris in refrigerium sempiternum. Eduxisti (Inquit), id est, educes: praeteritum enim posuit pro futuro. Spiritus enim prophetiae sic novit fdtura, ut praeterita. Deinde transactis tribulationibus, quid fiet? sequitur:\n\nIntroibo in domum tuam, non manu factam, id est, caelestem. In holocaus(??)s, id est, omni corruptibilitate consumta. Tunc enim fiet perfecte holocaustum, quando corruptibile hoc Induerit incorruptionem, et mortale hoc induetur immortalitate (1. Cor. 15.). Tunc fiet sermo, qui scriptus est: Absorpta est mors in victoria (Osee. 13.). Victoria quasi ignis divinus est, cum absorbet mortem nostram. Totum meum consumat ignis tuus. Nihil enim remaneat mihi: totum Sit tibi. Tale holocaustum o(??) feret Christi corpus, id est (Ex Aug.), Ecclesia, quae hic loquitur. Holocaustum autem totum incensum dicitur, quando totum ardet atque igne divino totum absumitur. Non remanebit aliquid mortale in carne, neque aliquid culpabile in spiritu. In illa domo:","english":"But when the fire has not crackled over you, and you are not submerged in the water, but have swum out through discipline, passing over to rest, and passing through fire and water, you will be led out into eternal refreshment. \"You have led out,\" he says—that is, \"you will lead out\"; for he has put the past tense for the future. For the spirit of prophecy knows future things just as it knows past things. Then, when the tribulations have passed, what will happen? There follows:\n\nI will enter into your house, not made by hand—that is, the heavenly one. In holocausts—that is, with all corruptibility consumed. For then a holocaust will be made perfectly, when this corruptible has put on incorruption, and this mortal has put on immortality (1 Cor 15). Then will be fulfilled the saying that is written: Death is swallowed up in victory (Hos 13). Victory is, as it were, a divine fire, when it swallows up our death. Let your fire consume all that is mine. For let nothing remain to me: let all be yours. Such a holocaust the body of Christ—that is (from Aug.), the Church, which speaks here—will offer. A holocaust is called wholly burnt when it all burns and is wholly consumed by divine fire. Nothing mortal will remain in the flesh, nor anything blameworthy in the spirit. In that house:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":814,"ref":"p814","source":"Reddam tibi vola mea, quoe distinxerunt labi(??) mea. Id est, prae omnibus aliis elegerunt, meipsum scilicet, quod votum praefertur omnibus. Distinctio quoque in volis est, ut te accuses, et illum laudes. Te intelligas creaturam, illum creatorem: te tene– bras, illum illuminatorem. Quicquid hic distinguimus labiis, in promissione, vel ordinatione, vel voto, quando in domum illam intrabimus, totum Domino Deo nostro persolvemus. Vel vota labiis distinguere, est ea, quae Deo offeruntur, mente et ratione discernere. Unde scriptum est: Si recte offeras, recte autem non dividas, peccasti (Genes. 4.). Qui bonum opus offert Deo, recte quidem offert, sed recte non dividit: si inde mundi gloriam, aut lucrum aliquod praeter Deum requirit. Sancta ergo Ecclesia interioribus labiis vota sua distinguit, quia vota, quae offert Deo, ab omni laude humana, et terre(??) commodo disjungit. Nec solum vola vovi in prospe– ris: sed et confessionem tenui in adversis. Unde et subdit: Et locutum est os meum in tribulatione mea. Sancti enim martyres confitebantur Christum in tormentis. Christi (inquiunt) servi sumus: Christi fidem tenemus: pro Christo mori desidebamus. Hinc Paulus ait: Corde creditur ad justitiam, ore autem fit confessio ad salutem (Rom. 10.). Corde ergo tenenda est fides: ore propalanda est veritas.","english":"I will pay my vows to you, which my lips have distinguished. That is, they have chosen me myself before all other things—the vow, namely, that is preferred above all. There is also a distinction in vows, that you may accuse yourself and praise him. Understand yourself to be a creature, him the Creator; yourself darkness, him the illuminator. Whatever we distinguish here with our lips—in promise, or ordination, or vow—when we enter into that house, we will pay it all to the Lord our God. Or, to distinguish vows with the lips is to discern by mind and reason those things that are offered to God. Whence it is written: If you offer rightly, but do not divide rightly, you have sinned (Gen. 4). He who offers a good work to God offers it rightly, but does not divide it rightly if he seeks from it the glory of the world or some profit apart from God. Holy Church, therefore, distinguishes her vows with inner lips, because the vows she offers to God she separates from all human praise and earthly advantage. Nor only have I vowed vows in prosperity, but I have also held confession in adversity. Whence he adds: And my mouth has spoken in my tribulation. For the holy martyrs confessed Christ in torments. We are (they say) servants of Christ; we hold the faith of Christ; we desired to die for Christ. Hence Paul says: With the heart one believes unto righteousness, but with the mouth confession is made unto salvation (Rom. 10). Faith, therefore, must be held with the heart; the truth must be brought forth with the mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":815,"ref":"p815","source":"Deinde ostendit, quomodo in domum Dei introeat in holocaustis: et ipse holocausta exponit, dicens:\n\nHolocausta medullata offeram tibi, cum incenso arietum. Quid est medullata? Pinguia, suavia, plena caritate et dulcedine. Meipsum tibi offeram, pingue sacrificium, cum incenso arietum, id est, cum incensa et consumta omni altitudine et rigore super(??) biae, in medullis meis erit, quod te diligo. Nihil enim interius medullis nostris. Ossa interiora sunt carne, medullae interiores sunt ipsis ossibus. Quisquis e(??)go in superficie colit Deum, magis placere vult hominibus. Aliud autem intus sentiens non offert holocausta medullam. Cujus autem medullam inspicit, ipsum totum accipit. Totum corpus Christi loquitur hoc. Est quod offert Deo, scilicet incensum arietum Arietes sunt duces Ecclesiae. Incensum est oratio sanctorum. Maxime autem ar(??)e(??)es o(??)nat pro gregibus. Et bene per incensum oratio accipitur, quia ibi electorum cor divino igne accenditur. Et sicut incensi fumus suaviter redolet hominibus, sic orat(??)ionis devotio suaviter flagrat Deo. Offeram tibi boves cum hircis. Boves invenimus triturantes, et ipsi offeruntur Deo. Apostolus de annuntiatoribus Evangelli dixit intelligendum, quod scriplum est: Bovi trituranti os non infraenabis (1. Cor. 9; Deut 23.). Ergo magni illi arietes magni illi boves. Quid illi, qui forte conscii sunt aliquorum peccatorum?","english":"Then he shows how he enters into the house of God with burnt offerings; and he himself explains the burnt offerings, saying:\n\nI will offer to you burnt offerings full of marrow, with the incense of rams. What is \"full of marrow\"? Rich, sweet, full of love and sweetness. I will offer myself to you, a rich sacrifice, with the incense of rams, that is, with all the height and stiffness of pride incensed and consumed; in my marrow will be that I love you. For nothing is more inward than our marrow. The bones are more inward than the flesh, the marrow is more inward than the bones themselves. Therefore whoever worships God on the surface wishes more to please men. But another, feeling differently within, does not offer burnt offerings of marrow. But whose marrow he inspects, him he receives whole. The whole body of Christ speaks this. There is what it offers to God, namely the incense of rams. Rams are the leaders of the Church. Incense is the prayer of the saints. And especially rams adorn themselves for the flocks. And well is prayer understood through incense, because there the heart of the elect is kindled by divine fire. And just as the smoke of incense smells sweetly to men, so the devotion of prayer burns sweetly to God. I will offer to you oxen with goats. We find oxen treading out grain, and they themselves are offered to God. The Apostle said concerning the announcers of the Gospel, that it is to be understood what is written: You shall not muzzle the ox that treads out grain (1 Cor 9; Deut 25). Therefore those great rams, those great oxen. What of those who perhaps are conscious of some sins?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":816,"ref":"p816","source":"Nunquid ipsi remanebunt, et ad holocaustum non pertinebunt? Ideo ne ipsi timeant, addidit et hircos. Hirci per se non salvantur, adjuncti bobus accipiun– tur. Fecerunt sibi amicos de mammona iniquitatis, ut et ipsi recipiant eos in aeterna tabernacula (Luc. 16.). Ergo tales hirci ad sinistram non erunt (Matth. 25.), quoniam, eleemosynis peccata sua redemerunt (Dan. 4.). Possunt ergo per boves figurari electorum virtutes, quibus duritia mentis exaratur, ut habilis ad ferendos fructus spirituales habeatur. Baves ergo Deo offerunt, qui virtutes quas habent gratiae ipsius humiliter ascribunt. Hircos quoque offerre, est immundos, et lascivos mo(??)us animi Domino suppliciter confiteri. Hircos Deo offerimus, quando in nobis omnem luxuriam et petulantiam immolamus. Rursus ad alia beneficia intelligenda gentes invitat, dicens:\n\nVenite, passibus mentis: audite, auribus cordis, et narrabo (omnes qui timetis Deum). Si Deum non timetis, non narrabo. Non est quibus narretur, ubi timor Dei non est. Dei timor aperiet aures, ut sit, qua intret, quod narraturus sum. Scilicet quanta beneficia, praeter illa, quae dicta sunt, fecit animoe meoe, si vultis et vestrae. Dedit enim, ut ad eum clamarem, et clamando in corde exultarem, etc. Et hoc est, quod dicit:","english":"Will they themselves not remain, and not belong to the burnt offering? Therefore, lest they themselves be afraid, he added the goats. Goats by themselves are not saved; joined to the oxen they are accepted. They made friends for themselves from the mammon of iniquity, so that they too might receive them into eternal dwellings (Luke 16). Therefore such goats will not be on the left (Matt 25), since by alms they redeemed their sins (Dan 4). The virtues of the elect can therefore be figured by the oxen, by which the hardness of the mind is plowed, so that it may be made fit to bear spiritual fruits. They therefore offer oxen to God who humbly ascribe the virtues they have to his grace. To offer goats, moreover, is to confess suppliantly to the Lord the unclean and wanton motions of the soul. We offer goats to God when we sacrifice in ourselves all luxury and wantonness. Again, to understand other benefits, he invites the nations, saying:\n\nCome, with the steps of the mind; hear, with the ears of the heart, and I will tell (all you who fear God). If you do not fear God, I will not tell. There is no one to whom it may be told where the fear of God is not. The fear of God will open the ears, so that there may be a way in for what I am about to tell. Namely, how many benefits, besides those which have been spoken, he has done for my soul—if you wish, also for yours. For he gave it, that I might cry out to him, and by crying out exult in my heart, etc. And this is what he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":817,"ref":"p817","source":"Ad ipsum ore meo clamavi, et exaltavi sub lingua mea. Hoc ipsum factum dicit animae suae, ut ad Deum ore suo clamaret. Prius enim Ecclesia de Genti– bus lapides adorabat atque ad simulachra muta clamabat. Jam imago Dei conversa est ad creatorem suum. Et qui dicebat lapidi, Pater meus es tu: nunc dicit Deo, Pater noster, qui es in caelis (Matth. 6.). Ore meo (inquit) clamavi, non ore alieno. Nam quando ad lapides clamabant, ore alieno clamabant. Quando ad Deum clamavi, quod ipse inspiravit, ad ipsum ore meo clamavi. Sub. lingua vero exultare, est ex clamore vocis gaudium in corde concipere. Ipse est verus clamor ad Deum, scilicet affectus cordis. Ipsum publice praedicavi: ipsum in secreto confessus sum. Parum est exaltare Deum lingua, sed et sub lingua: ut quod certus loqueris, (??)acitus hoc cogites. I(??)e clamat exultanter sub lingua, quem non remordet conscientia. Cujus autem conscientia peccatrix est, ejus quoque oratio inutilis est (Joan. 9.). Quod manifeste declaratur, cum subditur:","english":"To Him I cried with my mouth, and I exalted Him under my tongue. He says that this very thing was done by his soul, that it might cry out to God with its mouth. For formerly the Church from among the Gentiles was adoring stones and crying out to mute idols. Now the image of God has been turned back to its Creator. And he who was saying to a stone, \"You are my father,\" now says to God, \"Our Father, who art in heaven.\" \"With my mouth,\" he says, \"I cried out,\" not with another's mouth. For when they were crying out to stones, they were crying out with another's mouth. When I cried out to God, which He Himself inspired, I cried out to Him with my mouth. But to exult under the tongue is to conceive in the heart joy from the cry of the voice. That is the true cry to God, namely the affection of the heart. I preached it publicly; I confessed it in secret. It is a small thing to exalt God with the tongue, but also under the tongue: so that what you speak with certainty, you may think silently. He cries out exultantly under the tongue whom conscience does not reproach. But whose conscience is sinful, his prayer also is useless. This is clearly declared when it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":818,"ref":"p818","source":"Iniquitatem si aspexi in corde meo, non exaudiet Dominus. Quasi aspicitur in corde iniquitas, quando ea mentis oculis placet, quando delectat, quando eam ipsa ratio approbat, et amat, Ea enim, quae diligimus, libenter aspicere solemus. Sed quia (sicut scriptum est) immundis et peccatoribus nihil est mundum (Tit. 1.): quicquid ab immundo corde derivatur, sive sit oratio, sive praedicatio, sive operatio, totum a Deo immundum et infructuosum reputatur. Ergo non exaudiet Deus precem, cujus ex iniquitate corruptam conspicit mentem. Noli igitur (Ex Augustino) ill(??)m in corde tuo aspicere, id est, intra te diligere. Quicquid laetum promiserit, ut illiciat ad peccandum: quicquid triste minata fuerit, ut impellat ad malefaciendum, despici dignum est, ut calcetur: non conspici, ut acccptetur.\n\nPropterea exaudivit Deus, et attendit voci deprecationis meoe. Quid est propterea? Quia iniquitatem non aspexi in corde meo. Hinc Apostolus ait (1. Joan. 3.): Si cor nostrum non reprehenderit nos, fiduciam habemus, quia quicquid postulaverimus, accipiemus. Et hoc non ex nostris me(??)itis, sed ex gratia ipsius. Propterea hoc subjunxit:","english":"If I had looked upon iniquity in my heart, the Lord would not hear. Iniquity is, as it were, looked upon in the heart when it pleases the eyes of the mind, when it delights, when reason itself approves and loves it. For we are accustomed to look willingly upon the things we love. But because, as it is written, to the unclean and to sinners nothing is clean, whatever derives from an unclean heart—whether prayer, or preaching, or action—is all reckoned by God unclean and unfruitful. Therefore God will not hear the prayer of one whose mind He sees corrupted by iniquity. Do not, then, look upon that thing in your heart—that is, do not love it within yourself. Whatever pleasant thing it has promised to entice you to sin, whatever sorrowful thing it has threatened to drive you to do evil, it is worthy to be despised, that it may be trampled underfoot; not to be looked upon, that it may be accepted.\n\nTherefore God has heard, and has attended to the voice of my supplication. What does therefore mean? Because I did not look upon iniquity in my heart. Hence the Apostle says: If our heart does not condemn us, we have confidence that whatever we ask, we shall receive. And this is not from our own merits, but from His grace. Therefore he added this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":819,"ref":"p819","source":"Benedictus Deus, qui non amovit orationem meam et misericordiam suam a me. Sic enim pervenit ad resurrectionem iste, qui loquitur, ubi jam et nos spe sumus, et vox nostra ista est. Quandiu ergo hic sumus, hoc oramus Deum, ut non amoveat a nobis orationem nostram, et misericordiam suam, id est, ut perseveranter eremus nos, et persever inter misere(??)tur ipse. Multi tamen languescunt in orando, et cum in novitate sua: conversionis ferventes sint, postea frigide et negligenter securi fiunt. Pigrescit animus, interrumpitur orato. Dormis tu, vigilat hostis, tentationes exerescunt. Propterea praecepit Dominus, quia oportet semper orare, et nunquam deficere (Luc. 18.). Ergo non deficiamus in orando, securi de promissione: quia si differt, non aufert. Et pio affectu dicamus: Benedictus Deus. qui non amovit orationem meam, et misericordiam suam a me. Cum videris (Ex Ang.) non a te amotam orationem tuam, securus esto, quia non a te amota misericordia ipsius.","english":"Blessed be God, who has not removed my prayer and his mercy from me. For thus has this one who speaks attained to the resurrection, where we too now are in hope, and this is our voice. Therefore, as long as we are here, we pray God that he not remove our prayer and his mercy from us—that is, that we may persevere in praying, and that he may persevere in having mercy. Yet many grow faint in praying, and though they were fervent in the newness of their conversion, afterward they become cold and negligently secure. The mind grows sluggish, prayer is interrupted. You sleep, the enemy keeps watch, temptations increase. For this reason the Lord commanded that we ought always to pray and never grow faint (Luke 18). Therefore let us not grow faint in praying, secure in the promise: for if he delays, he does not take away. And with devout affection let us say: Blessed be God, who has not removed my prayer and his mercy from me. When you see that your prayer has not been removed from you, be secure, because his mercy has not been removed from you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":820,"ref":"p820","source":"TITULUS PSALMI LXVI.\n\nTitulus sequentis psalmi est: In finem, in hymnis psalmus cantici David Psalmus iste convenit David prophetae, sive cuilibet fideli: qui ideo dicitur psalmus, quia admonet ad confessionem. Et dicitur canticum, quia nobis proposuit maximam exultationem de illuminatione u(??)riusque populi, scilicet Ju(??)aeorum et Gentium, quae futura erat per Christum. Psalmus, dico, habitus in hymnis, id est, in laudibus Dei: vel in hynmis, id est, Inter illos, qui per excellentiam vocantur hymni. Intellexit enim propheta Deum esse laudand(??)m de illuminatione, quam daturus erat mundo: de qua omnes debemus eum summo studio laudare. Hoc enim intendit admonere psalmus, qui nos dirigit in finem, id est, Christum. Materia est Christus illuminator. In prima parte precatur illuminationem. In se– cunda parte (quae incipit, Confiteamur tibi populi, Deus) hortatur ad utramque confessionem, id est, peccati et laudis Et ponit caussam Deum judicem aequum: ln tertia parte, qua repetit eumdem versum, admonet ad camdem confessionem: sed alia de caussa, scilicet, quia terra prius s(??)eritis, modo in adventu Filii dedit fructum suum. Et quia vidit esse omnia bona ex misericordia Dei, antequam dicat de illuminatione, misericordiam precatur dicens:","english":"THE TITLE OF PSALM LXVI.\n\nThe title of the following psalm is: Unto the end, in hymns a psalm of the song of David. This psalm befits David the prophet, or any faithful person: it is called a psalm because it admonishes to confession. And it is called a song because it set before us the greatest exultation over the illumination of both peoples, namely of the Jews and of the Gentiles, which was to come about through Christ. A psalm, I say, composed in hymns, that is, in the praises of God: or in hymns, that is, among those which are called hymns by way of excellence. For the prophet understood that God is to be praised for the illumination which he was to give to the world: for which we all ought to praise him with the utmost zeal. For this is what the psalm intends to admonish, which directs us unto the end, that is, to Christ. The subject matter is Christ the illuminator. In the first part he prays for illumination. In the second part (which begins, Let us confess to you, O peoples, O God) he exhorts to both confessions, that is, of sin and of praise. And he sets down as the cause God the just judge. In the third part, where he repeats the same verse, he admonishes to the same confession: but for a different reason, namely, because the earth, which was formerly sterile, now at the coming of the Son has given its fruit. And because he saw that all things were good from the mercy of God, before he speaks of the illumination he prays for mercy, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":821,"ref":"p821","source":"PSALMUS LXVI.\n\nDeus misereatur nostri. Dimittendo peccata. Et benedicat nobis, id est, multiplicet nos et numero et virtute: hoc videlicet ordine, ut illuminet vultum suum super nos. Id est, in superiori parte nostri, in mente nostra splendere faciat Filium suum, sapientiam suam, qui est vultus, et imago ejus. Per Filium enim repraesentatur Pater, sicut ipse ait: Qui vide(??) me, udet et Patrem(??) (Joan. 14.). Deinde subjungit, quod praemiserat: Et misereatur nostri. Utrumque est enim nobis necessarium, et utrumque legimus scriptum: Et misericordia ejus praeveniet me (Psal. 58.): Et misericordia ejus subsequetur me (Psal. 12.). Prima ergo misericordia est, de remissione peccatorum, de multitudine virtutum, de illuminatione sapientiae. Secunda misericordia est, vel bona, quae largitur Deus, ut jam in nobis conservare dignetur. Utrumque hortantur psalmi, ut nos benedicat Deus, et ut nos benedicamus Deum. Cum benedicit nos Deus, nos crescimus. Et cum benedicimus Deum, nos crescimus. Utrumque nobis prodest. Prior est in nobis benedictio Domini, et consequens est, ut et nos benedicamus Dominum. Illa pluvia, iste fructus est: illuminet (inquit) vultum suum super nos: lumen suum nobis impressum, per nos obscuratum, et fere extinctum est per peccatum. Ipse ergo peccatum tollat et illuminet. Mittat radium sapientiae suae. Tenebras nostras expella(??), ut in nobis imago ejus fulgeat.","english":"PSALM LXVI.\n\nMay God have mercy on us—by forgiving our sins. And may he bless us—that is, multiply us both in number and in virtue—evidently in this order, that he may make his face shine upon us. That is, in the higher part of us, in our mind, may he cause his Son, his Wisdom, to shine—he who is the face and image of the Father. For through the Son the Father is represented, as he himself says: He who sees me sees also the Father (John 14). Then he adds what he had set forth before: And may he have mercy on us. For both are necessary for us, and we read both written: And his mercy shall go before me (Psalm 58); and, His mercy shall follow me (Psalm 12). The first mercy, then, is concerning the remission of sins, the abundance of virtues, the illumination of wisdom. The second mercy is either the good things that God bestows, that he may deign to preserve them now in us. Both are urged by the psalms: that God may bless us, and that we may bless God. When God blesses us, we grow; and when we bless God, we grow. Both profit us. The Lord's blessing in us comes first, and it follows that we also bless the Lord. That is the rain, this is the fruit. May he make his face shine upon us, he says: his light, impressed upon us, has been obscured by us and all but extinguished through sin. So let him take away sin and give light. Let him send forth the ray of his wisdom. Drive away our darkness, that his image may shine in us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":822,"ref":"p822","source":"Quare convertit se ad Dei familiarem locutionem, et dicit:\n\nUt cognoscamus in terra viam tuam. In qua terra? In omnibus gentibus. Quam viam? Salutare tuum, id est. Filium tuum, quo salvemur. Ipse enim ait: Ego Sum via, veritas et vita (Joan. 14.). Ad hoc ergo miserere, ad hoc illumina, ut viam cognoscamus, per quam ad te pertingere valeamus. Attende quomodo factus est nobis Christus via. EvangebSla dicat: Verbum caro facium est, et habitavit in nobis (Joan. 1.). In eo ergo, quod Deus factus est bomo, data est nobis fdu(??)(??)a, ut homo possit fieri Deus. Et quia, nostram carnem fecit immortalem, dedit nobis certitudinem, mortalem posse pertingere ad immortalitatem. Haec est via, quam ostendit nobis Deus in terra, qua gradiamur ad caelestia. Et haec est fides nostra.\n\nConfiteantur ergo tibi populi, Deus, confiteantur tibi populi omnes. Quia cognoverunt viam tuam. Confiteamur jam peccata sua. Confiteamur et laudem tuam. Et non unus populus tantum, sed populi omnes: quia ad gratiam invitantur omnes. Prius se accusent: prius se condemnent, ut sic postmodum digne te laudent. Quid times confiteri, o homo, qui non confitendo esse non potes occultus? D(??)maberis tacitus, qui p(??)sses liberari confessus. Ad hoc exigit Deus confessionem, ut liberet humilem. Et quia ista confessio non ad supplicium ducit, sed ad gaudium: sequitur et dicit:","english":"Therefore he turns to intimate speech with God, and says:\n\nThat we may know your way upon the earth. Upon what earth? Among all the nations. What way? Your salvation, that is, your Son, by whom we are saved. For he himself said: I am the way, the truth, and the life (John 14). For this end, then, have mercy; for this end, give light, that we may know the way by which we may be able to reach you. Consider how Christ has become the way for us. Let the Gospel say: The Word was made flesh, and dwelt among us (John 1). In that, therefore, God became man, a pledge was given to us that man may be able to become God. And because he made our flesh immortal, he gave us the assurance that mortal flesh can reach immortality. This is the way that God has shown us on earth, by which we may walk to heavenly things. And this is our faith.\n\nLet the peoples therefore confess to you, O God; let all the peoples confess to you. Because they have known your way. Let us now confess our sins; let us confess also your praise. And not one people only, but all peoples, because all are invited to grace. Let them first accuse themselves, first condemn themselves, so that afterwards they may worthily praise you. Why do you fear to confess, O man, who by not confessing cannot remain hidden? You will be numbered among the silent, though you could be set free by confessing. For this end God requires confession, that he may set free the humble. And because that confession leads not to punishment but to joy, it follows and says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":823,"ref":"p823","source":"Loe(??)entur et excultent gentes. Laetitia refertur ad animam: exultalio ad corpus. Cum ergo salventur corpore et anima, laetentur, et exulleut gentes. Et dicit quare: quia judicas populas in oequitate. Reddendo singulis secundum merita sua. Et quia propter hoc non multum laudaretur (quia nisi misericorditer in hac vita etiam homines visitaret, omnes damnarentur), ideo adjecit: Et gentes in terra dirigis: subaudis, ut recte vivendo ambulent. Distortae erant gentes: Venit manus Dei: extenta est misericorditer, Direxit per justitiam, quos tortuosos invenit per culpam. Directae sunt gentes: ambulant in fide, gaudentes in Deo suo, p(??)a opera facientes. Repetit ergo eundem Versum in exhortatione; quam praemisit: sed aliam caussam subdit.\n\nConfiteantur tibi populi, Deus: confiteantur tibi populi omnes. Audi caussam: Terra dedit fructum suum. terra, quae prius maledicta erat; et proferebat spinas et tribulos (in maledictione, quam dixit Deus Adae: Maledicta terra in opere tuo [Genes. 3.]) facta est (Et Augustino) fructificans dando fructum suum, id est, convenientia opera sua. Omnis terra erat spinis plena. Accessit eradicantis manus: accessit vocatio majestatis ejus, et misericordia: Caepit terra confiteri. Jam dat terra fructum suum. Fecit enim Deus, quod subjunctum est:","english":"Let the nations be glad and exult. Gladness refers to the soul, exultation to the body. So then, when they are saved in body and soul, let the nations be glad and exult. And he says why: because you judge the peoples in equity, rendering to each according to their merits. And because for this reason he would not be greatly praised (since unless he visited men mercifully even in this life, all would be condemned), he therefore added: And you direct the nations on the earth—that is, that they may walk by living rightly. The nations were distorted; the hand of God came, was stretched out mercifully, directed through justice those whom it found crooked through fault. The nations have been made straight: they walk in faith, rejoicing in their God, doing good works. He therefore repeats the same verse in exhortation, which he set forth above; but he adds another cause.\n\nLet the peoples confess to you, O God: let all the peoples confess to you. Hear the cause: The earth has given its fruit. The earth, which had formerly been cursed and was bringing forth thorns and thistles (in the curse which God spoke to Adam: Cursed is the earth in your work [Gen. 3]), has been made—and according to Augustine—fruitful, giving its fruit, that is, its fitting works. Every earth was full of thorns. The hand of the one who roots them out drew near; the call of his majesty drew near, and mercy: the earth began to confess. Now the earth gives its fruit. For God has done what is 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":824,"ref":"p824","source":"Benedicat nos Deus, Deus noster, benedicat nos Deus: et metuant eum omnes fines terroe. Etiam (Ex eod.) atque multipliciter benedicend(??) Benedictio enim in multiplicatione solet maxime et proprie intelligi: quod in Genesi manifestum est. Nam quod fecit Deus lucem, et divisit a tenebris: et fecit firmamentum, et discrevit mare ab arida: nusquam ibi dictum est: Benedixit Deus. Ventum est ad ea(??) quae fecunditatis habitura erant semen: et benedixit, dicens eis: Crescite et multiplicamini, et replete aquas maris: avesque multiplicentur super terram. Similiter et homini benedicens ait: Crescite et multiplicamini; et rep(??)ete faciem terrae (Gen. 1.). Patet itaque, quia in benedictione multiplicatio intclllgitur. Et notandum quod cum tertio diceret Deus, non ait, Metuunt eos, sed eum. In quo evidenter Trinitas est declarata, quae trina in personis, et (??)a creditur in substantia. Et metuant (inquit) eum omnes fines terroe. Sic abundanter in nomine Christi benedicat nos Deus, ut filiis suis impicat universam faciem terrae, adoptatis in regnum suum cohaeredibus unigeniti Filii sui (Galat. 4.). Bene autem ait: Et metuam eum, quia nulla in hoc mundo vera securitas. Beatus homo, qui semper est pavidus (Prov. 28.). Nescit homo diem, neque boram, quando transeat (Matth. 2(??).). Nescit ultrum odio an amore dignus sit (Eccles. 9.). Time(??)mus ergo Deum.","english":"May God bless us, our God, may God bless us: and let all the ends of the earth fear him. Also (from the same) and in many ways to be blessed. For blessing is usually and properly understood in multiplication, which is clear in Genesis. For that God made the light and divided it from the darkness, and made the firmament and separated the sea from the dry land—nowhere there is it said: God blessed. It came to those things that were to have the seed of fecundity, and he blessed them, saying to them: Increase and multiply, and fill the waters of the sea; and let the birds multiply upon the earth. Similarly, blessing man, he said: Increase and multiply, and fill the face of the earth (Gen. 1). It is clear, therefore, that in blessing multiplication is understood. And it is to be noted that when God said this a third time, he did not say, They fear them, but him. In this the Trinity is evidently declared, which is threefold in persons and is believed to be one in substance. And let all the ends of the earth fear him, he says. So abundantly in the name of Christ may God bless us, that he may fill the whole face of the earth with his sons, adopted as co-heirs into his kingdom of his only-begotten Son (Gal. 4). Well indeed does he say: And let them fear him, because there is no true security in this world. Blessed is the man who is always fearful (Prov. 28). Man does not know the day, nor the hour, when he may pass (Matt. 2?). He does not know whether he is worthy of hatred or love (Eccles. 9). Let us therefore fear God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":825,"ref":"p825","source":"Timeamus judicium ejus: ut postea securi esse valeamus.\n\nTITULUS PSALMI LXVII.\n\nSequitur titulus psalmi sequentis: In finem, psalmus camici David. Psalmus Iste, qui est designatus cantici et maximae exultationis, attribuitur David prophetae, qui hic loquitur attendenti in finem, id est, in Christum: vel consideranti ea, quae In fine temporum erant ventura. Psalmus iste ideo est cantici, quia tale, quid unde nobis exultandum est, proponit: quia repraesentat mysterium nostrae reparationis. Est namque psalmus Iste refertus Evangelicis Sacramentis. Loquitur enim de passione, ubi dicitur: Domini Domini exitus mortis. De restirrectione, ubi dicitur: Exurgat Deus. De ascensione, ubi dicitur: Ascendisti in altum. De emissione Spiritus Sancti, ubi dicitur: Confirma Deus hoc quod operatus es In nobis. De incarnatione, ubi dicitur: Manda Deus virtuti tuae. Quae omnia debent nobis esse cantica et exultalio. Materia est Christus exaltatus, et exaltans Ecclesiam Iutentio est nos admonere ad Christi exaltationem, ut cantemus Christo, et exaltemus eum. Haec quidem intentio notatur in psalmo in pluribus locis, invitat propheta omnes futuros filius Ecclesiae, ut attendentes beneficia, quae eis attribuentur per Christi passionem et resurrectionem, etc., ne in vacuum gratiam Dei recipiant (2. Cor. 6.), ne ingrati s(??)t.","english":"Let us fear his judgment, so that afterward we may be able to be secure.\n\nTITLE OF PSALM 67.\n\nNext follows the title of the following psalm: Unto the end, a psalm of a song of David. This psalm, which is designated as one of song and of the greatest exultation, is attributed to David the prophet, who here speaks to one who attends unto the end, that is, unto Christ, or who considers those things which were to come in the end of times. This psalm is therefore one of song, because it sets before us that whereby we are to exult, since it represents the mystery of our restoration. For this psalm is filled with the sacraments of the Gospel. For it speaks of the passion, where it is said: Of the Lord, of the Lord are the issues of death. Of the resurrection, where it is said: Let God arise. Of the ascension, where it is said: Thou hast ascended on high. Of the sending of the Holy Spirit, where it is said: Confirm, O God, this which thou hast wrought in us. Of the incarnation, where it is said: Command, O God, thy virtue. All these things ought to be songs and exultation for us. The subject is Christ exalted, and exalting the Church. The intention is to admonish us toward the exaltation of Christ, that we may sing to Christ and exalt him. This intention is indeed noted in the psalm in many places; the prophet invites all the future sons of the Church, that, attending to the benefits which will be bestowed upon them through the passion and resurrection of Christ, etc., they may not receive the grace of God in vain (2 Cor 6), lest they be ungrateful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":826,"ref":"p826","source":"Sed gratiam, quae eis per haec mysteria data est, quam maxime celebrent voce et opere, et in eadem gratia (sicut versus finem psalmi subinfertur: Regna terroe contate Deo) omnimoda jocunditale in Domino exultent. Et notandum quod, sicut saepe dictum est; ut magis affectum suum more prophetico exprimat, loquitur in psalmi principio sub figura optantis: tamen juxta sententiam enunclativae orationis, sic incipiens.\n\nPSALMUS LXVII.\n\nExsurgat Deus, et dissipentur inimici ejus. Jam (Ex Augustino) factum est. Resurrexit Christus, et dissipati sunt inimici ejus per omnes gentes. Judaei in eo ipso loco, ubi inimicitias exercuerunt, debellati sunt, atque inde per cuncta dispersi. Et nunc oderunt, Sed metuunt: et ipso metu faciunt, quod sequitur. Et fugiant, qui oderunt eum a facie ejus. Fuga quippe animi est timor. Nam carnali fuga, quo fugiunt a facie ejus, qui ubique est praesens? Quo ibo (inquit) a spiritu tuo? Et quo a facie tua fugiam (Psal. 138.)? Animo ergo, non corpore fugiunt: timendo potius, quam latendo. Nec ab ea facie. quam non vident; sed ab ea, quam coguntur, ut videant. Facies quippe ejus appellata est praesentia ejus per Ecclesiam ejus. Fugiant ergo a facie ejus. Timeant a praesentia sanctorum et fidelium ejus. Sive a facie ejus fugiant, sicut scriptum est: Tollatur impius, ne videat gloriam Dei (Isai. 26.). De quibus adhuc subditur:","english":"But they should celebrate as much as possible, in word and deed, the grace that has been given to them through these mysteries, and in that same grace (as is added near the end of the psalm: *Sing to God, you kingdoms of the earth*) let them exult in the Lord with every kind of joy. And it must be noted that, as has often been said, in order to express his own feeling more fully in the prophetic manner, he speaks at the beginning of the psalm under the figure of one who wishes; yet according to the sense of an declarative utterance, he begins thus.\n\nPSALM 67.\n\nLet God arise, and let his enemies be scattered. Now (according to Augustine) it has been done. Christ has risen, and his enemies have been scattered through all the nations. The Jews were defeated in that very place where they exercised their hostility, and from there were dispersed through all lands. And now they hate, but they fear; and by that very fear they do what follows: And let those who hate him flee from his face. For fear is a flight of the mind. For by bodily flight, where do they flee from his face, who is present everywhere? Whither shall I go (he says) from your spirit? And whither shall I flee from your face (Ps. 138)? Therefore they flee in mind, not in body: by fearing rather than by hiding. Nor from that face which they do not see, but from that which they are compelled to see. For his face is the name given to his presence through his Church. Let them therefore flee from his face. Let them fear the presence of his saints and faithful ones. Or let them flee from his face, as it is written: Let the wicked be taken away, lest he see the glory of God (Isa. 26). Concerning whom it is further added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":827,"ref":"p827","source":"Sicut deficit fumus, deficiant. Extulerunt enim (Ex Augustino) se ab ignibus odiorum suorum, in superbiae a cumulum: et ponentes in caelum os suum, atque clamantes Crucifige crucifige eum (Joan. 19.), quasi victores tumuerunt: sed mox victi evanuerunt. Est autem proprium Superborum, ut deficiant sicut fumus. Sicut enim fumus procedit ab igne: sic exaltatio eorum procedit ab ardore concupiscentiae. Et sicut fumus quanto magis ascendit, tanto magis evanescit: sic superibus quo plus exaltatur in elatione, eo amplius deficit a veritate. Adhuc quoque poenam eorum exaggerat, cum subju(??)- git: Sicut fluit cera a facie ignis, sic pereant peccatores a facie Domini. Quamvis fortasse eos hoc loco significaverit (Ex eod.), quorum duritia a impoenitentiae lacrym(??)s solvitur: tamen etiam aliud intelligi potest, ut futurum judicium comminetur. Nam quia in hoc saeculo, sicut fumus se extollendo defecerunt: veniet illis in fine extrema damnatio, ut a Dei facie, idest, praesentia pereant in aeternum, cum ipse praesentatus fuerit in sua claritate, velut ignis ad poenam malorum, lumenque bonorum. Peribunt quippe peccatores: non ut prorsus deficiant a substantia, sed sicut a facie ignis fluit cera., sic a terrore districti judicis dissolventur in conscientia. Postquam ostendit de Christi exaltatione quid contingat malis, consequenter insinuat quid de eadem proveniat bonis, dicens:","english":"As smoke fails, let them fail. For they lifted themselves up (as Augustine says) from the fires of their hatreds to a peak of pride, and setting their mouth against heaven and crying out, Crucify, crucify him (John 19), they swelled up as if victorious; but soon, defeated, they vanished away. Now it is characteristic of the proud that they fail like smoke. For just as smoke comes forth from fire, so their exaltation comes forth from the heat of desire. And just as smoke, the more it ascends, the more it vanishes away, so the proud, the more he is exalted in his elation, the more he fails from the truth. Further, he also heightens their punishment when he adds: As wax melts before the fire, so let sinners perish before the face of the Lord. Although perhaps in this place he has signified those (as the same author says) whose hardness is dissolved by tears of impenitence, yet something else can also be understood, namely that he threatens the future judgment. For because in this world, like smoke, they have failed by exalting themselves, there will come upon them at the end extreme damnation, so that from the face of God, that is, from his presence, they may perish forever, when he himself shall have been presented in his brightness, as fire for the punishment of the wicked and light for the good. For sinners shall perish—not that they may utterly fail from substance, but just as wax melts before the fire, so shall they be dissolved in conscience by the terror of the strict judge. After he has shown what happens to the wicked from the exaltation of Christ, he accordingly makes known what comes to the good from the same, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":828,"ref":"p828","source":"Et justi epulentur, idest, reficiantur ipso scilicet Deo, qni erit omnia in omnibus (Ephes. 1.) Et exultent in conspectu Dei. Non enim erit exultationis hujus tamquam coram hominibus ulla ipanis jactantia, sed in conspectu ejus qui sine errore insp(??)cit quod donavit. Vel exultabunt justi in conspectu Dei, quia ipsum facie ad faciem videbunt (1. Cor. 1(??).). Unde adhuc recte subditur: Et delectentur in loetitia. Tunc quidem loetitia delectabilis erit, quando timor et sollicitudo omnis exclusa fuerit, quando aeterna permanebit securitas et secura aeternitas. Deinde (Ex Aug.) se ad ipsos convertit, quibus tantam spem dedit. Et hic viventes alloquitur et hor atur:\n\nCantate Deo, psalmum dicite nomini ejus. Admonet ut ea quae dicuntur, opere compleantur. Discreverunt quidam inter canticum et psalmum, ut quoniam canticum ore profertur, psalmus autem adhibitu visibili organo, idest, psalterio canitur, per canticum significari videantur intelligentiae mentis, per psalmum vero opera corporis, Ita ergo quidam discreverunt, ut Cantate Deo, dictum videatur, quia quae in seipsa mens agit, Deo nota sunt, sed ab hominibus non videntur. Opera vero bona quoniam ideo videnda sunt ab hominibus, ut glorificent Patrem nostrum qui in caelis est (Matth. 6.): merito dictum sit: Psallite nomini, idest, diffamationi ejus, ut laudabiliter nominetur. Cantat Deo qui vivit Deo.","english":"And let the righteous feast, that is, be refreshed by God himself, who will be all in all (Eph. 1). And let them exult in the sight of God. For this exultation will not be any empty boasting as before men, but in the sight of him who without error sees what he has given. Or the righteous will exult in the sight of God, because they will see him face to face (1 Cor. 1). Hence it is still rightly added: And let them delight in gladness. Then indeed will gladness be delightful, when all fear and anxiety have been shut out, when eternal security and secure eternity will endure. Then (from Augustine) he turns to those to whom he has given such hope. And here he addresses and exhorts those living:\n\nSing to God, sing a psalm to his name. He admonishes that what is said be fulfilled in deed. Some have distinguished between a canticle and a psalm, so that since a canticle is brought forth by the mouth, while a psalm is sung with a visible instrument, that is, the psaltery, by the canticle may be signified the understanding of the mind, but by the psalm the works of the body. Thus, then, some have distinguished them, so that Sing to God is understood as what the mind does within itself, which is known to God but not seen by men. But good works, since they are to be seen by men so that they may glorify our Father who is in heaven (Matt. 6), are rightly spoken of as: Sing a psalm to his name, that is, to his renown, so that he may be named praiseworthily. He sings to God who lives to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":829,"ref":"p829","source":"Psallit nomini ejus, qui operatur in gloriam ejus. Ita cantate Deo: ita psallite Deo, idest, sic vivendo, sic operando. Et etiam iter facite ei, idest, corda auditorum praedicando ei aperite. Qui, idest, ipse cui viam parare debetis. Ascendit super occasum. Vi- (??)t mortem, sicut per prophetam suum ait: Ero mors tua, o mors [Ose. 13, 1. Cor. 15; Hebr. 2.), iter facite Christo (Ex Aug.), ut per speciosos pedes evangelizantium, pervia sint ei corda credentium. Ipse enim ascendit super occasum, cum resurgendo vicit corporis casum. Illi etiam iter faciunt Christo, qui a pravis cogitationibus conia mundant, et ea fide et bonis moribus atque virtutibus ornant. Quod ubi facium fuit domus pudici pectoris templum repente fit Dei. Et debetis ei iter facere, quia Do– minus nomen est illi. Hoc nomen quod est Dominus, specialiter ei cong(??)uit: quia ipse per se dominatur: et nemo potest dominari, nisi per ipsum. Et quia opus bonum et praedicatio Dei etiam cum alacritate debet fieri, recte subjunctum est: Exultate in conspectu ejus. Dum enim facitis iter ei, dum praepa(??)atis qua veniat, gentesque possideat, multam passuri estis in conspectu hominum tristitiam. Sed vos (Ex eod.) non solum nolite deficere, sed etiam exultate, non in conspectu hominum, sed in conspectu Dei: Spe gaudentes, in tribulatione patientes (Rom. 12.).","english":"Sing to his name, you who work for his glory. Thus sing to God, thus psalm to God—that is, by living thus, by working thus. And also make a way for him—that is, by preaching him, open the hearts of your hearers. He—that is, the very one for whom you ought to prepare the way—ascended above the setting. He conquered death, as he says through his prophet: O death, I will be your death (Hos. 13; 1 Cor. 15; Heb. 2). Make a way for Christ, so that through the beautiful feet of those who evangelize, the hearts of believers may be open to him. For he himself ascended above the setting, when by rising again he conquered the fall of the body. They also make a way for Christ who cleanse their hearts from wicked thoughts and adorn them with faith and good morals and virtues. When this has been done, the house of the modest breast suddenly becomes the temple of God. And you ought to make a way for him, because the Lord is his name. This name, which is Lord, belongs to him especially, because he himself rules by himself, and no one can rule except through him. And because the good work and the preaching of God ought to be done even with eagerness, it is rightly added: Exult in his sight. For while you make a way for him, while you prepare the places by which he may come and possess the nations, you will suffer much sorrow in the sight of men. But you—not only do not fail, but even exult, not in the sight of men, but in the sight of God: rejoicing in hope, patient in tribulation (Rom. 12).","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":"Illi autem qui vos modo turbant, postmodum turbabuntur a facie ejus. Audituri enim sunt in judicio: Ite in ignem aeternum (Matth.. 25.). Turbabuntur a facie ejus. Cujus ejus?\n\nPatris orphanorum, et judicis viduarum. A facie justi et veri Dei, qui turbat imp(??)os, ut severa potestas: colligit viduas et orphanos, ut pius pater. Beati orphani et viduae, qui talem Patrem habent et Judicem. Hi autem sunt illi orphani et viduae, quibus diabolus pater et maritus mortuus est. Ipsi sunt qui dicunt: Quoniam pater meus et mater mea dereliquerunt me, Dominus autem assumsit me(Psal. 26.). De his (Ex Aug.) orphanis et viduis, idest, spei secularis societate destitutis. Dominus sibi templum fabricat, de quo consequenter dicit: Deus in loco sancto suo. Quem locum evidentius ostendit, cum subdit:\n\nDeus qui inhabitare facit, plures homines. Unius moris in domo, idest, unius voluntatis secundum fidem et caritatem in una Ecclesia. Hi sunt, de quibus legitur: Erat eis cor unum et anima una (Act. 4.). Unius quidem moris sunt, quorum propositum non mut(??)tur in diversa. In talibus est Deus, tamquam in loco sancto suo. Nam sicut in magna hominis domo, non in qualicumque loco requiescit dominus ejus, sed aliquo utique secretiore et honoratiore loco: sic Deus non in omnibus habitat, sed in his tantum qui unius moris sunt, qui unanimiter et concorditer vivunt.","english":"But those who now disturb you will afterward be disturbed before his face. For they are going to hear in judgment: Go into eternal fire (Matthew 25). They will be disturbed before his face. Whose face?\n\nThe Father of orphans and the judge of widows. Before the face of the just and true God, who disturbs the wicked as severe power, and gathers widows and orphans as a loving father. Blessed are the orphans and widows who have such a Father and Judge. These, moreover, are those orphans and widows for whom the devil is a dead father and husband. They are the ones who say: For my father and my mother have forsaken me, but the Lord has taken me up (Psalm 26). Concerning these orphans and widows—that is, those destitute of the fellowship of worldly hope—the Lord builds for himself a temple, of which he next says: God in his holy place. He shows this place more clearly when he adds:\n\nGod, who makes men to dwell of one mind in a house—that is, of one will according to faith and charity in one Church. These are they of whom it is read: They had one heart and one soul (Acts 4). They are indeed of one mind whose purpose is not changed in different directions. In such as these God is, as in his holy place. For just as in a great man's house the master of it does not rest in just any place, but certainly in some more private and more honored place, so God does not dwell in all, but only in those who are of one mind, who live with one accord and in concord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":831,"ref":"p831","source":"Nec hoc suis viribus debent adseribere, quia non sunt ipsi qui faciunt: sed Deus hoc per eos facit, qui inhabitare facit unius moris in domo: cujus adhuc gratia magis commendatur, cum subinfertur: Qui educit vinctos in fortitudine. Vinctum enim tenebat hostis antiquus genus humanum, quod sui quidem fortitudine Dominus liberavit. Vincti in inferno et Patriarchae et Prophetae detinebantur, quos magna secum virtute eduxit. Vinctus erat Petrus, quem ex Herodis carceribus extraxit (Act. 12.). Solvit et gravia vincula peccatorum quibus impediebantur ne ambularent in via praeceptorum. Similiter eos qui exasperant, idest, ita fortiter et potenter educit alios, qui resistendo justitiae Deum ad (??)ram provocant. Qui habitant in sepulcris, idest, consentiunt voluptatibus carnis: quae caro est sepulcrum animae, quia ibi annua carni consentiens pu(??)rescit, sicut caro in sepulcro. Illi (Ex Augustino) compediti forsitan volunt, nec ambulare possunt; Deumque de– precantur, ut possint; eique dicunt: De necessitatibus meis erue me (Psal. 24.). A quo exanditi gratias agunt, dicentes: Dirupisti vincula mea (Psal. 115.). Isti autem exasperantes, qui habitant in sepulcris, in eo ge(??)ere sunt, quod alio loco Scriptura significat, dicens: A mortuo veluti qui non sit, perit confessio (Eccli. 17.). Unde eat et illud: Peccatur cum venerit in profundum malorum, contemnit (Prov. 18.).","english":"Nor should they attribute this to their own strength, because it is not they who do it, but God does it through them, who makes those of one mind to dwell in a house; whose grace is still more commended when it is added: Who brings out the bound in strength. For the ancient enemy held the human race bound, which the Lord freed by his own strength. Both the Patriarchs and the Prophets were held bound in hell, whom he brought out with him by great power. Peter was bound, whom he brought out from Herod's prison (Acts 12). He also loosened the heavy bonds of sins by which they were hindered from walking in the way of the commandments. Likewise those who provoke him, that is, he brings out others so strongly and powerfully, who by resisting justice provoke God to wrath. Who dwell in the tombs, that is, consent to the pleasures of the flesh: which flesh is the tomb of the soul, because there, consenting to the flesh, it rots, as flesh does in a tomb. Those (from Augustine) perhaps are bound in chains and wish to walk but cannot; and they pray to God that they may be able; and they say to him: Deliver me from my necessities (Psalm 24). Heard by him, they give thanks, saying: You have broken my bonds (Psalm 115). But those who provoke him, who dwell in the tombs, are in that state which Scripture signifies elsewhere, saying: From the dead, as from one who is not, confession perishes (Sirach 17). Hence also that: When a sinner comes into the depth of evils, he despises (Proverbs 18).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":832,"ref":"p832","source":"Aliud est enim desiderare, aliud oppugnare justitiam, aliud a malo velle liberari, aliud mala sua defendere, potius quam fateri: utrosque tamen gratia Christi educit in fortitudine. Qua fortitudine, nisi ut adver– sus peccatum usque ad sanguinem certent? Ex utro– que enim genere fiunt idonei, quibus constituatur locus sanctus ejus. Illi soluti, illi resuscitati. Et hoc quod modo spiritualiler adimpletur, prius figuraliter ostendebatur. Quomodo? sequitur et dicit:\n\nDeus, cum egredereris in conspectu populi tui, per columnam nubis in die, et per splendorem ignis in nocte (Exod. 13.). Cum pert(??)ansires in deserto. Ducendo populum tuum per desertum.\n\nTerra mota est. Moveri enim videbatur mo(??)s Sina. Etenim coeli distillaverunt manna (Exod. 16.). A facie Dei Sinai, idest, Dei habitantis in illo monte. A facie Dei Israel, idest. Dei cujus erat populus Israel. Tu qui tanta miracula tunc lecisti, facies quoque quod subjunctum est:","english":"For it is one thing to desire justice, another to fight against it; one thing to wish to be freed from evil, another to defend one's evils rather than confess them. Yet Christ's grace leads both kinds forth in strength. In what strength, if not that they strive against sin even to the shedding of blood? For from both kinds are made fit those for whom his holy place is established. Those set free, those raised up. And this which is now fulfilled spiritually was first shown figuratively. How? It follows and says:\n\nGod, when you went forth in the sight of your people, by a column of cloud by day, and by the brightness of fire by night. When you passed through the desert. Leading your people through the desert.\n\nThe earth was moved. For Mount Sinai seemed to be moved. And indeed the heavens distilled manna. At the face of the God of Sinai, that is, of God dwelling on that mountain. At the face of the God of Israel, that is, of God whose people Israel was. You who then read of such great miracles, will also do what is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":833,"ref":"p833","source":"Pluviam voluntariam segregabis, Deus, hoere(??)itati tuoe, et infirmata est. Tu vero perfecisti eam. Sed jam mysteriorum secreta, Domino revelante, videamus. Egressus ejus intelligitur, cum apparet in operibus suis. Apparet autem non omnibus, sed eis qui noverunt opera ejus intueri. Non enim ea opera nunc dico, quae conspicua sunt omnibus, hoc est, caelum, terram, mare, et universa quae in eis sunt. Sed o(??)era quibus educit in fortitudine compeditos: similiter exasperantes, qui habitant in sepulcris: et facit eos unius moris in domo. Sic egredietur coram populo suo, idest, coram eis, qui istam gratiam ejus intelligunt. Denique sequitur. Dum transires in deserto, terra mota est. Desertum erant Gentes, quae ignorabant Deum. Desertum erat, ubi lex nulla ab ipso Deo data erat, ubi nulli Prophetae habitaverant, qui Dominum venturum esse praedixerant. Cum ergo transires in deserto. Cum praedicareris in Gent(??)bus, terra mota est: terreni homines ad fidem excitati sunt. Sed unde mota est? Etenim coeli distillaverunt a facie Dei Sinai. Etenim ut terra mota esset ad fidem, cum in deserto Gentium transiret Evangelium, caeli distillaverunt a facie Dei. Hi sunt caeli de quibus in alio psalmo cantatur: Caeli enarrant gloriam Dei (Psal. 18.). De his quippe paulo post ibi dicitur, non sunt loquelae neque sermones quorum non audiantur voces eorum.","english":"You will set apart a voluntary rain, O God, for your inheritance, and it was weakened. But you have perfected it. But now let us see the secrets of the mysteries, with the Lord revealing them. His going forth is understood when he appears in his works. But he appears not to all, but to those who know how to look upon his works. For I am not now speaking of those works which are visible to all, that is, heaven, earth, the sea, and all things that are in them. But of the works by which he leads out the bound in strength; likewise those who provoke, who dwell in tombs; and he makes them of one manner in the house. Thus he will go forth before his people, that is, before those who understand this grace of his. Finally it follows: When you passed through the desert, the earth was moved. The desert was the nations, which did not know God. It was a desert where no law had been given by God himself, where no prophets had lived who foretold that the Lord would come. When therefore you passed through the desert, when you were preached among the nations, the earth was moved: earthly men were stirred up to faith. But from where was it moved? For indeed the heavens distilled from the face of the God of Sinai. For indeed, so that the earth might be moved to faith, when the Gospel passed through the desert of the nations, the heavens distilled from the face of God. These are the heavens of which it is sung in another psalm: The heavens declare the glory of God. For of these, a little later there it is said: There are no speeches nor words whose voices are not heard.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":834,"ref":"p834","source":"Non autem caeli a seipsis distillaverunt: sed a facie Dei Sinai, idest. Dei inhabitantis (??)os, sicut habitat in monte Sina. Ipsi sunt montes de quibus dicitur: Levavi oculos meos in montes (Psal. 120.). Et iterum: Illuminans tu mirabiliter a montibus aeternis (Psal. 75.). Et ipse est Deus Israel, idest, populi videntis Deum. Et sicut caeli distillaverunt manna (Exod. 16.), sic tu Deus pluviam voluntariam, idest, gratuitam gratiam, segregabis haereditati tuae, idest, segregatim dabis Ecclesiae tuae. Pluvia voluntaria merito gratia Dei intelligitur, quia nullis praecedentibus meritis, gratis datur. Si enim gratia (Ex Augustino), jam non ex operibus: alioquin gratia jam non est gratia (Rom. 11.). Haec pluvia voluntaria genuit nos verbo veritatis. Hanc pluviam segregavit Deus haereditati suae. Et infirmata est. Agnovit enim non se esse aliquid per seipsam, non viribus suis, sed gratiae Dei tribuendum esse quod est. Agnovit quod dictum est: In Infirmitatibus meis gloriabor (2. Cor. 12.). Et iterum: Noli altum sapere, sed time (Rom. 11.). Ipsa infirmata est. Tu vero perfecisti eam, quia virtus in infirmitate perficitur(2. Cor. 12.). Infirmata est in se, ut perficiatur in te.","english":"But the heavens did not distill of themselves, but from the face of the God of Sinai, that is, of God dwelling there, just as he dwells on Mount Sinai. These are the mountains of which it is said: I have lifted up my eyes to the mountains (Ps. 120). And again: You who enlighten marvelously from the eternal mountains (Ps. 75). And he himself is the God of Israel, that is, of the people that sees God. And just as the heavens distilled manna (Exod. 16), so you, O God, will set apart a voluntary rain, that is, a free grace, for your inheritance, that is, you will give it separately to your Church. The voluntary rain is rightly understood as the grace of God, because it is given freely, with no merits preceding. For if it is by grace (from Augustine), it is no longer from works; otherwise grace is no longer grace (Rom. 11). This voluntary rain has begotten us by the word of truth. This rain God has set apart for his inheritance. And it was weakened. For it recognized that it is nothing of itself, that it is not by its own strength, but that what it is must be attributed to the grace of God. It recognized what was said: In my infirmities I will glory (2 Cor. 12). And again: Do not be high-minded, but fear (Rom. 11). Itself was weakened. But you have perfected it, because power is perfected in weakness (2 Cor. 12). It was weakened in itself, so that it might be perfected in you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":835,"ref":"p835","source":"Animalia tua habitabunt in ea. In hac haereditate animalia inhabitant, quia inter sanctam Ecclesiam mites et mansueti (quibus jugum Dei suave est, et onus ejus leve (Matth. 11.]) humiliter vivendo perseverant. Sive animalia Dei Doctores et praelati Ecclesiae possunt intelligi, qui in hac haereditate inhabitant: atque super se aliorum onera compatiendo portant. Ibi Scripturis sacris tamquam foeno quodim spirituali nutriuntur, et caelesti fonte sanctoque Spiritu imbuuntur. Et bene cum ait, Animalia, subjunxit, Tua, idest, tibi subdita, non sibi libera. Et hanc pluviam Parasti in dulcedine tua pauperi, Deus. Gratiam tuam humili contulisti, non ex suis meritis, sed ex sola dulcedine tuae caritatis. Quia dilexisti pauperes, ideo eos tua gratia ditasti. Et apte ait, In dulcedine tua. Quid enim (Ex Aug.) dulcius caritate? Opus autem gratiae non ex timore poenae perficitur, sed ex amore justitiae. Deinde ostendit parationes quas pauperi suo Deus fecit. Ait enim:","english":"Your animals will dwell in it. In this inheritance the animals dwell, because among the holy Church the meek and gentle—to whom the yoke of God is sweet and his burden light (Matthew 11)—persevere in living humbly. Or the animals of God can be understood as the teachers and prelates of the Church, who dwell in this inheritance and bear the burdens of others upon themselves by compassion. There they are nourished by the sacred Scriptures as by spiritual hay, and are imbued from the heavenly fountain and the Holy Spirit. And well, when he said \"animals,\" he added \"your,\" that is, subject to you, not free for themselves. And this rain you have prepared in your sweetness for the poor, O God. You have bestowed your grace on the humble, not from their own merits, but from the sole sweetness of your love. Because you have loved the poor, therefore you have enriched them with your grace. And aptly he said, \"in your sweetness.\" For what (from Augustine) is sweeter than love? But the work of grace is not accomplished from fear of punishment, but from love of justice. Then he shows the preparations that God made for his poor. For he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":836,"ref":"p836","source":"Dominus dabit verbum evangelizantibus virtute multa. Ego (Inquit) dabo vobis os et sapientiam, cui non poterunt resistere omnes adversarii vestri (Luc. 21.). Et iterum: Aperi os tuum, et implebo illud (Psal. 80.). Haec sunt cibaria quae suis animalibus in sua haereditate largitur Deus. Quae quantum dulcedinis habeant, unum ex his animalibus insinuat, ubi ait: Quam dulcia faucibus meis eloquia tua super mel ori meo (Psal. 118.). Evangelizantibus (in (??)uit) virtute multa, hoc est, in constantia magna. Occidi enim possunt, sed flecti nequeunt. Audi virtutem evangelizantium. Quis (inquiu(??)t) nos separabit a caritate Christi? Tribulatio, an angustia, an persecutio, an fames, an nuditas, an periculum, an gladius? Scimus quia neque mors, neque vita, neque creatura aliqua poterit nos separare a caritate Dei, quae est in Christo Jesu (Rom. 8.). Quia Dominus dabit verbum evangelizantibus.","english":"The Lord will give the word to those who preach the gospel with great power. I, he says, will give you a mouth and wisdom, which all your adversaries will not be able to resist (Luke 21). And again: Open your mouth, and I will fill it (Psalm 80). These are the foods that God lavishes on his animals in his inheritance. How much sweetness they have, one of these animals intimates when he says: How sweet to my throat are your words, beyond honey to my mouth (Psalm 118). To those who preach the gospel, he says, with great power, that is, with great constancy. For they can be killed, but they cannot be bent. Hear the power of those who preach the gospel. Who, he says, will separate us from the love of Christ? Tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword? We know that neither death, nor life, nor any creature will be able to separate us from the love of God, which is in Christ Jesus (Romans 8). Because the Lord will give the word to those who preach the gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":837,"ref":"p837","source":"Rex virtutum dilecti dilecti, idest, Deus Pater, qui est Rex virtutum. Quae virtutes sunt dilecti dilecti, idest, Filii sui. Dilectus enim quando non ponitur quis dilectus, antonomastice Filius unicus intelligitur. Quod autem dicit Dilecti dilecti, ipsum nomen replicat loco pronominis: ac si dicat dilecti sui. Talis locutio in Scriptura divina frequenter invenitur, ut est illud: Fecit Moyses sicut praecepit Dominus Moysi (Exod. 25.), idest, sibi: vel ita potest legi: Tu dicis virtutum dilecti: Cujus dilecti? omnino, inquit, et super omnia semperque dilecti. De quo di(??)t ipse Pater: Hic est Filius meus dilectus, in quo mihi bene complacui. Hujus quidem dilecti sunt virtutes omnes (Matth. 3. et 17; Luc. 3.). Et ipse est Dei virtus et sapientia (1. Cor. 1.). Et quisquis fortis est, per Christum est fortis. Sed quia Filius nihil habet a se, nisi a Patre (Joan. 8. 13. et 16.), merito Deus Pater rex dicitur virtutum dilecti Filii sui. Cui dicit ipse dilectus: Omnia mea tua sunt (Luc. 15.). Et iterum: ego a me facio nihil. Pater meus usque modo operatur, et ego operor (Joan. 6.). Cum itaque dixisset. Dominus dabit verbum evangelizantibus virtute multa: quia ipsa virtus ab eo regitur, eique militat a quo datur. Ipse (inquit) Dominus est rex virtutum dilecti, deinde sequitur: Et speciei domus dividere spolia. Ac si (Ex Augustino) diceretur: Dilecti etiam Christi, dividendo spolia.","english":"The King of virtues of the beloved, of the beloved—that is, God the Father, who is the King of virtues. These are the virtues of the beloved, of the beloved—that is, of his Son. For when someone is called \"beloved\" without qualification, the only-begotten Son is understood by antonomasia. But in saying \"of the beloved, of the beloved,\" he repeats the very name in place of a pronoun, as if to say \"of his beloved.\" Such a manner of speaking is frequently found in divine Scripture, as in that passage: Moses did as the Lord commanded Moses (Exod. 25)—that is, himself. Or it can be read thus: You say \"of the beloved of virtues.\" Of which beloved? Entirely, he says, and above all things, and always beloved. Of whom the Father himself said: This is my beloved Son, in whom I am well pleased. Of this beloved, indeed, are all virtues (Matt. 3 and 17; Luke 3). And he himself is the power and wisdom of God (1 Cor. 1). And whoever is strong is strong through Christ. But because the Son has nothing of himself except from the Father (John 8:13 and 16), rightly is God the Father called King of the virtues of his beloved Son. To whom the beloved himself says: All my things are yours (Luke 15). And again: I do nothing of myself; my Father works until now, and I work (John 6). Since therefore he had said, \"The Lord will give the word to those who preach the gospel with great power,\" because that power itself is ruled by him and serves him by whom it is given, he says, \"The Lord himself is the King of the virtues of the beloved,\" and then follows: \"And to the beauty of the house, to divide the spoils.\" As if (according to Augustine) it were said: of the beloved Christ also, by dividing the spoils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":838,"ref":"p838","source":"Speciosam quippe domum, id est. Ecclesiam Christus fecit dividendo illi spolia, sicut speciosum est corpus distributione membrorum. Spolia porro dicuntur, quae victis hostibus detrahuntur. Hoc quid sit, Evangelium nos admonet, ubi legimus: Cum fortis armatus custodit atrium suum, in pace sunt ea quae possidet. Si autem fenior eo superveniens vicerit eum, universa arma auferet in quibus confidebat, et spolia ejus distribuet (Luc. 11.). Fortis armatus diabolus est, qui hunc mundum possidebat. Sed Christus eo fortior superveniens ipsum devicit: arma abstulit, spolia distribuit. Haec vasa Dominus mundans remissionem peccatorum. Haec spolia sanctificans hosti erepta prostrato, atque alligato, divisit ea speciei domus suae, alios constituens Apostolos, alios prophetas, alios pastores et doctores, in opus ministerii, in aedificationem corporis Christi (Ephes. 4.). Sicut enim corpus unum est, et membra habet multa: omnia autem corporis membra, cum sint multa, unum corpus est. Sic et Christus (Rom. 12.). Nunquid omnes Apostoli? Nunquid omnes prophetae? Nunquid omnes virtutes? Nunquid omnes dona habent curationum? Nunquid omnes linguis loquuntur? Nunquid omnes interpretantur? Omnia autem haec operatur unus atque idem spiritus, dividens propria unicuique prout vult (1. Cor. 12.).","english":"For Christ made a beautiful house—that is, the Church—by dividing spoils for it, just as a body is beautiful through the distribution of its members. Now spoils are said to be what is taken from conquered enemies. What this means, the Gospel warns us, where we read: When a strong armed man guards his courtyard, those things which he possesses are in peace. But if one stronger than he comes upon him and overcomes him, he will take away all his armor in which he trusted, and will distribute his spoils (Luke 11). The strong armed man is the devil, who possessed this world. But Christ, stronger than he, coming upon him conquered him: he took away his armor, he distributed the spoils. These vessels the Lord cleanses by the remission of sins. These spoils, which he sanctifies, having snatched them from the enemy when he was cast down and bound, he divided for the beauty of his house, establishing some as apostles, some as prophets, some as pastors and teachers, for the work of ministry, for the building up of the body of Christ (Eph. 4). For just as the body is one and has many members, but all the members of the body, though they are many, are one body, so also is Christ (Rom. 12). Are all apostles? Are all prophets? Are all mighty works? Do all have gifts of healings? Do all speak with tongues? Do all interpret? But all these things one and the same Spirit works, dividing to each one as he wills (1 Cor. 12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":839,"ref":"p839","source":"Haec est species domus, cui dividuntur spolia: ut amator ejus hac pulchritudine accensus, exclamet: Domine, dilexi decorem domus tuae (Psal. 25.). Jam in eo quod sequitur, se ad ipsa membra, de quibus fit species domus alloquendo convenit, dicens:\n\nSi dormiatis inter medios cleros. O vos (Ex Aug.) qui tanquam spolia speciei domus dividimini, si dormiatis, id est, si a st(??)epitu seculari remoti quiescatis inter duo Testamenta, quae media, id est, communia habendo utrique pareatis, scilicet, ut hoc, quod per figuram dictum est in priori, in secundo spiritualiter impletum esse intelligatis: eritis. Pennae columbae deargentatae. Id est, ornamentum et exaltatio Ecclesiae. Quia sicut columba per pennas sublim(??)tur: ita Ecclesia per vestras praedicationes ad caelestia exaltabitur. Sancta Ecclesia merito dicitur columba, quia fel amaritudinis non habet: et quia virtute simplicitatis pollet, de qua alibi dictum est: Una est columba mea (Cant. 6.). Deargentata est autem, quia divinis eloquiis erudita. Eloqu(??)a namque Domini in alio loco dicuntur argentum igne examinatum, terrae purgatum septuplum (Psal. 1(??).). Si ergo istis cleris duo Testamenta significantur: quid aliud admonemur, nisi ut ea Testamenta inter se consentire, non repugnare noverimus, sed intelligendo acquiescamus?","english":"This is the beauty of the house, for which spoils are divided: so that its lover, kindled by this beauty, may exclaim: Lord, I have loved the beauty of your house (Ps. 25). Now in what follows, he addresses himself to the very members from which the beauty of the house is made, speaking to them and saying:\n\nIf you sleep among the midst of the lots. O you, who as spoils of the beauty of the house are divided, if you sleep—that is, if, removed from the din of the world, you rest between the two Testaments, so that by holding them as common, you may obey both—namely, so that you understand that what was said figuratively in the first is spiritually fulfilled in the second—you shall be. The wings of the dove are silvered over. That is, the ornament and exaltation of the Church. For just as a dove is raised up by its wings, so the Church is exalted to heavenly things by your preachings. Holy Church is rightly called a dove, because she has no gall of bitterness, and because she is strong in the virtue of simplicity, of which it is said elsewhere: My dove is one (Song 6). But she is silvered over, because she has been instructed by divine utterances. For the utterances of the Lord are said in another place to be silver tried by fire, purified seven times from the earth (Ps. 12). If, then, by these lots the two Testaments are signified, what else are we admonished, except that we should know those Testaments to agree with each other, not to conflict, and that we should rest in understanding them?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":840,"ref":"p840","source":"nosque, simus eorum copcordiae·signum atque documentum, cum alterum adversus alterum nihil dixisse, sc(??)limus, et cum pacifica admiratione quasi extasis sopore monstramur. Per cleros ideo divinam Scripturam intelligimus, quia cleros Graece interpretatur sors Latine. Divinam autem Scripturam nullo humano habuimus arbitrio, sed sola sorte, id est, sola Dei electione. Alius hic (Ex Augustino) occurrit sensus forte anteponendus, ut (??)leros multo, probabilius ipsas hereditates intelligamus: ut quoniam haereditas veleris Testamenti est terrena foelicitas, haereditas vero novi Testamenti est terrena immortalitas: dormire sit inter medios (??)e(??)os, nec illam quaerere ardenter, et adhuc istam expeclare patienter. Nam qui Deo propterea serviunt, vel potius servire nolunt: dum qoaerunt in hac vita foelicitatem, ablatus est somnus ab e(??)s et non dormiunt. Flammantibus [Inflammantibus] enim cupiditatibus agitati in flagitia et facinora propelluntur: nec omnino requiescunt desiderando ut acquirant: me(??)uc(??)do ne amittant. Q(??)i autem me audit (ait Sapientia [Prov. 1.]) habitabit in spe, et requiescet sine timore ab omni vanitate. Hoc est (quantum mihi videtur) dormire inter medios cleros, idest, inter medias haereditates nundum in re, sed tamen in caelestis haereditatis spe habitare: et a terrenae (??)oelicitatis jam cupiditate conquiescere.","english":"and let us be a sign and proof of their concord, since we know that the one has said nothing against the other, and with peaceful admiration we are shown as if in the sleep of ecstasy. By lots, therefore, we understand the divine Scripture, because \"cleros\" in Greek is translated \"sors\" (lot) in Latin. But we have the divine Scripture by no human judgment, but by lot alone, that is, by God's election alone. Here another sense occurs (from Augustine), perhaps to be preferred: that by \"cleros\" we much more plausibly understand the inheritances themselves; so that, since the inheritance of the Old Testament is earthly happiness, but the inheritance of the New Testament is heavenly immortality, \"to sleep in the midst of the lots\" means not to seek the former ardently and still to await the latter patiently. For those who serve God for this reason, or rather are unwilling to serve him—while they seek happiness in this life, sleep is taken away from them and they do not sleep. For, agitated by burning desires, they are driven into shameful acts and crimes, and they do not rest at all, desiring to acquire, or fearing to lose. But \"he who hears me,\" says Wisdom, \"shall dwell in hope, and shall rest without fear from all vanity.\" This is (as it seems to me) to sleep among the midst of the lots, that is, to dwell among the midst of the inheritances, not yet in reality but in the hope of the heavenly inheritance, and to be at rest from the desire of earthly happiness.","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":841,"ref":"p841","source":"Cum autem venerit, quod speramus: non jam inter duas heareditates requiescimus, sed in nova et vera, cujus vetus erat umbra, regnabimus. Et quia tam bene dormierant Apostoli, eis vel(??)t pennis nunc volitat, et laudibus exaltatur Ecclesia. Quorum exemplo dum sic etam caeteri dormiunt, adduntur pennae, quihus usque in finem seculi sublimiter praedicetur; Et posteriora dorsi, ejus in pallore auri erunt, id est, in nitore sapientiae. Per quem nitorem intelligimus caritatem. Calor enim sap entiae divinae. est caritas. Sed quaic a do, so, et non a pectore? An quia ibi sunt quomodo radi(??)es alarum? Caritas autem omnia suffert (1. Cor. 13.). Et (Ex Augustino) scriptum est: Alter alterius onera portate, et sic adimple itis legem Christi (Galat. 6.). Vel aliter: Quid sunt ipsae alae, nisi duo praecepta caritatis, in quibus t(??)ta lex pe(??)det, et prophetae (Matth. 22.)? Quid ipsa sarcina levis, nisi ipsa caritas, quae in istis duobus praeceptis impletur? Quic ni (??)enim difficile est in prae– cepto, leve est anianti. Nec ob aliud intelligitur recte dictum, O(??)us meum leve est (Matth. 11.); nisi quia dat Spiritum sanctum, per quem datur caritas in cordibus nostris (Rom. 5.): ut amando liberaliter, laciamus, quod timendo, qui facit, serviliter facit.","english":"But when that which we hope for has come, we no longer rest between two inheritances, but we shall reign in the new and true inheritance, of which the old was a shadow. And because the Apostles had slept so well, the Church now flies as if on wings for them, and is exalted in praises. While others also, by their example, sleep in this way, wings are added, by which she may be sublimely proclaimed even to the end of the world; And the hinder parts of his back shall be in the paleness of gold, that is, in the brightness of wisdom. By this brightness we understand charity. For the heat of divine wisdom is charity. But why from the back, and not from the breast? Is it because there are, as it were, the rays of the wings? But charity bears all things (1 Cor. 13). And it is written (from Augustine): Bear one another's burdens, and so you will fulfill the law of Christ (Gal. 6). Or otherwise: What are these wings themselves, but the two commandments of charity, on which the whole law depends, and the prophets (Matt. 22)? What is the light burden itself, but charity itself, which is fulfilled in these two commandments? For whatever is difficult in a commandment is light to one who loves. Nor is it for any other reason that the saying is rightly understood, My yoke is light (Matt. 11), except that he gives the Holy Spirit, through whom charity is given in our hearts (Rom. 5): so that by loving freely, we may cast off what, through fearing, the one who does it does slavishly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":842,"ref":"p842","source":"Posteriora ergo, dorsi ejus in pallore auri sunt, quia qnicquid portat Ecclesia, quidquid tolerat: totum in amore facit, totum in sapientia, totum in hilaritate. Corde est simplex, verbo lucida, opere praeclara. Quamdiu hoc facit, determinat tempus, dicens:\n\nDum discernit coelestis reges super eam. Id est, quamdiu Filius Dei ordinat et constituit sanctos et praelatos, qui bene regnat et se et alios super eam, videlicet columbam. Quis est iste caelestis, nisi ille qui ascendit super omnes caelos, ut impleret omnia (Ephes. 4.)? Et quid est, aliud reges discernere super eam, nisi in opus ministerii, in aedificationem corporis Christi praepatare (1. Cor. 12.)? (??)icuntur etiam (Ex Aug.) illi reges ut q(??)a regendo, et quid magis, quam carnis concupiscentias? ne regnet peccatum in eorum mortali corpore. ad obediendum desideriis ejus: nec exhibeant membra sua arma iniquitatis peccato, sed exhibeant se Dqo tanquam ex mortuis viventes: et membra sua arma justitae Deo (Rom. 6.). Sic enim erunt reges primitus discreti ab alienigenis, quia non sunt jugum ducentes cum infidelibus. Deinde discreti inter se concorditer muncribus propriis: ut autem discernantur. Nive dealbabuntur in Selmon. Accipient remissionem peccatorum ab illo, qui ait: Si fuerint peccata vestra sicut coccinum, tanquam nix dealbabuntur (Isai. 1.). Bene ergo ait. In Selmon, quod interpretatur umbra, id est, in Christo.","english":"Therefore the hinder parts, His back, are in the paleness of gold, because whatever the Church bears, whatever she endures, she does wholly in love, wholly in wisdom, wholly in gladness. She is simple in heart, bright in word, illustrious in deed. As long as she does this, He appoints a time, saying:\n\nWhile the heavenly one discerns kings over her. That is, as long as the Son of God ordains and establishes the saints and prelates, who rightly rule both themselves and others over her, namely the dove. Who is this heavenly one, unless He who ascended above all the heavens, that He might fill all things (Eph. 4)? And what else is it to discern kings over her, but to prepare them for the work of ministry, for the edifying of the body of Christ (1 Cor. 12)? They are also called kings (from Augustine) as ruling, and over what more than the lusts of the flesh? that sin may not reign in their mortal body, to obey its desires; and that they may not present their members as weapons of unrighteousness to sin, but present themselves to God as alive from the dead, and their members as weapons of righteousness to God (Rom. 6). For thus they will first be kings, separated from the aliens, because they do not bear the yoke with unbelievers. Then, separated among themselves in concord with their own gifts; but that they may be separated, they shall be made white as snow in Selmon. They shall receive forgiveness of sins from Him who says: If your sins be as scarlet, they shall be made white as snow (Isa. 1). Well then does He say: In Selmon, which is interpreted as shadow, that is, in Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":843,"ref":"p843","source":"Constat autem umbra ex lumine et corpore. Illud lumen verum, quod verbum erat in principio apud Deum (Joan. 1.). ut quasi umbra fieret nobis. Verbum caro factum est, et habitavit in nobis. Deo scilicet homo tamquam lumini corpus accessit, et in cum credentes umbra protectionis operuit. Nive igitur in Selmon dealbantur, qui per gratiam quaee in Christo est, a peccatorum m(??)culis mundantur. Selmon dico,\n\nMons Dei, mons pinguis. Christus enim praerogative dicitur, Mons Dei Patris, per eminentiam Deitatis. Intantum autem pinguis, ut in co corporaliter habitaret omnis plenitudo divinitatis (Coloss. 2.). Nec solum in se pinguis extitit, sed et de se alios pinguavit. Unde et subditur: Mons coagulatus (??) secundum illos, quos lacte nutrit. Mons pinguis: se,- cundum majores, quos per uberiorem dulcedinem, suae sapientiae reficit. Nam et ipsum lac unde fit caseus, miro modo significat gratiam. Manat quippe ex abundantia viscorum maternorum, et misericordia delectabili parvulis infunditur gratis, Et quia non– nulli de Christo dubitaverunt, et quosdam sanctos illi coaequales in gratia crediderunt: redarguit eos de erro(??)e, cum subjungit:","english":"Now it is evident that a shadow consists of light and a body. That true light, which was the Word in the beginning with God (John 1), became, as it were, a shadow for us. The Word was made flesh and dwelt among us. That is, man was added to God as a body is added to light, and the shadow of his protection covered those who believe in him. Therefore those are made white as snow in Zalmon who, through the grace that is in Christ, are cleansed from the stains of sins. I call it Zalmon,\n\nthe mountain of God, a fat mountain. For Christ is preeminently called the mountain of God the Father, through the eminence of his Deity. So fat is he that in him all the fullness of the Godhead dwelt bodily (Colossians 2). Nor was he fat only in himself, but he also made others fat from himself. Hence it is added: a curdled mountain, according to those whom he nourishes with milk; a fat mountain, according to the greater ones, whom he refreshes through the richer sweetness of his wisdom. For even the very milk from which cheese is made signifies grace in a wondrous way. It flows, you see, from the abundance of the mother's humors, and by delightful mercy it is poured out freely to little ones. And because some doubted concerning Christ, and believed that certain saints were equal to him in grace, he refutes them for their error when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":844,"ref":"p844","source":"Ut quid suspicamini montes, coagulatos? Nam et caeteri Sancti montes Dei dicti sunt. Nec defuerunt, qui eum dicerent, alii (??)annem Baptistam, alii autem (??)etiam, alii vero Jeremiam, aut unum ex prophetis (Matth. 16.). Ad quorum errorem compescendum, aliam excellentiam adhuc insinuat, in quo hunc sanctum montem ab aliis montibus sanctis differre probat. Ait ergo: Mons in quo beneplacitum esi Deo habitare in. eo, Deo patri placuit habitare in isto monte, qui paratus est in cacumine montium. cui dicit: Tu es Filius meus dilectus, in quo mihi bene complacui (Matth. 3. et 17; Luc. 3,). Nec habitat Deus in eo per particu(??)arem gratiam, sicut in caeteris Sanctis, sive ad tempus. Et hoc probat, cum subdit: Etenim Dominus habitabit in finem. Id est, in perfectionem habitationi. Intantum habilat in eo, ut plus habitare non possit: scilicet in unitate personae, et aequalitate potentiae. Non quia (Ex Au– gustino) in aliis non habitat, sed quia in aliis per ipsum. In ipso quippe habitat omnis plenitudo divinitatis: non umbraliter, sicut in templo a Salomone facto, sed corporaliter (Coloss. 2.) et solide atque veraciter: quoniam Deus erat in Christo mundum, reconcilians sibi (2. Cor. 5.). Vel ideo dicit, Domi– nus habitabit in finem: quia hoc melius manifestabilur in fine, quando in sua apparebit majestate (Matth. 25.), et aequalitate.","english":"Why do you suppose the mountains to be gathered together? For other saints also have been called mountains of God. Nor were there lacking those who said he was John the Baptist, others Elijah, others Jeremiah, or one of the prophets (Matthew 16). To check their error, he indicates yet another excellence, by which he proves that this holy mountain differs from the other holy mountains. He says therefore: The mountain in which it has pleased God to dwell in him—it pleased God the Father to dwell in this mountain, which is prepared on the summit of the mountains, to which he says: You are my beloved Son, in whom I am well pleased (Matthew 3 and 17; Luke 3). Nor does God dwell in him by a particular grace, as in the other saints, or only for a time. And this he proves when he adds: For the Lord will dwell in the end. That is, in perfection of dwelling. To such an extent does he dwell in him that he cannot dwell more fully—namely, in unity of person and equality of power. Not that (from Augustine) he does not dwell in others, but because in others he dwells through him. For in him dwells all the fullness of the Godhead: not in shadow, as in the temple made by Solomon, but bodily (Colossians 2) and solidly and truly, since God was in Christ, reconciling the world to himself (2 Corinthians 5). Or he says, The Lord will dwell in the end, for this will be better manifested in the end, when he shall appear in his majesty (Matthew 25) and equality.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":845,"ref":"p845","source":"Vel Dominus Jesus Christus habitabit in Sanctis suis, perducens in finem, hoc est in scipsum. Finis enim legis Christus ad justitiam omni credenti (Rom. 10.). Postquam ostendit altitudinem Christi, consequenter insinuat, quid inde suae Ecclesiae proveniat. Ac si dicatur: Ecce mons magnus atque incomparabilis Dominus Jesus: quid erunt illi, qui putabantur montes c(??)agulati?\n\nCurrus Dei, inquit, erunt. Et ne pauci aestimentur, adjungit, Decem millibus multiplex millia loetantium. Quis enim auriga? Dominus in eis, inquit. Ubi? in Si(??)ai in sancto. Ingentem itaque multitudinem sanctorum, atque fidelium, qui portanda Deum fiunt quodammodo currus Dei, significavit hoc nomine, ponens linitum pro in infinito. Hanc inhabitando et regendp sicut bonus auriga perducit in finem, tanquam currum suum, velut in locum aliquem destinatum. In eo autem, quod multiplex in decem millili(??)s dicitur, perfec(??)o doctrinae commendatur: quia decem propter Decalogum significat doctrinam: mille, quia perfectus est numerus, designat perfectionem. Currus ergo Dei multiplex in decem millibus existit: quia numerus sanctorum secundum decem pra(??)cepta legis multipliciter et perfecte vivit. Mirifice autem, cum dixisset, Millia loetantium, continuo subjecit: Dominus in illis. Ne miremur, quod laetentur: Dominus enim in illis. Ideo etsi sunt quasi tristes, semper tamen gaudentes (2. Cor.","english":"Or the Lord Jesus Christ will dwell in his saints, leading them to the end, that is, to himself. For Christ is the end of the law for righteousness to everyone who believes (Rom 10). After he has shown the height of Christ, he accordingly suggests what benefit for his Church comes from it. As if it were said: Behold, the great and incomparable mountain, the Lord Jesus—what will become of those who were thought to be mountains gathered together?\n\nThe chariots of God, he says, they will be. And lest they be thought few, he adds: multiplied by ten thousands, thousands of those rejoicing. For who is the charioteer? The Lord, he says, is in them. Where? In Sinai, in the holy place. Therefore he signified by this name the immense multitude of saints and of the faithful, who are made, in a certain manner, the chariots of God to carry God, setting down a definite number in place of an infinite one. By dwelling in them and guiding them like a good charioteer, he leads them to the end, as his own chariot, as it were to some appointed place. But in that it is said to be multiplied by ten thousands, the perfection of doctrine is commended: because ten signifies doctrine on account of the Decalogue; a thousand, because it is a perfect number, designates perfection. Therefore the chariot of God exists multiplied by ten thousands: because the number of the saints lives in a manifold and perfect manner according to the ten precepts of the law. Wonderfully, moreover, when he had said, Thousands of those rejoicing, he immediately added: The Lord is in them. Let us not wonder that they rejoice: for the Lord is in them. Therefore even if they are as it were sorrowful, yet always rejoicing (2 Cor).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":846,"ref":"p846","source":"6.), Nec jam ipso fine, quo nondum venerunt: sed spe sunt gaudentes, in tribulatione patientes (Rom. 12.). Quoniam Dominus in illis in Sinai in sancto, Id est, in mandato. Sina enim interpretatur mandatum. Et Apostolos dicit: Quia lex quidem sancta, et mandatum bonum et sanctum (Rom. 7.), Sed quid prodesset mandatum, nisi Dominus ibi esset? de quo dicitur: Deus est enim, qui operatur in vobis, et velle et operari pro bona voluntate (Philip. 1.). Itaque Dominus in eis, in mandato adjuvans eos, ut faciant mandatum. Quomodo in eis? Caritas enim Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis (Rom. 5.): et haec est, qua mandatum impletur, et ideo millia laetantur. Quomodo hoc factum est? Convertit ad ipsum, quifecit, et quomodo sit facium, no– bis ostendit, dicens:\n\nAscendisti in altum, id est, in caelum resurgendo. C(??)pisti captivitatem. Id est, genus humanum, quod diabolus captivaverat per peccatum, redemisti. Accepisti dona in hominibus: sicut alibi dicitur: et dabo tibi Gentes haereditatem tuam, et possessionem tuam terminos terrae (Psal.·2.). A Domino deo nostro capta est nostra captivitas, ut fieret libertas. Hinc Petro dictum est: Ex hoc jam homines eris capiens (Luc. 5.). Capti ergo sumus, quia subjugati: sub leve illud jugum missi, liberati a peccato, cujus servi eramus (Rom. 6.), et justitiae servi facti, cujus liberi fuimus.","english":"6.) Nor yet in that end itself, to which they have not yet come, but they are rejoicing in hope, patient in tribulation (Rom 12). For the Lord is in them in Sinai in the holy one, that is, in the commandment. For Sinai is interpreted as commandment. And he calls them Apostles: Because the law is indeed holy, and the commandment good and holy (Rom 7), but what would the commandment profit, unless the Lord were there? Of whom it is said: For it is God who works in you both to will and to work for good pleasure (Phil 1). And so the Lord is in them, in the commandment, helping them to do the commandment. How is he in them? For the love of God has been poured out into our hearts through the Holy Spirit, who has been given to us (Rom 5): and this is the love by which the commandment is fulfilled, and therefore thousands rejoice. How was this done? He turned them to himself, who made them, and he shows us how it was done, saying:\n\nYou ascended on high, that is, into heaven by rising again. You led captivity captive. That is, the human race, which the devil had taken captive through sin, you have redeemed. You received gifts in men: as it is said elsewhere: and I will give you the Gentiles as your inheritance, and the ends of the earth as your possession (Ps 2). By the Lord our God our captivity has been captured, that it might become freedom. Hence it was said to Peter: From now on you will be catching men (Luke 5). We have therefore been captured, because we were subjected; sent under that light yoke, freed from sin, whose servants we were (Rom 6), and made servants of righteousness, of which we had been free.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":847,"ref":"p847","source":"Unde et ipse in illis esi, qui dedit dona hominibus, et Accepit dona in hominibus: ideoque in ista captivatione, in isto cursu, sub isto jugo non sunt millia plorantium, sed millia laetantium. Dominus quippe in illis in Sinai, in sancto. Et vere erant captivitas, quos tu accepisti: Etenim non credentes, inhabitare Dominum Deum. Non credentes ipsi sunt captivitas. Non credendo enim possidebantur a diabolo, qui operatur in filiis diffidentiae (Ephes. 4.). In quibus et vos (inquit) fuistis aliquando, cum viveretis in eis (Ephes. 5.). Fides eos inde liberavit, ut jam credentes inhabitentur a Deo, facti domus Dei, et curruss Dei millium laetantium. Unde qni haec canebat, in spiritu ea praevidens, impletus et ipse laetitia eructavit hymnum, dicens:\n\nBenedictus Dominus die quotidie. Id est, assidue usque in finem. Et quoniam currum Illum duci vidit in aeternum: sequitur et dicit: Prosperum iter faciei nobis, Deus salutarium nostrorum. Omnia enim cooperantur in bonum his, qui secundum propositum vocati sunt sancti (Rom. 8.): et non permittit eos tentari supra, quam ferre possunt, sed facit etiam ex tentatione proventum (2. Cor. 10.). Propterea enim recte dicitur salutar(??)um Deus quia iter nostrum dirigit ad salutem, atque imantum prosperum facit, ut de hoc mundo faciat transire ad Patrem, et liat, quod ipse Dominus ait: Volo: ut ubi ego sum, et ipsi sint mecum (Joan. 17.).","english":"Hence he himself is in them, who gave gifts to men, and received gifts in men; and therefore in this captivity, in this course, under this yoke there are not thousands lamenting, but thousands rejoicing. For the Lord is in them in Sinai, in the holy one. And truly they were a captivity, whom you received: for even the unbelieving, that the Lord God may dwell in them. The unbelieving themselves are the captivity. For by not believing they were possessed by the devil, who works in the children of unbelief (Eph 4). In which also you (he says) were once, when you lived in them (Eph 5). Faith freed them from there, so that now, as believers, they are inhabited by God, made the house of God and the chariot of God, of thousands rejoicing. Hence he who sang these things, foreseeing them in the spirit, himself also filled with joy, belched forth a hymn, saying:\n\nBlessed be the Lord day by day. That is, continually even to the end. And because he saw that chariot being led forever, he continues and says: He will make our way prosperous, God of our salvations. For all things work together for good to those who are called saints according to his purpose (Rom 8): and he does not permit them to be tempted beyond what they can bear, but also makes a way out of temptation (2 Cor 10). For this reason he is rightly called the God of salvations, because he directs our way to salvation, and makes it prosperous to such an extent that he brings us to pass from this world to the Father, and that may come to be which the Lord himself said: I will that where I am, they also may be with me (Jn 17).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":848,"ref":"p848","source":"Quis est iste Deus? Sequitur et dicit:\n\nDeus noster, Deus salvos faciendi. Multum (Ex Augustino) gratia, commendatur. Quis enim salvus es et, nisi ipse sanaret? Sed. ut occurreret cogitationi: cur ergo morimur, si per ejus gratiam salvi facti sumus? continuo subjecit: et Domini, Domini exitus mortis. Tanquam diceret: Quid Indignaris humana conditio, te habere exitum mortis? et Domini tui exitus non alius, quam mortis fuit. Potius ergo consolare, quam indigueris. Patienter ergo etiam ipsam mortem feramus, illius exemplo, qui licet peccato nullo esset debitor mortis, et Dominus esset, a quo nemo animam tolleret, sed eam ipse a semetipso poneret, etiam ipsius fuit exitus mortis. Sed quamvis humilis moreretur, tamen condemnabit superbos. Et hoc est. quod subdit:\n\nVerumtamen Deus confringet capita inimicorum suorum. Capita confringere, est superbas mentes humiliare. Juxta, quod scriptum est: Omnis qui se exaltat humiliabitur (Matth. 23; Luc. 17.). Confringet etiam verticem capilli, id est, elationem cogitationis, perambulantium in delictis suis: id est, perseverantium in peccatis. Confracta sunt etiam inimi corum capita, id est, dominationes et imperium infidelium, et quotidie frangitur: ut uni capiti Christo totus mundus subjiciatur. Vel per capita possunt intelligi capitalia. Id est, criminalia peccata. Per verticem vero capilli minuta et venialia valent designari.","english":"Who is this God? He continues and says:\n\nOur God, a God who saves. Grace is greatly commended (from Augustine). For who would be saved unless he himself healed? But so that the thought might be met—why then do we die, if by his grace we have been made safe?—he immediately added: and the Lord's, the Lord's are the outcomes of death. As if he were saying: Why are you indignant, human condition, that you have an outcome of death? Even your Lord's outcome was none other than death. Console yourself rather than complain. Let us therefore bear even death itself patiently, by the example of him who, though he owed death by no sin, and was the Lord from whom no one takes the soul, but he himself lays it down of himself, even his own outcome was death. But although he died humbly, nevertheless he will condemn the proud. And this is what he adds:\n\nNevertheless God will shatter the heads of his enemies. To shatter heads is to humble proud minds. According to what is written: Everyone who exalts himself will be humbled (Matthew 23; Luke 17). He will shatter even the crown of the hair, that is, the elation of thought, of those who walk in their own sins: that is, of those who persevere in sins. The heads of the enemies have also been shattered, that is, the dominions and empire of the unbelieving, and it is shattered daily: so that the whole world may be subjected to the one head, Christ. Or by heads can be understood capital sins, that is, criminal sins. By the crown of the hair, however, small and venial sins can be signified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":849,"ref":"p849","source":"In quibus quisquis delectando ita perambulat, ut corrigendo dum vivit, non finiat: ipse Deus post mortem non minutus in deitate, confringet et destruet eum districti judicii sui animadversione. Per capillos ideo cogitationes accipimus, quia sicut capilli adhaerent capiti, sic cogitationes menti. Bonae autem cogitationes ornant mentem: malae deturpant. Quosdam confringet, quosdam ad se convertet: ita quod alios faciat martyres, alios vero praedicatores. Et ad boc confirmandum introducit Dominum loqueutem sic:\n\nDixit Dominus, id est, firmiter disposuit: Ex Basan convertam in profundum maris. Basan interpretatur confusio. Et ex confusione peccati (Ex Augustino) fit conversio ad Deum. Inde est, quod Publicanus nec audebat oculos ad caelum levare. Ita se considerans confundebatur, sed descendit justificatus (Luc. 18.). Item Basan interpretatur siccitas. Talis. erat anima, que dicebat: Anima mea sicut terra sine aqua tibi (Psal. 42.). Et beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur (Matth. 5.). Deinde quid profundum maris, nisi profundam malitiam significat peccatoris? Unde scriptum est: Peccator cum venerit in profundum malorum, contemnit (Prov. 18.). In profundum maris peccator convertitur, quando ad propriam conscientiam, Domino impellente, retruditur, ut mala, quae gessit, recogitet, atque ea poenitendo deploret.","english":"In these things, whoever walks about delighting in them in such a way that he does not cease correcting himself while he lives—God himself, after death not diminished in deity, will shatter and destroy him by the visitation of his strict judgment. Therefore we understand thoughts as hairs, because just as hairs cling to the head, so thoughts cling to the mind. Good thoughts, moreover, adorn the mind; evil ones defile it. Some he will shatter, some he will convert to himself: so that he makes some martyrs, but others preachers. And to confirm this he introduces the Lord speaking thus:\n\nThe Lord said, that is, he firmly determined: From Basan I will convert into the depth of the sea. Basan is interpreted as confusion. And from the confusion of sin (from Augustine) comes conversion to God. Hence it is that the Publican did not even dare to lift his eyes to heaven. Thus considering himself, he was confounded, but he went down justified (Luke 18). Likewise Basan is interpreted as dryness. Such was the soul that said: My soul is like a land without water before you (Psalm 42). And blessed are those who hunger and thirst for righteousness, for they shall be satisfied (Matthew 5). Then what is the depth of the sea, if not the deep malice of the sinner? Whence it is written: When the sinner has come into the depth of evils, he despises (Proverbs 18). The sinner is converted into the depth of the sea when, with the Lord impelling him, he is thrust back into his own conscience, so that he may reconsider the evils he has done and bewail them in repentance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":850,"ref":"p850","source":"Hinc est, quod Deo dicitur a quodam poenitente: Recogitabo tibi annos meos in amaritudine animae meae (Isai. 38.). Tunc quippe est vera conversio, quando animae fit amarum, hoc quod ante fuerat dulce peccatum. Con vertit ergo Deus in profundum ad eos quosque liberandos, qui erant desperatissimi peccatores. Quae conversio, quam perfecta sit, insinuat, cum sub jungit:\n\nUt intinguntur pes tuus in sanguine. Unusquisque praedicatur dum deambulando, verbum Dei annuntiat, in membris Christi pedis officium servat. Unde scriptum est: Quam speciosi pedes eorum, qui annun– tiant pacem, qui annuntiant bona (Isai. 52.). Talis pes erat Paulus cum diceret: Non solum alligari, sed et mori paratus sum pro nomine Jesu (Act. 21.). Pes ergo Dei in sanguine intingitur, quando praedicator Christi pro fide Evangelica colo(??)atur martyrio. Deinde adjungit: Lingua canum tuorum ex inimicis, ab ipso, Eos ipsos (Ex Augustino), qui usque ad sanguinem fuerant certaturi, etiam canes vocat: non detestabiles, sed laudabiles: Domino suo fidem servantes, et pro ejus domo contra inimicos latrantes. Non enim tantummodo canum dixit, sed Canum tuo(??) rum: nec eorum dentes, sed lingua laudata est. Quos propheta ex inimicis, futuros esse praedixit, per illam scilicet conversionem, de qua superius loquebatur.","english":"Hence it is that by a certain penitent it is said to God: I will reconsider for you my years in the bitterness of my soul (Isa. 38). For then is there true conversion, when that which before had been sweet sin becomes bitter to the soul. God therefore converts to the depths, to deliver each one, those who were the most desperate sinners. How perfect this conversion is, he intimates when he adds:\n\nThat your foot may be dipped in blood. Each one is proclaimed while walking about, when he announces the word of God, he performs the office of a foot in the members of Christ. Whence it is written: How beautiful are the feet of those who announce peace, who announce good things (Isa. 52). Such a foot was Paul when he said: I am ready not only to be bound, but even to die for the name of Jesus (Acts 21). The foot of God, therefore, is dipped in blood when the preacher of Christ is honored with martyrdom for the Evangelical faith. Then he adds: The tongue of your dogs from the enemies, from himself. Those very ones (from Augustine) who were to strive even unto blood, he also calls dogs: not detestable, but praiseworthy: keeping faith with their Lord, and barking against enemies for his house. For he did not say merely of dogs, but of your dogs: nor were their teeth, but their tongue praised. Whom the prophet foretold would come from enemies, namely through that conversion of which he was speaking above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":851,"ref":"p851","source":"Ex inimicis ergo fecit misericors Deus amicos suos: ut qui erant blasphemantes, post modum fierent praedicantes, et qui Christum persequebantur, deinde pro Christo morerentur (1. Tim. 1.). Et veluti quaereretur, unde hoc illis tantum bonum? continuo responsum est: Ab ipso, subaudis Deo. Nam quando id possent a seipsis? Etenim cum inimici essemus, reconciliati sumus Deo per mortem ipsius (Rom. 5.). Unde et subditur:\n\nViderunt ingressus tuos, Deus. Qualiter ingressus es in hunc mundum, qua iter incarnatus, qualiter humanatus, qualiter occisus, qualiter exaltatus, et glorificatus. Viderunt, crediderunt, atque eosdem ingressus prout potuerunt, imitando secuti sunt. Cujus ingressus? Non angeli, non patriarchae, non prophetae, non cujuslibet justi: sed Ingressus Dei mei. Quia ad utilitatem meam carnem assumes, qui es Deus genitus a Patre Regis mei. Qui eris rex meus in humanitate. Hoc est, Tui ingressus non sunt vilipendendi quia eris Deus et homo, reparans homines et regens. De quo recte subditur: Qui est in sancto. Non enim habitat Deus in corpore subdito peccatis (Sap. 1.), sed in eo, cujus conscientia sancta est et pura.","english":"Therefore the merciful God has made his enemies his friends: so that those who were blasphemers might afterward become preachers, and those who persecuted Christ might then die for Christ (1 Tim. 1). And as if it were asked, whence came so great a good to them? The answer immediately follows: From him, that is, from God. For when could they have done this of themselves? For even when we were enemies, we were reconciled to God through his death (Rom. 5). Hence it is also added:\n\nThey have seen your goings, O God. How you entered into this world, by what path you came incarnate, how you took on human nature, how you were slain, how you were exalted and glorified. They saw, they believed, and as far as they could they followed those same goings by imitating them. Whose goings? Not an angel's, not a patriarch's, not a prophet's, not any just man's: but the goings of my God. Because you assume flesh for my benefit, you who are God, begotten of the Father of my King. You who will be my King in your humanity. That is, your goings are not to be despised, because you will be God and man, restoring men and ruling them. Of whom it is rightly added: Who is in the holy place. For God does not dwell in a body subject to sins (Wis. 1), but in him whose conscience is holy and pure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":852,"ref":"p852","source":"Ad hos ingressus insinuandos.: Praevenerunt principes, id est, primitivi praedicatores Apostoli, quibus super Ecclesiam datus est principatus. Praevenerunt ergo caeteros, sicut principes et magistri; et non soli, sed conjuncti psallentibus. De quorum bonis operibus, tanquam visibilibus organis, glorificaretur Deus. Qui principes tanquam ministri et praepositi, erunt, In medio juvencularum, id est, Ecclesiarum, quae adhuc erant novellae, sicut primitivae Ecclesiae. Ipsarum dico, tympanistriarum, id est, carne mortificata. Deum laudantium. Tympana enim (Ex Augustino) siccato corio fiunt et extenso. Propter haec omnia bona, o fideles,\n\nIn Ecclesiis benedicite Deo, Ubi est locus benedicendi. Quia qui extra Ecclesiam sunt. Deum digne laudare non possunt. Deo dico, Domino, qui nos creavit et regit. Illi (inquam) benedicite de fontibus, idest, propter fontes: propter sanctos Apostolos, qui vos spirituali doctrina reficiunt. Fontibus dico, Israel. Idest, procedentibus ex Judaea. Inde quippe (Ex Aug.) prius elegit, quos fontes faceret. Nam inde sunt electi Apostoli, et hi primitus audierunt: Qui biberit de aqua ista, quam ego dabo, non sitiet unquam: sed fiet in eo aquae salientis in vitam aeternam (Joan. 4.).","english":"To introduce these entrances. The princes have gone before, that is, the first preachers, the Apostles, to whom the principality over the Church was given. Therefore they went before the rest, as princes and teachers; and not alone, but joined with those who sing psalms. From their good works, as from visible instruments, God would be glorified. These princes, as ministers and overseers, will be in the midst of the young women, that is, of the Churches, which were still new, like the primitive Church. Of these I speak, the timbrel-players, that is, those whose flesh is mortified, praising God. For timbrels (from Augustine) are made from dried and stretched hide. For all these good things, O faithful, bless God in the churches, where there is a place of blessing. Because those who are outside the Church cannot worthily praise God. Bless God, I say, the Lord, who created and rules us. Bless him (I say) from the fountains, that is, on account of the fountains: on account of the holy Apostles, who refresh you with spiritual teaching. The fountains, I say, of Israel. That is, proceeding from Judea. For from there (from Augustine) he first chose those whom he would make fountains. For from there the Apostles were chosen, and these first heard: Whoever drinks of this water that I shall give shall never thirst: but it shall become in him a spring of water leaping up unto eternal life (John 4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":853,"ref":"p853","source":"Ibi Benjamin adolescentulus in mentis excessu. Ibi (Ex eod.) Paulus novissimus Apostolorum, qui dicit: Nam et ego Israelita sum, ex semine Abrahae, de tribu Benjamin (Rom. 12.): qui factus est in excessu mentis, cum usque ad tertium coelum lapcretur, et audiret ineffabilia verba, quae non liceret homini loqui. Sive (inquit(??) in corpore, si(??)e extra corpus, ego nescio, Deus scit (1. Cor. 12.). Et unde sinit principes, qui praevenerunt? sequitur, et dicit: Principes Juda, duces eo(??)um principes Zabulon, principes Nephthali. Hebraea sunt quippe (Ex eod.) ista nomina, quorum Juda, confessio dicitur interpretari: Zabulon habitaculum fortitudinis: Nephthali dilatatio mea. Quae oninia verissimos nobis insinuant principes Ecclesiarum, dignos ducatu, dignos imitatione, dignos honoribus: Martyres namque in Ecclesiis locum a suum tenent, atque apice sanctae dignitatis excellunt. Jam vero in martyrio prima confessio est: et pro illa quidquid accident, tolerandi, sequens assumitur fortitudo. Deinde post omnia tolerata, finitis angustiis, latitudo sequitur in praemiis. Potest et sic intelligi: ut (quoniam tria haec praecipue commendat Apostolus, fidem, spem, et caritatem [1. Cor. 13.]) confessio sit in fide, fortitudo in spe, latitudo in caritate. Fidei quippe res est, ut corde credatur ad justitiam: ore autem confessio fiat ad salutem (Rom. 10.).","english":"There is Benjamin, the youngest, in ecstasy of mind. There too is Paul, the last of the Apostles, who says: For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin (Rom. 11). He was made in ecstasy of mind when he was caught up even to the third heaven and heard ineffable words, which it is not lawful for a man to speak. Whether, he says, in the body or out of the body, I do not know, God knows (2 Cor. 12). And whence does he allow the princes who have gone before? It follows, and he says: The princes of Judah, their leaders, the princes of Zabulon, the princes of Nephthali. These are indeed Hebrew names, of which Judah is said to be interpreted as confession; Zabulon, a dwelling place of strength; Nephthali, my enlargement. All these insinuate to us the most true princes of the Churches, worthy of leadership, worthy of imitation, worthy of honors: for the Martyrs hold their place in the Churches and excel in the summit of holy dignity. Now in martyrdom the first thing is confession; and for its sake, whatever may happen, the strength of endurance is next assumed. Then after all things have been endured, when the straits are ended, enlargement follows in the rewards. It can also be understood thus: since the Apostle especially commends these three, faith, hope, and charity (1 Cor. 13), let confession be in faith, strength in hope, enlargement in charity. For it is a matter of faith that with the heart one believes unto justice, but with the mouth confession is made unto salvation (Rom. 10).","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":854,"ref":"p854","source":"In passionibus autem tribulationum (??)istis est: sed spes fortis est. Si enim, quod non videmus speramus: per patientiam exspectamus (Rom. 8.). Latitudinem vero praestat caritatis in corde diffusio. Nam consummata caritas foras mittit timorem (Rom. 5.). Qui timor tormentum habet per animae angustias. Principes ergo Juda duces eorum, qui in Ecclesiis benedicunt Dominum. Principes Zabulon, principes Nephthalim. Principes confessionis, fortitudinis, latitudinis: principes fidei, spei, caritatis. Tantis principibus adjunctis tibi.\n\nManda Deus, praeipe virtuli tuoe, Filio tuo, per quem virtuose operaris. Ipse enim principum imperator: ipse est virtus et sapientia tua (Hebr. 1.), per quem facis, quidquid facis. Jussio tua, voluntas tua. Manda virtuti tuoe: tua voluntas impleatur: tua potentia declaretur. Confirma, Deus, hoc quod operatus es in nobis. Manda Verbo, ut fiat. Manda, per Verbum. Confirma, per Spiritum sanctum. Manda, dicendo: confirma, adjuvando. Jube quod vis, fac quod jubes. Quod si feceris, fiet quod sequitur:","english":"In the sufferings of tribulations, then, he is present in these things: but hope is strong. For if we hope for what we do not see, we wait for it with patience (Rom. 8). But the diffusion of love in the heart provides breadth. For perfect love casts out fear (Rom. 5). And that fear has torment through the narrow straits of the soul. The princes of Judah, therefore, are the leaders of those who bless the Lord in the Churches. The princes of Zebulun, the princes of Naphtali. Princes of confession, of fortitude, of breadth: princes of faith, of hope, of love. With so many princes joined to you.\n\nCommand, O God; give charge to your little one, your Son, through whom you work virtuously. For he himself is the commander of princes: he himself is your virtue and wisdom (Hebr. 1), through whom you do whatever you do. Your command is your will. Command your virtue: let your will be fulfilled: let your power be declared. Confirm, O God, this which you have worked in us. Command the Word, that it be done. Command through the Word. Confirm through the Holy Spirit. Command by speaking: confirm by helping. Order what you will, do what you order. And if you have done so, what follows will come to pass:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":855,"ref":"p855","source":"A templo tuo in Jerusalem, quae est libera mater nostra. Et ipsa est templum sanctum tuum. Ab hoc templo tuo, Tibi offerent reges munera. Scilicet seipsos, sive laudis sacrificia. Vel manda, sicut dictum est, a templo tuo in Jerusalem. Ibi enim incepit Apostolorum praedicatio. Unde (??)um Dominus Apostolis praedicare praeciperet Evangelium omni creaturae (Matth. 28; Marc. 16.): Incipientes (inquit) ab Jerusalem (Luc. 24.). Quod alius propheta longe ante praeviderat, cum dicebat: De Sion exibit lex, et verbum Domini de Jerusalem (Isai. 2.). Praevidens autem in Ecclesia Dei futuros haereticus, adjunxit:\n\nIncrepa feras arundinis. Ferae non immerito appellantur haeretici(??) quia ipsi dilaniant animas, simplic(??)s, quemadmodum ferae oves. Et recte dicuntur arundinis, quia mobilis et instabilis sunt sermonis. Eos dicit Apostolus Petrus indoctos et instabiles esse (2. Petr. 3.): atque ad suum proprium interitum pervertere Scripturas. Qui quoniam durae et indomitae cervicis sunt, jugo disciplinae pacifico lenique non subditi, impatientes aratri atque doc– trinae: ideo taurorum etiam nomine designantur, cum subditur: Congregatio taurorum in vaccis popu– lorum. Non enim universos populos seducunt, in quibus suat graves et stabiles. Unde scriptum est: In populo gravi laudabo te (Psal. 34.).","english":"From your temple in Jerusalem, which is our free mother. And she herself is your holy temple. From this temple of yours, kings will offer gifts to you—namely, themselves, or the sacrifices of praise. Or, as has been said, command from your temple in Jerusalem. For there the preaching of the Apostles began. Hence, when the Lord commanded the Apostles to preach the Gospel to every creature (Matt. 28; Mark 16), he said: \"Beginning from Jerusalem\" (Luke 24). Another prophet had foreseen this long before, when he said: \"From Zion shall go forth the law, and the word of the Lord from Jerusalem\" (Isa. 2). But foreseeing that there would be heretics in the Church of God, he added:\n\nRebuke the wild beasts of the reed. Heretics are not undeservedly called wild beasts, because they themselves tear apart souls, the simple, just as wild beasts do sheep. And they are rightly called \"of the reed,\" because they are of a shifting and unstable word. The Apostle Peter calls them unlearned and unstable (2 Pet. 3), and says that they twist the Scriptures to their own destruction. And because they are of a hard and untamed neck, not subject to the peaceful and gentle yoke of discipline, impatient of the plow and of teaching, they are therefore also designated by the name of bulls, when it is added: The congregation of bulls among the cows of the peoples. For they do not seduce all peoples, among whom they are heavy and stable. Hence it is written: In the grave people I will praise you (Ps. 34).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":856,"ref":"p856","source":"Sed in his populis congregantur, quos inveniunt quasi vaccas, scilicet simplices et lascivas animas, quae facile audiendo sequuntur. Ad hoc autem fit ea congregatio: Ut excludant eos, qui probati sunt argento. Hanc enim intentionem habent haeretici doctores, ut ab auribus animarum, quas seducere moliuntur, separent eos, quia argento sunt probati, idest, divino eloquio eruditi. Unde Apostolus: Necesse est (inquit) ut veniant haereses, ut qui probati sunt, manifesti fiant (1. Cor. 11.), De quibus haereticis ne praevaleant, postulat, dicens: Dissipa gentes, quoe bella volunt. Non enim (Ex August.) correptioni student, sed contentioni. Et contradicendo veritati, discordias inferre student catholicae fidei. Ipsi ergo potius dispergintur, si corrigi recusant, qui gregem Christi dispergere affectant. Geniea autem appellavit, non propter generationes familiarum, sed propter generationes sectarum: ubi series successionis confirmat errorem. Et vere dissipabis. Quia:","english":"But among these peoples are gathered those whom they find like cows—that is, simple and wanton souls, which easily follow by listening. And this gathering is made for this purpose: to shut out those who are approved as silver. For the heretical teachers have this intention, to separate from the ears of the souls they strive to seduce those who are approved as silver—that is, instructed in the divine eloquence. Hence the Apostle says: It is necessary that heresies come, so that those who are approved may be made manifest (1 Cor 11). Concerning these heretics, that they may not prevail, he petitions, saying: Scatter the nations that desire wars. For they do not strive for correction, but for contention. And by contradicting the truth, they strive to bring discord to the catholic faith. Therefore let those rather be scattered, if they refuse to be corrected, who seek to scatter the flock of Christ. But he called them \"nations,\" not because of the generations of families, but because of the generations of sects, where a series of succession confirms the error. And truly you will scatter them. Because:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":857,"ref":"p857","source":"Venient legati ex. AEgypto: AEthiopia proeveniet munus ejus Deo. Per hos legatos (Ex eod.) dissipabis haereticus. AEgypti, vel AEthiopiae nomine, omnium gentium fidem significavit, a parte totum. Legatos appellat reconciliationis praedicatores. Unde Paulus, Pro Clinsto inquit (2. Cor. 5.), legatione fungor, tanquam Deo exhortante per nos, obsecramus pro Christo, reconciliamini Deo. Non ergo (Ex eod.) de solis Israelitis, unde Apostoli electi sunt, sed etiam de caeteris gentibus futuros praedicatores Christianae pacis boc modo mystice prophetatum est. AEthiopia quoque, idest, anima peccatis proeveniet manus ejus, idest, antecedet vindictam ejus, credens Deo, ut peccata dimittantur: ne peccatrix remanens puniatur. Vel quia, ut bona opera sequantur, praecedit fides: nec ulla sunt bona opera, nisi quae sequuntur praecedentem fidem: nihil aliud videtu(??) dictum. AEthiopia proeveniet manus ejus Deo, nisi AEthiopia credet Deo. Sic enim praeveniet manus ejus, idest, opera ejus. Cujus ejus, ipsius AEthiopiae? Hoc in Graeco ambiguum non est: quia ibi, Ejus, apertissime foeminino genere positum est. Dicatur ergo AEthiopia proeveniet manus ejus Deo, id est, credendo in Deum, praeveniet opera sua. Existimo enim (ait Apostolus) justificari hominem per fidem, sine operibus legis (Rom.","english":"Envoys will come from Egypt; Ethiopia will hasten her gift to God. By these envoys—from the same source—you will scatter the heretics. By the name of Egypt, or of Ethiopia, he signified the faith of all nations, by a part for the whole. He calls envoys the preachers of reconciliation. Whence Paul says, For Christ, we act as envoys (2 Cor. 5), as though God were exhorting through us; we beseech you for Christ, be reconciled to God. Therefore—from the same source—it was mystically prophesied in this way that preachers of Christian peace would come not only from the Israelites alone, from whom the Apostles were chosen, but also from the other nations. Ethiopia too—that is, the soul—will hasten her hand, that is, will precede his vengeance, by believing in God, so that her sins may be forgiven, lest remaining a sinner she be punished. Or because, so that good works may follow, faith precedes; and there are no good works except those that follow preceding faith: nothing else seems to be said. Ethiopia will hasten her hand to God, unless Ethiopia believes in God. For thus she will precede her hand, that is, her works. Whose hand—whose? Ethiopia's own? This is not ambiguous in Greek, because there \"her\" is most plainly put in the feminine gender. Let it be said therefore: Ethiopia will hasten her hand to God, that is, by believing in God she will precede her works. For I reckon (says the Apostle) that a man is justified by faith, without the works of the law (Rom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":858,"ref":"p858","source":"3.), Hinc jam veluti decursis rebus omnibus, quas impletas esse jam cernimus: hortatur propheta ad laudem Christi, ac deinde futurum ejus denuntiat adventum, dicens:\n\nRegna terroe, id esi, homines de omni genere terrae, cantate Deo, voce et corde: psallite Domino, bona operatione. Non unum regnum, non unam gentem tantum invitat ad laudem Dei. Neminem enim vult perire misericors Deus, sed omnes venire ad cognitionem nominis sui (1. Tim. 2.). Unde et subdit: Psallite Deo. Et quasi quaereretur, Quis est iste Deus? sequitur et ait:\n\nQui ascendit super coelum coeli ad Orientem. Ad hoc replicat, ut ad laudandum Deum excitet, et quatenus sit ille, qui laudatur, commendet. Hinc Apostolus dicit: Ipse est, qui ascendit super omnes coelos (Ephes. 4.). In hoc quod Orientem addidit, etiam ipsum locum expressit, quoniam in partibus orientis est, ubi resurrexit, et unde ascendit. Et quoniam inde venturus ad judicandos vivos et mortuos, ostendit quod sequitur: Ecce dabit voci suoe, vocem virtutis. Ille qui fuit sine voce, sicut agnus coram tondente se (Isai. 53.); ecce vocem dabit suam. Nec vocem infirmitatis tanquam judicandus, sed vocem virtutis tanquam judicaturus. Non enim Deus occultus sicut prius, sed Deus manifeste veniet, Deus noster, et non silebit. Et ideo:","english":"3.) Hence now, as though all things had run their course, which we already see to be fulfilled, the prophet urges us to the praise of Christ, and then proclaims his future coming, saying:\n\nKingdoms of the earth, that is, men of every kind from the earth, sing to God with voice and heart: make melody to the Lord with good works. He does not invite one kingdom only, nor one nation only, to the praise of God. For the merciful God wishes no one to perish, but that all should come to the knowledge of his name (1 Tim. 2). Whence he also adds: Make melody to God. And as if it were asked, Who is this God? he continues and says:\n\nWho ascends above the heaven of heavens to the East. He repeats this to stir us up to praise God, and to commend how great is he who is praised. Hence the Apostle says: He it is who ascended above all the heavens (Eph. 4). In that he added \"to the East,\" he also expressed the very place, since it is in the eastern regions that he rose again and from whence he ascended. And since from there he will come to judge the living and the dead, he shows what follows: Behold, he will give his voice, a voice of power. He who was without a voice, like a lamb before its shearer (Isa. 53)—behold, he will give his voice. Not a voice of weakness, as one to be judged, but a voice of power, as one who will judge. For God will not be hidden as before, but God will come openly, our God, and he will not be silent. And therefore:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":859,"ref":"p859","source":"Date gloriam Dso super Israel. Id est, voce et corde ostendite, Deum esse gloriosum, super eos, qui sunt spiritualber Israel. De quibus veraciter dici potest: Ecce vere Israelita, in quo dolus non est (Joan. 1.), Tunc erit Magnificentia ejus, et virtus ejus in nubibus. Quando videbitis Filium hominis venientem in nubibus cum potestate magna et majestate, et virtutes coelorum movebuntur (Matth. 24; Luc. 12.).\n\nMirabilis Deus in sanctis suis, subaudis, erit. Quando per Sanctum suum mundum indicabit, quando justi fulgebunt sicut sol in regno Patris eorum (Matth. 13.), quando ipse Deus erit omnia in omnibus (Ephes. 1.). Bene autem subditur: Deus Israel, Quia tunc nomen ipsum verissime ac plenissime implebitur, Israel, quod interpretatur videns Deum, quoniam videbimus eum sicuti est (1. Joan. 3.). Non autem quilibet alius, sed, Ipse dabit virtutem: quam in sua carne prius ostendit, scilicet immortalitatem et impassibililatem. Et dabit fortitudinem: quia inimica destruetur mors (Osee 13.). Plebi suoe, id est, sibi usque in finem famulanti. Vel dabit plebi suae virtutem quanium ad animam, faciens eam divinam et beatam. Et dabit fortitudinem, quantum ad corpus, faciens illud incorruptum (1. Cor. 15.) et aeternum. Pro tantis ergo beneficiis suis Benedictus sit Deus, etc.","english":"Give glory to God above Israel. That is, show by voice and heart that God is glorious, above those who are spiritual Israel. Of whom it can truly be said: Behold a true Israelite, in whom there is no guile (John 1). Then shall his magnificence be, and his power in the clouds. When you shall see the Son of man coming in the clouds with great power and majesty, and the powers of heaven shall be moved (Matt. 24; Luke 12).\n\nGod is wonderful in his saints—that is, he shall be. When he shall judge the world through his Holy One, when the righteous shall shine like the sun in the kingdom of their Father (Matt. 13), when God himself shall be all in all (Eph. 1). And well is it added: The God of Israel. Because then that very name shall be most truly and most fully fulfilled—Israel, which is interpreted as \"seeing God\"—since we shall see him as he is (1 John 3). And not any other, but He himself shall give power: which he first showed in his own flesh, namely immortality and impassibility. And he shall give strength: because death, the enemy, shall be destroyed (Hos. 13). To his people, that is, to those serving him even to the end. Or he shall give his people power as regards the soul, making it divine and blessed. And he shall give strength as regards the body, making it incorrupt (1 Cor. 15) and eternal. Therefore, for such great benefits of his, blessed be God, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":860,"ref":"p860","source":"TITULUS PSALMI LXVIII.\n\nSequens Psalmus intitulatur hoc modo: In finem, pro his qui conunutabuntur, psalmus David. Psalmus iste convenit significato David, id est, Christo, qui hic loquitur. Et dirigit nos in finem, id in seipsum. Psalmus, dico, habitus pro his exhortandis, qui commutabuntur, de infidelitate ad fidem, de vetustate ad novitatem, de corruptione ad incorruptionem. Materia psalmi est Christus passus, secundum fragilitatem humanae naturae. Et exequitur suam passionem per multas partes psalmi, usque ad consummationem. Unde et dicit: Dederunt in escam meam (??)e(??), etc. Intentio Christi est, in hoc opere nos ad suam patientiam invitare. De passione autem sua sicut mos propheticus est, orando incipit dicere: et se Patris auxilium manifesta in omnibus postulare: ut nos quibus viam demonstravit, in tribulationibus, et quibus praesertim nocessarium est, exemplo doceat orare. Dicit ergo:","english":"TITLE OF THE SIXTY-EIGHTH PSALM.\n\nThe following psalm is entitled in this way: Unto the end, for those who shall be changed, a psalm of David. This psalm belongs to the David who is signified, that is, to Christ, who speaks here. And it directs us unto the end, that is, unto himself. A psalm, I say, composed for the exhorting of those who shall be changed—from unbelief to faith, from oldness to newness, from corruption to incorruption. The subject matter of the psalm is Christ suffering, according to the frailty of human nature. And he sets forth his passion through many portions of the psalm, up to its consummation. Hence he also says: They gave me gall for my food, etc. The intention of Christ is, in this work, to invite us to his patience. But concerning his passion, as is the prophetic custom, he begins by speaking in prayer, and to ask manifestly in all things for the Father's aid: so that he may teach us by his example to pray in tribulations, and especially in those in which it is most necessary. He says therefore:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":861,"ref":"p861","source":"PSALMUS LXVIII.\n\nSalvum me fac Deus. Et dicit caussam quare: Quoniam intraverunt aquaoe, idest, Judaici populi more aquae, cum sonitu et impetu extulerunt se, et magis mala inferendo, accesserunt, usque ad animam meam, tollendam. Quasi aquae ad animam intraverunt, quando insensatae turbae usque ad occidendum Christum praevaluerunt (Joan. et 19.). Sed nunquid hoc possent, nisi ab illo permissi essent? Unde ergo tanquam aliquid invitus patiatur, sic clamat, nisi quia caput membra sua praefigurat? Passus est quippe ille, quia voluit. Passi sunt martyres, et si noluerunt. Unde Petro dictum est: Alius te cinget, et ducet, quo non vis (Joan. 21.). Quamvis enim a malis ad bona transeamus, tamen ipse transitus aliquantum amarus est, et habet fel, quod dederunt Domino in passione Judaei. Habet etiam quiddam tolerandum, quo ostenduntur, qui eum aceto potaverunt, Hinc ergo, ut liberemur, clamemus: ne forte in pressuris iniquitati consentiamus, et irreparabiliter vere absorbeamur. Denique quantum eorum malitia in Christum desaevit, ipse insinuat, cum subjungit:","english":"PSALM 68.\n\nSave me, O God. And he states the reason: For the waters have entered, that is, the Jewish people, like waters, with noise and violence have lifted themselves up, and by bringing evils all the more, they have come even to my soul, to take it away. They entered like waters to the soul, when the senseless crowds prevailed even to the point of killing Christ (John 19). But could they have done this, unless it had been permitted by him? Therefore, why does he cry out as if he were suffering something against his will, except that in his head he prefigures his members? For he suffered because he willed it. The martyrs suffered, even if they were unwilling. Hence it was said to Peter: Another will gird you and lead you where you do not wish (John 21). For although we pass from evil to good, that passage itself is somewhat bitter, and has the gall that the Jews gave to the Lord in his passion. It also has something to be endured, by which those who gave him vinegar to drink are shown. Hence, therefore, that we may be delivered, let us cry out: lest perhaps in pressures we consent to iniquity, and be truly and irreparably swallowed up. Finally, how greatly their malice raged against Christ, he himself intimates, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":862,"ref":"p862","source":"Infixus sum in limo profundi, et non est substantia. Terreni homines dum vana appetunt, atque alios sibi ad consentiendum trahere cupiunt, limus sunt: inter quos sunt nonnulli secleratissimi et desperati. Hi non solum limus sunt, sed etiam profundi. Tales erant illi, in quibus Dominus noster infixus erat, id est, haeserat, ut ab illis teneretur et occideretur. Venit ergo Filius Dei ad limum profundi, et non erat substantia in qua infixus est: quia iniquitate illorum infixus est. Vitia ex nobis et ex nostra voluntate habemus: et vilia non sunt substantia. In his infixus est Dominus, quando persecutionem passus est, non in substanda hominum, quae per ipsum facta est, sed in vitio Ju laeorum, quod per ipsos factum est. Nec ideo infixus sum, quin possem praecavere mihi. Sponte enim meipsum obtuli. Et hoc est. Veni in altitudinem maris, et tem– pestas demersit me, Ma(??)e dicit eos propter amaritu (??)inem vitae, altitudinem, elationem. Venit ergo Christus nulla coactione, sed spontanca voluntate inter superbos homines et amaros: et seditiosa commotio eorum, tanquam tempestas vehemens, demersit, et extinxit cum. Et in hoc eos esse inexcusabiles ostendit, cum subdit:","english":"I am fixed in the mire of the deep, and there is no substance. Earthly men, while they desire vain things and wish to draw others to agree with them, are mire; among them are some most wicked and desperate. These are not only mire but also of the deep. Such were those in whom our Lord was fixed, that is, stuck fast, so that he might be held and killed by them. Therefore the Son of God came to the mire of the deep, and there was no substance in which he was fixed, because he was fixed in their iniquity. We have vices from ourselves and from our own will, and vile things are not substance. The Lord was fixed in these when he suffered persecution—not in the substance of men, which was made through him, but in the vice of the Jews, which was made through them. Nor was I fixed in such a way that I could not have guarded against it, for I offered myself willingly. And this is it: I came into the depth of the sea, and the storm drowned me—by which he means that they are called the sea because of the bitterness of life, and the depth because of their elation. Therefore Christ came, not by any compulsion but by his own free will, among proud and bitter men; and their seditious commotion, like a violent storm, drowned and extinguished him. And in this he shows that they are without excuse, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":863,"ref":"p863","source":"Laboravi cla nans: raucoe factoe sunt fauces meoe. Quid clamat Christus? Vae vobis Scribae et Pharisaei (Matth. 23.). Vae mundo ab scandalis (Matth. 18.). Quotidie etiam erat docens in templo et synagogis (Luc. 19.): sed quia parum in eis fructificabat, proptorea laborabat. Hinc est quod per Prophetam ait: Laboravi sustinens (Isai. 1.). Ideo etiam raucae fauces ejus dicuntur, non quantum ad se, sed quantum ad illos, a quibus non intelligebatur, non credebatur. Tanta autem fuit ejus persecutio, ut non solum isti non crederent, sed illi qui jam crediderant, dubitarent. Et hoc est quod subdit: Defecerunt oculi mei, dum spero in Deum meum. Dum enim in passione perseverat, atque in Dominum suum tendens, sperat ut a mortuis resurgat: oculi ejus defecerunt, quia etiam ipsi Apostoli (qui tanquam lucernae praeeminebant in corpore) dubitaverunt. Et ne pauci v(??)derentur illi qui persequebantur, subjunctum est:","english":"I have labored crying out; my throat has become hoarse. What does Christ cry out? \"Woe to you, scribes and Pharisees\" (Matthew 23). \"Woe to the world because of scandals\" (Matthew 18). Daily also he was teaching in the temple and the synagogues (Luke 19); but because he bore little fruit among them, for this reason he labored. Hence it is that through the Prophet he says: \"I have labored in bearing\" (Isaiah 1). Therefore his throat is also said to be hoarse, not as regards himself, but as regards those by whom he was not understood, not believed. So great, moreover, was his persecution that not only did these not believe, but those who had already believed doubted. And this is what he adds: My eyes have failed, while I hope in my God. For while he perseveres in the passion, and hastening toward his Lord, he hopes that he may rise from the dead: his eyes failed, because even the Apostles themselves (who stood out like lamps in the body) doubted. And lest those who were persecuting him should seem to be few, it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":864,"ref":"p864","source":"Multiplicati sunt super capillos capitis mei qui oderunt me gratis. Ac si aperte dicat: Sine numero creverunt, qui sine caussa me odio habuerunt. Eum qui nocet, odire quodammodo humanum est. Unde Dominus in lege tanquam carnalibus loquens, atque eorum infirmitati condescendens, amicos diligere praecepit, atque inimicos odire permisit (Levit. 19.). Eum autem qui non nocet, odio habere, non solum humanum non est, sed etiam diabolicum. Odium de inimico videtor quasi natura(??)e, quod tamen ex corruptione contingit naturae. Odium vero de innoco(??)te contra naturam est. Multum ergo distat inter odium et odium. Nam aliud est, quod facit infirmitas: aliud est, quod sola instigat malitia. In qua tantum exarserunt Judaei, ut in odio Christi et numerum excessissent. et naturam, et modum. Quorum adhuc exaggeratur malitia, cum subinfertur: Confortati sunt qui persequuntur me inimici mei injuste. Prius multiplicati sunt qui cum gratis, idest, sine caussa oderunt. Et hi deinde confortati atque animati, ad hoc ut odium quod conceperant in corde, etiam persequendo adimplerent in opere. Et hoc similiter injuste fecerunt, quia videlicet caussam, qua me persequi aut inimici fieri debuissent, non invenerunt. Sed inter tantam malitiam suam nobis insinuat innocentiam Dominus noster, cum subdit: Quoe non rapui, tunc exsolvebam. Quis enim (Ex Augustino) rapuit? Adam. Et quid rapuit? Pomum vetitum.","english":"They have been multiplied beyond the hairs of my head, those who hate me without cause. As if he were plainly saying: They have grown beyond number, who hated me without cause. To hate one who harms you is in some way human. Hence the Lord in the law, speaking as it were to carnal people and condescending to their weakness, commanded them to love friends and permitted them to hate enemies (Leviticus 19). But to hold in hatred one who does no harm is not only not human, but even diabolical. Hatred of an enemy seems, as it were, natural, yet it comes about from the corruption of nature. But hatred of an innocent man is against nature. There is therefore a great difference between hatred and hatred. For one thing is what weakness produces; another is what malice alone instigates. In this the Jews blazed forth so greatly that in their hatred of Christ they exceeded both number and nature and measure. Their malice is further exaggerated when it is added: Those who persecute me, my enemies, have been strengthened unjustly. First they were multiplied who hate me without cause, that is, without reason. And then these were strengthened and emboldened, so that the hatred they had conceived in their heart they might also fulfill in deed by persecuting. And this they did likewise unjustly, because evidently they found no cause for which they ought to persecute me or become my enemies. But amid such great malice of theirs, our Lord makes known to us his innocence, when he adds: What I did not steal, then I was paying back. For who stole? Adam. And what did he steal? The forbidden apple.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":865,"ref":"p865","source":"Gustate (inquit) et eritis sicut Dii (Gen. 3.). Rapere voluerunt divinitatem, et amiserunt felicitatem. Usurpaverunt sibi quod, suum non erat, et haec est rapina. Ideo commissi sunt exactori diabolo, ut poenam mortis exsolverent pro peccato. Christus vero nihil rapuit, quia non peccavit: et tamen peccati debitum, idest, mortem exsolvit. Venit ad mortem sicut quilibet homo, sed non ea via qua [Ant. quia] quilibet homo. Nam omnes alli per culpam, ide solus ad mortem venit per justitiam. Uterque igitur exsolvit mortem, quia est debitum peccati, Adam, et Christus. Sed quia pecca– vit Adam, mors ejus fuit poena peccati. Quia vero non peccavit Christus, mors ejus facta est hos i(??) pro peccato. Sed hunc fructum mortis Christi mundus non intellexit: ideo hanc pro stultitia reputavit (Hebr. 9. et 10.). Praedicamus (inquit Apostolus) Jesum Christum, et hunc crucifixum, Judaeis quidem scandalum. Gentibus autem stultitiam (1. Cor. 1.). Sed quod non novit mundus, agnovit Deus. Et hoc est quod dicit:","english":"Taste,\" he says, \"and you will be like gods\" (Gen. 3). They wished to seize divinity, and they lost happiness. They usurped for themselves what was not their own, and this is the robbery. Therefore they were handed over to the exactor, the devil, so that they might pay the penalty of death for sin. But Christ took nothing by robbery, because he did not sin; and yet he paid the debt of sin, that is, death. He came to death like any man, but not by the same way as any man. For all others come to death through guilt, but he alone came to death through righteousness. Both, therefore, paid death, because it is the debt of sin—Adam and Christ. But because Adam sinned, his death was the punishment of sin. Because Christ did not sin, however, his death was made for sin. But the world did not understand this fruit of Christ's death; therefore it reckoned it as foolishness (Heb. 9 and 10). \"We preach,\" says the Apostle, \"Jesus Christ, and him crucified, to the Jews indeed a stumbling block, but to the Gentiles foolishness\" (1 Cor. 1). But what the world did not know, God knew. And this is what he says:","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":866,"ref":"p866","source":"Deus, tu scis insipientiam meam. Utilitas passionis meae, quae pro insipientia reputatur a quibusdam, a te Deo creatore est praestita, approbata, et ordinata. Tu scis quod illi nescierunt. Si enim cognovissent, numqnaro Dominum gloriae crucifixissent (1. Cor. 2.). Et quid tam simile insipientiae, quam cum haberet in potestate persecutores suos una voce prosternere, pateretur se teneri, flagellari, conspui, colaphizari, spinis coronari, ligno affigi? Sed quod stultum est Dei et infirmum, hoc sapientius et fortius est hominibus (1. Cor. 1.). Nam unde Deus est humiliatus et passus, inde homo erectus est et sanatus. Simili modo. Et delicta mea, idest, opera quae pro delictis sunt reputata (ut est illud: Non est homo hic a Deo, qui sabbata non custodit [Joan. 9.], et alia hujusmodi) a te non sunt abscondita.. Quod illi putaverunt insipientiam, ut ego paterer: Et delicta, ut la(??)gnoribus mederer: hoc tu scisti sapientiam Osse et virtutem, Et notandum quod ex his verbis instruimur, ut in cunctis quae ag(??)mus, semper plus Dei voluntatem quam hominum attendamus. Et ea Sit nostra actio, quam Deus approbat: etiamsi non approbet homo, Hinc est quod Paulus nos admonet, ut stultissimus ante homines, ut ante Deum mereamur esse sapientes (1. Cor. 1.). Vel delicta ejus non sunt abscondita, quia membra ejus sua quotidie non cessant confiteri peccata.","english":"God, you know my foolishness. The benefit of my suffering, which is reckoned as foolishness by some, has been provided, approved, and ordered by you, God the Creator. You know what they did not know. For if they had known, they would never have crucified the Lord of glory (1 Cor. 2). And what is so like foolishness as that, when he had it in his power to lay low his persecutors with a single word, he should allow himself to be seized, scourged, spat upon, struck, crowned with thorns, and fastened to the wood? But what is foolish in God and weak, this is wiser and stronger than men (1 Cor. 1). For from the very thing by which God was humbled and suffered, man was raised up and healed. In like manner. And my offenses, that is, the works that have been reckoned as offenses (as is that saying: This man is not from God, who does not keep the sabbath [John 9], and other things of this kind) have not been hidden from you. What they thought to be foolishness, that I should suffer: and offenses, that I might heal the sick: this you knew to be wisdom and virtue. And it must be noted that from these words we are instructed that in all things we do, we should always attend more to the will of God than to that of men. And let our action be that which God approves, even if man does not approve. Hence it is that Paul admonishes us to be most foolish before men, so that before God we may deserve to be wise (1 Cor. 1). Or his offenses have not been hidden, because his members do not cease daily to confess their sins.","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":867,"ref":"p867","source":"Et quia futurum erat ut tamquam pro stultitia improperaretur Christianis, quia in hominem crederent mortuum et crucifixum, postulat pro eis, dicens:\n\nNon erubescant in me qui expectant te, Domine: Domine virtutum. Multi enim ignominiam crucis Christi audientes, erubuerunt, atque a fide et spe, quam in Deo habere ceperant, recesserunt. Propter hoc Paulus ad confirmandas infirmorum mentes, non se erubescere Evangelium Dei. perhibet. In tantum enim non erubuit, ut vinctus et catenatus magis exultaret (Rom. 1. et 5; Ephes. 3. et 1.). Non e(??)ubescant ergo in hominem humilem et crucifixum, qui exspectant Deum et Dominum virtutum: quia qui despectus apparuit in carne, virtuosus et gloriosus apparebit in divinitate (Philip. 2.). Ideo adhuc subditur: Non confundantur super me qui quoerunt te, Deus Israel. Super me occiso non confundentur mente, nec erubescant vultu, qui te ut venias expectant: et insuper bene vivendo et amando quaerere non cessant. Et hoc debet eos a confusione et erubescentia defendere, quia tu qui me misisti, et humiliari voluisti, es Dominus virtutum, et Deus Israel, idest, idem Dominus et Deus es angelorum et hominum. Virtutum enim nomine angelos designavit. Per Israel vero eos, qui per fidem et caritatem Deum spiritualiter vident, figuravit. Et ostendit aliam caussam quare non debeant erubescere, (??)um subjungit:","english":"And because it was going to happen that Christians would be reproached as if for foolishness, because they believed in a man who died and was crucified, he pleads for them, saying:\n\nLet them not be ashamed in me who wait for you, Lord: Lord of hosts. For many, hearing of the ignominy of the cross of Christ, were ashamed, and withdrew from the faith and hope which they had begun to have in God. For this reason Paul, to strengthen the minds of the weak, declares that he is not ashamed of the Gospel of God. For he was so far from being ashamed that, though bound and in chains, he rejoiced all the more (Rom. 1 and 5; Eph. 3 and 1). Let them not be ashamed, then, in a humble and crucified man, who wait for God and the Lord of hosts: because he who appeared despised in the flesh will appear mighty and glorious in his divinity (Phil. 2). Therefore it is further added: Let them not be confounded over me who seek you, God of Israel. Over me, put to death, let them not be confounded in mind, nor let them be ashamed in countenance, who wait for you to come: and besides, by living well and loving, they do not cease to seek. And this ought to defend them from confusion and shame, because you who sent me, and willed that I be humbled, are the Lord of hosts and the God of Israel, that is, the same Lord and God of angels and of men. For by the name of hosts he designated the angels. But by Israel he figured those who see God spiritually through faith and love. And he shows another reason why they ought not to be ashamed, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":868,"ref":"p868","source":"Quoniam propter te sustinui opprobrium: operuit confusio faciem meam. Opprob(??)ium est quod objicit inimicus. Non esset magnum quod ait Sustinui, nisi adjungeret Propter te. Si enim sustines, quia peccasti, propter te sustines, non propter Deum. Quae autem gloria esi (ait Petrus) si peccantes punimini et suffertis (1. Petr. 4.)? Si autem sustines, quia mandatum Dei servasti, merces tibi manet in aeternum: quoniam sustinuisti opprobria propter Deum. Quia ergo Christus in passione sua multa opprobria audiebat: et tacens omnia propter Deum tolerabat: quasi verecundus in facie apparebat. Virtutem mansuctudinis pro signo habebant confusionis. Quid toleraret propter Deum, dixit. Nunc a quibus toleravit, ostendit.\n\nExtraneus, inquit, factus sum fratribus meis, et peregrinus filiis matris meoe. Quamvis idem de similibus verbis repetere videatur, tamen plus aliquid sonat peregri(??)us, quam extraneus. Nam cum qui non est domesticus, aut facie notus, etsi de eadem terra sit, tamen extraneum dicimus. Hominem vero alterius patriae peregrinum solemus appellare. Fratribus suis Christus extraneus fuerat, quia carnalibus parentibus suis vita et moribus dissimilis apparebat. Fuit eliam peregrinus, secundum quod ait: Regnum meum non est de hoc mundo (Joan. 18.). Possumus etiam per fratres, Apostolos intelligere: per filios matris suae, filios synagogae.","english":"Because for your sake I endured reproach: confusion has covered my face. Reproach is what the enemy casts in one's teeth. What he says, I endured, would not be great, unless he added, for your sake. For if you endure because you have sinned, you endure for your own sake, not for God's. But what glory is it (as Peter says) if, when you sin and are punished, you suffer it? If, however, you endure because you have kept God's commandment, your reward remains for you forever: because you have endured reproaches for God's sake. Therefore, since Christ in his passion heard many reproaches and, keeping silent, bore all things for God's sake, he appeared as one truly shamefaced in countenance. They took the virtue of meekness as a sign of confusion. He has said what he would endure for God's sake. Now he shows from whom he endured it.\n\nI have become, he says, a stranger to my brothers, and a foreigner to the sons of my mother. Although he seems to repeat the same thing with similar words, nevertheless \"foreigner\" sounds like something more than \"stranger.\" For we call a man a stranger when he is not of the household, or not known by face, even if he is from the same land. But a man from another country we are accustomed to call a foreigner. Christ had been a stranger to his brothers, because he appeared unlike his carnal relatives in life and conduct. He was also a foreigner, according to what he says: My kingdom is not of this world. We can also understand the Apostles by \"brothers,\" and by \"the sons of his mother,\" the sons of the synagogue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":869,"ref":"p869","source":"Extraneus ergo fratribus suis erat, quando jam ab ipsis non credebatur Apostolis. Extraneus erat Petro, cum cepisset affirmare et jurare, quia non novisset hominem (Matth. 26; Luc. 22.). Fuit quoque peregrinus filiis synagogae, unde et dicebant: Hunc autem nescimus unde sit (Joan. 9.). Quare haec illi contigerunt?\n\nQuoniam zelus domus tuoe comedit me. Zelo Dei comedebatur, idest, interius urebatur, cum vendentes et ementes [Ant. mentes] de templo ejiceret, et nummulariorum effunderet aes (Matth. 21.). Nullum omnipotenti Deo tale est sacrificium, quale est zelus animarum. Ibi ignis Dei accenditur, ibi mens munda zeli sancti ardore concrematur. Hinc est quod sanctus Spiritus in columba et igne apparuit (Matth. 3; Act. 2.): quia cos quos repleverit, simplices pariter et ardentes facit. Et propter hunc zelum opprobria exprobrantium tibi cedderunt super me. Quia enim corrigebat eos, inde magis indignati contra eum machinati suot ei mortem. Majora autem opprobria Deo inferre non poterant, quam quod Christum Filium ejus denegabant. Nemo autem exprobravit Christo, nisi Deo exprobrans. Et nemo honorat Patrem, nisi qui honorat et Filium. Illa vero (Ex August.) opprobria super Christum ceciderunt, quando hi qui exprobrabant, eum occiderunt. Sed inter haec pius Dominus mansuetudinem suam commendat cum subjungit:","english":"He was therefore a stranger to his brothers, since he was no longer believed by the Apostles themselves. He was a stranger to Peter, when Peter had begun to affirm and swear that he did not know the man. He was also a sojourner to the sons of the synagogue, whence they also said: But this man, we do not know where he is from. Why did these things happen to him?\n\nBecause zeal for your house has consumed me. He was consumed by zeal for God, that is, he was burning within, when he cast the sellers and buyers out of the temple, and poured out the money of the money-changers. No sacrifice is so great to almighty God as zeal for souls. There the fire of God is kindled, there the clean mind is consumed by the ardor of holy zeal. Hence it is that the Holy Spirit appeared in a dove and in fire: because those whom he has filled, he makes both simple and burning. And because of this zeal, the reproaches of those who reproach you have fallen upon me. For because he was correcting them, from that very fact they were more indignant and plotted death against him. But they could not bring greater reproaches against God than by denying Christ his Son. For no one has reproached Christ except by reproaching God. And no one honors the Father except the one who also honors the Son. But those reproaches fell upon Christ, when those who were reproaching killed him. Yet amid these things the pious Lord commends his meekness when he adds:","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":870,"ref":"p870","source":"Et operui in jejunio animam meam. Jejunium Christi spiritualiter jam in alio psalmo [XXXIV] commendatum est. Jejunium ejus erat, quando (Ex eod.) defecerunt omnes qui in eum crediderunt. Et sitis ejus erat, quando dixit mulieri: Sitio, da mihi bibere (Joan. 4.). Fidem quippe illius sitiebat: et de cruce, cum diceret Sitio (Joan. 19.), fidem illorum quaerebat. Denique respuit fel quod illi obtulerunt (Ibid.). Elegit magis jejunare, quam amaritudinem accipere. Non enim in corpus ejus intrant amaricantes. Et in boc jejunio operui, idest, humiliavi animam meam. Humilitas erat Christi operimentum. Nam quia humiliabatur, non agnoscebatur. Et hoc ipsum factum est opprobrium illi. Quanto enim erat humilior, tanto apud reprobos despectior habebatur.\n\nEt posui vestimentum meum cilicium. Opposui illis in qua saevirent carnem meam. (Occultavi divinitatem meam. Cil(??)cio peccatores poenitentes vestiuntur.) Et quodammodo facta est vestimentum peccati, quia de peccato damnavit peccatum in carne (Rom. 8.). Non quod caro Christi peccatrix fuerit, sed quia similitudinem carnis peccati habuit. Et ex ho etiam factus sum illis in parabolam. Parabola (Ex August.) dicitur quae datur similitudo de aliquo, quando illi maledicitur. Sic ille (verbi gratia) pereat, quomodo ille. Haec est parabola, idest, comparatio et similitudo maledicti:","english":"And I covered my soul with fasting. The fasting of Christ has already been commended spiritually in another psalm [34]. His fasting was when all who believed in him failed. And his thirst was when he said to the woman: I thirst, give me to drink (John 4). For he was thirsting for her faith; and from the cross, when he said, I thirst (John 19), he was seeking their faith. Finally he refused the gall that they offered him (ibid.). He chose rather to fast than to receive bitterness. For those who are bitter do not enter into his body. And in this fasting I covered, that is, I humbled my soul. Humility was Christ's covering. For because he was humbled, he was not recognized. And this very thing became a reproach to him. For the more humble he was, the more contemptible he was held among the reprobate.\n\nAnd I put my garment as sackcloth. I opposed my flesh to them, in which they might rage. (I hid my divinity. Sinners are clothed in sackcloth as penitents.) And in a certain manner it became a garment of sin, because by sin he condemned sin in the flesh (Rom 8). Not that the flesh of Christ was sinful, but because it had the likeness of sinful flesh. And from this also I became to them a byword. A byword (from Augustine) is said to be when a likeness is given concerning someone, when a curse is pronounced upon him. Thus may that man (for example) perish, just as that one did. This is the byword, that is, the comparison and likeness of the accursed:","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":871,"ref":"p871","source":"Adversum me loquebantur qui sedebant in porta. Hoc est in publico. Ubi otiositas, ibi loquacitas. Publice de me loquebantur. Publice adversabantur. Coram omnibus diffamabant, Et in me psallebant qui bibebant vinum. Etiam ipsi peccatores deridebant me. Attende, o homo, quid pro te sustinuit Deus. A·tende in capite tuo regulam disciplinae, formam virtutis. Discite (inquit) a me, quia mitis sum et humilis corde, et invenietis requiem animabus vesiris (Matth. 11.). Inter tot scandala et opprobria, inter tantas persecutiones et tribulationes, quid tu agebas, mitissime Jesu?\n\nEgo vexo orattionem meam ad te, Deus. Illi de– ridebant, ille orabat (Luc. 23.). Illi infestabant, ille amabat. Non reddentes (inquit) malum pro ma(??)o, vel maledictum pro maledicto: sed econtrario benedicentes (Rom. 12; 1. Thess. 5.). Haec est enim perfectio caritatis, diligere inimicos, et orare pro illis (Matth. 5.). Quando malediceris, et quid agas non habes: quando tib(??)jactantur opprobria, et corrigere non vales: nihil tibi restat, nisi ut ores. Haec justo– romar(??) sunt, ut orando vincant. Et quia nunc tempus est orandi et placandi Deum (Eccl. 3.). ideo subdit: Tempus beneplaciti Deus. Ecce, inquit Propheta, nunc tempus acceptabile: ecce nunc dies salutis (Isai. 49; 2. Cor. 6.). Venit enim plenitudo temporis, in quo misit Deus filium suum in terris, in quo beneplacitum est Deo (Galat.","english":"Those who sat in the gate spoke against me. That is, in public. Where there is idleness, there is talkativeness. Publicly they spoke about me. Publicly they opposed me. Before everyone they slandered me, and those who drank wine sang against me. Even the sinners themselves mocked me. Attend, O man, to what God endured for your sake. Attend in your head to the rule of discipline, the form of virtue. Learn (he says) from me, for I am gentle and humble of heart, and you will find rest for your souls (Matt. 11). Amid so many scandals and reproaches, amid so many persecutions and tribulations, what were you doing, most gentle Jesus?\n\nI direct my prayer to you, O God. They mocked, he prayed (Luke 23). They assailed, he loved. Not returning (he says) evil for evil, or curse for curse, but on the contrary blessing (Rom. 12; 1 Thess. 5). For this is the perfection of love: to love enemies and to pray for them (Matt. 5). When you are cursed and have nothing you can do; when reproaches are hurled at you and you are unable to correct them, nothing remains for you but to pray. This is the rule for the righteous, that they conquer by praying. And because now is the time for praying and appeasing God (Eccl. 3), therefore he adds: The time of God's good pleasure. Behold, says the Prophet, now is the acceptable time; behold, now is the day of salvation (Isa. 49; 2 Cor. 6). For the fullness of time has come, in which God sent his Son on earth, in which he is well pleased (Galat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":872,"ref":"p872","source":"4.), et per quem gratiam suam generi dedit humano. Unde et dicit: In multitudine misericordioe tuoe exaudi me, in reritate salutis tuoe. Nam si non esset multitudo misericordiae tuae, quid nos faceremus de multitudine iniquitatis nostrae? Ergo quia derexi orationem meam ad te, Deus: quia tempus complendi beneplacitum tuum, per me redimi hominem, quem formasti: propter hoc exaudi me, non in meritis hominum, sed in multitudine misericordiae tuae, et etiam in veritate salutis tuae: ut per hoc verax appareas, scilicet dando salutem quam promisisti. Duo hic posita sunt, veritas, et misericordia: in quibus se postulat exaud(??)ri: in quibus sunt etiam universae viae Domini (Psal. 24.). Misericordia, dimittendo peccata. Veritas, reddendo promissa. Sed jam in quo velit exaudiri, audiamus:\n\nEripe me de luto, ul non infigar. Hinc se postulat liberandum, ubi ante infixum. Et quos per lutum accipiat, exponit, cum subjungit: Libera me ab his qui oderunt me, et de profundis aquarum. Reprobi homines et lutum sunt, dum terram diligunt: et profundum aquarum, dum in voragine re– Solvuntur carnalium voluptatum. Ergo, haeserat carne (Ex Augustino), sed non haeserat spiritu. Dicit hoc ex infirmitate membrorum suorum. Quando forte caperis ab eo qui te premit ad iniquitatem, tenetur quidem corpus tuum: secundum corpus, infixus es in (??)imo profundi. Sed quamdiu non consentis, non haesisti.","english":"and through whom he gave his grace to the human race. Whence he also says: In the multitude of your mercies hear me, in the truth of your salvation. For if there were not a multitude of your mercy, what would we do about the multitude of our iniquity? Therefore, because I have directed my prayer to you, O God: because it is the time to fulfill your good pleasure, that through me the man whom you formed be redeemed: for this reason hear me, not in the merits of men, but in the multitude of your mercy, and also in the truth of your salvation: so that through this you may appear truthful, namely by giving the salvation which you promised. Two things are placed here, truth and mercy: in which he asks to be heard: in which also are all the ways of the Lord (Ps. 24). Mercy, by forgiving sins. Truth, by rendering what was promised. But now let us hear in what he wishes to be heard:\n\nDeliver me from the mire, lest I be stuck fast. Hence he asks to be freed, where he was previously fixed fast. And whom he takes as the mire, he explains, when he adds: Free me from those who hate me, and from the depths of the waters. Reprobrate men are both mire, while they love the earth: and a depth of waters, while in the whirlpool of carnal pleasures they are dissolved. Therefore, he had clung fast in the flesh (from Augustine), but he had not clung fast in the spirit. He says this from the weakness of his members. When perhaps you are seized by him who presses you toward iniquity, your body indeed is held: according to the body, you are fixed fast in the depth of the abyss. But as long as you do not consent, you have not clung fast.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":873,"ref":"p873","source":"Si autem consentis, haesisti: Oratio ergo tua ibi sit, ut quoniam jam tenetur corpus tuum, non teneatur anima tua. Unde adhuc subditur:\n\nNon me demergat tempestas aquoe. Demersit (Ex eod.) secundum carnem. Non demergat secundum animam. Neque absorbent me profundum, idest, neque involvat me iniquitas. Neque urgeat super me puteus os suum. Tunc enim super hominem coarctat puteus os suum, idest, profunditas iniquitatis, quando non solum mersus in peccatis jacet, sed etiam perdit aditum confessionis. Unde scriptum est: Peccator cum in profundum venerit malorum, contemnit (Prov. 18.). Quando autem dicit homo. Peccator sum: radiatur aliquo lumine etiam profunditas p(??) tei. Deinde ponit caussam quare debeat exaudiri, cum subjungit:\n\nExaudi me, Deus, quoniam benigna est misericordia tua. Ea quae tibi naturaliter inest misericordia, benevolentiae et gratiae plena est. Nec secundum illam tantum postulo exaudiri, sed etiam secundum multitudinem miserationum tuarum, quam exhibuisti patribus antiquis: sicut Noe in diluvio, sicut Danieli in lacu, et aliis multis: propter misericordiam tuam et miserationes tuas exaudi me: et respice in me. Quarum una est naturaliter in te, aliae in beneficto– rum exhibitione. Respice, inquam,","english":"If you consent, you have become stuck fast. Therefore let your prayer be there, so that since your body is already held, your soul may not be held. Whence there is still added:\n\nLet not the tempest of waters drown me. He drowned according to the flesh. Let it not drown according to the soul. Nor let the deep swallow me up, that is, nor let iniquity envelop me. Nor let the pit shut its mouth over me. For then the pit shuts its mouth over a man, that is, the depth of iniquity, when he not only lies sunk in sins, but also loses the approach of confession. Whence it is written: When the sinner has come into the depth of evils, he despises. But when a man says, I am a sinner, the depth of the pit is also illuminated by some light. Then he gives the reason why he ought to be heard, when he adds:\n\nHear me, O God, for your mercy is kind. That mercy which is naturally in you is full of benevolence and grace. Nor do I ask to be heard according to that alone, but also according to the multitude of your mercies, which you showed to the fathers of old: as to Noah in the flood, as to Daniel in the pit, and to many others. Because of your mercy and your compassions hear me, and look upon me. Of these, one is naturally in you, the others in the showing forth of benefits. Look, I say,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":874,"ref":"p874","source":"Et ne apertas, tanquam iratus, faciem tuam a puero tuo, idest, a parvo tuo. Ad commendandum hoc dicit. Talium est enim amator Deus. Sinite (inquit) parvulos venire ad me, quia talium est regnum caelorum (Marc. 10.). Dominus noster dictus esi puer a puritate, a simplicitate, ab innocentia. Tales etiam vult nos esse. Unde et dicit: Nisi conversi fueritis, et efficiamini sicut parvulus iste, non intrabilis in regnum caelorum (Matth. 18.). Ponit et aliam caussam, dicens: quoniam tribulor, velociter exauai me. Moveat te misericordia tua: moveat miseria mea. Instat tribulatio. Propter hoc opus est, ut velox veniat tua consolatio. Velociter ergo exaudi me. Quanda Dominus permittit aut facit ut in tribulatione aliqua simus, etiam tunc misericors est. Non enim alimentum subtrahit, sed desidrium movet. Jam ergo ultra non est quod differas. Pervenit tribulatio mea ad mensuram certam calamitatis. Veniat misericordia tua ad faciendum opus bonitatis. Dixi ne avertas faciem tuam, sed potius","english":"And do not, as if angry, turn your face away from your servant, that is, from your little one. He says this to commend him. For God is a lover of such as these. \"Suffer,\" he says, \"the little children to come to me, for of such is the kingdom of heaven\" (Mark 10). Our Lord is called a child because of his purity, his simplicity, his innocence. He wishes us also to be such as these. Whence he also says: \"Unless you are converted and become like this little child, you shall not enter the kingdom of heaven\" (Matthew 18). He gives also another reason, saying: \"Because I am in tribulation, quickly hear me.\" Let your mercy move you; let my misery move you. Tribulation presses hard. For this reason it is needful that your consolation come quickly. Quickly, therefore, hear me. Whenever the Lord permits or brings it about that we are in some tribulation, even then he is merciful. For he does not withdraw nourishment, but he stirs up desire. Now, therefore, there is no further reason for you to delay. My tribulation has reached its fixed measure of calamity. Let your mercy come to do the work of goodness. I have said, do not turn away your face, but rather","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":875,"ref":"p875","source":"Intende animoe mecoe, et libera eam, idest, intus, diligenter inspice, quae sit in anima mea virtus mansuetudinis, quae puritas intentionis: ut hoc sit meritum meae liberationis. Et non propter me tantum, sed etiam propter inimicos, meos eripe me. Nam indignum valde esset, si tamquam victores de mea, gauderent passione. Vel propter inimicorum meorum salutem eripe me, ut cum meam viderint liberationem, et glorificationem, convertantur ab e(??)ore et salventur. Et debes eripere: tu enim nosti quanta, p(??)o tuo amore sustinui.\n\n20.Tu scis improperium meum, idest, quam turpia, verba mihi intulerunt. Et confusionem meam, quam mihi imputaverunt. Et reverentiam meam, Quam ignominiose me tractaverunt. De falsi criminis objectione erubescere, non est crimen. Aut etsi crimen est non est illius cui objicitur. Sed tamen infirmitas humani animi plerumque verecundatur etiam, cum falsum objicitur: non quia objectum est, sed quia creditum. Omnia haec sunt in corpore Domini. Me vides afflictum, et eos etiam qui affigunt vides.","english":"Attend to my soul and deliver it—that is, look carefully within, and inspect what virtue of gentleness is in my soul, what purity of intention—so that this may be the merit of my deliverance. And not only for my sake, but also for the sake of my enemies, deliver me. For it would be utterly unworthy if they should rejoice over my suffering as though they were victors. Or, for the salvation of my enemies, deliver me, so that when they have seen my deliverance and glorification, they may be converted from their error and be saved. And you ought to deliver me: for you know how many things I have endured out of love for you.\n\n20. You know my reproach—that is, how shameful were the words they brought against me. And my confusion, which they imputed to me. And my reverence, how ignominiously they treated me. To blush at the charge of a false crime is not a crime. Or even if it is a crime, it is not the crime of him against whom it is charged. But nevertheless the weakness of the human mind is often ashamed even when a false charge is made: not because it has been charged, but because it has been believed. All these things are in the body of the Lord. You see me afflicted, and you see also those who afflict me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":876,"ref":"p876","source":"In conspectu tuo sunt omnes qui tribulant me. Illi tribulant: ego tribu(??)or. Inter utrumque tu inspector et arbiter (Matth. 16.). Attende in illis injustitiam, in me innocentiam: et unicuique juxta merita sua retribue. Et ne videretur tribulari tamquam non praescius et ignarus, continuo adjecit: Improperium exspectavit cor meum, et miseriam. Cor meum exspectavit, idest, voluntas mea praevidit improperium (??) dictis, miseriam in factis. Nisi enim hoc ipse praevidisset et voluisset, non utique nasceretur, non pateretur, non morerefur. Sed cujus miseriam praevidit Dominus? Ipsorum profecto tribulantium atque crucifigentium. In ipsis miseria, in ipso misericordia. Unde et pendens in cruce, dixit: Pater, ignosce illis, quia nesciunt quid faciunt (Luc. 23.). Timeant igitur omnes qui alios tribulant, quoniam in conspectu Dei sunt. Cujus vindictam evadere non possunt. Et ipsi qui mala ingerunt, remanent miseri. Nam qui patiuntur propter justitiam, beati (Matth. 5.). Dixisti nobis, pie Domine, quid patereris foris: manifesia etiam quid intus anxietatis habueris. Et sustinui (inquit) qui simul contristaretur, et non fuit: et qui consolaretur et non inveni. Quid est hoc? Nonne Apostoli de Domini morte sunt contristati? Nonne Maria ad monumentum sedet et plorat? Nonne duobus Discipulis ipse Dominus dicit in via: Quid est quod confertis ad invicem ambulantes, et estis tristes (Luc.","english":"In your sight are all those who afflict me. They afflict; I am afflicted. Between the two you are the inspector and judge (Matt. 16). Attend to the injustice in them, the innocence in me, and repay each according to his merits. And lest he seem to be afflicted as one who did not foresee and was ignorant, he immediately added: My heart has awaited reproach and misery. My heart has awaited—that is, my will foresaw reproach in words, misery in deeds. For unless he himself had foreseen and willed this, he would certainly not have been born, not have suffered, not have died. But whose misery did the Lord foresee? Surely of those very men who afflict and crucify. In them is misery, in him is mercy. Hence also, hanging on the cross, he said: Father, forgive them, for they know not what they do (Luke 23). Let all, therefore, who afflict others be afraid, since they are in the sight of God, whose vengeance they cannot escape. And those who bring evils upon others remain miserable. For those who suffer for righteousness' sake are blessed (Matt. 5). You have told us, devout Lord, what you suffered outwardly; make manifest also what anxiety you had within. And I waited (he says) for one who would grieve with me, and there was none; and for one who would console, and I found none. What is this? Were not the Apostles grieved at the Lord's death? Does not Mary sit at the tomb and weep? Does not the Lord himself say to the two disciples on the road: What is this that you are discussing with one another as you walk, and are sad (Luke","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":877,"ref":"p877","source":"24.)? Sed contristati erant de morte carnis. Solus vero Dominus contristatus est de morte animae: ex boc videlicet, quod omnes permanebant in Infidelitate. Ideo non ait, Qui contristaretur, sed qui simul (inquit) contristaretur, sustinui, idest, exspectavi, et non fuit. Multi enim contristati sunt carnaliter: nullus autem spiritualiter, nisi ipse solus. Magna quoque illi esset consolatio, si quos in se credentes inveniret. Quod quia non invenit, quasi conquerendo ingemiscit. Unde et adhuc subjungit:\n\nEt dederunt in escam meam fel, et in siti mea potaverunt me aceto. Non dederunt mihi alium cibum vel polum, nisi acetum cum felle mixtum. Et hoc figura fuit. Dominus sitiebat eorum salutem, et ipsi propinabant ei amaritudinem et vetustatem. Fel et acetum (Ex Augustino) adhuc offerunt Christo, qui male vivendo, scandalum inferunt Ecclesiae. Minus enim peccaverunt Judaei crucifigentes in terra ambulantem, quam qui contemnunt in caelo residentem. Obtulerunt potandum fel, gustavit Dominus et noluit bibere (Marc. 15.). Si non eos pateremur, nec omnino gustaremus. Quia vero necesse est eos pali, necesse est eos gustare. Sed quia in membris Christi tales esse non possunt, gustari possunt, in corpus recipi non possunt. Et quia malam escam dederunt, merito in esca puniti sunt. Unde et subditur:","english":"But they were grieved over the death of the flesh. The Lord alone, however, was grieved over the death of the soul—namely, because all remained in unbelief. Therefore he did not say, \"One who would grieve,\" but \"I waited for one who would grieve together with me,\" that is, I expected it, and there was none. For many grieved carnally; but no one grieved spiritually, except he alone. And it would have been a great consolation to him if he had found some who believed in him. Because he did not find them, he groans as if complaining. Hence he further adds:\n\nAnd they gave me gall for food, and in my thirst they gave me vinegar to drink. They gave me no other food or drink but vinegar mixed with gall. And this was a figure. The Lord thirsted for their salvation, and they gave him bitterness and oldness to drink. Gall and vinegar (from Augustine) are still offered to Christ by those who, by living badly, bring scandal upon the Church. For the Jews sinned less in crucifying one walking on the earth than those who despise one seated in heaven. They offered gall to drink; the Lord tasted it and would not drink (Mark 15). If we did not endure them, we would not taste it at all. But because it is necessary to endure them, it is necessary to taste them. Yet because such people cannot be in the members of Christ, they can be tasted but cannot be received into the body. And because they gave bad food, they were justly punished in their food. Hence it is further added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":878,"ref":"p878","source":"Fiat mensa eorum coram ipsis in laqueum. Mensam eorum dicit Scripturam sacram, quam ad animarum refectionem paraverat eis Deus. Haec mensa facta est illis in laqueum, quia ex ipsa sua lege capiuntur a Christianis, et convincuntur errare. Quare coram ipsis? Sunt enim tales, qui iniquitatem suam intelligunt, et tamen in ea pertinacissime perseverant: et laqueum norunt, et tenenda colla subjiciunt. Fiat Et in retributionem eis, ut mula recipiant, pro malis, et qui per legem peccaverunt, puniatur per legem. Fiat et in scandalum. Quod enim majus scandalum Judaeis fieri potuit, quam quod Deum et salvatorem suum, quem lex et prophetae praenuntiaverunt, postmodum caecati malitia crucifixerunt? Hinc Paulus ait: Praedicamus Christum crucifixum, Judaeis, quidem scandalum (1. Cor. 1.). Hoc autem quod ait, Fiat, non optando dicit: sed prophetando: non ut fiat, sed quia fiet. Nec potest aliter nisi, ut talibus ista eveniant, Cum audimus dici per spiritum Dei talia eventura malis, ad hoc in iIlis haec intelligamus, ut nos talia devitemus. Malitia inquam illos excaecavit: et ideo subjungit:","english":"Let their table become a snare before them. He calls their table the sacred Scripture, which God had prepared for them for the refreshment of their souls. This table became a snare for them, because from their own law they are caught by the Christians and convicted of error. Why \"before them\"? For there are those who understand their own iniquity, and yet persevere in it most stubbornly: they both know the snare and submit their necks to be held. Let it become also a recompense to them, that they may receive like a mule for their evils, and that those who sinned through the law may be punished through the law. Let it become also a stumbling block. For what greater stumbling block could be made for the Jews than that they, blinded by malice, afterward crucified their God and Savior, whom the law and the prophets foretold? Hence Paul says: We preach Christ crucified, to the Jews indeed a stumbling block (1 Cor 1). But this that he says, \"Let it become,\" he says not by wishing but by prophesying: not that it may become, but because it will become. Nor can it be otherwise than that these things happen to such people. When we hear such things said by the Spirit of God to be going to happen to the wicked, let us understand them in them for this purpose, that we may avoid such things. Malice, I say, blinded them: and therefore he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":879,"ref":"p879","source":"Obscurentur oculi eorum ve videant. Si enim cognovissent, numquam Dominum gloriae crucifixissent (1. Cor. 2.), Primum peccatum, superbia (Eccles. 10.). Prima poena peccati, obscuritas cordis. Quia superbi erant, caeci facti sunt. Unde protinus subditur: Et dorsum eorum semper incurva. Hoc enim semper subsequens est, ut si oculus mentis a superno lumine privetur, statim animus ad ea, quae retro sunt appetenda, inclinetur. Et hoc est dorsum curvum habere, statum mentis in inferioribus flectere. Sequitur alia po(??)na.\n\nEffunde super cos iram tuam: et furor iroe tuoe comprehendat eos. Ira effunditur, quando super eos omnipotentis Dei vindicta multipliciter exercetur. Furor irae Dei, est futurae animadversio vindictae. Ita autem ad praesentem percussionem pertinet: furor ad futuram damnationem. Ideo furor, quia nullum ibi remedium, nulla ibi misericordia. Comprehendat, inquit, eos, tamquam fugitivos. Jam enim non erit evadendi locus, quando eos aeternus absorbuerit cruciatus. Nec tamen in Deo ulla aestimanda est irae ant furoris commotio: sed humano usu, quasi iratus aut furens dicitur, quando ab ipso tam acriter ac districte peccatorum culpae feriuntur. Unde adbuc subjungitur:","english":"Let their eyes be darkened that they may not see. For if they had known, they would never have crucified the Lord of glory (1 Cor 2). The first sin is pride (Sir 10). The first punishment of sin is darkness of heart. Because they were proud, they were made blind. Hence there follows at once: And bend down their back always. For this always follows: that if the eye of the mind is deprived of the light from above, the soul is immediately inclined to desire the things that are behind. And this is to have a bent back, to bow the state of the mind to lower things. Another punishment follows.\n\nPour out your wrath upon them: and let the fury of your wrath overtake them. Wrath is poured out when the vengeance of almighty God is exercised upon them in manifold ways. The fury of God's wrath is the visitation of future vengeance. Thus it pertains to present striking, while fury pertains to future damnation. Therefore fury, because there is no remedy there, no mercy there. Let it overtake, he says, them, as fugitives. For there will no longer be any place of escape, when eternal torment has swallowed them up. And yet no commotion of wrath or fury is to be supposed in God; but by human usage he is said to be angry or furious when the guilt of sins is struck by him so sharply and severely. Hence it is further added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":880,"ref":"p880","source":"Fiat habitatio eorum deserta, et in tabernaculis eorum non sit, qui inhabitet. Habitationem dicit ipsam civitatem Jerusalem, In qua communiter habitabant. Tabernacula vero singulas cnjusque domus designant, ubi potuerunt adversus Dominum clamare. Ibi (Ex. August.) a Domino non permittuntur babitare. Loca illa omnia et hominibus plena sunt, et Judaeis inania. Quare hoc?\n\nQuoniam quem tu percussisti, persecuti sunt: et super dolorem vulnerum meorum addiderunt. Nos percussi sumus a Deo, quia peccavi nus: et vulnera sunt peccata nostra. Dolor vulnerum, afflictio contra peccatum. Percussio est mortalitas et corruptio. Hanc percussionem suscepit ipse. Filius Dei, quamvis non peccaverit. Vere (inquit Propheta) languores nostros ipse tulit, et dolores nostros ipse portavit (Isai. 53.). Sed Judaei addiderunt, quia quem Deus Pater plagis mortalitatis et corruptionis vulneraverat, ipsi insuper occiderunt. Mortales homines hic, cum poena nascuntur, et haec poena percussio est Domini. Et hu(??)c poenae addunt quicunque alios fuerint persecuti. Et quia ipsi apposuerunt dolorem super dolorem, vide apertam justitiam, quae sequitur.","english":"Let their dwelling place be made desolate, and let there be none to dwell in their tents. He calls the dwelling place the city of Jerusalem itself, in which they dwelt together. But the tents designate the individual houses of each, where they were able to cry out against the Lord. There (as Augustine says) they are not permitted by the Lord to dwell. All those places are both full of men and empty of Jews. Why this?\n\nBecause they persecuted the one whom you struck, and they added to the pain of my wounds. We have been struck by God, because we have sinned; and our sins are the wounds. The pain of the wounds is the affliction against sin. The striking is mortality and corruption. The Son of God himself took up this striking, although he did not sin. Truly (says the Prophet) he himself bore our sicknesses, and he himself carried our sorrows (Isaiah 53). But the Jews added, because the one whom God the Father had wounded with the blows of mortality and corruption, they moreover killed. Mortal men here, when they are born, are born into punishment, and this punishment is the striking of the Lord. And to this punishment they add, whoever have persecuted others. And because they themselves added pain upon pain, see the open justice that follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":881,"ref":"p881","source":"Appone, inquit, iniquitatem super iniquitatem eorum. Ut sicut alibi dicitur: Qui nocet, no– ceat adhuc: et qui in sordibus est, sordescat adhuc (Apoc. 22.). Et sic non intrent in justitiam tuam. Culpa enim excitat culpam: et cum una non corrigitur, exinde altera generatur. Et quanto plus refrigescit caritas, tanto amplius abundat iniquitas. Vel super iniquitatem patrum oppone iniquitatem filiorum, ut extendatur de progenie in progeniem iniquitas eorum, sicut ipsi dixerunt: Sanguis ejus super nos et super filios nostros (Matth. 27.). Quod autem dixit, Appone: non sic accipiendum est, ut Deus ponat, vel addat iniquitatem in aliquo: sed quasi hoc agit, quando fieri permittit. Neque enim humanam mentem debellando destruit, sed recedendo: quia ad perditionem suam sufficit sibi dimissa. Hinc Salomon ait: Considera opera Dei, quod nemo possit corrigere, quem ille despexerit (Eccles. 7.). Propheterea adhuc subditur:","english":"Add, he says, iniquity upon their iniquity. So that, as it is said elsewhere: Let him who does harm still do harm, and let him who is in filth still be filthy (Rev 22). And so let them not enter into your righteousness. For guilt stirs up guilt, and when one is not corrected, another is generated from it. And the more charity grows cold, the more iniquity abounds. Or, upon the iniquity of the fathers, set the iniquity of the sons, so that their iniquity may be extended from generation to generation, as they themselves said: His blood be upon us and upon our sons (Mt 27). But what he said, Add, must not be taken to mean that God places or adds iniquity in anyone, but that he does this, as it were, when he permits it to happen. For he does not destroy the human mind by warring against it, but by withdrawing; because, once it is abandoned, it is sufficient for its own destruction. Hence Solomon says: Consider the works of God, that no one can correct him whom he has despised (Eccl 7). Therefore there is still added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":882,"ref":"p882","source":"Deleantur de libro viventium. Libri nomine praedestinatio Dei accipitur: quia sicut hoc quod in libro scriptum est, fixum manet: sic incommutabile est, quicquid a Deo praedestinatur. Quomodo etgo dicit Deleantur, si hi qui scripti sunt, deleri non possunt? Sed hoc dictum est secundum spem illorum, qui ibi se scriptos putabant. Quid (Ex Augustino) est deleantur de libro vitae? Et ipsis constet non illos ibi esse. Illi qui se sperabant, tanquam merito justitiae suae in libro scriptos Dei, quibus dicitur: Scrutamini Scripturas, in quibus putatis vos vitam aeternam habere (Joan. 5.): cum perducta fuerit damnatio eorum, etiam ad cognitionem ipsorum, delebuntur de libro vitae, id est, non ibi se cognoscent. Dixi deleantur, secundum spem eorum. Quid secundum aequitatem tuam? Et cum justis non scribantur. Confirmat in fine versus, quod praemissum est in capite. Audivimus, quid nobis cavendum sit in malis: audiamus nunc quid sit imitandum in Christo. Illi tales fuerunt, et sic perierunt. Tu benigne Domine, quid dicis de te ipso?","english":"Let them be blotted out of the book of the living. By the name \"book\" the predestination of God is understood: for just as what is written in a book remains fixed, so whatever is predestined by God is unchangeable. How then does he say \"Let them be blotted out,\" if those who are written cannot be blotted out? But this was said according to the hope of those who thought themselves written there. What (from Augustine) is \"Let them be blotted out of the book of life\"? Let it be evident even to them that they are not there. Those who hoped that they were written in the book of God, as if by the merit of their own righteousness—to whom it is said: Search the Scriptures, in which you think you have eternal life (John 5)—when their condemnation has been brought even to their own knowledge, they will be blotted out of the book of life, that is, they will recognize that they are not there. I said \"Let them be blotted out,\" according to their hope. What according to your equity? And let them not be written with the just. He confirms at the end of the verse what was set forth at the beginning. We have heard what we must beware of in the wicked; let us now hear what is to be imitated in Christ. Those men were such, and so they perished. You, gracious Lord, what do you say concerning yourself?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":883,"ref":"p883","source":"Ego sum pauper et dolens: salus tua, Deus suscepit me. Fxcmplo Domini nostri discamus pauperes esse et dolentes. Beati enim pauperes spiritu, quoniam ipsorum est regnum caelorum. Et beati qui lugent, quoniam ipsi conflabuntur (Matth. 5.). Hoc insum prius In se nobis ostendit, propterea dicit, Ego sum. Totum corpus ejus hoc dicit. Corpus Christi in hac terra pauper et dolens est. Sed sint divites Christiani, prorsus si Christiani sunt, pauperes sunt. Io comparatione namque caelestium divitiarum, quas sperant, quicquld hic habent, pro nihilo reputant. Nec sunt deserti tales pauperes, quoniam salus Dei suscepit cos. Ad quam rem: Ut jam non sint pauperes et dolentes, sed potius laetantes et beati faciant quod subjunctum est:\n\nLaudabo nomen Dei, cum cantico. Idest, cum jocunditate: et exultans in meipso, magnificabo eum in laude. Haec sunt divitiae meae, ut scilicet, cum gaudio et hilaritate non cessem Deum meum laudare et magnificare.","english":"I am poor and sorrowful: your salvation, O God, has taken me up. From the example of our Lord let us learn to be poor and sorrowful. For blessed are the poor in spirit, for theirs is the kingdom of heaven. And blessed are those who mourn, for they shall be comforted (Matt. 5). This he first showed to us in himself, and therefore he says, I am. His whole body says this. The body of Christ on this earth is poor and sorrowful. But let Christians be rich—yet if they are truly Christians, they are poor. For in comparison with the heavenly riches they hope for, whatever they have here they count as nothing. Nor are such poor ones forsaken, since the salvation of God has taken them up. To what end? That they may no longer be poor and sorrowful, but rather rejoicing and blessed, and may do what follows:\n\nI will praise the name of God with a song. That is, with gladness; and exulting within myself, I will magnify him in praise. These are my riches: that with joy and gladness I never cease to praise and magnify my God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":884,"ref":"p884","source":"Et laus illa placebit Deo, super omne legale sacrificium. Et hoc (Ex Augustino) ostendit per partem, cum suhjungit: Super vitulum novellum cornua producentem et ungulas. Talis enim quaerebatur vitulus in sacrificio, qui et novelius esset, et tam magnus tamen, ut cornua mitteret, aique ungulas fortes haberet. Et hoc ex significatione factum est. Qui bene instructus est, et ad laudem Det opulentus, cornua debet habere, quibus adversarium ventilet: et ungulas, quibus terram excitet: novellus propter novam vitam. Aliquis haereticus forte contradicit, cornibus novi et veteris Testamenti ventiletur. Alius terrena sapit, ungulis discretionis et robore Virtutis excitetur. Super hunc vitulum tibi placebit laudatio mea, in illa aeternitate ubi perfecte laudabunt te Sancti, sine ulla contradictione.\n\nVideant pauperes, et loetentur. Credant haec, et spe gaudeant: et magis pauperes sint, ut ditari mereantur. Et convertit se ad eos admonendos dicens: Quoerite Deum, et vivet anima vestra. Deus est vita animae. Quaeritis panem, ut vivat caro vestra? Deum quaerite, et vivet anima vestra. Unde hoc probas?","english":"And that praise will be pleasing to God, above every sacrifice of the law. And he shows this in part, when he adds: Above the new calf producing horns and hooves. For such a calf was sought in sacrifice, one that was both new and yet so large that it put forth horns and had strong hooves. And this was done for its signification. He who is well instructed and rich for the praise of God ought to have horns, with which to scatter the adversary, and hooves, with which to stir up the earth: new, on account of the new life. Perhaps some heretic contradicts; let him be scattered by the horns of the New and Old Testament. Another savors earthly things; let him be stirred up by the hooves of discretion and the strength of virtue. Above this calf my praise will be pleasing to you, in that eternity where the saints will praise you perfectly, without any contradiction.\n\nLet the poor see, and rejoice. Let them believe these things, and rejoice in hope: and let them be all the more poor, that they may deserve to be enriched. And he turns himself to admonish them, saying: Seek God, and your soul shall live. God is the life of the soul. Do you seek bread, that your flesh may live? Seek God, and your soul shall live. How do you prove this?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":885,"ref":"p885","source":"Quoniam exaudivit pauperes Dominus. Nec exaudivit, nisi pauperes. Si vis exaudiri, pauper esto. Noli (Ex Angust.) de te p(??)esumere, nec aliquid quaerere, praater Deum tuum. Si peccator es, non ideo desperes. Et vinctos suos, in peccatis, per quae viderentur repudiari a Deo, Non despexit. Illos vinctos non despicit Deus, qui sui sunt, id est, qui per peonitentiam et satisfactionem eum requirunt.\n\nQuapropter Laudent illum coeli et terra, et mare, et omnia reptilia in eis. Homo, rationalis creatura, laudet Deum, et per hominem omnis creatura: quoniam ipsae species et materiae rerum sunt homini caussa, ut ipse laudet auctorem et Salvatorem suum. Ouare laudent?\n\nQuoniam Deus salvam fa(??)et Sion, idest, Ecclesiam Deum speculantem, modo per fidem, deinde contemplantem per speciem (1. Cor. 13.). Et oedificabuntur civitates Judoe, id est, animae sua peccata confiten(??)es. Initium bonorum est confessio peccatorum. Et justus in principio accusator est sui (Prov. 18.). Primum ergo debent homines mala sua confiteri, atque moribus in melius commutari: et s(??)c aedificabuntur in civilale Dei, unde psalmus inti(??)u(??)atur pro his, scilicet, qui commutabuntur. Et inhabitabunt ibi, id est, in illa beata civitate, in illa excelsa Sion. Et non ad horam, sed hoereditate acquirent eam. Ut possideant illam in aeternum: et non una sola generatio justorum, sed per omnes successiones.","english":"Because the Lord has heard the poor. Nor has he heard any but the poor. If you wish to be heard, be poor. Do not presume on yourself, nor seek anything besides your God. If you are a sinner, do not for that reason despair. And his bound ones, in their sins, through which they seemed to be rejected by God, he did not despise. God does not despise those bound ones who are his own, that is, who seek him through penitence and satisfaction.\n\nWherefore let the heavens and the earth praise him, and the sea, and all the creeping things in them. Let man, a rational creature, praise God, and through man let every creature praise him: since the very species and materials of things are a cause for man, that he himself may praise his author and Savior. Why should they praise?\n\nBecause God will make Zion safe, that is, the Church beholding God, now through faith, then contemplating through sight (1 Cor. 13). And the cities of Judah will be built up, that is, souls confessing their own sins. The beginning of good things is the confession of sins. And the just man in the beginning is his own accuser (Prov. 18). First, then, men ought to confess their evils, and be changed for the better in their conduct: and so they will be built up in the city of God, whence the psalm is entitled for those, namely, who will be changed. And they will dwell there, that is, in that blessed city, in that lofty Zion. And not for an hour, but they will acquire it by inheritance. That they may possess it forever: and not one single generation of the just, but through all successions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":886,"ref":"p886","source":"Et semen servorum ejus, idest, fidei imitatores, possidebit eam. Et quia fides sine dilectione non valet (Jacob. 2.), continuo adjecit: Et qui diligunt nomen ejus, habitabunt in ea. Qui non ex timore, sed ex amore serviunt Deo. Ipsi sunt semen, et Ipsi inhabitabunt in ea, tanquam in haereditate sua. Nullus ibi haeredilabit, nisi per dilectionem. Deus est dilectio. Et qui manet in dilectione, in Deo manet, et Deus in eo (1. Joan. 4.). Hic est finis, haec est haereditas.\n\nTITULUS PSALMI LXIX.\n\nSequitur titulus in alio psalmo, In finem. Psalmus David, in rememoratione eo quod salvum me fecit Dominus. In finem, id est, in Christum nos mitt(??)t iste psalmus, qui attribuitur David, id est, eidem Christo, sive cuilibet Justo in tribulatione posito, in rememoratione, id est, in consideratione rememorationis, eo quod (inquit) salvum me fecit Dominus. Memor enim salvationis et etiam, beneficiorum, quae Deus contulit mundo (sicut in alio psalmo monstratum est)? securus petit liberari, licet multis malis urgeatur. Est ergo in hoc psalmo vox tribulatorum inter passiones periclitantium, sed de suo capite praesumentium. Ipsi sunt materia psalmi. In prima parte postulam a Deo suam liberationem, deinde persequentium conversionem. In secunda exultant in Domino, et magnificant eum.","english":"And his servants' seed, that is, the imitators of faith, shall possess it. And because faith is not strong without love (James 2), he immediately added: And those who love his name shall dwell in it. These serve God not from fear but from love. These are the seed, and these shall dwell in it as in their own inheritance. No one shall inherit there except through love. God is love. And whoever remains in love remains in God, and God in him (1 John 4). This is the end, this is the inheritance.\n\nTITLE OF THE SIXTY-NINTH PSALM.\n\nThere follows the title in another psalm, Unto the end. A psalm of David, for a remembrance that the Lord saved me. Unto the end, that is, this psalm sends us to Christ, which is attributed to David, that is, to the same Christ, or to any just man placed in tribulation, for a remembrance, that is, for the consideration of remembrance, because (he says) the Lord saved me. For mindful of salvation and also of the benefits which God conferred on the world (as has been shown in another psalm), he securely asks to be delivered, although he is pressed by many evils. There is therefore in this psalm the voice of those in tribulation who are in peril amid their sufferings, but who trust in their head. These are the subject matter of the psalm. In the first part I ask of God my deliverance, then the conversion of my persecutors. In the second they exult in the Lord and magnify him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":887,"ref":"p887","source":"Ad ultimum paupertatem et egestatem suam commendant, ad exemplum caeterorum et exinde adjutos a Deo se insinuant, et liberatos. I(??)tendunt autem exhortari, quosque, ut convertantur ad Deum, et securos teddere de aeterno bono, etsi urgeantur a malis, atque in his non dididere, sed (??)nipo tentis Dei adjutorium invocare. Audiamus eos, atque affectu cordis unusqu(??)sque mostrum dicat, quod sequitur.\n\nPSALMUS LXIX.\n\nDeus, in adjutorium meum intende. Domine, ad adjuvandum me festina. Tu qui es Deus et Dominus meus, creator et gubernator meus in adjutorium meum intende misericorditer: adjuva festinanter. Primum inspice instantem necessitatem: deinde accelera auxilii consolationem. Cum dicit. In adjutorium meum, ostendit se aliquid operari per liberum arbitrium, et petit divinum auxilium ad cooperandum. Contra omnes adversitates et tentationes dicendus est iste versiculus. Et cum tribulamur, et cum operamur, divino adjutorio semper opus habemus. Deinde orat etiam pro persecutoribus, cum subjungit:","english":"Finally they commend their poverty and neediness, and after the example of the others they show that they have been helped by God and set free. They also intend to exhort everyone to turn to God and to make them secure concerning the eternal good, even if they are pressed by evils, and in these not to despair, but to invoke the help of God who tests them. Let us listen to them, and let each one of us say with heartfelt affection what follows.\n\nPSALM 69.\n\nO God, attend to my help. O Lord, hasten to help me. You who are God and my Lord, my creator and governor, attend mercifully to my help: help speedily. First look upon the pressing necessity; then hasten the consolation of aid. When he says, Attend to my help, he shows that he himself does something through free will, and he asks for divine aid to cooperate. This verse is to be spoken against all adversities and temptations. Both when we are troubled and when we labor, we always have need of divine help. Then he prays also for his persecutors, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":888,"ref":"p888","source":"Confundantur de peccatis, et revereantur, id est, timeam te judicem, qui qucerunt animam meam, subaudis ad perdendum cam. Haec vox proprie ad martyres pertinet, qui ad hoc quaerebamur, ut occiderentur. Et cum orant pro suis inimicis, perfectionem nobis insinuant caritatis. Diligite (inquit Dominas) inimicos vestros. Benefacite his, qui oderant vos: et orate pro persequentibus et calumnianlibus vos (Marc. 5.). Ideo adhuc subditur:\n\nAvertantur retrorsum st erubescant, qui volunt mihi mala. Primo fuit (Ex Augustino) inpetus persequentium: modo remansit malevolentia cogitantium. Tempora sunt in Ecclesia persecutione distin- (??)ta. Factus est impetus in Ecclesiam, quando reges et principes persequebantur eam. Crediderunt illi: data est pax Ecclesiae, sed non deest fremitus per– secutorum: impetus tamen suos ad cogitationem verterunt. Dictum est de his temporibus Ecclesiae: Peccator videbit et irascetur, dentibus suis fremet et tabescet (Psal. 111.). Pro his orat martyr, quomodo et pro illis, ut ret(??)orsum avertantur, idest, credant in Christum et sequantur. Erubescant etiam de commissis peccatis. Peccator enim et poenitens, quo plus defert verecundiae de recordatione delicti, eo uberiorem a Domino meretur gratiam. Nonne haec praetulit Publicanus, qui nec audebat oculos ad coelum levare?","english":"Let them be confounded for their sins, and let them be reverent, that is, let them fear you as judge—those who seek my soul, that is, to destroy it. This utterance belongs properly to the martyrs, who were sought out for this very purpose, that they might be killed. And when they pray for their enemies, they instill in us the perfection of charity. Love (says the Lord) your enemies. Do good to those who hate you: and pray for those who persecute and slander you (Mark 5). Therefore there is still added:\n\nLet them be turned backward and be ashamed, who wish me evil. First there was (according to Augustine) the onslaught of the persecutors: now the malevolence of those who plot remains. There are times in the Church distinguished by persecution. The onslaught against the Church occurred when kings and princes persecuted her. They believed: peace was given to the Church, but the roaring of the persecutors is not absent: yet they have turned their onslaughts into thought. It was said concerning these times of the Church: The sinner shall see and be angry, he shall gnash with his teeth and pine away (Ps 111). For these the martyr prays, just as also for those, that they may be turned backward, that is, that they may believe in Christ and follow him. Let them also be ashamed of the sins they have committed. For the sinner and penitent, the more reverence he shows from the remembrance of his offense, the more abundant grace he merits from the Lord. Did not the Publican prefer this, who did not even dare to lift his eyes to heaven?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":889,"ref":"p889","source":"Ideo justificatur magis Domini judicio, quam ille Pharisaeus, quem deformavit praesumtio (Luc. 18.). Avertanur statim erubescentes, qui dicunt mihi, Euge, Euge. Idest, Bene, bene. Similiter avertantur illi erubescentes de malis suis, qui adulan ur mihi. Et hoc statim, ut eorum conversio non moretur. Facile enim emendatur culpa, quae citu corrigitur. His tribus versibus tria genera persecuturum commendantur, id est, maletactores, malevoli, adulatores: quorum primum fit opere, alterum cogitatione, tertium locutione. His tribus modis affligitur corpus Christi. Reprobi enim mala quae possunt, bonis inferre non desistunt. Et cum non possunt malum quod volunt agere, non cessant illud cogitando tractare. Et cum nocere non valent, aut non audent in aperto, faciunt quod possunt, (??), (??), (??)- dando, attrahendo. Isti sunt qui dicunt, Euge, euge: qui quos possunt, falsis laudibus seducunt. Pro his tamen orat Ecclesia, ut convertantur, et fiat quod subjunctum est:","english":"Therefore he is justified more by the Lord's judgment than that Pharisee, whom presumption disfigured (Luke 18). Let them be turned away at once, blushing, who say to me, Euge, Euge—that is, Well done, well done. Likewise let those be turned away, blushing for their evils, who flatter me. And this at once, so that their conversion not be delayed. For guilt is easily corrected which is quickly corrected. By these three verses three kinds of persecutors are commended, that is, evildoers, the malevolent, and flatterers: of whom the first acts by deed, the second by thought, the third by speech. In these three ways the body of Christ is afflicted. For the reprobate do not cease to inflict on the good the evils they can. And when they cannot do the evil they wish, they do not cease to dwell on it in thought. And when they are unable or do not dare to harm openly, they do what they can—by giving, by drawing. These are they who say, Euge, euge: who, as many as they can, seduce with false praises. Nevertheless the Church prays for these, that they may be converted, and that what follows may come to pass:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":890,"ref":"p890","source":"Exsultent, secundum corpus, et loetentur, secundum animam non in se gloriantes, sed in te, a quo habent laetari et exultare, omnes qui quoerunt te. Quia alii non habent in te laetari vel exsultare. Et dicant semper, magnificetur Dominus. Peccator es (Ex Augustino)? magnificetur, ut vocet. Confiteris? magnificetur, ut ignoscat. Jam juste vivis? magnificetur, ut regat. Perseveras usque in finem? magnificetur, ut glorificet. Semper ergo magnificetur Dominus, Hoc dicant justi: hoc dicant, qui quaerunt cum. Quisquis hoc non dicit, non quaerit eum. Dicant hoc, Qui diligunt salutare tuum, id est; Filium tuum. Ab ilio est enim illis salus, non a se. Nec digne possunt laudare Demn Patrem, qui diligunt Deum Filium, per quem salvati sunt. Dicam, Magnificus est Dominus, qui nos tam potenter salvavit. De se autem dicat unusquisque quod subditur:","english":"Let them exult according to the body, and rejoice according to the soul, not glorying in themselves but in you, from whom they have the power to rejoice and exult—all who seek you. For others have no power to rejoice or exult in you. And let them say always, Let the Lord be magnified. Are you a sinner (as Augustine says)? Let him be magnified, that he may call you. Do you confess? Let him be magnified, that he may forgive. Do you already live righteously? Let him be magnified, that he may rule you. Do you persevere to the end? Let him be magnified, that he may glorify you. Always, therefore, let the Lord be magnified. Let the righteous say this; let those who seek him say this. Whoever does not say this does not seek him. Let those say this who love your salvation—that is, your Son. For from him is their salvation, not from themselves. Nor can those worthily praise God the Father who love God the Son, through whom they have been saved. I will say, The Lord is magnificent, who saved us so powerfully. But let each one say of himself what follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":891,"ref":"p891","source":"Ego vero egenus, mendicans meam salutem, vel aliorum: et pauper sum; id est, insufficiens per me ad eam inquirendam. Nec tamen ideo diffido: nam Deus adjuvat me: ut possim quam desidero salutem possidere. Sic utique nos Deum laudare decet, ut cum illum prout possumus magnificamus, nosmetipsos infirmos et inutiles judicemus. Ille enim abundans, nos egeni: ille dives, nos pauperes. Quando haec recognoscimus; et de nobis diffidentes, in ipso Solo confidimus: tunc nos tamquam pauperes et egenos adjuvat Deus. Unde ad ipsum, cujus habet adjutorium, familiarem se convertens locutionem subjungit: Adjutor meus; in bonis, et liberator meus, a malis, es tu: et non alius. Et hoc tantum mihi restat petere: Domine, ne moreris: sed fac quod facturus es, ducendo me in gloriam tuam. Et hic aperte innuit, se memorem beneficiorum Dei, sicut titulus praenotavit. Imploremus et nos Domini Dei nostri adjutorium; et liberationem, et gloriam: atque ex toto corde ditamus illi, Domine, ne mo(??)eris.","english":"But I am needy, begging for my salvation, or for that of others; and I am poor—that is, insufficient in myself to seek it. Yet I do not therefore despair, for God helps me, so that I may possess the salvation I desire. This, then, is how it befits us to praise God: that when we magnify him as we are able, we judge ourselves weak and useless. For he is abundant, we are needy; he is rich, we are poor. When we recognize these things, and distrusting ourselves put our confidence in him alone, then God helps us as poor and needy. Hence, turning to him whose help he has, he adds a familiar address: You are my helper in good things, and my deliverer from evils—and no other. And this alone remains for me to ask: Lord, do not delay; but do what you are going to do, leading me into your glory. And here he openly indicates that he is mindful of God's benefits, as the title prefixed it. Let us also implore the help, the deliverance, and the glory of our Lord God; and with our whole heart let us say to him, Lord, do not delay.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":892,"ref":"p892","source":"TITULUS PSALMI LXX.\n\nPsalmus qui sequitur, hoc modo intitulatur: In finem psalmus David, filiorum (??)nudab, et priorum captitorum. Hic titulus tangit historiam, quomodo tilii Jonadab in prima captivitate in Babyloniam ducti sunt (Jerem. 35.). Quibus pater Jonadab praecepit ut non biberent vinum; et in tabernaculis (??)orarentur. Jonadab qui interpretatur spontaneus, Dominum Christum (??)guravit: qui (??)i(??)is et imitatoribus suis praecepit, ut non bibant vi(??)um (Luc. 21.), id est, terrenae voluptati uon inhaereant: et in tabernaculis; id est, in militia Domini habitare consuescant. Spontaneus Domini fuit Christus, qui Domine Patri usque ad mortem factus est obediens (Philip. 2.). Exponitur autem sic titulus: Psalmus iste attribuitur ipsi David, id est; Christo, quia Christus loquitur in hoc psalmo. Psalmus, dico, filiorum Jonadab, id est, imitatorum Christi; quia ad utilitatem eorum agit: et primorum captivorum, quia nunc (??)ilii Christi, prius (??)ilii Adam in captivitate a diabolo captivi sunt ducti. Nam non (??)uit prius (ut ait Apostolus) quod spirituale est, sed quod animale (1. Cor. 15.). Animales quippe in Adam fuimus, in carne viventes: in Christo veru spirituales, id est, spiritu viventes. Materia est justus omnis speraus in Domino. Et describuntur multa beneficia Dei, circa sperautem in eum.","english":"The title of the seventieth psalm.\n\nThe psalm that follows is entitled in this way: Unto the end, a psalm of David, of the sons of Jonadab, and of the first captives. This title touches on history—how the sons of Jonadab were led into Babylon in the first captivity (Jeremiah 35). Their father Jonadab commanded them not to drink wine and to dwell in tents. Jonadab, which is interpreted as \"voluntary,\" prefigured the Lord Christ, who commanded his own followers and imitators not to drink wine (Luke 21)—that is, not to cling to earthly pleasure—and to dwell in tents, that is, to be accustomed to live in the warfare of the Lord. Christ was the voluntary one of the Lord, who became obedient to God the Father even unto death (Philippians 2). The title is thus expounded: this psalm is attributed to David himself, that is, to Christ, because Christ speaks in this psalm. A psalm, I say, of the sons of Jonadab, that is, of the imitators of Christ, because he acts for their benefit; and of the first captives, because now the sons of Christ—who were formerly sons of Adam—have been led captive by the devil. For it was not first that which is spiritual, as the Apostle says, but that which is natural (1 Corinthians 15). For we were natural in Adam, living in the flesh; but in Christ we are spiritual, that is, living in the spirit. The subject matter is every righteous man who hopes in the Lord. And many benefits of God are described concerning the one who hopes in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":893,"ref":"p893","source":"In prima parte petit liberari a malis, ut possit Deum laudare, In secunda (quae incipit, Ne projicias me in tempore senectutis) petit, ut sicut Deus ei obtulit beneficia sua in juventute; sic faciat in senectute; ubi maximum opus est. In tertia (quae incipit, Quae fecisti magnalia Deus, quis similis tibi?) ponit gratiarum actionem de collatis beneficiis. Invitat nos verus Jonadab filios suos ad sui confurmitatem, ut non bibamus vinum, et in tabernaculis moremur, sicut superius expositum est. Et Ut, sicut ipse per obedientae suae humilitatem sublimatus est (Philip. 2.), per ejus humilitatis ves(??)igia sublimari mereamur. Et haec est intentio. Per totum autem psalmum gratia Dei commeudatur. Ait erge:\n\nPSALMUS LXX.\n\nIn te, Domine, speravi; et si modo confundor: vel (??) (??) in oeternum. Recedendo a Deo, (??)adit hom(??)in peccatum, et confunditur. Accedendo ad Dominum, corrigit se, et confund(??)tur in aeternum. Et ne confundi valeat, petit, dicens:","english":"In the first part he asks to be delivered from evils, so that he may be able to praise God. In the second part (which begins, Cast me not off in the time of old age) he asks that, just as God offered him his benefits in his youth, so he may do in his old age, where the greatest work is. In the third part (which begins, What great things hast thou done, O God, who is like unto thee?) he gives thanks for the benefits conferred. Our true Jonadab invites us, his sons, to conformity with himself, that we drink no wine and dwell in tents, as was explained above. And that, just as he himself was exalted through the humility of his obedience (Phil. 2), we may deserve to be exalted through the footsteps of his humility. And this is the intent. Throughout the whole psalm, moreover, the grace of God is commended. He says therefore:\n\nPSALM 70.\n\nIn thee, O Lord, have I hoped; and if I am now confounded—or rather, let me not be confounded forever. By withdrawing from God, a man falls into sin and is confounded. By drawing near to the Lord, he corrects himself, and is not confounded forever. And lest he be able to be confounded, he asks, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":894,"ref":"p894","source":"In Justitia tua libera me, et eripe me. Duo sunt, quae in servitutem nos red gunt: peccatum scilicet, et poena peccati. Unde nunc postulat liberari a peccato per justitiam, atque eripi a poena peccati, transeundo a morte ad gloriam. Et bene ait; in ju– stitia tua, hoc est a te data. Deus est enim qui per gratiam suadi operatur justitiam in homine, sine meritis. Ipse enim dat fidem suam, quae reputatur nobis ad justitiam (Rom. 4.): quae operante gratia, facit hominem liberum, qui servus fuerat per peccatum (Joan. 8.), Et quia merita mea digna non essent, ut ad tuam altitudinem pervenirent: ideo, Inclina ad me aurem tuam, id est, condescende mihi per tuam clementiam, et salva me. Et haec (Ex Augustino) est confessio humilitatis. Qui enim dicit Inclina ad me; confitetur quia jacet, tamquam medico stanti aeger prostratus. Salva me, inquit. Quomodo?","english":"In your justice free me, and rescue me. There are two things that reduce us to slavery: sin, namely, and the punishment of sin. Hence he now asks to be freed from sin through justice, and to be rescued from the punishment of sin, by passing from death to glory. And well does he say, In your justice, that is, the justice given by you. For it is God who by his grace works justice in man, without merits. For he himself gives his faith, which is reckoned to us as justice (Rom. 4); and when grace works, it makes man free, who had been a slave through sin (John 8). And because my merits would not be worthy to reach your height, therefore, Incline your ear to me, that is, condescend to me through your clemency, and save me. And this (from Augustine) is the confession of humility. For he who says Incline to me confesses that he lies low, like a sick man lying prostrate before a physician who stands. Save me, he says. How?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":895,"ref":"p895","source":"Esto mihi in Deum protectorem. Ne ad me jacula perveniant inimici. Ego enim protegere me non possum. Et parum est in protectorem, ideo addidit: Et in locum munitum, ut salvum me facias. Et hoc erit in alia vita. Ibi enim in securitate erimus, ubi nos aggredi nullus valebit inimicus. Prius ergo oportet ut hic protegamur a Deo, ubi bellum est: quatenus deinde sit locus munitus in quo salvemur, ubi aeterna requies est. Quid enim munitius, cum ad illum locum confugeris? Quos ibi adversarios formidabimus? Et ideo salvum me debes facere, quoniam non habeo fortitudinem nisi a te. Et hoc est quod subdit: Quoniam firmamentum meum, et refugium meum es tu. Ex te et per te sum firmas: et sicubi fuero infirmatus in me, refugiam ad te. Firmum et immobilem te facit gratia Christi, omnes flentationes inimici. Sed ibi est, et humana fragilitas: i(??)i est adhuc prima captivitas: ibi est lex in membris, repugnans legi mentis (Rom. 7.). Et adhuc corp(??)s, quod corrumpitur, aggravat animam (Sap. 9.). Ideo quantumlibet et gratia Dei firmus sis, tamen adhuc formidandum est ex corruptione carnis. Ergo firmamentum es tu, ut sim firmus in isto saeculo contra tentationes. Sed si multae sunt, et turbant me: refugium meum es tu. Et quia superius dixit Eripe me: nunc determinata quibus, cum subjungit:","english":"Be to me a protecting God. Let not the arrows of the enemy reach me. For I cannot protect myself. And it is not enough that he be a protector, so he added: And a fortified place, that you may save me. And this will be in the other life. For there we shall be in security, where no enemy will be able to assail us. First, then, it is necessary that here we be protected by God, where there is war; so that afterward there may be a fortified place in which we may be saved, where there is eternal rest. For what is more fortified than when you have fled to that place? What adversaries shall we fear there? And therefore you must save me, since I have no strength except from you. And this is what he adds: For you are my firmament and my refuge. From you and through you I am firm; and if ever I have been weakened in myself, I will flee for refuge to you. The grace of Christ makes you firm and immovable against all the blasts of the enemy. But there is still human frailty; there is still the first captivity; there is the law in the members, fighting against the law of the mind (Rom. 7). And still the body, which is corrupted, weighs down the soul (Wis. 9). Therefore, however firm you may be by the grace of God, nevertheless there is still fear because of the corruption of the flesh. Therefore you are the firmament, that I may be firm in this world against temptations. But if they are many and trouble me, you are my refuge. And because above he said Rescue me, now, having specified from what things, he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":896,"ref":"p896","source":"Deus meus eripe me de manu peccatoris, id est, de potestate diaboli: qui specialiter dicendus peccator; qua ipse est persuasor omnis peccati. Et potes eripere me, quia Deus es. Et etiam debes, quia per gratiam meus fleri dignatus es. Et non solum de manu invisibilis inimici eripe me, sed et de manu Contra legem agentis et iniqui. Hic (Ex Augustino) notatur omne genus peccaturum, scilicet aut legis transgressor; si accepit legem: aut tantummodo inquus sine lege, si legem non accepit. De utroque genere loquitur Apostolus dicens: Qui sine lege peccaverunt, sine lege peribunt: et qui in lege peccaverunt, per legem judicabuntur (Rom. 2.). Inter utrumque gemit corpus Christi, atque ab utroque af– fligitur. Nec se vindicat, sed patienter tolerat, et erat: unde adhuc subjungitur:\n\nQuoniam tu es patientia mea Deus, Deus spes mea a juventute mea. Ideo me debes eripere, quia tu es caussa, et fructus patientiae meae. Propter re graviter a(??)igor: propter te sequammiter patior. Nec Solum patientia mea, sed et spes, id est, certitudo mea. Bene autem post patientiam posuit Spem, quia de patientiae virtute certitudo spei generatur. Hinc Paulus ait: Tribulatio patientiam operatur, patientia probationem, probatio spem: spes autem non confundit (Rom. 5.). Quanto hic graviora propter Deum sustinemus, tanto majora in luturo praemia a Domino speramus.","english":"My God, rescue me from the hand of the sinner, that is, from the power of the devil, who is specifically to be called the sinner, since he is himself the persuader of every sin. And you can rescue me, because you are God. And you also ought to, because by grace you have deigned to become mine. And not only rescue me from the hand of the invisible enemy, but also from the hand of the one who acts against the law and of the wicked man. Here (from Augustine) is noted every kind of sinner: namely, either the transgressor of the law, if he has received the law; or one who is merely wicked without the law, if he has not received the law. The Apostle speaks of both kinds, saying: Those who have sinned without the law will perish without the law; and those who have sinned in the law will be judged by the law (Rom. 2). Between the two the body of Christ groans, and by both it is afflicted. Nor does it avenge itself, but patiently endures, and it was: whence there is still added:\n\nFor you are my patience, God, my God, my hope from my youth. Therefore you ought to rescue me, because you are the cause and the fruit of my patience. For your sake I am grievously afflicted; for your sake I suffer calmly. Nor only my patience, but also my hope, that is, my certainty. Well, however, after patience he placed hope, because from the virtue of patience the certainty of hope is generated. Hence Paul says: Tribulation produces patience, patience produces proof, proof produces hope; but hope does not confound (Rom. 5). The graver things we endure here for God's sake, the greater the rewards we hope for from the Lord in the future.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":897,"ref":"p897","source":"Spes dico a juventute mea, id est, a tempore tortitud(??)is meae. Non enim (Ex August.) dicit juventutem, quantum ad aetatem: sed quantum ad animi virtutem. A juventute mea cepi in te sperare, ex quo me adversus diabolum armasti: ut munitus fide, spe et caritate, caeterisque spiritualibus armis, contra adversarios tam visibiles quam invisibiles dimicarem. Nec a juventute tantum, sed etiam.\n\nIn te confirmatus sum ex utero: de ventre matris meoe tu es protector meus. Uterum Ecclesiae pa(??)ationem illam dicit, qua instruitur homo, cum credere incipit: et ante in eo utero formatur spiritualiter, ut deinde in lucem verae cognitionis pariatur. Et tu etiam es protector meus de ventre matris meae, Ecclesiae, id est, ex quo fui renatus de baptismate. Totum est commendatio gratiae divinae, quae operatur in nobis et velle, et operari, pro bona voluntate (Philipp. 2.). Justum est ergo, ut gratiae suae beneficiis laudetur: unde et recte nunc subditur: In te cantatio mea semper. Id est, omni tempore, et in prosperis et in adversis laudabo te. Propter hoc.","english":"I call him my hope from my youth, that is, from the time of my crookedness. For he does not say \"youth\" with regard to age, but with regard to the strength of the soul. From my youth I began to hope in you, from the time when you armed me against the devil, so that, fortified by faith, hope, and charity and the other spiritual weapons, I might fight against adversaries both visible and invisible. Nor only from my youth, but also.\n\nIn you I have been strengthened from the womb: from my mother's belly you are my protector. By \"womb\" he means that nurturing of the Church by which a person is instructed when he begins to believe, and is first formed spiritually in that womb, so that afterward he may be brought forth into the light of true knowledge. And you are also my protector from the womb of my mother, the Church, that is, from the time when I was reborn from baptism. All this is a commendation of divine grace, which works in us both to will and to work for good purpose (Philippians 2). It is right, therefore, that he be praised for the benefits of his grace; hence it is also rightly added now: In you is my song always. That is, at all times, both in prosperity and in adversity, I will praise you. For this reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":898,"ref":"p898","source":"Tanquam prodigium factus sum multis. Multi enim amatores seculi putant me insanum et prodigiosum, cum vident me invisibilia, quae 3(??)6 ipsi Contemnunt, laudare et appetere: visibilia ver(??), quae ipsi appetunt, contemnendo vitare. Et tu contra omnia opprobria factus es mihi adjutor fortis. Tu enim ministras spiritualem fortitudinem ad contemnendam hominum insultationem.\n\nIdeo Repleatur os meum laude, antequam essem, quia fecisti: cum essem, quia salvasti: cum peccassem, quia ignovisti: cum conversus essem, quia adjuvisti: cum perseverassem, quia coronasti. Ita plane repleatur os meum laude, ut can(??)em gloriam tuam, tota die magnitudinem tuam. Ut (Ex August.) exultando annuntiem, quam gloriosus sis, et quam magnus. Et hoc tota die, id est, sine intermissione: tam in prosperis, quibus consolaris, quam in adversis, quibus corrigis, D(??)(??)o quia tu es spes m(??)a a juventute mea. Et sicut in juventute non deseris, sic","english":"I have become as a prodigy to many. For many lovers of the world think me mad and monstrous, when they see me praising and seeking the invisible things which they themselves despise, and avoiding by contempt the visible things which they themselves seek. And you, against all reproaches, have become my strong helper. For you supply spiritual strength to despise the insults of men.\n\nTherefore let my mouth be filled with praise: before I existed, because you made me; when I existed, because you saved me; when I had sinned, because you forgave me; when I had turned back, because you helped me; when I had persevered, because you crowned me. So truly let my mouth be filled with praise, that I may sing your glory, your greatness all the day long. That by exulting I may proclaim how glorious you are, and how great. And this all the day long, that is, without ceasing: both in prosperity, by which you console, and in adversity, by which you correct, since you are my hope from my youth. And as in youth you do not forsake, so","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":899,"ref":"p899","source":"Ne projic(??)as me in tempore s(??)nectutis. Et quid per senectutem accipiat, determinati dicens: Cum deficiet virtus mea, ne derelinquas me. Defectum virtutis nominat senectutem, sicut superius juventutis nomine designavit fortitudinem. Ac si dicat: Ne projic(??)as me a te: non permittas me peccare ex infirmitate. Quod si per fragilitatem peccare contigerit, ne derelinquas me ex toto, ut deficiens viribus perseverem in peccato. Projecit Deus Petrum, cum permisit peccare: sed non dereliquit, quia fecit poenitere (Luc. 22.). Non potest legi versus iste in per– sona Christ(??), ut a Patre postulet ne illum deserat in tempore suae passionis, quando visa est defecisse v(??)tus ejus in miraculis. Et opus est (inquit) ut non derelinquas.\n\nQuia dixerunt inimici mei mihi, et qui custod ebant animam meam. Non ut imitarentur, set ut perderent eam. Consilium fecerunt in unum. Id est, in unam voluntatem nocendi. Dicentes, Deus dereliquit eum. Unde est illud in Evangelio: Non est hic homo a Deo: et, Daemonium habet (Joan. 9. et 10.).","english":"Do not cast me off in the time of old age. And what he means by old age he sets forth, saying: When my strength fails, do not forsake me. He calls the failing of strength old age, just as above he designated strength by the name of youth. As if he were saying: Do not cast me away from you; do not permit me to sin from weakness. But if through frailty it happens that I sin, do not forsake me utterly, so that, failing in strength, I may not persevere in sin. God cast off Peter when he permitted him to sin, but did not forsake him, because he made him repent (Luke 22). This verse cannot be read in the person of Christ, so as to ask the Father not to abandon him in the time of his passion, when his strength seemed to have failed in miracles. And there is need (he says) that you not forsake me.\n\nBecause my enemies have said to me, and those who were guarding my soul. Not that they might imitate it, but that they might destroy it. They took counsel together. That is, into one will of harming. Saying, God has forsaken him. Whence is that in the Gospel: This man is not from God; and, He has a demon (John 9 and 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":900,"ref":"p900","source":"Ideo Persequimini et comprehendite eum. Et secure potestis Tacere. Quia non est qui eripiat. Dictum est hoc de Christo. Ille enim, qui potentia divinitatis resuscitaverit mortuos, subito inter manus inimicorum infirmus factus est, et quasi nihil valens comprehensus. Quando autem apprehenderetur, nisi primo illi corde suo dicerent, Deus dereliquit eum (Joan. 18.)? Quo contra postulat, dicens:\n\nDeus, ne elongeris a me: Deus meus, in auxilium meum respice. Ita fit. Non elongatus est a Filio suo Deus Pater: sed semper est e(??) coaeternus. Non elongatur etiam ab eis, imo prope est, qui tribulato sunt corde (Psal. 33.). Prope est, ut audiat. Prope est, ut misericorditer respiciat. Prope est, ut auxilietur. Oculi Domini super justos (Ibid.): vultus autm Domini super facientes mala (Ibid.), Tamen pro talibus orat, cum subjungit:\n\nConfundantur et deficiant detrahentes animoe meoe. Hoc illis expelit, ut peccata sua recognoscant; unde confundantur et deliciant in se, qui male de se praesumebant. Operiantur multa confusione, interius: et pudore, exterius: qui quaerunt mala mihi.","english":"Therefore pursue and seize him. And you can safely be silent. Because there is no one who can rescue him. This was said concerning Christ. For he who by the power of his divinity raised the dead was suddenly made weak in the hands of his enemies, and was seized as though he could do nothing. But when would he have been apprehended, unless they had first said in their heart, God has forsaken him? Against which he prays, saying:\n\nO God, do not be far from me: my God, look to my help. So it comes about. God the Father has not been far from his Son, but is always coeternal with him. Nor is he far even from those who are troubled in heart, but is near. He is near to hear. He is near to look upon with mercy. He is near to give aid. The eyes of the Lord are upon the righteous; but the face of the Lord is upon those who do evil. Nevertheless he prays for such people, when he adds:\n\nLet those who slander my soul be confounded and fail. This he brings about for them, that they may recognize their own sins; hence let those be confounded and fail in themselves who presumed evil things about him. Let them be covered with much confusion within and with shame without, who seek evil against me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":901,"ref":"p901","source":"Ego autem remper sperabo. Quicquid illi facient, quantumcunque persequentur: ego non (??)angar ulia adversitate, sed semper firmam spem habebo in te; Et adjiciam super omnem laudem tuam. Quid est hoc? Quid potest (Ex August.) adjicere homo super omnem laudem Dei? Sed laudatuS erat Deus in omni creatura sua, in regimine seculorum, in ordinatione temporum, in eminentia caeli, in foecunditate terrae, in circumfusione maris, in ipsis filiis hominum, in danda lege·, et caeteris omnibus mirabilibus suis. Nondum erat laudatus in eo, quod suscitavit carnem in vitam aeternam. Laus ergo De(??) super omnem laudem antehabitam adjicitur, cum Un geniti ejus i(??)arnatio, passio, resurrectio, et as ensio in caelum praedicatur. Unde adhuc subjungit:\n\nOs meum annuntiabit justitiam tuam. Et subdit, quid vocet justitiam, scilicet saluture tuum, id est, Filium tuum, qui et salvat sperantes in se, et justificat; Et hoc tota die, is est toto tempore. Haec est laus, quae superat omnem laudem, Dei scilicet justitiam praedicare, qua justificatur impius: et salutare, quo salvatur damnatus. Et propter hoc annuntiavi justitiam tuam: Quoniam non c(??)gnovi, id est, non approbavi literaturam, De qua Paulus dicit: Litera occidit, spiritus autem vi(??)ficat (2. Cor. 3.) Quidam enim non de gratia, sed de (??)i(??)era gloriabantur, eo quod legem accepissent (Matth. 5).","english":"But I will always hope. Whatever they do to me, however much they persecute me, I will not be distressed by any adversity, but I will always have firm hope in you; and I will add to all your praise. What is this? How can a man add to all the praise of God? But God had been praised in all his creation, in the governance of the ages, in the ordering of times, in the height of heaven, in the fruitfulness of the earth, in the expanse of the sea, in the very sons of men, in the giving of the law, and in all his other wonders. He had not yet been praised in that he raised flesh to eternal life. Therefore praise is added to God beyond all the praise that came before, when the incarnation, passion, resurrection, and ascension into heaven of his Only-begotten are proclaimed. Hence he further adds:\n\nMy mouth will announce your justice. And he adds what he calls justice, namely your salvation, that is, your Son, who both saves those who hope in him and justifies them; and this all the day, that is, at all times. This is the praise that surpasses all praise, namely to proclaim the justice of God, by which the ungodly is justified, and the salvation by which the condemned is saved. And for this reason I have announced your justice: because I have not known, that is, I have not approved, the letter, of which Paul says: The letter kills, but the spirit gives life (2 Cor 3). For certain people boasted not of grace but of the letter, because they had received the law (Mt 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":902,"ref":"p902","source":"Lex autem sine gratia, sola litera est, et manet ad convincendam iniquitatem, non ad dandam justitiam. Si enim n(??)ta esset lex, quae posset viv(??)ficare, omnino ex lege esset justitia. Sed conclusit Scriptura omnia sub peccato (Galat. 3.), ut promissio ex fide Jesu Christi daretur credentibus. In ipsa gratia (Ex Auqu– stino) glorians, litera(??)ant non cognovi, id est, homines de litera praesumentes, et a gratia festlientes toto corde reprobavi. Unde merito subditur:\n\nIntroibo in potentias Domini. Spiritualis enim homo dum non adhaeret literae, meretur per intellectum ad interiora spiritus introire, ut potentias Domini sciai, id est, gratiam et virtutes, quibus jam non infirmatus per carnem mandata divina potenter impleat. In hoc etiam commendat gratiam Dei, non justitiam suam, cnm protinus addit: Domine; memorabor justitioe tuoe solius. Quidam enim ignorantes Dei justitiam, et suam volentes constituere, justitiae Dei non sunt subjecti (Rom. 10.). Nullam meam agnosco, solius tuae memorabor justitiae. Ju– stitia tua sola me liberat: mea sola non est nisi peccata. Non gloriabor de viribus meis, ne in literatura maneam: sed de gratia tua per quam literam operando adimpleam. Nec solum facere, sed et ipsum scire Deo attribuit, cum subjungit:","english":"But the law without grace is only the letter, and it remains to convict iniquity, not to give righteousness. For if a law had been given that could give life, then righteousness would surely be by the law. But Scripture has shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Glorying in that very grace, I did not know the letter—that is, I wholly rejected from my heart those who presume upon the letter and are estranged from grace. Hence it is rightly added:\n\nI will enter into the powers of the Lord. For the spiritual man, while he does not cling to the letter, is worthy through understanding to enter into the inner things of the spirit, so that he may know the powers of the Lord—that is, grace and virtues—by which, no longer weakened through the flesh, he may mightily fulfill the divine commandments. In this too he commends the grace of God, not his own righteousness, when he immediately adds: O Lord, I will remember your righteousness alone. For certain men, not knowing the righteousness of God and wishing to establish their own, have not submitted to the righteousness of God. I acknowledge none of my own; I will remember your righteousness alone. Your righteousness alone frees me; my own is nothing but sins. I will not boast of my own strength, lest I remain in the letter, but of your grace, through which, by working, I fulfill the letter. And not only to do, but also to know this very thing he attributes to God, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":903,"ref":"p903","source":"Deus, docuisti me a juventute mea, et usque nunc. Ex ipso (Ex August.) initio fidei quo me innovasti usque modo, docuisti me, quia tuae solius justitiae memorari debeo. Considerans enim vitam praeteritam meam, video quid mihi debebatur, et quid acceperim pro eo, quod mihi debebatur. Debe– batur poena, reddita est gratia. Debebatur gehenna, data est vita aeterna, Ex quo conversus sum, didici merita mea nulla praecessisse, sed gratiam tuam mihi gratis venisse. Taliter eruditus, Pronuntiabo mirabi(??)ia tua, id est, ea quae tu mirabiliter operatus es, aliis praedicabo. Quid mirabilius inter Dei mira– bilia, quam quod ipse creator factus est creatura? Deus humanam naturam suscepit. Sanguine suo per– di(??)um hominem redemit, de morte ad vitam, de mundo ad gloriam reduxit. Haec sunt, quae pronuntiabo mirabilia, quae me docuisti a juventute mea. Et sicut hucusque cepisti misericors, Domine, sic usque in finem non cesses agere. Et hoc est quod subdi(??):","english":"God, you have taught me from my youth, and even until now. From the very beginning of the faith by which you renewed me, even to this present, you have taught me, because I ought to remember your righteousness alone. For considering my past life, I see what was owed to me, and what I received in place of what was owed to me. Punishment was owed; grace was rendered. Gehenna was owed; eternal life was given. From the time I was converted, I learned that no merits of mine went before, but that your grace came to me freely. Instructed in this way, I will proclaim your marvelous works, that is, those things which you have marvelously accomplished, I will preach to others. For what is more marvelous among the marvelous works of God than that the Creator himself became a creature? God took up human nature. By his blood he redeemed the lost man, and brought him back from death to life, from the world to glory. These are the marvelous works that I will proclaim, which you have taught me from my youth. And just as you have taken me up in mercy until now, O Lord, so may you not cease to act even to the end. And this is what follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":904,"ref":"p904","source":"Et usque in senectam, et senium, Deus, ne de– relinquas me. Adjuvisti fortem, non deseras debilem. Tempore Apostolorum et martyrum erat juvenis Ecclesia, fortis in virtute, patiens in tribulatione, perfecta in sapientia, jam quia caritas refrigescit, minuitur sapientia, virtus deficit (??) quasi in senectutem venite cepit. Tempore Antichristi cadet in senium, quando ejus virtus adeo diminuta erit, ut si fieri possit, seducantur etiam electi (Matth. 24.). Postulat ergo Christi Ecclesia, ut sicut a juventute per omnipotentis Dei gratiam regitur: sic usque in finem per earndem gratiam gubernetur. Usque in senectam, et senium meum, id est, usque ad diem ultimum meum, usque in finem seculi gratia tua perseveret mecum. Donec annuntiem brachium tuum, id est, Filium tuum, generationi omni, quoe ventura est. Hinc alibi dicitur: Et brachium Domini cui revelatum est (Isai. 33; Joan. 12, Rom. 10.)? Ideo Christus brachium Domini dicitur, quia ipse est virtus et fortitudo Dei per quem omnia facta sunt: eta quo diaboli virtus superatur. Omni generationi annuntiatur hoc brachium, ut credendo in Dominum Jesum Christum fortes permaneant, atque in tanta virtute confidendo, diabolum et vitia potenter vincant.","english":"And even to old age and senescence, God, do not forsake me. You have helped the strong; do not abandon the weak. In the time of the apostles and martyrs the Church was young, strong in virtue, patient in tribulation, perfect in wisdom; but now, because charity has grown cold, wisdom is diminished, and virtue fails, she has begun, as it were, to come into old age. In the time of the Antichrist she will fall into senescence, when her strength will be so diminished that, if it were possible, even the elect would be led astray. Therefore the Church of Christ asks that, just as from her youth she is governed by the grace of almighty God, so even to the end she may be guided by the same grace. Even to old age and my senescence, that is, even to my last day, even to the end of the world, may your grace persevere with me. Until I announce your arm, that is, your Son, to every generation that is to come. Hence it is said elsewhere: And to whom has the arm of the Lord been revealed? Therefore Christ is called the arm of the Lord, because he himself is the virtue and strength of God, through whom all things were made, and by whom the power of the devil is overcome. To every generation this arm is announced, so that by believing in the Lord Jesus Christ they may remain strong, and by trusting in such great virtue may mightily conquer the devil and their vices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":905,"ref":"p905","source":"Annuntiabo (inquit) non vires aut justitias meas, sed, Potentiam tuam et justitiam tuam, Deus, quae extenduntur, usque in alrissima, quoe fecisti magnalia: id est, Usque ad ipsas caelestes virtutes, quas tu longe mirabilius quam caetera opera tua creastis Dei magnalia sunt Angeli, Sedes, Dominationes, Principatus, Potestates. Haec ipsa magnalia tibi debent, quod sunt, quod juste vivunt, quod beate vivunt. Non solum homines gratia Dei gubernantur, sed et ipsae altissimae et aeternae potestates. Unde admirando exclamat, diceris: Deus, quis similis tibi, subaudis, in magnalibus faciendis? Voluit primus angelus tibi esse similis, et cecidit (Isai. 14.). Voluit primus homo, cui serpens dixit: Et eritis sicut dii (Gen. 3.), et dignitatem amisit. Et tamen ad similitudinem Dei fuctus legitur homo (Gen. 2.): et ipsis Dominus ad similitudinem suam nos invitat, dicens in Evan– gelio: Diligite inimicos vestros: benefacite his qui oderunt vos, ut sitis filii Patris vestri (Matth. 5.). Et Apostolus: Similes (inquit) ei erimus, quoniam vi– debimus eum sicu(??)i est (1. Joan. 3.). In quo ergo peccavit homo, si esse voluit, quod Deus in illo fe– cit? Sed voluit hoc pe(??)verse, ut quomodo Deus non habet a quo formatus est, non habet a quo regatur: sic ipse voluit in sua potestate esse sine domino, sine rectore, ut propria meretur voluntate.","english":"I will proclaim (he says) not my own strength or my own righteousnesses, but your power and your righteousness, O God, which extend even to the highest things, which you have made as great wonders: that is, even to the heavenly powers themselves, which you created far more wondrously than your other works. The great wonders of God are the Angels, Thrones, Dominations, Principalities, Powers. These very great wonders owe to you both that they exist, that they live justly, and that they live blessedly. Not only are men governed by the grace of God, but even the highest and eternal powers themselves. Hence he exclaims in admiration, saying: O God, who is like you—understood, in the working of great wonders? The first angel wished to be like you, and he fell (Isa. 14). The first man wished it too, to whom the serpent said: And you shall be as gods (Gen. 3), and he lost his dignity. And yet man is read to have been made in the likeness of God (Gen. 2); and the Lord himself invites us to his likeness, saying in the Gospel: Love your enemies; do good to those who hate you, that you may be sons of your Father (Matt. 5). And the Apostle says: We shall be like him, for we shall see him as he is (1 John 3). In what, then, did man sin, if he wished to be what God made him to be? But he wished this perversely, so that just as God has no one by whom he was formed, and no one by whom he is governed, so man wished to be in his own power without a lord, without a ruler—and thus he is deservedly so by his own will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":906,"ref":"p906","source":"Posset autem et hoc velle sine peccato, scilicet ut similis esset Deo. Quisquis enim vult ita esse similis Deo, ut ad illum stet, et ab illo fortitudinem suam custo– diat, eique cohaerendo signetur tanquam cera ex annulo: habet imaginem ejus, faciens quod dictum est. Mihi autem adhaerere Deo bonum est (Psal. 72.). Hic custodit similitudinem et imaginem ad quam factus est, et non peccat. Quod quia homo prius agere contemnit, nunc captivus clamat: Deus, qui similis tibi? Perverse volui esse tibi similis, et factus sum similis pecori. Sub tua dominatione, sub tuo praecepto vere similis eram. Sed homo in honore positus non intellexit, comparatus est jumentis insipientibus, et similis factus est illis (Psal. 48.). Et quia te(??)igil vetitum, invenit supplicium. Unde nunc gemens subdit:\n\nQuan(??)as ostendisti mihi tribulationes malas et multus! Ostensum est enim malum homini per experimentum. Unde scriptum est: Et aperti sunt oculi eorum (Gen. 3.). Cognoverunt enim se pecasse. Clausi sunt oculi interiores quibus videbant spirituale bonum: et aperti sunt oculi exteriores ad experiendum malum. Quis autem potest dicere aut excogitate, quantas et quam multas tribulationes et anxietates videat et sentiat miser homo, in hac mortalitate et corruptione? Quae ideo mata sunt, quia sine culpa esse non possunt. Disciplina tamen fiunt, et admonitio est, non desertio.","english":"But this too could be willed without sin—namely, that he be like God. For whoever wills to be like God in such a way that he stands before him and keeps his strength from him, and by cleaving to him is stamped like wax from a ring, has his image, doing what was said: But for me to cleave to God is good (Ps. 72). This one keeps the likeness and image in which he was made, and does not sin. But because man first scorned to do this, now as a captive he cries out: O God, who is like you? I perversely willed to be like you, and I was made like a beast. Under your dominion, under your command, I was truly like you. But man, when placed in honor, did not understand; he was compared to senseless beasts and became like them (Ps. 48). And because he watched for what was forbidden, he found punishment. Hence now, groaning, he adds:\n\nHow many evil troubles you have shown me, and many! For evil was shown to man by experience. Hence it is written: And their eyes were opened (Gen. 3). For they knew that they had sinned. The inner eyes, by which they saw the spiritual good, were closed; and the outer eyes were opened to experience evil. But who can say or conceive how many and how great the troubles and anxieties miserable man sees and feels in this mortality and corruption? These are therefore evil because they cannot be without guilt. Yet they become discipline, and are a warning, not a desertion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":907,"ref":"p907","source":"Nam protimus addit: Et conversus vivificasti me. Quasi post iram cduversus ad misericordiam, vivificasti genus humanum in primo parente mortuum. Sicut enim in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur (1. Cor. 15.). Et de abyssis terroe, idest, de profunditate et submersione peccati, iterum reduxisti me. Quid est, quod dicit Iterum? Non enim semel reducit Deus a peccatis: sed modo per baptismum, modo per poenitentiam, modo per conversionem: et sic multis et diversis modis reducimur ad Salutem. Nos iteramus culpam, p(??)us Dominus iterat erga nos suam misericordiam. Vel de abyssis terroe, id est, de peccatis, quae nos mergunt in interitum, reduxit Deus genus humanum. Primum per fidem, iterum per speciem: nunc recte Vivendo, iterum aeterna beatitudine perfruendo. Surreximus mente, fide, spe, caritate. Restat, ut surgamus et corpore. Et quia hoc Jam spe tenemus, dicatur recte. Et de abyssis terroe iterum reduxisti me. Mihi vero sic reducto,","english":"For he immediately adds: And turning, you revived me. As if after anger he had turned to mercy, you revived the human race, which had died in the first parent. For just as in Adam all die, so also in Christ all will be made alive (1 Cor 15). And from the depths of the earth, that is, from the profundity and submersion of sin, you brought me back again. What is this that he says, Again? For God does not bring us back from sins only once, but now through baptism, now through penitence, now through conversion; and so by many and various means we are brought back to salvation. We repeat our guilt; the Lord all the more repeats his mercy toward us. Or: from the depths of the earth, that is, from the sins that plunge us into destruction, God has brought back the human race—first through faith, again through sight; now by living rightly, again by enjoying eternal blessedness. We have risen in mind, in faith, in hope, in love. It remains that we rise also in body. And because we already hold this in hope, it is rightly said: And from the depths of the earth you brought me back again. But to me, thus brought back,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":908,"ref":"p908","source":"Multiplicasti magnificentiam tuam, idest, multis(??)modis magna, et multiplicia virtutum dona contulisti. Et conversus, per mediatorem Christum (1. Tim. 2.), ab ira, quam habe(??)as de peccato contra genus humanuid, consolatus es me, securum faciendo de aeterna promissione. Et quia (Ex Augustino) duas dixerat reductiones, unam secundum spiritum in re, alleram secundum corpus in spe, cas duas commendat, cutb subjungit:\n\nNam et ego confitebor tibi in vasis psalmi veritatem tuam, Deus. Hoc est secundum spiritum. A superiori enim sonat psalterium quod est, quasi vas quoddam spirituale, in quo psalmi continentur, in quo etiam Domini veritas ad ipsius honorem praedicatur. Vasa psalmi, instrumenta sunt, ubi psalmodia fiat: et significant vivificationem spiritus. Quid de Corpore? Psallam tibi in cithara, sanctus Israel. Ci– thara enim ab inferiori parte sonitum reddit. Psal– lam tibi in cithara, id est, in mortificatione carnis. Tibi, inquam, qui es sanctus Israel, id est, qui sanctificas cos, qui sunt spiritualiter Israel, id est, viderites Deum. Et ideo","english":"You have multiplied your magnificence, that is, in many ways you have bestowed great and manifold gifts of virtues. And turning, through the mediator Christ (1 Tim 2), from the anger which you held because of sin against the human race, you have consoled me, by making me secure concerning the eternal promise. And because (from Augustine) he had spoken of two restorations, one according to the spirit in reality, the other according to the body in hope, he commends both, as he adds:\n\nFor I also will confess to you the truth in the vessels of the psalm, O God. This is according to the spirit. For from the higher part the psaltery sounds, which is, as it were, a kind of spiritual vessel, in which the psalms are contained, in which also the truth of the Lord is proclaimed to his honor. The vessels of the psalm are the instruments by which psalmody is performed, and they signify the vivification of the spirit. What of the body? I will sing to you on the harp, O Holy One of Israel. For the harp gives forth sound from the lower part. I will sing to you on the harp, that is, in the mortification of the flesh. To you, I say, who are the Holy One of Israel, that is, who sanctify those who are spiritually Israel, that is, those who see God. And therefore","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":909,"ref":"p909","source":"Exultabunt labia mea, cum cantavero tibi, et anima mea quam redemisti. Tam certus erat Sanctus DaVid de redemtionc animae suae, ut jam diceret factum, quod in spiritu praevidebat futurum. Non ait: Et animam, quam redemturus es: sed Anima mea quam redemisti, Quapropter dum Domino cantat, non solum exterioribus labiis, sed intus in anima exullat. Sic enim Deum laudare decet, ut mens concordet cum voce, ut impleatur illud Apostoli: Psallam spiritu, psallam et mente (1. Cor. 14.). Nec solum labia mea decantabunt,\n\nSed et lingua mea meditabitur justitiam tuam. Id est, qualiter anima mea per te redemta sit, et justificata, nullis meis praecedentibus meritis, sed sola tua gratuita misericordia. Quando hoc meditabitur? In fine. Cum confusi et reveriti fuerint, qui quoerunt mala mihi, Duobus modis (Ex August.) confundentur et erubescent: aut cum credent in Christum, aut cum venerit Christus. Resurgent enim omnes mortui (1. Cor. 15.), quisque cum caussa sua: separabuntur boni ad dexteram, mali vero ad sinistram. Et tunc confundentur, qui ante exultabant: erubescent, qui garriebant, cum dicetur eis: Ite in ignem aeternum (Matth. 25.). Et notandum, quod non ait, Et lingua mea loquetur: sed meditabitur. Tunc enim linguae cessabunt (1. Cor. 13.), quoniam in illa beata vita omnium voluntates et cogitationes omnibus invicem apparebunt.","english":"My lips will exult when I sing to you, and my soul which you have redeemed. Holy David was so certain of the redemption of his soul that he already spoke of it as done, which in the Spirit he foresaw as future. He did not say, \"And my soul, which you will redeem,\" but \"My soul which you have redeemed.\" Therefore, while he sings to the Lord, he exults not only with outward lips but inwardly in his soul. For this is how God ought to be praised: that the mind be in harmony with the voice, so that that saying of the Apostle may be fulfilled: \"I will sing in the spirit, I will sing also with the mind\" (1 Cor 14). Nor will my lips alone sing,\n\nBut my tongue also will meditate on your justice. That is, how my soul has been redeemed and justified by you, with no preceding merits of mine, but by your free mercy alone. When will it meditate on this? In the end. When those who seek evils against me have been confounded and put to shame. In two ways (from Augustine) they will be confounded and blush: either when they believe in Christ, or when Christ comes. For all the dead will rise (1 Cor 15), each with his own cause: the good will be separated to the right, but the evil to the left. And then those who exulted before will be confounded; those who babbled will blush, when it is said to them: \"Go into eternal fire\" (Mt 25). And note that he did not say, \"And my tongue will speak,\" but \"will meditate.\" For then tongues will cease (1 Cor 13), since in that blessed life the wills and thoughts of all will be manifest to all in turn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":910,"ref":"p910","source":"TITULUS PSALMI LXXI.\n\nPsalmus David, in Salomonem. Tractatus iste tendit in Christum, qui est verus Salomon, id est, pacificus, qui pacem posuit inter Deum et genus humanum (Ephes. 2.). In hoc psalmo Christus materia est secundum utramque naturam, divinam scilicet et humanam. In prima parte petit et dari judicium, et affirmat quod habebit. In seccun(??)a (quae incipit, Orietur in diebus ejus justitia) loquitur de regno, ipsum regnum commendando multis modis. In tertia (quae incipit. Sit nomen ejus benedictum) commendatio est ipsius regis. Intendit nos admonere, ut subjiciamur ipsi Salomoni. Vox Prophetae praevidentis Christum futurum regem, qui orando prophetat, ut detur ei regnum, dicens:\n\nPSALMUS LXXI.\n\nDeus, judicium tuum regi da: et justitiam tuam filio regis. Hoc confirmat in se Dominus, ubi ait in Evangelio: Pater non judicat quemquam, sed omne judicium dedit Filio (Joan. 5.). Qui rex etiam filius regis est, qnia et Deus Pater utique rex est: et ipse Filium suum incarnatum constituit regem super populum suum, ut cum secundum justitiam et judicium, secundum bonos mores et virtutes spiritualiter regeret, atque in suo caelesti regno perenniter collocaret. Ac si dicat: O Deus Pater, da tegi Christo super homines judicium tuum, ut sicut tu habes judicare, ita habeat et ille.","english":"TITLE OF PSALM LXXI.\n\nA Psalm of David, concerning Solomon. This treatise tends toward Christ, who is the true Solomon, that is, the peaceful one, who established peace between God and the human race (Ephesians 2). In this psalm Christ is the subject according to both natures, namely the divine and the human. In the first part he asks that judgment be given to him, and affirms that he will have it. In the second part (which begins, \"In his days shall justice arise\") he speaks of the kingdom, commending that kingdom in many ways. In the third part (which begins, \"May his name be blessed\") there is a commendation of the king himself. He intends to admonish us to be subject to this same Solomon. The voice is that of the Prophet foreseeing Christ as the future king, who prophesies by praying that the kingdom be given to him, saying:\n\nPSALM LXXI.\n\nO God, give your judgment to the king: and your justice to the son of the king. The Lord confirms this in his own person, where he says in the Gospel: The Father judges no one, but has given all judgment to the Son (John 5). He who is king is also the son of a king, since God the Father is certainly a king: and he himself established his incarnate Son as king over his people, so that he might rule them spiritually according to justice and judgment, according to good morals and virtues, and establish them forever in his heavenly kingdom. As if he were saying: O God the Father, give to Christ judgment over men, so that just as you have the right to judge, so may he also have it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":911,"ref":"p911","source":"Atque eidem filio regis, idest, tui, qui solus rex es, et in veritate tuos regis, da jusitiam tuam, idest, justum judicium: quia rex ille semper justa judicia judicabit. a Endiadis est, quia per diversa idem dicit. Idem est enim in hoc loco justitia et judicium. Nec aliud designant, nisi judicium justum. Da ei Judicare populum tuum in justitia, idest, ut juste judicet universos: videlicet bonos et malos· Nec movere debet, quod dicit, Tuum. Sui enim sunt ellam perversi, 361. nec quicquaro possunt facere, nisi permissu Dei. Similiter et pauperes tuos in judicio, subaudis da ei judicare. Judicat Christus in hac vita bonos et malos. Judicabit etiam posimodum, quando malos a bonis separabit (Matth. 25.). Et notandum quod cum diceret: Pauperes, mox addidit, Tuos: ut per hoc designaret pauperes veros. Non enim omnes pauperes sunt pauperes Dei, sed divi(??)es sui: quia non humiles sunt, sed superbi. Et sunt quidam divites qui facilius omnia sua pnuperibus tribuant, quam ipsi pauperes faciant. Propterea ad designandos pauperes suos, dicit Dominus in Evangelio: Beati pauperes spiritu, quoniam ipsorum est regnum caelorum (Matth. 5.). Non ait pauperes rebus, sed spiritu: quoniam haec be(??)ta et Deo acceptabitis paupertas est, ubi prssumt(??)o spiritus non est.","english":"And to the same son of the king—that is, your son, you who alone are king and rule your people in truth—give your justice, that is, righteous judgment, because that king will always judge with just judgments. This is an hendiadys, because he says the same thing through different terms. For in this place justice and judgment are the same thing, and they signify nothing other than just judgment. Give him to judge your people in justice, that is, that he may judge all rightly—namely, the good and the evil. Nor should it disturb anyone that he says \"your.\" For even the perverse are his own, and they can do nothing except by God's permission. Likewise also \"your poor in judgment,\" with the implied sense \"give him to judge.\" Christ judges the good and the evil in this life; he will also judge afterward, when he separates the evil from the good (Matthew 25). And it must be noted that when he said \"the poor,\" he immediately added \"your,\" so that by this he might designate the true poor. For not all the poor are God's poor; rather, they are their own poor, because they are not humble but proud. And there are certain rich people who more readily give all their possessions to the poor than the poor themselves do. Therefore, to designate his own poor, the Lord says in the Gospel: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5). He did not say \"the poor in possessions,\" but \"in spirit,\" since that poverty is blessed and acceptable to God where there is no presumption of spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":912,"ref":"p912","source":"Tales pauperes in fuluro judicio judicabit, et salvabit Christus: quoniam sicut alibi dicitur: Patientia pauperum non peribit in finem (Psal. 9.). Nec solum da ei judicium, sed (??)ac illum per praedicatores tuos divulgari per totum mundum. Et hoc est quod subdit:\n\nSuscipiant montes pacem populo,, et colles justitiam. Eminentes excellenti sanctitate montes in Ecclesia sunt, qui idonei sunt et aliosdocere (2. Cor. 3.). Suscipiant isti montes pacem praedicandam populo, sicut illis praeceptum est a Domino. In quamcumque domum intraveritis, primum dicite, Pax huic domui (Luc. 10.). Colles sunt minores. Ipsi suscipiant justitiam, idest, obedientiam, quae est in hominibus, et in omni rationali creatura omnis justitiae origo atque perfectio. Vel per montes et colles possunt intelligi Evangelicae pacis utrique praedicatores, sive praecedentes, sive subsequeutes. Ipsi suscipiant pacem et justitiam, idest, Christum, qui nos pacificat Deo, et justificat per fidem (Coloss. 1.): euinque notificent popul(??). Primum postulat, deinde affirmat quod re vera judicium banebit Christus. Unde et dicit:","english":"Such poor people Christ will judge in the judgment to come, and will save them, since, as it is said elsewhere: The patience of the poor will not perish forever (Ps. 9). And not only give him judgment, but also cause him to be made known through your preachers throughout the whole world. And this is what he adds next:\n\nLet the mountains receive peace for the people, and the hills justice. The mountains in the Church are those eminent in surpassing holiness, who are fit to teach others also (2 Cor. 3). Let these mountains receive the peace that is to be preached to the people, as it was commanded them by the Lord: Into whatever house you enter, first say, Peace to this house (Luke 10). The hills are the lesser ones. Let them receive justice, that is, obedience, which is in men, and in every rational creature is the origin and perfection of all justice. Or by mountains and hills can be understood both kinds of preachers of the gospel peace, whether those who go before or those who follow after. Let them receive peace and justice, that is, Christ, who reconciles us to God and justifies us through faith (Col. 1), and let them make him known to the peoples. First he asks, then he affirms that Christ will truly judge. Hence he also says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":913,"ref":"p913","source":"Judicabit pauperes populi, idest, veros et spiritaales pauperes, segregando eos a populo, sicut Dominus Discipulis suis ait: Ego vos elegi de hoc mundo. Et salvos faciet filios pauperum, idest, imitatores Apostolorum: Et humiliabit calumniatore(??), idest, opprimet diabolum, qui est injustus accusat(??)r fratrum nostrorum. Humiliatus est enim, quia quem occiderat resurrexit, regnumque mortis abstulit. Cujus (Ex August.) ille potestatem ita gerebat, at per unum hominem quem deceperat, omnes per mortem traheret ad damnationem. Sed humiliatus est: quoniam si per unius delictum mors intravit in mundum (Rom. 5.), multo magis qui abundantiam gratiae accipiunt in vita, regnabunt per Christum, qui humiliavit calumniatorem.\n\nEt permanebit cum sole, idest, cum deitale: quae ideo dicitur sol, quia vera cognitione justitiae illuminat animam, humiliato calumniatore: cum sole permanet, quia victo diabolo per resurrectionem ad dexteram Patris sedet, ubi jam non moritur, et mors ei ultra non dominabitur (Rom. 6.). Et hoc ante lunam. Tamquam primogenitus a mortuis praecedens Ecclesiam, quae variando deficit et crescit. In generationem et generationem. Aut generationem dicit, qua generamur mortaliter. Deinde incarnationem divinitatis annuntiat, cum subjungit:","english":"He will judge the poor of the people, that is, the true and spiritual poor, by separating them from the people, just as the Lord said to his disciples: I have chosen you out of this world. And he will save the children of the poor, that is, the imitators of the apostles: and he will humble the accuser, that is, he will oppress the devil, who is the unjust accuser of our brethren. For he has been humbled, because he whom he had killed has risen, and he has taken away the kingdom of death. It was over this kingdom that he [the devil] wielded power in such a way that through the one man whom he had deceived, he dragged all men through death to damnation. But he has been humbled: for if through the trespass of one man death entered into the world (Rom. 5), much more will those who receive the abundance of grace in life reign through Christ, who has humbled the accuser.\n\nAnd he will endure with the sun, that is, with the deity: which is for this reason called the sun, because by the true knowledge of righteousness it enlightens the soul, with the accuser humbled: he endures with the sun, because, with the devil conquered through the resurrection, he sits at the right hand of the Father, where he no longer dies, and death shall no longer have dominion over him (Rom. 6). And this before the moon. As the firstborn from the dead, going before the Church, which by changing fails and grows. In generation and generation. Or he calls it the generation by which we are begotten mortally. Then he announces the incarnation of the deity, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":914,"ref":"p914","source":"Descendet sicut pluvia in vellus. Quid enim tam silenter et sine strepitu fit, quam cum imber in vellere descendit (Judic. 6.)? Nullius aures sono verberat. Nullius corpus humore repercussi roris aspergit: sed sine inquietudine omnium totum imbrem per multiplices effusum partes: toto corpore unius meatus, scissuram nesciens, solida mollicie meatus plures praebet: et quod clausum videtur per densitatem, est patulum per tenuitatem. Recte ergo Mariam velleri comparamus: quae ita concepit Dominum, ut toto cum hauriret corpore, nec ejusdem corporis scissuram pateretur: sed esset mollis ad obsequium, solida ad sanctimoniam. Recte ergo Maria velleri comparatur: de cujus fructu salutaria populis vestimenta texuntur. Vellus plane Maria est. Siquidem de molli sinu ejus Agnus egressus est, qui et ipse matris laniciem, idest, carnum gestans, molli vellere cunctorum operit vulnera populorum. Omne enim peccati vulnus Christi lana suffunditur, Christi sanguine fovetur: et ut sanitatem recipiat, Christi indumento vestitur. Et quia de plenitudine ejus nos omnes accepimus (Joan. 1.), apte subjunctum est, Et sicut stillicidia stillantia super terram. Quoniam to(??)a se divinitas infudit in Mariam, descendit sicut pluvia in vellus: quoniam per divisiones gratiarum perfudit Ecclesiam, descendit sicut stillicidia stillantia super terram.","english":"He shall come down like rain upon the fleece. For what happens so silently and without noise as when the shower comes down upon the fleece (Judges 6)? It strikes no one's ears with sound. It sprinkles no one's body with the moisture of rebounding dew; but without disturbing anyone, the whole shower, poured out through many parts, while the whole body has one channel and knows no rent, by its solid softness provides many channels; and what seems closed by its density is open by its fineness. Rightly, then, do we compare Mary to the fleece: she conceived the Lord in such a way that, while she drew him in with her whole body, she did not suffer any rent in that same body; but she was soft for obedience, solid for holiness. Rightly, then, is Mary compared to the fleece: from whose fruit salutary garments are woven for the peoples. Plainly the fleece is Mary. Indeed, from her soft bosom the Lamb came forth, who himself, bearing the wool of his mother, that is, of his flesh, covers the wounds of all peoples with his soft fleece. For every wound of sin is covered over by the wool of Christ, is warmed by the blood of Christ; and to receive healing, it is clothed with the garment of Christ. And because from his fullness we have all received (John 1), it is aptly added, And like drops dripping upon the earth. Since his whole divinity poured itself into Mary, he came down like rain upon the fleece; since through the divisions of graces he poured himself into the Church, he came down like drops dripping upon the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":915,"ref":"p915","source":"Gedeon in praelium i(??)urus, belli exitus signum a Domino petiit (Judic. 6.). Posuit igitur super terram vellus, quod prius madidum, postea vero siccum apparuit. Terra autem prius sicca, postea vero madida fuit. Pluvia Christus, veltus Judaea, terra vero Gentium multitudo intelligitur. Prius pluvia in vellus, primitus Christus in Judaeam descendit. Erat autem terra sicca, quoniam Gentium populus indoctus adhuc et imbaptizatus erat. Sed numquid semper sicca erit? Non ut que semper: vellere excusso, in omnes terras Christi nomen diffunditur. Dc vellere ergo in terram, de Judaea in Gentes Christi nomen rorisque superni fluxit doctrina. El quae utilitas erit in adventu Christi?\n\nOrietur in diebus ejus justitia et abundantia pacis. Hoc etiam secundum literam impletum est. In tempore enim quo natus est Dominus, sub unius regionis imperio totus mundus quiescebat. Spiritualiter autem et pax et justitia in diebus ejus exortae sunt. Peccatores facti justi, et discordes pacifici. In diebus ejus justitia exorta est, gratia fidei qua justificantur electi. Bene autem dicitur. Et abundantia pacis: quoniam per totum mundum erit abundans reconciliatio, et de omni parte erunt homines reconciliati Deo. Haec autem pax perseverabit in sanctis, Donec auferatur luna, idest, donec fiat immortalis et impassibilis praesens Ecclesia.","english":"Gideon, about to go into battle, asked the Lord for a sign of the outcome of the war (Judges 6). So he placed a fleece upon the ground, which first appeared wet and afterward dry. But the ground was first dry and afterward wet. The rain is Christ, the fleece is Judea, and the ground is understood as the multitude of the Gentiles. First the rain came upon the fleece, just as Christ first came down to Judea. But the ground was dry, because the people of the Gentiles were still untaught and unbaptized. But will it always be dry? Not always: when the fleece has been shaken out, the name of Christ is spread abroad over all lands. So from the fleece to the ground, from Judea to the Gentiles, the name of Christ and the teaching of the heavenly dew flowed out. And what benefit will there be in the coming of Christ?\n\nIn his days justice shall arise, and abundance of peace. This was also fulfilled according to the letter. For in the time when the Lord was born, the whole world was at rest under the rule of one realm. Spiritually, however, both peace and justice arose in his days. Sinners were made just, and the discordant peaceful. In his days justice arose—the grace of faith by which the elect are justified. And well is it said, And abundance of peace: because through the whole world there will be an abundant reconciliation, and from every part men will be reconciled to God. But this peace will endure in the saints until the moon is taken away, that is, until the present Church becomes immortal and impassible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":916,"ref":"p916","source":"Quid est enim donec auferatur luna, nisi donec efficiatur, ut non sit? Videlicet ut pacis abundantia usque ad hoc perducatur, ut contradictio ac rebellatio penitus destruatur, et fiat pax intanium crescens, ut morte omninodevicta, inter carnem et spiritum, inter hominem et Deum inconcussa concordia atque unitas indivisa perpetuo habeatur. Deinde ostendit amplitudinem regni, cum subjungit:\n\nEt dominabitur a mari orientali, usque ad mare occidentale; et a flumine Jordane, usque ad terminos orbis terrarum, in circuitu totius orbis. Per flumen Jordanem in quo Christus baptizatus est, ac– cepimus baptismum, per quem Christus dilatatur per totum mundum.\n\nCoram illo procident AEthiopes: et inimici ejus terram lingent. Per AEthiopes (Ex Augustino), a parte totum significavit omnes gentes: eam eligens gentem quam potissimum nominaret, quae in finibus terrae est. Procident (inquit) coram illo, idest, adorabunt illum: et inimici Dei terram lingent, si quando Judaei, haretici et pagani in Apostolorum doctrina delectantur. Sunt enim Apostoli sal terrae (Matth. 5.). Lingent etiam terram inimici Dei, quando fallaciae blandimentis verbisque adulatoriis sanctos decipere nituntur.","english":"For what does \"until the moon be taken away\" mean, except until it be brought to pass that it is not? Namely, that the abundance of peace be carried to this point, that contradiction and rebellion be utterly destroyed, and that peace be made growing without end, so that, with death wholly conquered, between flesh and spirit, between man and God, an unshaken concord and undivided unity be forever held. Then he shows the extent of the kingdom, when he adds:\n\nAnd he shall rule from the eastern sea even to the western sea; and from the river Jordan even to the ends of the earth, around the whole circle of the world. By the river Jordan, in which Christ was baptized, we have received baptism, through which Christ is spread abroad through the whole world.\n\nThe Ethiopians shall fall down before him: and his enemies shall lick the earth. By the Ethiopians (from Augustine), he signified all the nations by a part for the whole: choosing that nation which he might most especially name, which is at the ends of the earth. They shall fall down (he says) before him, that is, they shall adore him: and the enemies of God shall lick the earth, if ever the Jews, heretics, and pagans take delight in the doctrine of the Apostles. For the Apostles are the salt of the earth (Matt. 5). The enemies of God shall also lick the earth, when they strive to deceive the saints by the blandishments of falsehood and by flattering words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":917,"ref":"p917","source":"Reges Tharsis et insuloe munera offerent: reges Arabum et Saba dona adducent. Hoc Magi, stella duce (Matth. 2.), etiam corporaliter impleverunt, quos universae terrae reges et principes adhuc quotidie spiritualiter imitari non desistunt. Tharsis interpretatur ex– ploratio gaudii, vel contemplatio. Aliqui enim venientes de exploratione gaudii, experta et despecta inani laetitia hujus mundi, seipsos facientes reges, carnalitatem suam rationabiliter regendo, semetipsos offerunt in munera regi Domino. Per insulas (quae sunt terra sicca et circumdata mari) accipimus eos, qui sicci sunt a fluctibus hujus mundi: cujus tempestatibus nequaquam demerguntur, licet procellis e(??)us circumquaque tundantur. Tales insulae munera offerunt, quia bona quae operantur, Domino ascribunt. Arabia interpretatur humilitas. Saba succensio. Humiles, et illi qui in se vilia succendunt, nihilominus facti reges, semetipsos dona gratuita Domino adducunt. Ea quippe adduci solent, quae ambulare valent. Numquid de immolandis victimis hoc dictum est? Absit ut talis oriatur in diebus ejus justitia! Sed per haec dona quae Domino adducenda praedicantur, homines fideles designantur, quos in societatem Ecclesiae Christi regum adducit auctoritas.","english":"The kings of Tarshish and the islands shall offer gifts; the kings of the Arabians and of Saba shall bring presents. This the Magi fulfilled even bodily, with the star as their guide (Matt. 2), and the kings and princes of the whole earth still do not cease to imitate them spiritually every day. Tarshish is interpreted as the exploration of joy, or contemplation. For some, coming from the exploration of joy, having tested and despised the empty gladness of this world, making themselves kings by rationally ruling their own carnality, offer themselves as gifts to the Lord King. By the islands (which are dry land surrounded by sea) we understand those who are dry from the waves of this world: by whose storms they are by no means submerged, although they are buffeted by its gales on every side. Such islands offer gifts, because they ascribe to the Lord the good things they do. Arabia is interpreted as humility. Saba as burning. The humble, and those who burn up base things within themselves, having likewise become kings, bring themselves as free gifts to the Lord. For those things are customarily brought which are able to walk. Was this said of victims to be sacrificed? Far be it that such justice should arise in his days! But by these gifts which are proclaimed as to be brought to the Lord, faithful men are designated, whom the authority of kings brings into the fellowship of the Church of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":918,"ref":"p918","source":"Et adorabunt eum omnes reges, qui prius solebant adorari, idest, aliqui de omni genere regum: et omnes gentes, quae prius solebant servire terrenis regibus, servient ei, nostro videlicet caelesti regi. Et merito,\n\nQuia liberabit pauperem a potente. Ille hic (Ex August.) dicitur potens, qui superius calumniator est appellatus. Quem potentem ad homines sibi subjiciendos atque in servitute retinendos, non virtus ejus fecit, sed humana peccata. Sed qui humiliavit calumniatorem, et intravit in domum fortis, ut eo alligato, vasa ejus eriperet (Luc. 11.), ipse liberavit pauperem a potente, et tam desolatum et miserum pauperem, cui non erat adjutor. Non enim hoc efficere potuit vel quisquam humo justus, vel aliquis angelus. Non poterant etiam per liberum arbitrium liberari, nisi tantummodo per Christum. Et quomodo liberabit?\n\nParcet pauperi et inopi. Pauper est, qui nihil habet. Inops, qui alterius ope indiget. Hunc pauperem virtutibus et bonis operibus vacuum et desertum, non damnabit rex pius juxta proprium meritum, sed parcet, relaxando poenam, dimittendo culpam. Et sic: Animas pauperum salvas faciet, Divitum animabus daemoniis traditis. Et quomodo salvas faciet animas pauperum?","english":"And all kings shall adore him, who previously were accustomed to be adored, that is, some from every kind of kings; and all nations, which previously were accustomed to serve earthly kings, shall serve him, namely our heavenly king. And rightly so,\n\nBecause he shall deliver the poor man from the powerful. Here that one is called powerful (according to Augustine) who above was called the accuser. That he should subject men to himself and keep them in slavery was brought about not by his own virtue but by human sins. But he who humbled the accuser, and entered into the house of the strong man, so that, having bound him, he might plunder his vessels (Luke 11), he himself delivered the poor man from the powerful, and that poor man so desolate and wretched, who had no helper. For neither any righteous man on earth nor any angel could accomplish this. Nor could they be delivered even through free will, except only through Christ. And how shall he deliver him?\n\nHe shall spare the poor and the needy. The poor man is one who has nothing. The needy man is one who needs another's help. This poor man, empty and destitute of virtues and good works, the pious king will not condemn according to his own merit, but will spare him, remitting punishment, forgiving guilt. And thus: He shall make the souls of the poor safe, the souls of the rich being handed over to demons. And how shall he make the souls of the poor safe?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":919,"ref":"p919","source":"Ex usuris et iniquitate redimet animas eorum. Quoniam neque usuras neque iniquitates amplius exercebunt. Sive ex usuris et iniquitate diaboli. Hic enim pessimus foenerator aliis luxuriam, aliis avaritiam, aliis vero superbiam commodat: in quibus postquam peccatores exercitati fuerunt, animam pro usura diabolo reddunt. Pecunia diaboli est iniquitas, quam nos ab ipso suscepimus. Super hanc pecuniam exigit a nobis usuras, idest, poenas, quas non suscepimus et solvimus. Ab his usuris et iniquitate redimuntur animae pauperum, sanguine illo qui effusus est in remissionem peccatorum. Et sic factum est honorabile nomen eorum coram illo. Jam enim (Ex August.) non memor est nominum eorum per labia sua, quibus antea vocabantur idololatrae, sive adulteri, sive homicidae: quoniam relictis vitiis, pro quibus signabantur talibus vocabulis, conversi ad Christum susceperunt novum vocabulum, ut a Christo dicerentur Christiani (Act. 11.). Quod utique nomen coram illo est honorabile, etsi coram inimicis habeatur despicabile. Audi et aliud honorabile nomen, atque omni jocunditate plenum, quod ipse pius Dominus Discipulis suis imponere dignatus est, dicens: Jam non dicam vos servos, sed amicos meos (Joan. 151.). Sequitur commendatio ipsius regis de quo ait:","english":"From usury and iniquity he shall redeem their souls. For they will no longer practice either usury or iniquities. Or: from the usury and iniquity of the devil. For this most wicked moneylender lends luxury to some, avarice to others, and indeed pride to others; and after sinners have been exercised in these things, they return their soul to the devil as usury. The devil's money is iniquity, which we have received from him. On this money he exacts usury from us, that is, penalties, which we did not receive and yet pay. From these usuries and iniquity the souls of the poor are redeemed, by that blood which was shed for the remission of sins. And so their name has become honorable before him. For now (from Augustine) he is not mindful of their names by his lips, by which they were formerly called idolaters, or adulterers, or murderers; since, having abandoned the vices for which they were marked with such names, they turned to Christ and received a new name, so that from Christ they should be called Christians (Acts 11). This name is certainly honorable before him, even if it is held despicable before enemies. Hear also another honorable name, and full of all joy, which the pious Lord himself deigned to impose on his disciples, saying: I will no longer call you servants, but my friends (John 15:15). There follows the commendation of the king himself of whom he speaks:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":920,"ref":"p920","source":"Et vivet. Non enim in morte remanebit, sicut Judaei putaverunt: sed resurget a mortuis, Et vivet in aeternum, teste Apostolo, qui ait: Christus resurgens ex mortuis, jam non moritur, mors illi ultra non dominabitur (Rom. 6.). Et dabitur ei de a(??)o Arabioe. Multi enim cx sipientibus Gentium convertentur ad ipsum. Vel aurum Arabiae significat sapientiam in humilitate. Arabiam enim interpretari diximus humilitatem. Hoc thesauro nihil carius, nihil pretiosius aut haberi, aut offerri Deo potest. Et adorabunt de ipso semper, idest, summa et singulari ve– neratione colent eum. Et hoc quod eum adorabunt, procedet de ipso, idest, de munere ipsius. Nos enim quomodo oremus, nescimus; sed Spiritus sanctus postulat pro nobis gemitibus inenarrabilibus (Rom. 8.), De ipso habent, si qui bene orant. Ab ipso trahunt quicquid boni possident. Merito ergo tota die, idest, assidue benedicent ei, gratias reprendo, et bana sua non sibi, sed Domino ascribendo. Ostenditur et alia caussa ut benedici debeat, cum subditur:","english":"And he shall live. For he will not remain in death, as the Jews thought, but he will rise from the dead and live forever, as the Apostle testifies, who says: Christ, rising from the dead, dies no more; death shall no longer have dominion over him (Rom. 6). And there shall be given to him of the gold of Arabia. For many even of the wise of the Gentiles will be converted to him. Or the gold of Arabia signifies wisdom in humility. For we have said that Arabia is interpreted as humility. Nothing is more precious than this treasure, nothing more valuable either to be held or to be offered to God. And they shall adore him always, that is, they shall worship him with the highest and singular veneration. And this very fact that they adore him will proceed from him, that is, from his gift. For we do not know how we ought to pray, but the Holy Spirit intercedes for us with inexpressible groanings (Rom. 8). Those who pray well have this from him. From him they draw whatever good they possess. Deservedly, therefore, all the day, that is, continually, they will bless him, giving thanks and ascribing their goods not to themselves but to the Lord. Another reason is also shown why he ought to be blessed, when it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":921,"ref":"p921","source":"Erit firmamentum in terra. Omnes enim promissiones Dei in illo firmatae sunt (Galat. 3.). Et quicquid prophetatum est pro salute nostra, totum in illo est, vel erit adimpletum. Fideles quoque ammae in hac terra positae, non habent aliud firmamentum, nisi Christum. Firmamentum est timentibus eum. Ecce est firmamentum. Numquid altum? Erit utique. Nam In summis montium superextolletur, idest, inter illos montes, qui sunt aliis altiores, cum Christus venerit, solus omnibus eminentior apparebit (Matth. 24.). Hinc alius Propheta dicit: Erit in novissimis diebus praeparatus mons domus Domini in vertice montium (Isai. 2.). Nam si alii montes extolluntur sanctitate, Dominus noster superextollitur divinitate. Ecce firmamentum est, et altum: numquid fructuosum? Eliam: Super Libanum fructus ejus. Libanum (Ex August.) solemus accipere veluti hujus saeculi dignitatem: quoniam mons est Libanus excelsas arbores hahens, et nomen ipsum interpretatur Candidatio. Et quid mirum si super hujus saculi praeclarum omne fastigium tructus superextolletur Christi, cujus fructus dilectores omnia saecularia cacumina contemserunt? Si autem in bono accipiamus Libanum, propter cedros Libani quas plantavit: quis alius fructus intelligendus est, qui super Libanum exto litur, nisi de quo Apostolus de caritate locuturus dicit: Adhuc excellentiorem viam vobis demonstro?","english":"It shall be a firmament on the earth. For all the promises of God are confirmed in him (Galatians 3). And whatever has been prophesied for our salvation, all of it is, or will be, fulfilled in him. The faithful souls, too, placed in this earth, have no other firmament but Christ. He is a firmament to those who fear him. Behold, there is a firmament. Is it not high? It shall indeed be so. For he shall be exalted above the tops of the mountains, that is, among those mountains which are higher than others, when Christ comes, he alone will appear more eminent than all (Matthew 24). Hence another Prophet says: In the last days the mountain of the house of the Lord shall be prepared on the top of the mountains (Isaiah 2). For if other mountains are exalted by holiness, our Lord is exalted above them by divinity. Behold, he is a firmament, and a high one: is he not also fruitful? Yes: His fruit shall be upon Lebanon. By Lebanon (from Augustine) we are accustomed to understand, as it were, the dignity of this world, since Lebanon is a mountain having lofty trees, and the name itself is interpreted as Whitening. And what wonder if, above every splendid height of this world, the fruit of Christ is exalted, whose fruit is that his lovers have despised all worldly summits? But if we take Lebanon in a good sense, on account of the cedars of Lebanon which he planted: what other fruit is to be understood, which is exalted above Lebanon, than that of which the Apostle, about to speak of love, says: I show you yet a more excellent way?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":922,"ref":"p922","source":"Hoc enim et in primo ponitur munerum divinorum, ubi ait: Fructus autem spiritus est caritas. Atque inde caetera consequenter contexuntur. Apte autem adjunc uni esi, Et florebunt de civitate sicut foenum terroe. Civitas in hoc loco designatur saeculi hujus societas. Exaltatur itaque fructus Christi super Libanum, idest, super arbores diuturnas, et ligna imputribilia (quia ille fructus aeternus est) omnis claritas hominis secundum temporalem saeculi celsitudinem foeno comparatur, quoniam a credentibur et vitam aeternam jam sperantibus, spernitur foelicitas temporalis, ut impleatur quod scriptum est: Omnis caro foenum (Isai. 40.), et omnis gloria ejus ut flos foeni. Foenum aruit, et flos decidit: verbum autem Domini manet in aeternum. Et propter hsec omnia beneficia\n\nSit nomen ejus benedictum in soecula, idest, fama et gloria nominis ejus quantum ad homines, accipiat incrementum, et semper magis ac magis divulgetur et magnificetur hic et in aeternum. Merito autem benedicendum est, quoniam etiam Ante solem, idest, ante omnia tempora permanet nomen ejus. Non dicit nomen, illam vocem quae transit: sed substantia divina hic intelligitur, quae per nomen significatur: et est consequens, ut qui Deum benedicit, benedicatur a Deo. Quod sanctus Isaac ostendit, quando in figura Christi Filio suo benedicens dixit: Qui benedixerit tibi, erit et ille benedictus (Genes. 27.).","english":"For this is also placed first among the divine gifts, where it says: But the fruit of the Spirit is love. And from there the rest are woven together in order. Fittingly, moreover, there is joined to this: And they shall flourish from the city like the grass of the earth. The city in this place designates the society of this world. And so the fruit of Christ is exalted above Lebanon, that is, above the long-lasting trees and the incorruptible woods (because that fruit is eternal); all the glory of man, according to the temporal loftiness of the world, is compared to grass, since by believers who already hope for eternal life, temporal happiness is despised, so that what is written may be fulfilled: All flesh is grass (Isaiah 40), and all its glory like the flower of grass. The grass has withered, and the flower has fallen: but the word of the Lord endures forever. And on account of all these benefits\n\nLet his name be blessed forever, that is, the fame and glory of his name, as regards men, let it receive increase, and let it be ever more and more spread abroad and magnified both here and forever. Deservedly, moreover, is he to be blessed, since even Before the sun, that is, before all times, his name endures. He does not say the name, that utterance which passes away: but the divine substance is understood here, which is signified by the name: and it follows that whoever blesses God is blessed by God. This the holy Isaac showed, when in the figure of Christ, blessing his son, he said: Whoever blesses you, he also shall be blessed (Genesis 27).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":923,"ref":"p923","source":"Hinc Abrahae dicitur, In semine luo benedicentur omnes gentes (Genes. 22.). Unde nunc recte dicitur: Et benedicentur in ipso omnes tribus terroe. Tribus dicuntur quasi curiae, improprie tamen. Et Dominus Deus populum suum per diversas tribus dividi praecepit (Num. 34; Josue 13. et 14.): et sanctus Jacob secundum diversas tribus filiis suis benedixit (Genes. 50.). Diversae tribus in Eccleda Dei electas animas secundum diversa merita designant, propter quod et in domo Patris mansiones multae sunt (Joan. 14.). Ac si dicat: Non solum ipse benedictus erit, sed omnes sui per eum. Unde merito Omnes gentes magnificabunt eum: Non ipsi faciendo ut magnus sit, qui per sc magnus est: sed laudando et magnum faciendo. Unde ex parte sua Deum benedixit dicens:\n\nBenedictus Dominus Deus Israel gui facit mirabilia solus. Quoniam quicumque facit, non ipse per se, sed Dominus per ipsum facit.","english":"Hence it is said to Abraham: In your seed all nations shall be blessed (Gen. 22). Whence now it is rightly said: And in him all the tribes of the earth shall be blessed. Tribes are so called as it were curiae, though improperly. And the Lord God commanded his people to be divided into various tribes (Num. 34; Josh. 13 and 14); and holy Jacob blessed his sons according to their various tribes (Gen. 50). The various tribes in the Church of God designate souls chosen according to their various merits, on account of which also in the house of the Father there are many mansions (John 14). As if he were saying: Not only will he himself be blessed, but all his own through him. Whence deservedly All nations shall magnify him: not that they themselves make him great, who is great through himself, but by praising and making him great. Whence in his own part he blessed God, saying:\n\nBlessed be the Lord God of Israel, who alone works wonders. For whoever works, does not himself work through himself, but the Lord works through him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":924,"ref":"p924","source":"Et benedictum nomen majestatis ejus in oeternum. Nomine majestatis intelligitur gloria divinitatis. Quare autem cum diceret Deus Israel, non putius dixit Deus omninm honminum, aut Deus totius creaturae? Quia intendit ibi Deum commendare secundum gratiam. Nam secundum potentiam postmodum commendavit, ubi nomen suae majestatis apposuit: propter quod et protinus addidit: Et replebitur majestate ejus omnis terra. Qua in re notandum est, quia cum omnipotens Deus cuncta repleat per divin talis suae potentiam, quaedam tamen specialiter replet per suae inhabitationis gratiam. Unde sicut praemisimus, ad commendandam gratiam suam dictus est Deus Israel, quoniam hanc gentem sibi specialiter elegit: de qua per Prophetam alium dicit: Et inhabitabo et inambulabo in eis, et ero illorum Deus, et ipsi erunt mihi populus (Levit. 26.). Quatitor ergo benedictiones in his quatuor versibus posuit. Primam de aeternitate Dei. Secundam de benedictione Gentium in ipso. Tertiam de gratia spirituali Israeli collata, in qua etiam solum Deum mirabilem praedicavit, quia in hoc solo opere gratiae longe mirabilior quam in caeteris operibus extitit. Quartam gloriam suae majestatis, in qua consistit nostra bcatitudo et finis, ilac enim majestate replebitur omnis terra, repleb(??)tur tota Ecclesia. Et ex his omnibus benedictus sit Deus. Fiat Fiat. Quia valde desiderat, ideo ingeminat.","english":"And blessed be the name of his majesty for ever. By the name of majesty is understood the glory of the Godhead. But why, when he said God of Israel, did he not rather say God of all men, or God of the whole creation? Because there he intended to commend God according to grace. For afterwards he commended him according to power, where he added the name of his majesty; on which account he also immediately added: And all the earth shall be filled with his majesty. In this matter it must be noted that, although almighty God fills all things through the power of his divinity, yet certain things he fills in a special way through the grace of his indwelling. Hence, as we said before, to commend his grace he is called the God of Israel, because he chose this nation for himself in a special way; concerning which he says through another Prophet: And I will dwell in them and walk among them, and I will be their God, and they shall be my people (Lev. 26). He has therefore placed four blessings in these four verses. The first concerning the eternity of God. The second concerning the blessing of the Gentiles in him. The third concerning the spiritual grace conferred on Israel, in which he also proclaimed God alone to be wonderful, because in this work of grace alone he was far more wonderful than in the other works. The fourth, the glory of his majesty, in which consists our blessedness and our end; for with that majesty all the earth shall be filled, the whole Church shall be filled. And from all these things may God be blessed. Fiat Fiat. Because he greatly desires it, therefore he repeats it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":925,"ref":"p925","source":"TITULUS PSALMI LXXII.\n\nSicut per cla(??)em, vel ostium ingredimur in domum, (??)a per sensum ti ulorum intelligentiam intramus psalmorum. Titulus hujus psalmi est: Defecerunt hymni David filii Jesse (??), Psalmus Asaph. Hymni sunt cantus continentes laudem Dei. Si sit laus, et non sit Dei, non est hymnus. Si sit laus, et Dei, et non cantetur, non est hymnus. Oportet ergo ut, si sit hymnus, habeat haec tria: et laudem, et Dei, et canticum. Cum ergo dixit, Defecerunt, molestam rem videtur nuntiare. Nam qui cantat laudem, non solum laudat, sed etiam hilariter laudat. Qui cantat laudem, non sutum laudat, sed etiam amat eum, quem cantat. In laude confitentis est praedicatio, in cantico affectio. Asaph interpretatur synagoga, sive congregatio. Vox est in hoc psalmo synagogae, deficientibus hymnis David, non filii Dei, sed filii Jesse. Ideo addidit filii Jesse, ne in hoc loco sicut in caeteris psalmis, per David intelligeretur Christus: sed per David acciperetur carnalis Judaicus populus, cui praeerat rex et propheta David. Hujus David, id est, carnalis: populi laudes defecerunt, deficientibus temporalibus rebus, per quas solebat a carnali populo laudari Deus. Quare autem (??)ae defecerunt, nisi ut alis quaererentur meliores, quae deficere non possunt. Materia est ipsa fidelis synagoga. Io prima parte jam tanquam confirmata Deum laudat, quae ante dubitans pene erraverat.","english":"THE TITLE OF THE SEVENTY-SECOND PSALM.\n\nJust as through a key or a door we enter into a house, so through the sense of the titles we enter into the understanding of the psalms. The title of this psalm is: The hymns of David the son of Jesse have failed, a Psalm of Asaph. Hymns are songs containing the praise of God. If there is praise, and it is not of God, it is not a hymn. If there is praise, and it is of God, and it is not sung, it is not a hymn. It is necessary, therefore, that if it is a hymn, it have these three things: both praise, and of God, and a song. When therefore he said, They have failed, he seems to announce a troublesome matter. For one who sings praise not only praises but also praises joyfully. One who sings praise not only praises but also loves him whom he sings. In praise there is the proclamation of one confessing, in song there is affection. Asaph is interpreted as synagogue, or congregation. The voice in this psalm is that of the synagogue, with the hymns of David failing—not of the son of God, but of the son of Jesse. Therefore he added the son of Jesse, lest in this place, as in the other psalms, Christ be understood through David; but through David the carnal Jewish people be taken, over whom King and prophet David presided. Of this David, that is, of the carnal people, the praises have failed, with temporal things failing, through which God was accustomed to be praised by the carnal people. But why have they failed, except that better things be sought, which cannot fail? The matter itself is the faithful synagogue. In the first part, now as it were confirmed, it praises God, which before, doubting, had nearly gone astray.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":926,"ref":"p926","source":"In secunda parte (qua dicitur, Convertetur populus meus hic) conversio ab eo, quod dubitaverat commendatur. In tertia (quae incipit, Verumtamen propter dolos) ostendit hanc prosperitatem fallacem, atque amatores ejus ad mortem trahentem. In quarta (quae incipit, Quid enim mihi est in coelo?) ostendit se verum habere intellectum, nec jam temporalia quaerere, sed solum Deum. Intentio est compescere simplices, ne de prosperitate bonorum, aut adversitate malorum murmurent adversus Deum, quem constat in omnibus bonum esse, et justum. Ideo ait:\n\nPSALMUS LXXII.\n\nQuam bonus Israel Deus. Mire quidem et ineffabiliter bonus est. Sed tamen summa ejus bonitas non omnibus nota est, nisi tantummodo, illis qui recto sunt corde, id est, qui nec extolluntur prosperis nec franguntur adversis: et in utroque bonum et rectum intelligunt Deum. Deinde incipit dubitationem suam quam prius habuit ad aliorum confirmationem declarare, cum subdit:","english":"In the second part (where it says, \"My people will be converted here\") the conversion from what he had doubted is commended. In the third (which begins, \"Nevertheless because of deceit\") he shows that this prosperity is deceptive and drags its lovers to death. In the fourth (which begins, \"For what is there for me in heaven?\") he shows that he has true understanding and no longer seeks temporal things, but God alone. The intention is to restrain the simple, lest they murmur against God over the prosperity of the good or the adversity of the wicked, since it is certain that He is good and just in all things. Therefore he says:\n\nPSALM 72.\n\nHow good is God to Israel. He is indeed wondrously and ineffably good. Yet His supreme goodness is not known to all, but only to those who are right of heart, that is, who are neither puffed up by prosperity nor broken by adversity, and in both understand God to be good and right. Then he begins to declare his doubt, which he had previously held, for the confirmation of others, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":927,"ref":"p927","source":"Mei autem pene moti sunt pedes, id est, animi affectiones pene motae sunt a Deo. Pene effusi sunt gressus mei, id est, opera mea. Gressus nostri effunduntur, quando pro diversis et terrenis rebus appetendis operamur. Quando autem pro solis aeternis laboramus, jam non effunduntur bonae actionis gressus, sed ad unum potius tendunt, scilicet ad Deum, Moti sunt (Ex Augustino) pedes, ad errandum: fusi gressus, ad lapsum: non omnino tamen, sed peae. Ac si apertius dicat: Pene recessi a Deo, et secundum voluntatem, et secundum actum. Ideo dicit: Pene, quia resipuit. Nam si non resipuisset, a Deo penitus recessisset. Sed quare hoc?\n\nQuia zelavi super iniquos, pacem peccatorum videns. Vidi illos pacem habere, divitiis flo(??)ere, qui Deum contemnebant. Ego vero, qui cultor Dei eram, iis omnibus carebam. Propterea zelabam super illos. Ideo indignabar, ideo invidebam. Sed jam video, quare banc habeant pacem. Quare?","english":"But my feet were almost moved—that is, the affections of my soul were almost moved away from God. My steps were almost poured out—that is, my works. Our steps are poured out when we labor for the sake of desiring various earthly things. But when we labor for eternal things alone, the steps of good action are no longer poured out, but rather tend toward one thing, namely, toward God. The feet were moved (from Augustine) toward wandering; the steps were poured out toward falling—yet not entirely, but almost. As if he were saying more plainly: I almost withdrew from God, both in will and in deed. Therefore he says \"almost,\" because he repented. For if he had not repented, he would have withdrawn from God completely. But why did this happen?\n\nBecause I envied the wicked, seeing the peace of sinners. I saw that they had peace, that they flourished in riches, though they despised God. But I, who was a worshiper of God, lacked all these things. Therefore I envied them. Therefore I was indignant, therefore I was jealous. But now I see why they have this peace. Why?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":928,"ref":"p928","source":"Quia non est respectus morti eorum. Non est in eis respectus divinae misericordiae, ut liberentur ab aeterna morte. Ideo hac temporali pace hic fruuntu(??), quatenus in futuro damnatione perpetua puniantur. Et firmamentum in plaga eorum, subaudis non est. Plagam eorum dicit culpam, in qua non est firmamentum, id est, aliquod poenitentiae, vel salutis medicamentum.\n\nIn labore hominum non sunt, et cum hominibus non fageltabuntur. Id est, non laborant sicut caeteri homines, neque affliguntur. Non sunt enim ex filiis Dei, quos flagellat misericors pater, ut recipiat (Prov. 3.). Nunquam autem hic omnipotens Deus magis irasci potest peccatori homini, quam cum in hac vita permittat eum prosperari.\n\nIdeo tenuit eos superbia. Quia enim flagella non sentiunt, proptorea elate vivunt. Nam si flagellarentur, fortassis humiliarentur. Ergo superbia te(??)u(??)t eos, alligavit, astrinxit, subdidit tamquam captivos. tanquam servos. Ex hac reteniatione, operti, id est, ex toto pleni sunt iniquitate, quantum ad proximum: et impietate sua, quantum ad Deum: O infelices illi, quos unquam vinctos superbia tenet, tauquam sub mersos iniquitas operit. Quoc unde processerit, ostenditur cum subinfertur:","english":"Because there is no regard for their death. There is in them no regard of divine mercy, that they may be delivered from eternal death. Therefore they enjoy this temporal peace here, only to be punished in the future with perpetual damnation. And their firmament is in their plague—the word \"is not\" is understood. He calls their plague their guilt, in which there is no firmament, that is, no remedy of penitence or of salvation.\n\nThey are not in the labor of men, and they will not be scourged with men. That is, they do not labor like other men, nor are they afflicted. For they are not of the sons of God, whom the merciful Father scourges, that he may receive them (Prov. 3). But never can almighty God be more angry with a sinful man here than when he allows him to prosper in this life.\n\nTherefore pride has held them fast. For because they do not feel the scourge, they therefore live proudly. For if they were scourged, perhaps they would be humbled. So pride has held them, bound them, tied them fast, subjected them as captives, as servants. From this holding-fast, they are covered—that is, they are wholly filled with iniquity, as regards their neighbor—and by their impiety, as regards God. O those unhappy ones, whom pride ever holds bound, iniquity covers as if submerged. And whence this has proceeded is shown when it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":929,"ref":"p929","source":"Prodiit quasi ex adipe iniquitas eorum. Id est, ex copia divitiarum, ex tumore superbiae, ex voluntate et delectatione. Ex quo notandum est, quia non ab una setnper origine procedit iniquitas. Nam aliquando cx necessitate derivatur, aliquando ex abundantia. Sunt quidam (Ex Augustino) mali quasi ex macie, quia exiles, exigui, pauperes et egentes, labe quadam necessitatis affecti. Pauper furtum facit: ex macie processit iniquitas. Dives abundans aliena rapit: quasi ex adipe iniquitas prodiit. Cnm dicis macro: Quare hoc fecisti? Humiliter afflictus, et abjectus respondet: Egestas compulit. Si dicas diviti: Quare hoc facis? Vix dignatur audire, etiam contemnit te. Aliud est ergo ex necessitate peccare, aliud ex abundantia. Ecce hi a superbia inceperunt: quo pervenerunt? Transierunt (inquit) in affe– ctum cordis, id est, usque ad pravas voluntates suas adimplendas.","english":"Their iniquity came forth as if from fat. That is, from an abundance of riches, from the swelling of pride, from will and pleasure. From this it must be noted that iniquity does not always proceed from one origin. For sometimes it is derived from necessity, sometimes from abundance. There are certain evil people (from Augustine) as if from leanness, because they are thin, slight, poor, and needy, affected by a certain stain of necessity. The poor man commits theft: iniquity proceeded from leanness. The rich man abounding in wealth seizes what belongs to others: iniquity came forth as if from fat. When you say to the lean man: Why did you do this? He, humbly afflicted and cast down, answers: Want compelled me. If you say to the rich man: Why do you do this? He scarcely deigns to hear, and even despises you. It is one thing, then, to sin from necessity, another from abundance. Behold, these began from pride: where have they arrived? They have passed over (he says) into the affection of the heart, that is, even to the fulfilling of their depraved wills.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":930,"ref":"p930","source":"Et hoc quod ipsi transicrunt, non impraemeditate fecerunt, sed quasi ex mora et lima, quia cogitaverunt, prius diu inter se: et postea locuti sunt ad alios docendos nequitiam suam. Et hoc non in abscondito, sed in manifesto. Unde et subdit: Iniquitatem in excelso locuti sunt. Non cum timore, sed cum audacia,. clare et aperte, audientibus omnibus. Nec solum contra homines tumide et perverse locuti sunt malum, sed etiam in Deum.\n\nPotuerunt enim in coelum os suum, blasphemantes Deum, ipsis caelestibus detrahentes. Et lingua eorum transivit in terra. Prius in caelum, deinde in terram linguam transtulerunt: quia prius contra Christum, postea vero contra Ecclesiam locuti sunt. Vel linguam eorum in terra transire, est contemto caelesti Domino seipsos in hac vita laudare, magnificare, sicut alibi dixerunt: Linguam nostram magnificabimus, labia nostra a nobis sunt. Quis noster Dominus est (Psal. 11.)? Et vere in hoc lingua eorum transiit in terra, quia loquacitas eorum metas humanitatis et modum excessit in natura, cum se intantnm extollerent, ut Deum esse supra se contemnerent. Et quia intantum erraverunt, atque ad tantam malitiam ex pace, et prosperitate sua pervenerunt, eorum damnatio, fuit aliis occasio conversionis. Proplerea subdit:","english":"And this which they themselves passed over, they did not do without forethought, but as if from delay and filing, because they thought about it long among themselves first, and afterwards spoke to others to teach them their wickedness. And this not in secret, but openly. Hence he adds: They spoke iniquity on high. Not with fear, but with boldness, clearly and openly, with all listening. Nor did they speak evil only against men proudly and perversely, but even against God.\n\nFor they were able to [set] their mouth against heaven, blaspheming God, disparaging the heavenly things themselves. And their tongue passed over the earth. First into heaven, then into the earth they carried their tongue: because first they spoke against Christ, but afterwards against the Church. Or, that their tongue passed over the earth means that, despising the heavenly Lord, they praised and magnified themselves in this life, as they said elsewhere: We will magnify our tongue, our lips are our own. Who is our Lord (Ps. 11)? And truly in this their tongue passed over the earth, because their loquacity exceeded the bounds of humanity and the measure of nature, since they extolled themselves so much that they despised God as being above them. And because they erred so greatly, and from their peace and prosperity came to such great wickedness, their damnation was for others an occasion of conversion. Therefore he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":931,"ref":"p931","source":"Ideo convertetur populus meus hic. Hic (inquit) in tanta eorum caecitate, in tanta perditione, quam incurrerunt, qui divitias amaverunt. Populus meus hoc ex ratione considerato, ex zelo et invidia, quam prius inde habuit, convertetur, ne simili damnatione, cum amatoribus divitiarum puniatur. Convertetur (inquit) populus meus hic, id est, considerata perditione pravorum. Vel hic, id est, in hoc seculo, dum tempus est acceptabile convertendi, et dies salutis (2. Cor. 6.). De quibus protinus addit: Et dies pleni invenientur in eis, scilicet pleni ad indulgentiam, ad misericordiam et ad gratiam. Venit enim plenitudo temporis, in quo misit, Deus Filium suum in terris (Galat. 4.). Vel in his, qui hic ad Deum convertentur, in futuro dies invenientur pleni beatitudine, pleni aeternitate. Vere ibi dies pleni sunt, ubi lucet sol justitiae, ubi divina splendet claritas et aeterna (Sap. 5; Mal. 4.). Deinde narrat qualiter primum erraverunt, et quomodo postmodum con– versi suut. Ait enim:","english":"Therefore my people will be converted here. Here, he says, amid such great blindness, amid such great perdition as those who loved riches have fallen into. My people, having considered this by reason, out of zeal and envy which it previously had on that account, will be converted, lest it be punished with a like damnation together with the lovers of riches. My people, he says, will be converted here, that is, having considered the perdition of the wicked. Or here, that is, in this world, while it is the acceptable time for conversion, and the day of salvation (2 Cor 6). Concerning these he immediately adds: And full days will be found in them, namely full unto pardon, unto mercy, and unto grace. For the fullness of time has come, in which God sent his Son on earth (Gal 4). Or in those who will be converted to God here, in the future days will be found full of blessedness, full of eternity. Truly there the days are full, where the sun of righteousness shines, where the divine and eternal brightness gleams (Wis 5; Mal 4). Then he recounts how they first went astray, and how afterwards they were converted. For he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":932,"ref":"p932","source":"Et dixerunt, videlicet cogitando intra se ante conversionem: Quomodo scit Deus? Id est, quomodo possumus scire, quod ipse sciat, quod boni ita tribulantur et mali prosperantur? et si est scientia in excelso? Si est, quod ipse sciat, quomodo patitur? Aposiopesis est, id est, defectio, ubi additur ut oratio plene intelligatur. Talis erat error eorum. Putabant enim Deum res humanas, aut nescire, aut non curare, cum tribularentur boni, et florerent mali. Unde et subsequenter dicunt:\n\nEcce ipsi peccatores et abundantes in seculo, obtinuerunt divitia. Ego qui Deo servio, egeo: ipsi peccatores sunt, et abundantes divitias in seculo obtinuerunt.\n\nEt ideo ego quoque junctus illis ante conversionem, similiter dixi: Ergo sine caussa justificavi co(??) meum, ut mundus essem in cogitatione: et lavi inter innocentes manus meas, idest, cum innocentibus actiones meas mundavi, et hoc sine caussa feci. Ubi est merces purae conscientiae? ubi praemium innocentis vitae? Bene vivo, et egeo: ille peccat, et abundat.","english":"And they said, that is, thinking within themselves before their conversion: How does God know? That is, how can we know that he knows, since the good are thus afflicted and the wicked prosper? And is there knowledge in the Most High? If there is, and he knows, how does he allow it? It is an aposiopesis, that is, a breaking off, where something is added so that the speech may be fully understood. Such was their error. For they thought that God either did not know or did not care about human affairs, when the good were afflicted and the wicked flourished. Hence they also say next:\n\nBehold, these are sinners and abounding in the world, they have obtained riches. I, who serve God, am in need; they are sinners, and they have obtained abundant riches in the world.\n\nAnd therefore I too, joined to them before my conversion, likewise said: Therefore without cause have I justified my heart, that I might be clean in thought: and I washed my hands among the innocent, that is, with the innocent I cleansed my actions, and I did this without cause. Where is the reward of a pure conscience? Where is the prize of an innocent life? I live well, and I am in need; that man sins, and he abounds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":933,"ref":"p933","source":"Et fui flagellatus tota die, A me non recedunt flagella Dei. Bene servio, et flagellor: ille non servit, et requiescit. Periculosa sunt haec verba, et pene blasphema. Non dixit. Nescivit Deus: sed quasi quaerens haesitat et nutat. Non (Ex Augustino) divit. Non est scientia in excelso. Hoc est, quod ait paulo aute: Mei autem pene moli sunt pedes. Non confirmat, sed ipsa dubitatio periculosa est. Per periculum tamen tranat ad sanitatem, unde et subditur: Et castigatio mea in matutinis, id est, sine dilatione. Castigatur autem cum ab errore sanatur, Imp(??)orum differtur castigatio, mea non ditfertur. Illa sera, vel nulla est: mea in matutinis. Audi jam vocem castigati. Reprimit enim se ab eo, quod dixerat, atque errorem suum recognoscens ait:\n\nSi dicebam, Narrabo sic, ecce nationem filiorum tuorum reprobavi. Hoc ut planius intelligatur, opus est. ut distinguatur sic: Dicebam cogitando intra me, Si narrabo sic, sicut videlicet superius narravi: vel sicut narraverunt illi, qui dixerunt, Quomodo scit Deus? etc. Ecce manifestum est et certum, quod nationem fitiorum, id est, justorum tuorum reprobavi. Aliud (Ex eod.) dicturus sum, quam dixit Abrabam, quam Isaac, quam Jacob, quam dixerunt prophetae. Illi enim omnes dixerunt, quia curat Deus res humanas. Ego dicturus sum, quia non curat. An major in me prudentia, sive intellectus, quam in illis?","english":"And I was scourged all day long: the scourges of God do not depart from me. I serve well, and I am scourged; he does not serve, and he rests. These words are dangerous and almost blasphemous. He did not say, \"God did not know,\" but as though inquiring, he hesitates and wavers. He did not say (from Augustine), \"There is no knowledge in the Most High.\" This is what he said a little earlier: \"But my feet were almost moved.\" He does not confirm it, but the very doubt is dangerous. Yet through danger he swims across to health, and hence it is added: \"And my chastisement in the mornings,\" that is, without delay. For he is chastised when he is healed from error. The chastisement of the wicked is deferred; mine is not deferred. That is late, or rather none at all; mine is in the mornings. Hear now the voice of the chastised man. For he restrains himself from what he had said, and recognizing his error, he says:\n\nIf I said, I will declare thus, behold, I have reprobated the nation of your sons. For this to be understood more plainly, it needs to be distinguished thus: I said, thinking within myself, If I declare thus, namely as I declared above, or as those declared who said, \"How does God know?\" etc. Behold, it is manifest and certain that I have reprobated the nation of your sons, that is, of your righteous ones. I am about to say something else (from the same) than what Abraham said, than what Isaac said, than what Jacob said, than what the prophets said. For all those said that God cares for human affairs. I am about to say that he does not care. Am I greater in prudence, or in understanding, than they?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":934,"ref":"p934","source":"Saluberrima auctoritas revocavit cogitationes ab impietate. Ne ergo justos Dei (??)- probaret, imo, ut unum cum eis salubriter sentire: jam errorem suum tenaciter non deffendit: sed quae nesciat, humiliter dicit. Non enim parvus profectus scientiae est, vel suam ignorantiam non ignorare. Unde quidam ait: Hoc unum scio, quod nescio. Et hoc est quod subdit:\n\nExistimabam, ut cognoscerem hoc: labor est ante me. Putabam me scire veritatem, quare floreant mali: quare doleant boni; et jam conversus, jam castigatus recognovi, quia hoc labor est ante me. Quid est ante me? dum apud me manco, dum in sensu carnali persisto, dum sola visibilia attendo, non possum facile de terrenis rebus vera sentire. Quandiu erit iste labor?\n\nDonec intrem in sanctuarium Dei. Donec mente transeam ad spiritualem intelligentiam: et intelligam, id est, intellectum meum figam, in novissimis eorum. Ergo ad habendam rerum temporalium veram scientiam duo sunt nobis necessaria. Primum, ut aeterna bono animo perpendamus. Deinde, ui eorum quae transeunt, finem solicite cogitemus. Quo utroque perfecto, facile colligitur quia vanitas esi (Eccles. 1.), quicquid temporaliter amatur. Nihil sanctuarium Dei, nisi divinum judicium valet intelligi, quo qui ratione intrat, indubitanter intelligendo considerat, quia omnipotens et justus Deus ad hoc permittit florere malos in hoc seculo, ut puniantur gravius in futuro.","english":"The most wholesome authority has recalled my thoughts from impiety. Therefore, so that he might prove the righteous of God—or rather, so that he might wholesomely think as one with them—he no longer stubbornly defends his error, but humbly states what he does not know. For it is no small advance in knowledge not to be ignorant of one's own ignorance. Whence someone says: \"This one thing I know, that I do not know.\" And this is what he adds:\n\nI was considering, so that I might know this: it is labor before me. I thought I knew the truth—why the wicked flourish, why the good suffer—and now, converted and chastened, I have recognized that this is labor before me. What is \"before me\"? While I remain with myself, while I persist in carnal understanding, while I attend only to visible things, I cannot easily perceive the truth about earthly matters. How long will this labor last?\n\nUntil I enter into the sanctuary of God. Until I pass over in mind to spiritual understanding, and understand—that is, fix my understanding—in their last end. Therefore, to possess true knowledge of temporal things, two things are necessary for us. First, that we weigh eternal things with a good mind. Then, that we solicitously consider the end of those things which pass away. With both of these accomplished, it is easily gathered that whatever is loved temporally is vanity (Eccles. 1). By \"the sanctuary of God\" nothing else can be understood than the divine judgment; and whoever enters it by reason considers, with undoubted understanding, that the omnipotent and just God permits the wicked to flourish in this world for this purpose, that they may be punished more severely in the future.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":935,"ref":"p935","source":"Ad hoc bonos vult tribulari temporaliter, quatenus pu(??)gati, postmodum gaudeant aeternaliter. Jam vero tanquam Dei sanctuarium ingressus, atque ibi spiritualiter eruditus, non solum de novissimis, quae srnt(??)enda sunt, agnoscit: sed etiam propter quod data sunt malis bona, intelligen. insinuat, cum subjungit:\n\nVerumtamen propter dolos posuisti eis, subandis, divitias in quibus confidunt, quas fallaciis dolisque adepti sunt. Non hoc ita accipiendum est, ut omnipotens Deus (qui justus est, et bonus) haec temporalia bona malis propter dolos ponat, ut ponendo haec sic eos decipere intendat: sed in his bonis, quae bene ipse qui bonus est, malis ponendo tribuit, ipsa eorum voluntas prona, et perversus usus scipsos corrumpunt. Nam acceptis a bono Deo terrenis bonis, unde meliores bene dispensando et misericorditer largiendo esse debuerunt, inde proprio vitio suae cupiditatis et superbiae corrupti, fallacias, dolos, invid(??)as, et caetera mala exercuc(??)unt. Verumtamen (inquit) propter dolos posuisti eis. Quanquam dicam in novissimis eorum, tamen hic jam quodammodo punis eos occulto judicio. Unde et subdit: Dejecisti eos dum allevarentur. Non dicit. De– jecisti eos, quia elati sunt: sed in eo ipso, quo sunt elati, sunt dejecti. Sic enim efferri, jam cadere est: et quanto magis exaltantur, et superbiunt exterius, tanto magis excaecantur interius.","english":"For this reason he wants the good to be troubled temporally, so that, having been purged, they may afterward rejoice eternally. But now, as one who has entered the sanctuary of God and been spiritually instructed there, he recognizes not only the last things that are to be awaited, but he also intimates that he understands why goods have been given to the wicked, when he adds:\n\nNevertheless, you have set them in place because of their deceits—that is, the riches in which they trust, which they have obtained by frauds and deceits. This is not to be understood as though almighty God (who is just and good) sets these temporal goods before the wicked because of their deceits, intending by so setting them to deceive them in this way; but in these goods, which he who is good bestows well by setting them before the wicked, their own will, prone to evil, and their perverse use corrupt them. For when they have received earthly goods from the good God—goods by which they ought to have become better by dispensing them well and giving generously with mercy—from that very source, corrupted by the vice of their own greed and pride, they practice frauds, deceits, envies, and other evils. Nevertheless (he says), you have set them in place because of their deceits. Although I may speak of their last things, yet here already in some manner you punish them by a hidden judgment. Hence he also adds: You have cast them down while they were being lifted up. He does not say, You have cast them down because they were lifted up, but in that very thing by which they are lifted up, they are cast down. For to be puffed up is already to fall; and the more they are exalted and become proud outwardly, the more they are blinded inwardly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":936,"ref":"p936","source":"Quo plus ascendunt, eo amplius quemadmodum fumus evanescunt. Unde et admirando adjungit:\n\nQuomodo facti sunt in desolationem? Ubi enim superbia, ibi desolatio. Nam dum mens extollitur ab omni virtute, ab omni fructu boni operis vacuatur. Magna quoque desolatio est, ubi Deus non est. Propter quod et Subito defecerunt. Subito amittuntur honores: cito amittitur potentia: subito venit damnum, quicquid temporaliter possidetur, subito evacuatur. Inde de quodam invenitur in Evangelio: Stulte, hac nocte anima tua tolletur a te (Luc. 21.). Et postquam defecerunt. Perierunt propter iniquitatem suam. Hoc jam saepe contigit, et quotidie contingit. Talis est fructus divitiarum. Haec sunt novissima, quae intelligit, qui in Dei sanctuarium intravit. Propter iniquitatem suam pereunt, qui terrena cupierunt, qui in superbia evanuerunt, qui in voluptatibus suis tanquam semper victuri, radicati sunt. Ubi gloria illorum? ubi potentia? ubi pax, ubi divitiarum abundantia?","english":"The more they ascend, the more they vanish like smoke. Hence he adds, in admiration:\n\nHow have they become a desolation? For where there is pride, there is desolation. For while the mind is lifted up, it is emptied of every virtue, of every fruit of good work. Great also is the desolation where God is not. For this reason also, Suddenly they have failed. Suddenly honors are lost; quickly power is lost; suddenly loss comes; whatever is possessed temporally is suddenly emptied out. Hence it is found in the Gospel concerning a certain man: Fool, this night your soul will be taken from you (Luke 12). And after they have failed, They have perished because of their iniquity. This has often happened, and happens daily. Such is the fruit of riches. These are the last things, which he understands who has entered into the sanctuary of God. They perish because of their iniquity, who have desired earthly things, who have vanished away in pride, who have been rooted in their pleasures as if they were always going to live. Where is their glory? Where their power? Where their peace, where the abundance of riches?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":937,"ref":"p937","source":"Velut somnium turgentium. Sic omnia defecerunt. Fac hominem (Ex Auqust.) in somnis se invenire thesauros. Pauper dormierat: in somnis dives est, sed donec evigilet Evigilavit, invenit aerumnam suam, quam dimiserat dormiens. Et isti miseriam suam, quam sibi comparaverant, invenient cum evigilaverint. Quasi enim modo dormiunt in peccato, dum tranquille vivunt, dum venturam miseriam non attendunt. Compellentur post mortem evigilare, cum de seipsis incipient rationem reddere. Et tunc veraciter deficient et peribunt, quando implebitur, quod subinfertur: Domine, in civitate tua imaginem ipsorum ad nihilum rediges. Nonne digni sunt haec pati, ut Deus in civitate sua imagines ipsorum ad nihilum redigat, quia et ipsi in civitate sua terrena imaginem Dei ad nihilum redegerunt? Vel transitoria bona et terrenam gloriam dici eorum imaginem, quia etsi non dant, tamen promittunt bealitudinem. Quae in civitate Dei ad nihilum rediguntur, quia in sanctorum cordibus, qui sunt Dei civitas, tota haec terrena gloria et divitiae pro nihilo reputantur. Et quasi quis diceret: O tu Asaph, unde tibi, quod ita loqueris? unde tibi tantus rerum temporalium contemptus? ait:","english":"Like the dream of the swollen. So all things have failed. Suppose a man, in dreams, finds treasures. He had gone to sleep poor; in his dream he is rich, but only until he wakes. He woke, and found his misery, which he had laid aside in sleep. And those men will find their misery, which they had procured for themselves, when they have woken. For in a manner they now sleep in sin, while they live at ease, while they do not attend to the misery that is to come. After death they will be compelled to wake, when they begin to give an account of themselves. And then they will truly fail and perish, when that which is added below is fulfilled: O Lord, in your city you will bring their image to nothing. Are they not worthy to suffer this, that God in his city should bring their images to nothing, since they too in their earthly city have brought the image of God to nothing? Or else the transient goods and earthly glory are called their image, because even if they do not give it, they nevertheless promise blessedness. These things are brought to nothing in the city of God, because in the hearts of the saints, who are the city of God, all this earthly glory and wealth is reckoned as nothing. And as if someone were to say: O Asaph, whence comes this to you, that you speak thus? whence comes to you such great contempt for temporal things? he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":938,"ref":"p938","source":"Quia inflammatum est cor meum. Nam quoniam igne sancti Spiritus sanctorum corda accensa sunt, nihil n(??)si spiritualia desiderare possunt, Hinc Paulus admonet, dicens: Spiritu ferventes, Domino se(??)- vientes (Rom. 12.). Et quoniam Dei amor carnalem consumit voluptatem, recte subjungit: Et r(??)nes mei commutati sunt, id est, carnales delectationes com– mutarae et ablatae.\n\nEt ego ad nihilum redactus(??)sum, abnegans me– metipsum: Et nescivi, id est, pro nesciente et stulto me habui. Hinc Paulus: Si quis videtur esse aliquid, cum nihil sit: ipse se seducit (Galat. 6.). Divinus quippe amor, cum perfecte mentem occupat, voluptuosa desideria protinus devastat: et quicquid carnale invenit, totum ad(??)ihilat et occidit. Fortis est dilectio, ut mors (Gant. 8.). Tria nobis in hoc versu demonstrantur valde utilia. Primo fervor caritatis: deinde mortificatio carnis: postmodum perfectio humilitatis. In versu vero qui sequitur, duo, id est, obedientia, et perseverantia, commendamur. Ait enim:","english":"Because my heart has been inflamed. For since the hearts of the saints have been set ablaze by the fire of the Holy Spirit, they can desire nothing but spiritual things. Hence Paul admonishes, saying: Be fervent in spirit, serving the Lord (Rom. 12). And because the love of God consumes carnal pleasure, he rightly adds: And my reins have been changed, that is, carnal delights have been changed and taken away.\n\nAnd I have been brought to nothing, denying myself: And I did not know, that is, I regarded myself as ignorant and foolish. Hence Paul says: If anyone thinks himself to be something, when he is nothing, he deceives himself (Gal. 6). For divine love, when it perfectly occupies the mind, at once lays waste voluptuous desires: and whatever it finds carnal, it wholly annihilates and puts to death. Love is strong as death (Song 8). Three things most useful to us are shown in this verse. First, the fervor of charity; then the mortification of the flesh; afterward the perfection of humility. But in the verse that follows, two things, namely obedience and perseverance, are commended to us. For he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":939,"ref":"p939","source":"Ut jumentum factus sum apud te, et ego semper tecum. Foelix anima, quae potest esse junicutum Dei, ut pro ejus amore mansueta, et mitis omnia libenter ferat, omnia patienter sustineat (1. Cor. 13.): et sicut bene coepit, ita semper proficiat, in proposito sancto semper cum Deo permaneat ita, ut ab eo nullis tentationibus separetur, nullis adversitatibus moveatur: quatenus veraciter possit dicere, et ego semper tecum. Talis erat Daulus, cum se affirmaret nullis tribulationibus, nullis angustiis, nulla demum creatura separari posse a caritate Dei, quae est in Christo Jesu (Rom. 8.). Et. ne h(??)c suis viribus ascribere videretur, gratiam Dei commendat dicens:\n\nTenuisti manum dexteram meam, et in voluntate tua deduxisti me, et cum gloria suscepisti me. Manum suam dicit opera sua. Dexteram, propter aeternam vitam. Non enim pro terrenis operabatur, sed pro aeternis. Juxta quod scriptum est: Nesciat s(??)- nistra tua, quid faciat dextera tua (Matth. 6.). Nec hoc faciebat viribus suis, sed tenebat et gubernabat ille qui ait, Sine me nihil potestis facere (Joan. 1(??).). Quadam hic similitudine loquitur. Sicut enim aliquis puer, vel infirmus per se ire non valet, nisi manu teneatur: sic tanta est imbecillitas nostra, ut in bono per se proficere minime valeat, nisi eam divina virtus semper teneat et trahat.","english":"I have become like a beast of burden before you, and I am always with you. Happy is the soul that can be God's beast of burden, so that for love of him it may be gentle and meek, willingly bearing all things and patiently enduring all things (1 Cor. 13), and as it has begun well, so may it always advance, and may it always remain with God in its holy purpose, so that it is separated from him by no temptations and moved by no adversities, so that it can truly say: and I am always with you. Such was Paul, when he declared that he could be separated by no tribulations, no distresses, and finally by no creature from the love of God, which is in Christ Jesus (Rom. 8). And lest he seem to ascribe this to his own strength, he commends the grace of God, saying:\n\nYou have held my right hand, and in your will you have led me, and with glory you have received me. He calls his works his hand, and his right hand because of eternal life. For he was not working for earthly things but for eternal things, according to what is written: Let not your left hand know what your right hand is doing (Matt. 6). Nor was he doing this by his own strength, but he was holding and guiding him who said: Without me you can do nothing (John 15). He speaks here by a certain comparison. For just as a child or an invalid cannot walk by himself unless he is held by the hand, so great is our weakness that it can by no means advance in good by itself unless the divine power always holds and draws it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":940,"ref":"p940","source":"Me quoque (inquit) posi (??)um in voluntate tua implenda, ut nunqua (??) faciam nisi quod tu volueris, deduxisti de virtute in virtutem: et tandem, cum gloria suscepisti me, id est, suscipies mc. Foelix eat illa anima, quae voluntati Dei semper est subdita, ut illud velit, quod vult Deus: et illud reprobet, quod reprobat Deus: et se totam ita sine ulla contradictione divinae committat voluntati, ut quicquid voluerit, tanquam de jumento suo faciat: quo voluerit, ducat. Ducturus est enim Deus talem animam in gloriam suam, Haec gloria sanctis praeparatur in caelo, quae vere mira et ineffabilis est. Unde admirans ait:\n\nQuid enim mihi est in coelo? Et coepit cogitare foelicitaiem ipsam caelestem, et arguere se, quia terrena desideraverit, dicens: Et a te quid volui super terram? Comparavit (Ex August.) voluntati suae terrenae praemium, quod accepturus esi caeleste. Vidit, quid ibi servaretur sibi, et cogitans et aestuans in cogitatione cujusdam rei ineffabilis, quam nec oculus vidit, nec auris audivit, nec in cor hominis ascendit (1. Cor. 2.): non dixit, Illud et illud mihi est in caelo: sed quid mihi est in coelo? Quid illud est? Quantum est? Quale est? Et cum tantum sit, quod habeo in caelo, a te quid volui super terram? Cur unquam terrena volui? Cur unquam transitoria concupivi?","english":"Into your will,\" he says, \"you have also placed me, so that I may fulfill it, that I may never do anything except what you have willed. You have led me from virtue to virtue, and at last you have received me with glory—that is, you will receive me. Happy is that soul which is always subject to the will of God, so that it wills what God wills and rejects what God rejects, and commits itself wholly, without any contradiction, to the divine will, so that whatever he wills, he may do with it as with his own beast of burden: wherever he wills, let him lead it. For God will lead such a soul into his glory. This glory is prepared for the saints in heaven, which is truly wonderful and ineffable. Hence, marveling, he says:\n\nFor what is there for me in heaven? And he began to consider that heavenly happiness itself, and to reproach himself because he had desired earthly things, saying: And from you, what have I wanted upon the earth? He compared his earthly will with the heavenly reward that he was to receive. He saw what was being kept there for him, and thinking and burning in the thought of some ineffable thing, which neither eye has seen, nor ear heard, nor has it entered into the heart of man: he did not say, \"That and that is mine in heaven,\" but \"What is mine in heaven? What is that? How great is it? Of what kind is it?\" And since what I have in heaven is so great, from you what have I wanted upon the earth? Why did I ever want earthly things? Why did I ever desire transitory things?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":941,"ref":"p941","source":"Servas (inquit) mihi tu in caelo divitias immortales, teipsum: et ego volui a te in terra, quod habent et impii, scilicet aurum et argentum. Sic d(??)m caelestia admiratur iste Asaph, et terrena despicit, inter utrunque versans animum, semetipsum poenitendo graviter affligit, totumque se, contemptis inferioribus, ad superiora rapit. Unde et dicit:\n\nDefecit caro mea, et cor meum. Totum se spiritualem sanctique spiritus igne flagrantem insinuat, dum carnis concupiscentias et pristinas cogitationes in se defecisse pronuntiat. Caro(??)nostra deficit, quando sic per rigorem disciplinae constringitur, ut jam spiritui reluctari non possit. Cor etiam nostrum defectum patitur, cum voluntas propria oniuisque praesumptio interius resecatur, et sic factus est (inquit) Deus cordis mei possessor, dum temporaliter vivo. Erit postmoduin et pars mea Deus in ae ernum. Homines in hoc seculo eligunt sibi partes; alii divitias, alii hono(??)res, alii militiam, alii negotiationem: diversi diversa sibi eligunt, Inter hos clamat populus Dei: Pars mea Dens, non ad tempus, sed in oeternum. Talis haereditas bona est et vera, quae in aeternum permanere potest. Et quare elegisti hanc haereditatem tibi?","english":"You keep for me,\" he says, \"in heaven immortal riches—yourself; and I have willed from you on earth what even the impious have, namely gold and silver. Thus while this Asaph admires heavenly things and despises earthly things, turning his mind between the two, he gravely afflicts himself with repentance, and, despising the lower things, snatches himself wholly up to the higher. Whence he also says:\n\nMy flesh has failed, and my heart. He shows himself wholly spiritual and burning with the fire of the Holy Spirit, when he declares that the desires of the flesh and his former thoughts have failed within him. Our flesh fails when it is so constrained by the rigor of discipline that it can no longer struggle against the spirit. Our heart also suffers failure, when our own will and all presumption are cut away within, and thus God has become, he says, the possessor of my heart, while I live in time. Afterwards God will also be my portion forever. Men in this world choose portions for themselves; some riches, some honors, some military service, some commerce: different men choose different things for themselves. Among these the people of God cry out: God is my portion, not for a time, but forever. Such an inheritance is good and true, which can remain forever. And why did you choose this inheritance for yourself?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":942,"ref":"p942","source":"Quia eece, id est, manifestum est: qui elongant se a te, peribunt, id est, damnabuntur, et verum esse perdent, et vere peribunt: quia tu perdidisti, idest, perdes: vel in praefinitione tua perdidisti omnes qui fornicantur abs te. Omnis illicita conjunctio dici potest fornicatio. Unde scriptum est: Israel cum diis gentium fornicatus est (Judic. 8.). Et bene dixit, Abs te: quia qui peccat, longe est a Deo (1. Par. 5.), Quando hemo incipit deficere ab amore Dei, incipit a Deo elongari. Quod si rebus temporalibus illicito amore conjungitur, jam utique fornicatur. Proprium enim virum, id est, auctorem suum anima deseruit, et ei qui non erat suus, se lascivo amore copulavit. Propter hoc jure incurrit perditionis poenam, quia sponte deseruit salutem suam. Illi ergo quia dese– ruerunt Deum, perierunt. Tu vero quid?\n\nMihi autem adhoerere Deo bonum est. Hoc est totum bonum meum, Deo meo adhaerere voluntate, fide, caritate. Et quandiu in peregrinatione sum, ponere volo in Domino Deo spem meam. Quia nondum adhaerere possum Deo meo per speciem, interim vel adhaerebo ei per spem. Et mento: quia (Ex August.) ipse Dominus meus, qui me regit: et Deus meus, qui me creavit. Hoc bonum est mihi, hoc dulce, hoc suave est mihi. Et quid hic agis, ponens in Deo spem tuam? Quod erit negotium tuum, nisi ut laudes, quem diligis, et facias tecum coamatores ejus?","english":"For behold—that is, it is manifest—those who estrange themselves from you will perish, that is, they will be condemned, and they will lose the truth and will truly perish; because you have destroyed—that is, you will destroy—or in your foreordination you have destroyed all who commit fornication against you. Every unlawful union can be called fornication. Hence it is written: Israel committed fornication with the gods of the nations (Judg. 8). And well did he say, from you: because whoever sins is far from God (1 Chron. 5). When a man begins to fall away from the love of God, he begins to be estranged from God. But if he is joined to temporal things by unlawful love, then surely he commits fornication. For the soul has abandoned its own husband—that is, its author—and has united itself in wanton love to one who was not its own. For this reason it justly incurs the penalty of perdition, because it willingly abandoned its salvation. Those, therefore, because they abandoned God, have perished. But you—what of you?\n\nBut for me, to adhere to God is good. This is my whole good: to adhere to my God in will, in faith, in love. And as long as I am on this pilgrimage, I will set my hope in the Lord God. Because I cannot yet adhere to my God by sight, in the meantime I will at least adhere to him by hope. And rightly: because (from Augustine) he is my Lord, who rules me; and my God, who created me. This is good for me, this is sweet, this is pleasant to me. And what are you doing here, you who set your hope in God? What will your business be, except to praise the one you love and to make those who love him together with you?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":943,"ref":"p943","source":"Et hoc est quod sequitur: Ut annuntiem omnes laudationes tuas, id est, ut praedicem quicquid praedicandum est de te, In portis filioe Sion, id est, in auditu filiorum Ecclesiae. Aures enim portae sunt, per quas cordis interiora sanctorum penetrant praedicationes. Vel portae sunt virtutes animae, per quas itur ad caelestem Jerusalem. Laudes ergo Dei praedicantur in portis quando voces doctorum sunt in apertione virtutum. In porta pradicat, cujus sermonem vita commendat.\n\nTITULUS PSALMI LXXIII.\n\nPsalmi hujus titulus est: Intellectus Asaph, id est, intellectus iste, quem puriunt nobis voces hujus psalmi, est Asaph, id est, Synagogae, non secundum ramos praecisos, sed secundum confirmatos. In hoc psalmo loquitur Synagoga conversa omnibus Judaeis, sive in praesenti, sive in fine mundi convertendis: proponens intelligendum quod intelligit, scilicet ut Christum credant venisse, quemadmodum ipsa credit. Et hoc facit per hanc materiam, scilicet proponendo eis duplicem Judaeorum dispersionem, quae a Prophetis dicta fuerat post adventum Christi futura. Merito ergo per hanc materiam eos hortatur, ut cum videant signa ista completa esse, Christum credant jam venisse. Et modo prius exponit localem dispers onem: post interiorem, Judaeorum scilicet praesentem caecitatem. Vox Synagogae.","english":"And this is what follows: That I may declare all your praises, that is, that I may proclaim whatever is to be proclaimed about you, In the gates of the daughter of Zion, that is, in the hearing of the children of the Church. For the ears are gates, through which the preachings penetrate the inner parts of the hearts of the saints. Or the gates are the virtues of the soul, through which one goes to the heavenly Jerusalem. The praises of God, therefore, are proclaimed in the gates when the voices of teachers are in the opening of the virtues. He preaches in the gate whose life commends his speech.\n\nTHE TITLE OF THE SEVENTY-THIRD PSALM.\n\nThe title of this psalm is: Understanding of Asaph, that is, this understanding, which the words of this psalm bring forth to us, is Asaph, that is, of the Synagogue, not according to the branches cut off, but according to those confirmed. In this psalm the Synagogue speaks, converted on behalf of all the Jews, whether those to be converted in the present or at the end of the world: setting forth to be understood what she understands, namely that they should believe that Christ has come, just as she herself believes. And this she does through this theme, namely by setting before them the twofold dispersion of the Jews, which had been spoken by the Prophets as to come to pass after the advent of Christ. Deservedly, therefore, through this theme she exhorts them, so that when they see these signs fulfilled, they may believe that Christ has already come. And first she sets forth the local dispersion; afterward the inner one, namely the present blindness of the Jews. The voice of the Synagogue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":944,"ref":"p944","source":"PSALMUS LXXIII.\n\nUt quid, Deus, repulisti in finem, iratus est furor tuus super oves pascuoe tuoe? Non reprehendit, sed quaerit. Ac si dicat: O Deus, qui eo ipso quod Deus es, aeterna dispositione gubernas omnia, qui non modum in aliquo excedis, sed cuncta cum summa discretione disponis (Sap. 8. 9. et 12.), ut quid populum tuum repulisti in finem: ut numquam amplius reducas in Jerusalem? Quasi dicat: Non sine caussa hoc fecisti, nec qualicumque modo iratus es, sed in tantum, quod ira tua devenit in furorem, quantum ad visum hominum. Iratus es, dico, non super quoslibet, sed super oves pascuoe tuoe, idest, super Judaeos, quos velut bonus pastor per desertum duxisti, et quos manna pavisti: ac deinde in terra lacte et melle manante collocasti (Exod. 13.)., Ut quid (Ex August.) hoc fecisti, nisi quia terrenis inhaerebamus, et te non cognoscebamus? Ne irascaris, quaeso. Domine, sed fac quod sequitur.","english":"PSALM 73.\n\nWhy, O God, have you cast us off unto the end, is your wrath kindled against the sheep of your pasture? He does not reprove, but asks. As if he were saying: O God, who by the very fact that you are God, govern all things by eternal disposition, who exceed the measure in nothing, but dispose all things with the highest discernment (Wisdom 8:9 and 12), why have you cast off your people unto the end: so as never again to bring them back into Jerusalem? As if he were saying: Not without cause have you done this, nor have you been angered in some ordinary way, but to such an extent that your anger has turned into fury, as far as human sight can judge. You have been angered, I say, not against just anyone, but against the sheep of your pasture, that is, against the Jews, whom like a good shepherd you led through the desert, and whom you fed with manna, and afterward placed in a land flowing with milk and honey (Exodus 13). Why (according to Augustine) have you done this, except that we clung to earthly things and did not know you? Do not be angry, I pray, O Lord, but do what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":945,"ref":"p945","source":"Memor esto congregationis tuoe, quam possedisti ab initio. Reduc ad memoriam, quod nos ex multis gentibus et locis in unum congregasti, atque ut pro– priam haereditatem ab initio possedisti, idest, a tempore. Patriarcharum quos primitus elegisti. A tempore Patriarcharum possessi sunt, videlicet quia erant in lumbis eorum. Ab ipsis possedit Dominus populum Israeli(??)icum, a quibus et nomen sumsit et originem. Semper enim custodivit eum, donec ab eis exacerbatus, eos propier peccatum suum affligi permisit. Memorare quod nos congregaveris atque possederis: et hoc sit caussa tuae miserationis. Et ideo etiam memor esto, quia tu redemisti virgam hoereditatis tuoe. Quid per virgam, nisi sceptrum, imperium et dominationem? Quid vero per haereditatem, nisi eundem populum intelligimus? Redemit Igitur Dominus virgam haereditatis suae, quia Judaeorum regnum de Pharaonis servitute liberavit (Exod. 12.). Vel ipsa haereditas per intransitivam grammaticam dicitur virga, quae per virgam Moysi est figurata. Primo enim quando voluit Deus possidere ibam haereditatem, liberans cam de AEgypto, signum dedit Moysi. Dixerat enim Moyses: Quod signum dabo eis, ut credant mihi, quia tu me misisti? Et Dominus ad illum: Quid in manu tua portas? Virgam, ait. Projice (inquit) illam in terram. Et dimisit virgam, et serpens factus est, et expavit Moyses, et fugit ab eo.","english":"Remember your congregation, which you possessed from the beginning. Call to mind that you gathered us into one from many nations and places, and possessed us as your own inheritance from the beginning, that is, from the time of the Patriarchs whom you first chose. From the time of the Patriarchs they were possessed—evidently because they were in their loins. From them the Lord possessed the people of Israel, from whom it also took its name and origin. For he always guarded it, until, provoked by them, he allowed them to be afflicted for their own sin. Remember that you gathered and possessed us: and let this be the cause of your compassion. And therefore also remember, because you redeemed the rod of your inheritance. What is meant by the rod, if not the scepter, rule, and dominion? And what by the inheritance, if not the same people? Therefore the Lord redeemed the rod of his inheritance, because he freed the kingdom of the Jews from the slavery of Pharaoh (Exod. 12). Or the inheritance itself is called a rod by intransitive grammar, which was prefigured by the rod of Moses. For first, when God wished to possess that inheritance, freeing it from Egypt, he gave a sign to Moses. For Moses had said: What sign shall I give them, that they may believe me, that you have sent me? And the Lord said to him: What do you carry in your hand? A rod, he said. Cast it, he says, upon the ground. And he cast down the rod, and it became a serpent, and Moses was afraid, and fled from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":946,"ref":"p946","source":"Et ait illi Dominus: Apprehende ca(??)dam ejus. Et apprehendit, et reversa est in statum suum (Exod. 4.), Quid significat? Primum a serpente mors. Ergo (Ex Aug.) virga in serpente, Christus in morte, ideo cum a serpentibus in de erto morderentur et necarentur, praecepit Deus serpentem aereum exaltari, quem intuentes morsi a serpentibus sanabantur (Num. 21.).Quid est intuendo serpentem, sanari a serpente? Credendo in mortuum, sanari a mone. Et tamen expavit Moyses, et fugit. Mortuus est Christus, et expaverunt Discipuli, atque ab illa spe in qua fuerant, recesserunt. Tamen apprehenderunt caudam, quia postmodum crediderunt. Hoc significat et illud: Posteriora mea videbis (Exod. 33.). Et serpens rediit in virgam, quia Christus resurrexit de morte ad vitam (Rom. 6.). In fine quoque saeculi tamquam cauda redimus ad manum Dei, atque ejus regnum stabilitum eflicimur, quatenus jam in nobis impicatur, Redemisti virgam hereditatis tuoe. Sed quia synagoga haec loquitur, ex verbis sequentibus determinatur, cum dicitur Mons Sion in quo habitasti in eo. Hanc dico haereditatem quas est mons Sion. Ibi enim erat civitas eurum Jerusalem, ibi caput regni, ibi templum et sacrificium, in quo et Deum dicit habitasse. Et ut ejus habitationem expressius commendaret, protinus adjecit, in eo. Nam cum in omnibus habitet ut Deus, in eo vamen specialius. In omnibus per potentiam, in eo per gratiam.","english":"And the Lord said to him: Take hold of its tail. And he took hold, and it returned to its former state (Exod. 4). What does this signify? First, death comes from the serpent. Therefore the rod in the serpent is Christ in death; hence when the people were bitten by serpents in the desert and were dying, God commanded the bronze serpent to be lifted up, and those who had been bitten, looking upon it, were healed (Num. 21). What is it to be healed by the serpent by looking upon the serpent? It is to be healed from death by believing in the dead one. And yet Moses was afraid and fled. Christ died, and the disciples were afraid, and they withdrew from that hope in which they had been. Yet they took hold of the tail, because afterward they believed. This is also signified by that saying: You shall see my back parts (Exod. 33). And the serpent returned into the rod, because Christ rose from death to life (Rom. 6). At the end of the world, too, as it were by the tail, we return to the hand of God, and we are made the established kingdom of him, so that there is now fulfilled in us: You have redeemed the rod of your inheritance. But because the synagogue says these things, it is determined from the following words, when it is said: Mount Zion, in which you dwelt. This I call the inheritance, which is Mount Zion. For there was the city of Jerusalem, there the capital of the kingdom, there the temple and the sacrifice, in which it says God also dwelt. And that he might commend his dwelling there more expressly, he immediately added: in it. For though he dwells in all things as God, yet in it he dwells more especially. In all things by his power, in it by his grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":947,"ref":"p947","source":"Post postulatam de se a Deo mesericordiam, deinde de hostibus a quibus devastatur, postulat vindictam, cum subjungit:\n\nLeva manus tuas tn superbias eorum in finem, idest, exerce virtutem et potentiam tuam ad superbias eorum penitus destruendas. Quomodo nos repellebas in finem, sic eorum superbias opprime in finem. Et bene elevata est manus ejus in superbias eorum in finem, quia divina virtute operante, jam gentes humiliatae Christum cognoverunt, quae prius superbe populum ejus vastaverunt. Et bene ait, In finem: quia finis Legis Christus, ad justitiam omni credenti, quam bene illis optat. Admiratur autem Romani principis in ejus devastatione malignitatem, dicens: Quanta malignatus est inimicus in sancto? idest (Ex August.), in templo, in sacerdotio, in illis omnibus sacramentis. Et revera inimicus. Rex enim ille et exercitus suus qui hoc faciebat, deos falsos colebat, simulacra adorabat, daemonibus serviebat. Ipsi multa mala operati siunt in sanctis Dei. Et hoc est quod subdit:","english":"After seeking mercy for himself from God, he then seeks vengeance upon the enemies by whom he is being laid waste, when he adds:\n\nLift up thy hands against their pride unto the end—that is, exercise thy power and might to utterly destroy their pride. As thou didst repel us unto the end, so crush their pride unto the end. And well is his hand lifted up against their pride unto the end, because by the working of divine power the nations, now humbled, have come to know Christ, who previously in their pride laid waste his people. And well does he say, Unto the end: because the end of the Law is Christ, unto righteousness to every believer, which he rightly desires for them. But he marvels at the malice of the Roman prince in his devastation, saying: How greatly hath the enemy done wickedly in the holy place?—that is (according to Augustine), in the temple, in the priesthood, in all those sacraments. And truly an enemy. For that king and his army who did this worshipped false gods, adored idols, served demons. They themselves wrought many evils against the saints of God. And this is what he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":948,"ref":"p948","source":"Et gloriati sunt qui oderunt te in medio solenni– tatis tuoe, idest, in communi Judaeorum, qui ex omnibus partibus convenerant ad diem festum (Exod. 23.). Diligenter hoc notandum est (Exeod.). Dicit enim, tunc eversam esse Jerusalem, cum ipsa solen– nitas ageretur, in qua solennitate Dominum crocifixerunt (Matth. 26.). Congregati saevierunt. Congregati perierunt. Et ostendit quomodo gloriati sunt.\n\nPotuerunt signa, non Domini (Ex August.), sed sua signa, vexilla sua, aquilas suas, dracones suos, statuas suas: aut forte signa quae audierunt a vatibus daemonum suorum. Et non cognoverunt sicut in exitu super summum. Non cognoverunt esse super summum, idest, apud summum Deum, sicut in exitu fiebat, idest, sicut a divina dispositione exibat. Nisi enim potestas a summo Deo exiret, haec malitia eorum exercere non potuisset. Sicut ergo exibat a summo Deo, sic fiebat ab exercitu illo. Nam omnis potestas non ab homine, sed a Deo (Rom. 13.). Deus quippe est dator omnium potestatum, sed non est dator omnium voluntatum. Ideo omnis potestas justa. Voluntas autem alia justa, alta injusta. Si igitur potestas bona, quare actio mala? Affectus tuus imponit nomen operi tuo. Quapropter quod justus Deus juste fieri volebat, quia ipsi injuste volebant, malum erat quod faciebant. Exibat ergo a summo quod fecerunt, sed ipsi non cognoverunt. Exsequitur adhuc malignitatem eorum, dicens:","english":"And those who hated thee have boasted in the midst of thy solemnity—that is, in the common assembly of the Jews, who had gathered from all parts for the feast day (Exod. 23). This must be carefully noted. For he says that Jerusalem was then overthrown when that very solemnity was being celebrated, at which solemnity they crucified the Lord (Matt. 26). Gathered together they raged; gathered together they perished. And he shows how they boasted.\n\nThey could display signs, not of the Lord, but their own signs, their own standards, their own eagles, their own dragons, their own statues; or perhaps the signs which they heard from the prophets of their demons. And they did not know as in the going forth over the summit. They did not know that it was over the summit—that is, with the most high God—as was happening in the going forth, that is, as it went forth from the divine disposal. For unless power went forth from the most high God, their malice could not have carried this out. Therefore, just as it went forth from the most high God, so it was done by that army. For all power is not from man but from God (Rom. 13). God, indeed, is the giver of all powers, but he is not the giver of all wills. Therefore every power is just; but one will is just, another unjust. If, then, the power is good, why is the action evil? Your affection imposes a name upon your work. Wherefore, what the just God willed to be done justly, because they themselves willed it unjustly, was evil—what they did. So what they did went forth from the summit, but they themselves did not know it. He continues still upon their malignity, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":949,"ref":"p949","source":"Quasi in silva lignorum securibus exciderunt januas ejus in idipsum. Hoc totum secundum literam factum est. Sicut enim in silva lignaria exciduntur ligna: i(??)a viliter sine omni reverentia temporali, januas exciderunt securibus, omnes tendentes in idipsum: quia uno corde et una voluntate-simul omnes conveniebant in malum. In securi et ascia dejecerunt eam. Securis ad excidendum, Ascia ad comminuendum. Non enim tantum exciderunt, sed etiam dejecerunt.\n\nIncenderunt igni sanctuarium tuum, in terra polluerunt tabernaculum nominis tui. Etiam ipsum tabernaculum, quod fuerat sancto nomini tuo dedicatum, ipsum polluerunt. Aras, mensas, libros, vestes et similia projecerunt, pedibusque conculcaverunr.\n\nDixerunt in corde suo, quod uilque pius est. quam si dixissent in ore suo. Nam in hoc quod in corde dixisse perhibentur, voluntas, affectus et intentio denotatur. Dixerunt autem non quatuor aut quinque, sed tota cognatio eorum, nec divisa per partes, sed simul. Quid dixerunt? Quiescere facia– mus omnes dies festos Dei a terra. Ita dispergamus omnia, quod numquam amplius possint convenire, aut festum facere in terra. Huc usque ostensum est, quanta malignatus est inimicus in sancto. Ostensum est quanta ab hostibus illata sint mala. Deinde insinuat quae ab ipso Deo subtracta sint eis beneficia, dicens:","english":"With axes they cut down its doors as if in a forest of trees. All this was done according to the letter. For just as wood is cut down in a timber forest, so they cut down the doors with axes, cheaply, without any temporal reverence, all pressing toward the same end: because with one heart and one will they all came together at once to evil. With axe and mattock they cast it down. The axe for cutting down, the mattock for breaking to pieces. For they did not merely cut them down, but also cast them down.\n\nThey burned your sanctuary with fire; in the earth they defiled the tabernacle of your name. Even the tabernacle itself, which had been dedicated to your holy name, they defiled. The altars, the tables, the books, the vestments and similar things they threw out and trampled underfoot.\n\nThey said in their heart, which is surely more pious than if they had said it with their mouth. For in this, that they are reported to have said it in their heart, their will, affection and intention is denoted. But they said it—not four or five, but their whole kindred, nor divided into parts, but all together. What did they say? Let us make all the feast days of God cease from the earth. Thus let us scatter all things, so that they can never again come together or celebrate a feast in the earth. Up to this point it has been shown how greatly the enemy has dealt wickedly in the holy place. It has been shown how many evils were brought in by the enemies. Then he indicates what benefits were withdrawn from them by God himself, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":950,"ref":"p950","source":"Signa nostra non vidimus. Nostrae (inquit) civitatis destructionem vidimus. Signum tamen a Deo nullum accepimus, sicut olim Gedeon (Judic. 7.) caeterique patres nostri. Jam non est propheta. Qui bona m(??)lave pronuntiet. Et nos non cognoscet amplius, idest, omnino nostri oblitus est Deus. Tantis ergo afflictus malis, Domino ingemiscens, ait:\n\nUsquequo, Deus, improperabit inimicus, irritat adversarius nomen tuum in finem? Usque quo, usque ad quem finem improperat et irritat inimicus adversarius? An ad hoc irritat, ut iratus corripias, cor(??)ipiens cognoscas? Et eo usque, donec veniat in te finem? Attendat haec verba quisquis pro peccato suo affligitur, quisquis a Deo tamquam irato deseritur. Non desperet, gemat, miseriam suam medico ostendat. Ad hoc enim ferit, ut par(??)at: ad hoc irascitur, ne irascatur. Unde iste Asaph adhuc sub- (??)ungit:","english":"We have not seen our signs. We have seen, he says, the destruction of our city. Yet we have received no sign from God, as once Gideon and our other fathers did. There is no longer a prophet. Who will pronounce good or evil? And he will know us no more, that is, God has altogether forgotten us. Afflicted, then, by such great evils, groaning to the Lord, he says:\n\nHow long, O God, will the enemy reproach, will the adversary provoke your name to the end? How long, to what end does the enemy adversary reproach and provoke? Does he provoke to this end, that being angered you may rebuke, and rebuking may know? And to this end, until the end comes upon you? Let whoever is afflicted for his sin attend to these words, whoever is abandoned by God as if angered. Let him not despair, let him groan, let him show his misery to the physician. For to this end he strikes, that he may spare; to this end he is angered, that he may not be angered. Hence this Asaph still adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":951,"ref":"p951","source":"Ut quid avertis manum tuam, idest, Judaeam, per manum Moysi designatam; et dexteram tuam, perdicet praedictam Judaeam, cui magis favere sole- (??)as quam Genti, eam educendo prius per mare Rubrum (Exod. 12.), quam etiam manna pavisti (Exod. 16.): ut quid avertis de medio sinu tuo, idest, de communi sanctorum consortio, qui ideo dicuntur sinus tui, quia spiritualibus sacramentis sunt repleti. Facis hoc in finem, vel ad quem finem tendis per noc? Tangit hic historiam de manu Moysi, quae quamdiu(??) fuit in sinu suo, munda fuit: cum abstraxit (??)am, invenit leprosam. Deinde in sinu remisit, et sic priorem munditiam recepit (Exod. 4.): in hoc prae– figurans Judaicum populum, qui quamdiu in sinu et custodia Domini fuit, mundus extitit: quando vero egressus est, immundus et plenus peccatis effectus est. Iterum in fine mundi ad Dominicum sinum redibit, atque in pristina sanitate permanebit. Ut quid (ait) avertis dexteram manum tuam a sinu tuo, ut faris (Ex August.) immunda remaneat? revoca eam, quaeso, ad sinum tuum. Redeat ad colorem suum, agnoscat Salvatorem suum. Quaerebat utquid, et jam intellexit: sicut intitulatuin est, intellectus Asaph. Et ideo subdit:","english":"Why do you turn away your hand—that is, Judea, designated by the hand of Moses—and your right hand, that is, the aforesaid Judea, which you once favored more than the Gentiles, first leading it through the Red Sea (Exod. 14) and even feeding it with manna (Exod. 16)? Why do you turn it away from the midst of your bosom—that is, from the common fellowship of the saints, which are called your bosom because they are filled with spiritual sacraments? You do this to the end, or toward what end are you pressing through this? Here he touches on the story of Moses' hand, which as long as it was in his bosom was clean; when he drew it out, he found it leprous. Then he put it back into his bosom, and so received its former cleanness (Exod. 4). In this he prefigured the Jewish people, who as long as they were in the bosom and keeping of the Lord remained clean; but when they went out, they became unclean and full of sins. Again, at the end of the world they will return to the Lord's bosom and remain in their former health. Why, he says, do you turn away your right hand from your bosom, so that, as Augustine says, it remains unclean? Recall it, I pray, to your bosom. Let it return to its own color, let it acknowledge its Savior. He was asking why, and now he has understood: as the title has it, The understanding of Asaph. And therefore he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":952,"ref":"p952","source":"Deus autem rex noster ante soecula, qui est in principio Verbum, per quod facta sunt omnia (Joan. 1.): ipse rex homo factus, operatus est salutem in medio terroe. Ad hoc enim ad tempus avertit manum suam a sinu suo, idest, gentem Judaicam a protectione sua: ad hoc caecitas ex parte contigit in Israel, ut plenitudo Gentium intraret (Rom. 11.), ut sic rex Deus operaretur salutem in medio terra, id est, in medio Gentium. Vel in medio terra, idest, in assumta carne: vel in civitate Jerusalem, quae in medio terrae sita est, ubi Dominus pro totius mundi salute est crucifixus. Deinde ostendit qualiter salutem operatus sit, convertendo se ad ipsum operatorem Deum, et dicendo:\n\nTu confirmasti in virtute tua mare. Per mare significat Gentes, propter vitiorum affluentiam, et morum amaritudinem. Christus autem est Dei virtus, et Dei sapientia. In virtute hac confirmatae sunt Gentes per fidem, spem, et caritatem. In tantum autem confirmavit Deus huc mare, ut faceret terram, sicut alibi dicitur: Qui convenit mare in aridam (Psal. 65.). Et quo ordine factum sit, sequutus adjunxit: Contribulasti capita draconum in aquis. Comminuisti vitia et peccata, quae a diaconibus suggeruntur, idest, a malignis spiritibus, qui sanctis insidiantur animabus. Ipsum quoque principem diabolum, atque universas ejus altitudines et pompas pariter omnipotentem Deum destruxisse ostendit, cum subjungit:","english":"But God, our king before the ages, who is in the beginning the Word through whom all things were made (John 1)—he himself, made man as king, worked salvation in the midst of the earth. For to this end he turned away his hand for a time from his bosom, that is, the Jewish nation from his protection; to this end blindness in part came upon Israel, that the fullness of the Gentiles might enter (Rom. 11), so that God the king might thus work salvation in the midst of the earth, that is, in the midst of the Gentiles. Or “in the midst of the earth,” that is, in the flesh he assumed; or in the city of Jerusalem, which is situated in the middle of the earth, where the Lord was crucified for the salvation of the whole world. Then he shows how he worked salvation, turning to God himself, the worker, and saying:\n\nYou strengthened the sea in your power. By the sea he signifies the Gentiles, because of the surging of vices and the bitterness of their ways. But Christ is the power of God and the wisdom of God. In this power the Gentiles were strengthened through faith, hope, and love. Moreover, God so strengthened this sea as to make it dry land, as it is said elsewhere: Who turned the sea into dry land (Ps. 65). And in what order this was done, he added next: You crushed the heads of the dragons in the waters. You shattered the vices and sins which are suggested by the deacons, that is, by the malignant spirits who lie in wait for holy souls. He shows that almighty God destroyed the prince of the devil himself, together with all his heights and pomps, when he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":953,"ref":"p953","source":"Tu confregisti capita draconis. Capita draconis dici possunt pravae suggestiones. quae a diabolo procedunt. Multa capita habet iste inimicus draco. Capita ejus sunt octo principalia vilia. Sed primum horum caput est superbiae vitium, dc quo oriuntur caetera. Nam initium omnis peccati superbia (Eccl. 10.). Hinc praeceptum est ut semen Evae caput serpentis debeat observare (Gen. 3.). Admonita est enim Ecclesia peccati initium devitare. Confracta sunt ergo capita draconis, destructa sunt diabolica vitia. Nam ubi regnat Deus, non potest regnare superbia, non vana gloria, non invidia, non ira, non tristitia, non acedia, non ventris ingluvies, non luxuria. Talia sunt capita hujus versuti draconis, quae in virtute sua confregit rex noster. Et sic ea confringendo operatus est salutem in medio terrae, quae prius corrupta erat, et elanguerat talium hostium invasione. Et quid de illo fecit, cujus capita confregit? Dedisti eum escam populis AEthiopum. Ipsi vocantur ad fidem, qui nigri fuerunt. Diciturque eis: Fuistis aliquando tenebrae, nunc autem lux in Domino (Ephes. 5.). De his enim fit Ecclesia, cui dicitur: Quae est ista quae ascendit dealbata (Cant. 6.)? Nigra suro (inquit) sed formosa, fili(??) Jerusalem (Cant. 1.). Isti sunt AEthiopum populi, quibus draco iste in escam datus est.","english":"You have broken the heads of the dragon. The heads of the dragon can be called evil suggestions, which proceed from the devil. This enemy dragon has many heads. Its heads are the eight principal vices. But the first of these heads is the vice of pride, from which the rest arise. For the beginning of all sin is pride (Sirach 10). Hence the command was given that the seed of Eve should watch the head of the serpent (Genesis 3). For the Church has been admonished to avoid the beginning of sin. Therefore the heads of the dragon have been broken, the diabolical vices have been destroyed. For where God reigns, pride cannot reign, nor vainglory, nor envy, nor anger, nor sorrow, nor acedia, nor gluttony of the belly, nor luxury. Such are the heads of this crafty dragon, which our king has broken in his strength. And so by breaking them he worked salvation in the midst of the earth, which had previously been corrupted and had grown weak through the invasion of such enemies. And what did he do with him whose heads he broke? You have given him as food to the peoples of the Ethiopians. They are called to the faith who were once black. And it is said to them: You were once darkness, but now you are light in the Lord (Ephesians 5). For the Church is made from these, to whom it is said: Who is this that ascends made white (Song of Songs 6)? I am black (she says) but beautiful, daughters of Jerusalem (Song of Songs 1). These are the peoples of the Ethiopians, to whom this dragon has been given as food.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":954,"ref":"p954","source":"Hoc significat vitulus ille, quem adoravit populus infidelis, quem comminuit Moyses, missumque in aqua populo bibere dedit (Exod. 23.). Quid est hoc, nisi quia adoratores diaboli corpus facti sunt Christi? Hinc (Ex August.) Pe– tro dictum est de Gentibus: Macta et manduca (Act. 10.), idest, occide quod sunt, et fac quod es. Ac si dicatur: Comminue et bibe. Oportebat utique, ut corpus quod erat diaboli, credendo transiret in corpus Christi: et sic draco comminueretur, amissis membris suis. Hoc etiam figuratum est in serpente Moysi. Nam fecerunt magi similiter, projectisque virgis, exhibuerunt dracones. Sed draco Moysi omnium magorum virgas absorbuit (Exod. 7.). Intelligatur ergo corpus diaboli a credentibus absorberi. Et dicatur recte, Dedisti eum escam populis AEthiopum. Vel hoc modo: Dedisti escam, quia modo omnes mordent cum, redarguendo, accusando, maledicendo. Et quo ordine hoc factum sit, sequutus ostendit:","english":"This is what that calf signifies, which the unbelieving people worshiped, which Moses crushed and, having ground it down, gave it to the people to drink in water (Exod. 32). What is this, if not that the worshipers of the devil have become the body of Christ? Hence (from Augustine) it was said to Peter concerning the Gentiles: Kill and eat (Acts 10), that is, kill what they are, and make them what you are. As if it were said: Crush and drink. It was necessary, surely, that the body that was the devil's should pass over into the body of Christ by believing, and thus the dragon be crushed, having lost its members. This was also prefigured in the serpent of Moses. For the magicians did likewise, and having cast down their rods, they produced dragons. But Moses' dragon swallowed up the rods of all the magicians (Exod. 7). Let it be understood, then, that the body of the devil is swallowed up by believers. And rightly is it said, You have given him as food to the peoples of the Ethiopians. Or in this way: You have given him as food, because now all bite him by refuting, accusing, and cursing. And in what order this was done, he shows in what follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":955,"ref":"p955","source":"Tu dirupisti fontes et torrentes, ut manarent (Ex August.) liquores sapientiae, et fidei, ut irrigarent salsitatem Gentium, ut sua dulcedine atque irrigatione caeteros converterent. Et notandum quod in aliis fit verbum Dei fons, in aliis torrens. Torrentes proprie dicuntur fluvi, qui aestate a defluunt, aquis autem hiemalibus inundantur et currunt. Vides hominem fidelem perseveraturum usque in finem, non relieturnm Deum in omni tentatione, cunctasque molestias sustinentem. Hic undo viget, nisi quia verbum Dei factum est in eo fons aquae salientis in vitam aeternam (Joan. 4.)? Alius accepit verbum, praedicat, non tacet et currit. Aliqua fortassis tentatione tangitur: non potest ferre aestum, deficit, exsiccatur. AEstus ergo probat fontes et torrentes. Tamen ex utroque rigetur terra, ab eo qui operatus est salutem in medio terrae. Tu siccasti fluvios Ethan, Alibi rumpit Deus fontes, ut currant: alibi siccat fluvios, ut non fluant: sed fluvios (inquit) Ethan, quod interpretatur robustus. Quasi robusti sunt, qui da virtute sua praesumunt. Siccentur flumina eorum: non proficiant doctrinae gentium: non aries philosophorum: arescat omnis inanis et tumens doctrina. Inundentur dulci et suavi fonte, Evangelio veritatis.","english":"You broke open springs and torrents so that they might flow (from Augustine), the waters of wisdom and faith, to irrigate the saltiness of the Gentiles, so that by their sweetness and irrigation they might convert others. And note that in some the word of God becomes a spring, in others a torrent. Properly, torrents are called rivers that dry up in summer, but are flooded and run with winter waters. You see a faithful man who will persevere to the end, who will not abandon God in any temptation, and who endures all troubles. Whence does he flourish, if not because the word of God has become in him a spring of water leaping up to eternal life (John 4)? Another receives the word, preaches it, does not keep silent, and runs. Perhaps he is touched by some temptation: he cannot bear the heat, he fails, he dries up. The heat, then, tests springs and torrents. Yet the earth is watered from both, by him who worked salvation in the midst of the earth. You dried up the rivers of Ethan. In one place God breaks open springs so that they may run; in another he dries up rivers so that they may not flow: but the rivers (he says) of Ethan, which is interpreted as \"strong.\" They are, as it were, strong who presume on their own strength. Let their rivers be dried up: let the teachings of the Gentiles not profit: let the ram of the philosophers not advance: let every empty and swollen teaching wither. Let them be flooded by the sweet and gentle spring, the Gospel of truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":956,"ref":"p956","source":"Tuus est dies, et tua est nox. Quis hoc ignorat, quia ipse fecit haec omnia? Sed aliquid (Ex eod.) imelligere debemus, quod pertinent ad salutem, quam operatus esk in medio terrae. Qui sunt dies, nisi spirituales? Qui sunt nox, nisi carnales? Non potui(inquit) vobis loqui tamquam spiritualibus, sed tamquam carnalibus. Quando spirituales spiritualia loquuntur,dies diei eructat verbum (Psal. 18.). Cum vero et ipsi carnales non tacent fIdem, nox nocti indicat scientiam. Ergo tuus est dies, et tua est nox. Tui sunt spirituales, tui sunt carnales. Illos i(??)ustras, incommutabilis sapientiae veritate: istos consolaris, carnis manifestatione. Tu fabricatus es auroram et solem, idest, tu fecisti gratiam et sapientiam. Quomodo enim post noctem aurora, sic post culpam gratia. Et sicut post auroram sol inardescit, ita et per effecturo gratiae Dei sapientia in cordibus electorum per caritatem fervescit. Et sicut non est dies nisi per illuminationem solis: sic non est justus, nisi sit illuminatus luce divinitatis.","english":"Yours is the day, and yours is the night. Who does not know this, that he himself made all these things? But we ought to understand something that pertains to salvation, which he worked in the midst of the earth. Who are the day, except the spiritual? Who are the night, except the carnal? I could not (he says) speak to you as to spiritual, but as to carnal. When the spiritual speak spiritual things, day to day utters the word. But when even the carnal themselves do not keep silent about the faith, night to night declares knowledge. Therefore yours is the day, and yours is the night. Yours are the spiritual, yours are the carnal. Those you enlighten with the truth of unchangeable wisdom; these you console by the manifestation of the flesh. You made the dawn and the sun, that is, you made grace and wisdom. For just as after night comes the dawn, so after guilt comes grace. And just as after the dawn the sun grows hot, so too through the effect of God's grace wisdom grows fervent in the hearts of the elect through love. And just as there is no day except through the illumination of the sun, so there is no righteous man unless he is illuminated by the light of the Godhead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":957,"ref":"p957","source":"Tu fecisti omnes terminos terroe. Terminat enim Deus gratiam suam, quam dat Ecclesiae suae ad mensuram (Rom. 12.). Non enim proficit in virtute et gratia unusquisque quantum cupit, sed quantum placet ei dividere terrae suae, qui terminos ponit. Volo (inquit Apostolus) omnes tamquam me esse, sed unusquisque proprium habet donum a Deo: alius sic, et alius sic (1. Cor. 7.). AEstatem et ver tu plasmasti ea, idest, maturos moribus: quia in aestate sunt maturi iructus, et florentes, scilicet primordia virtutum emittentes, quia in vere nascuntur flores. Tu plasmasti ea, neutraliter dictum est: ac si dicere– tur: Et perfectos et novellos omnes tu fecisti. Tu es qui das terram, et tu eam terminas, et quantum vis et quomodo vis, tu eam fructificare facis. Non ergo glorientur, quasi non acceperint: tu plasmasti ea. Magna commendatio gratiae Dei ea in Ecclesia Christi. Deinde et pro suis orat, dicens:","english":"You have made all the ends of the earth. For God sets a limit to his grace, which he gives to his Church by measure (Rom 12). For each one does not advance in virtue and grace as much as he wishes, but as much as it pleases him to divide his earth, who sets the limits. I want (says the Apostle) all to be as I am, but each one has his own gift from God: one thus, and another thus (1 Cor 7). Summer and spring you formed them, that is, the mature in character: because in summer fruits are mature, and the flourishing, namely those putting forth the first beginnings of virtues, because in spring flowers are born. You formed them, it is said in the neuter: as if it were said: Both the perfect and the new, you have made them all. You are the one who gives the earth, and you set its limit, and as much as you wish and in whatever way you wish, you make it bear fruit. Let them not therefore boast, as if they had not received: you formed them. A great commendation of the grace of God in the Church of Christ. Then he also prays for his own, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":958,"ref":"p958","source":"Memor esto hujus, videlicet congregationis tuae, pro qna oravi superius. Ponit etiam caecitatem ejus, tamquam intelligens et gemens, cum subdit: Inimicus hnproperabit Domino, Populus enim Judaicus iniquitate et inimicitia plenus dixit Christo, Samaritanus es, et daemonium habes (Joan. 8.): et alia multa opprobria illi intulit. Unde adhuc, subditur: Et populus insipiens incitavit nomen tuum, idest, a te. Vere insipiens, vere stultus, vere durae cervicis (Exod 23.), qui tot miracula vidit, et non credidit: insuper quem adorare debuerat, occidit. Sed quia quidam ex illis qui Christum erant occisuri, et post– modum ad confessionem et poenitentiam de tanto peccato fuerant redituri, postulat pro eis, et dicit:\n\nNe tradas bestiis anmam confitentem tibi. Qui– bus bestiis (Ex eod.), nisi quorum capita e(??)trita sunt in aquis? Nam dictus est bestia, leo, serpens, draco, ipse diabolus. Noli malignis spiritibus dare animam confitentein tibi. Locutus est enim Petrus Israelitis, quoniam ipsi occidissent Christum. Qui compuncti corde dixerunt: Quid faciemus? Agit(??) (inquit) poenitentiam, et baptizetur unusquisque in nomine Christi: et dimittentur vobis reccata vestra (Act. 2.). Dicatur ergo: Ne tradas bestiis animam confitentem tibi. Nam serpenti illi in paradiso (Gen. 3.) concessa est peccatrix terra, non confitens anima.","english":"Remember this, namely your congregation, for which I prayed above. He also sets forth its blindness, as one who understands and groans, when he adds: The enemy has reproached the Lord. For the Jewish people, full of iniquity and hostility, said to Christ, You are a Samaritan, and you have a demon (John 8), and heaped many other insults upon him. Hence it is further added: And a foolish people provoked your name, that is, provoked you. Truly foolish, truly stupid, truly stiff-necked (Exod 23), who saw so many miracles and did not believe; and moreover, him whom they ought to have adored, they killed. But because some of those who were about to kill Christ were afterward to return to confession and repentance for so great a sin, he intercedes for them and says:\n\nDo not give to the beasts a soul that confesses to you. To which beasts (from the same passage), unless those whose heads were crushed in the waters? For the devil himself has been called a beast, a lion, a serpent, a dragon. Do not give a soul that confesses to you to malignant spirits. For Peter spoke to the Israelites, because they themselves had killed Christ. They, pricked in heart, said: What shall we do? Do penance (he says), and let each one be baptized in the name of Christ, and your sins will be forgiven you (Acts 2). Let it be said, then: Do not give to the beasts a soul that confesses to you. For to that serpent in paradise (Gen 3) the sinful earth was granted, but not the confessing soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":959,"ref":"p959","source":"Et animas pauperum tuorum, id est, contenttorum mundi, ne obliviscaris in finem. Modo enim quasi oblitae a te videntur, dum esuriunt, dum si– tium, dum consolationem terrenam a te non accipiunt, dum tribulantur, dum despiciuntur: sed in finem non oblivisceris, quando aeternaliter remunerabuntur.\n\nRespice in testamentum tuum. Redde, quod promisis(??)i. Tabulas tenemus, haereditatem expectamus. Et necesse est ut respicias: Quia repleti sunt, qui obscurati sunt terroe domibus iniquitatum. Domus nostrae (Ex Aug.), corda nostra. Ibi libenter habitant beati mundo corde. Respice ergo in testamentum tuum, ut reliquiae salvae fiant, quia multi qui attendunt ad terram, obscurati sunt et repleti terra. Intravit in oculos eorum pulvis, et excaecavit eos. Et factum est, quod alibi dicitur, Obscurentur oculi eorum, ne videant (Psal. 68.). Quare hoc? Quia repleti sunt domibus iniquitatum, idest, cordibus malis, illi qui obscurati sunt, adhaerendo terrae. Et ideo dico Respice,","english":"And the souls of your poor, that is, of those who despise the world, do not forget unto the end. For now they seem, as it were, forgotten by you, while they hunger, while they thirst, while they do not receive from you earthly consolation, while they are afflicted, while they are despised; but unto the end you will not forget, when they will be rewarded eternally.\n\nLook upon your testament. Give back what you have promised. We hold the tablets, we await the inheritance. And it is necessary that you look upon it: Because those who have been darkened by the dwellings of iniquities of the earth have been filled. Our dwellings (from Augustine) are our hearts. There the blessed in heart dwell willingly. Look therefore upon your testament, that the remnant may be saved, because many who attend to the earth have been darkened and filled with earth. Dust has entered into their eyes and blinded them. And it has come to pass, as is said elsewhere, Let their eyes be darkened, that they may not see (Ps. 68). Why this? Because those who have been darkened have been filled with dwellings of iniquities, that is, with evil hearts, by clinging to the earth. And therefore I say, Look upon,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":960,"ref":"p960","source":"Ne avertatur humilis factus confusus De illo hoc dicit, de quo paulo ante ait, Ne tradas bestiis animam confitentem tibi. Postulat ut ille, qui peccata sua confitens, humilis factus est, non avertatur a misericordia Dei, a respectu suae (??)lementiae: quia si averteretur, confunderetur, et bestiis traderetur. Deinde de paupere illo, de quo ibidem subdidit, hic etiam mentionem facit, subdens: Pauper et inops laudabunt nomen tuum. Pauper Dei est, qui nihil in hoc mundo appetit, qui de seipso non praesuinit, qui bona caelestia ardenter concupiscit. Inops est. qui omni ope humana destitulus, non quaerit aliunde opem, nisi a Deo solo, in quo totam spem suam constituit. Tales (inquit) pauperes et inopes laudabunt nomen tuum. Tales enim idonei sum ad laudandum Deum, quos cupiditas non angustat, quos caritas dilatat, quos vita commendat, Et sicut pro confitentibus postulavit veniam, ita nunc pro perseverantibus in peccato Deum excitat ad vindictam. Unde non tam orando, quam prophetando subjungit:","english":"Let not the humble man who has been made humble be put to shame. He says this of the one about whom he said a little earlier, \"Do not hand over to the beasts the soul that confesses to you.\" He asks that the one who, confessing his sins, has been made humble, not be turned away from God's mercy, from the regard of his clemency; because if he were turned away, he would be put to shame and handed over to the beasts. Then he makes mention also here of that poor man about whom he added in the same place, adding: \"The poor and the needy will praise your name.\" The poor man of God is the one who desires nothing in this world, who does not presume on himself, who ardently longs for heavenly goods. The needy man is the one who, destitute of all human help, seeks help from no other source but from God alone, in whom he has placed his whole hope. Such poor and needy men, he says, will praise your name. For such men are fit to praise God—those whom desire does not constrict, whom love expands, whom their life commends. And just as he asked pardon for those who confess, so now for those who persevere in sin he stirs God to vengeance. Hence he adds, not so much by praying as by prophesying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":961,"ref":"p961","source":"Exsurge, Deus, judica caussam tuam. Caussam quam nos suscepimus defendendam, fac eis apparere justam, scilicet quia sic oportuit pati Christum et resurgere a mortuis, et sic intrare in gloriam suam (Luc. 24.). Exsurge, ut judices. Nisi enim prius resurgas a mortuis, minime judicabis. Nam (Ex Aug.) non venturus esset ad judicium, nisi quia surrexit a mortuis. Christus venturus praenuntiabatur, venit sicut Scriptura praedixit. Implevit justitiam, praedicavit vitam aeternam. Et tamen contemtus est in terris, et adhuc contemnitur in cadis. Hoc est propter quod venturus est ad judicium omnipotens Deus, ibique caussam suam demonstraturus et judicaturus, ostendet quam justam caussam habuit, quam injustam poenam sustinuit: et in quibus culpam inveniet, districte judicabit. Unde et subjunctum est: Memor esto improperiorum tuorum, eorum quoe ab insipiente sunt tota die. Insipiens est quidam, non cognovit, aut cognoscens, perverse vivit. Tales improperant Domino Deo et membris ejus modo blasphemando, modo deridendo, modo minando, modo adulando. Et talium memor erit Deus judicio, ut judicet et damnet: non omnium tamen, nisi eorum tantum, qui in hoc peccato sum tota die, id est, assidue. Eorum enim Deus non reminiscitur, quae ante finem per poenitentiam emendantur. Valde autem notandum est quod subditur:","english":"Arise, O God, judge your cause. Make the cause that we have undertaken to defend appear just to them—namely, that it was necessary for Christ to suffer and rise from the dead, and so to enter into his glory (Luke 24). Arise, that you may judge. For unless you first rise from the dead, you will not judge at all. For (from Augustine) he would not have been about to come to judgment, except that he rose from the dead. Christ was foretold as one who would come; he came as the Scripture foretold. He fulfilled righteousness, he preached eternal life. And yet he was despised on earth, and is still despised in his holy ones. This is why almighty God will come to judgment, and there, both to demonstrate his cause and to judge, he will show how just a cause he had, and how unjust a penalty he endured; and in those in whom he finds guilt, he will judge strictly. Hence what follows is also added: Remember your reproaches, those which are from the foolish man all day long. There is a certain foolish man who has not known, or knowing, lives perversely. Such men reproach the Lord God and his members, now by blaspheming, now by mocking, now by threatening, now by flattering. And God will remember such men in judgment, to judge and condemn them—not all of them, however, but only those who are in this sin all day long, that is, continually. For God does not remember those things which are amended before the end through repentance. But it must be very carefully noted what is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":962,"ref":"p962","source":"Ne obliviscaris voces inimicorum tuorum. Voces quidem eorum erant illa improperia, quae Deo inferebant. Quare ergo repetit? quin judex in caussa utrunque diligenter debet attendere: eum scilicet, cui improperium infertur, et eum similiter a quo infertur. Nam quia insipientes illi non homini, sed ipsi Deo, ipsi creatori suo illa improperia intulerunt, magis proculdubio damnandi fuerunt. Rursus etiam iri boc culpa gravior exitilit, quia non solum ab insipientibus, sed etiam ab inimicis illata sunt. Longe enim culpabilius est per inimicitiam peccare, quam per ignorantiam: tamen utrumque peccatum eos obligavit. Valde etiam dignum reprobatione est, quod subditur: Superbia eorum, qui te oderunt, ascendit semper. Nolunt respicere, sed magis ac magis proficiunt in malum.\n\nTITULUS PSALMI LXXIV.\n\nPsalmus iste, qui sequitur, hoc modo intitulatur: In finem, ne corrumpas, Psalmus cantici Asaph. Psalmus iste, qui est nobis caussa cantici, id est, magnae jocunditatis et delectationis (quia humilibus remunerationem beatitudinis at ruae promittit) proponitur Asaph, id est, infideli Synagogse, ad hoc, ut tendat in finem, id est, in Christi conformitatem. Proponitur, dico, Asaph, Christo eam Synagogam exhortante, ne corrumpas te, id est, superbias. Sicut enim humilitas custos est omnium virtutum, ita econtrario superbia corruptio.","english":"Do not forget the voices of your enemies. Their voices were indeed those reproaches which they brought against God. Why then does he repeat it? Because a judge in a case ought diligently to attend to both parties: namely, to him against whom the reproach is brought, and likewise to him by whom it is brought. For because those foolish ones brought those reproaches not against a man but against God himself, against their own Creator, they were beyond doubt the more to be condemned. Again, in this also the fault became more grievous, because they were brought not only by the foolish but also by enemies. For it is far more culpable to sin through enmity than through ignorance; yet both sins bound them. That also is greatly worthy of reprobation which is added: The pride of those who hate you has ascended continually. They are unwilling to look back, but advance more and more in evil.\n\nTITLE OF PSALM 74.\n\nThis psalm which follows is entitled in this manner: Unto the end, do not corrupt, a Psalm of the song of Asaph. This psalm, which is for us the cause of song—that is, of great joy and delight (because it promises to the humble the reward of blessedness)—is set before Asaph, that is, before the unbelieving Synagogue, to this end, that it may tend unto the end, that is, unto conformity with Christ. It is set before, I say, Asaph, with Christ exhorting that Synagogue, Do not corrupt yourself, that is, do not be proud. For just as humility is the guardian of all the virtues, so on the contrary pride is corruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":963,"ref":"p963","source":"Materia est in hoc psalmo ipse Cbristus, et ca, quam hic exhortatur, Synagoga. Loquuntur autem modo per se. modo in persona membrorum, super os exhortans ad humilitatem. Et hoc facit proponendo eis damnationem, quam superbi in futuro sunt habituri, et exaltationem, quam humiles sunt assecuturi. Intentio est, omnes ad humilitatem invitare, ut sic omnipotentis Dei districtum judicium valeant evitare, Unde et se ipsum in exemplum proponit, atque ex voce membrorum suorum humilium dicit:\n\nPSALMUS LXXIV.\n\nConfitebimur tibi, Deus: confitebimur, et invocabimus nomen tuum. Initium bonorum est confessio peccatorum. Justus enim in principio accusator est sui (Prov. 18.). Primum ergo peccata tua confitere Deo. Haec est enim inchoatio justitiae. Et non semel, sed iterum, et quotiens peccaveris, totiens confitere. Verbi repetitio perseverantiae commendatio est. Non potes iterum recurrere ad baptismum. Si peccaveris, recurre ad confessionem. Quare confitemur Deo, cum ipse sciat peccata nostra, etiam si non confiteamur? Quia confessio generat compunctionem. Parit humilitatem, quae grata est Deo, per quam reconciliatur homini converso. Sic confitere peccatum, et deinde invoca Deum. Nam si prius invocaveris, non exaudieris. Quid est invocare, nisi intus vocare? Prius ergo expello peccatum, et sic Deum Invita ad cor tuum.","english":"The subject matter in this psalm is Christ himself, and the Synagogue, which he exhorts here. They speak now in their own person, now in the person of the members, exhorting them with the mouth to humility. And this he does by setting before them the condemnation that the proud will have in the future, and the exaltation that the humble will attain. The intention is to invite all to humility, so that they may thus be able to avoid the strict judgment of almighty God. Hence he also sets himself as an example, and speaks from the voice of his humble members:\n\nPSALM LXXIV.\n\nWe will confess to you, O God: we will confess, and we will call upon your name. The beginning of good things is the confession of sins. For the just man in the beginning is the accuser of himself (Prov. 18). First, therefore, confess your sins to God. For this is the beginning of righteousness. And not once only, but again, and as often as you have sinned, so often confess. The repetition of the word is a commendation of perseverance. You cannot run back again to baptism. If you have sinned, run back to confession. Why do we confess to God, when he himself knows our sins even if we do not confess them? Because confession generates compunction. It gives birth to humility, which is pleasing to God, through which he is reconciled to the converted man. So confess your sin, and then call upon God. For if you call upon him first, you will not be heard. What is it to call upon, but to call within? First, therefore, let me drive out sin, and so invite God into your heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":964,"ref":"p964","source":"Jam enim dignus eris Domini nomen invocare, atque ipsius opera caeteris praedicaro. Unde et subditur: Narrabimus mirabilia tua. Quid tam mirabile, quam quod creator creatura efficitur, quod immortalis moritur, quod mors morte destruitur, quod peccator ad gratiam damnatus, ad gloriam revocatur? Haec sunt mirabilia Dei, quae non cessant narrare membra Christi. Sed quia deinde futurum est judicium, jam ipse Dominus loquitur per semetipsum.\n\nCum accepero tempus, ego justitias judicabo. Nondum est ipsum tempus. Gratias misericordiae suae, prius praedicat justitias, et sic judicat justitiam. Nam si ante vellet judicare, quam praedicare, non inveniret, quem liberaret. Cum accepero (inquit) tempus. Nou potuit tempus accipere in eo, quod est Filius Dei, sed in eo, quod est filius hominis. Hinc Evangelista ait: Dedit ei potestatem et judicium facere, quia filius hominis est (Joan. 5.). Modo ergo est tempus praedicationis. Unde ait: Narrabo mirabilia tua. Audi narrantem. Audi praedicantem. Nam si contemseris, ipse judex minatur tibi judicium, dicens: Cum accepero tempus, ego justitias judicabo. Justitias judicare, est unicuique juxta merita sua reddere. Narrabimus (inquit) mirabilia tua. Et hoc quantum opus sit, ostenditur, cum subinfertur:","english":"For now you will be worthy to invoke the name of the Lord, and to proclaim his works to others. Hence it is also added: We will tell of your marvelous works. What is so marvelous as that the Creator becomes a creature, that the immortal one dies, that death is destroyed by death, that the condemned sinner is recalled from guilt to grace, to glory? These are the marvelous works of God, which the members of Christ do not cease to tell. But because the judgment is to come afterward, now the Lord himself speaks in his own person.\n\nWhen I receive the time, I will judge justices. The time itself is not yet. Thanks to his mercy, he first proclaims justices, and so judges justice. For if he wished to judge before he proclaimed, he would not find anyone to set free. When I receive (he says) the time. He could not receive a time in that he is the Son of God, but in that he is the son of man. Hence the Evangelist says: He gave him power and judgment to do, because he is the son of man (John 5). Now, therefore, is the time of preaching. Hence he says: I will tell of your marvelous works. Hear him telling. Hear him preaching. For if you despise him, he himself, the judge, threatens you with judgment, saying: When I receive the time, I will judge justices. To judge justices is to render to each according to his merits. We will tell (he says) of your marvelous works. And how great a work this is, is shown when it is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":965,"ref":"p965","source":"Liquefacta est terra. Et, quid dicis terram? om– nes (inquit) qui habitant in ea, id est, qui studio et voluntate in terrenis perseverant: hoc est enim unusquisque, quod amat. Si terram amas, terra es: si Deum amas, ex illis es de quibus ipse Dominus ait: Ego dixi, Dii estis Psal. 81.). Terra est liquefacta, quando vitiis et concupiscentiis defluunt terrena corda. Inde dicitur delinquere, tanquam de liquido quodam defluere a stabilitate firmamenti virtutis atque justitiae. Cupiditate enim inferiorum quisquis peccat: et sicut roboratur caritate superiorum, ita deficit, et quasi liquescit cupiditate inferiorum. Sic ergo terra liquefacta, Ego (ait Dominus) confirmavi columnas ejus. Columnas dicit Apostolos. Unde Paulus de coapostolis suis: Qui videbantur (inquit) columinae esse (Galat. 2.). Et quid essent illae columnae, nisi ab illo firmarentur? Nam quodam terrae motu et ipsae nutaverunt, quando Dominum occidi viderunt. Sed resurrexit: mortem non esse timendam demonstravit: Spiritu ab alto misso, corda discipulorum inflammavit: et sic columnas terrae confirma vit. Dicat ergo, Ego confirmavi columnas ejus. Quibus confirmatis, quia ad praedicandum misit, recte adhoc subjungit:","english":"The earth is melted. And what do you mean by “earth”? All (he says) who dwell in it, that is, who persist in earthly things by zeal and will; for each one is what he loves. If you love the earth, you are earth; if you love God, you are among those of whom the Lord himself said: I said, You are gods (Ps. 81). The earth is melted when earthly hearts flow away in vices and desires. Hence to sin is spoken of as flowing away, as it were, from something liquid, away from the stability of the firmament of virtue and justice. For whoever sins does so through desire for lower things; and just as one is strengthened by love of higher things, so he fails and, as it were, melts away through desire for lower things. Thus, then, the earth being melted, I (says the Lord) have strengthened its columns. He calls the apostles columns. Whence Paul says of his fellow-apostles: Those who seemed to be columns (Gal. 2). And what would those columns be, unless they were strengthened by him? For by a certain earthquake even they themselves wavered, when they saw the Lord put to death. But he rose again; he showed that death is not to be feared; by sending the Spirit from on high, he set the hearts of the disciples on fire; and thus he strengthened the columns of the earth. Let him say, therefore: I have strengthened its columns. And since, once these were strengthened, he sent them out to preach, he rightly adds to this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":966,"ref":"p966","source":"Dixi iniquis, Nolite inique agere. Non dixerunt illi, sed ille. Non enim vos estis qui loquimini, sed Spiritus Patris vestri, qui loquitur in vobis (Matth. 28.). Nec dixit justis, sed iniquis. Non enim venit vocare justos, sed peccatores (Marc. 2.) in poenitentiam. Non est, ait, opus sanis medicus, sed male habentibus (Ibid. et Matth. 9.). Lex dicebat. Qui fecerit boc, vel illud, morte moriatur. Ego dixi iniquis, Nolite inique agere. Sic et adulterae dixit: Vade, et jam amplius noli peccare (Joan. 8.). Ergo quos occidit justitia, reservat gratia: tantum est, ut resipiscant (2. Tim. 2.) atque se in humilitate prosternant. Ideo adhuc subdit: Et deliniquentibus, Nolite exaltare cornu. Nolite elevari in superbia. Nolite elate defendere peccata. Duo in hoc versu admonet Deus peccatorem. Primo ut recedat a malo: deinde ne superbiat in peccato. Primo, ut de futuro caveat: altero ut de praeterito poenit(??)at. Sequitur alia prohibitio.","english":"I said to the wicked, Do not act wickedly. He did not say it to them, but he said it. For it is not you who speak, but the Spirit of your Father who speaks in you (Matt. 28). Nor did he say it to the righteous, but to the wicked. For he did not come to call the righteous, but sinners (Mark 2) to repentance. The physician, he says, has no need of the healthy, but of those who are sick (Ibid. and Matt. 9). The Law said: Whoever does this or that, let him die the death. I said to the wicked, Do not act wickedly. So too he said to the adulteress: Go, and sin no more (John 8). Therefore those whom justice has slain, grace preserves; it is enough that they come to their senses (2 Tim. 2) and prostrate themselves in humility. Therefore he still adds: And to those who go on sinning, Do not exalt your horn. Do not be lifted up in pride. Do not defend your sins arrogantly. In this verse God admonishes the sinner in two ways. First, that he depart from evil; then, that he not be proud in sin. First, that he be on guard for the future; by the second, that he repent of the past. Another prohibition follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":967,"ref":"p967","source":"Nolite extollere in altum cornu vestrum, id est, nolite vos erigere contra Deum: intantum nolite superbire, ut culpam peccatorum reflectatis in a(??)- ctorem vestrum. Non enim defuerunt, qui dicerent. Non est nostra culpa si peccamus, quoniam tales nos creavit Deus. Si Deus vellet, nullus homo peccar(??)t Sic duobus modis solent iniqui exaltare cornu suum: videlicet aut seipsos defendendo, aut ipsum Altissimum accusando. Propterea subdit: Nolite loqui adversus Deum iniquitatem. Dicendo, Non judicat Deus de rebus humanis: non curat quid agatur in terris. Neque hoc, neque illo modo debetis loqui adversus Deum iniquitatem, o Judaei.\n\nQuia neque ab Oriente, neque ab Occidente, neque a desertis montibus (subaudis) loquuntur adversus Deum iniquitatem. Jam gentes, quae in his tribus mundi partibus habitant, coeperunt de auctore suo bene, et rationabiliter sentire. Vos soli, quibus mendiana plaga ad habitandum concessa fuit, nolite blasphemare. Vel ita dici potest: Judaei, nolite loqui adversus Deum iniquitatem: quod quidem fecerunt qui. Reus est mortis, et, Crucifige, clamaverunt (Matth. 26. 27.): quia neque ab Oriente, neque ab Occidente, neque a desertis montibus (subintelligilur) est aliquis expers judicii Dei.","english":"Do not lift up your horn on high, that is, do not raise yourselves against God; do not be so proud as to cast the blame for your sins back upon your Maker. For there were those who said, \"It is not our fault if we sin, since God made us such as we are. If God had willed it, no man would have sinned.\" Thus the wicked are accustomed to exalt their horn in two ways: namely, either by defending themselves, or by accusing the Most High himself. Therefore he adds: Do not speak iniquity against God. By saying, \"God does not judge human affairs; he does not care what is done on earth.\" Neither in this way nor in that ought you to speak iniquity against God, O Jews.\n\nFor neither from the East, nor from the West, nor from the desert mountains (understood) do they speak iniquity against God. Already the nations that dwell in these three parts of the world have begun to think rightly and reasonably of their Maker. You alone, to whom the desert region was granted for habitation, do not blaspheme. Or it can be said thus: O Jews, do not speak iniquity against God—which indeed those did who cried out, \"He is guilty of death,\" and \"Crucify him\" (Matt. 26–27)—because neither from the East, nor from the West, nor from the desert mountains (it is implied) is anyone exempt from the judgment of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":968,"ref":"p968","source":"Quoniam Deus judex est. Desertos montes dixit, propter inhabitabilem plagam, quae est in Septentrione. Si homo judex esset, minus fortassis timeri potuisset. Sed quoniam Deus judex est, jam nullus Contra eum loquatur, sed potius ab omnibus serviatur. Et commendat Deum judicem, cum subjungit: hunc humiliat, id est, Judaicum populum: et hunc exaltat, id est, Gentilem:\n\nQuia calix in manu Domini. Quia Scriptura sacra in potestate Domini. Quia ipse solus te(??)et clavem scientiae (Apoc. 5.). Calix dico, vini meri plenus mixto: in Dominico quippe calice vinum merum, mixtumque et faex continetor. Et quasi ex calice sumunt merum vinum, qui ex sacro eloquio divinum capiunt intellectum. Mixtum bibunt, qui quaedam pure intelligunt, quaedam adhuc minime disc(??)nunt. Bibunt faecem, qui ex eodem capiunt errorem. Judaei, haeretici, et pagani faecem bibunt, quorum turbulenta foetidaque doctrina nunquam ab errore separatur. Et inclinavit ex hoc, a Judaico populo, in hoc, Gentili. Eliquatus est inde inlellecius. Verumtamen foex ejus non est exinanita. Quoniam nec Judaeorum infidelitas, nec haereticorum error, nec paganorum stultitia est penitus diminuta. Bibent omnes peccatores terroe prius faecem, deinde mortem. Sive foex ejus non est exinanita, quoniam apud Judaeos remanent carnalia sacramenta. Bibent omnes peccatores terrae, quoniam omnes in terrenis promissionibus delectantur.","english":"For God is judge. He called the mountains deserted because of the uninhabitable region which is in the North. If man were judge, he might perhaps have been feared less. But since God is judge, let no one now speak against him, but rather let him be served by all. And he commends God as judge when he adds: he humbles this one, that is, the Jewish people: and he exalts this one, that is, the Gentile.\n\nFor the cup is in the hand of the Lord. For the sacred Scripture is in the power of the Lord. For he alone has the key of knowledge (Apoc. 5). The cup, I say, of pure wine full, mixed: for in the Lord's cup are contained pure wine, mixed wine, and the dregs. And as if from the cup they take pure wine, who from the sacred utterance receive the divine understanding. They drink the mixed, who understand some things purely, but some things they do not yet discern at all. They drink the dregs, who from the same source receive error. The Jews, heretics, and pagans drink the dregs, whose turbulent and foul doctrine is never separated from error. And he inclined from this, from the Jewish people, into this, the Gentile. Thence the understanding is refined. Nevertheless its dregs are not emptied out. Since neither the unbelief of the Jews, nor the error of the heretics, nor the folly of the pagans has been utterly diminished. All the sinners of the earth shall drink the dregs first, then death. Or, its dregs are not emptied out, since among the Jews the carnal sacraments remain. All the sinners of the earth shall drink, since all take delight in earthly promises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":969,"ref":"p969","source":"Mirabilis est iste calix, de quo bibent omnes et boni et mali: et in quo sumunt boni unde vivant, mali unde pereant. Tale erat et Verbum Patris Dominus noster Jesus Christus, de quo sanctus Simeon perhibet dicens: Ecce hic positus est in ruinam et resurrectionem multorum, et in signum cui contradicetur (Luc. 2.). Sic etiam in superiore psalmo ipsam Scripturam vocans arcum, Paravit (inquit) in eo vasa mortis(Psal. 7.), id est sententias, quae male intellectae mortem propinant multis. Sic de isto calice quidam vivunt, quidam pereunt. Inter haec quid ait Christus?\n\nEgo autem annuntiabo in soeculum. Quamdiu enim durabit hoc saeculum, Christus et sui praedicabunt Evangelium. Cantabo Deo Jacob cum gaudi(??). Laudabo illum, qui specialiter est Deus illorum qui spiritualiter sunt Jacob. Deinde praenuntiat judicium, ubi praedicit malos humiliari, bonos exaltari. Unde et subdit:","english":"Wonderful is this cup, from which both the good and the evil will drink: and in which the good receive that by which they may live, the evil that by which they may perish. Such also was the Word of the Father, our Lord Jesus Christ, of whom Saint Simeon declares, saying: Behold, this one is set for the fall and resurrection of many, and for a sign that will be contradicted (Luke 2). So also in the preceding psalm, calling the Scripture itself a bow, he says: He has prepared in it the vessels of death (Psalm 7), that is, the sentences which, wrongly understood, bring death to many. So from this cup some live, some perish. Amid these things, what does Christ say?\n\nBut I will announce forever. For as long as this age shall last, Christ and his own will preach the Gospel. I will sing to the God of Jacob with joy. I will praise him, who is specifically the God of those who are spiritually Jacob. Then he foretells the judgment, where he predicts that the evil will be humbled and the good exalted. Hence he also adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":970,"ref":"p970","source":"Et omnia cornua peccatorum confringam, et exaltabuntur cornua justi, Habent corna sua pecca– rores in hoc seculo, scilicet imperium, dominationem, honores, divitias, ipsam quoque, quae praeeminet, superbiam: quibus cornibus tamquam indomiti tauri alios impetunt, alios inferunt et impellunt. Sed omnipotens Deus judicio suo omnia cornua peccatorum confringet, et omnem illorum potentiam et superbiam ad nihilum rediget. Habent etiam justi cornua sua duo Testamenta, sive fidem et caritatem, caeterasque virtutes, quibus se ab inimicis Ecclesiae defendunt: ipsus etiam valenter impetunt et prosternunt. Quae mirabilis Deus cum ad judicium venerit in gloria sua, mirifice exaltabit Colligat ergo ex his verbis, unusquisque, qualem se debeat exhibere. Caveatque, sicut in titulo praemissum est, ne seipsum corrumpit et pereat, peccatores superbos imitando, et Domino resistendo. Sed polius humiles, justos studeat imitari: quatenus in futuro regno mercatur a Domino exaltari. Haec est quippe intentio et utilitas psalmi.","english":"And all the horns of the sinners I will break, and the horns of the just shall be exalted. Sinners have their horns in this world—namely, power, dominion, honors, riches, and even pride itself, which stands foremost; with these horns, like untamed bulls, they attack some, trample others, and drive them down. But almighty God by His judgment will break all the horns of the sinners, and will bring all their power and pride to nothing. The just also have their two horns—the two Testaments, or faith and love, and the other virtues—by which they defend themselves from the enemies of the Church; with these they also mightily attack and lay them low. These things a wondrous God, when He comes to judgment in His glory, will wondrously exalt. From these words, then, let each one gather what manner of person he ought to show himself to be. And let him beware, as was set forth in the title, lest he corrupt himself and perish by imitating proud sinners and resisting the Lord. But rather let him strive to imitate the humble and the just, so that in the kingdom to come he may deserve to be exalted by the Lord. For this is the purpose and the benefit of the psalm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":971,"ref":"p971","source":"TITULUS PSALMI LXXV.\n\nTituli psalmorum manifestant sensus eorum: propterea iste psalmus intitulatur sic: In finem in laudibus, psalmus Asaph, Canticum ad Assyrios. Psalmus iste proponitur Asaph, id est, fideli Synagogae, ut non ex tristitia aut ex necessibae, sed in laudibus et in exultatione perseveret usque in Quem vitae suae. Qui psalmus est canticum Synagogae, id est, caussa canti(??)i et jocunditatis: quia in principio dicit eam esse Judaeam et Israel ex Sion. Qui psalmus non tantum propositus est Asaph, sed etiam ad Assyrios, id est, ad omnes recte viventes. Assyrius enim interpretat(??)r dirigens. Materia psalmi hujus est Synagoga. Intentio est, omnes fideles qui se Deo voverunt, tam Judaeos quam Gentes exhortari, quatenus in voto persevere(??)t, ut seipsos quos hic Deo voverunt, in futuro reddant. In prima parte dicitur Deus notus esse in sanctis, et quod habitet in ipsis, et quod ibi cuncta confringat arma dianolica. In secunda parte (quae dicitur: Dormierunt somnum suum), duritia reproborum atque terribile Dei judicium commendatur. Unde in fine exhortatur, ut sua vota persolvat quisque, ne a terribili rege puniatur. Ait ergo:","english":"THE TITLE OF PSALM LXXV.\n\nThe titles of the psalms make manifest their meaning; therefore this psalm is entitled thus: Unto the end, in praises, a psalm of Asaph, a Canticle to the Assyrians. This psalm is set forth for Asaph, that is, for the faithful Synagogue, so that it may persevere not in sorrow or in necessity, but in praises and in exultation until the end of its life. This psalm is a canticle of the Synagogue, that is, the cause of singing and gladness, because in the beginning it says that she is Judea and Israel out of Zion. This psalm is set forth not only for Asaph, but also for the Assyrians, that is, for all who live rightly. For Assyrian is interpreted as \"directing.\" The subject matter of this psalm is the Synagogue. Its intention is to exhort all the faithful who have vowed themselves to God, both Jews and Gentiles, to persevere in their vow, so that in the future they may render back to God those whom they have vowed here. In the first part it is said that God is known in his saints, and that he dwells in them, and that there he shatters all the weapons of the devil. In the second part (which is called: They slept their sleep), the hardness of the reprobate and the terrible judgment of God are commended. Hence at the end each one is exhorted to pay his vows, lest he be punished by the terrible king. He says therefore:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":972,"ref":"p972","source":"PSALMUS LXXV.\n\nNotus in Judaea Deus, in Israel magnum nomen ejus. Fuit aliquando ut gens ista sola, scilicet Judaea, verum Deum agnosceret atque adoraret, et caeterae Gentes idola colerent, et Deum caeli penitus ignorarent. Sed per ipsius gratiam praedicatus est Gentibus (1. Tim. 3; Act. 13.): et nomen suum quod tantummodo notum erat in Judaea, jam admiribile factum est in universa terra (Psal. 8.). Nec jam glorientur Judaei, quia si apud eos magnum nomen Domini dicitur, apud nos etiam admirabile praedicatur. Sed quoniam illa gens a cognitione Dei errando cecidit, et magnum nomen Domini blasphemavit: jam quod in Judaea et Israel notus et magnus dicitur, necesse est, ut tantummodo spiritualiter intelligatur. Judaea quippe confessio interpretatur: Israel vero vir videns Deum. Bene igitur Notus in Judoea Deus dicitur, quia ex confessione peccati habetur noti(??)ia Dei. Aperte etiam Judaea ante Israel est memorata, quia per confessionem ad omnipotentis Dei pervenitur visionem. Neque quia dictum est: In Israel magnum nomen ejus: sic accipiendum est, ut alibi major, alibi minor sit Deus: sed ibi profeclo magnum nomen Dei dicitur, ubi pro suae majestatis magnitudine nominatur. Sic etiam in oratione petimus, Sanctificetur nomen tuum (Matth. 6.).","english":"PSALM LXXV.\n\nGod is known in Judaea; in Israel his name is great. There was once a time when that nation alone—namely, Judaea—knew and worshiped the true God, while the other nations worshiped idols and were wholly ignorant of the God of heaven. But through his grace he was proclaimed to the nations (1 Tim 3; Acts 13), and his name, which had been known only in Judaea, has now become wonderful in all the earth (Ps 8). Nor should the Jews boast any longer, for if the great name of the Lord is spoken among them, among us too it is proclaimed as wonderful. But since that nation fell from the knowledge of God by wandering astray and blasphemed the great name of the Lord, what is now said—that he is known and great in Judaea and Israel—must be understood only spiritually. For Judaea is interpreted as confession, and Israel as a man seeing God. Rightly, then, is God said to be known in Judaea, because from the confession of sin comes the knowledge of God. And Judaea is plainly mentioned before Israel, because through confession one comes to the vision of almighty God. Nor, because it is said, In Israel his name is great, should it be taken to mean that God is greater in one place and lesser in another; but the name of God is truly called great there where it is named in accordance with the greatness of his majesty. So too in prayer we ask, Hallowed be thy name (Mt 6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":973,"ref":"p973","source":"Quod non sic petitur, qu(??)si non sit nomen sanctum Dei: sed ut sanctum habeatur ab hominibus, idest, ita illis innotescat Deus, ut non existiment aliquid sanctius, quod magis ollendere timeant. Dixit nobis ubi sil notus, ubi sit magnus. Dicat nobis etiam ubi habitet Deus.\n\nFactus est (inquit) in pace locas ejus, et habitatio ejus in Sion. Quamdiu (Ex Aujustino) non confiteris peccata, quodammodo rixaris cum Deo. Sed confitendo incipis pacem habere cum co, et ita fit ei locus in corde tuo. In pace perfectio est, ubi nihil repugnat· Pacifici autem in semetip is sunt, qui om– nes motus animi sui componunt et subjiciunt (??)ationi, carnalesque concupiscentias habent edomitas. In quibus ita sunt ordinata omnia, ut id quod est in homine praecipuum, idest, ratio, imperet caeteris non reluctantibus, et subjiciatur potiori, idest, Deo. Haec est pax quae datur in terra hominibus bonae voluntatis (Luc. 2.). Haec est vita consummata, perfectiue sapientis. De hujusmodi regno pacatissimo atque ordinatissimo princeps saeculi hujus foras mit– titor (Joan. 12.), qui perversis inordinatisque dominatur. Sion vero interpretatur speculatio. Ipsa est Ecclesia, quae in altitudine murator divinae contemplationis, postmodum fruitura beititudine ipsus apertae visionis, in ista Sion est habitatio ejus, sicut ipse dicit: Et inhabitabo, et inambulabo in eis (Ezech. 43.).","english":"That it is not asked as though the name of God were not holy, but that it may be held holy by men—that is, that God may become so known to them that they think nothing more holy, which they would more fear to offend. He has told us where he is known, where he is great. Let him tell us also where God dwells.\n\nHis place, he says, is made in peace, and his dwelling is in Sion. As long as you do not confess your sins, you are in a certain manner quarreling with God. But by confessing you begin to have peace with him, and so a place is made for him in your heart. In peace is perfection, where nothing is opposed. But the peaceful are those who are at peace within themselves, who compose all the motions of their soul and subject them to reason, and hold their carnal desires subdued. In such persons all things are so ordered that what is chief in man—that is, reason—rules the rest without their resisting, and is itself subject to the greater, that is, to God. This is the peace that is given on earth to men of good will. This is the consummate life, and that of the perfect and wise man. Over this most peaceful and most ordered kingdom, the prince of this world is cast out, who rules over the perverse and disordered. But Sion is interpreted as contemplation. This is the Church, which in the height of the walls of divine contemplation, afterward to enjoy the blessedness of open vision itself—in this Sion is his dwelling, as he himself says: And I will dwell in them, and walk among them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":974,"ref":"p974","source":"Ibi confregit potentias (scilicet) arcum, sculu(??), et gladium, et bellum. In Sion, vel in pace confregit quicquid pro magno habebant, unde se temporaliter protegebant, et bellum quod adversus Deum, defendendo peccata sua, gerebant. Est etiam arens deceptionis in haereticis, scutum duritiae in incredulis, gladius in tyrannis, bellum in vitiis. Haec sunt diabolicae potentiae, quas emnipoteus Deus destruxit et confregit in pacifico corde. Deinde convertit se ad ipsum Deum, quasi dicens: Tu, Domine, qni confringis tantas potentias, hoc ordine facis.\n\nIlluminans tu mirabiliter a montibus oeternis. Vere tu et non alius. Magno pondere dictum est, Tu: ut videlicet nullum alium intelligas illuminatorem, nisi solum Deum. Homo praedicat, Deus illuminat. Nec exterius sermo proficit praedicantis, nisi interius gratia operetur illuminantis. Et qui sunt isti montes aeterni, nisi praedicatores sancti? Montes propter altitudinem justitiae: aeterni, quia semper cum Domino mansuri. Istos montes prius illuminavit aeternus s(??), ut per eos postmodum terram suam illuminaret, idest. Ecclesiam: et hoc mirabiliter, quia spiritualiter. Vel mirabiliter, idest, cum signis et prodigiis, sicut scriptum est: Illi autem profecti praedicaverunt ubique, Domino cooperante et sermonem confirmante, sequentibus signis (Marc. 16.). Quibus praedicantibus.","english":"There he broke the powers—namely, the bow, the shield, the sword, and war. In Zion, or in peace, he broke whatever they held as great, by which they protected themselves temporally, and the war that they waged against God by defending their sins. There is also a bow of deception in heretics, a shield of hardness in unbelievers, a sword in tyrants, a war in vices. These are the powers of the devil, which almighty God destroyed and broke in the peaceful heart. Then he turns to God himself, as if saying: You, Lord, who break such great powers, do this in this order.\n\nYou, illuminating wonderfully from the eternal mountains. Truly you and no other. It is said with great weight, You: so that you may understand no other illuminator except God alone. Man preaches, God illuminates. Nor does the word of the preacher profit outwardly unless the grace of the illuminator works inwardly. And who are these eternal mountains but the holy preachers? Mountains because of the height of righteousness; eternal, because they will remain always with the Lord. These mountains the eternal one first illuminated, so that through them he might afterward illuminate his earth, that is, the Church: and this wonderfully, because spiritually. Or wonderfully, that is, with signs and wonders, as it is written: But they went forth and preached everywhere, the Lord working with them and confirming the word with signs following (Mark 16). While they preach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":975,"ref":"p975","source":"Turbati sunt omnes insipientes corde. Praedicata est veritas. Dicta est aeterna vita, quae non est de ista terra. Contemserunt homines vitam praesentem: amaverunt futuram. Illum nasti per illuminatos montes. Insipientes autem conturbati sunt. Inde illa persecutio martyrum. Inde strepitus haereticorum. Inde dissensio carnalium. Inde inimici Ecclesiae. Adhuc dum praedicat sapiens, turbatur insipiens. Ille vult corrigere, iste indignatur et irascitur. Co(??)ripe (inquit) stultum, et odibit te. Corripe sapientem, et amabit te (Prov. 9.). Quid fecerunt turbati illi? Dormierunt somnum suum. Amaverunt praesentia, et dormierunt, idest, delectati sunt ipsis praesentibus. Somnus eorum est vita praesens. Ibi dormierunt, ibi delectando quieverunt. Et sic illis facta sunt ista praesentia deliciosa. Quomodo qui videt per somnium invenisse se thesaurum: somnium fecit illum divitem, evigilatio fecit pauperem. Transiit somnus iste, transiit vita ista, Et nihil invenerunt omnes viri d(??)vittarum in manibus suis. Quia nihil posuerunt in manibus Christi. Tales sunt terrenae divitiae. Talis est somnos praesentis vitae. In praesenti florent et delectantur, in praesenti aliquid promittunt: sed in fine ad nihilum tendunt. Deinde commendat duritiam cordis eorum, quia cum terrena diliguntur, cor a supernis induratur. Unde et subditur:","english":"All the foolish in heart were troubled. The truth was preached. Eternal life was proclaimed, which is not of this earth. Men despised the present life; they loved the life to come. That one shone through the enlightened mountains. But the foolish were troubled. Hence that persecution of the martyrs. Hence the clamor of heretics. Hence the dissension of the carnal. Hence the enemies of the Church. Even while the wise man preaches, the foolish man is troubled. The one wishes to correct; the other is indignant and grows angry. Rebuke a fool, it says, and he will hate you. Rebuke a wise man, and he will love you. What did those troubled ones do? They slept their sleep. They loved present things, and they slept—that is, they took delight in the present things themselves. Their sleep is the present life. There they slept, there they rested in their delighting. And so these present things became delightful to them. As one who sees in a dream that he has found a treasure: the dream made him rich, the waking made him poor. That sleep passed away, this life passed away, and all the men of riches found nothing in their hands. Because they placed nothing in the hands of Christ. Such are earthly riches. Such is the sleep of the present life. In the present they flourish and take delight, in the present they promise something: but in the end they tend toward nothing. Then he commends the hardness of their heart, because when earthly things are loved, the heart is hardened against heavenly things. Whence it is also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":976,"ref":"p976","source":"Ab increpatione tua, Deus Jacob, dormitaverunt omnes qui ascenderunt equos. Intantum sopiti sunt in terrenis, ut miras omnipotentis Dei increpationes non audirent. Non vigilaverunt in corde, quia de increpatione durum cor habuerunt. Duritia enim cordis obdormitio est. Ecce ipse Deus Jacob, non recens Deus, sed qui tanta mirabilia fecit in domo Jacob: ipse nunc increpat peccatores, intonat iras suas, sonat evangelica tuba, minatur judicium, minatur aeternales poenas. Inter tanta tonitrua adhuc dormiunt superbi, adhuc vitam veterem nolunt damnare, neque in novam vigilare. Quare hoc, nisi quia ascenderunt equos, idest, extulerunt se in superbia, in honoribus, in potentatibus, in incerto divitiarum? Tales sunt equi eorum, quibus tamquam indomitis in aeternum feruntur supplicium. Et bene ait, Dormitaverunt: quia hic incipiunt dormire. Nam perpetuus eorum somnus erit in aeterna morte. Sive ab increpatione tua, qua dicturus es: Ite in ignem aeternum (Matth. 25.): incipient dormire, idest, ire in aeternum somnum mortis, illi qui ascenderunt equos, jdest, qui fuerunt superbi. Qui hic modo dormiunt in divitiis, ibi postmodum sepelientur in tormentis.","english":"By your rebuke, O God of Jacob, all who mounted horses have fallen asleep. They were so deeply lulled to sleep in earthly things that they did not hear the wondrous rebukes of almighty God. They did not keep watch in their heart, because their heart was hard at the rebuke. For hardness of heart is a sleep. Behold, the very God of Jacob—not a new God, but the one who worked such great wonders in the house of Jacob—now rebukes sinners, thunders his wrath, sounds the gospel trumpet, threatens judgment, threatens eternal punishments. Amid such thunderings the proud still sleep, still refuse to condemn their old life, and will not keep watch unto the new. Why is this, except that they mounted horses—that is, they exalted themselves in pride, in honors, in powers, in the uncertainty of riches? Such are their horses, on which, like unbroken beasts, they are carried away to eternal punishment. And well does he say, They have fallen asleep, because here they begin to sleep. For their sleep will be perpetual in eternal death. Or, by your rebuke, by which you will say: Go into eternal fire (Matthew 25), those who mounted horses—that is, those who were proud—will begin to sleep, that is, to go into the eternal sleep of death. Those who here now sleep in riches will afterward be buried in torments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":977,"ref":"p977","source":"Tu, Deus qui hoc facies, terribilis es, idest, terribilis apparebis: et resistet tibi? in tanto tuo terrore quis homo poterit contraire? Nec tu(??)c ibi primum incipies irasci. Ex tunc, cum ascenderunt equos, ira tua fuit in eis. Irascebaris tunc, et minabaris: increpabas, quia converti desiderabas. Et quia iratum contemserunt, postmodum terribile (??) inventuri sunt. Unde et subditur:\n\nDe coelo auditum fecisti judicium. Nullam habent excusationem. Nam audiri ante fecisti judicium tuum, etiam de caelo fuit eis praenuntiatum. Caeli enarrant gloriam Dei (Psal. 18.). Caeli pronuntiant judicium Dei. Vel, de caelo descensurus es, ut audiri facias judicium tuum. Sic enim testatur Evangelium: Tunc videbunt Filium hominis descendentem in nubibus, cum potestate magna et majestate (Matth. 24.). Nam virtutes caelorum movebuntur (Luc. 21.). Tunc fiet quod subjunctum est:","english":"You, God who will do this, are terrible—that is, you will appear terrible—and will anyone resist you? In such great terror of yours, what man will be able to oppose you? Nor will you then first begin to be angry. From that time, when they mounted horses, your wrath was upon them. You were angry then, and you threatened; you rebuked, because you desired them to be converted. And because they despised you when angry, afterward they will find you terrible. Hence it is also added:\n\nYou have made judgment heard from heaven. They have no excuse. For you made your judgment heard beforehand, and it was also foretold to them from heaven. The heavens declare the glory of God (Ps. 18). The heavens proclaim the judgment of God. Or, you are about to descend from heaven, so that you may make your judgment heard. For thus the Gospel testifies: Then they will see the Son of Man descending on the clouds, with great power and majesty (Mt. 24). For the powers of the heavens will be shaken (Lk. 21). Then will come to pass what is added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":978,"ref":"p978","source":"Terra tremuit, et quievit. Terrena conscientia, quai modo se turbat et laborat, tunc tremere habet et quiescere. Jam non inveniet quae faciat mala: sed multa sentiet unde contremiscat tormenta. Hinc erunt accusantia peccata, inde torrens justitia, subtus patens horridum cimos inferni, desuper iratus judex: intus (??)rens conscientia, Toris ardens mundus. Justus vix salvabitur, peccator ubi parebit (1. Petr. 4.)? Cum exsurgeret in judicium Deus, ut salvos faceret omnes (??) ansuetos terroe. Non cos qui ascenderunt equos, sed omnes qui in hac terra propter Deum fuerunt mansueti, simplices, patientes, in judicio suo salvos faciet Deus. Hoc ipsa Veritas in Evangelio testatur, dicens: Beati mites, quoniam ipsi haereditate possidebunt terram (Matth. 5.). Mites sunt, qui cedunt improbitatibus, et non resistunt in malo, sed vincunt in bono malum. Ipsi haereditabunt illam terram, de qua alibi dicitor: Portio mea Deus in terra viventium (Psal. 141.). Ipsa est utique requies et vita sanctorum, quoniam mansueti fuerunt, quoniam bonam et humilem confessionem habuerunt: propterea in Domino gaudebunt. Hoc est quod subjungit:","english":"The earth trembled and was still. The earthly conscience, which now is disturbed and labors, will then have to tremble and be still. It will no longer find evil things to do, but it will feel many torments at which to shudder. On one side will be its accusing sins, on the other the rushing stream of justice; below, the gaping horror of hell; above, the angry judge; within, a burning conscience; outside, a burning world. If the righteous man is scarcely saved, where will the sinner appear? When God arises in judgment to save all the meek of the earth—not those who mounted horses, but all who in this earth were meek for God's sake, simple, patient—God will save them in his judgment. This very Truth testifies in the Gospel, saying: Blessed are the meek, for they shall possess the earth by inheritance. The meek are those who yield to wickedness and do not resist evil, but overcome evil with good. They shall inherit that earth of which it is said elsewhere: My portion is God in the land of the living. That is surely the rest and life of the saints, because they were meek, because they had a good and humble confession; therefore they shall rejoice in the Lord. This is what he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":979,"ref":"p979","source":"Quoniam cogitatio hominis confitebitur tibi: et reliquioe? cogitationis diem festum agent tibi. Primum quippe quando homo convertitur ad Deum, et recogitat omnia mala quae fecit, quae locutus est, quae cogitavit, atque ea per confessionem humiliter aperit: habet confusionem, habet tristitiam, et compunctionem. Sed deinde post actam poenitentiam, post consequutam a Deo remissionem et gratiam, cum incipit recogitare quae cogitavit, et pensare de quantis sordibus et vitiis et peccatis pius Dominus eum liberaverit, quanta insuper ei bona spiritualia contulerit: incipit intra se gaudere, divinae bonitati gratias agere: sicque gaudens in seipsum Domino diem festum agit Deo. Prima ergo (Ex August.) cogitatio confessionem habet et recessionem a veteri vita. Reliquiae cogitationum celebrant Deo solennia, si liberatus a peccato meminerit quod fuerit, nec excidat a memoria qui sanavit. Deinde postquam ostendit qualiter propter superbiam et mundi delectationem damnentur reprobi, et quomodo per humilitatem et bonam confessionem salventur mansueti(??) sequitur utilis admonitio omnibus, cum dicitur:","english":"For the thought of man will confess to you, and the remnants of thought will keep festival to you. First, indeed, when a man is converted to God and reconsiders all the evils he has done, the things he has spoken, the things he has thought, and humbly lays them open through confession, he has confusion, he has sorrow and compunction. But then, after repentance has been performed, after remission and grace have been obtained from God, when he begins to reconsider what he thought and to ponder from how many foulnesses, vices, and sins the merciful Lord has freed him, and how many spiritual goods besides he has conferred upon him, he begins to rejoice within himself and to give thanks to the divine goodness; and so, rejoicing within himself, he keeps a festival to the Lord. The first thought, therefore (from Augustine), has confession and a withdrawal from the old life. The remnants of thoughts celebrate solemnities to God if one who has been freed from sin remembers what he was, and does not let slip from memory the one who healed him. Then, after he has shown how the reprobate are condemned because of pride and the delight of the world, and how the meek are saved through humility and good confession, there follows a profitable admonition for all, when it is said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":980,"ref":"p980","source":"Vovete, et reddite Domino Deo vestro: omnes qui in circuitu ejus affertis munera. Justum est quidem et utile nobis, ne similiter pereamus cum reprobis, sed potius salvemur, curo justis, ut terribilem Deum quibus possumus votis, et mu– neribus placare studeamus. Vovere autem nostri arbitrii est: sed persolvere non est nostrarum virium, sed gratiae Dei. Nec tamen propter hoc debemus diffidere, qua si incipiamus, quod nostrum est, dabit vires i(??)e, qui jussit, ut voveremus, et supplebit, quod suum est. Sed cum incircumscriptum lumen sit Deus, et majestate sua omnia impleat, cuncta contineat, quomodo omnes esse possunt in circuitu ejus? Sed Deus est veritas (Joan. 14.), et ipsa omnibus communis est, nec mea, nec tua, nec istius, aut illius. Non est (inquit Paulus) distinctio Judaei, Graeci, aut barbari: sed quicunquo invocaverit nomen Domini, salvus erit (Rom. 11; Joel. 2.). Quia ergo (Ex Aug.) omnibus communis est veritas, ideo media, ut in circuitu ejus sint omnes, qui diligunt veritatem. Qui sic de Deo intelligunt, ejusque, ut dignum est, servituti scipsos subjiciunt, in circuitu ejus munera offerunt. Et sciendum, quod votum aliud est commune, aliud singulare. Credere in Deum, sperare in illo vitam aeternam, ipsum diligere et secundam Deum vivere, omnibus communis est modus.","english":"Make vows, and pay them to the Lord your God: all you who bring gifts round about him. It is indeed just and useful for us, that we not perish in the same way with the reprobate, but rather be saved, that we take care, with the righteous, to appease the terrible God with such vows and gifts as we can. Now to make a vow is within our own free choice; but to pay it is not within our own strength, but of the grace of God. Yet neither on this account should we despair, because if we begin what is ours, he who commanded us to make vows will give strength, and will supply what is his own. But since God is boundless light, and fills all things with his majesty, and contains all things, how can all be round about him? But God is truth, and truth itself is common to all, and is neither mine, nor yours, nor this man's, nor that man's. There is no distinction, says Paul, of Jew, Greek, or barbarian: but whoever has called upon the name of the Lord shall be saved. Since, therefore, truth is common to all, for this reason it is in the midst, so that all who love the truth may be round about it. Those who understand God in this way, and subject themselves to his service as is worthy, offer gifts round about him. And it must be known that one kind of vow is common, another singular. To believe in God, to hope in him for eternal life, to love him and to live according to God, is a common way for all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":981,"ref":"p981","source":"Non superbire, non occidere hominem, non odire fratrem, non violare in se templum Dei, praecipitur omnibus. Hoc totum omnes communiter vovere et reddere debemus. Sunt etiam vola propria singul(??)rum, cum alius vovet Deo jejunium, alius castitatem, alius virginitatem, alius relinquere omnia, et ire in conmmunem vitam. Voveant ergo omnes votum Domino, aut hoc, aut illud, sicut divina gratia unicuique donaverit et sic in circuitu ejus omnes offerant munera. Cui?\n\nTerribili et ei qui aufert spiritum principum. Quia psalmus Synagogae, id est, carnali populo loquitur: recte illis Deus terribilis commendatur, ut qui adhuc Dominum tanquam pium, tanquam clementem nesciunt amare, audientes terribilem, vel discant formidare. Et notandum quod non ait, Qu(??) aufert spiritum hominum, sed ipsorum etiam priu– cipum: ut intelligatur Deus princeps esse super principes, potestas super potestates: tanquam rex regum et Dominus dominantium (Apoc. 1. et 49.). Recte ergo subditur: Terribili apud reges terroe. Nec dicit, quia aufert vitam, quod utique et illi faciunt, qui occidunt corpus, sed et ipsum spiritum auferre dicitur: ut tanto magis ille timeatur, qui potestatem habet, et corpus et animam perdere in gehennam (Matth. 10.). Vel quia spiritus principum est spiritus superbiae, potest ita legi. Qui aufert spiritum principum, id est, audaciam superborum.","english":"Not to be proud, not to kill a man, not to hate a brother, not to violate the temple of God within oneself—this is commanded to all. All of us together ought to vow and pay all this. There are also vows proper to individuals, when one vows to God fasting, another chastity, another virginity, another to leave everything behind and enter the common life. Let all, then, make their vow to the Lord—either this or that—as divine grace has granted to each, and so let all offer gifts round about him. To whom?\n\nTo the terrible one, and to him who takes away the spirit of princes. Because the psalm speaks to the Synagogue, that is, to the carnal people, God is rightly commended to them as terrible, so that those who do not yet know how to love the Lord as gentle and as merciful, hearing that he is terrible, may at least learn to fear. And note that he does not say, \"who takes away the spirit of men,\" but even of the princes themselves, so that God may be understood to be the prince over princes, power over powers, as king of kings and Lord of lords (Rev. 1; 19). Rightly, then, it is added: To the terrible one among the kings of the earth. Nor does he say that he takes away life—which indeed even those who kill the body do—but he is said to take away the spirit itself, so that he may be feared all the more, who has power to destroy both body and soul in hell (Matt. 10). Or, because the spirit of princes is the spirit of pride, it can be read thus: He who takes away the spirit of princes, that is, the boldness of the proud.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":982,"ref":"p982","source":"Est et alius intellectus quare in hoc loco terribilis dicatur Deus. Sancti etenim et perfecti viri, ut mirabilem Deum in judicio suo placatum inveniant, semper hic apud se terribilem pensant, suasque culpas districte judicant: quatenus in illo districto judicio injudicabiles fiant. Dicatur ergo recte, Terribili apud reges, terroe sunt a, qui carnem suam spiritualiter regunt. Rex terrae erat Paulus, cum diceret: Castigo corpus meum, et in servitutem redigo: ne forte aliis praedicans ipse reprobus efficiar. Esto rex terrae, et erit tibi terribilis Deus *","english":"There is also another understanding of why God is called terrible in this place. For holy and perfect men, in order that they may find God wonderful and propitious in His judgment, always reckon Him here within themselves as terrible, and judge their own faults strictly—so that in that strict judgment they may be found uncondemnable. Rightly, then, let it be said, \"Terrible among kings\"; terrors are they who spiritually rule their own flesh. Paul was a king of the earth when he said: \"I chastise my body and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway.\" Be a king of the earth, and God will be terrible to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}