{"slug":"tmp888.tmp888.opp-lat1","id":"latin:ogl-pl:tmp888.tmp888.opp-lat1","title":"In Parabolas Salomonis Expositio Mystica","title_source":"In Parabolas Salomonis Expositio Mystica","author":"Salonius Viennensis Episcopus","genre":"commentary","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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":"Relace","generated":"2026-11-15T18:53:54Z","cost_usd":0.005552},"source":{"registry_id":"latin:ogl-pl:tmp888.tmp888.opp-lat1","work_id":"tmp888.tmp888.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/tmp888/tmp888/tmp888.tmp888.opp-lat1.xml"},"stats":{"passages":67,"english_words":13735,"coptic_letters":0,"source_letters":53583,"commentary_units":0,"commentary_kinds":0,"derived_notes":1,"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/tmp888/tmp888/tmp888.tmp888.opp-lat1.xml"}],"checks":{"work":"tmp888.tmp888.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":67,"translated":67,"commentary_passages":0,"commentary_units":0,"english_words":13735,"source_letters":53171,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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: 67 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"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":67},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SALONII EPISCOPI IN PARABOLAS SALOMONIS EXPOSITIO MYSTICA.\n\nINTERLOCUTORES\n\nVERANUS ET SALONIUS.\n\nVERANUS. Parabolæ qua lingua dicuntur?\n\nSALOMUS. Graeca; Latina vero interpretantur similitudines.\n\nVERANUS. Quare Salomon huic libro nomen istud imposuit?\n\nSALONIUS. Ut per hoc demonstraret quia non juxta litteram, sed aliter et spirtiualiter intelligere debeMus quod dicit.\n\nVERANUS. Quid significat Salomon, quod per parabolas locutus est?\n\nSALOMIUS. Dominum Jesum Christum, quia per parabolas locatus us erat urbis Judæorum: nam et ipso nomine suo eumdem Dominum Jesum Christum signilicat.\n\nVERANUS. Quomodo ergo interpretatur Salomon?\n\nSALONIUS. Pacificus, sive amabilis; significat alteri illuin de quo dicit Apostolus, Christus pax nostra, qui fecit utraque unum (Ephes. II, 14). Et item, Pacificans per sanguinem suum, sive quas in cœlis sunt, sive quæ in terris (Col. I). Item quod Salomon, amabilis interpretatur, aptissime iUum significat cui!oquitur Pater dicens: Tu es filius meus dilectus in quo mihi bene complacui (Matth. III),","english":"SALONIUS, BISHOP: THE MYSTICAL EXPOSITION OF THE PARABLES OF SOLOMON.\n\nTHE INTERLOCUTORS\n\nVERANUS AND SALONIUS.\n\nVERANUS. In what language are the Parables said to be?\n\nSALONIUS. Greek; in Latin, however, they are interpreted as \"similitudes.\"\n\nVERANUS. Why did Solomon impose that name upon this book?\n\nSALONIUS. So that through this he might demonstrate that we ought to understand what he says not according to the letter, but otherwise and spiritually.\n\nVERANUS. What does Solomon signify, who spoke through parables?\n\nSALONIUS. The Lord Jesus Christ, because He spoke through parables to the city of the Jews: for by His very name He signifies the same Lord Jesus Christ.\n\nVERANUS. How, then, is Solomon interpreted?\n\nSALONIUS. \"Peaceful,\" or \"lovable\"; he signifies that other one of whom the Apostle says, \"Christ is our peace, who has made both one\" (Eph. 2:14). And again, \"Pacifying through His blood, whether those who are in the heavens or those on earth\" (Col. 1). Likewise, that Solomon is interpreted as \"lovable\" most fittingly signifies Him to whom the Father speaks, saying: \"You are my beloved son, in whom I am well pleased\" (Matt. 3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"VERANUS. Quid significat ipso pacifico regni sui statu?\n\nSALONIUS. Perenne Christi et Ecclesiae regnum, de quo scriptum est: Et regni ejus non erit finis (Luc. I).\n\nVERANUS. Quare juxta LXX interpretum transla. tionem hæc dicta Salomonis, non parabolae, sed proverbia nominantur?\n\nSALONIUS. Sicut parabolædicuntur, quia occulta sunt et secreta mysteria significant; sic et proverbia congrue vocantur, quia talia sunt quæ sæpius in ore fidelium versari i et memoriae commendari ac retineri debeant.\n\nVEsANoS. Quid utilitatis parabolæ Salomonis tribuunt?\n\nSALONIUS. Sapientiam videlicet et disciplinam: et hoc est quod ait: Ad discendam sapientiam et di sciplinam (Prov. I).\n\nVERAMUS. Quid distat inter sapientiam et disciplinam?\n\nSALONIUS. Sapientia est divinarum rerum cognitio, disciplina vero est sanctæ et Durae viae conversatio.\n\nV ERANUS. Quid est ergo discere sapientiam?","english":"VERANUS. What does that very peaceful state of his kingdom signify?\n\nSALONIUS. The everlasting kingdom of Christ and the Church, of which it is written: And of his kingdom there shall be no end (Luke 1).\n\nVERANUS. Why, according to the translation of the Seventy interpreters, are these sayings of Solomon called not parables but proverbs?\n\nSALONIUS. Just as they are called parables because they signify hidden and secret mysteries, so too they are fittingly called proverbs, because they are such as ought very often to be on the lips of the faithful and to be committed to memory and retained.\n\nVERANUS. What benefit do the parables of Solomon confer?\n\nSALONIUS. Wisdom, namely, and discipline; and this is what he says: To learn wisdom and discipline (Prov. 1).\n\nVERANUS. What is the difference between wisdom and discipline?\n\nSALONIUS. Wisdom is the knowledge of divine things, while discipline is the conduct of a holy and pure way of life.\n\nVERANUS. What, then, is it to learn wisdom?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"SALONIUS. Scire et intelligere quomodo recte credere debeas.\n\nVERANUS. Quid est discere disciplinam?\n\nSALONIUS. Cognoscere qualiter unumquemque oporteat vivere, et quid operando conveniat agere, et quo debeat intentionem cordis dirigere. Sequitur: Timor Domini principium sapientia.\n\nVERANUS. Quot sunt timores Domini?\n\nSALONIUS. Duo, hoc est, servilis et sanctus.\n\nVERANUS. Servilis quare dicitur?\n\nSALONIUS. Quia veluti servi Domino servimus timore gehennæ, ne ad tormenta ducamur.\n\nVERANUS. Sanctus timor quare dicitur?\n\nSALONIUS. Quia sicut bonus filius timet, ne vel in modico offendat oculos amantissimr patris; sic et qui perfecti sunt in Ecclesia timent ne peccando offendant oculos Dei.\n\nVERANUS. Quis ex illis duobus sapientior?\n\nSALONIUS. Servilis, quia quicunque sapere incipit, hoc est, post peccata se cognoscit errasse, primo divino timore corripitur, ne ad tormenta trabatur.","english":"SALONIUS. To know and understand how one ought rightly to believe.\n\nVERANUS. What is it to learn discipline?\n\nSALONIUS. To know how each person ought to live, and what one should do in acting, and where one ought to direct the intention of the heart. There follows: The fear of the Lord is the beginning of wisdom.\n\nVERANUS. How many fears of the Lord are there?\n\nSALONIUS. Two, that is, the servile and the holy.\n\nVERANUS. Why is it called servile?\n\nSALONIUS. Because like servants we serve the Lord with the fear of hell, lest we be led to torments.\n\nVERANUS. Why is it called holy fear?\n\nSALONIUS. Because just as a good son fears lest he offend the eyes of his most loving father even in a small matter, so also those who are perfect in the Church fear lest by sinning they offend the eyes of God.\n\nVERANUS. Which of those two is wiser?\n\nSALONIUS. The servile, because whoever begins to be wise, that is, recognizes after sins that he has erred, is first corrected by divine fear, lest he be dragged to torments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"VERANUS. Timor vero sanctus quid operatur?\n\nSALONIUS. Auget sapientiam, quoniam perfecta caritas foras mittit timorem ( Joan, IV) illum servilem. Timor vero sanctus permanet in sæculum sæculi (Psal. XVIII).\n\nVERANUS. Quid est quod Salomon dicit: Frustra jacitur rete ante oculos pennatorum (Prov. I)? Nunquid non solent aves sæpe retibus capi?\n\nSA\\LONIUS. Solent utique.\n\nVERANUS. Qui ergo sunt isti pennati\n\nSALONIUS. Sancti et electi viri, qui habent pennas fidei, spei, et caritatis, caeterarumque virtutum quibus ad coelestia contemplanda volant: habent ct spiritales oculos, quibus et insidias hostis antiqui prævident, et peccata praecavent. Frustra ergo, id est, in vanum jacilur rete ante oculos pennatorum; id est, laqueus insidiarum diaboli objicitur sanctis et electis viris, quia facile in terra superare possunt insidias diaboli, qui suam conversationem habent in coelis.","english":"VERANUS. What then does holy fear accomplish?\n\nSALONIUS. It increases wisdom, since perfect love casts out fear (1 John 4), that servile fear. But holy fear endures for ever and ever (Psalm 19).\n\nVERANUS. What is it that Solomon says: In vain is the net spread before the eyes of the winged (Proverbs 1)? Are birds not accustomed often to be caught in nets?\n\nSALONIUS. They are indeed.\n\nVERANUS. Who then are these winged ones?\n\nSALONIUS. Holy and chosen men, who have the wings of faith, hope, and love, and of the other virtues by which they fly to contemplate heavenly things; they have also spiritual eyes, by which they both foresee the snares of the ancient enemy and guard against sins. In vain, therefore, that is, to no purpose, is the net spread before the eyes of the winged; that is, the snare of the devil's plots is set before holy and chosen men, because they who have their conversation in heaven can easily overcome the devil's snares on earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"VERANUS. Quae est sapientia de qua dicit Salomon: Sapientia foris prædicat, in plateis dedit vocem suam?\n\nSALONIUS. Christi Jesu qui est Dei virtus et De; sapientia, sicut dicit Apostolus.\n\nVERANUS. Haec ergo sapientia quomodo foris prædicat?\n\nSALONIUS. Intus praedicavit, id est in secreto, antequam pateretur, quia paucis (id est solis discipulis) mysteria suæ divinitatis ostendit; post resurrectionem vero suam foris prædicavit, quia misso desuper Spiritu sancto, aperte se per apostolos, quod Dei Filius esset, mundo declaravit.\n\nVERANUS. Quomodo in plateis dedit vocem suam?\n\nSALONIUS. Quia quae ante in secreto et in occulto, et in uno tantum Judæorum populo docuerat, postea iu latitudine plebeium, et coram omnibus sentibu manifeste prædicat per apostolos, juxta hoc quod eis praecepit, dicens: Quæ dico vobis in tenebris, dicite in lumine, hoc est manifesto; et quæ in aure auditis, prædicate super tecta, id est aperte et coram omnibus.","english":"VERANUS. What is the wisdom of which Solomon says: Wisdom cries aloud outside, she has uttered her voice in the streets?\n\nSALONIUS. It is Christ Jesus, who is the power and wisdom of God, as the Apostle says.\n\nVERANUS. How then does this wisdom cry aloud outside?\n\nSALONIUS. He preached within, that is in secret, before he suffered, because he showed the mysteries of his divinity to few—that is, to his disciples alone. But after his resurrection he preached outside, because, when the Holy Spirit had been sent from above, he openly declared to the world through the apostles that he was the Son of God.\n\nVERANUS. How did he utter his voice in the streets?\n\nSALONIUS. Because what he had previously taught in secret and in hiding, and among one people of the Jews only, he afterward openly proclaims through the apostles in the broad expanse of the common people and in the presence of all the senses, according to what he commanded them, saying: What I say to you in darkness, speak in the light—that is, openly; and what you hear in the ear, preach upon the housetops—that is, openly and in the presence of all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"VERANUS. Quid est quod ait: In capite turbarum clamitat? '\n\nSALONIUs. Per caput designantur principes Judæorum. In capite turbarum clamitabat, quia principibus Judæorum, homicidium quod in eum patraverant, palam per apostolos ad memoriam reducebat, et eosdem ad poenitentiae remedium vocabat.\n\nVERANUS. Quomodo intelligendum est quod sequitur: In foribus portarum urbis profert verba sua?\n\nSALONIUS. Per urbem sancta designatur Ecclesia, congregata de utroque populo, Judxorum videlicet et gentium. Fores portarum hujus urbis sancti doctores fuerunt, qui vei bum Evangelii prædicando. credentes in eam introduxerunt. Sapientia ergo in foribus portarum urbis verba sua proferebat., quando Christus in apostolis suis loquebatur,\n\nVERANUS. Quid est quod ait: Inclina cor tuum ad intelligendam prudentiam (Prov. II)? Quomodo potest homo inclinare cor?","english":"VERANUS. What is the meaning of what she says: She cries aloud at the head of the crowds?\n\nSALONIUS. By \"head\" are designated the leaders of the Jews. She cried aloud at the head of the crowds because through the apostles she brought back to the memory of the leaders of the Jews, openly, the murder they had committed against him, and called those same men to the remedy of repentance.\n\nVERANUS. How is what follows to be understood: In the gateways of the city she utters her words?\n\nSALONIUS. By \"city\" is designated the holy Church, gathered from both peoples, namely of the Jews and of the Gentiles. The gateways of the gates of this city were the holy teachers, who by preaching the word of the Gospel brought believers into her. Wisdom, therefore, uttered her words in the gateways of the gates of the city when Christ spoke in his apostles.\n\nVERANUS. What is the meaning of what he says: Incline your heart to understand prudence (Prov. 2)? How can a man incline his heart?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"SALOMUS. Ille inclinat cor suum ad cognoscendau prudentiam, qui humiliat se et emundat animum suum a peccatis, ut dignus fiat ad percipienda my steria Divinitatis.\n\nVERANUS. Quid est quod dicit: Ne innitaris sapientiæ tuce? Quis enim innititur sapientiæ?\n\nSALONIUS. Ille qui sua sapientia, aut suis viiibus confidit se posse implere divina mandata.\n\nVERANUS. Ecce iterum dicit: Ne sis sapiens apud temetipsum (Prov. III). Quis enim est sapiens apuJ semetipsum?\n\nSALONIUS. Ille certe qui se præ caeteris quasi do. ctor extollit, et jactat de his quae ex dictis Patrum, recte cognoscere ac intelligere potuit.\n\nVERANUS. Quae est sapientia vera hominis?\n\nSALONIUS. Timere Dominum et receJere a malo; et hoc est quod mox sequitur: Time Donunum, et recede a malo.\n\nVERANUS. Unde scis quod haec vera sapientia hominis?\n\nSALONIUS. Quia in libro Job scriptum est: Ecce Ii.. mor Domini ipse est sapientia; et recedere a malo, intelligentia.","english":"SALONIUS. He inclines his heart to the knowledge of prudence who humbles himself and cleanses his mind from sins, so that he may become worthy to receive the mysteries of the Godhead.\n\nVERANUS. What is the meaning of what is said: Do not lean upon your own wisdom? For who is it that leans upon wisdom?\n\nSALONIUS. He who trusts that by his own wisdom or his own strength he can fulfill the divine commandments.\n\nVERANUS. Behold, again it says: Do not be wise in your own eyes (Prov. 3). For who is wise in his own eyes?\n\nSALONIUS. Surely he who exalts himself above others as though a teacher, and boasts of those things which from the sayings of the Fathers he has been able rightly to know and understand.\n\nVERANUS. What is the true wisdom of man?\n\nSALONIUS. To fear the Lord and to depart from evil; and this is what follows shortly after: Fear the Lord, and depart from evil.\n\nVERANUS. How do you know that this is the true wisdom of man?\n\nSALONIUS. Because in the book of Job it is written: Behold, the fear of the Lord is itself wisdom; and to depart from evil is understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"VERANUS. Quis ille homo de quo Salomon dicit: Beatus homo qui invenit sapientiam?\n\nSALONIUS. Christianus fidelis et catholicus.\n\nVERANUS. Quando iste invenit sapientiam?\n\nSALONIUS. Cum doctriuam veritatis, id est Evangelii. corpore simul et corde percipil, et in Scripturis sanctis, Domini voluotatem studet cognoscere.\n\nVERANUS. Quando affluit prudentia?\n\nSALONIUS. Quando cum magno amore et sui conditoris dilectione audit praecepta divina, et opere studet implere.\n\nVERANUS. Quid est quod ait: Viæ ejus pulchræ, omnes semitæ ejus pacificæ? Quæ sunt istæ viæ sapientiæ, aut qux sunt semitæ cjus?\n\nSALOMUS. Viæ sapientiæ sunt acliones Domini quas gessit in carne, sive doctrinæ ipsius quæ continentur in libris Evangelii; quæe viæ pulchræ sunt, quia divinæ. Semitæ sapientiæsunt præcepta et mandata Domini, quæ ad pacem aternam: pacificæ, quia omnia præcepta Domini ad pacem æternam perJucunt.","english":"VERANUS. Who is that man of whom Solomon says: Blessed is the man who finds wisdom?\n\nSALONIUS. The faithful and catholic Christian.\n\nVERANUS. When does this man find wisdom?\n\nSALONIUS. When he receives the teaching of truth, that is, of the Gospel, with body and heart alike, and strives to know the will of the Lord in the Holy Scriptures.\n\nVERANUS. When does prudence flow in abundance?\n\nSALONIUS. When with great love and affection for his Creator he hears the divine precepts and strives to fulfill them in deed.\n\nVERANUS. What is it that he says: Her ways are beautiful, all her paths are peaceful? What are these ways of wisdom, or what are her paths?\n\nSALONIUS. The ways of wisdom are the actions of the Lord which he performed in the flesh, or his teachings which are contained in the books of the Gospel; which ways are beautiful because they are divine. The paths of wisdom are the precepts and commandments of the Lord, which lead to eternal peace: peaceful, because all the commandments of the Lord lead through to eternal peace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"VERANUS. De qua lege aut de quo consilio dicit Salomon, cum ait: Custodi legem atque consilium?\n\nSALONIUS. De lege videlicet ac consilio sapientiae Domini Jesu Christi.\n\nVERANUS. Quae est lex sapientiæ?\n\nSALOMUS. Lex sapientiæ est, quædicit: Si vis ingredi ad vitam, serva mandata, id est, non ocides, non mæchaberis, non furtum facies (Matth. XIX; Marc. x; Luc. XVIII).\n\nVERANUS. Quod est consilium sapientiæ?\n\nSALONIUS. Si vis perfertus esse, vende omnia qum habes, et da pauperibus.\n\nVERANUS. Quid est quod ait: Abominatio Domini est omnis illusor? Quis esl illusor?\n\nSALOMUS. Illusor est qui verba Dci perverse intelligendo et docendo corrumpit. Illusor est qui suos proximos simplices et paupcres insultando contemniL. Illusor est qui magna Dei promissa quasi parva despicit, et poenam æternæ damnationis quasi tolerabilem spernit. Omnes hos tales abominatur Dominus, et eum simplicibus est sermocinatio ejus, quia illos gratia coelestis sapientiæ illuminat, quia nihil in sc duplicatum habent.","english":"VERANUS. Of what law or of what counsel does Solomon speak when he says: Keep the law and counsel?\n\nSALONIUS. Of the law, clearly, and the counsel of the wisdom of the Lord Jesus Christ.\n\nVERANUS. What is the law of wisdom?\n\nSALONIUS. The law of wisdom is that which says: If you wish to enter into life, keep the commandments, that is, you shall not kill, you shall not commit adultery, you shall not steal (Matthew 19; Mark 10; Luke 18).\n\nVERANUS. What is the counsel of wisdom?\n\nSALONIUS. If you wish to be perfect, sell all that you have and give to the poor.\n\nVERANUS. What is it that he says: Every mocker is an abomination to the Lord? Who is the mocker?\n\nSALONIUS. The mocker is he who corrupts the words of God by understanding and teaching them perversely. The mocker is he who scorns his simple and poor neighbors by insulting them. The mocker is he who despises the great promises of God as though they were small, and spurns the punishment of eternal damnation as though it were tolerable. All such men the Lord abominates, and his conversation is with the simple, because the grace of heavenly wisdom enlightens them, because they have nothing doubled within themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"VERANUS. Quare Salomon dicit: Et ego filius fui patris mei, tenellus et unigenitus coram matre mea (Prov. IV)? Quomodo unigenitus fuit coram matre sua, cum præcesserit eum frater uterinus, sicut Scriptura sancta libri Regnum (II Reg. xu) testatur?\n\nSALOMUS. Verum est quia præcessit eum frater uterinus, sed ille mox mortuus est: quasi nunquam fuisset, sine nomine ab hac vita discessit, propterea sc unigenitum appellat.\n\nVERANUS. Quare dicit: Non declines ad dexteram, neque ad sinistrum? Quis enim se ita continere poterit, ut corpus suum in dexteram partem aut in sinistram non declinet?\n\nSALONIUS. Nemo; sed per dexteram designatur via bona, per sinistram via mala et reproba. Non prohibet ambulare in dextera via, sed declinare ad dexteram.\n\nVERANUS. Quis ergo declinat ad dexteram vel ad sinistram?\n\nSALONIUS. Justus declinat ad dexteram, qui de sua injustitia et suis virrbus præsumit; injuslus declinat ad sinistram, qui propter carnis fragilitatem salvari sc posse desperat. Declinat ad dexteram, qui vult plus sapere quam oportet sapere (Rom. XII); declinat ad sinistram, qui servit stultithc.","english":"VERANUS. Why does Solomon say: And I was my father's son, tender and only-begotten in the sight of my mother (Prov. 4)? How was he only-begotten in the sight of his mother, when a brother of the same womb preceded him, as the holy Scripture of the book of Kings (2 Kings 12) testifies?\n\nSALONIUS. It is true that a brother of the same womb preceded him, but that one died soon after; as though he had never been, he departed this life without a name, and therefore Solomon calls himself only-begotten.\n\nVERANUS. Why does he say: Do not turn aside to the right or to the left? For who can so restrain himself that he does not turn his body to the right side or to the left?\n\nSALONIUS. No one; but by the right is designated the good way, by the left the evil and reprobate way. He does not forbid walking in the right way, but turning aside to the right.\n\nVERANUS. Who, then, turns aside to the right or to the left?\n\nSALONIUS. The just man turns aside to the right, who presumes on his own righteousness and his own strength; the unjust man turns aside to the left, who because of the frailty of the flesh despairs that he can be saved. He turns aside to the right who wishes to be wiser than he ought to be wise (Rom. 12); he turns aside to the left who serves folly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"VeRANUS. Cur ergo dicit paulo inferius: Vias quæ a dextris sunt, novit Dominus?\n\nSALONIUS. Ter vias quæ a dextris sunt, designantur sanctæactiones et opera bona: hæc enim novit Dominus, id est, dirigit, et placent iUi. Unde et econtra in judicio dicturus est reprobis: Non nori vos: hoc est, non v os elegi, non enim mihi placetis. quia non vos video in luce mea, non vos video in justitia mea.\n\nVERANUS. Quid est quod dicit: Ne des alienis honorem tuum, et annos tuos crudeli (Prov. v)? De quo honore dicit, aut quos vocat alienos?\n\nSALONIUS. Dc honore dicit, quod factus est homo ad imaginem Dei: alienos, dæmones appeliat, ei est sensus: Ne honorcm tuum, quod ad imaginem Dei creatus es, male vivendo subdas immundis spiritibus.\n\nVERANUS. Quem appellat crudelem; aut de quibus annis dicit?\n\nSALONIUS. Annos vocat spatia vitæ; crudelem diabolum, et est sensus: Spatia vitæ. quae tibi dedit Deus,male vivendo ne tradas diabolo.","english":"VERANUS. Why then does he say a little further on: The ways that are on the right hand the Lord knows?\n\nSALONIUS. Thrice are the ways that are on the right hand designated: holy actions and good works; for these the Lord knows, that is, directs, and they are pleasing to him. Whence also, on the contrary, in judgment he will say to the reprobate: I know you not: that is, I have not chosen you, for you are not pleasing to me, because I do not see you in my light, I do not see you in my righteousness.\n\nVERANUS. What is it that he says: Give not thy honor to strangers, and thy years to the cruel one (Prov. 5)? Of what honor does he speak, or whom does he call strangers?\n\nSALONIUS. He speaks of the honor that man was made in the image of God; strangers he calls the demons, and the sense is: Do not by living wickedly subject your honor, that you were created in the image of God, to unclean spirits.\n\nVERANUS. Whom does he call the cruel one; or of what years does he speak?\n\nSALONIUS. Years he calls the spans of life; the cruel one, the devil; and the sense is: The spans of life that God gave you, do not by living wickedly hand over to the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"VERANUS. De qua cisterna docet Salomon bibere aquam, aut de quo pateo fluenta, cum dicit: Bibe aquam de cisterna tua, et fluenta putei tui?\n\nSALONIUS. Cisternam vocat catholicam, id est Veteris et Novi Testamenti doctrinam; puteum vero profunditatem et altitudinem ejusdem catholicæ doctrinæ: aquam, scientiam: fluenta copiam-et abundantiam scientiae, id est varios sacræ Scriptune appellat intellectus. Docet enim his verbis, cavere a doctrina hæreticorum et attendere lectionibus sacraruin Scripturarum, et est sensus: Bibe aquam de cisterna tua, id est serva et opere imple doctrinam quam aliis prædicaris. Et fluenta putei tui: id est abundantia sermonis tui, seu scientiæinfluenter in te rcdundet operibus bonis.\n\nVERANUS. Quare dicit Salomon: Deriventur fontes tui foras, et in plateis aquas tuas divide, cum statim subjungat: Habeto eas solus, ne sint alieni participes tui? Si fontes nostros foras derivamus, et in plateis aquas dividimus; quomodo soli cas habere possumus?","english":"VERANUS. About which cistern does Solomon teach us to drink water, or from which well do the streams flow, when he says: Drink water from your own cistern, and the streams of your own well?\n\nSALONIUS. He calls the cistern the catholic, that is, the doctrine of the Old and New Testament; but the well, the depth and height of the same catholic doctrine; the water, knowledge; the streams, the plenty and abundance of knowledge, that is, he calls the various understandings of sacred Scripture. For he teaches in these words to beware of the doctrine of heretics and to attend to the readings of the sacred Scriptures, and the sense is: Drink water from your own cistern, that is, keep and fulfill in deed the doctrine which you preach to others. And the streams of your own well: that is, the abundance of your speech, or of knowledge, flows back in you into good works.\n\nVERANUS. Why does Solomon say: Let your fountains be derived abroad, and divide your waters in the streets, when he immediately adds: Have them yourself alone, let them not be shared by strangers? If we derive our fountains abroad, and divide our waters in the streets, how can we have them alone?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"SALONIUS. Quamvis in verbis sonare videatur, tamen nulla est contrarieftas, quia hic sentenitiæ non possunt nisi spiritualiter intelligi. Fontes ergo nostros foras derivamus, cum aliis vim prædicationis infundimus, cum verba sacræ Scripturæ aliis annuntiamus. In plateis aquas dividimus, cum populis prædicamus. Platea namque dicta est a latitudine; est enim Græcus sermo. In plateis ergo aquas dividimus, quando in multitudine auditorum verba scientiæ dilatamus et juxta uniuscujusquc qualitatem divina eloquia dispensamus.\n\nVERANUS. Si aquas in plateis dividerde debemus, quomodo ergo eas soli habere possumus?\n\nSALONIUS. Aquas in platcis dividimus, quando aliis verba divina late prædicamus, ct tamen soli aquas habemus, quia de ipsa prædicatione humanas laudcs non quærimus.\n\nVERANUS. Quid est quod dicit: Ne sint alieni particives tui (Prov. V. 17)?","english":"SALONIUS. Although it may seem to sound in the words, there is nevertheless no contradiction, because these statements cannot be understood except spiritually. Therefore we lead our fountains abroad when we pour the power of preaching into others, when we announce the words of sacred Scripture to others. We divide the waters in the streets when we preach to the peoples. For \"street\" (platea) is named from breadth; for it is a Greek word. In the streets, then, we divide the waters when we spread abroad the words of knowledge among a multitude of hearers and dispense the divine utterances according to the capacity of each one.\n\nVERANUS. If we ought to divide the waters in the streets, how then can we have them alone?\n\nSALONIUS. We divide the waters in the streets when we preach the divine words far and wide to others, and yet we have the waters alone, because we do not seek human praise from that preaching itself.\n\nVERANUS. What is it that he says: Let strangers not be partakers with you (Prov. 5:17)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"SALONIUS. Alienos vocat dæmones, de quibus dixit Psalmista: Alieni insurrexerunt super me, et fortes quæsierunt animam meam (Psal. LIII, 5), etc. Tunc enim malignos, id est immundos spiritus in prædicatione participes et socios nobis facimus, quando per superbiam intumescimus, et de prædicatione nostra inanem gloriam desideramus.\n\nVERANuS. De quo homine dicit Salomon: Nam apostata vir inutilis graditur ore perverso (Prob. VI)?\n\nSALONIUS. Apostatam hominem appellat schismaticum, qui laborat scindere unitatem Ecclesiæ.\n\nVERANUS. Qua lingua dicilur apostata?\n\nSALONIUS. Græca; quod interpretatur in Latino sermone, refuga et recedens a veritate.\n\nVERANUS. Quare ergo schismaticus dicitur apostata?\n\nSALONIUS. Quia more superbientis angeli, intus prius intumescit et cadit a mentis suæ statu, quia sic ab amore sui Conditoris ct a veritate recedit: nisi enim prius a veritate recederet, in Ecclesia injustitiam non disseminaret.","english":"SALONIUS. He calls the demons \"strangers,\" of whom the Psalmist said: Strangers rose up against me, and the strong sought my soul (Ps. 53:5), etc. For then we make the malignant, that is, the unclean spirits, partakers and companions with us in our preaching, when we swell with pride and desire empty glory from our preaching.\n\nVERANUS. Of what man does Solomon say: For the apostate man is useless, he walks with a perverse mouth (Prov. 6)?\n\nSALONIUS. He calls the schismatic an apostate man, who labors to tear asunder the unity of the Church.\n\nVERANUS. In what tongue is \"apostate\" spoken?\n\nSALONIUS. Greek; which is interpreted in the Latin tongue as a fugitive and one departing from the truth.\n\nVERANUS. Why, then, is the schismatic called an apostate?\n\nSALONIUS. Because, after the manner of the proud angel, he first swells up within and falls from the state of his own mind, since thus he departs from the love of his Creator and from the truth; for unless he first departed from the truth, he would not scatter injustice in the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"VERANuS. Cur ergo de illo dicitur: Annuit oculis, lerit pede, digito loquitur?\n\nSALONIUS. Interior mentis custodia, quæ membra exterius servat ordinata: hic ergo apostata, quia statum et custodiam perdidit, idcirco dominica membra exteriora habet ex morte, et tulit inordinata.\n\nVERANus. Quid est quod de lege sua dicit: Liga eam in digitis tuis, scribe eam in tabulis cordis tui (Prov. VII )? Quis enim legem in digitis ligare potest, aut si fecerit, quae utilitas erit?\n\nSALONIUS. In digitis dicit, id est, in actibus: legem enim in digitis ligat quicunque in bonis operibus eam studet implere et exornare. In tabulis cordis, dicit; id est, in latitudine cogitationis. Scribit ergo legem in tabulis cordis sui, qui eam cum gaudio suscipit et memoriæ commendat.\n\nVERANUS. Quid est quod Sapientia dicit: Per me reges regnant, et conditores legis justa decernunt; per me principes imperant, et potentes decernunt justitiam?","english":"VERANUS. Why then is it said of him: He winks with the eyes, he signals with the foot, he speaks with the finger?\n\nSALONIUS. The inner guard of the mind keeps the members outwardly ordered; this apostate, then, because he has lost his standing and his guard, for that reason has the Lord's outward members from death, and has carried them off disordered.\n\nVERANUS. What is it that he says of his law: Bind it on your fingers, write it on the tablets of your heart (Prov. 7)? For who can bind a law on his fingers, or if he does, what benefit will there be?\n\nSALONIUS. He says \"on the fingers,\" that is, in actions; for whoever strives to fulfill and adorn the law in good works binds the law on his fingers. \"On the tablets of the heart,\" he says; that is, in the breadth of thought. He therefore writes the law on the tablets of his heart who receives it with joy and commits it to memory.\n\nVERANUS. What is it that Wisdom says: Through me kings reign, and the founders of the law decree just things; through me princes command, and the powerful decree justice?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"SALONiS. Christus Dei virtus et Dei sapientia.\n\nVERANUS. Nunquid Christus omnibus tyrannis impiis et principibus dat regnum et imperium?\n\nSALONIUS. Non utique, verumtamen, ipso permittente, impii reges et principes suscipiunt regna vel imperia, quia scriptum est in libro Job: Permittit regnare hypocritam propterpeccata populi (Job. XXXIV). Sed in hoc luco reges sanctos dicit apotolos, qui primum semetipsos, deinde Ecclesiam sibi commissam fideliter regere noverunt. Sive reges appellat omnes sanctos, qui seipsos et alios bene regerc serunt.\n\nVERANUS. Quos appellat conditores legum?\n\nSALONIUS. Utriusque Testamenti scriptores.\n\nVERANUS. Quos vocat principes et potentes?\n\nSALONIUS. Cæteros doctores et rectores fidelium: omnes enim isti per sapientiam Dei Patris habuerunt regnum. principatum et imperium; id est, per Christum acceperunt, ut aliquid boni essent, unde ipse dicit: Sine me nihil potestis facere (Joan. xv).","english":"SALONIUS. Christ, the power of God and the wisdom of God.\n\nVERANUS. Is it then Christ who gives kingdom and dominion to all impious tyrants and princes?\n\nSALONIUS. Not at all; yet it is by his permission that impious kings and princes receive kingdoms or dominions, because it is written in the book of Job: He permits the hypocrite to reign because of the sins of the people (Job 34). But in this passage he calls the holy kings the apostles, who knew how to rule faithfully first themselves, and then the Church committed to them. Or he calls all the saints kings, who knew how to rule themselves and others well.\n\nVERANUS. Whom does he call the makers of laws?\n\nSALONIUS. The writers of both Testaments.\n\nVERANUS. Whom does he call princes and potentates?\n\nSALONIUS. The other teachers and rulers of the faithful; for all these, through the wisdom of God the Father, had kingdom, principality, and dominion; that is, they received through Christ that they might be something good, whence he himself says: Without me you can do nothing (John 15).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"VERANUS. Quid est quod Sapientia dicit: Delectaber per singulos dies ludens coram eo?\n\nSALONIUS. Id est, coram Patrc omni tempore ludens in orbe terrarum.\n\nVERANUS, Nunquid Sapientia, id est, Dei Filius, pueriliter ludebat coram Patre?\n\nSALOMUS. Absit: sed quod dicit, ludens, intelligendum est, gaudens. Ludebat enim per singulos dies, id est, gaudebat se esse unum; id est, unius substantiæ cum Patre, a principio, ex diebus æternitatis.\n\nVERANUS. Quomodo ludebat omni tempore in orbe terrarum?\n\nSALOMUS. Quia cum tempora orbis et creaturæ esse cupissent, ipse Filius gaudebat, quia ipse quod erat, semper in Patre manebat.\n\nVERANUS. Quid est quod ait: Sapientia ædificavit sibi domum (Prov. IX), et quam domum ædificavit sibi?\n\nSALONIUS. Sapientia, id est Dei Filius, ædificavit sibi domUm, qui ipse creavit hominem in utero Virginis, quem in unitate suae personæ assumpsit.","english":"VERANUS. What is it that Wisdom says: \"I was delighted every day, playing before him\"?\n\nSALONIUS. That is, playing before the Father at all times in the world.\n\nVERANUS. Was Wisdom, that is, the Son of God, then playing childishly before the Father?\n\nSALONIUS. Far be it; but what he says, \"playing,\" must be understood as \"rejoicing.\" For he was playing every day, that is, he was rejoicing that he was one, that is, of one substance with the Father, from the beginning, from the days of eternity.\n\nVERANUS. How was he playing at all times in the world?\n\nSALONIUS. Because when the times of the world and of creation desired to exist, the Son himself rejoiced, because he himself, being what he was, always remained in the Father.\n\nVERANUS. What is it that he says: \"Wisdom has built herself a house\" (Prov. 9), and what house did she build for herself?\n\nSALONIUS. Wisdom, that is, the Son of God, built herself a house, he who himself created man in the womb of the Virgin, whom he assumed into the unity of his person.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"VERANUS. Quomodo excidit columnas septem?\n\nSALOMUS. Septem columnas exddit,quia per septiformem gratiam Spiritus sancti erexit Ecclesias per orbem terrarum, quæ sicut columnæ sustentando continent memoriam ejus; id est, mysterium Incarnationis ipsius.\n\nVERANUS. Potest aliter intelligi?\n\nSALONiS. Vere potest: Sapiendae domus Ecclesia Christi est: columnæ autem domus hujus, sancti doctores; quæ columnæ bene esse septetn dicuntur, quia sancti doctores repleti sunt septiformi gratia sancti Spiritus.\n\nVERANUS. Quomodo ergo excidit Sapientia has co. lumnas?\n\nSALONIUS. Excidit columnas, quia mentes prædicatorum ab amore praesentis saeculi separavit, et erexit eos ad portandam ejusdem Ecclesiæ fabricam.\n\nVERANUS. De quibus ancillis dicit paulo inferius: Misit ancillas suas ut vocarent ad arcem, et ad mænia civitatis (Prov. IX)?\n\nSALONIUS. Ancillas vocat sanctos apostolos.","english":"VERANUS. How did she hew out the seven columns?\n\nSALONIUS. She hewed out the seven columns because through the sevenfold grace of the Holy Spirit she raised up Churches throughout the world, which, like columns, by supporting them preserve the memory of him; that is, the mystery of his Incarnation.\n\nVERANUS. Can this be understood otherwise?\n\nSALONIUS. Indeed it can: the house of Wisdom is the Church of Christ; but the columns of this house are the holy teachers; and these columns are rightly said to be seven, because the holy teachers are filled with the sevenfold grace of the Holy Spirit.\n\nVERANUS. How, then, did Wisdom hew out these columns?\n\nSALONIUS. She hewed out the columns because she separated the minds of preachers from the love of the present world, and raised them up to carry the fabric of the same Church.\n\nVERANUS. Of which maidservants does she speak a little further on: She sent her maidservants to call to the citadel and to the walls of the city (Prov. 9)?\n\nSALONIUS. She calls the holy apostles maidservants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"VERANUS. Quare vocat eos ancillas?\n\nSALONIUS. Propter insipientiam, infirmitatem et paupertatem; idiotas enim, infirmos, pauperes et despectos elegit apostolos quos ad prædicandum misit in mundum, ut fideles populos vocarent ad arcem æternæ beatitudinis, et ad mœnia cœlestis Jerusalem.\n\nVERANUS. Quis est filius sapiens qui laetificat patrem; aut quis est filius stultus qui mœstitia est matri suæ?\n\nSALONIUS. Ille qui accepta fidei ac baptismatis mysteria bene servat et opere implet, filius sapiens est; ille procul dubio lætificat Deum Patrem: qui vero ac? cepta fidei ac baptismatis sacramenta, malis operi. bus vel hæretica. pravitate corrumpit, filius stultus • est; hic nimirum est mœstitia matri suæ, videlicet, Ecclesiæ, quia contristat eam.\n\nVERANUS. Quid est quod ait: Stultus laoiis verberabitur? Quomodo potest homo stultus labiis verberari?","english":"VERANUS. Why does he call them handmaids?\n\nSALONIUS. Because of their foolishness, weakness, and poverty; for he chose as apostles the uneducated, the weak, the poor, and the despised, whom he sent into the world to preach, so that they might call the faithful peoples to the citadel of eternal blessedness and to the walls of the heavenly Jerusalem.\n\nVERANUS. Who is the wise son who makes his father glad; or who is the foolish son who is a grief to his mother?\n\nSALONIUS. He who, having received the mysteries of faith and baptism, keeps them well and fulfills them in deed is a wise son; he beyond doubt makes God the Father glad. But he who, having received the sacraments of faith and baptism, corrupts them by evil deeds or heretical depravity is a foolish son; this man surely is a grief to his mother, namely the Church, because he grieves her.\n\nVERANUS. What is it that he says: The fool will be beaten with lips? How can a foolish man be beaten with lips?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"SALONIUS. Verberatio in hoc loco damnationem significat. Stultus ergo labiis verberabitur, quia propter verba iniqua et maia quæ locutus est, condemnabitur. Unde et alibi dicit Moses (melius Salomon): Et vita in martibus linguæ (Prov. xvm), quoniam unusquisque aut ex verbis suis condemnabitur, aut ex verbis suis justificabitur (Matth. XII).\n\nVERANUS. Cur dicitur habere manus lingua, cum manus habere non possit?\n\nSALONIUS. Melaphorice dictum est, id est, per translationem, quemadmodum venti dicuntur habere pennas (Psal. XVII, CIII, etc.): manus enim linguae, ipsa verba sunt quibus aut bona loquendo meretur vitam, aut mala loquendo meretur mortem: aliter per manus sæpe in Scripturis sacris opera designantur, ut illud: Labores manuum tuarum quia manducabis (Psal. CXXVII). In manibus linguæ dicit, id est iu operibus. Opera enim linguæ sunt colloquia bona vel mala, ex quibus mors nascitur aut vita.","english":"SALONIUS. In this passage, \"beating\" signifies condemnation. The fool, therefore, will be beaten with lips, because on account of the wicked and evil words he has spoken, he will be condemned. Whence also elsewhere Moses says (or rather Solomon): And life is in the hands of the tongue (Prov. 18), since everyone will either be condemned by his words or justified by his words (Matt. 12).\n\nVERANUS. Why is the tongue said to have hands, when it cannot have hands?\n\nSALONIUS. This is said metaphorically, that is, by transference, just as the winds are said to have wings (Ps. 17, 103, etc.); for the hands of the tongue are the very words by which, either by speaking good things one earns life, or by speaking evil things one earns death. Otherwise, in the sacred Scriptures, hands often designate works, as in that passage: Because you shall eat the labors of your hands (Ps. 127). He says \"in the hands of the tongue,\" that is, in works. For the works of the tongue are good or evil conversations, from which death is born or life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"VERANUS. Quis ille piger de quo dicitur: Sicut acetum dentibus et fumus oculis, sic piger his qui miserunt eutn (Prov. x, 26)?\n\nSALONIUS. Piger est male vivens catholicus qui non laborat nec operatur, ut ad æternam beatitudinem pervenire mercatur. Per acetum et fumum haereticorum designatur perOdia. Per oculos et dentes, prædicatores sanctæ Ecclesia?, qui bene oculi dicuntur, quia recta itinera prævident. Pulchre etiam deutes, quoniam spiritualia alimenta tidelibus ministrare solent. Ergo sicut acetum dentibus, et fumus oculis, iJ est sicut perfidia hæreticorum est contraria bonis doctoribus, quia contristat cos, et molestiam illis gignit et lacrymas; sic piger, id est catholicus malus, gravis est eisdem bonis doctoribus qui miserunt eum, hoc est, qui jusserunt ut fidem suam operibus impleret. Ideo etiam gravius est, quia fidem suam pravis operibus destruit.","english":"VERANUS. Who is that sluggard of whom it is said: As vinegar to the teeth and smoke to the eyes, so is the sluggard to those who sent him (Prov. 10:26)?\n\nSALONIUS. The sluggard is the Catholic who lives badly, who does not labor or work, so that he may deserve to attain eternal blessedness. By vinegar and smoke is designated the perverse doctrine of heretics. By the eyes and teeth are designated the preachers of holy Church, who are rightly called eyes, because they foresee the straight paths. Rightly also teeth, since they are accustomed to minister spiritual nourishment to the faithful. Therefore, just as vinegar is to the teeth and smoke to the eyes, that is, just as the faithlessness of heretics is contrary to good teachers, because it grieves them and begets vexation and tears for them, so the sluggard, that is, the bad Catholic, is burdensome to those same good teachers who sent him, that is, who commanded him to fulfill his faith by works. For this reason he is all the more burdensome, because he destroys his faith by wicked works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"VERANUS. Quid est quoJ ait: Manus in manu, non erit innocens malus (Prov. i!, 21)? Quomodo malus homo manus est in manu, et ideo non erit innocens?\n\nSALONIUS. Qui manum jungit ad manum, nihil utique operatur: malus ergo quandiu fuerit manus in manu, non erit innocens, quia etsi ad tempus subtrahit manus ab opere malo, tamen quanJiu malus est, innocentiam cordis habere non potest, unde superius dicit: Abominabile est Domino cor pravum (Prov. xi, 20).\n\nVERANUS. Quid est ergo manus in manu?\n\nSALONIUS. Conscientia prava in opere malo.\n\nVERANUS. Quomodo intelligendum est quod ait: Circalus aureus in naribus suis mulier pulchra et falua?\n\nSALONIUS. Quomodo circulum aureum si infixeris in naribus suis, id est in naribusporci, il!e dum pergit terram vertere ac fodere naso, immergit circulum aureum in volutabrum luti, et tunc perdit circulus aureus decorem quem habuit. Similiter mulier fatua, si habet pulchritudinem vultus, vel si accipiat ornamenta inaurium, monilium, simul et vestimentorum, sordidat pulchritudinem suam, et amittit decorem, si se cœno libidinis coinquinare diligit, et adulteriis corrumpit.","english":"VERANUS. What is it that he says: Hand in hand, the evil man will not be innocent (Prov. 11:21)? How is the evil man a hand in hand, and therefore will not be innocent?\n\nSALONIUS. He who joins hand to hand does no work at all; therefore, as long as the evil man is hand in hand, he will not be innocent, because even if for a time he withdraws his hands from evil work, yet as long as he is evil he cannot have innocence of heart; whence it is said above: A perverse heart is abominable to the Lord (Prov. 11:20).\n\nVERANUS. What then is hand in hand?\n\nSALONIUS. A depraved conscience in evil work.\n\nVERANUS. How is that to be understood which he says: A golden ring in a pig's snout, a beautiful and foolish woman?\n\nSALONIUS. Just as if you fix a golden ring in a pig's snout, that is, in the snout of a pig, while it goes on turning and rooting up the earth with its nose, it plunges the golden ring into the mire of the mud, and then the golden ring loses the beauty it had. Similarly, a foolish woman, if she has beauty of face, or if she receives ornaments of earrings, necklaces, and also of garments, defiles her beauty and loses her comeliness, if she loves to pollute herself with the filth of lust and to be corrupted by adulteries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"VERANUS. Spiritualiter autem quomodo intelligenda est haec sententia?\n\nSALONIUS. Quicunque sacras Scripturas intente meditatur, et jugiter persecrutatur divina eloquia, accipit ornamenta scientiæ. Quod si male vivendo corrumpit et destruit quod bene intelligit, circulum aureum habet in naribus; sed more porci, terram fodit. coinquinat et luto immergit, quia ornamentum quod per notitiam Scripturarum adeptus erat, immunda actione sordidavit. Talis anima est mulier pulchra et fatua: pulchra per seientiam, sed dedita carnalibus delectationibus, fatua est per actionem.\n\nVERANUS. Quid est quod dicit: Anima quæ benedi. cil, impinguabitur: et qui inebriat, ipse quoque inebriabitur? Plures namque sunt qui alios inebriant, sed ipsi non inebriantur.\n\nSALONIUS. Non dicit hoc de corporali ebrietate, sed de spirituali anima, quæ, si bcnedicit, impinguabitur, quia quæcunque exterius prædicando benedicit, spiritualem benedictionem accipit, id est, gratia spirituali augetur et crescit. Similiter qui sacro eloquio mentes auditorum studet inebriare, inebriatur et ipse, sanctique Spiritus infusione repletur.","english":"VERANUS. But how is this sentence to be understood spiritually?\n\nSALONIUS. Whoever meditates intently on the sacred Scriptures and continually searches out the divine utterances receives the ornaments of knowledge. But if by living badly he corrupts and destroys what he understands well, he has a golden ring in his nostrils; but after the manner of a pig, he roots in the earth, defiles himself, and wallows in mud, because the ornament that he had obtained through knowledge of the Scriptures he has soiled by unclean action. Such a soul is a beautiful and foolish woman: beautiful through knowledge, but given over to carnal delights, she is foolish through action.\n\nVERANUS. What is it that he says: The soul that blesses shall be made fat: and he that inebriates shall himself also be inebriated? For there are many who inebriate others, but are not themselves inebriated.\n\nSALONIUS. He does not say this of bodily drunkenness, but of the spiritual soul, which, if it blesses, shall be made fat, because whatever it blesses outwardly by preaching, it receives a spiritual blessing, that is, it is increased and grows by spiritual grace. Similarly, he who strives to inebriate the minds of his hearers with the sacred word is himself also inebriated, and is filled with the infusion of the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"VERANUS. Quare non dixit: Homo, sed Anima quæ benedicit impinguabitur?\n\nSALONIUS. In Scripturis divinis sæpius poni solet pars pro toto, aut totum pro parte, secundum spe-. ciem grammaticae artis, quæ dicitur synechdoche: sic ergo in hoc loco pars posita est pro toto homine. Totum vera ponitur pro parte, ut illud: Tulerunt Dominum de monumento (Juan. xx). Dominum dicit, pro corpore Domini.\n\nVERANUS. Quis est ille de quo dicit: Qui abscondit frumenta, maledicetur in populis (Prov. XI)? Nunquid propterea maledicendus est aliquis, quia non in omnibus frumenta sua ministrat?\n\nSALONIUS. Frumenta, verba sunt sanctae prædicationis: ergo quicunque abscondit hæc frumenta, id est verba sanctæ prædicationis apud se retinct, et non vult annuntiare aliis eloquia; iste maledicetur in populis, quia pro culpa silentii condemnabitur, quoniam multis prodesse potuit; sed quia noluit, iJeo pro multorum pœna juste punietur.","english":"VERANUS. Why did he not say \"man,\" but \"the soul that blesses shall be made fat\"?\n\nSALONIUS. In the divine Scriptures it is very often the custom to put the part for the whole, or the whole for the part, according to the figure of the grammatical art which is called synecdoche. Thus, then, in this place the part is put for the whole man. But the whole is put for the part, as in that passage: They have taken away the Lord from the tomb (John 20). He says \"the Lord\" for the body of the Lord.\n\nVERANUS. Who is he of whom it is said: He who hides grain shall be cursed among the peoples (Prov. 11)? Is anyone therefore to be cursed because he does not distribute his grain to all?\n\nSALONIUS. The grains are the words of holy preaching. Therefore whoever hides these grains—that is, keeps the words of holy preaching to himself and does not wish to announce the utterances to others—he shall be cursed among the peoples, because he shall be condemned for the guilt of silence, since he could have profited many; but because he was unwilling, he is therefore justly punished as a penalty for many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"VERANUS. Qui sunt illi qui vendunt frumenta, de quibus mox sequitur: Benedictio autem super capita vendentium?\n\nSALONIUS. Illi vendunt frumenta, qui verba vitæ et sanctæ prædicationis suis auditoribus annuntiant.\n\nVERANUS. Quod pretium accipiunt ab cis?\n\nSALONIUS. Pretium fidei et confessionis sanctæ.\n\nVERANUS. Quomodo veniet benedictio super eorum capita?\n\nSALONIUS. Quia singulis eorum dicturus est Dominus: Euge, serve bone et fidelis, quia (Matth. XXV), etc.\n\nVERAXUS. Quid est quod ait: Qui conturbat domum suam, possidebit ventos? Quomodo potest aliquis possidere ventos?\n\nSALONIUS. Domum, in hoc loco, mentem appellat, in qua unusquisque veluti in domo habitat per cogitationes: ventos, immundos spiritus appellat. Qui ergo domum, id est mentem suam, malis et noxiis cogitationibus perturbare non timet, iste nimirum possidebit ventos, quia per malas cogitationes viam fecit dæmonibus, ut ingrediantur et habitent in ipso. PossiJebit ventos, id est dæmones ad condemnationen sui.","english":"VERANUS. Who are those who sell grain, of whom it follows shortly after: But blessing upon the heads of those who sell?\n\nSALONIUS. Those sell grain who announce the words of life and of holy preaching to their hearers.\n\nVERANUS. What price do they receive from them?\n\nSALONIUS. The price of faith and of holy confession.\n\nVERANUS. How will the blessing come upon their heads?\n\nSALONIUS. Because the Lord will say to each of them: Well done, good and faithful servant, because (Matt. 25), etc.\n\nVERAXUS. What is it that he says: He who troubles his own house shall possess the winds? How can anyone possess the winds?\n\nSALONIUS. By \"house\" in this place he means the mind, in which each person dwells as if in a house through his thoughts; by \"winds\" he means unclean spirits. Therefore whoever does not fear to trouble his house, that is, his own mind, with evil and harmful thoughts, he undoubtedly shall possess the winds, because through evil thoughts he has made a way for demons, so that they may enter and dwell in him. He shall possess the winds, that is, the demons, to his own condemnation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"VERANUS. Quomodo mulier diligens corona eat viro suo, et putredo in ossibus ejus quæ confusione res dignas gerit (Prov. XII)?\n\nSALONIUS. Mulier bona et casta honorem viro suo præbet in omnibus; et quia diligit eum et bene regit domum ipsius, corona illi est, quia ejus virtutibus addit gratiam, unde coronatur a Domino: adultera vero mulier, quamvis foris videatur speciosa, putredo tamen est in ossibus, quia intus fetore luxurix suæ membra coinquinat.\n\nVERANUS. Quomodo intelligendum est quod ait: Melior pauper est et sufficiens sibit quam gloriosus et indigus pane?\n\nSALONIUS. Vere melior est frater idiota et simplex qui operatur bona quæ novit, unde vitam æternam mercatur habere in coelis, quam gloriosus, id est clarus doctrina et eruditione Scripturarum, vel comptus doctoris officio, qui indiget pane dilectionis, quia neque Dominum diligit, neque proximum. Vel certe ideo pane indiget, quia non operatur quæ intelligit aut docet.","english":"VERANUS. How is it that a diligent woman is a crown to her husband, and rottenness in his bones she who conducts herself with confusion in worthy matters (Prov. XII)?\n\nSALONIUS. A good and chaste woman gives honor to her husband in all things; and because she loves him and governs his house well, she is a crown to him, because she adds grace to his virtues, whence she is crowned by the Lord. But an adulterous woman, though she seem beautiful outwardly, is nevertheless rottenness in the bones, because inwardly with the stench of her wantonness she defiles his members.\n\nVERANUS. How is that to be understood which he says: Better is the poor man who is sufficient for himself than the glorious man who lacks bread?\n\nSALONIUS. Truly better is the unlearned and simple brother who does the good things he knows, whereby he merits to have eternal life in heaven, than the glorious man, that is, one distinguished by doctrine and learning of the Scriptures, or adorned with the office of teacher, who lacks the bread of love, because he neither loves the Lord nor his neighbor. Or certainly he lacks bread for this reason, that he does not do the things he understands or teaches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"VERANUS. Quis est homo versutus qui celat scicnliam? Sic enim dicit: Ilomo versutus celat scientiam.\n\nSALONIUS. Versulus hoc loco in bona signilicatione ponitur, id est sapiens ct prudens: vir ergo versutus, id est sapicns et prudens aliquando de industria celat scientiam, duabus videlicet de causis: una quia infirmis auditoribus non potest loqui quasi spiritualibus, sed quasi carnalibus (I Cor. III), id est magna sacrarum Scripturarum mysteria quæ novit, non audet illis manifestare, ne forte scandalizentur; altera, quia non vult sanctum dare canibus, neque mittere margaritas ante porcos (Matth. vn).\n\nVERANUS. Quid est quod ait: Vult et non vult piger (Prov. XIII)? Si vult, quomodo ergo non vult?\n\nSALONIUS. Per pigrum, ille designatur qui se non vult exercere in bonis operibus. Vult ergo regnare piger cum Deo, et non vult laborare pro Dco. Vult pervenire ad beatitudinem et tamen non volt præcepta Christi implere, ut beatitudinem mereatur obtinere. De hoc enim Jacobus dicit: Vir duplex animo, inconstans est in omnibus viis suis (Jac. i).","english":"VERANUS. Who is the shrewd man who conceals knowledge? For thus it says: A shrewd man conceals knowledge.\n\nSALONIUS. Here the word \"shrewd\" is used in a good sense, that is, wise and prudent. Therefore a shrewd man, that is, a wise and prudent man, sometimes deliberately conceals knowledge, for two reasons: first, because he cannot speak to weak hearers as to spiritual men, but as to carnal men (1 Cor. 3), that is, he does not dare to reveal to them the great mysteries of the sacred Scriptures which he knows, lest perhaps they be scandalized; second, because he does not wish to give what is holy to the dogs, nor to cast pearls before swine (Matt. 7).\n\nVERANUS. What is it that it says: The sluggard wills and does not will (Prov. 13)? If he wills, how then does he not will?\n\nSALONIUS. By the sluggard is designated the one who does not wish to exert himself in good works. The sluggard therefore wills to reign with God, and does not will to labor for God. He wills to arrive at blessedness, and yet he does not will to fulfill the precepts of Christ, so as to deserve to obtain blessedness. For of this man James says: A man double-minded is inconstant in all his ways (James 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"VERANUS. De quibus operibus dicit: Anima autem operantium impinguabitur (Prov. XIII)?\n\nSALONIUS. De illis dicit, qui bona operantur, qui Domini atudent implere præcepta; illorum anima impinguahitnr gratia spirituali, et dulcedine regni cœlestis.\n\nVERANCS. Quare impinguabitur anima illorum qui bona operantur?\n\nSALONIUS. Quia post labores vitæ presentis, immarcescibili mercede remunerabitur.\n\nVERANUS. Quis est nuntius impii de quo dicit: Nuntius impii cadit in malum?\n\nSALONIIS. Nuntius impii, id est angelus diaboH; Arius fuit et Sabellius, cæterique hæretici angeli Satanae: isti nimirum ceciderunt in malum, id est æternæ gehennæ tormentum.\n\nVERANUS. Quis est legatus fidelis, de quo sequitur: Legatus fidelis sanitas (Prov. XIII)?\n\nSALONIUS. Legatus tidelis est unusquisque catholicus prædicator et doctor qui sibi suisque auditoribus sanitatem et salutem acquirit æternam.","english":"VERANUS. Of what works does it say: But the soul of those who work shall be made fat (Prov. 13)?\n\nSALONIUS. It speaks of those who do good works, who strive to fulfill the Lord's commandments; their soul shall be made fat with spiritual grace and with the sweetness of the heavenly kingdom.\n\nVERANUS. Why shall the soul of those who do good works be made fat?\n\nSALONIUS. Because after the labors of this present life, it shall be rewarded with an unfading recompense.\n\nVERANUS. Who is the messenger of the wicked man of whom it says: The messenger of the wicked man falls into evil?\n\nSALONIUS. The messenger of the wicked man, that is, the angel of the devil; such was Arius and Sabellius, and the rest of the heretics, angels of Satan: these without doubt have fallen into evil, that is, the torment of eternal Gehenna.\n\nVERANUS. Who is the faithful envoy, of whom it follows: A faithful envoy is health (Prov. 13)?\n\nSALONIUS. The faithful envoy is every catholic preacher and teacher who obtains eternal health and salvation for himself and for his hearers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"VERANUS. Quare dicit: Latebunt mali ante bonos, et impii ante portas justorum, cum in hac vita magis, boni soleant jacere ante malos, et justi ante portas iniquorum?\n\nSALONIUS. In novissimo jndicio coronatis justis, impii condemnabuntur, qui eos in præsenti vita affligebant, et idcirco dicit: Jacebunt mali ante bonos, et impii ante portas justorum. Attamen quod dicit: Ante bonos, et ante portas justorum, non ad vicinitatem loci pertinet, quoniam mali et boni non sibi erunt tunc vicini; sed pertinet ad visionem bonorurn, quoniam boni semper videbunt tormenta malorum, unde Deo liberatori suo majores sine fine referant gratias.\n\nVERANUS. Quid est quod ait: Pondus et statera judida sunt Domini, et opera ejus omnes lapides sæculi (Prov. XVI)? Quomodo pondus et statera judicia sunt Domini?\n\nSALONIUS. Quia Dominus omnia in pondere et mensura, et numero (Sap. XI) constituit. Pondus et statera ju licia Domini sunt, quia sicut ipse voluit, unicuiquo mensuram fidei et gratiam Spiritus sancti distribuit.","english":"VERANUS. Why does it say: The evil shall hide before the good, and the impious before the gates of the just, when in this life the good are more often wont to lie before the evil, and the just before the gates of the wicked?\n\nSALONIUS. In the last judgment, when the just are crowned, the impious shall be condemned, who afflicted them in the present life; and therefore it says: The evil shall lie before the good, and the impious before the gates of the just. Yet what it says, Before the good, and before the gates of the just, does not pertain to nearness of place, since the evil and the good shall not then be near to one another; but it pertains to the vision of the good, since the good shall always see the torments of the evil, and therefore shall render greater thanks without end to God their deliverer.\n\nVERANUS. What is it that it says: Weight and balance are the judgments of the Lord, and all the stones of the world are his works (Prov. 16)? How are weight and balance the judgments of the Lord?\n\nSALONIUS. Because the Lord established all things in weight and measure and number (Wis. 11). Weight and balance are the judgments of the Lord, because, as he willed, he distributed to each one the measure of faith and the grace of the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"VERANUS. Quos appellat lapides sæculi?\n\nSALONIUS. Justos et fortes in fide: omnes enim lapides sæculi, id est sancti et electi viri, opera sunt Domini, quia nemo sua virtute, nemo suo merito electus est a Domino, ut cælesti ædificationi esset aptus, sed sola gratia et misericordia ipsius.\n\nVERANUS. Quid est quod dicit: Corona senum, filii filiorum, et gloria filiorum patres eorum (Prov. xvIIj? Si mali sunt filii filiorum, quomodo sunt gloria in hoc loco?\n\nSALONIUS. Patriarchas vocat et prophetas, quorum filii sunt sancti apostoli, et filii filiorum successores apostolorum, videlicet sancti prædicatores. Omnes enim isti corona senum sunt, id est patriarcharum et prophetarum; quia digna laude celebrant eos, per quorum exempla et. vaticinia ad cognitionem gratiæ pervenerunt.\n\nVERANUS. Quomodo patres sunt filiorum?\n\nSALONIUS. Magna quippe est gloria prædicatoribus i Novi Testamenti, quod filii veterum patrum, id est patriarcharum et prophetarum esse meruerant.","english":"VERANUS. Whom does he call the stones of the world?\n\nSALONIUS. The just and those strong in faith: for all the stones of the world, that is, holy and chosen men, are the works of the Lord, because no one was chosen by the Lord by his own virtue, no one by his own merit, to be fit for the heavenly building, but by His grace and mercy alone.\n\nVERANUS. What is it that he says: The crown of the aged is their children's children, and the glory of children are their fathers? If the children's children are evil, how are they a glory in this place?\n\nSALONIUS. He calls the patriarchs and prophets, whose children are the holy apostles, and the children of children the successors of the apostles, namely the holy preachers. For all these are the crown of the aged, that is, of the patriarchs and prophets, because with worthy praise they celebrate those through whose examples and prophecies they came to the knowledge of grace.\n\nVERANUS. How are they fathers of the children?\n\nSALONIUS. Great indeed is the glory of the preachers of the New Testament, that they merited to be children of the ancient fathers, that is, of the patriarchs and prophets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"VERANUS. Quare dicit: Qui dimittit aquam caput est jurgiorum. Nunquid ille qui clausam aquam decurrere dimittit, jurgia concitat? aut nunquid non magis vinum quam aqua jurgia concitâre solet?\n\nSALONIUS. Figurate hoc dictum est: nam per aquam designatur lingua levis et fluxa; et qui immodice linguam suam relaxat, caput est jurgiorum: quia qui linguam suam non refrenat, jurgia et lites concitat, et concordiam dissipat.\n\nVERANUS. Dic mihi, quæso, quomodo in facie prudentis lucet sapientia, sicut ait Salomon: Oculi autem stultorum sunt in finibus terræ?\n\nSALONIUS. Prudens homo sæpe in ipsa vultus claritate faciei suae solet præmonstrare gravitatem sui sensus, et claritatem intellectus. Stulti vreo ad hanc imitandam et sectandam, videlicet gravitatem, oculos mentis non possunt attollere, sed tota admiratione perquirunt, qualiter ad finem ( hoc est, ad impletionem carnalium voluptatum) pertingere valeant.","english":"VERANUS. Why does he say: He who lets water out is the head of quarrels? Is it that he who lets enclosed water run out stirs up quarrels? Or is it not rather wine than water that is accustomed to stir up quarrels?\n\nSALONIUS. This was said figuratively: for by water is designated the light and flowing tongue; and he who unrestrainedly loosens his tongue is the head of quarrels: because he who does not bridle his tongue stirs up quarrels and disputes, and scatters concord.\n\nVERANUS. Tell me, I ask, how does wisdom shine in the face of the prudent man, as Solomon says: But the eyes of fools are in the ends of the earth?\n\nSALONIUS. A prudent man is often accustomed to show beforehand, in the very brightness of his countenance, the gravity of his understanding and the clarity of his intellect. But fools, to imitate and pursue this—namely, gravity—cannot lift up the eyes of the mind, but with all admiration they seek how they may be able to attain to the end (that is, to the fulfillment of carnal pleasures).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"VERANUS. Nunquid ita solummodo intelligere debemus?\n\nSALONIUS. Specialiter hoc de Christo debemus dictum intelligere. In facie namque prudentis (videlicet Salvatoris) lucebat sapientia divinitatis, quam ipse in carne apparens, virtutum et doctrinae testimonio demonstrabat et confirmabat. Oculi vero stultorum ( id est Judæorum non credentium ) magis incendebantur terrenis desideriis, quam salutaribus ejus monitis atque doctrinis.\n\nVERANUS. Quid est hoc quod ait: Donum hominis dilatat viam. ejus, et ante principes spatium ei, facit (Prov. XVIII)? Quod est hoc donum quod dilatat viam hominis, et quod ante principes facit illi spatium?\n\nSALONIUS. Donum hoc, donum est caritatis, sive aliarum virtutum, quas a Domino fideles accipiunt: hoc videlicet donum hominis dilatat viam ejus, id est actionem; quia unusquisque fidelis quanto amplius gratia sancti Spiritus intus repletur, tanto magis viam suam foris dilatat, id est bonorum operum gressum multiplicat, quia quotidie in sanctis desideriis et bonis operibus crescit et augetur.","english":"VERANUS. Should we understand it only in this way?\n\nSALONIUS. We ought to understand this as said specifically about Christ. For in the face of the prudent man—that is, of the Savior—there shone the wisdom of divinity, which he, appearing in the flesh, demonstrated and confirmed by the testimony of his virtues and teaching. But the eyes of fools—that is, of the unbelieving Jews—were inflamed more by earthly desires than by his saving warnings and teachings.\n\nVERANUS. What is this that he says: A man's gift enlarges his way, and makes room for him before princes (Prov. 18)? What is this gift that enlarges a man's way, and that makes room for him before princes?\n\nSALONIUS. This gift is the gift of charity, or of the other virtues which the faithful receive from the Lord: this gift of a man, clearly, enlarges his way, that is, his action; because each of the faithful, the more abundantly he is filled within by the grace of the Holy Spirit, the more widely does he enlarge his way without, that is, he multiplies the step of good works, because daily he grows and increases in holy desires and good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"VERANUS. Hoc donum quomodo facit bomini spatium ante principes?\n\nSALONIUS. Quia inter magnos Ecclesiæ rectores, in foro tribuit illi culmen honoris, et gloriam æternæ bcatitudinis.\n\nVERANUS. Quare dicit: Abscondit piger manum suam sub ascella, nec ad os suum applicat eam(Prov. XIX et XXVI)? Quis enim est tam piger qui, comedendo vel bibendo, manum ad os suum non applicet,?\n\nSALONIUS. Qui abscondit manum suam sub ascella, non vult utique ad aliquod opus vel laborem extendere illam: ergo per pigrum dcsignatur unusquisque segnis et desidiosus prædicator, qui non vult opere implere quod dicit: manum quippe ad os porrigit, qui studct opere implere quod docet.\n\nVERANUS. Quis est ille piger de quo dicit: Propter frigus piger arare noluit, mendicabit ergo æstate, et non dabitur ei (Prov. xx)? Quod si piger tempore frigoris arare noluerit, nunquid æstatis tempore, qui sibi aliquid tribuat invenire non poterit?","english":"VERANUS. How does this gift make room for a man before princes?\n\nSALONIUS. Because among the great rulers of the Church, in the forum it grants him the summit of honor and the glory of eternal blessedness.\n\nVERANUS. Why does it say: The sluggard has hidden his hand under his armpit, and does not bring it to his mouth (Prov. 19 and 26)? For who is so lazy that, in eating or drinking, he does not bring his hand to his mouth?\n\nSALONIUS. He who hides his hand under his armpit certainly does not wish to extend it to any work or labor; therefore by the sluggard is designated every sluggish and idle preacher, who does not wish to fulfill in deed what he says: for he stretches out his hand to his mouth who strives to fulfill in deed what he teaches.\n\nVERANUS. Who is that sluggard of whom it says: Because of the cold the sluggard was unwilling to plow, therefore he will beg in summer, and it will not be given to him (Prov. 20)? But if the sluggard was unwilling to plow in the time of cold, will he not be able to find anyone in the time of summer who will give him anything?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"SALONIUS. Sæpe namque pigri, et frigoris et talis tempore inveniunt qui sibi tribuant clecmosynam fideles: sed piger in hoc loco illum significat qui propter desidiam et hujus mundi adversitatem (quæ per frigus designatur) in Dei servitio negligit laborare, et idcirco in futuro die judicii mendicabit, quia non habebit opera bona pro quibus mereatur accipere beatitudinem, quoniam quidquid seminaverit homo, hoc et metet (Gal. VI).\n\nVERANUS. Cur crgo dies judicii et regnum Dei, acstati comparatur?\n\nSALONIUS. Quia tunc omnia nostræ tristitiæ nubila transibunt, et vitæ illius dies, æterni solis claritate fulgebit.\n\nVERANUS. Dc quo rege dicit: Rex qui sedet in solio judicii, dissipat omne malum intuitu suo?\n\nSALONIUS. De illo qui est Rex regum, et Dominus dominantium, videlicet Domino Jesu Christo, qui sedet in solio judicii, quia Pater non judicat quem quam, sed omne Judicium dedit Filio (Joan. v). Ipse nimirum dissipat omne malum intuitu suo, quia rcspectu potentiæ, omne malum, etiam secretarum cogitationum penetrabit, ut reddat unicuique secundum quod egil; unde in Evangelio dicit: Nihil est tam opertum quod non reveletur, et occultum quod non sciatur (Luc. xn). Tunc justis cum Domino coronatis, soli reprobi poenas subibunt æternas.","english":"SALONIUS. For often the lazy, in the time of cold and the like, find faithful people who credit almsgiving to themselves; but the sluggard in this place signifies the one who, on account of sloth and the adversity of this world (which is designated by cold), neglects to labor in God's service, and for that reason will beg on the future day of judgment, because he will not have good works for which he might deserve to receive blessedness, since whatever a man has sown, that he will also reap (Gal. 6).\n\nVERANUS. Why, then, is the day of judgment and the kingdom of God compared to summer?\n\nSALONIUS. Because then all the clouds of our sadness will pass away, and the day of that life will shine with the brightness of the eternal sun.\n\nVERANUS. Of which king does he say: The king who sits on the throne of judgment scatters all evil by his look?\n\nSALONIUS. Of him who is King of kings and Lord of lords, namely the Lord Jesus Christ, who sits on the throne of judgment, because the Father judges no one, but has given all judgment to the Son (John 5). He indeed scatters all evil by his look, because by the regard of his power he will penetrate all evil, even of secret thoughts, so as to render to each according to what he has done; whence in the Gospel he says: Nothing is so covered that it will not be revealed, and hidden that it will not be known (Luke 12). Then, with the righteous crowned with the Lord, only the reprobate will undergo eternal punishments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"VERANUS. Quid est quod ait: Pondus et pondus, mensura et mensura, utrumque abominabile apud Deum (Prov. xx et XXI)?\n\nSALONIUs. Pondus et pondus, mensuram et mensuram dicit is diversum pondus et diversam mensuram. Quantum ergo ad litteram, quicunque in domo sua varium habet pondus variamque mensuram, propter hoc utique habet ut aliter libret metiaturque sibi, atque aliter proximo, quod est utique abominabile Domino; unde in lege Moysis Dominus præcepit, dicens: Sit tibi æquus modius, justusque sextarius (Levit. XIX).\n\nVERANUS. Quomodo autem spiritualiter intelligi debet?\n\nSALONIUS. Ille in domo sua diversum habet pondus, et diversam mensuram, qui semper in suis actibus quærit unde ipse laudetur, et in aliorum actibus perscrutatur unde ipsi vituperentur. Iste utique talis abominabilis est Deo qui nimirum quantum sibi placere desiderat, tantum displicet Deo, qui omnia cor dis secreta rimatur.","english":"VERANUS. What is the meaning of what he says: A weight and a weight, a measure and a measure, both are abominable before God (Prov. 20 and 21)?\n\nSALONIUS. A weight and a weight, a measure and a measure, he calls a differing weight and a differing measure. Therefore, as far as the letter is concerned, whoever has in his own house a varying weight and a varying measure, has it for this reason, namely, that he may weigh and measure in one way for himself and in another way for his neighbor, which is assuredly abominable to the Lord; whence in the law of Moses the Lord commanded, saying: Let there be to you a just bushel and a righteous sextarius (Lev. 19).\n\nVERANUS. But how should this be understood spiritually?\n\nSALONIUS. That man has in his own house a differing weight and a differing measure, who always seeks in his own actions a reason for himself to be praised, and scrutinizes in the actions of others a reason for them to be blamed. Such a man as this is assuredly abominable to God, who, to the extent that he desires to please himself, to that extent displeases God, who searches out all the hidden things of the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"VERANUS. Quomodo intelligendum est quod ait: Malum est, malum est, dicit omnis emptor, et cum recesserit, tunc gloriabitur (Prov. xx)?\n\nSALONIUS. Secundum litteram, solet emptor vituperare quod emere dosiderat, et. dicere: Malum est; malum est; verumtamen si bene emerit, gloriabitur cwn recesserit.\n\nVERANUS. Spiritualiter autem quomodo intelligis?\n\nSALONIUS. Ille veraciter est emptor, qui sibi æterna in coelis præmia comparare desiderat. Ipse nimirum emere studet terrenis cælestia, caducis mansura, lemporalibus aeterna. Talis ergo emptor quidquid patitur in præsenti malum esse dicit, quia malum esse intelligit. Attamen quia omnia adversa pro Deo patienter sustinet, cum secesserit de mundo, tunc gloriabitur, quia perveniet ad beatitudinem.\n\nVERANUS. Item, quomodo intelligendum est quod paulo post dicit: Hæreditas ad quam festinatur, in principio, in novissimo benedictione carebit?","english":"VERANUS. How is what he says to be understood: It is bad, it is bad, says every buyer, and when he has gone away, then he will boast (Prov. 20)?\n\nSALONIUS. According to the letter, a buyer is accustomed to find fault with what he had desired to buy, and to say: It is bad, it is bad; yet if he has bought well, he will boast when he has gone away.\n\nVERANUS. But how do you understand it spiritually?\n\nSALONIUS. That man is truly a buyer who desires to procure eternal rewards for himself in heaven. He, surely, strives to buy heavenly things with earthly, lasting things with transitory, eternal things with temporal. Such a buyer, therefore, says that whatever he suffers in the present is bad, because he understands it to be bad. Yet because he patiently endures all adversities for God, when he has withdrawn from the world, then he will boast, because he will arrive at blessedness.\n\nVERANUS. Likewise, how is what he says a little later to be understood: An inheritance to which haste is made, in the beginning, in the last, will lack blessing?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"SALONIUS. Hæreditas hæc acquisitio avaritiæ potest intelligi: ergo quicunque per avaritiæ nequitiam in hac vila sibi divilias multiplicare desiderant, nccesse est ut. in futuro reternæ hæreditatis beatitudinem, amiuant. Alitcr: Quicunque pro bonis operibus humanam laudem quærere desiderant, in principio quasi ad hxreditatem festinant: idenque, in novissimo benedictione carebunt, quia nullam remunerationem percipient a Deo: de talibus enim scriptum est: Amen dico vobis, quia receperunt mercedem suam (Matth. VI, 2, 5).\n\nVERANUS. Quid est. quod ait: Ruina hominis est devorare sanctos, et post vota tractare (Prov. XXVI),? Quid est hoc, devorare sanctos?\n\nSALONIUS. Devorare sanctos ast voto se obligare. Impii autem devorabant sanctos, quando volo se obligabant ubi persequerentur sanctos, et occiderent eos, quemadmodum quadraginta viri Judxi, sicut in Actibus apostolorum loquitur: Devoverunt se non manducaturos, neque bibituros, donec occiderent Paulum (AcI. XXIII). Et pagani, ut sæpe legimus, diissuis dcvoverunt sanguinem Christianorum.","english":"SALONIUS. This inheritance can be understood as the acquisition of avarice; therefore, whoever through the wickedness of avarice desire to multiply riches for themselves in this life, it is necessary that in the future they lose the blessedness of the eternal inheritance. Otherwise: whoever desire to seek human praise in return for good works, at the outset they hasten, as it were, toward the inheritance, and the same will lack blessing at the very end, because they will receive no recompense from God; for of such it is written: Amen I say to you, that they have received their reward (Matt. 6:2, 5).\n\nVERANUS. What is it that he says: It is the ruin of a man to devour the saints, and after vows to inquire (Prov. 26)? What is this, to devour the saints?\n\nSALONIUS. To devour the saints is to bind oneself by a vow. The impious, moreover, devoured the saints when they bound themselves by a vow to persecute the saints and kill them, just as the forty Jewish men did, as is said in the Acts of the Apostles: They bound themselves under a curse not to eat or drink until they should kill Paul (Acts 23). And the pagans, as we often read, vowed to the gods the blood of Christians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"VERANuS. Quid est quod ait; Et post vota tractare (Prov. xx)?\n\nSALONIUS. Post vota promissa retraciare est sancto. persequi et distrahere, ct quasi vile mancipium contemnere.\n\nVERANUS. Quomodo ergo ruina est hominis, devorare sanctos, et post vola tractare?\n\nSALONiS. Si enim peccatum est alicui homini nocere, multo magis peccatum est, cum aliquis sanctos Dei persequitur, aut offendit, aut lædit; et idcirco ruina est illi qui persequendo sanctos, æternæ damnationis sibi præparat interitum.\n\nVERANUS. Quomodo intelligendum est quod ait: Sicut divisiones aquarum ita cor regis in manu Dei? Quare dixit cor regis tantum esse in manu Dei, et non omnium hominum, cum alibi scriptum sit: In manu ejus sunt omnes fines terræ (Psal. XCIV); si omnes fines terræ in potestate Dei sunt, et corda omnium hominum sunt in manu ejus?\n\nSALONIUS. Regem in hoc loco non illum debemus intelligere, qui rex est solo nomine, et temporaliter aliis imperat. sed unumquemque virum sanctum, fidelem atque religiosum Christianum, cujus milites sunt sacræ virtutes, et ipse vitiorum bella in se bene vincere novit. Sicut ergo Deus multifariis divisionibus aquarum, late fines terrarum et acris implet, ita cor regis quocunque voluerit, inclinabit,.","english":"VERANUS. What is it that he says: And after vows to retract (Prov. 20)?\n\nSALONIUS. To retract after vows have been promised is to persecute and tear apart a holy man, and to despise him like a worthless slave.\n\nVERANUS. How, then, is it a man's ruin to devour the saints and to retract after vows?\n\nSALONIUS. For if it is a sin to harm any man, much more is it a sin when someone persecutes the saints of God, or offends them, or injures them; and therefore it is ruin to him who, by persecuting the saints, prepares for himself the destruction of eternal damnation.\n\nVERANUS. How is what he says to be understood: As the divisions of waters, so the heart of the king is in the hand of God? Why did he say that the heart of the king alone is in the hand of God, and not that of all men, when it is written elsewhere: In his hand are all the ends of the earth (Ps. 94); if all the ends of the earth are in the power of God, are the hearts of all men also in his hand?\n\nSALONIUS. By \"king\" in this place we ought not to understand him who is a king in name only and rules over others for a time, but each holy man, a faithful and religious Christian, whose soldiers are the sacred virtues, and who himself has learned well to conquer the wars of the vices within himself. Just as, therefore, God fills the far-flung ends of the earth and the air with manifold divisions of waters, so will he incline the heart of the king wherever he wishes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"id est ad quodcunque bonum voluerit, convertet: quoniam sicut divisiones gratiarum angelis et hominibus juxla voluntatem suam tribuit, ita corda regum (id cst sanctorum) variis donis replet, et diversis ornat muncribus.\n\nVERANUS. Quid est quod ait: Vir qui erraverit a via doctrinæ in cætu gigantum commorabitur (Prov. xxi)? Qui sunt isti gigantes, in quorum coetu morabitur qui erraverit a via doctrinæ?\n\nSALONIUS. Gigantes appellavit immundos spiritus, id est dæmones, de quibus beatus Job dicit: Ecce gigantes gemunt sub aquis, et qui habitant cum eis (Job XXVI), id est dæmones et omnes quos ipsi dcceperunt, et qui illis consenserunt, sub pœnis torquentur.\n\nVERONUS. Quare dæmones appellantur gigantes?\n\nSALONIUS. Quia dæmones superbi et elati sum, et mali ac fortes, sieut olim fuerunt gigantes. In coctu ergo istorum gigantum, id est daemonum, commora6 buntur omnes qui erraverunt a via doctrinæ, id esta via veritatis; quia simul cum dæmonibus torquebuntur in pœna æternædamnationis.","english":"that is, to whatever good he has willed, he will turn: for just as he distributes the divisions of graces to angels and men according to his will, so he fills the hearts of kings (that is, of the saints) with various gifts, and adorns them with diverse presents.\n\nVERANUS. What is it that he says: A man who has strayed from the way of doctrine will abide in the assembly of giants (Prov. 21)? Who are these giants, in whose assembly he will abide who has strayed from the way of doctrine?\n\nSALONIUS. He called the unclean spirits, that is, the demons, giants, of whom blessed Job says: Behold, the giants groan beneath the waters, and those who dwell with them (Job 26), that is, the demons and all whom they have deceived, and who have consented to them, are tormented beneath punishments.\n\nVERANUS. Why are demons called giants?\n\nSALONIUS. Because demons are proud and exalted, and evil and strong, as the giants once were. In the assembly, therefore, of these giants, that is, of the demons, all who have strayed from the way of doctrine, that is, from the way of truth, will abide; because they will be tormented together with the demons in the punishment of eternal damnation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"VERANUS. Quæ est civitas fortium, vel quis cst sapiens de quo dicit: Civitatem fortium ascendit sapiens, et detraxit robur fiduciæ ejus (Pror. xxi)?\n\nSALOXIUS. Civitatem appellat mundum; fortes, dæmones. Mundus iste quondam, civitas fortium erat, quia idolorum cultui deditus, dæmonibus serviebat, et fiduciam vitæ habebat in cultu eorum qui non sunt dii, sed opera manuum hominum.\n\nVERANUS. Quis est ergo ille sapiens qui hanc civitatem fortium ascendit?\n\nSALONIUS. Ille Filius Virginis, Dei virtus, et Doi sapientia, qui tunc civitatem hanc ascendit, quando natus in carne, visibilis mundo apparuit. Ipse nimirum destruxit robur fiduciæ cjus, quia subvertit et abstulit de mundo cultum deorum, io quibus confidebant gentiles.\n\nVERANUS. Quid est quod ait proverbium: Adole.cens juxta viam suam, etiam cum sennerit non recedet ab ea (Prov. XXII)? Nunquid non multi recedunt a via sua mala, quam ambulaverunt in adolescentia?","english":"VERANUS. What is the city of the strong, or who is the wise man of whom it says: A wise man has ascended into the city of the strong, and has taken away the strength of its confidence (Prov. 21)?\n\nSALONIUS. He calls the world the city; the strong, the demons. That world was once a city of the strong, because, given over to the worship of idols, it served the demons and had the confidence of its life in the worship of those who are not gods, but the works of men's hands.\n\nVERANUS. Who, then, is that wise man who ascended into this city of the strong?\n\nSALONIUS. That Son of the Virgin, the power of God and the wisdom of God, who then ascended into this city when, born in the flesh, he appeared visible to the world. He indeed destroyed the strength of its confidence, because he overthrew and took away from the world the worship of the gods in which the Gentiles trusted.\n\nVERANUS. What is it that the proverb says: A young man according to his way, even when he has grown old he will not depart from it (Prov. 22)? Do not many depart from their evil way, which they walked in their youth?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"SALONIUS. Vere plurimi, inspirante divina gratia, in senectute convertuntur a. vitiis quæ habuerunt in adolescentia; nec Salomon hoc fteri posse ncgat: sed frequentius hoc contingere solet, ut mores quos homo discit in adolescentia,. non eos mutet in senectute; attamen non semper ita evcnirc confirmat, et idcirco ponit hujuscemodi proverbium, ut omnes admoncat, quatenus a prima ætate virtutibus et bonis operibus studeant insudare, nc forte in senectute non possint studia bonorum operum discere quæ neglexcrint in tenera ætate.\n\nVERANUS. Quid est quod dicit: Fovea profunda os alienæ (Prov. XXII et XXIII)? Quæ es1 hæc aliena, cujus os est magna fovea?\n\nSALONIUS. Os alienæ dicit os merelricis: qui ergo verba meretricis libenter audit, et oscula ejus delectabiliter suscipit; quasi januam pulsat profunda foveæ, id est inferni, et nisi cilo sc ab ejus colloquio vel osculo subtrahat, deserente se Deo, illico mergitur in foveam mortis: et hoc est quod dicit: Cui iratus est Dominus, incidet in illam?","english":"SALONIUS. Truly very many, by the inspiration of divine grace, are converted in old age from the vices which they had in youth; nor does Solomon deny that this can happen: but it is more frequently the case that the habits which a man learns in youth, he does not change in old age; yet he affirms that it does not always turn out this way, and therefore he sets down a proverb of this kind, so as to warn all that from their earliest age they should labor diligently at virtues and good works, lest perhaps in old age they be unable to learn the pursuits of good works which they neglected in tender age.\n\nVERANUS. What is it that he says: The mouth of a strange woman is a deep pit (Prov. 22 and 23)? Who is this strange woman, whose mouth is a great pit?\n\nSALONIUS. He calls the mouth of a strange woman the mouth of a harlot: whoever therefore willingly hears the words of a harlot, and delightfully receives her kisses, as it were knocks at the door of a deep pit, that is, of hell; and unless he quickly withdraw himself from her conversation or kiss, with God forsaking him, he is straightway plunged into the pit of death: and this is what he says: He to whom the Lord is angry shall fall into it?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"VERANUS. Quid est quod ait: Appone cor ad doctrinam meam? Et paulo post subjungit: Ecce descripsi eam tibi tripliciter in cogitationibus et scientia, ut ostenderem tibi firmitatem et eloquia veritatis (Prov. XXII). Quomodo tripliciter descripsit doctrinam suam et scientiam? aut quid est npponcre et intelligere doctrinam?\n\nSALONIUS. Triplicitcr vero doctrinam suam describit, qui unicuique præcipit eam ut studeat implere cogitatione, locutione et opere.\n\nVERANIS. De quibus terminis dicit: Ne transgrediaris terminos antiquos, quos posuerunt patres tui (Prov. XXIII, 28)?\n\nSALONIUS. Terminos antiquos dicit terminos verilatis et fidei, quos statuerunt ab initio catholici doctores. Hoc ergo præcepit, ut veritatem sacræ fidei et evangelicae doctrinæ nemo aliter suscipiat quam a sanctis Patribus est tradita. Sive hoc præcepit, ut eloquia sanctarum Scripturarum nemo aliter interpretetur, nisi juxta uniuscujusque scribentis intentionem.","english":"VERANUS. What is it that he says: Apply your heart to my doctrine? And a little later he adds: Behold, I have described it to you threefold in thoughts and knowledge, that I might show you the firmness and the words of truth (Prov. 22). In what way did he describe his doctrine and knowledge threefold? Or what is it to apply and to understand doctrine?\n\nSALONIUS. Truly he describes his doctrine threefold, who enjoins each person to strive to fulfill it in thought, in speech, and in deed.\n\nVERANUS. Of what boundaries does he speak when he says: Do not transgress the ancient boundaries, which your fathers set (Prov. 23:28)?\n\nSALONIUS. He calls the ancient boundaries the boundaries of truth and faith, which the catholic teachers established from the beginning. This, then, he commanded: that no one should receive the truth of the sacred faith and of evangelical doctrine otherwise than it was handed down by the holy Fathers. Or he commanded this: that no one should interpret the words of the holy Scriptures otherwise than according to the intention of each writer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"'VERANUS. Quæ sunt opes illæ de quibus ille dicit: Ne erigas oculos tuos ad opes quas habere non potes, quia facient sibi pennas, et volabunt in cœlum? Quas pennas sibi opes, id est divitiæ seu copiæ, facere possunt?\n\nSALONIS. Opes istae sunt arcana Divinitatis, et secreta coelestium mysteriorum, et est sensus: Ne erigas oculos ture mentis ad perscrutanda Divinitatis arcana et mysteriorum coelestium secreta, quae penetrare non potes, nec intelligere vales, quoniam solis aquilis haec patent, id est supernis civibus tantum manifesta sunt.\n\nVERANUS. Quæ sunt cellaria de quibus dicit: In doctrina replebuntur cellaria, universa substantia et pretiosa, et pulcherrima (Prov. XXIV).\n\nSALONIUS. Cellaria sunt corda justorum, qui per doctrinam sapientiae replentur substantia pretiosa et pulcherrima, id cst donis virtutum atque bonorum operum.","english":"VERANUS. What are those riches of which he says: Do not lift up your eyes to the riches which you are not able to have, because they will make wings for themselves, and they will fly into heaven? What wings can these riches, that is, wealth or abundance, make for themselves?\n\nSALONIUS. These riches are the hidden things of the Godhead and the secrets of the heavenly mysteries, and the sense is: Do not lift up the eyes of your mind to scrutinize the hidden things of the Godhead and the secrets of the heavenly mysteries, which you are not able to penetrate nor able to understand, since these things lie open to the eagles alone, that is, they are manifest only to the citizens on high.\n\nVERANUS. What are the storehouses of which he says: In doctrine the storehouses will be filled, all substance both precious and most beautiful (Prov. 24)?\n\nSALONIUS. The storehouses are the hearts of the righteous, which through the doctrine of wisdom are filled with precious and most beautiful substance, that is, with the gifts of virtues and of good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"VERANUS. Quid est quod dicit: Septies enim cadet justus, et resurget si justus est, quomodo cadere, id est peccare, dicitur?\n\nSALONIUS. Loquitur hic Salomon de levibus et quotidianis peccatis, sine quibus nullus justorum in hac vita esse potuit, nec esse potest; ut alibi dicit: Benedicam Dominum in omni tempore septies (Paat. XXXIII): etiam significat aliquando, sæpe et frequenter, quod aptissime hic intelligi potest: septics, hoc cst, sæpe cadet justus, ct sæpe resurget: aut certe omni tempore cadit et resurgit, scilicet gratia divina, secundum quod supra dictum est.\n\nVERANUS. Quomodo intelligendum est: Præpara opus tuum foris, et diligenter exerce agrum tuum, ut postea ædifices domum tuam? Quod est homo foris [F. leg. quid est quod foris] preparare debemus?\n\nSALONIUS. Opus vocat bonam actionem, ideoque addidit, tuum; hoc est tibi utile et necessarium: Opus ergo nostrum foris præparamus, cum actionem nostram bene exterius componimus et ut Deo placeat, ordinamus.","english":"VERANUS. What is it that he says: For the just man will fall seven times, and will rise again—if he is just, how is he said to fall, that is, to sin?\n\nSALONIUS. Here Solomon speaks of light and daily sins, without which none of the just has been able, nor can be, in this life; as he says elsewhere: I will bless the Lord at all times, seven times (Ps. 33): indeed it sometimes means often and frequently, which can most fittingly be understood here: seven times, that is, often, the just man will fall, and often he will rise again; or certainly at every time he falls and rises again, namely by divine grace, according to what was said above.\n\nVERANUS. How is it to be understood: Prepare your work outside, and diligently work your field, so that afterward you may build your house? What is it that we ought to prepare outside?\n\nSALONIUS. He calls good action the work, and therefore he added your, that is, useful and necessary for you: therefore we prepare our work outside when we compose our action well outwardly and order it so as to please 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":45,"ref":"p45","source":"VERANUS. Quomodo agrum nostrum diligenter exercemus?\n\nSALONIUS. Agrum diligenter exercemus, si a spiais vitiorum corpus nostrum purgamus.\n\nVERANUS. Post agri exercitium, domum nostram quomodo ædificabimus?\n\nSALONIUS. Si primo exterius actus nostros bene componimus, domum nobis bene ædificamus, cum puritatem vitæ et munditiam etiam cogitationum servamus, et habitaculum nostræ mentis piis cogitationibus exornamus.\n\nVERANUS. Quis est Dominus, aut qui sunt reges de quibus dicit: Gloria Domini est, celare verbum; gloria regum, investigare sermonem (Prov. XIV, 2)?\n\nSALONIUS. Dominus iste, Dei Filius est, videlicet Dominus Jesus, cujus gloria fuit celare verbum. id est se esse Dei Filium: quia dum in carne apparuit. magis se hominem quam Dei Filium confiteri voluit: ut diabolus eum non cognosceret, et ita passione sua genus humanum redimeret: quoniam si eum diaboIus cognovisset Dei Filium esse, nunquam cruci.. fixisset. Gloria ilaque Domini fuit celare verbum, id est in forma hominis, divinitatis suae occultare potentiam, ut dum infirmitatem carnis ostenderet, diabolus cum a passione retrahere non festinaret, quatenus per ignorantiam passionis perveniret ad gloriam resurrectionis.","english":"VERANUS. How do we diligently cultivate our field?\n\nSALONIUS. We diligently cultivate the field if we cleanse our body from the thorns of vices.\n\nVERANUS. After cultivating the field, how shall we build our house?\n\nSALONIUS. If we first order our actions well outwardly, we build a good house for ourselves when we preserve purity of life and cleanness even of thoughts, and adorn the dwelling-place of our mind with pious thoughts.\n\nVERANUS. Who is the Lord, or who are the kings of whom he says: It is the glory of the Lord to conceal the word; the glory of kings to search out the word (Prov. 14:2)?\n\nSALONIUS. This Lord is the Son of God, namely the Lord Jesus, whose glory it was to conceal the word, that is, that he was the Son of God; because when he appeared in the flesh, he wished to confess himself a man rather than the Son of God, so that the devil would not recognize him, and thus by his passion he might redeem the human race; since if the devil had known him to be the Son of God, he would never have crucified him. Therefore it was the glory of the Lord to conceal the word, that is, in the form of a man to hide the power of his divinity, so that while he showed the weakness of the flesh, the devil would not hasten to draw him back from the passion, in order that through ignorance of the passion he might come to the glory of the resurrection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"VERANUS. Qui sunt ergo reges, quorum gloria est investigare sermonem?\n\nSALONIUS. Reges isti sancti fuerunt apostoli, qui diligenter sermonem Domini investigare studebant, quo se Domini fore significabant. Nam ubi non aperte se Dominum esse monstrabat, sed mystice volebat intelligi, ejus sermonem summa perscrutabantur diligentia, quale est illud, etc.: Ego et Pater unum sumus (Joan. x). Nam cum celaret Verbi divinitatem, et ostenderet carnis infirmitatem, interrogavit hos reges dicens i Quem dicunt homines esse filium hominis? Cui regum eximius, videlicet B. Petrus apostolus, investigans sermonem illius, quem antea sæpe nudivit, continuo respondit: Tu es Christus Filius Dei vivi.\n\nVERANUS. Quid est quod sequitur: Cælum sursum, et terra deorsum, et cor regum inscrutabilec esse dicunt (Pror. XXV)?\n\nSALONIUS. Reges vocat prophetas et apostolos, qui revelate sancto Spiritu arcana divinitatis cognoscere meruerunt. Per cor regum designatur scientia, et intellectus prophetarum et apostolorum.","english":"VERANUS. Who, then, are the kings whose glory it is to search out a word?\n\nSALONIUS. These kings were the holy apostles, who earnestly strove to search out the word of the Lord, whereby they signified that they would belong to the Lord. For wherever he did not openly show himself to be the Lord, but wished to be understood mystically, they examined his word with the utmost diligence, as in that passage, etc.: I and the Father are one (John 10). For when he concealed the divinity of the Word and showed the weakness of the flesh, he questioned these kings, saying: Whom do men say that the Son of Man is? To whom the foremost of the kings, namely the blessed apostle Peter, searching out his word, which he had often before laid bare, immediately answered: You are the Christ, the Son of the living God.\n\nVERANUS. What is it that follows: Heaven is above, and earth below, and the heart of kings is unsearchable (Proverbs 25)?\n\nSALONIUS. He calls the prophets and apostles kings, who by the revelation of the Holy Spirit merited to know the hidden things of the Godhead. By the heart of kings is designated the knowledge and understanding of the prophets and apostles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"VERANUS. Quomodo ergo intelligendum est quod ait: Cœlum sursum, et terra deorsum, et cor regum inserutabile?\n\nSALONIUS. Sicut altitudo coeli et profunditas terrae comprehendi non potest ab hominibus, ita nostra In capacitas non valet comprehendere, neque penetratre altitudinem scientie et intellectus prophetarum et apostolorum.\n\nVERANUS. Quomodo sibi concordant, aut quomodo sibi convenire possunt ea quæ dicit: Ne respondeas stulto juxta stultitiam suam, ne efficiaris ei similis, et, Responde stulto juxta stultitiam suam, ne sibi sapiens esse videatur (Prov. xxvi)? Istae nimirum sententiæ valde sibi videntur esse contrariae.\n\nSALONIuS. Vere bene sibi concordant, si eas diUgenter consideremus. Per hoc enim quod ait; Ne respondeas stulto juxta stultitiam suam, nos admonet, ut quia stultus sapienliam non percipit, nos ejus stultitiam non imitemur, sed potius contemnamus et despiciamus; et quoties ei loquimur, non turpiter, non furiose, non superbe, sed honeste, paticnter atque humiliter hoc loquamur et sapienter, ne illi similes efficiamur. Per hoc vero quod sequitur, Responde stulto juxta stultitiam suam, nos admonet ut sapienter increpemus et redarguamus stultum, et manifeste demonstremus quanta sit in eo stultitia, ne forte si non agnoscat stultitiam suam se putet esse sapientem.","english":"VERANUS. How, then, is what he says to be understood: Heaven is above, and the earth below, and the heart of kings is unsearchable?\n\nSALONIUS. Just as the height of heaven and the depth of the earth cannot be comprehended by men, so our incapacity cannot comprehend or penetrate the height of the knowledge and understanding of the prophets and apostles.\n\nVERANUS. How do they agree with each other, or how can those things be reconciled which he says: Do not answer a fool according to his folly, lest you become like him, and, Answer a fool according to his folly, lest he seem wise in his own eyes (Prov. 26)? These sentences assuredly seem to be greatly contrary to each other.\n\nSALONIUS. Truly they agree well with each other, if we consider them diligently. For by what he says, Do not answer a fool according to his folly, he admonishes us that, since a fool does not perceive wisdom, we should not imitate his folly, but rather contemn and despise it; and whenever we speak to him, we should speak not shamefully, not furiously, not proudly, but honorably, patiently, and humbly, and wisely, lest we become like him. But by what follows, Answer a fool according to his folly, he admonishes us to rebuke and refute a fool wisely, and to demonstrate openly how great the folly in him is, lest perhaps, if he does not recognize his own folly, he think himself to be wise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"VERANUS. Quis est ille susurro de quo dicit: Verba susurronis quasi simplicia, et ipsa perveniunt ad interiora ventris?\n\nSALONIUS. Susurronem appellat incentorem litis et bilinguem, qui laudes verborum simulat, et ideo quasi simplicia esse videntur verba ipsius. Sed perveniunt ad interiora ventris, quia susurro semper quærit audire unde possit jurgia seminare, quibus stomachus indignetur, et omnia interiora perturbentur.\n\nVERANUS. Quis est ille amor absconditus, de quo dicit: Melior est manifesta correptio, quam amor absconditus (Pror. XXVII?\n\nSALONIUS. Amorem absconditum in hoc loco, amorem vocat illicitum, id est libidinosum, ut est amor adulterinus, qui pro sua turpitudine absconditur, ne a sapientibus redarguatur. Melior est ergo manifesta correptio, quam amor absconditus, quia multo metius est aliquem ut corrigatur manifeste increpare, quam studio simul peccandi occulte diligere.","english":"VERANUS. Who is that whisperer of whom he says: The words of a whisperer are as if simple, and they themselves reach the inner parts of the belly?\n\nSALONIUS. He calls a whisperer the instigator of strife and the double-tongued man, who feigns praises in his words, and therefore his words seem as if simple. But they reach the inner parts of the belly, because a whisperer always seeks to hear whence he may sow quarrels, by which the stomach is provoked and all the inner parts are disturbed.\n\nVERANUS. Who is that hidden love of which he says: Better is open reproof than hidden love (Proverbs 27)?\n\nSALONIUS. Hidden love in this place he calls illicit love, that is, lustful love, such as adulterous love is, which for its shamefulness is hidden, lest it be refuted by the wise. Better, therefore, is open reproof than hidden love, because it is much better openly to rebuke someone so that he may be corrected, than secretly to love him with the zeal of sinning together.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"VERANUS. Quid est quod ait: Anima aaturata catcabit favum; anima esuriens, amarum pro dulci sumet? Quomodo anima saturata favum calcat?\n\nSALONIUS. Juxta litteram, anima saturata favum calcat, quia quicunque cibis repletus est, dulcem contemnit ac despicit escam: qui vero esurit, licet aliquam in cibis amariludinem sumat, parvipendit.\n\nVERANUS. Spirituatiter autem, quomodo intelligenda est hæc sententia?\n\nSALONIUS. Anima saturata est anima divitum, qui in praesenti vita habent consolationem suam, quoniam rerum temporalium copiis abundant. Unde Dominus in Evangelio ait: Væ vobis qui saturali estis, quia esurietis (Luc. VI). Anima ergo divitum calcat iavum, quia pro terrenis bonis spernit dulcedinem regni caelestis. Anima vero esuriens etiam amarum pro dulci sumet, quoniam qui eaurit et sitit justitiam (Matth. v), omnem amaritudinem pro dulcedine sumit, quia patienter sustinet omnem præsentis vitæ adversitatem pro amorc supernae dulcedinis, id est seternæ beatitudinis.","english":"VERANUS. What is it that he says: The soul that is full will tread upon the honeycomb; the soul that is hungry will take bitter things for sweet? How does the full soul tread upon the honeycomb?\n\nSALONIUS. According to the letter, the full soul treads upon the honeycomb, because whoever is filled with food despises and disdains sweet food; but one who is hungry, even if he takes some bitterness in his food, thinks little of it.\n\nVERANUS. But spiritually, how is this sentence to be understood?\n\nSALONIUS. The full soul is the soul of the rich, who have their consolation in the present life, since they abound in the abundance of temporal things. Whence the Lord says in the Gospel: Woe to you who are full, for you shall hunger (Luke 6). The soul of the rich, therefore, treads upon the honeycomb, because in exchange for earthly goods it spurns the sweetness of the heavenly kingdom. But the hungry soul will take even bitter things for sweet, since he who hungers and thirsts for righteousness (Matthew 5) takes all bitterness for sweetness, because he patiently endures every adversity of the present life for the love of supernal sweetness, that is, of eternal blessedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"VERANUS. Cui loquitur Salomon, cum dicit: Diligenter agnosce vultum pecoris tui, tuosque greges considera (Prov. XXVII)? Nunquid lanigeros docet considerare gregcs?\n\nSALONIUS. Non: loquitur enim pastori Ecclesiæ, et est sensus: Diligenter curam impende iis quibus præpositus es, et agnosce animos et actus singulorum; et si aliquam sorditatem vitiorum inveneris. citius castigare et emundare stude.\n\nVERANUS. Quare mox subjungit: Non enim habebis jugiter potestatem, sed corona tribuetur in generationem generationum?\n\nSALONIUS. Ut pastor Ecclesiæ ovibus sibi commissis incessanter curam adhibeat; et est sensus: Non enim tu semper habebis potestatem pascendi oves dominicas, sed corona tribuetur in generatione gcuerationum, id est æterna præparata est corona, quam et tu percipies si bene paveris dominicas oves.\n\nVERANUS. Quid nccesse fuit Salomoni dicere: Aperid sunt prata, et apparuerunt herbæ virentes, et collecta sunt fena de montibus? Quis enim hoc dicit aut ignorat","english":"VERANUS. To whom does Solomon speak when he says: Diligently know the face of your flock, and consider your herds (Prov. 27)? Surely he does not teach one to consider wool-bearing flocks?\n\nSALONIUS. No; for he speaks to the pastor of the Church, and the meaning is: Diligently bestow care upon those over whom you have been placed, and know the minds and deeds of each one; and if you find any foulness of vices, strive quickly to correct and cleanse it.\n\nVERANUS. Why does he immediately add: For you will not have power continually, but a crown will be given throughout generation of generations?\n\nSALONIUS. So that the pastor of the Church may unceasingly apply care to the sheep entrusted to him; and the meaning is: For you will not always have the power of feeding the Lord's sheep, but a crown will be given throughout generation of generations, that is, an eternal crown has been prepared, which you also will receive if you have fed the Lord's sheep well.\n\nVERANUS. What need was there for Solomon to say: The meadows have been opened, and the green herbs have appeared, and the hay has been gathered from the mountains? For who says this, or who does not know","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"SALONIUS. V re nullus, si hæc verba tantum juxta litteram accipimus.\n\nVERANUS. Quomodo ergo intelligenda sunt?\n\nSALONIUS. Vere tantum spiritualiter.\n\nVERANUS. Quid ergo prata significant?\n\nSALONIUS. Per prata designantur coelestia mysteria, quæ ideo prata dicuntur, quia pascua sunt animarunt fidelium. Hæc enim prata, hoc est divina mysteria diu clausa fuerunt sub typis ac figuris legalibus.\n\nVERANUS. Quomodo ct quando aperta sunt hæc prata?\n\nSALONIUS. Aperta quippe sunt prata, quia per gratiam Domini Salvatoris revelata sunt coelestia sacramenta, quando aperuit discipulis suis sensum, ut intelligerent Scripturas (Luc. xxiv). Tunc apparuerunt et herbae virentes, hoc est novas sententiae evangelicae veritatis et gloriæ.\n\nVERANUS. Quid significant fena quae collecta sunt de montibus?\n\nSALONIUS. Per montes designantur sancti Patres Veteris Testamenti scriptores; per fena, scripta corum. Collecta sunt fena de montibus, quia scripta sanctorum veterum Patrum collecta sunt ad pabuluni et ad refectionem ovium dominicarum, id est animarum fidelium.","english":"SALONIUS. In truth there is nothing of this sort, if we take these words only according to the letter.\n\nVERANUS. How, then, are they to be understood?\n\nSALONIUS. Truly only spiritually.\n\nVERANUS. What, then, do the meadows signify?\n\nSALONIUS. By meadows are designated the heavenly mysteries, which are for this reason called meadows, because they are pastures for the souls of the faithful. For these meadows, that is, the divine mysteries, were long closed under legal types and figures.\n\nVERANUS. How and when were these meadows opened?\n\nSALONIUS. The meadows have indeed been opened, because through the grace of the Lord Savior the heavenly sacraments have been revealed, when he opened to his disciples their understanding, that they might understand the Scriptures (Luke 24). Then the green herbs also appeared, that is, the new meanings of the evangelical truth and glory.\n\nVERANUS. What do the haystacks gathered from the mountains signify?\n\nSALONIUS. By mountains are designated the holy Fathers, the writers of the Old Testament; by hay, their writings. Hay is gathered from the mountains, because the writings of the holy Fathers of old have been gathered for the fodder and refreshment of the Lord's sheep, that is, of the souls of the faithful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"VERANUS. Quid est quod ait: Pauper cl creditor obviaverunt sibi, Mitiusque illuminator est Dominus (Prov. XXII)? Quis est istc pauper et iste creditor, qui sibi obviaverunt?\n\nSALONIUS. Pauper est humilis, verbi audrtor: creditor autem cst qui pauperi, id est humili auditori, pecuniam verbi Dei prædicando committit.\n\nVERANUS. Quando pauper et creditor obviant sibi?\n\nSALONIUS. Quando in unam eamdemque auditor simul et praedicator divinæ pietatis gratiam conveniunt: unde pulchre sequitur: Utriusque illuminator est Dominus (Prov. XXIX); quia sine gratia divinæ pictatis, nec ille potuit prædicare, nec iste credere.\n\nVERANUS. Quid est quod ait: Cum prophetia defeter; I, dissipabitur populus? Quæ est hæc prophetia, qua deficiente, populus dissipabitur?\n\nSALONIUS. Prophetia est sacerdotalis eruditio atque doctrina: ergo cum cessaverit doctrina et eruditio sacerdotum, populus dissipabitur; quia cum deest admonitio et increpalio sacerdotum, suae voluntati et arbitrio relinquitur, et continuo variis peccatis vitiisque corrumpitur.","english":"VERANUS. What is it that he says: The poor man and the creditor have met each other, and the Lord is the enlightener of them both (Prov. 22)? Who is this poor man and this creditor, who have met each other?\n\nSALONIUS. The poor man is the humble hearer of the word; but the creditor is he who entrusts to the poor man, that is, to the humble hearer, the money of the word of God by preaching.\n\nVERANUS. When do the poor man and the creditor meet each other?\n\nSALONIUS. When the hearer and the preacher together come into one and the same grace of divine mercy: whence it follows well: The Lord is the enlightener of them both (Prov. 29); because without the grace of divine mercy, neither could the one preach, nor the other believe.\n\nVERANUS. What is it that he says: When prophecy fails, the people shall be scattered? What is this prophecy, which when it fails, the people shall be scattered?\n\nSALONIUS. Prophecy is the priestly instruction and doctrine: therefore when the doctrine and instruction of the priests has ceased, the people shall be scattered; because when the admonition and rebuke of the priests is lacking, it is left to its own will and judgment, and is forthwith corrupted by various sins and vices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"VERANUS. Quomodo ignitus clypeus est omnis sermo Dei: sic enim dicit Salomon: Omnis sermo Dei, ignitus clypeus est sperantibus in se (Prov. xxx)?\n\nSALONlUS. Omnis sermo divinæ auctoritatis, idcirco ignitus clypeus dicitur, quia corda electorum qui spem Itam in Deo ponunt, et igne claritaLis accendit, et scientia veritatis illuminat, et sordes vitiorum quas in eis reperit, consumit et purgat, et ab insidiis hostium, cunctisque defendit adversitatibus.\n\nVERANUS. Quæ est sanguisuga, enjus duas dicit esse filias? sic enim ait: Sanguisugæ, duce sunt filiæ dicentes: Affer, et nunquam saliantur.\n\nSALONIUS. Sanguisuga diabolus est qui semper sanguincm sitit, id est ad peccata homines trahere cupit, et sitim peccandi incessanter accendit.\n\nVERNUS. Quæ sunt illæ duæ filiæ sanguisugæ, dicentes: Affer, affer, et nunquam satiantur\n\nSALONIUS. Luxuria videlicet et avaritia: istæ nimirum spiritualiter diaboli sitim et ardorem imitantur, quia sicut nunquam peccando satiatur, sic nec avaritia nec luxuria. Nam quanto quisque magis luxuriatur et fornicatur, tanto amplius delectatur. Similiter quanto quisque sibi divitias accumulat, tanto magis eas semper augmentare desiderat.","english":"VERANUS. How is every word of God a fiery shield? For thus says Solomon: Every word of God is a fiery shield to those who hope in him (Prov. 30)?\n\nSALONIUS. Every word of divine authority is therefore called a fiery shield, because it both kindles with the fire of clarity the hearts of the elect who place their hope in God, and illuminates them with the knowledge of truth, and consumes and purges the filth of vices which it finds in them, and defends them from the snares of enemies and from all adversities.\n\nVERANUS. What is the leech, whose two daughters he says it has? For thus he says: The leech has two daughters, saying: Bring, and they are never satisfied.\n\nSALONIUS. The leech is the devil, who always thirsts for blood, that is, desires to draw men to sins, and incessantly kindles the thirst for sinning.\n\nVERANUS. What are those two daughters of the leech, saying: Bring, bring, and they are never satisfied?\n\nSALONIUS. Namely, luxury and avarice: these indeed spiritually imitate the devil's thirst and ardor, because just as he is never satisfied by sinning, so neither is avarice nor luxury. For the more anyone indulges in luxury and fornication, the more he is delighted. Similarly, the more anyone accumulates riches for himself, the more he always desires to increase them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"VERANUS. Quare posuit Salomon exemplum stellionis, dicens: Stellio nutritur manibus, et commoratur in ædibus regis (Ibid.)?\n\nSALONIUS. Ut pigros et ingenio tardos, ad operandum et benedicendum provocarct.\n\nVERANUS. Quod genus animalis est stellio?\n\nSALONIUS. Genus lacertæ, valde pigrum et colore vario; unde nomen accepit stellio, quia quasi stellis (id est guttis) distinctus et variatus est.\n\nVERANUS. Quid ergo significat stellio?\n\nSALONIUS. Illos signilicat qui tardi sunt ingenio; et tamen quotidiano studio et diligentia, manibus æternam aulam conscendunt; hoc cst, quamvis cum magno labore ad notitiam sacrarum Scripturam perveniunt, et penetrare valent secreta coelestium mysteriorum. De talibus scriptum est in Evangelio: Qui habet dabitur ei, et abundabit (Matth. XIII): quoniam qui habuerit studium legendi, dabitur ei facultas intelligendi.","english":"VERANUS. Why did Solomon set forth the example of the gecko, saying: The gecko is nourished by hands, and dwells in the houses of the king (Ibid.)?\n\nSALONIUS. So that he might provoke the slothful and those slow of wit to work and to bless.\n\nVERANUS. What kind of animal is the gecko?\n\nSALONIUS. A kind of lizard, very sluggish and of varied color; whence it received the name gecko, because it is, as it were, marked and variegated with stars (that is, spots).\n\nVERANUS. What, then, does the gecko signify?\n\nSALONIUS. It signifies those who are slow of wit; and yet by daily study and diligence they ascend by their hands to the eternal hall; that is, although with great labor they arrive at the knowledge of the sacred Scriptures, and are able to penetrate the secrets of the heavenly mysteries. Of such it is written in the Gospel: To him who has it shall be given, and he shall abound (Matt. 13): since to him who has the zeal of reading, the ability to understand shall be given.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"VERANUS. Quæ sunt illa tria de quibus Salemon dicit: Tria sunt quæ bene gradiuntur, et quartum incedit feliciter?\n\nSALONIUS. Leo fortissimus bestiarum, qui ad nullins pavet occursum: gallus succinctus lumbos: et aries, nec est rex qui resistat ei. Ista sunt quæ bene gradiuntur.\n\nVERANUS. Quem significat iste Ico?\n\nSALONIUS. Illum de quo scriptum est: Vicit leo de tribu Juda, etc. (Apoc. v), Dominum scilicet Jesum Christum, qui fortissimus bestiarum dicitur, quia quod infirmum est Dei fortius est hominibus (1 Cor. I).\n\nVERANUS. Quod est illud infirmum Dcif\n\nSALONIUS. Infirmum fuit Dei, carnem nostrae mortalitatis assumere: sed hoc fortius est hominibus quia ipse homo natus ex Virgine, perfectus exstitit Deus.\n\nVERANuS. Quare iste leo ad nullius pavet occursum?\n\nSALONIUS. Quia peccatum non fecit, nec est inverntus dolus in ore ejus (I Petre II); unde ipse dicit in Evangelio: Ecce venit princeps mundi, et in me non invenit quidquam.","english":"VERANUS. What are those three of which Solomon says: There are three things that walk well, and a fourth that advances prosperously?\n\nSALONIUS. The lion, mightiest of beasts, which fears no one's attack; the rooster, girded at the loins; and the ram, and there is no king who can withstand him. These are the things that walk well.\n\nVERANUS. Whom does this lion signify?\n\nSALONIUS. Him of whom it is written: The lion of the tribe of Judah has conquered, etc. (Rev. 5), namely the Lord Jesus Christ, who is called the mightiest of beasts, because what is weak in God is stronger than men (1 Cor. 1).\n\nVERANUS. What is that weak thing of God?\n\nSALONIUS. It was the weakness of God to assume the flesh of our mortality; but this is stronger than men because that man, born of the Virgin, proved to be perfect God.\n\nVERANUS. Why does this lion fear no one's attack?\n\nSALONIUS. Because he committed no sin, nor was deceit found in his mouth (1 Pet. 2); whence he himself says in the Gospel: Behold, the prince of this world comes, and finds nothing in me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"VERANUS. Quid significat gallus succinetus lumbos?\n\nSALONIUS. Sanctos prædicatores.\n\nVERANUS. Quare galli prædicatores dicuntur?\n\nSALONIUS. Quia inter presentis vitæ tenebras, verum mane, hoc est veram lucem, prædicando annuntiant, gloriam videlicet æternæ beatitudinis.\n\nVERANUS. Quare isti galli succincti lumbos dicuntur?\n\nSALONIUS. Quia sancti prædicatores in membris suis luxuriam et libidinem reslinguunt.\n\nVERANUS. Quid significat aries, cui non est rex qui resistat?\n\nSALONIUS. Per arietem, sancti designantur confessores et sacerdotes, qui veluti arietes gregem præcedunt, quia populum fldelem per exempla sua gradientem ducunt. Isti nimirum arietes (si spiritualiter et recte vivant) nullus est rex qui eis resistere valeat; quia nullus est tam sævus persecutor, qui eorum intentionem valeat impedire, quia etsi eis mala ingcruntur, omnia patienter sustinent pro Chrislo.","english":"VERANUS. What does the rooster with its loins girded signify?\n\nSALONIUS. The holy preachers.\n\nVERANUS. Why are preachers called roosters?\n\nSALONIUS. Because amid the darkness of the present life they announce by preaching the true morning, that is, the true light—namely, the glory of eternal blessedness.\n\nVERANUS. Why are these roosters said to be girded in the loins?\n\nSALONIUS. Because holy preachers restrain luxury and lust in their members.\n\nVERANUS. What does the ram signify, which has no king that can resist it?\n\nSALONIUS. By the ram are designated the holy confessors and priests, who like rams lead the flock, because they lead the faithful people walking forward by their examples. Truly no king can resist these rams (if they live spiritually and rightly), because there is no persecutor so savage as to be able to hinder their purpose, since even if evils are brought upon them, they endure all things patiently for Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"VERANUS. Quid est illud quartum quod incedit feliciter?\n\nSALONIUS. Ille qui stultus apparuit postquam crectus est in sublime.\n\nV ERANUS. Quis cst illc?\n\nSALONIUS. Antichristus qui revelabitor in sublime, hoc est in excelsum: qui cum fucrit homo nequissimus, dignabitur se Filiuin Dci nominare, et mentietur sc esse Deum. /\n\nVERANUS. Elcvalus in sublime quomodo stultus apparebit?\n\nSALONIUS. Quia in ipsa elatione et superbia sua, subito divino gladio percussus interibit.\n\nVERANUS. Quare de illis superioribus, dicit: Tria.unt quæ bene gradiuntur (Prov. xxx): de isto vero, Quartum quod incedit feliciter? Quare similiter de isto non dixit: Incedit bene; sed dicit, feliciter?\n\nSALONIUS. Quia omne quod feliciter incedit non semper bene incedit, neque omne quod incedit bene semper feliciter.\n\nVERANUS. Quæ sunt ergo quæ incedunt bene, aut quæ feliciter","english":"VERANUS. What is that fourth thing which walks prosperously?\n\nSALONIUS. He who appeared foolish after he was raised on high.\n\nVERANUS. Who is he?\n\nSALONIUS. The Antichrist, who will be revealed on high, that is, in the highest place; who, though he will be a most wicked man, will deign to call himself the Son of God, and will lie that he is God.\n\nVERANUS. Once raised on high, how will he appear foolish?\n\nSALONIUS. Because in that very elation and pride of his, suddenly struck by the divine sword, he will perish.\n\nVERANUS. Why does he say of those things above: Three things there are that walk well (Prov. 30), but of this one: The fourth which walks prosperously? Why did he not similarly say of this one, \"It walks well,\" but says, \"prosperously\"?\n\nSALONIUS. Because not everything that walks prosperously always walks well, nor does everything that walks well always walk prosperously.\n\nVERANUS. What then are the things that walk well, or what are those that walk prosperously?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"SALONIS. Illa bene incedunt quæ ambulant sancte et juste; illa incedunt feliciter quæ in hac vita habent prosperitatem suam. Leo, gallus et aries bene gradiuntur, sed non feliciter, quia et Christus Dei Patris voluntatem in omnibus complevit, sed multa adversa et mortem sustinuit: similiter sancti prædicatores et confessores divinam sludent adimplere voluntatem, sed multas in bac vita sustinent persecutiones. Antichristus vero non bene incedet, quia superbus contra Dei voluntatem omnia faciet: sed incedet feliciter, quia (quamvis ad breve tempus) in magna erit gloria et prosperitate.\n\nVERANUS. Quis est ille rex Lamubel, de quo dicit: Verba Lamuhel regis, risio qua erudivit eum mater sua?\n\nSALONIUS. Lamuhel, Hebræa lingua dicitur; Latine interpretalur In quo Deus. Ipse nimirum cst Salomon rex Israel, in quo fuit Deus; quia nisi Deus in eo mansisset, tot et tanta divina mysteria nec intelligere nec scribere potuisset.","english":"SALONIUS. Those things walk well which walk in holiness and justice; those things walk prosperously which have their prosperity in this life. The lion, the rooster, and the ram walk well, but not prosperously, because Christ also fulfilled the will of God the Father in all things, but endured many adversities and death; similarly, the holy preachers and confessors strive to fulfill the divine will, but endure many persecutions in this life. But the Antichrist will not walk well, because in his pride he will do all things against the will of God; but he will walk prosperously, because (though for a short time) he will be in great glory and prosperity.\n\nVERANUS. Who is that king Lamuel, of whom he says: The words of Lamuel the king, the vision with which his mother instructed him?\n\nSALONIUS. Lamuel is a Hebrew word; in Latin it is interpreted as \"In whom God is.\" This is undoubtedly Solomon, king of Israel, in whom God was; because unless God had remained in him, he could neither have understood nor written so many and such great divine mysteries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"VERANUS. Quæ fuit mater cjus quæ erudivit eum et docuit visionem?\n\nSALONIUS. Secundum litteram potest intelligi carnalis ejus mater Bersabea regina, quæ? prudenter illum docuit; sed mater in hoc loco nulla melius intelligitur quam spiritualis et divina gratia, quæ illum in corde invisibiliter erudivit, et docuit intellectum sapientiæ, quam ipse foris hominibus et prædicavit et scripsit.\n\nVERANUS. Quæ est mulier illa fortis de qua dicit: Mulierem fortem quia inveniet? procul et de ullimis Iinibus pretium ejus?\n\nSALONIUS. Mulier fortis appellatur sancta Ecclesia catholica; quæ ideo mulier dicitur, quia Deo spirituales generat filios ex aqua et Spiritu sancto. Fortis ideo dicitur, quia cuncta sæculi hujus adversa simul et prospera, propter fidem et amorem sui Conditoris ac Redemptoris contemnit et despicit.\n\nVERANUS Quare dixit Salomon: Mulierem fortem quis inveniet?","english":"VERANUS. Who was his mother who instructed him and taught him vision?\n\nSALONIUS. According to the letter, his carnal mother can be understood, Bersabea the queen, who instructed him prudently; but the mother in this place is best understood as none other than spiritual and divine grace, which invisibly instructed him in the heart and taught him the understanding of wisdom, which he himself both preached and wrote outwardly to men.\n\nVERANUS. Who is that strong woman of whom he says: Who shall find a strong woman? and her price is from afar and from the uttermost ends?\n\nSALONIUS. The holy catholic Church is called the strong woman; she is called a woman because she bears spiritual sons to God from water and the Holy Spirit. She is called strong because she despises and scorns all the adversities and prosperities of this world alike, for the faith and love of her Creator and Redeemer.\n\nVERANUS. Why did Solomon say: Who shall find a strong woman?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"SALONIUS. Quia per Spiritum sanctum cognovit quomodo nullus prophetarum, nullus omnino electorum sufficeret ad redemptionem humani generis, nisi solus mediator Dei et hominum homo Christus Jesus, ideoque ait: Mulierem fortem quis inveniet, subauditur nisi Christus.\n\nVERANUS. Quare mox addidit: Procul et de ultimis finibus pretium ejus?\n\nSALONIUS. Ut ostenderet quia non suo tempore, sed longe post eum, nec similis illi venturus crat Christus, id est homo purus a peccatorum sordibus; sed in fine saCculorum descensurus crat de cœlis filius, qui natus ex Virgine, perfectus esset Deus et homo: et hoc est quod ait procul, id est longe post. Significat autem tempus quod fuit a diebus Salomonis usque ad parlum Virginis. De ultimis vero finibus dicit quia a summo cælo egressio ejus.\n\nVERANUS. Quod pretium dedit Dominus pro hac muliere?\n\nSALONIUS. Semetipsum, sicut dicit Apostolus: Qui dilexit nos, et tradidit semetipsum pro nobis oblationem et hostiam in odorem suavitatis (Ephes. v).","english":"SALONIUS. Because through the Holy Spirit he knew that none of the prophets, none at all of the elect, would suffice for the redemption of the human race, except the sole mediator between God and men, the man Christ Jesus, and therefore he says: A strong woman who shall find? — understood, except Christ.\n\nVERANUS. Why did he immediately add: Far off and from the uttermost ends is her price?\n\nSALONIUS. To show that Christ would not come in his own time, but long after him, nor would one like her come, that is, a man pure from the stains of sins; but at the end of the ages the Son would descend from the heavens, who, born of the Virgin, would be perfect God and man: and this is what he says, far off, that is, long afterward. He signifies, moreover, the time that was from the days of Solomon up to the birth of the Virgin. But from the uttermost ends he says because from the highest heaven is his going forth.\n\nVERANUS. What price did the Lord give for this woman?\n\nSALONIUS. Himself, as the Apostle says: Who loved us, and delivered himself for us, an offering and a sacrifice in the odor of sweetness (Ephesians 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"VERANUS. Mulier fortis quomodo facta est quasi navis insliloris? sic enim dicit Salomon: Facta est quasi navis institoris, de longe portans panem suum.\n\nSALONIUS. Institor dicitur negotiator, propterea quod semper instat ut acquirat et multiplicet merces et lucra sua. Navis ergo institoris onusta diversis mercimoniis, quæ in sua patria magis abundant, pcr mare pergit ad loca peregrina, ut illic venditis omnibus illis quæ attulit, cariora domum reportet. Sic ergo mulier fortis, id est sancta Ecclesia, semper desiderat onerari virtutum divitiis, et abundare bonis operibus navigans per mare sæculi hujus, ut per ea mereatur, id est acquirat majora, id est divinæ gratiae dona.\n\nVERANUS. Quis est hujus navis instructor?\n\nSALONIUS. Dominus esus Christus qui dedit pretium sanguinis sui, et redemit Ecclesiam. Sancta ergo Ecclesia ad exemplum instructoris, hoc est, Domini ac Redemptoris sui, semper sibi multiplicare laborat virtutum atque bonorum operum lucra, ut per ea mereatur majora acquirere, id est, æternæ bcatitudinis præmia: et hoc est quod ait: De longe portans panem suum; quia in omnibus bonis quæ temporaliter agit solam tantum vim panisque satietatem desiderat, quia æternam solummodo retributionem exspectat.","english":"VERANUS. How has the strong woman been made like a merchant's ship? For thus says Solomon: She has been made like a merchant's ship, carrying her bread from afar.\n\nSALONIUS. A merchant is called a trader, because he is always pressing on to acquire and multiply his wares and his profits. So the merchant's ship, laden with various goods, which abound more in his own country, proceeds by sea to foreign places, so that when all those things which he has brought have been sold there, he may carry back home things more precious. Thus, then, the strong woman, that is, the holy Church, always desires to be laden with the riches of virtues and to abound in good works, sailing through the sea of this world, so that through them she may merit, that is, acquire, greater things, that is, the gifts of divine grace.\n\nVERANUS. Who is the one who equips this ship?\n\nSALONIUS. The Lord Jesus Christ, who gave the price of his blood and redeemed the Church. The holy Church, therefore, after the example of the one who equips her, that is, of her Lord and Redeemer, always labors to multiply for herself the profits of virtues and good works, so that through them she may merit to acquire greater things, that is, the rewards of eternal blessedness; and this is what he says: Carrying her bread from afar; because in all the good things which she does in time she desires only the strength and the satisfaction of bread, since she awaits only eternal recompense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"VERANUS. Quid est dicere: Sindonem fecit et vendidit, et cingulum tradidit Chananæo (Prov. XXXI)?\n\nSALONIUS. Sindonem fecit Ecclesia et vendidit, quia fidem quam credendo texuerat, loquendo dedit; at ab infidelibus fidem rectæ conversationis accepit: quare et Chananæo cingulum tradidit, quia per vigorem demonstratæ justitiæ, fluxa opera gentilitatis astrinxit, unde hoc quod percipitur, vivendo teneatur.\n\nVERANUS. Quid est quod ait: Stragulatam vestem fecit sibi, byssus et purpura indumentum ejus? Quæ est stragulata vestis?\n\nSALONIUS. Stragulata vestis est quæ variata textura firmissima fieri solet.\n\nVERANUS. Quid ergo significatur per stragulatam vestem?\n\nSALONIUS. Fortia opera sanctæ Ecclesie, et diversa vii tutum ornamenta de quibus propheta dicit: Astitit regina a dextri: tuis in vestitu deautato, circumdata varietate (Psal. XLIV).","english":"VERANUS. What is the meaning of the saying: She made fine linen and sold it, and delivered a girdle to the Canaanite (Prov. 31)?\n\nSALONIUS. The Church made fine linen and sold it, because the faith which she had woven by believing, she gave forth by speaking; but from unbelievers she received the faith of right conduct. Therefore she also delivered a girdle to the Canaanite, because by the vigor of manifested righteousness she bound up the loose works of the Gentiles, so that what is perceived may be held fast by living.\n\nVERANUS. What is it that he says: She made for herself a striped garment, her clothing is fine linen and purple? What is the striped garment?\n\nSALONIUS. A striped garment is one that is customarily made with varied texture and very firm.\n\nVERANUS. What then is signified by the striped garment?\n\nSALONIUS. The strong works of holy Church, and the diverse ornaments of the virtues, of which the prophet says: The queen stood at your right hand in clothing of gold, surrounded with variety (Ps. 44).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"VERANUS. Byssus et purpura quomodo indumentum ejus mulieris, id est sanctae Ecclesiæ est?\n\nSALONIUS. Byssus est genus lini candidissimi: unde pulchre per byssum designatur corporis castitas, et sanctæ conversationis puritas; per purpuram vero, sanguinis effusio designatur. Fortis ergo mulier, id est sancta Ecclesia, induit se bysso Dei, id est servat corporis castitatem, et sanctæ conversationis rutilat nitore. Induit et se purpura, quando in eo sancti martyres pro Christi nomine sanguinem fundunt.\n\nVERANUS. Si byssus et purpura indumentum est sanctæ Ecclesiæ, cur ergo dicit in sequentibus: Fortitudo et decor indumentum ejus, et ridebit in die novissimo (Prov. XXXI)?\n\nSALONIUS. Nulla est contrarietas, quia fortitudo refertur ad purpuram, decor vero ad byssi candorem. Est ergo fortitudo indumentum Ecclesiæ sanctae, qnia propter fidem Christi et justitiam, patienter sustinet malorum hominum improbitatem et persecutionem. Est et decor indumentum ejus, quia operatur justitiam, et se virtutum gratia ornat.","english":"VERANUS. How are fine linen and purple the garment of that woman, that is, of holy Church?\n\nSALONIUS. Fine linen is a kind of very white flax; hence by fine linen is beautifully signified the chastity of the body and the purity of a holy manner of life; but by purple is signified the shedding of blood. The strong woman, then, that is, holy Church, clothes herself in the fine linen of God, that is, she keeps the chastity of the body and shines with the brightness of a holy manner of life. She clothes herself also in purple, when in her the holy martyrs shed their blood for the name of Christ.\n\nVERANUS. If fine linen and purple are the garment of holy Church, why then does it say in the following verses: Strength and beauty are her clothing, and she shall laugh in the last day (Prov. 31)?\n\nSALONIUS. There is no contradiction, because strength refers to the purple, and beauty to the whiteness of the fine linen. Strength, then, is the garment of holy Church, because for the faith of Christ and for righteousness she patiently endures the wickedness and persecution of evil men. Beauty is also her garment, because she works righteousness and adorns herself with the grace of the virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"VERANUS. Quare autem dicit: Ridebit in die novissimo, cum Dominus dicat in Evangelio: Væ vobis qui ridetiS, quia lugebitis et flebitis ( Luc. VI)?\n\nSALONIUS. In Scripturis sacris, risus gaudium significare solet: unde Dominus in Evangelio: Beati qui nunc fletis, quia ridebitis, id est, gaudebitis. Et B. Job dicit: Os autem veracium replebitur risu, id est gaudio. Mulier ergo fortis, id est sancta Ecclesia, ridebit in die novissimo, id est gaudebit in retributione regni cælestis.\n\nVERANUS. Qui sunt filii mulieris qui eam beatissimam praedicaverunt? aut quis est vir ejus, qui laudavit eam? Sic enim dicit: Surrexerunt filii ejus, et beatissimam prædicaverunt filii ejus, et vir ejus laudavit eam (Prov. xxxi).\n\nSALONIUS. Filii hujus mulieris, id est sancte Ecclesiae, sunt omnes electi: vir ejus Dominus est Jesus Christus. Surgent enim filii Ecclesiæ, videlicet omnes electi, de pulvere terræ in novissimo die judicii, et immortalitatis gloria decorali, matrem suam beatissimam prædicabunt, id est laudabunt sanctam Ecclesiam, quæ illos genuit Deo, ex aqua et Spiritu sancto. Surget et vir ejus, Dominus videlicet Jesus Christus, cum in die judicii manifestus apparuerit in potentia divinitatis, et laudabit eam dicens in judicio: Venite benedicti Patris mei, possidete paratum vobis regnum ab initio mundi: Esurivi. et dedistis mihi manducare (Matth. xxv), etc.","english":"VERANUS. Why then does it say: She shall laugh in the last day, when the Lord says in the Gospel: Woe to you who laugh, for you shall mourn and weep (Luke 6)?\n\nSALONIUS. In the sacred Scriptures, laughter usually signifies joy; hence the Lord in the Gospel says: Blessed are you who now weep, for you shall laugh, that is, you shall rejoice. And blessed Job says: But the mouth of the truthful shall be filled with laughter, that is, with joy. Therefore the strong woman, that is, holy Church, shall laugh in the last day, that is, she shall rejoice in the recompense of the heavenly kingdom.\n\nVERANUS. Who are the sons of the woman who proclaimed her most blessed? Or who is her husband, who praised her? For thus it says: Her sons rose up, and proclaimed her most blessed; her sons, and her husband praised her (Prov. 31).\n\nSALONIUS. The sons of this woman, that is, of holy Church, are all the elect; her husband is the Lord Jesus Christ. For the sons of the Church shall rise—namely, all the elect—from the dust of the earth on the last day of judgment, and, adorned with the glory of immortality, they shall proclaim their mother most blessed, that is, they shall praise holy Church, who bore them to God out of water and the Holy Spirit. Her husband also shall rise—namely, the Lord Jesus Christ—when on the day of judgment he shall appear manifest in the power of his divinity, and he shall praise her, saying in the judgment: Come, you blessed of my Father, possess the kingdom prepared for you from the beginning of the world: I was hungry, and you gave me to eat (Matt. 25), etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"V ERANUS. Cur ergo posuit præteritum, dicens: Surrexerunt? debuit enim dicere, surgent.\n\nSALONIUS. Quod ergo Salotnon futurum noverat, certissimum tcnebal: et ideo more prophetico, præteritum posuit pro futuro.\n\nVERANUS. De quibus dicit quod sequitur: Multæ filiæ congregarerunt dicitias, tu supergressa es universus (Pro. XXXI)?\n\nSALONiS. Multas lilias appellat Ecclesias hærcticorum, et turbas malorum catholicorum.\n\nVERANUS. Quæ filiæ dicuntur Christi vel Ecclesiæ! * quare dicuntur filii Christi aut Eccleske?\n\nSALONIUS. Propter fidei ac baptismi sacramentum, et adoptionem filiorum, quam in baptismate perceperuut.\n\nVERANUS. Istae filiæ quas divitias congregaverunt?\n\nSALONIUS. Orationes, jejunia, eleemosynas, afflictionem et castimoniam carnis, linguæ refrenationem, meditationem Scripturarum, et caeteroru bonorum operum divitias: quæ verae divitiæ sunt, si spirituali fiant intentione, videlicet propter regni cælestis retributionem: aliter nihil prosunt agentibus. Unde i filiæ, videlicet hæreticorum, aut malorum catholicorum turbæ frustra congregaverunt sibi divitias: quia vel in fide erraverunt, vel certe hujusmodi bona opera non spirituali fecerunt intentione de quibus in Evangelio Dominus: Multi dicent mihi in illa die, Domine, Domine, nonne in nomine tuo prophetavimus et in nomine tuo dæmonia ejecimus, et virtutes multos fecimus?","english":"VERANUS. Why then did he use the past tense, saying: They have risen? For he ought to have said: They will rise.\n\nSALONIUS. What Solomon knew would come to pass, he held as most certain; and therefore, in the prophetic manner, he put the past tense for the future.\n\nVERANUS. Of whom does he say what follows: Many daughters have gathered riches, but you have surpassed them all (Prov. 31)?\n\nSALONIUS. He calls the many daughters the churches of the heretics, and the crowds of evil catholics.\n\nVERANUS. Why are they called daughters of Christ or of the Church? Why are they called sons of Christ or of the Church?\n\nSALONIUS. Because of the sacrament of faith and baptism, and the adoption of sons, which they received in baptism.\n\nVERANUS. What riches have these daughters gathered?\n\nSALONIUS. Prayers, fasts, alms, affliction and chastity of the flesh, restraint of the tongue, meditation on the Scriptures, and the riches of other good works: these are true riches, if they are done with a spiritual intention, namely for the reward of the heavenly kingdom; otherwise they profit those who do them nothing. Hence those daughters, that is, the crowds of heretics or of evil catholics, have gathered riches for themselves in vain: because either they erred in the faith, or at least they did not perform good works of this kind with a spiritual intention—of whom the Lord says in the Gospel: Many will say to me in that day: Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Et tunc confitebor illis, quia nunquam novi vos (Matth. VII). Sancta vero Ecclesia catholica supergressa est: hoc est, transcendit omnes illas: quia quidquid agit, in fide tantum recta et spirituali operatur intenLione.\n\nVERANUS. De qua gratia et de qua pulchritudine loquitur, cum dicit: Fallax gratia, et vana pulchritudo; mulier timens Dominum ipsa laudabitur (Prov. XXXI)?\n\nSALONIUS. Fallax gratia humanæ laudis, quam hypocritæ ab omnibus exquirunt. Pulchritudo vaua, est pulchritudo castitatis vel bonæ operationis, quam hypocritæ hominibus ostendere cupiunt, ut ab eis laudentur.\n\nYERANUS. Quare hæc gratia et haec pulchritudo fallax dicitur et vana\n\nSALONIUS. Quia fallit, hoc est decipit, siMulatores: quoniam dum in hac vita quærunt mercedem, in futuro nullam rei ipient remunerationem; et, si castitatem servant, vel aliqua bona operantur, vana sunt omnia quæ faciunt.","english":"And then I will confess to them: I never knew you (Matt. 7). But the holy catholic Church has surpassed—that is, transcended—all those things, because whatever she does, she does in right and spiritual faith alone, and works with intent.\n\nVERANUS. Of what grace and of what beauty does he speak when he says: Grace is deceitful, and beauty is vain; the woman that fears the Lord, she shall be praised (Prov. 31)?\n\nSALONIUS. Deceitful is the grace of human praise, which hypocrites seek from all. Vain beauty is the beauty of chastity or of good works, which hypocrites desire to show to men, so that they may be praised by them.\n\nVERANUS. Why is this grace and this beauty called deceitful and vain?\n\nSALONIUS. Because it deceives—that is, it beguiles—those who feign it; for while they seek their reward in this life, in the future they will receive no recompense for the thing itself; and if they preserve chastity, or perform some good works, all that they do is vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"VERANUS. Quæ est mulier limen. Dominum.\n\nSALONIUS. Sancta videlicet, quæ in hac vita semper manet Ecclesia in timore Domini, quæ semper ejus desidcrat præcepta implerc.\n\nVERANUS. Quomodo ergo laudabitur hæc mulier?\n\nSALONIUS. Idem Salomon in fine hujus libri manifeste demonstrat, cum dicit: Date ei de fructu manuum suarum, et laudent eam in portis opera ejus (Prov. XXXI). -\n\nVERANUS. Cujus sunt hæc verba?\n\nSALONIUS. Viri illius Domini et Salvaloris nostri Jcsu Christi.\n\nVERANUS. Quando hæc verba dicturus est?\n\nSALONIUS. In die judicii quando præcipitet angelis, ut post finem hujus viLe Ecclesiam ad regni cœlestis gaudia introducant: sic enim præcipiet angelis: Date ei de fructu manuum tuarum, hoc est bonorum operum. Nam per manus, opera designantur; ac si patenter dicat, quia bonorum operum facere curavit, hoc est caritatem, gaudium, pacem, benignitatem, bonitatem, modestiam, continentiam, fidem, patientiam; hoc fructu dignam illi reddite mercedem. Et laudent eam in portis opera ejus: hoc est in judicio, sive in ingressu patriæ coelestis laudent eam opera ipsa quæ fecit; hoc est remuneretur pro bonis operibus quae gessit.","english":"VERANUS. What is the woman, the threshold? The Lord.\n\nSALONIUS. Namely the holy Church, who in this life always remains in the fear of the Lord, who always desires to fulfill his commandments.\n\nVERANUS. How then shall this woman be praised?\n\nSALONIUS. The same Solomon shows this clearly at the end of this book, when he says: Give her of the fruit of her hands, and let her works praise her in the gates (Prov. 31).\n\nVERANUS. Whose are these words?\n\nSALONIUS. Of that man, the Lord and our Savior Jesus Christ.\n\nVERANUS. When will he speak these words?\n\nSALONIUS. On the day of judgment, when he will command the angels to bring the Church, after the end of this life, into the joys of the heavenly kingdom; for thus he will command the angels: Give her of the fruit of her hands, that is, of good works. For by hands works are signified; as if he plainly said: Because she took care to do good works—that is, love, joy, peace, kindness, goodness, modesty, continence, faith, patience—render to her the reward worthy of this fruit. And let her works praise her in the gates: that is, in the judgment, or at the entrance into the heavenly fatherland, let the very works which she did praise her; that is, let her be rewarded for the good works which she performed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}