Vigilia quidem matutina in Dei aspiratione est fervor solis in ejus plenitudine. Velut enim matutina nobis lux oritur, quando tenebris tentationum depressi, lucem virtutis ab ore praedicatorumvidereincipimus quam sequamur. Et sol nobis incalescit, cum per eorum verba mens nostra succenditur, et quasi ferventis solis calore decocta, desideriis inflammatur. Tunc quippe Ammon vehementer creditur: quia vitiorum populus de nostris sensibus effugatur. Rector igitur, qui in vigilia matutina Ammonitarum castra ingreditur, usque dum incaJescat dies, ab interfectione gladium non recondat, quia tandiu debet subditorum suorum eruditioni insistere, quandiu illos aspiciat magnis interni luminis caloribus inflammari. Quo in loco notandum est: quia Naas, id est serpens Ammonitarum rex esse dicitur: ipse autem Ammon populus mœroris interpretatur. Et quia in hoc serpente gulae vitium designari diximus, cum Naas percutitur, moeroris populus debellatur: quia ex uno gulae vitio, innumera vitiorum agmina ad conflictum animae producuntur. Et cum idem gulae vitium reciditur, alia multa nobis vitia subjugamus. Unum quidem gulae vitium est, sed aculei libidinis innumeri sunt, qui praecedentem illum, quasi regem sequuntur. Qui laeta quidem suggerunt, sed ad aeterni fletus lamenta perducunt. Cum Naas ergo pugnatur, sed moeroris populus caeditur: quia cum gulam domamus, libidinum incitamenta perimuntur.
The morning watch is indeed, in God's breathing, the heat of the sun in its fullness. For as it were the morning light rises upon us when, pressed down by the darkness of temptations, we begin to see from the mouth of preachers the light of virtue that we may follow. And the sun grows warm for us when through their words our mind is kindled, and, as if boiled down by the heat of the burning sun, is set aflame with desires. For then Ammon is believed to be struck down mightily, because the people of vices are put to flight from our senses. Therefore the ruler who enters the camp of the Ammonites at the morning watch must not put away his sword from the slaughter until the day grows warm, because he ought to persist in the instruction of his subjects for as long as he sees them set aflame with the great heats of the inner light. In this place it must be noted that Nahash, that is, the serpent, is said to be the king of the Ammonites; but Ammon itself is interpreted as the people of sorrow. And because we have said that in this serpent the vice of gluttony is designated, when Nahash is struck down, the people of sorrow is conquered, because from the one vice of gluttony countless troops of vices are brought forth for the conflict of the soul. And when that same vice of gluttony is cut off, we subjugate many other vices to ourselves. It is indeed one vice of gluttony, but the stings of lust are innumerable, which follow that preceding one as if their king. They indeed suggest pleasant things, but they lead to the lamentations of eternal weeping. When Nahash, therefore, is fought against, it is the people of sorrow that is struck down, because when we tame gluttony, the incitements of lusts are destroyed.
Unde bene non ipse Naas, sed Ammon subjectus sibi, id est populus interfectus asseritur: quia appetitus comestionia restringendus, non exstinguendus est. Sed bene nunquam restringitur, si subsequens mceroris popuIus, id est turpes motus libidinum non necantur.Contra Naas ergo nobis principale certamen est: quia cum iste superatur, Ammon interficitur: quia libido tunc bene caeditur, si ejus principale initium subjugatur. Sed profectus pudicitiae quousque procedat, latenter ostenditur per ea quae subsequuntur. Nam dicit: (Vers. 11.) Reliqui vero dispersi sunt, ita ut nec relinquerentur duo pariter.
Probatio verae abstinentiae non est in attenuatione corporis, sed in perfectione castitatis. Nam bene serpens atteritur, si sic gula restringitur, ut libidinosi motus corporis omnis violentia minuatur. Nam motus illicitus carni, quandiu ipsa caro est, tolli non potest, violentia movendi tolli potest, Non quidem tolli potest carni, quod lex carnis membra non moveat; sed tamen tolli potest carni violentia motionis, ut relinquatur ei motus; sed eidem motui omnis delectationis obsœnitas auferatur, et simplex motus ille sit, in quo reliqua libidinis turpitudo non sit.
Hence it is well said that not Nahash himself but Ammon subject to him, that is, the people, is reported slain: because the appetite for food is to be restrained, not extinguished. But it is never well restrained if the people of sorrow that follows, that is, the shameful motions of lusts, are not put to death. Against Nahash, then, our chief struggle is: because when he is overcome, Ammon is killed: because lust is then well cut down when its chief beginning is subjugated. But how far the progress of chastity should advance is shown secretly through what follows. For it says: (Verse 11.) But the rest were scattered, so that not even two were left together.
The proof of true abstinence is not in the wasting of the body, but in the perfection of chastity. For the serpent is well crushed if gluttony is so restrained that all the violence of the body's lustful motions is diminished. For an illicit motion cannot be taken away from the flesh, as long as the flesh itself exists; the violence of moving can be taken away. It cannot indeed be taken away from the flesh that the law of the flesh moves the members; but nevertheless the violence of motion can be taken away from the flesh, so that motion is left to it, but all the obscenity of delight is removed from that same motion, and that motion is simple, in which there is no remaining foulness of lust.
Bene ergo alii in fugam versi perbibentur, quia cum abstinentes quosque divina gratia perfecte remunerat a corporalibus eorum motibus omnium obscœnitatum aculeos tollil; sed eis ipsos motus naturales deserit, ut tentari semper possint, vinci nunquam possint; dum id deserit, quod cis valde displicet, sed sic debilitat quod deserit, ut prsevalere victoribus non permittat. Ammonitas quippe percusserat, qui dicebat: Castigo corpus meum, et servituti subjicio, ne aliis prædicans, reprobus efliciar (/ Cor. ix, 27). Interfectis etiam aliis, fugitivos inlerficere non poterat, quia deplorat, dicens: Video aliam legem in membris meis repugnantem legi mentis meae (Rom. VII, 23). Item quia debilitatos videbat, qui remanserant, dicit: Nulla creatura poterit nos separare a charitate Christi (Ibid. VIII, 39).Quid est ergo, quod deplorat legem inesse membris legi mentis repugnantem, si extinctis aliis, alii in fugam versi sunt; nisi quia perfecti viri hoc ipsum,quod simplices motus carnis contravoluntatem sustinent, vehementer dolent? Vellent quippe sic manere in carne, ut contra mentis voluntatem de carne nulla sustinerent. Quod quidem, quia impossibile est, praemisit dicens: Velle adjacet mihi, posse autem non invenio. Non enim quod voto bonum, hoc ago; sed quod ocii malum, illud facio (Ibid. VII, 18, 19).
Therefore it is well said that some are reported put to flight, because when divine grace perfectly rewards the abstinent, it takes away from their bodily motions the stings of all obscenities; but it leaves them their natural motions themselves, so that they can always be tempted but can never be conquered; in leaving that which greatly displeases them, it so weakens what it leaves that it does not permit it to prevail over the victors. For he had struck the Ammonites, who said: I chastise my body and bring it into subjection, lest while I preach to others I myself be found reprobate (1 Cor. 9:27). With the others also killed, he could not kill the fugitives, because he laments, saying: I see another law in my members, fighting against the law of my mind (Rom. 7:23). Likewise, because he saw those who remained weakened, he says: No creature shall be able to separate us from the love of Christ (Ibid. 8:39). What is it, then, that he laments that a law is in his members fighting against the law of his mind, if, when some were slain, others were put to flight; except that perfect men grieve vehemently over this very thing, that they endure the simple motions of the flesh against their will? For they would wish so to remain in the flesh that they would endure nothing from the flesh against the will of the mind. Because this indeed is impossible, he said beforehand: To will is present with me, but to accomplish I do not find. For I do not do the good that I will, but the evil that I hate, that I do (Ibid. 7:18, 19).
Ouasidicat: Vellem esse in carne, non ea perfectione, qua perfectus in carne perfectus est, sed sicut Angeli Dei in cælo. Sed hoc posse non invenio,quandiu mors peccati absorpta in futura resurrectione non fuerit, illud, quod in me peccatum inhabitat, movet mecontra me. Sed quod exslingui peccatum non potest, effugari potest. Motus quippe carnis quasi in fugam vertitur, dum ipsa bene jejunando castigatur. Tanto enim rarius ac difficilius se contra spiritum erigit, quanto sibi eam præsidens spiritus per extenuationem subdit, cum sic eam domat, ut tarde superbiat, cito conquiescat.
ii. Sed subtiliter est intuendum, quod dicitur: Vtnon relinquerentur duo pariter. Duo quidem remanent, sed pariter non remanent. Duo quidem sunt, cogitatio immunda, et naturalis motus carnis. Ad sanctorum quidem conflictum aliquando immunda cogitatio praevenit, aliquando insurgentem sibi sentiunt legem carnis contra legem mentis; sed qui victores jam sunt, hostes in fugam versos non timent, si iterum ad pugnam redeunt; quia cum eis pariter pugnare non possunt. Nam cum prava cogitatio obviat, prius eam abjiciunt, quam de ejus suggestione caro moveatur. Et cum carnis lex membra commovet, lex mentis turpem motum, turpia cogitando nequaquam fovet; et dum alterum abjicit, alterius pugnam nequaquam sentit.
As it were he says: I would wish to be in the flesh, not with that perfection by which one perfect in the flesh was made perfect, but as the angels of God are in heaven. But I do not find this to be possible, as long as the death of sin has not been swallowed up in the future resurrection; that sin which dwells in me moves me against myself. But what cannot be extinguished can be put to flight. For the motion of the flesh is, as it were, turned to flight when the flesh itself is chastised by good fasting. For the more rarely and with greater difficulty it rises up against the spirit, the more the spirit presiding over it subjects it to itself through attenuation, when it so tames it that it is slow to be proud and quick to be at rest.
ii. But it must be subtly considered what is said: That two should not be left together. Two indeed remain, but they do not remain together. There are indeed two things: an impure thought and the natural motion of the flesh. In the conflict of the saints, sometimes an impure thought comes first; sometimes they feel the law of the flesh rising up against the law of the mind; but those who are already victors do not fear enemies turned to flight, if they return to battle again, because they cannot fight together with them. For when a depraved thought meets them, they cast it away before the flesh is moved by its suggestion. And when the law of the flesh stirs the members, the law of the mind in no way fosters the shameful motion by thinking shameful things; and while it casts away the one, it in no way feels the battle of the other.
Bene ergo de electorum perfecta victoria dicitur, quia: Dispersi sunt alii, ut duo pariter ex eis non sint relicti: quia per macerationem corporis in tantum proficiunt culmen perfectionis, ut ab eis quidquid a carne, quidquid a mente ingeritur, leviter superetur, dum convenire ia pugnam non sinitur. Et haec quidem victoria de omnibus sensibus corporis electi percipiunt, qui obsidenlem Naas sibi subjiccre per abstinendæ virtutem possunt. Nam refecta caro et impinguata, ad lapsum linguae, oculorum, auditus, olfactus, et tactus facilis est. Dum ergo illiciti corporalium sensuum motus a gulae vitio, ad mentis pugnam deducuntur, quasi Ammon populus Naas regem ad Israelitarum obsidionem comitatur. Sed dum Naas perfecte vincitur, Ammon et exstinguitur ex parte, et ex parte sic in fugam veritur, ut ex eo duo pariLer non inveniantur; quia dum per abstinentiam corpus atterimus, innumeros nostrorum sensuum illicitos motus enervamus; et quos omnino eradicare non possumus, quasi debiles effugamas. Ex quibus duo pariter nobis in pugnam non remanent; quia in oblectatione alicujus sensus corporei, non conjungimus sensum mentis. Nam saepe oculis aspicimus, saepee audimus auribus, saepe tactu, saepe olfactu percipimus, quae carnalem animum trahere ad illicitum amorem possunt, sed nostram perfecte carnem macerando victores sumus, quia duos pariter de victis adversariis non videmus.
Well then is it said of the perfect victory of the elect, that: The others were scattered, so that two of them together were not left: because through the maceration of the body they advance to such a height of perfection that whatever is brought in by the flesh, whatever by the mind, is easily overcome by them, since it is not allowed to join together for battle. And this victory indeed over all the senses of the body the elect perceive, who can subjugate the besieging Nahash to themselves through the virtue of abstinence. For the flesh, refreshed and fattened, is prone to the slip of the tongue, of the eyes, of hearing, of smell, and of touch. When, therefore, the illicit motions of the bodily senses are led from the vice of gluttony to the battle of the mind, it is as if the people of Ammon accompany King Nahash to the siege of the Israelites. But when Nahash is perfectly conquered, Ammon is both extinguished in part and in part turned to flight in such a way that two of them together are not found from it; because when we wear down the body through abstinence, we enervate the innumerable illicit motions of our senses; and those which we cannot entirely eradicate, we put to flight as it were weakened. Of these two together do not remain to us for battle; because in the delight of some bodily sense, we do not join the sense of the mind. For often we see with the eyes, often we hear with the ears, often we perceive by touch, often by smell, things which can draw the carnal mind to illicit love, but by perfectly macerating our flesh we are victors, because we do not see two together from the conquered adversaries.
Concupiscenda quidem tunc cernimus, sed oculorum molibus appetitum animae conjungere devitamus. Saepe etiam cordi cogitatio illicita obviat, sed victor serpentis, fugitivum motum suum, quem attendits solum invenit. Ad ea enim, quae corde accidenter cogi tat, aliquem de sensibus corporis per motumillicitum nequaquam levat. Tales quippe sunt, quos propheta miratur, dicens: Qui sunt isti, qui ut nubes volant, et quasi columbæ ad fenestras suas (Isa. LX, 8).Quasi enim columbae ad feneslrassuassunt,qui concupiscenda recipiunt, sed simplicitatem mundi cordis concupiscendo non perdunt; quia vident quae appetant, sed illicite appetere quod cernunt, vitant. Ad hanc profecto victoriam, quia praedicatorum nostrorum exhortatione proiicimus, bene per Saul Ammonitarum populus devictus et cæsus esse memoratur. Quorum profecto bella non uniformia, sed diversa sunt. Nam aliquando occultos adversarios potenter opprimunt, aliquando falsos fratres sapienter ferunt. Illos inlus magna virtute domant, istos foris mira patienUa tolerant. Intus per immensa certamina magnorum triumphorum gloria insignes sunt, sed fons incomparabilibus tantæ mansuetudinis suae titulis adornantur. Qui ergo internae victoriae narrationem cognovimus, qualiter etiam foris vincant, audiamus. Nam sequitur: Et ait populus ad Samuelem; Quis est, qui dixit: Saul num regnabit super nos? Date viros, et interficiemus eos.
We see indeed the things that are to be desired, but we avoid joining the soul's appetite to them through the mass of the eyes. Often, too, an unlawful thought meets the heart, but the conqueror of the serpent finds his fugitive motion, which he attends to, alone. For toward those things that the heart thinks incidentally, he by no means lifts any of the senses of the body through an illicit motion. Such indeed are those whom the prophet marvels at, saying: Who are these that fly as clouds, and as doves to their windows? (Isa. 60:8). For they are as doves at their windows, who receive the things to be desired, but do not lose the simplicity of a clean heart by desiring them; because they see what they may desire, but they avoid unlawfully desiring what they see. To this victory, certainly, because by the exhortation of our preachers we cast it forth, the people of the Ammonites, conquered and slain by Saul, is well remembered. Their wars, to be sure, are not uniform but diverse. For sometimes they powerfully oppress hidden adversaries, sometimes they wisely bear with false brothers. Those within they subdue with great virtue, these outside they tolerate with wondrous patience. Within, through immense contests, they are distinguished by the glory of great triumphs, but without they are adorned with the incomparable titles of such great meekness. We who have come to know the account of the inner victory, let us hear also how they conquer outside. For it follows: And the people said to Samuel: Who is he that said: Shall Saul reign over us? Give us the men, and we will kill them.
Et ait Saul: Non occidetur quisquamin die hac, quia fecit Dominus salutem in Israel.
Ad Samuelem quippe Dominus superius dixerat: Non te abjecerunt, sed me, ne regnem super eos (I Reg. VIII, 7). DeSaul autem paulo ante dictum est: Quia despexerunt eum, et non attulerunt ei munera (Ibid., a, 27). Sed ille abjectus, iste despectus, caesis jam hostibus consecuta victoria, vociferantem populum audivit: Date nobis viros, et interficiemus eos. Posset quidem 'uterque, non interficiendo, sed consentiendo, de inimicis vindicari, sed etiam quia abjectus fuerat propheta loquitur, rex despectus favet dicenti: Non occidetur quisquam, quia sancti praedicatores nostri majori victoria coronantur, cum adversa proximorum tolerant, quam cum foris hostes expugnant. Unde et vera sapientia in Salomone loquitur, dicens: Melior est patiens, viro forti (Prov, XVI, 32). Sed notandum, quod dicitar: In die hac. In die quidem victoriae suae occidere appetit, qui eos, quos claritate virtutum ad amorem Dei pertrahit, ad nocendum allis accendit. Vel in die victoriae occidit; quia ea luce claritatis, qua in venerationem praedicatoris adducitur, ad odia eidem doelori detrahentium excitatur. Qui enim odit fratrem suum, homicida est (I Joan. III, i5).
And Saul said: No one shall be killed on this day, because the Lord has wrought salvation in Israel.
For the Lord had said to Samuel above: They have not rejected you, but me, that I should not reign over them (1 Kings 8:7). But of Saul it was said a little before: Because they despised him, and brought him no gifts (ibid., 10:27). But the one was rejected, the other despised; and when the enemies had been struck down and victory had followed, he heard the people crying out: Give us the men, and we will kill them. Either one could indeed have taken vengeance on his enemies not by killing but by consenting; but even because the prophet had been rejected, he speaks, and the despised king favors the one saying: No one shall be killed, because our holy preachers are crowned with a greater victory when they endure the adversities of their neighbors than when they conquer enemies abroad. Hence also true wisdom speaks in Solomon, saying: Better is the patient man than the strong (Prov. 16:32). But it must be noted that it says: On this day. On the day of his victory, indeed, he desires to kill who stirs up those whom he draws to the love of God by the brightness of their virtues to harm others. Or he kills on the day of victory, because by that light of brightness by which he is brought to the veneration of a preacher, he is stirred to hatred of the same by those who detract from him. For whoever hates his brother is a murderer (1 John 3:15).
Quia enim de doctrina boni pastoris sic adjuvandi sunt boni, ut tolerentur mali; causa, qua nemo occidendus sit, bene subjungitur: Quia inquit, hodie fecit Dominus salutem in Israel. Sequitur: Dixit autem Samuel ad populum: Yenite eamus in Galgala, et innovemus ibi regnum. Et perrexit omnis populus in Galgala, et fecere ibi regem Saul coram Domino.
i6. Si ergo omnia eo modo, quo superius in ordinando regem fiunt, ad sanctae Ecclesiæ morem deducimus magna subtilitate ejus rectores ordinantur. Prius quippe prophetae rex eligendus ostensus est, deinde quaesitus quasi incognitus: postea etiam sorte inventus, domi absconditus, revelatus a Domino, a populo sublatus, et in regiam dignitatem ab omnibus receptus est. Quid est ergo, quod adhuc in GalgaJa tenditur, ut illic regnum innovetur? Sed magna discretione rex quæritur et invenitur, quia altissima sunt Ecclesiarum negotia, quae si infirmi et imperiti suscipiunt, ipsa rerum magnitudine deprimuntur. Attente ergo et subtilissima investigatione perquiritur, qui tanto culmini praeferatur. Qui profecto valde praedicandus est, non cum quaerentium judicio constituitor, sed quando in ipsa dispositione summi ministerii strenuus invenitur. Bene ergo jam triumphante constituto rege dicitur; Perrexerunt in Galgala, et fecerunt ibi regem Saul coram Domino: quia cum prædicatoris fortitudo cognoscitur, in auditorum suorum mentibus honoratur.
For because in the teaching of the good shepherd the good are to be helped in such a way that the wicked are tolerated, the reason why no one is to be killed is well added: Because, he says, today the Lord has wrought salvation in Israel. It follows: And Samuel said to the people: Come, let us go to Gilgal, and let us renew the kingdom there. And all the people went to Gilgal, and they made Saul king there before the Lord.
16. If, then, we bring all things that are done above in the appointing of the king down to the custom of holy Church, its rulers are appointed with great subtlety. For first the future king was shown to the prophet, then sought as though unknown; afterward also found by lot, hidden at home, revealed by the Lord, lifted up by the people, and received by all into royal dignity. What is it, then, that he still presses on to Gilgal, that the kingdom be renewed there? But with great discernment is the king sought and found, because the affairs of the Churches are most lofty, and if the weak and unskilled undertake them, they are weighed down by the very greatness of the matters. Attentively, therefore, and with the most subtle investigation, he is sought out who is to be preferred to so great a height. And he is indeed greatly to be proclaimed, not when he is appointed by the judgment of those seeking him, but when in the very ordering of the highest ministry he is found vigorous. Well, therefore, is it said when the king has now been established in triumph: They went to Gilgal, and there they made Saul king before the Lord: because when the strength of the preacher is recognized, he is honored in the minds of his hearers.
In Galgala quidem, id est rotam, imus, quando per sacrum eloquium doctoris nostri operationem discutimus, et eum illic coram Domino regem facimus: quia, quem probabilem cernimus, dignum esse tanto culmine judicamus. Prius ergo dicitur Saul a populo electus, ad extremum rex in Galgala constitutus coram Domino: quia licet multa consilii gravitate in sancta Ecclesia pastor eligatur, utrum sit merito, quod est ordine, non cognoscitur, nisi cum operum fortitudine declaratur. Dicatur ergo non de alio, sed de eo alio, qui magna victoria claruit: Perrexit omnis populus in Galgala, et feceruntibi regemSaul coram Domino, ut dignitas summi pontificis non constet in ambitione culminis, sed in summa virtutis. Et in Galgala quidem itur, ut judicare de summa loco non audeat, cui Scripturae sacrae abscondita sunt praecepta. Et coram Domino rex constituitur: quia tunc doctor subjectorum suorum devotione colitur, cum ipsi acceptam ejus vitam omnipolenti Domino recognoscunt. De ipsa autem cognitione vitae, et doctrinae pastoris sui: quia saepe non sibi, sed melioribus creditur, bene dicitur populus in Galgala regem coram Domino constituisse: sed idem populus in Galgala, monente Samuele perrexisse. Eamus inquit, in Galgala, et innovemus ibiregnum,Regnum quippe innovatur; quia dum electus praedicator in magna virtute conspicitur, et nova ei recenti devotione auditorum corda submittuntur.
We go indeed to Gilgal, that is, to the wheel, when through the sacred eloquence we examine the working of our teacher, and there we make him king before the Lord, because whom we perceive to be worthy, we judge to be worthy of so great a height. First, therefore, Saul is said to have been chosen by the people, and at last he is established as king in Gilgal before the Lord, because although a shepherd is chosen in the holy Church with great weight of counsel, whether he is so by merit, which is a matter of order, is not known except when he is declared by the strength of his works. Let it be said, then, not of another, but of that other one who shone with great victory: All the people went to Gilgal, and there they made Saul king before the Lord, so that the dignity of the high priest may not consist in the ambition of high office, but in the summit of virtue. And one goes indeed to Gilgal so that he may not dare to judge concerning the highest place, to whom the hidden precepts of sacred Scripture are unknown. And the king is established before the Lord, because then a teacher is honored by the devotion of his subjects, when they acknowledge his accepted life before the all-powerful Lord. But concerning that very knowledge of the life and teaching of their shepherd, because often it is believed not to himself but to better men, it is well said that the people established the king in Gilgal before the Lord; but the same people went to Gilgal at Samuel's urging. Let us go, he says, to Gilgal, and let us renew there the kingdom. The kingdom is indeed renewed, because while the chosen preacher is seen in great virtue, the hearts of his hearers are submitted to him anew with fresh devotion.
Unde quasi ostensa regis victoria regnum innovatur, quando cognita magna conversatione doctoris, ipsa subditorum corda splendorem novae devotionis accipiunt, et per ejus exemplum ad propositum magnae virtutis excitantur. Sed jam qui in uno internorum praelio triumphos aspeximus, i! altero jam pacis tempora mirabili aequitate decursa videamus.
CAPUT II.
(IReg.xn, 1-3.)Dixit autemSamuel ad universum Israel: Ecce audivi vocem vestram juxta omnia, quæ locuti estis ad me, et constitui super vos regem: et nunc rex gradiatur ante vos. Ego autem senui, et incanui.Porro filii mei vobiscum sunt.Itaque conversatus coram vobis adolescentia mea usque ad diem hanc, ecce præsto sum. Loquimini de me coram Domino et coram Christo ejus, utrum bovem cujusquam tulerim, aut asinum. Si quempiam calumniatus sum si oppressi aliquem si de manu cujusquam munus accepi, contemnam illud hodie, restituamque vobis.
Hence, as if the king's victory had been shown, the kingdom is renewed, when, the great conduct of the teacher being known, the very hearts of subjects receive the splendor of a new devotion, and through his example are stirred to the purpose of great virtue. But now, having beheld triumphs in one battle of those within, let us see the times of peace in the other, run through with marvelous equity.
CHAPTER II.
(1 Kings 12:1-3.) And Samuel said to all Israel: Behold, I have heard your voice according to all that you have spoken to me, and I have set a king over you: and now let the king walk before you. But I have grown old and become gray-haired. Moreover, my sons are with you. Therefore, having lived before you from my youth to this day, behold, I am present. Speak of me before the Lord and before his Christ, whether I have taken anyone's ox or ass. If I have slandered anyone, if I have oppressed anyone, if I have received a gift from anyone's hand, I will despise it today and restore it to you.
i. Cum reprobi pastores praesunt, principale eis propositum est in rapina subditorum. Quia enim aeternorum bonorum abundantiam aspicere nesciunt, quo praesentia ardendus concupiscunt, eo avidius oblata recipiunt, non oblata violenter tollunt. Innocentibus insidiantur, debiles opprimunt, munera accipiunt, juraque pervertunt. De his pastonbus per prophetam Dominus Judææ improperat, dicens: Pastores tui lupi vespere, non reliquentes in mane (Soph. III, 3). Calumniatores innocentium pariter et oppressores debilium item percutit, dicens: Si quis non dederit in ore eorum quippiam, sanctificant super illum bellum. Quapropter nox eis pro visione erit, et tenebræ pro divinatione (Mich. 111, 5, 6). Nam dum iniquitatem cognoscunt quam faciunt, per audaciam nequissimi operis, cadunt in cæcitatem cordis, ut per amorem, lucem veritatis ultra non videant, per quam a pravitate resipiscant. Item munerum acceplionem reprehendit Isaias, dicens: Omnes diligunt munera, sequuntur retributiones (Isa. i, 23). Sanctus ergo vir, dum innocentiae suae simplicitatem ostendit, qua meritorum altitudine fuerit, sublimis apparuit. Quod quidem virtutis praeconium in eo uno ostenditur, ut omnibus electis doctoribus eadem bonitatis conformitas ostendatur.
i. When reprobate pastors preside, their chief purpose is plunder of their subjects. For since they do not know how to look upon the abundance of eternal goods, the more ardently they burn for present things, the more greedily they receive what is offered, and violently seize what is not offered. They lie in wait for the innocent, oppress the weak, take bribes, and pervert justice. Concerning these pastors the Lord reproaches Judea through the prophet, saying: Your pastors are wolves in the evening, not leaving anything for the morning (Zeph. 3:3). He likewise strikes the slanderers of the innocent and the oppressors of the weak, saying: If anyone has not given something into their mouth, they sanctify war against him. Therefore night shall be to them instead of vision, and darkness instead of divination (Mic. 3:5-6). For while they recognize the iniquity they commit, through the audacity of their most wicked deed they fall into blindness of heart, so that through love they no longer see the light of truth, by which they might recover from their depravity. Isaiah likewise reproves the taking of bribes, saying: All love gifts, they pursue rewards (Isa. 1:23). The holy man, therefore, while he shows the simplicity of his innocence, appeared sublime in the height of his merits. Indeed, this proclamation of virtue is shown in him alone, so that the same likeness of goodness may be shown to all chosen teachers.
X. Vitae quidem innocentiam pro nobis habemus sed praelationis culmen pro aliis, non pro nobis ascendimus. Per innocentiae bonum ad aeternam patriam tendimus, per altitudinem praelationis in aliorum custodia vigilamus. In illa virtute securi sumus, istam vero celsitudinem cum magno metu possidemus: quia qui nostrorum operum rationem reddere vehementer expavescimus, de eo quod aliis praesusumus, Deo reddere rationem debemus. Si ergo electi viri, valente Deo, etiam praelationis culmen inviti conscendunt, volente Deo, idem culmen devotionis deserunt. Sanctus ergo vir dicit Ecce audivi vocem vestram, et constitui super vos regem; et nunc rex graditur ante vos. Ego aulemsenui, et incanui. Porro filii mei vobiscum sunt. Quasi aliis vocibus dicat: Quia non pro me, sed pro vobis pi aefui, dignitatem quam tenui, libenter alii dedi. In eadem dignitate jam senui, et tamen longus usus praeeminendi, quem tenui, obligatum me in sui ambitione non tenuit. Quid ergo est quod ait: Filii mei vobiscum sunt, nisi quia in sanctis viris magna vis spiritualis amoris est, qua filiis ad culmen nascentibus, jus auferunt successionis? Sed qui summam ordinis tam quietus deserit, qualis in eodem culmine manserit, ostendit. Quia enim rapinae violentiam non exercuit, dicit: Loquimini de me coram Domino et coram Christo ejus, utrum bovem cujusquam tulerim, aut annum.
X. We indeed possess innocence of life for ourselves, but we ascend the height of prelacy for others, not for ourselves. Through the good of innocence we press toward the eternal fatherland; through the height of prelacy we keep watch in the custody of others. In that virtue we are secure, but this eminence we possess with great fear, because we who deeply dread to render an account of our own works ought to render an account to God for that office in which we have been set over others. If, then, elect men, with God prevailing, ascend even the height of prelacy unwillingly, with God willing they leave that same height out of devotion. Therefore the holy man says: Behold, I have heard your voice, and I have set a king over you; and now the king walks before you. But I am old and gray-headed. Moreover, my sons are with you. As if he were saying in other words: Because I was present not for myself but for you, the dignity that I held I gladly gave to another. In that same dignity I have now grown old, and yet long practice of presiding, which I held, did not hold me bound in ambition for it. What then is it that he says, My sons are with you, except that in holy men there is a great power of spiritual love, by which they take away from sons rising to the height the right of succession? But he who so calmly deserts the summit of rank shows what kind of man he remained in that same height. For because he did not exercise the violence of plunder, he says: Speak of me before the Lord and before his Christ, whether I have taken anyone's ox or ass.
Item quia nulli nocendi occasionem quaesivit, subjunxit, dicens: Si quempiam calumniatus sum. Item quia debilibus gravis non fuit, dicit: Si oppressi aliquem. Itern quia de praelalione sua non terrena, sed coelestia quaesivit, dicit: Si de tnanu cujusquam munus accepi, et contemnam illud hodie, restituumque vobis. Quia vero in tanto contemptu rerum ab omnibus notus extiterat, sequitur: (Vers. 4-6,) It dixerunt: Non es calumniatus nos, neque oppressisti ne que tulisti de manu alicujus quippiam. Dixitque ad eos: Testis mihi Dominus adversus vos, et testis Christus ejus in die hac, quia non invenietis in manu mea quippiam. Et dixerunt: Testis. Ipse vero adhuc subdit, dicens: Dominus, qui fecit Moysen et Aaron, et eduxit patres nostros de terra Ægypti, ipse testis est
Quo in loco notandum est, quia bona quae fecit vir sanctus, non dixit: mala vero, quae non fecit, exposuit; ut silendo ad aeterna lucra bona servaret, et loquendo odorem bonae opinionis non perderet. Paulus vero loquitur, dicens: Christi bonus odor sumus in omni loco (II Cor.n, 15). Ipse etiam quosdem redarguens, ait: Nomen Dei per vos blasphematerinter gentes (Rom. II, 24). Hinc item discipulum admonet,dicens: Oportet etiam Episcopum bonum testimonium habere ab iis qui foris sunt (I Tim,III,7).
Again, because he sought an occasion of harming no one, he added, saying: If I have calumniated anyone. Again, because he was not burdensome to the weak, he says: If I have oppressed anyone. Again, because from his prelacy he sought not earthly things but heavenly, he says: If I have received a gift from anyone's hand, and I despise it today, and I will restore it to you. But because in such great contempt of things he had been known by all, it follows: (Verses 4–6) And they said: You have not calumniated us, nor oppressed us, nor taken anything from anyone's hand. And he said to them: The Lord is witness for me against you, and his Christ is witness on this day, that you will find nothing in my hand. And they said: He is witness. But he himself further adds, saying: The Lord, who made Moses and Aaron, and led our fathers out of the land of Egypt, he is witness
In which place it must be noted that the good things which the holy man did, he did not [recount]; but the evil things which he did not do, he set forth; so that by keeping silent he might preserve good things for eternal gain, and by speaking he might not lose the fragrance of good repute. But Paul speaks, saying: We are the good odor of Christ in every place (II Cor. 2:15). He also, rebuking certain ones, says: The name of God is blasphemed among the Gentiles through you (Rom. 2:24). Hence again he admonishes his disciple, saying: It is necessary also that a bishop have a good testimony from those who are outside (I Tim. 3:7).
Dum ergo mala se tam caute vitasse asseruit, et ingentia bona, quae fecit, siluit: aperte vir beatus ostendit, in quanto culmine virtutum stetit, dum mala reprobando, ad electorum exemplum odorem servavit bonae opinionis: et occultando virtutum opera, praemia cus odivit æternæ retributionis. Sed notandum, quia cum Dominum testem suae innocentiae assereret, ipsum Dominum fecisse Moysen et Aaron dixit. Quid est hoc aliud, nisi quia et virtutis suae culmen ostendit, sed in tanto culmine solus apparere noduit? Quasi latentibus sensibus dicat: In tanta animi virtute mirandus non sum: quia in ea solus non sum. Contemptum rerum in munere virtutis habeo, sed hunc in intentione vanae laudis non habeo: in quo valde mcliores atque suh!imiores cerno. Et quia ipsum Moysen et Aaron Dominum fecisse asseruit, tale est item ac si dicat: Quod mala tam fortiter cavere potui, illius debet gratiae ascribi, qui Moisen et Aaron tales fecit. Sed ad quid sanctus vir ista praemiserit, ostendit: quia subintuiit dicens: (Vers. 7.) Nunc ergo state, et judicio contendam adversus vos coram Domino de omnibus misecordiis quas fecit vobiscum et cum patribus vestris.
Therefore, when he asserted that he had avoided evils so cautiously, and kept silent about the great good things which he did, the blessed man openly showed at how great a height of virtues he stood, in that by rejecting evils he preserved the fragrance of good repute as an example for the elect, and by concealing works of virtue he hid the rewards of eternal recompense. But it must be noted that when he declared the Lord to be witness of his innocence, he said that the Lord himself made Moses and Aaron. What else is this but that he showed the height of his own virtue, yet was unwilling to appear alone at such a height? As if with hidden meaning he were saying: In such great virtue of mind I am not to be wondered at, because I am not alone in it. I hold contempt of things as a gift of virtue, but I do not hold it in the intention of vainglory, in which I see others far better and more sublime. And because he asserted that the Lord made Moses himself and Aaron, it is likewise as if he were saying: That I was able to avoid evils so bravely ought to be ascribed to the grace of him who made Moses and Aaron such as they were. But he shows why the holy man premised these things, because he added, saying: Now therefore stand, and in judgment let me contend against you before the Lord concerning all the mercies which he has done with you and with your fathers.
Ordo summae rationis est, ut qui bona agere non curat, mala in aliis nequaquam reprehendat. Sanctus ergo vir prius mala se vitasse caute asseruit, deinde ad reprehensionem aliorum prosiliit; ut electi praedicatoris mores insinuet, qui prædicationis fructum bene ferre non prævalet, nisi cum id, quod de aeternitate lucidum praedicat, splendida etiam conversatione demonstrat. Dicit ergo: Nunc state, et judicio contendam adversus vos de omnibus milericordiis Domini. Stare quidem auditoribus, est intentionem mentis ad verbum prædicatoris erigere. Merito ergo stare praecipiuntur: quia doctor nihil exhortando proficit, si auditor mentem ad ea, quæ lequitur, non intendit. Easdem misericordias enumerans, ait: (Vers. 8-11.) Quomodo iggressus est Jacob in Ægyptum, et exclamaverunt patres nostri ad Dominum et misit Dominus Moysen et Aaron: et eduxit patres nostros ex Ægypto, et collocavit eos in loco hoc. Et quia oblivi sunt Domini Dei sui, tradidit eos in manu Sisaræ magistri militiæ Assur, et in manus Philistinurum, et regis Moab: et pugnaverunt adversus vos. Postea clamavere ad Dominum, et dixere: Peccavimus, quia dereliquimus Dominum, et servivimus Baalim, et Astaroth, nunc ergo erue nos de manu Philisthinorum, et serviemus tibi. Et dimisit Dominus Jerobaal, et Barach, et Jepte, et Samuel; et eruit vos de manu inimicorum vestrorum per circuitum, et habitastis confidenter.
The order of highest reason is that one who does not care to do good should by no means reprove evils in others. The holy man, therefore, first asserted that he had cautiously avoided evils, and then rushed forth to the reproof of others, so as to set forth the ways of an elect preacher, who cannot well bear the fruit of preaching unless he demonstrates by a shining manner of life what he preaches as bright concerning eternity. He says, then: Now stand, and by judgment I will contend against you concerning all the mercies of the Lord. To stand, indeed, for hearers is to raise the intention of the mind to the word of the preacher. Rightly, therefore, are they commanded to stand, because the teacher profits nothing by exhorting if the hearer does not direct his mind to the things he speaks. Enumerating these same mercies, he says: (Vers. 8-11.) How Jacob went into Egypt, and our fathers cried out to the Lord, and the Lord sent Moses and Aaron, and brought our fathers out of Egypt, and placed them in this place. And because they forgot the Lord their God, he delivered them into the hand of Sisera, the captain of the army of Assur, and into the hands of the Philistines, and of the king of Moab, and they fought against you. Afterwards they cried out to the Lord, and said: We have sinned, because we have forsaken the Lord, and have served the Baalim and the Astaroth; now therefore deliver us out of the hand of the Philistines, and we will serve you. And the Lord sent Jerobaal, and Barach, and Jepte, and Samuel, and delivered you out of the hand of your enemies round about, and you dwelt confidently.
Has quidem misericordias facta secundum historiam idcirco commemorat, ut in eo, quod regem petiit, reum se coram Domino populus agnoscat. Nam qui ad omnia pericula submovenda Dominum præsentem habuit, hominem super se regem necessarium non habuit. Ipsam autem praesentiam Domini per impensas misericordias ostendit, dum de manu Ægyptiorum per Moysen ct Aaron, et de manu Sisaræ et Philistinorum, et de manu regis Moab per Jerobaal, Rarach, et Jepte, et a Samuele eos liberatos asseruit. Quo in loco valde quaerendum est, cur petitio, qua rex petitur, tam districte et reprehenditur, et ipsa divinae misericordiae auxilia populo Dei per praelatos homines impensa esse doceantur. Qua in re quid respondendum est, nisi quia valde diversa est prælatio regum a praelatione judicum? Isti quidem ut pares præsunt. illi vero in potestate praeeminendi arrogantiam exhibent dominationis. Isti innocentiae suæ testimonium coram Domino et omni populo commendant: quia nec aliquem opprimunt, nec alienum aliquid in suis usibus tollunt: illi vero non solum propria subdilis auferunt, sed etiam ipsas subditorum personas onere servitutis premunt. Subdens ergo ait: (Vers. 12.) Videntes autem, quod Naasascenderet, et pugnaret adversus vos: Nequaquam, dixistis: sed rex erit super nos; cum Dominus regnaret in vobis.
He indeed recalls these mercies performed according to history for this reason, that in the very fact that they asked for a king, the people may acknowledge themselves guilty before the Lord. For the one who had the Lord present to ward off all dangers did not need a human king over him. But he shows that same presence of the Lord through the mercies lavishly bestowed, when he declares that they were delivered from the hand of the Egyptians through Moses and Aaron, and from the hand of Sisera and the Philistines, and from the hand of the king of Moab through Jerobaal, Barak, and Jephthah, and by Samuel. In this place it must be asked earnestly why the petition by which a king is requested is so sharply and strictly reproved, and yet the aids of divine mercy bestowed upon the people of God through prelates are shown to be such. What is to be answered in this matter, except that the prelacy of kings is very different from the prelacy of judges? For the latter preside as equals; but the former display the arrogance of domination in the power of excelling over others. The latter commend the testimony of their innocence before the Lord and all the people, because they neither oppress anyone nor take anything belonging to another for their own uses; but the former not only take away the property of their subjects, but also press down the very persons of their subjects with the burden of servitude. Therefore, adding this, he says: (Verse 12.) But seeing that Nahash was coming up and fighting against you, you said: By no means, but a king shall be over us; when the Lord was reigning over you.
Quasi dicat: Ad hoc vobis hominem elegistis, ad quod Deum habere solebatis. Quem nimirum locum si spiritualiter discutere volumus, hoc ex eo colligitur: quia qui carnalem sibi praeesse expetunt, divinam gratiam a se repellunt. Nam dum humilium doctorum exemplo vivunt, velut ab Ægypto liberantur: quia caliginem mundani amoris toto desiderio fugunt. Quia etiam omnium vitiorum tyrannidem eorum doctrina evadunt, velut de manu Sisarae, Philistinorum, et regis Moab, missis ducibus, liberantur. In quibus Deus jam solus omnipotens regnat: quia dum humiles pastores foris imitantur, regnantis inter se divinitatis amorem gratanter excipiunt. Dicat ergo propheta: Dixistis mihi: Nequaquam, sed rexerit supernos; cum Dominus regnaret in vobis: ut ostendat quia qui carnalibus se imitando subjiciunt, divinae gratiae dignitatem perdunt. Notandunl etiam, quia propheta Samuel per virtutem humilitatis ubique se electis ostendit in norma rectitudinis. Nam cum Israeliticae plebis liberationem assereret, non ait: Misit Dominus Jepte et me: sed: Jepte et Samuel, et eruit vos de manu inimicorum vestrorum. Se quidem quasi alium nominavit, ut virtus liberationis non ascriberetur personae missi: sed gratiae mittentis Dei. Misit, inquit, Dominus Samuel, et eruit vos. Quasi dicat: Quem voluit, misit; et per quem voluit, fecit.
As if he were saying: For this purpose you have chosen a man for yourselves, for which you were accustomed to have God. And indeed, if we wish to discuss this passage spiritually, it is gathered from this: that those who desire a carnal man to be over them drive divine grace away from themselves. For while they live by the example of humble teachers, they are, as it were, delivered from Egypt, because they flee the darkness of worldly love with their whole desire. And because by their teaching they escape the tyranny of all vices, they are, as it were, delivered from the hand of Sisera, of the Philistines, and of the king of Moab, with leaders sent before them. In these, God alone almighty now reigns, because while they imitate humble shepherds outwardly, they gratefully receive among themselves the love of the reigning Godhead. Let the prophet therefore say: You said to me: By no means, but a king shall rule over us; when the Lord was reigning over you: so that he may show that those who subject themselves by imitating carnal men lose the dignity of divine grace. It should also be noted that the prophet Samuel everywhere shows himself to the elect as a norm of righteousness through the virtue of humility. For when he asserted the deliverance of the Israelite people, he did not say: The Lord sent Jephthah and me: but: Jephthah and Samuel, and he delivered you from the hand of your enemies. He indeed named himself as if another, so that the power of deliverance would not be ascribed to the person of the one sent, but to the grace of God who sent him. The Lord, he says, sent Samuel, and he delivered you. As if he were saying: Whom he willed, he sent; and through whom he willed, he accomplished it.
Et fortasse de se quasi de alio loquitur: quia non ipse est, qui per seipsum loquitur: sed Spiritus sanctus. Et quia permisaione Dei, jam rege constituto, vir Domini ista loquebatur; ad hoc profecto loquebatur, ut regem et populum ad Dei cultum dirigeret, non ut ipsam dignitatem regiam evacuaret. Unde et subjungens, ait: (Vers. 13-15.) Nunc præesto est rex vester, quem elegistis, et petistis. Ecce dedit Deus vester vobis regem. Si timueritis Deum, et servieritis ei, et audieritis vocem ejus, et non exasperaveritis os Domini, eritis et vos, et rex vester qui imperat vobis, sequentes Dominum Deum vestrum. Si autem non exaudieritis vocem Domini, sed exasperaveritis sermones ejus, erit manus Domini super vos, et super patres vestros.
Haec profecto non mystica, sed historica sunt in omnibus. Nam ubi prælati et subdili reprobam vitam ducunt, divinae ultionis poenam pariter subeunt. Sed quia separatim ducuntur bona, separatim mala; illa, pro quibus manus Domini super eos futura prædicitur, subtilius consideranda sunt. Quid ergo, quod ait: Si timuerltis Dominum, et servieritis ei: nisi quia plerique divinae districtionis judicia metuunt, et tamen prava agere non desistunt? Paventi quidem corde futura judicia cogitant, sed praesenti voluptate devicti, mala cummittere nequaquam vitant.
And perhaps he speaks of himself as if of another, because it is not he himself who speaks through himself, but the Holy Spirit. And because, by God's permission, the king had already been established, the man of God was saying these things; he was certainly saying them for this purpose, that he might direct the king and the people to the worship of God, not that he might do away with the royal dignity itself. Hence also, adding to this, he says: (Vers. 13-15.) Now your king is present, whom you have chosen and asked for. Behold, your God has given you a king. If you fear God, and serve him, and hear his voice, and do not provoke the mouth of the Lord, you and your king who rules over you will be followers of the Lord your God. But if you do not hear the voice of the Lord, but provoke his words, the hand of the Lord will be upon you and upon your fathers.
These things are certainly not mystical but historical in every respect. For when prelates and subjects lead a reprobate life, they alike undergo the punishment of divine vengeance. But because good things are allotted separately and evil things separately, those matters concerning which it is foretold that the hand of the Lord will be upon them must be considered more subtly. What then is it that he says: If you fear the Lord, and serve him, except that many fear the judgments of divine severity, and yet do not cease to do wicked things? With a fearful heart they indeed think upon future judgments, but, overcome by present pleasure, they by no means avoid committing evil.
Bene ergo post timorem Domini ejus servitia memorantur: quia ille solus timor probabilis est, qui dum mentem concutit, ad boni operis studium trahit. Item quia nonnulli sunt qui per timorem Domini quaedam mala respuunt, aliqua bona agunt; et tamen nec mala plene deserunt, nec bona sufficienter operantur, adjungitur: Et audiefilis vocem ejus. Qui vocem Domini audit, et bona plene agit, et mala penitus deserit. Eadem vero bona opera in delectatione suavitatis habenda sunt, non in aestimatione asperitatis. Nam quibus semper dura et aspera videntur quae a Domi no præcipiuntur, paulatim decidunt et deficiunt. Hinc enim per semetipsam Veritas dicit: Jugum enim meum suave est, et onus meum leve (Matth. xi, 30). Hinc Joannes ait: Mandata ejus gravia non sunt (I Joan. v, 3). Gravia quippe non sunt electis: quia dum aeternae vitae gloriam magno desiderio appetunt, praecepta Evangelica gratanter ferunt. Potest et os Domini praedicatio perfectae charitatis intelligi. Quasi enim oris sui bIandimenta volebat ostendere, cum diccbat: Hoc est præceptum meum, ut diligatis invicem sicut dilexi vos (Joan. xv, 12). Hoc quippe praeceptum Domini, hoc jugum est divinae suavitatis. Quid enim levius, aut unquam gratius, quam amor fertur? Quid praeterea grave non leviter tolerat, qui amat? Quidquid enim diligitur, cum magna devotione portatur.
Therefore, after the fear of the Lord, his services are rightly mentioned, because that fear alone is worthy of approval which, while it shakes the mind, draws it to zeal for good works. Likewise, because there are some who through the fear of the Lord reject certain evils and do some good things, and yet neither fully abandon the evils nor perform the good sufficiently, it is added: And hear his voice. He who hears the voice of the Lord both fully does good and utterly forsakes evil. But these same good works are to be held in the delight of sweetness, not in the estimation of harshness. For those to whom the things commanded by the Lord always seem hard and harsh gradually fall away and fail. Hence Truth says through herself: For my yoke is sweet, and my burden light (Matthew 11:30). Hence John says: His commandments are not heavy (1 John 5:3). For they are not heavy to the elect, because while they seek the glory of eternal life with great desire, they bear the precepts of the Gospel gladly. The mouth of the Lord can also be understood as the preaching of perfect charity. For he wished, as it were, to show the blandishments of his own mouth when he said: This is my commandment, that you love one another as I have loved you (John 15:12). For this commandment of the Lord, this yoke, is of divine sweetness. For what is lighter, or ever more pleasing, than love? What, moreover, does he not bear lightly who loves? For whatever is loved is borne with great devotion.
Quia ergo vinculum nerfectionis est charitas Dei et proximi, bene in ultimo loco propheta denuntiat, dicens: Si non exasperaveritil os Domini, eritis et vos, et rex qui imperat vobis, sequentes Dominum Deum vestrum.Quasi dicat: Tunc bene divinam voluntatem perficitis, si et contemptum pravitatis, et boni operis studium in divina charitate solidatis. Tunc ad summam æternæ vitæ beatitudinem bene post Redemptorem curritis, si ea quae carnalibus aspera sunt praecepta charitatis, usque ad vitae finem cum jucunditate deducitis.
Sed quia infirmis et carnalibus loquebatur, subsequenter denuntians ait: Sit non audieritis vocem Domini, sed exasperaveritis sermonem ejus, erit manus Domini super vos, et super patres vestros. Manus Domini divinæ est severitas ultionis. Quae profecto manus super filios et patres extenditur, cum divini contemptus merito, et reprobi praelati et subditi puniuntur. Eadem quoque manus ad ultionem extenditur, cum vox Domini non auditur, cum ejus sermones exasperantur: quia ii, qui divina mandata quasi dura et importabilia respuunt, inlolerabili poenae onere in futuro deprimuntur. Stulta quippe audacia hominis, unde ad modicum subire ea, quae sibi videntur aspeia, refugit; inde se asperioribus in aeternum subdil.
Because, therefore, the bond of perfection is charity toward God and neighbor, the prophet rightly declares this in the last place, saying: If you have not provoked the mouth of the Lord, you also shall be, and the king who rules over you, following the Lord your God. As if he were saying: Then you truly fulfill the divine will, if you establish both contempt for wickedness and zeal for good works in divine charity. Then you rightly run after the Redeemer to the highest blessedness of eternal life, if you carry out the precepts of charity—which seem harsh to carnal people—with joy even to the end of life.
But because he was speaking to the weak and carnal, he continues, declaring: If you have not heard the voice of the Lord, but have provoked his word, the hand of the Lord will be upon you and upon your fathers. The hand of the Lord is the severity of divine vengeance. That hand is indeed stretched out over sons and fathers when, by the merit of divine contempt, both reprobate prelates and their subjects are punished. The same hand is also stretched out for vengeance when the voice of the Lord is not heard, when his words are provoked: because those who reject the divine commandments as though they were harsh and unbearable are weighed down in the future by the unbearable burden of punishment. For by the foolish audacity of man, from the very point at which he refuses to undergo for a little while those things that seem harsh to him, he is thereby subjected to harsher things for eternity.
Nam si sapienter saperet, hoc sibi quod displicet suaderet: ut per dura et aspera hujus brevissimi temporis, dura et aspera evaderet futurae damnationis. Haec profecto dura corda carnalium velociter audiunt, sed per salubre consilium facile molliri non possunt. Bene ergo subjungitur: (Vers. 16,17.) Sed et nunc state, et videte rem istam grandem, quam facturus est Dominus, in conspectu vestro. Numquid non messis tritici est hodie? Invocabo Dominum, et dabit voces et pluvias; et scietis et videbitis, quia grandemalum feceritis vobis in conspectu Domini, patentes super vos regem.
Quia tam attente, et toties ista petitio regis reprehenditur, hoc electis insinuat: quia qui ad culmen sanctæ Ecclesiae carnales provehunt, gravissima peccati obligatione retinentur. Nam peccata reliqua singularis poenae meritum obtinent, qui vero carnalem praepositum constituit, tot incurrit pcenarum merita, quot ille fidelibus subditis praebet pravitatis exempla. Sed grave pondus criminis deponi non potest, nisi austeritate magnae compunctionis. Compunctionis autem gratia menti non infunditur, nisi prius ipsa ei peccati magnitudo monstretur. Propheta ergo Domini, ut ad congruae poenitentiae fructum peccantem populum provocaret, per mirabilem motum aeris, ei insinuat magnum peccatum transgressionis. In messe autem tritici, pluviae et tonitrua in illa regione non fiunt.
For if he were wise in his understanding, he would persuade himself of what displeases him: that through the hard and harsh things of this briefest time, he might escape the hard and harsh things of future damnation. These hard hearts of carnal people hear this swiftly, but through wholesome counsel they cannot easily be softened. Rightly, therefore, it is added: (Vers. 16, 17.) But even now stand, and see this great thing which the Lord is about to do in your sight. Is it not the wheat harvest today? I will call upon the Lord, and he will give thunderings and rains; and you shall know and see that you have done a great evil for yourselves in the sight of the Lord, by asking for a king over you.
Because this request for a king is reproved so attentively and so many times, it intimates this to the elect: that those who advance carnal men to the summit of holy Church are held bound by the most grievous obligation of sin. For other sins obtain the merit of a singular punishment, but he who appoints a carnal prelate incurs as many merits of punishment as the examples of depravity that he provides to the faithful subjects. But the heavy weight of sin cannot be laid down except by the austerity of great compunction. Yet the grace of compunction is not infused into the mind unless the magnitude of the sin is first shown to it. The prophet of the Lord, therefore, in order to stir the sinning people to the fruit of fitting repentance, intimates to them the great sin of transgression through the wondrous movement of the air. But in the wheat harvest, rains and thunderings do not occur in that region.
Bene autem subsequenter adjunctum est: (Vers. 18, 19.) Clamavit Samuel ad Dominum, et dedit Dominus voces, et pluvias in die illa: et timuit omnis populus nimis, Dominum, et Samuelem. Dixitque universus populus ad Samuelem Ora pro servis tuis ad Dominum Deum tuum, ut non moriamur. Addidimus enim universis malis nostris, ut peteremus nobis regem.
Quod sane, si ad nostra tempora deducimus, ut populus ad cognitionem peccatorum veniat, praedicatores pro eis ad Deum clamant: quia fidelium salutem magnis desideriis flagitant. Clamare quidem prædicatoribus, est electorum salutem magna devotione postulare. Ad quorum clamorem Dominus vocem dat: quia peccatorum corda excitat, ut pravitatis suæ nequitiam recognoscant. Dat pluvias: quia excitata corda per infusionem supernae gratiae adjuvat; ut non solum deserat mala quisque quae fecit, sed etiam bona fortiter agat, quae appetit. Sed hoc in die messis tritici fieri dicitur, ut virtus miraculi designetur. Non est quidem minus miraculum immutatio cordis, quam perlurbatio aeris. Non minus miraculum est arentia corda reviviscere, quam æstivis ardoribus inusitato more pluvias inundare. Majus quippe miraculum est, intimo sonitu insensibilem mentem concutere, quam, collisis per ventum nubibus, tonitruum insonare. Sed rectus ordo conversionis ostenditur in ordinata positione verborum.
And well is it added subsequently: (vv. 18–19) Samuel cried out to the Lord, and the Lord gave voices and rains on that day; and all the people feared the Lord and Samuel exceedingly. And all the people said to Samuel: Pray for your servants to the Lord your God, that we may not die. For we have added to all our evils, that we should ask for a king for ourselves.
This, indeed, if we bring it down to our own times, so that the people may come to the knowledge of their sins, the preachers cry out to God on their behalf, because they eagerly desire the salvation of the faithful with great longings. To cry out, certainly, on the part of preachers is to demand the salvation of the elect with great devotion. At their cry the Lord gives a voice, because He stirs the hearts of sinners so that they may recognize the wickedness of their depravity. He gives rains, because He aids the stirred hearts through the infusion of supernal grace, so that each person not only abandons the evils he has done, but also bravely performs the good things he desires. But this is said to happen on the day of the wheat harvest, so that the power of the miracle may be signified. Indeed, the change of a heart is no less a miracle than the disturbance of the air. It is no less a miracle for dry hearts to revive than for rains to flood forth in an unaccustomed manner amid the summer heats. For it is a greater miracle to shake an insensible mind with an inward sound than for thunder to resound when the clouds have been struck together by the wind. But the right order of conversion is shown in the ordered placement of the words.
Nam dicit: Dedit Dominus voces et pluvias,; et timuit omnis populus nimis Dominum et Samuelem. Ordinatissima quippe conversione cum malum deseritur, bonum in mente propagatur; cum conversi mens quasi per pluviam bonum semen nutrit, et se Deo et hominibus per obedientiae virtutem subdit. Bene ergo dicitur: Timuit omnis populus Dominum et Samuelem, quia qui summi Spiritus adventum suscipit, et mala deserit, et bona apprehendit, et sic Deo subditur, ut pro Deo etiam hominibus substernatur. Et quia praesumptionem in ipsa obedientiae virtute non habent, dicunt: Ora pro servis tuis ad Dominum, ut non moriamur. Cum spiritus vilae se menti infundit, protinus eam ad mortis pavorem erigit: quia magisterium ejusdem spiritus est, ut timendo mens agat, ne quod timet invenial: sed sancti viri pro eis orantes exaudiri possunt, qui et occulta peccata cordis per humilitatem revelant confessionis. Unde et subditur: Addidimus enim universis malis nostris, ut peteremus nobis regem. Quia vero haec satis jam exponendo ventilata sunt, sequentia videamus.
For it says: The Lord gave voices and rains; and all the people feared the Lord and Samuel exceedingly. For in a most orderly turning, when evil is abandoned, good is propagated in the mind; when the mind is converted, it nourishes good seed as if by rain, and subjects itself to God and to men through the virtue of obedience. Well, then, is it said: All the people feared the Lord and Samuel, because he who receives the coming of the supreme Spirit both abandons evils and lays hold of goods, and is so subject to God that for God's sake he is also placed beneath men. And because they have no presumption in the very virtue of obedience, they say: Pray for your servants to the Lord, that we may not die. When the spirit of life is poured into the mind, it straightway rouses it to fear of death; for it is the office of that same spirit that the mind act by fearing, lest it find what it fears; but holy men, praying for them, can be heard, who also reveal the hidden sins of the heart through the humility of confession. Hence it is added: For we have added to all our evils, that we should ask for a king for ourselves. But since these matters have already been sufficiently threshed out in expounding them, let us see what follows.
(Vers. 20.) Dixit autem Samuel: Nolite timere. Vos fecistis universum malum hoc. Verumtamen nolite recedere a tergo Domini.
ii. Poenitentis mens tunc bene dirigitur, si divina judicia metuat, et de Dei omnipotentis miseratione confidat. Timor quidem sine spe in desperationem præcipitat, sed cum spei conjungitur, salutem mentis operatur. Quare et summo studio invigilare optimus doctor debet, ut peccantem terreat, et territum ad veniae spem reducat: quatenus per metum peccare desinat, et per spem impetrandæ indulgentiae, divinae misericordiae portum quærat. Territos ergo sabditos ad spei virtutem Samuel erigens, dicit: Vos fecistis universum malum hoc, verumtamen nolile recedere a tergo Domini. Quasi dicat: Si peccare desinitis. ad obtinendam commissorum veniam pervenire citius potestis. Nolite ergo recedere a tergo Domini. De justi laude promittitur. Præibis enim ante faciem Domini parare vias ejus (Luc. I, 76). Hinc Elias ait: Vivit Dominus, in cujus conspectu sto (III Reg. XVII, 1). Hinc Psalmista dicit: Exultent justi in conspectu Dei (Psal. LXVII, 4). In conspectu quidem Domini, vel ante Dominum stare, est testimonio bonae conscientiæ de amore Conditoris praesumere.
(Vers. 20.) But Samuel said: Do not fear. You have done all this evil. Yet do not turn back from following the Lord.
ii. The mind of the penitent is then well directed, if it fears the divine judgments and trusts in the mercy of almighty God. Fear indeed without hope plunges one into despair, but when it is joined with hope, it works the salvation of the mind. Therefore the best teacher ought to be watchful with the greatest zeal, so as to terrify the sinner, and to lead the terrified one back to the hope of pardon: so that through fear he may cease to sin, and through hope of obtaining indulgence he may seek the harbor of divine mercy. Therefore Samuel, raising up his terrified subjects to the virtue of hope, says: You have done all this evil, yet do not turn back from following the Lord. As if he were saying: If you cease to sin, you can more quickly attain the obtaining of pardon for your offenses. Do not therefore turn back from following the Lord. It is promised in praise of the just man. For you shall go before the face of the Lord to prepare his ways (Luke 1:76). Hence Elijah says: As the Lord lives, in whose sight I stand (3 Kings 17:1). Hence the Psalmist says: Let the just exult in the sight of God (Psalm 67:4). To stand in the sight of the Lord, or before the Lord, is to presume, by the testimony of a good conscience, concerning love of the Creator.
Stant quidem in conspectu ejus, qui ex merito magnae actionis, de superna Conditoris sui gratia securi sunt, Peccatores autem cum mala commitluDt, a facie Domini fugiunt, sed cum redire pœnitendo deliberant, quasi post tergum Domini sunt: quia et discedere longius nolunt, el tamen praesumere de Deo quasi amici non possunt. Hinc est, quod peccatrix mulier retro stetisse dicitur, ut pedes Domini deosculari mereretur (Luc. VII, 58). Retro etiam illa stetit, quae fimbrias cjus tetigit, et I fluxu sanguinis sui curari meruit (Matth. IX, 20). Retro quidem stat pro verecundia peccati, sed tangit per virtutem spei. Quia ergo pro commissis iniquitatibus sempererubescere debemus, et in quibus confundimur devitare, Samuel peccatoribus imperat, ut a tergo Domini non recedant. Sed quia non sufficit conversio peccatori, ut peccata non agat, subsequenter adjunxit: (Vers. 20.) Et servite Domino in omni corde vestro.
They indeed stand in his sight who, by the merit of great action, are secure concerning the supernal grace of their Creator. But sinners, when they commit evils, flee from the face of the Lord; yet when they resolve to return by repenting, they are, as it were, behind the Lord's back: because they are unwilling to depart farther away, and yet they cannot presume of God as friends can. Hence it is that the sinful woman is said to have stood behind, so that she merited to kiss the Lord's feet (Luke 7:38). She also stood behind who touched the fringes of his garment and merited to be cured of the flow of her blood (Matthew 9:20). She stands behind, indeed, out of shame for sin, but she touches through the power of hope. Therefore, because we ought always to blush for the iniquities we have committed, and to avoid those things in which we are confounded, Samuel commands sinners that they not withdraw from behind the Lord. But because conversion is not enough for a sinner, that he not commit sins, he subsequently added: (Vers. 20.) And serve the Lord in all your heart.
Tunc namque promereri veniam possumus, si peccare desinimus, et bonis operibus inhaeremus. In omni etenim corde Domino servire, est peccandi nullam in corde intentionem retinere. Omne quidem cor ad servitium Conditoris inflectitur, quando sic bona agimus, ut mala per propositum nulla teneamus. Quod et propheta Domini Samuel aperte insinuat, cum subjungit: (Vers. 21.) Et nolile declinare post vana, quæ non proderunt vobis, neque eruent vos: quia vana sunt.
Ad litteram vana, simulacra daemonum appellat. Nobis autem vana illa hic accipienda sunt, quae concionator ostendit, dicens: I anistas, vanitatum, et omnia vanitas. In comparatione etenim aeternorum bonorum, vana sunt omnia, etiam bona temporalia. Quidquid enim in hoc saeculo laetum, delectabile, sublime, aut prosperum cernitur, vanum profecto est: quia difficile habetur, et cito amittitur. Repente quidem alta saeculi corruunt, pulchra transeunt, laeta et prospera evanescunt. Nam cum stare in his floribus suis mundus blandiens cernitur, repentina fortuna turbatur, aut festina, et omnia deturbante morte, concluditur. Vana ergo sunt gaudia saeculi, quae quasi manentia blandiuntur: sed amatores suos, cito transeundo, decipiunt. Dicat ergo propheta Samuel: Nolite declinare post vana, quæ non proderunt vobis. Quasi dicat: Stulte appetantur bona saeculi, quae ab appetitoribus suis non poterunt diutius teneri.
For then we are able to deserve forgiveness, if we cease to sin and cling to good works. For to serve the Lord in every heart is to retain no intention of sinning in the heart. Indeed every heart is bent to the service of its Creator when we so do good things that by purpose we hold to no evil things. The prophet Samuel also plainly suggests this, when he adds: And do not turn aside after vain things, which will not profit you, nor deliver you, because they are vain.
According to the letter, he calls the idols of demons vain. But for us those vain things are here to be understood which the Preacher shows, saying: Vanity of vanities, and all is vanity. For in comparison with eternal goods, all things are vain, even temporal goods. For whatever in this world is seen to be joyful, delightful, lofty, or prosperous is surely vain, because it is held with difficulty and quickly lost. Suddenly indeed the lofty things of the world fall, beautiful things pass away, joyful and prosperous things vanish. For when the world, flattering, is seen to stand in its flowers, fortune is suddenly disturbed, or by swift death, which throws all things into confusion, it is concluded. Vain therefore are the joys of the world, which, as if remaining, flatter, but deceive their lovers by quickly passing away. Let the prophet Samuel therefore say: Do not turn aside after vain things, which will not profit you. As if he were saying: Foolishly are the goods of the world desired, which by their desirers cannot be held longer.
Et notandum, quia de futuro dicitur: Non proderunt vobis: quia nimirum nunc prodesse cernuntur; sed cum in futuro pro eis puniri cœperint nequaquam prosunt. Unde et apte subditur: Neque eruent vos, quia vana sunt. Quasi dicat: Idcirco vos tunc non adjuvant, quia cum mundo deficiunt, et post saeculum non habentur. Multum quidem saeculi bona durant, si cum amatore usque ad extremum vitae perveniunt. Post saeculum ergo non prosunt, quae finem vitae transire non possunt. In hac qnidem vita suos amatores peccatis obligant; sed tunc non eruent, ubi quidem per meritum sunt, aed per auxilium non sunt. Qua in re caute notandum est: quia eis temporalia bona non proderunt, qui post baec declinare perhibentur. Post bona etenim temporis declinare, est in eorum appetitum defluere, amorem illorum divino amori praeferre. Merito ergo his vana non proderunt: quia ea eo ordine, quo condita sunt, habere noluere. Sed quo fructu vana despiciantur, insinuatur, dum subditur: (Vers. i2.) Et non derelinquet Dominus populum suum propter nomen suum magnum: quia juravft Dominus facere sibi populum.
And it must be noted that this is said of the future: They shall not profit you; because clearly now they are seen to profit, but when in the future punishment for them begins, they profit not at all. Hence it is also fittingly added: Neither shall they rescue you, because they are vain. As if he were saying: For this reason they do not help you then, because they fail together with the world, and after this world they are not held. Indeed the goods of the world last a long time, if they reach the very end of life together with their lover. After the world, therefore, they do not profit, since they cannot pass beyond the end of life. In this life, to be sure, they bind their lovers with sins; but then they shall not rescue, when indeed they are present by merit, but are not present by way of help. In this matter it must be carefully noted: that temporal goods do not profit those who after these things are said to turn away. For to turn away after the goods of time is to flow down into the appetite for them, to prefer the love of them to the divine love. Deservedly, therefore, vain things shall not profit them: because they were unwilling to possess them in the order in which they were created. But with what fruit vain things are to be despised is made known, when it is added: (Verse 12.) And the Lord will not forsake his people for his great name's sake: because the Lord has sworn to make them his people.
Magnum malum haec vana post se declinantibus ingerunt: quia dum inordinate terrena appetunt, a summo et omnipotenti Deo ad sustinenda futura tormenta deseruntur. His ergo, qui declinare post vana prohibentur, merito propheta repromittit, dicens: Non derelinquet Dominus populum suum propter nomen suum magnum. Quia qui pro ejus amore vana despiciunt, a veris malis eruuntur, et ex fide promis, sionis mercedem accipiunt aeternae haereditatis. Populum quippe suum Dominus facit, quem ad aeternae beatitudinis gaudia sustollit. Ibi quippe revelata majestatis suae gloria illi praesidet, quem in mundo ab amore vanitatis per occultam gratiam assumptum tenet. Jurare quidem Domino, repromittere est: eumque populum suum fecere, Dominus jurat, qui non declinat post vana: quia terrena despicienda sunt, ut aeternae haeredilatis adipisci bona mereamur. Nec tamen ad ea posse his meritis se perduci aliquis credat; quia hic districte expressum est: Propter nomen suum magnum. Non enim bonitate nostra, sed Dei fit, ut homo terrenus bonis coelestibus perfruatur. Donum quippe Dei est, non ex nobis. Sequitur: (Vers. 23,) Absit autem a me hoc peccatum in Domino, ut cessem orare pro vobis.
These vain things bring a great evil upon those who turn aside after them: for while they desire earthly things inordinately, they are abandoned by the supreme and almighty God to endure future torments. Therefore to those who are forbidden to turn aside after vain things, the prophet rightly promises, saying: The Lord will not forsake his people for his great name's sake. Because those who despise vain things for love of him are rescued from true evils, and from the faith of the promise they receive the reward of eternal inheritance. For the Lord makes those his people whom he raises up to the joys of eternal blessedness. For there he presides in the revealed glory of his majesty over him whom, taken up in the world from the love of vanity through hidden grace, he holds. To swear indeed to the Lord is to promise: and the Lord swears that he has made that people his own, which does not turn aside after vain things: because earthly things must be despised, so that we may deserve to obtain the goods of eternal inheritance. Nor let anyone believe that he can be brought to these things by his own merits; because here it has been strictly expressed: For his great name's sake. For it is not by our goodness but by God's that a earthly man enjoys heavenly goods. For it is a gift of God, not of ourselves. It follows: (Verse 23) But far be it from me that I should sin against the Lord by ceasing to pray for you.
Ille ista loquitur, cui superius de iis, quibus loquitur, Dominus ait: Non teabjecerunt9 sed me, ne regnem super eos. Ecce abjicitur propheta, et abjicientibus se loquitur dicens: Absit a me hoc peccatum in Domino, ut cessem orare pro vobis. Equidem, si secundum Legis praeceptum hoc discutitur, peccatum non esset, si pro abjicientibus se non oraret. Nam Lex Moysi praecipit, dicens: Diliges proximum tuum, et ndio habebis inimicum tuum (Levit. XIX, 18). Sed et qui prophetam abjiciebant, non amici, sed inimici exstiterant. Quid est ergo, quod dicit: Absit a me hoc peccatum, nisi quia vir sanctus ad charitatis verticem sublimatus, non solum diligebat amicos, sed ipsos etiam amplectebatur inimicos? Legit quidem veteris mandato instructus, sed novae gratiae fulgoribus; illustratus, lieentiam vetustatis Evangelica perfectione reprehendit. Quo nimirum in facto, nos nobiscum facere rationes cogimur. Hinc enim per Evangelium jubetur: Diligite inimicos vestros, benefacite iis, qui oderunt vos (Matth. v, 44). Quantum ergo nunc inimici diligendi sunt, cum praecipimur (Præfat. num. 6), si tunc amari potuere cum odio haberi jubebantnr? Et quia non solum orare pro eis, sed eos erudire conabatur, subjungens, ait: (Yers. 23.) Et docebo vos viam bonam, et rectam. i6. Cur enim viam divini obsequii bonam dicit, et. reclam: cum bona non sit, si non. sit recta; nec recta, si non sit bona?
He speaks these things to those to whom the Lord said above concerning those to whom he speaks: They have not cast me off, but me, that I should not reign over them. Behold, the prophet is cast off, and he speaks to those casting him off, saying: Far be it from me that I should sin against the Lord by ceasing to pray for you. Indeed, if this is examined according to the precept of the Law, it would not be a sin if he did not pray for those casting themselves off. For the Law of Moses commands, saying: You shall love your neighbor, and you shall hate your enemy (Lev. 19:18). But those who were casting off the prophet had become not friends but enemies. What is it, then, that he says: Far be it from me that this be a sin, except that the holy man, raised to the summit of charity, not only loved friends but even embraced enemies themselves? Instructed by the command of the old law, he read indeed, but enlightened by the flashes of new grace, he reproves the license of the old by evangelical perfection. In this deed, surely, we are compelled to reckon with ourselves. For hence it is commanded through the Gospel: Love your enemies, do good to those who hate you (Matt. 5:44). How much, then, are enemies now to be loved, when we are commanded, if then they could be loved when they were commanded to be hated? And because he was attempting not only to pray for them but also to instruct them, he adds, saying: (Verse 23.) And I will teach you the good and right way. For why does he call the way of divine service good and also right, when it is not good if it is not right, nor right if it is not good?
Sed bona fuit via, quia populus ab Ægypto ad terram promissionis ascendit, et tamen dum per eremum circuivit, recta non fuit. Bona ergo via est, qua ad supernam patriam tenditur: recta, qua facile pervenitur. Via ergo bona et recta est, cum ad religiosam vitam convertimur, divina obsequia cum instanti fervore magnæ devotionis exercemus. Unde et bene eamdem viam Samuel exponit, dicens: (Vers. 24.) Igitur timete Dominum, et servite ei in veritate, et ex toto corde vestro.
Hæc quidem via bona et recta est: quia ad aeternam vitam tendit, et velociter pervenit. Per timorem quippe Domini devitantur mala; serviendo ei, ejus mandata complentur. Cui nimirum in veritate servimus, quando ejus praecepta pro sola superna retributione perficimus. Nam qui de bono opere temporalem mercedem expetit, Deo in vcritate non servit, quem falso proposito in sua operatione non diligit. Qui autem in veritate Deo servire cupiunt, totum cor in divinis obsequiis ponere jubentur, ut sic quae Dei sunt agant, ut in mente aliquid quod contra Deum sit, non retineant. Haec profecto via non solum bona, sed recta est: quia ad salutem teodit, et viatorem suum ad perfectionem velociter deducit. Velut enim altera via terrae repromissionis ostenditur bona, quae perducat; recta, quae diverticulum caveat.
But the way was good, because the people ascended from Egypt to the land of promise, and yet while they went about through the desert, it was not straight. The way, then, is good by which one tends toward the heavenly fatherland; straight, by which one arrives easily. The way, therefore, is good and straight when we are converted to a religious life and perform divine services with the pressing fervor of great devotion. Whence also Samuel well sets forth this same way, saying: (Verse 24.) Therefore fear the Lord, and serve him in truth, and with your whole heart.
This way is indeed good and straight: because it tends to eternal life, and arrives swiftly. For through the fear of the Lord, evils are avoided; by serving him, his commandments are fulfilled. And we serve him in truth, surely, when we carry out his precepts for the sake of heavenly recompense alone. For he who seeks a temporal reward from a good work does not serve God in truth, since with a false purpose he does not love him in his action. But those who desire to serve God in truth are commanded to place their whole heart in divine services, so that they may so do the things that are God's as to retain nothing in their mind that is against God. This way is assuredly not only good but straight: because it leads to salvation, and swiftly brings its traveler to perfection. For as it were another way of the land of promise is shown to be good, in that it leads through; straight, in that it guards against a detour.
Per hanc quippe unusquique tanto melius ad culmen virtutum pervenit, quanto per negligentiarum circuitus non divertit. Hæc quidem via recta in illa exprimitur, per quam Dominus filios Israel ducere ad terram promissionis voluisse perhibetur. Voluit quippe illis labores deserti commitlere, ut nobis post unigeniti sui vestigia gradientibus cursum tanti itineris levigaret. Non enim adhuc audire poterant: Si vis perfectus esse, vende qua habes, et da pauperibus, et sequere me; et habebis thesaurum in cœlo (Matth. xix, 21). Dum enim licentia rerum temporalium vetus populus perdiversa discurreret, quasi per circuitum laboris ad terram nromissionis cito duci non potuit. Ut ergo nobis novse vitae viam propheta insinuet, viam bonam et reclam esse dicit, et Deum metuere, et ei in veritate, et ex toto corde servire: quia ad sublimitatem divinae gratiae cito perveniunt, qui omnipolentem Deum et bono opere, et ferventibus desideriis inquirere non desislunt. Et quia eumdem populum ad audienda prædicationis verba per miraculum attentum fecerat, subdit: (Vers. 24.) Vidistis enim magnifica, quas in nobis gesserit Dominus.
For by this way each person arrives better at the summit of virtues, the less he turns aside through the circuits of negligence. This straight way is indeed expressed in that way by which the Lord is said to have wished to lead the children of Israel to the land of promise. For he wished to entrust to them the labors of the desert, so that for us, walking after the footsteps of his only-begotten Son, he might smooth the course of so great a journey. For they were not yet able to hear: If you wish to be perfect, sell what you have, and give to the poor, and follow me; and you will have treasure in heaven (Matt. 19:21). For while the old people, through license over temporal things, ran about in various directions, as it were through a circuit of labor, it could not quickly be led to the land of promise. Therefore, so that the prophet may set before us the way of the new life, he says that the way is good and straight, and that one should fear God, and serve him in truth, and with the whole heart: because they quickly arrive at the sublimity of divine grace who do not cease to seek the almighty God both by good work and by fervent desires. And because he had made that same people attentive to hearing the words of preaching through a miracle, he adds: (v. 24) For you have seen the magnificent things which the Lord has done among us.
Quasi dicat: Ex iis, quae vidistis, colligite omnipotentem Deum quam terribiliter metuere, et quam devote ei semper servire debeatis. Quae profecto verba, si ad nos trahere volumus, tanto nobis est et venerabilius metuendum, et devotius Deo serviendum, quanto in Redemptore nostro mirabiHora perspeximus. Sed quia quod boni audiunt, sudacter mali contemnunt, subjunxit, dicens: Quod si perseveraveritis in malitia, et vos et rex vester pariter peribitis.
CAPUT In.
I Reg. XIII, 4.) Filius unius anni erat Saul, cum regnare cœpisset: duobus autem annis regnauit super Israel.
i. Superius cum ordinandi regis negotium tractaretur, de eo, qui divino judicio praeferendus erat caeteris, dictum eat, Quia erat electus, et bonus. Item de eo jam electo in regnum, et in medio populi statuto Samuel ait: Certe videtis, quem elegit Dominus, quoniam non est similis in omni populo (J Reg. IX, 24). De eodem item rege nunc dicitur: Filius unius anni erat Saul; ut dum attente laudatur, a Domino bonus electus fuisse sentiatur. Cur ergo unius anni esse dicitur, cum regnare ccepisset, nisi ut ejus innocentia praedicetur? Nam ad litteram, unius anni quomodo esse filius potuit, qui universo populo ab humero et sursum eminebat? Quod ergo secundum litteram intelligi non potest, intelligi per internae intelligentiae rationem debet.
As if he were saying: From those things which you have seen, gather how terribly the almighty God is to be feared, and how devoutly he is always to be served by you. And indeed these words, if we wish to apply them to ourselves, mean that the more we have seen of wonderful things in our Redeemer, the more reverently he is to be feared and the more devoutly God is to be served. But because the good hear what the wicked wickedly despise, he added, saying: But if you persevere in wickedness, both you and your king shall perish together.
CHAPTER III.
1 Samuel 13:4. Saul was a son of one year when he began to reign; but he reigned two years over Israel.
1. Above, when the matter of appointing a king was being discussed, it was said of him who by divine judgment was to be preferred to the others, that he was chosen and good. Likewise of him already chosen into the kingdom and set in the midst of the people, Samuel said: Surely you see whom the Lord has chosen, for there is none like him in all the people (1 Samuel 9:24). Again of the same king it is now said: Saul was a son of one year; so that while he is praised attentively, he may be understood to have been chosen as good by the Lord. Why then is he said to be of one year when he began to reign, unless it is to proclaim his innocence? For literally, how could he be a son of one year who stood out above the whole people from the shoulder upward? What therefore cannot be understood according to the letter must be understood through the reasoning of inner understanding.
Unius itaque anni rex esse describitur, ut donum pueritiae in persona regis innocentiae bonum signet. Unde et aeterni regni filiis jubetur: Nolite pueri effici sensibus, sed malitia parvuli estote (J Cor. xiv, 20). Quod certe et Ecclesiarum pastoribus ipsa Veritas comminatur, dicens: Nisi conversi fueritis et efficiamini sicut parvuli, non intrabitis in regnum cælorum (Matth. XVIII, 3). De rege ergo, qui prius bonus, postea malus exstitit, dicitur: quia unius anni fuit, cum coepit regnare, et duobus annis regnavit. Licet enim multis annis regnaverit, illis solis regnare dicitur, in quibus innocens et humilis fuisse perhibetur. Nam postea superbus et inobediens audivit: Quia projecisti sermonem Domini, projecit te Dominus, ne sis rex (I Reg. xv, 26). Se quidem a regno projectum cognovit, et tamen projectus regnare non timuit. Quanta postea fortiter egit? Sed ecce omnia illa tempora ad regnum ei deputata non sunt. Illo ergo solum tempore nos vixisse gaudeamus, quo innocenter et humiliter viximus. Nam illa tempora, quae in saeculi vanitate, et fluxa carnis vita consumpsimus, quasi perdita minime memorantur. Sunt adhuc quoque, qui ad rapiendum culmen sanctae Ecclesiae ingeruntur: de quibus per prophetam Dominus queritur, dicens: Regnaverunt, et non ex me: principe, exstiterunt, et ego ignoravi (Osee VIII, 4).
He is therefore described as being king for one year, so that the gift of childhood may signify the good of innocence in the person of the king. Hence it is also commanded to the children of the eternal kingdom: Do not become children in understanding, but be little ones in malice (1 Cor. 14:20). This certainly the Truth itself also threatens to the pastors of the Churches, saying: Unless you are converted and become like little children, you will not enter the kingdom of heaven (Matt. 18:3). Of the king, therefore, who was first good and afterward evil, it is said: that he was of one year when he began to reign, and he reigned two years. For although he reigned for many years, he is said to have reigned only in those years in which he is reported to have been innocent and humble. For afterward, proud and disobedient, he heard: Because you have rejected the word of the Lord, the Lord has rejected you, that you be not king (1 Sam. 15:26). He indeed knew himself to have been cast out from the kingdom, and yet, though cast out, he did not fear to reign. How many things did he afterward do bravely? But behold, all those times were not reckoned to him as his reign. In that time, therefore, let us rejoice that we have lived, in which we lived innocently and humbly. For those times which we have spent in the vanity of the world and in the fleeting life of the flesh are scarcely remembered, as though lost. There are still also those who are thrust forward to seize the height of holy Church, concerning whom the Lord complains through the prophet, saying: They have reigned, and not from me: princes have arisen, and I knew it not (Hos. 8:4).
Qui nimirum dum quædam fortiter agunt, rapinam invasi culminis a Deo oblivioni traditam arbitrantur. Secum sua opera numerant, et quod praeter Deum agunt, a Deo remunerandum putant. Qui certe, ut rectius ea, quae agunt, enumerent, Saul abjecti tot fortia facta numerent, quae divinus numerus nequaquam tenet. Dicat ergo Saul: Duobus annis regnavit super Israel, ut de omnibus sentiatur: quia quod nobis vivimus, mercede vacuatur; et nequiter praeesse, non est veritas praeeminendi, sed temeritas puniendae præsumptionis. Sed jam quid unius anni rex fecerit, audiamus.
(Vers. t.) Et elegit Saul tria millia de Israel, et erantcum Saul Duo millia in Magmas, et in monte Bethel; mille autem cum Jonatha in Gabaa Benjamin.
Millenarius numerus, qui a centenario decies collecto perficitur, summam perfectionis insinuat. Qui profecto cum ter repetitur, in eo electorum perfectiones variae designantur. Saul ergo tria millia virorum de Israel elegit: quia praedicator veritatis ad defensionem sanctae Ecclesiae non infirmos et debiles, sed robustos et validos bellatores ducit. Tria quippe millia esse perhibentur: quia in summa perfectionis facie, virgines proferunt: juxta quos et continentes, et veritatis defensores ponuut.
For while they do certain things bravely, they think that the seizure of the height they have invaded is forgotten by God. They count their works with themselves, and what they do apart from God they believe will be rewarded by God. Indeed, so that they may more rightly enumerate the things they do, let them count the many brave deeds of rejected Saul, which the divine number by no means holds. Let Saul therefore say: He reigned over Israel for two years, so that it may be understood concerning all: that what we live for ourselves is void of reward; and to preside wickedly is not the truth of excelling, but the rashness of punishable presumption. But now let us hear what the king did in one year.
(Vers. t.) And Saul chose three thousand from Israel, and there were with Saul two thousand in Michmash, and in the mountain of Bethel; but a thousand with Jonathan in Gibeah of Benjamin.
The number one thousand, which is completed from one hundred collected ten times, signifies the sum of perfection. And indeed when it is repeated three times, in it the various perfections of the elect are designated. Saul therefore chose three thousand men from Israel: because the preacher of truth leads to the defense of the holy Church not weak and feeble men, but robust and strong warriors. For they are said to be three thousand: because in the highest face of perfection, virgins are brought forth; next to them both the continent and the defenders of truth are placed.
Dum enim exemplo virginum ad summam incorruptionis alios accendunt, dum continentium vita alios a sieculi corruptionibus auferunt, dum humilium debilitatem per auxilia potentium defendunt, contra hostes sanctæ Ecclesiae boni doctores quasi cum tribus electorum virorum millibus veniunt. Viri autem dieuntur pro fortitudine, de Israel esse referuntur pro divina contemplatione. In summo enim defectionis numero contineri non potest, qui aut virtute caret magni operis, aut notitia internae visionis. Quid est quod alii cum Saul, alii cum Jonatha ex electis viris esse perhibentur? Sed et ipsa locorum nomina, in quibus esse dicuntur, mysteriis vacua credenda non sunt. Jonathas, qui filius regis esse describitur, et partem bellatorum habet, eos profecto insinuat, qui in prædicationis ministerio doctorum adjutores sunt. Filii quippe eorum sunt: quia vehementer eos diligunt, quorum ministerio Deo generantur. Sed parti bellatorum præsunt: quia sanctae Ecclesiae curam gerunt, et exemplo alios, alios vero exhortationibus ad amorem virtutum provehunt. Quasi enim magnus rex tilium in exercitum miserat, qui Corinthiis loquebatur, dicens: Ideo misi ad vos Timotheum, qui est filius meus charissimus, et fidelis, in Domino: qui vos commone faciat vias meas, quæ sunt in Christo Jesu, sicut in omnibus Ecclesiis sanctorum doceo (I Cor.iv, 17).
For while by the example of virgins they kindle others to the height of incorruption, while by the life of the continent they draw others away from the corruptions of the world, while by the aid of the powerful they defend the weakness of the humble, good teachers come against the enemies of holy Church as it were with the three thousand chosen men. But they are called men for their courage, and are said to be of Israel for their divine contemplation. For he cannot be contained in the highest number of the defection who either lacks the virtue of a great work or the knowledge of inward vision. What is it that some are said to be with Saul, and others with Jonathan, from among the chosen men? But even the very names of the places in which they are said to be must not be believed to be void of mysteries. Jonathan, who is described as the son of the king, and has a part of the warriors, signifies precisely those who are helpers of teachers in the ministry of preaching. For they are their sons, because they love exceedingly those by whose ministry they are begotten to God. But they preside over a part of the warriors, because they take care for holy Church, and advance some by example, others by exhortations to the love of virtues. For as if a great king had sent his son into the army, he who spoke to the Corinthians said: Therefore I have sent to you Timothy, who is my most beloved and faithful son in the Lord, who may remind you of my ways which are in Christ Jesus, as I teach in all the churches of the saints.
Hinc item dicit: Cum venerit Timotheus, videte ut sine timoresit apud vos: opus enim Domini operatur, sicut ego (I Cor. xvi, 10).
Jonathas vero cum mille viris in Gabaa Benjamin esse dicitor, Saul autem cum duobus millibus in Magmas, et in monte Bethel. Gabaa, ut saepe jam diximus, sublimis interpretatur: Magmas, humilitas; Bethel, domos Dei; Saul, petitio, Jonathas, columba donum dicitur. Tria vero millia virorum electorumde Israel, ad virgines, et continentes, et veritatis defensores retulimus. Dum ergo columbae donum Jonathas dicitur, et in Gabaa, id est sublimi, mille cum eo esse viri perhibentur: quid aliud, quam illos insinuat, qui lucidissimo virginitatis exemplo, aliis praebentejusdem normam pudoris? Bene autem columbae donum, institntor virginum dicitur: quia incomparabili gratia Spiritus sancti efficitur, ut a manentibus in carne, carnis corruptio nesciatur. Bene et in sublimi esse virgines dicuntur: quia quod naturam humanam supergreditur, in altissimo virtutum culmine situm est. Unde et virgo ille dilectus Jesu locum virginum insinuans, ait: Vidi supra montem Sion agnum stantem, et cum eo centum quadraginta quatuor millia, habentia nomen ejus, et nomen patris ejus scriptum in frontibus suis (Apoc.
Hence he also says: When Timothy comes, see that he is without fear among you: for he works the work of the Lord, as I do (1 Cor. 16:10).
But Jonathan with a thousand men is said to be in Gibeah of Benjamin, while Saul with two thousand is in Michmash, and on the mountain of Bethel. Gibeah, as we have often already said, is interpreted as "lofty"; Michmash, "humility"; Bethel, "houses of God"; Saul, "request"; Jonathan is called "the gift of a dove." But the three thousand chosen men of Israel we have referred to the virgins, the continent, and the defenders of the truth. Therefore, since Jonathan is called the gift of a dove, and in Gibeah, that is, in a lofty place, a thousand men are said to be with him: what else does this indicate but those who, by the most brilliant example of virginity, furnish to others the standard of that same chastity? Well, then, is the gift of a dove called the instructor of virgins: because by the incomparable grace of the Holy Spirit it is brought about that those remaining in the flesh know not the corruption of the flesh. Well also are the virgins said to be in a lofty place: because what surpasses human nature is situated on the highest summit of the virtues. Hence also that beloved of Jesus, indicating the place of virgins, says: I saw upon Mount Zion the Lamb standing, and with him a hundred and forty-four thousand, having his name and the name of his Father written on their foreheads (Rev.
XIV, i Quos etiam ex lucepropriae conversationis insinuat, dicens: Hi sunt, qui cum mulieribus non sunt coinquinati, virgines enim sunt, et sequuntur agnum quocumque ierit (Ibid., 4). In monte quidem esae cum agno dicuntur; quia per meritum incorruplioDis, quo a terrenis et camalibus delectationibus se dividunt, in superna Redemptoris gloria sublimantur. Cum Saul vero duo millia esse dicuntur in Magmas, et in monte Bethel. Magmas quae humilitas interpretatur, quid aliud, quam continentium ruborum significat? Nam dum praeterita carnis oblectamenta recolunt, erubescunt. Sed quia viri fortes sunt, cum Saul esse referuntur; et dum experta saeculi blandimenta despiciunt, exemplo suae virtutis innumeros alios ad ejusdem saeculi contemptum trahunt. Sed tamen Magmas inhabitant: quia dum recolunt, quales fuerunt in saeculo, superbire non possunt, de eo, quod magnos se vident esse in Deo. Qui bene cum Saul esse referuntur, qui petitio dicitur. Praedicator etenim veritatis tantae charitatis esse debet, ut instanti desiderio non petitor, sed petitio esse sentiatur. Salutem quippe fidelium tam instantius debet appetere, ut ex usu interni gustus, omnem motum cordis in affectum ducat supplicationis. Cum quo mille viri sunt: quia perfectiores auditores cum electis doctoribus in charitate conveniunt, et prosalute fidelium omnipotentem Dominum communiter deprecantur.
XIV, i. These also he points to by the light of their own manner of life, saying: These are they who have not defiled themselves with women, for they are virgins, and they follow the Lamb wherever he goes (Ibid., 4). They are said to be on the mountain with the Lamb because, through the merit of incorruption, by which they separate themselves from earthly and carnal delights, they are raised up into the supernal glory of the Redeemer. But with Saul two thousand are said to be in Magmas and on the mountain of Bethel. Magmas, which is interpreted as humility, what else does it signify but the shame of the continent? For when they recall the past pleasures of the flesh, they blush. But because they are valiant men, they are reported to be with Saul; and while they despise the blandishments of the world that they have experienced, by the example of their virtue they draw countless others to contempt of that same world. Yet they dwell in Magmas, because while they recall what they once were in the world, they cannot be proud over the fact that they see themselves to be great in God. They are rightly reported to be with Saul, which is said to mean petition. For the preacher of truth ought to be of such great charity that by his pressing desire he is felt to be not a petitioner but a petition. Indeed, he ought to desire the salvation of the faithful so earnestly that, from the experience of inner taste, he brings every movement of his heart into the affection of supplication. With him are a thousand men, because more perfect hearers join with chosen teachers in charity and together entreat the almighty Lord for the salvation of the faithful.
In Magmas ergo cum rege sunt: quia humilitatem pro se incolunt; ut exaudiri pro aliis mereantur. Sed dum electus doctor omnibus subditis utiliter praeest, omnium virtutes ad victoriae coronas promovet. Nam cum humilibus supplicat, cum fortibus pugnat, cum remotis viris, orationibus insistit, cum expositis Ecclesiae defensoribus, debiles et infirmos protegit. Bene ergo non solum in Magmas, sed in monte Bethel esse cum Saul in bellatorum millibus dicuntur: quia praedicator Ecclesiae sicut diversis ordinibus electorum praeeminet, ita eorum esse cooperator debet. Bethel quippe, id est Dei domum custodiunt, qui verbi auctoritate sanclam defendunt Ecclesiam. Cum quibusque tyrannis voce liberae auctoritatis obviant, cum contra hujus saeculi potentes se erigunt, cum pro defensione humilium, sæculi hujus potestatibus contradicunt, Bethel domum Dei quasi regis bellatores custodiunt. Qui certe cum Saul esse referuntur: quia in defensionc Ecelesiæ magnorum doctorum coadjutores sunt. Bene aulem de reliquis dicitur:
Therefore they are with the king in Magmas, because they cultivate humility for themselves, so that they may deserve to be heard for others. But while the chosen teacher usefully presides over all his subjects, he promotes the virtues of all to the crowns of victory. For with the humble he pleads, with the strong he fights, with men who are far off he persists in prayers, with the defenders of the Church who are set forward he protects the weak and infirm. Rightly, therefore, they are said to be with Saul not only in Magmas but on the mountain of Bethel among the thousands of warriors, because the preacher of the Church, just as he stands before the diverse orders of the elect, so ought he to be their co-worker. For they guard Bethel, that is, the house of God, who by the authority of the word defend the holy Church. With whatever tyrants they meet with the voice of free authority, when they rise up against the powerful of this world, when for the defense of the humble they contradict the powers of this world, as warriors of the king they guard Bethel, the house of God. And indeed they are reported to be with Saul, because in the defense of the Church they are coadjutors of the great teachers. But concerning the rest it is rightly said:
(Vers. 2.) Porro cœterum populum remisit unumquemque in tabernacula sua.
Caeterum populum dicit, quem millenarius numeras non concludit. In tabernacula quisque?ua remittitur, quia ad summa et fortia opera infirmi, et imperfecti producendi non sunt. Nam nec continentes, nec virgincs, nec martyres fieri debiles possunt. Illis quidem, ut ad eos praeterita carnis oblectamenta non redeant: istis, ut inexperta carnis blandimenta contemnant; illis, ut adversa mundi non metuant, maxima fortitudo necessaria est. In tabernacula ergo sua ceLera plebs remittitur, et de altioris vitæ temeritate damnetur, et velut debilis et infirma in bello pereat, dum altae conversationis fidem spondet, quae altæ virtutis robur non habet.. Quasi enim unumquemque in tabernacula sua dimittebat beatus Paulus apostolus, cum dicebat: Propter fornicationem unutquisque uxorem suam habeat, et unaquæque suum virum (I Cor. VII, 2). Velut enim peritus magister internae militiae, et coronas victoriae, et pugnae considerans gravitatem, militum vires in belli pondere librabat, optimum judicans infirmis, ut in urbibus viverent, ne acerbo marte perirent. Quare et item eos a castris fortium segregans,ait: Revertimini in idipsum, ne tentet vos Satanas propter incontinentiam vestram (Ibid., 5). Sed remotis debilibus, quid in fortissima virginum acie agatur, exponitur, cum subjungitur: (Vers.
(Vers. 2.) But the rest of the people he sent back, each one to his own tents.
He calls "the rest" the people whom the number of a thousand does not include. Each one is sent back to his own tents, because the weak and imperfect are not to be brought forward to the highest and strongest works. For the weak cannot become continent, nor virgins, nor martyrs. For the former, so that the past pleasures of the flesh do not return to them; for the latter, so that they despise the untried allurements of the flesh; for the former, so that they do not fear the adversities of the world—the greatest strength is necessary. Therefore the rest of the common people is sent back to its own tents, and is condemned for the rashness of a higher life, and, as it were weak and infirm in battle, perishes while it promises the fidelity of a lofty conduct, which does not have the strength of lofty virtue. For the blessed apostle Paul was, as it were, sending each one back to his own tents when he said: Because of fornication, let each man have his own wife, and each woman her own husband (1 Cor. 7:2). For as an experienced master of the inner warfare, considering both the crowns of victory and the weight of the battle, he weighed the strength of the soldiers against the burden of war, judging it best for the weak to live in the cities, lest they perish in bitter warfare. Therefore, again separating them from the camp of the strong, he says: Return to the same, lest Satan tempt you because of your incontinence (Ibid., 5). But with the weak removed, what is done in the most valiant battle-line of virgins is set forth, when it is added: (Vers.
3.) Et percussit Jonathas stationem Philistinorum, quæ erat in Gabaa.
Sicut excellit ordine sponsi acies, ita et victoriae titulos prima suscepit. Jonathas quippe stationem Philistinorum percutit: quia electa virginitas de carne, continentiae arce sublimata, motusturpes exstinguit. Bene autem statio Philistinorum dicitur: quia in corpore virginali, carnales motus non habent requiem delectationis, sed statum certaminis. Stant quippe: quia impugnant, sed requiescere non possunt: quia mentem sanctam minime oblectant. Statio ergo Philistinorum in Gabaa percutitur, quando ab electis virginibus carnis desideria penitus enervantur, et pacem triumphi obtinent, dum solita bella non habent. Ad quam profecto victoriam, quia majorum exhortatione sæpe proficiunt, mille viri in Gabaa cum Jonatha sunt: sed Jonathas percutere Philistinorum castra perhibetur. Et quia exemplo aliorum, faepe alii ad aemulationem virtutis excitantur, sequitur: (Vers. 3, 4.) Et percussit Jonathas stationem Philistinorum, quæ erat in Gabaa. Quod cum audissent Philistæi, Saul cecinit buccina in omni terra,dicens: Audiant Hebræi Et universus Israel audivit hujuscemodi famam. Percussit Saul stationem Phililtinorum, et erexit se Israel adversus Philistæos.Clamavitergo populus post Saul in Galgala.
3.) And Jonathan struck the garrison of the Philistines, which was in Gabaa.
Just as the battle line of the bridegroom excels in order, so too it first received the titles of victory. For Jonathan strikes the garrison of the Philistines: because chosen virginity, raised high upon the citadel of continence from the flesh, puts to death shameful impulses. And rightly is it called the garrison of the Philistines: because in the virginal body, carnal impulses have no rest of delight, but a standing-ground of struggle. For they stand: because they attack, but they cannot rest: because they in no way delight the holy mind. Therefore the garrison of the Philistines in Gabaa is struck, when the desires of the flesh are utterly enfeebled by chosen virgins, and they obtain the peace of triumph, since they no longer have the accustomed wars. And to this victory, indeed, because they often advance by the exhortation of their elders, a thousand men are with Jonathan in Gabaa: but Jonathan is reported to strike the camp of the Philistines. And because by the example of others, others are often stirred to the emulation of virtue, it follows: (Vers. 3, 4.) And Jonathan struck the garrison of the Philistines, which was in Gabaa. When the Philistines heard this, Saul sounded the trumpet in all the land, saying: Let the Hebrews hear. And all Israel heard this kind of report. Saul struck the garrison of the Philistines, and Israel rose up against the Philistines. Therefore the people cried out after Saul in Galgala.
Percussa quippe Philislinorum statione, Saul buccina canit, et post Saul populusclamat: quia auditas electoruin virtutes sancti praedicatores prædicant, et subdit rum corda ad exemplum boni operis inflammant. Buccina quidem canere, est et victoriam nuntiare, et exemplo victorum aliorum mentes ad spiritualis belli propositum excitare. Populo etiam post Saul clamare, est de audita prædicatione magnæ devotionis ausum suscipere. Quo in loco notandum est, quia Jonathas stationem Phiiistinorum percussit: sed Saul tuba canens, se percussisse eamdem stationem perhibuit. Quia nimirum electorum prædicatorum triumphis ascribitur, quod a subditis occulti adversarii superentur. Sed quoties alios hostes vincimus, necesse est ut ad aliorum devincenda certamina praeparemur. Omnipotens enim Deus,quia electos suos copiosius remunerat, eos semper vult in pugna consistere: ut ipsi semper possint sibi aeterni muneris bona praeparare. Quare et cum populus clamasse post Saul dicitur, subjunctum est: (Vers. 5.) Et Philistæi congregati sunt ad præliandum contra Israel, tringinta millia cur'uum, et sex millia equitum, et reliquum vulgus sicut arena, quæ est in littore maris plurima.
For when the garrison of the Philistines had been struck, Saul sounds the trumpet, and after Saul the people shout: because when the virtues of the elect have been heard, the holy preachers proclaim them, and they inflame the hearts of their hearers to the example of good work. To sound the trumpet is indeed both to announce victory and, by the example of the victorious, to stir the minds of others to the purpose of spiritual warfare. And for the people to shout after Saul is to take up the boldness of great devotion from the preaching they have heard. In this place it must be noted that Jonathan struck the garrison of the Philistines, but Saul, sounding the trumpet, declared that he had struck that same garrison. For without doubt it is ascribed to the triumphs of the elect preachers that the hidden adversary is overcome by their subjects. But as often as we conquer other enemies, it is necessary that we be prepared to overcome the conflicts of others. For almighty God, because he rewards his elect more abundantly, always wills them to stand in battle, so that they may always be able to prepare for themselves the goods of an eternal reward. Therefore also, when the people are said to have shouted after Saul, it is added: (Verse 5.) And the Philistines gathered together to fight against Israel, thirty thousand chariots, and six thousand horsemen, and the rest of the common people like the sand which is on the shore of the sea, very many.
Superius rex Saul tria millia virorum sibi elegisse describitur. Si ergo partes utriusque exercitus conferre volumus, contra unumquemque virum Saul, decem currus Philistinorum, et duo equites deputanlur. Decies enim tria millia, triginta millia sunt. In senario quoque numero ternarius geminatur. Quo nimirum bello occultorum hostium tam multitudo, quam feritas designatur. In curribus quidem et equis contra nos veniunt: quia modo malas cogitationes electorum cordibus, modum eorum corporeis sensibus rerum visibilium blandimenta noxia offerre moliuntur. Equi namque ad cursum celeres sunt, ad impetum fortes. Quibus nimirum cogitationes malae apte comparantur, quae ad cor velociter veniunt, et fortiter pungunt. Equites contra oos in prælium veniunt, quando maligni spiritus nobis malas cogitationes et celeriter excitant, et nos per eas forliter impugnant. Sed contra unumquemque fidelium duo equites veniunt: quia si occultas reproborum spiriluum insidias in considerationis summam colligimus, illud eo. rum speciale propositum est: ut videlicet noms principalem virtutem feriant, et charitatem Dei et proximi penitus exstinguant.Equus vero unussaevire cernitur, quando reproba cogitatione nobis malignus spiritus suggerit, ut proximus odio habeatur. Sed oquus, qui solus cernitur, solus non est: quia Deum nemo diligit, qui fratrem odit (I Joan. iv, 10).
Above, King Saul is described as having chosen three thousand men for himself. If, then, we wish to compare the forces of the two armies, against each one of Saul's men are assigned ten chariots of the Philistines and two horsemen. For ten times three thousand is thirty thousand. Also, in the number six, three is doubled. By this war, indeed, both the multitude and the ferocity of the hidden enemies are signified. They come against us in chariots and horses, because now they strive to offer evil thoughts to the hearts of the elect, and noxious allurements of visible things to their bodily senses. For horses are swift for running and strong for charging. To these, certainly, evil thoughts are aptly compared, which come swiftly to the heart and pierce strongly. The horsemen come against us into battle when the malignant spirits both swiftly stir up evil thoughts in us and strongly assail us through them. But two horsemen come against each one of the faithful, because if we gather the hidden snares of the reprobate spirits into a sum of consideration, their special purpose is this: namely, that they strike the principal virtue of the mind and utterly extinguish the love of God and of neighbor. But one horse is seen to rage when the malignant spirit suggests to us by a reprobate thought that our neighbor be held in hatred. But the horse that is seen alone is not alone, because no one loves God who hates his brother (1 John 4:10).
Quia item divina charitas cum nullo principali vitio in mente convenit, quoties spirituale vitium nobisdaemODum fraude suggeritur, equitum sævientium cavere debemus velocitatem nimiam et ferocitatem violentam. In comparatione quidem equitis, sagitlarii aut peditis ictus omnimodo debilis est. Impetus vero equitis, equi viribus violentus est: quia nimirum virtus maligni spiritus nulla est in electorum certamine, si ipse residere non permittitur in mala cogitatione. Quia ergo valde fortes in bello hostes nostri sunt, quando insidere internis cogitationibus permittuntur, in Pbilistinorum exercitu equitum turba numeratur. Curras vero decem unicuique electo in praelium deputantur. Quinque enim nobis sunt sensus corporis, quibus experimentum accipimus delectationis. Sed spiritus maligni, quando per blandimenta carnis mentem decipere gestiunt, corporeis sensibus rerum species ostendunt quas caro appetat, et per earumdem rerum species suggerit, ut mens oblata concupiscat. Quasi enim in rotis suis currum adversarius erigit, dum hinc rerum blandimenta offert, inde cogitationes retinet; ista porrigit, illas immittit, et quasi volvendo se sublimem ad animam in'vehit, dum contra electros se malignus spiritus erigit, et per blandimenta rerum et per artem suggestionum.
Because divine charity likewise has no fellowship with any principal vice in the mind, as often as a spiritual vice is suggested to us by the fraud of the enemy, we ought to beware the excessive speed and violent ferocity of raging horsemen. In comparison with a horseman, indeed, the blow of an archer or a foot soldier is altogether weak. But the charge of a horseman is violent through the strength of the horse, because surely the power of the malignant spirit is nothing in the contest of the elect, if it is not permitted to take its seat in an evil thought. Since, therefore, our enemies are very strong in battle when they are permitted to settle within our inner thoughts, the multitude of horsemen is counted in the army of the Philistines. But ten chariots are assigned to each of the elect for battle. For there are five bodily senses for us, through which we receive the experience of delight. But when the malignant spirits desire to deceive the mind through the allurements of the flesh, they show to the bodily senses the appearances of things that the flesh may desire, and through the appearances of those same things they suggest that the mind should covet what is offered. For the adversary, as it were, raises his chariot upon its wheels when on one side he offers the allurements of things and on the other he holds back the thoughts; he extends these things, he sends in those, and as if by rolling himself along he carries himself aloft into the soul, while the malignant spirit rises up against the elect both through the allurements of things and through the art of suggestion.
Decem ergo currus sunt quia contra singulos sensus corporis nostri habent species blandimentorum visibilium, habent contra totidem sensus animae, et deceptorias artes suasionum.
Quid est autem quod reliquum vulgus sicut arena, quae est in littore maris, esse plurima memoratur, nisi quia ad ducatum malorum spirituum, innomerabilis saevit contra nos turba vitiorum? Velut enim subjectum vulgus, currus et equites sequitur, quando doemonum indidiae mentem impugnando praeveniunt: ut a subsequentibus vitiis, quasi ab irrationabilis vulgi multitudine, devastetur. Bene autem prius currus et equites, deinde vulgi numerositas in spirituali sanctorum pugna describitur: quia nimirum nulla est numerositas, nulla fortitudo vitiorum, si excitando et immittendo non praecedat hanc malignorum turba spirituum. Quibus etiam verbis innuitur, quam cauta et circumspecta semper esse debeat vita sanctorum. Nam si vulgus reliquum arenæ maris plurimae comparatur, innumerabilis et fere inevitabilis est multitudo jaculorum. Quamvis enim peritis fidelibus omnia nota sint vitia, quantis tamen cor motibus pulsent, quibus modis, aut quibus causis semper ad cor veniant, omnino scire non possunt. Apertas quidem tentationum tenebras polenter abjiciunt; sed sæpe caliginem ignorantiae in rebus levioribus quasi arenae minutias non evadunt.
Therefore there are ten chariots, because against each individual sense of our body they have the appearances of visible allurements, and against just as many senses of the soul they have the deceptive arts of persuasions.
But what is it that the rest of the common crowd is recorded to be very numerous, like the sand that is on the shore of the sea, except that at the leadership of evil spirits an innumerable throng of vices rages against us? For like a subject crowd, it follows the chariots and horsemen, when the ambushes of demons come first upon the mind by assaulting it, so that it may be laid waste by the vices following after, as by the multitude of an irrational crowd. And well is it that first the chariots and horsemen, then the multitude of the crowd are described in the spiritual battle of the saints, because surely there is no multitude, no strength of vices, unless the malignant throng of spirits goes before it by stirring up and sending it in. By these words too it is hinted how cautious and circumspect the life of the saints ought always to be. For if the rest of the crowd is compared to the very much sand of the sea, the multitude of missiles is innumerable and almost unavoidable. For although all vices are known to the skilled faithful, yet with how many impulses they beat upon the heart, in what ways, or from what causes they always come to the heart, they cannot know at all. The open darknesses of temptations they indeed powerfully cast off; but often the gloom of ignorance in lighter matters, as the tiny grains of sand, they do not escape.
Semper fortitudinem ostendunt boni operis; sed qui magnos exercitus equitum magna virtute superant, linguam penitus ab omni superflua locutione non refrenant. Continuo usu corpus in Dei omnipotentis servitio dirigunt; sed eorum mens,quæ foris membra perfecte ordinat, cogitationes superfluas aliquando nequaquam vitat. Quidenim aliud tanc, quam vulgi importunam multitudinem sentiunt. qui currus et equites magna virtute prostraverunt?
9.Sed doctor egregius dicit: Diligentibus Deum omnia cooperantur in bonum (Rom. VIII, i8). Permittit quidem Deus electos suos magnis tentationibus impeti, ut magnificentissime in coelesti regno debeant coronari: sed magna prælia permitit, quae vincant: levia excitat, in quibus cadant: ut victoria fortium magna sit, casus innoxius; ut cadentes se facile erigant, et eos fortia, in quibus victores steterant, non extollant. Nam si currus, et equites vincimus, extolli de victoria non debemus: quia innumerabilia sunt, quae cogitando, loquendo, vivendo, gustando, et audiendo, et operando committimus. Hujus namque vulgi innumerabilis tela, etiam ille vitare non poterat, qui dicebat: In multis offendimus omnes(Jac. III, i). Hinc item dilectus Jesu loquitur, dicens: Si dixerimuS, quia peccatum non habemus, ipsi nos seducimus,et veritas in nobis non est (/ Joan. i, 8).
They always display the strength of good work; but those who overcome great armies of horsemen with great virtue do not entirely restrain the tongue from all superfluous speech. By continual practice they direct the body in the service of God Almighty; but their mind, which perfectly orders the members outwardly, sometimes by no means avoids superfluous thoughts. For what else do those who have struck down chariots and horsemen with great virtue perceive, than the troublesome multitude of the common crowd?
9. But the excellent teacher says: To those who love God all things work together unto good (Rom. VIII, 28). God indeed permits his elect to be assailed by great temptations, so that they may be crowned most magnificently in the heavenly kingdom: but he permits great battles, which they may win; he stirs up light ones, in which they may fall: so that the victory of the strong may be great, and their fall harmless; so that falling they may easily raise themselves up, and the strong things in which they stood as victors may not make them proud. For if we conquer chariots and horsemen, we ought not to be puffed up over the victory: because innumerable are the things which we commit by thinking, speaking, living, tasting, hearing, and working. For the innumerable darts of this crowd, even he could not avoid, who said: In many things we all offend (Jas. III, 2). Hence again the beloved of Jesus speaks, saying: If we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John I, 8).
Quis ergo jam quasi victor extolli audeat, si tanti viri peccatorum tela se omnino evadere non posse manifestant? Sed quia haec in spirtuali bello describuntur, non debemus nunc aestimare, quid patimur, sed qualiter hostium nostrorum impetum infirmare valeamus, Vulgus Philistinorum arenae comparatur, quae est in littore maris plurima: quia omnis virtus vitiorum et numerus ex sæculi perturbationibus augetur. Mare quippe hoc sæculum designat: quia dum magna rerum et temporum varietate impellitur, quasi ventis furentibus perturbatur. In littore autem, quando impulsa maris aqua refunditur, innumerabiles arenae minutiae glomerantur. Quid est ergo littus maris, nisi cor uniuscujusque in spirituali conversatione nerligentis? Per ordinem quippe religionis, quasi in solido stare cernitur; sed dum saeculares cogitationes non reprimit, quasi frangentes in se maris fluctus excipit, et cumulos arenarum: et inde quidem impelli fluctibus, et obrui arena potest, unde mari appropinquare non timet: quia si sæculi cogitatione spirilualium rerum contemplatione reprimeret, vitia mentis et corporis, quae saeculi occupatio velut arenas et fluctus invehit, non sentiret. Cur ergo vulgus hostium arenae simile esse dicituri nisi quia maligni spiritus eisdem vitiis electos Christ, athletas impugnant, quibus negligentes superant?
Who, then, would now dare to be lifted up as if a victor, if men of such greatness show plainly that they cannot altogether escape the darts of sins? But because these things are described in a spiritual war, we ought not now to consider what we suffer, but how we may be able to weaken the assault of our enemies. The multitude of the Philistines is compared to the sand, which is very abundant on the shore of the sea: because all the strength of vices and their number is increased by the disturbances of the world. For the sea designates this world: because while it is driven by great variety of things and times, it is, as it were, disturbed by raging winds. But on the shore, when the driven water of the sea is rolled back, countless tiny grains of sand are gathered together. What, then, is the shore of the sea, if not the heart of each one who is negligent in the spiritual life? For by the order of religion he is seen, as it were, to stand on solid ground; but while he does not restrain worldly thoughts, he receives, as it were, the waves of the sea breaking upon him, and heaps of sand: and from that very quarter where he does not fear to approach the sea, he can be driven by the waves and overwhelmed by the sand: because if he repressed worldly thoughts by the contemplation of spiritual things, he would not feel the vices of mind and body, which worldly occupation brings in like sands and waves. Why, then, are the multitude of enemies said to be like sand, unless because the malignant spirits attack the elect athletes of Christ with the same vices by which they overcome the negligent?
Cum turba quidem ssecularis strepitus contra eos veniunt, qui saeculum in suis delectationibus spernere tota mente didicerunt. Pompas rerum visibilium formant, contemptum jam saeculi amorem fingendo renovant: ut corda superno amore flammantia, ad noxias delectationes trahant. Sed santi viri, quia innumerabilem hanc nequam cogitationum turbam de sæculi pelago prodiere considerant, saeculum tota mente fugiendo, fieri littora maris vitant, et tantum vulgus hostium jam non timent: quia dum in intima contemplatione se retinent, vitiorum turba ad eos accessum habere non potest. Sequitur: (Vers. 5.) Et ascendentes, castrametati sunt in Magmas ad orientem Bethaven.
Malignis spiritibus ascendere, est ad decipienda sanctorum corda, per coeleste desiderium alta conari. Bene autem dicitur: Castrametati sunt in Magmas: quia in illis cordibus resident, quae in alto amore cælestium sublimata non vident. Magmas quippe humilitas interpretatur. Humiliari vero in sacro eloquio pro defectu saepe virtutis accipitur. Unde et in hac eadem regum historia Thamar David regis filia, quam violasse Amon frater ejus legitur, humiliata perhibetur. Corrupta quidem humiliata est: quia sublimis steterat virgo, et dum altum honoris virginei culmen perdidit, velut de sublimi ad planum ethumilem locum venit (II Reg.XIII). Do futura etiam superborum depressione dicitur: Omnis,qui se exaltat, humiliabitur (Luc.
When the crowd of worldly clamor comes against those who have learned to despise the world in its pleasures with their whole mind. They form the pomp of visible things, and renew contempt of the world now already held by feigning love for it: so that hearts burning with supernal love they may draw to noxious pleasures. But holy men, because they consider that this innumerable crowd of wicked thoughts has come forth from the sea of the world, by fleeing the world with their whole mind they avoid becoming shores of the sea, and they no longer fear so great a throng of enemies: because while they keep themselves in the inmost contemplation, the crowd of vices can have no access to them. It follows: (Verse 5.) And going up, they encamped in Magmas to the east of Bethaven.
For malignant spirits to go up is, in order to deceive the hearts of the saints, to attempt high things through heavenly desire. Well, moreover, is it said: They encamped in Magmas: because they dwell in those hearts which, being lifted up in the high love of heavenly things, they do not see. For Magmas is interpreted as humility. But to be humbled in sacred Scripture is often taken for a failure of virtue. Hence also in this same history of the kings, Thamar the daughter of King David, whom his brother Amnon is read to have violated, is said to have been humbled. Corrupted indeed she was humbled: because she had stood as a lofty virgin, and when she lost the high summit of virginal honor, she came as it were from on high to the plain and lowly place (II Kings 13). Concerning the future casting down of the proud it is also said: Everyone who exalts himself will be humbled (Luke.
xiv, 11): quia in examine superni judicis corruunt, qui vane de hujus saeculi subiimitate gloriantur. Bene ergo in Magmas castra ponere Philistaei perhibentur: quia per iniqua consilia in eis daemonia habitant, qui alta virtutum culminat nere non curant. Nam dum teri enat quaerunt,velut plana et humilia incolunt, ubi invisibiles hostes castra ponere leviter possunt. De quibus nimirum hostibus per prophetam dicitur: Qui dicunt animæ tuæ: Incurvare, ut transemus (Isai. LI, 23). Erecta quidem sublimis est anima, incurvata humilis: quia per virtutum celsitudinem, est per coeleste desiderium in alta sustollitur: sed quando ad vitia, vel ad saeculi amorem defluit, illuc quidem cadit, ubi hanc hostis irruens leviter atterit. Dicunt ergo animæ tuæ: incurvare, ut transeamus: quia si hanc ad agenda, vel cogitanda terrena non humiliant, nec malignis persuasionibus penetrant, hoc vitorum bello perturbant.
because they fall in the examination of the heavenly judge, who boast vainly of the loftiness of this world. Well, therefore, are the Philistines said to pitch camp in Magmas: because through iniquitous counsels demons dwell in those who do not care to reach the heights of the virtues. For while they seek lowly things, they dwell as it were in flat and low places, where invisible enemies can easily pitch camp. Concerning these enemies indeed it is said through the prophet: Who say to your soul: Bow down, that we may pass over (Isa. 51:23). The soul is upright when it is lofty, and bowed down when it is lowly: because through the height of the virtues, through heavenly desire, it is lifted up on high: but when it sinks down to vices or to the love of the world, it falls there where the enemy rushing in lightly strikes it down. They say, therefore, to your soul: bow down, that we may pass over: because unless they humble it to doing or thinking earthly things, they do not penetrate it with malignant persuasions, but they disturb it with this war of vices.
Hinc ergo colligere possumus, quantum a saeculo actu, verbo et cogitatione longe fieri debeamus. Verba quippe nostra, cogitationes, et opera plana et humilia sunt, quando saecularia. Per hæc quidem ibi sumus, ubi occultorum hostium castra libere ponuntur, ubi tanto facilius capi possumus, quanto nulla munitionis arce sublevamur. Quis enim jam tidelis nesciat: quia culpas verborum, cogitationum, et operum nostrorum colligant, et ad accusationem nostram in adventu venturi judicis servent? Unde et hunc humilem atque despectum locum Magmas fugiendum nobis esse Dominus insinuans, dicit: Omne verbum otiosum,quod locuti fuerint homines, reddent nationem in die judici (Matth. XII, 36). Locus ergo hostium humilis dicitur; ut profecto nobis insinuet, quia verbo, cogitatione et opere semper sublimes esse debeamus. Et quia dum in humili remissioris vitae suae loco reprobi capiuntur, exempla pravitatis ostendunt, quae aliis imitanda proponantur: ab oriente Bethaven Magmas esse dicitur. Ab oriente quidem solis lucem oriri cernimus. Reproborum autem vita, quamquam veritatem obscuritatis habeat; qui hanc tamen pro vana saeculi delectatione semper appetunt, nimirum velut falsae lucis splendore falluntur. Une et per beatum Job dicitur: Auferetur ab impiis lux sua (Job.XXXVIII, 13).
From this, then, we can gather how far we ought to be from the world in act, word, and thought. For our words, thoughts, and works are plain and lowly when they are worldly. Through these indeed we are there, where the camps of the hidden enemies are freely pitched, where we can be captured all the more easily the less we are lifted up by any stronghold of defense. For who even of the faithful does not know that they gather up the faults of our words, thoughts, and works, and keep them for our accusation at the coming of the judge who is to come? Therefore the Lord also, intimating to us that this lowly and despised place, Magmas, is to be fled, says: Every idle word that men shall have spoken, they shall render an account for it in the day of judgment (Matthew 12:36). The place of the enemies, then, is called lowly, so that it may surely intimate to us that we ought always to be lofty in word, thought, and deed. And because, while the reprobate are captured in the lowly place of their more slack life, they show examples of wickedness to be set before others for imitation, Bethaven is said to be east of Magmas. For from the east we see the light of the sun rise. But the life of the reprobate, although it has the truth of darkness, yet those who always desire it for the vain delight of the world are surely deceived as it were by the splendor of a false light. Hence it is also said through blessed Job: Their light shall be taken away from the wicked (Job 38:13).
Modo quidem velut lucidum eis placet blandimentum saeculi; sed dum de saeculo exeunt, perpetuas subibunt tenebras, quas lucem esse crediderunt. Tunc videbunt quia lux non fuit, quando in adversitatem prosperilas, lux in tenebras, risus in moerorem, dulcedo invermem, decor in deformitatem, honor in dedecus, blandimenta in pœnas et aeterna tormenta commutantur. Haec profecto, quia nunc impiorum corda non sentiunt, bonorum mores imitari refugiunt; et exemplo perditorum, quidquid de sæculo eis placet, snmere nequaquam timent: quia illos imitantur, qui per vitam reprobam habitacula dæmonum facti sunt. Unde et mento domus inutilis dicuntur: quia saepe sanctorum praedicationem suscipiunt, sed verbum quod ab eorum ore odiunt, is se habitare per amorem nequaquam patiuntur. Inutitis ergo domus sunt: quia aptam in se Deo habitationem non faciunt. Hanc inutilem domum per semetipsam Veritas in Evangelio designat, dicens: Vulpes foveas habent, et volucres cæli nidos: Filius autem hominis non habet ubi caput fuum reclinet (Matth.VIII,20). Hinc iterum scriptum est: Spiritus sanctus disciplinas effugit fictum,et non habitat in corpore subdito peccatis (Sap. i, 5). Bene ergo inutilis domus habere in orientis parte Magmas dicitur: quia, qui sanctorum praedicationem spernunt, in reproborum exemplo ima et terrena quaerentium, velut in magnae lucis exorta gratulantur.
For now, indeed, the world’s alluring charm pleases them as though it were light; but when they depart from the world, they will enter into perpetual darkness, which they believed to be light. Then they will see that it was not light, when prosperity is changed into adversity, light into darkness, laughter into mourning, sweetness into bitterness, beauty into ugliness, honor into disgrace, allurements into punishments and eternal torments. These things, surely, because the hearts of the wicked do not now perceive them, they shrink from imitating the ways of the good; and by the example of the lost, they do not at all fear to take up whatever pleases them in the world, because they imitate those who through a reprobate life have been made dwellings of demons. Hence also they are rightly called a useless house, because they often receive the preaching of the saints, but the word which they hate from their mouth they by no means allow to dwell in themselves through love. They are therefore a useless house, because they do not make themselves a fitting dwelling for God. The Truth designates this useless house in the Gospel, saying: The foxes have holes, and the birds of the air have nests; but the Son of Man has nowhere to lay his head (Matthew 8:20). Hence again it is written: The Holy Spirit flees from deceitful discipline, and does not dwell in a body subject to sins (Wisdom 1:5). Well, then, is the useless house said to have Magmas in the eastern part, because those who despise the preaching of the saints, in the example of the reprobate who seek the lowest and earthly things, rejoice as it were in the rising of a great light.
Sed dum, loquentibus sacrae historiae mysteriis, malorum conversatio demonstratur, quam sit cauta sanctorum vita, subsequenter ostenditur. Nam sequitur: (Vers. 6.) Quod cum vidissent viri Israel, se in arcto sitos, afflictus est populus, et absconderunt se in speluncis, et in abditis, in petris quoque, et in antris, et cisterinis.
In arcto quidem sumus, quando ab immundis spiritibus intus tentamur, et foris malorum hominum exempla conspicimus. Contra internam ergo malorum spirituum tentationem bene dictum est: Affliclus est populus, et contra exteriora exempla impiorum hominum, Absconderunt se. Quia blanda et laeta nobis appetenda callidus adversarius suggerit, qui nunquam melius vincitur quam si tentati ad devotae orationis lamenta curramus. Et exempla pravorum vitare citius possumus, si ea etiam respicienda non esse judicemus. Abscondi ergo sanctorum, est reproba videre dedignari. Et quia quique sensus corporis a reproborum imitatione custodiunt, quinque etiam latibulorum genera describuntur: speluncæ scilicet, abdita, petrae, antra, et cisternae. Speluncæ vcro montium occulta sunt: quia vero alta in cælesti desiderio sunt corda sanctorum, et malignis spiritibus clausa et inaccessibilia sunt. Speluncas ergo ingredimur, quando ad mentium secreta recurrimus, ne vagantibus oculis foris concupiscenda videamus.
But while, as the mysteries of sacred history speak, the conduct of the wicked is shown forth, how cautious the life of the saints is, is shown in what follows. For it follows: (Verse 6.) And when the men of Israel saw that they were in a strait, the people were afflicted, and they hid themselves in caves, and in secret places, in rocks also, and in dens, and in cisterns.
We are indeed in a strait when we are tempted within by unclean spirits and see without the examples of wicked men. Against the inward temptation of evil spirits, then, it is well said: The people were afflicted; and against the outward examples of impious men: They hid themselves. For the cunning adversary suggests to us that bland and pleasant things are to be desired, and he is never better conquered than when, having been tempted, we run to the lamentations of devout prayer. And we can the more quickly avoid the examples of the wicked if we judge that they are not even to be looked upon. To be hidden, then, on the part of the saints is to disdain to look upon reprobate things. And because each one keeps the senses of the body from the imitation of the reprobate, five kinds of hiding places are also described: namely, caves, secret places, rocks, dens, and cisterns. For caves are the hidden things of mountains; because the hearts of the saints are high in heavenly desire, they are both closed and inaccessible to malignant spirits. We enter caves, then, when we return to the secrets of our minds, lest with wandering eyes we see outside the things that are to be desired.
In abditis abscondimur, quando clausi oris silentia occulta servamus. Petras ascendimus, quando actum corporis in robusta operatione locamus. Unde et de his abscondilis per prophetam dicitur sub unius assignatione: Qui claudit oculos suos.ne videat malum, et obturat aures, ne audiat sanguinem, et excutit manus ab omni munere: in excelsis habitabit, munimenta saxorum sublimitas ejus (Isa. XXXIII, 15). Antra et cisteraas intramus; quando et olfactum ab obscœnitatibus mundi, et aures ab audiendis varnloquiis custodirous. Cisternæ namque aquarum sanctarum Scripturarum verba sunt. In cisternis ergo abscondimur, quando ad sacri eloquii aquas ingredimur, ut per aurium officium mentium pratarigemus. Bene autem in electorum typo Israelis latibula memorantur: quia qui sensus corporis a delectatioDum carnalium inquinamento non protegit, occultorum hostium gladium non evadit. Dicat ergo occultae illius congressionis victoriam,dicat:Afflictus est populus. Dicat aperte objecli extra certaminis triumphos: Absconderuntse. Afflictio quippe elecUe menlis, omnis diabolicæ tentationis peremptorius mucro esi. Nam dum profunde compungitur, in superni gaudii amorem sublevatur; et tanto jam fortius oblata mundi oblectamenta respuit, quanto jam coelestia ferventius diligit, ad quae flendo conscendit. Doctor namque egregius dicit:Permultas tribulationes oportet nos introire in regnum Dei (Act.
We are hidden in secret places when, shut in, we keep the hidden silences of the mouth. We climb the rocks when we place the action of the body in vigorous work. Hence also concerning these hiding places it is said through the prophet, under the designation of one man: He who shuts his eyes so as not to see evil, and stops his ears so as not to hear blood, and shakes his hands from every bribe: he will dwell on high, his lofty place is the stronghold of rocks (Isa. 33:15). We enter caves and cisterns when we guard both the sense of smell from the foulness of the world and the ears from hearing idle talk. For cisterns are the waters, that is, the words of the holy Scriptures. In cisterns, therefore, we are hidden when we enter into the waters of the sacred utterance, so that through the service of the ears we may refresh the meadows of our minds. Rightly, moreover, in the figure of the elect, the hiding places of Israel are mentioned: because he who does not protect the senses of the body from the defilement of carnal pleasures does not escape the sword of the hidden enemies. Let him therefore declare the victory of that hidden encounter, let him declare: The people was afflicted. Let him openly declare the triumphs of the contest against the enemy: They hid themselves. For the affliction of the elect mind is the deadly blade of every diabolical temptation. For while it is deeply pierced with compunction, it is raised up into love of heavenly joy; and the more strongly it now rejects the enticements of the world that are offered, the more fervently it loves heavenly things, to which it ascends by weeping. For the distinguished teacher says: We must enter into the kingdom of God through many tribulations (Acts
xiv, 21). Qui certe regni coelestis inlroitus sic speratur in fine temporum, ut in quotidiana sanctorum vita sentiacur. Tribulatio igitur nostra superni gaudii introitus est. Merito ergo quoties electa mens in afflictionis suæ lamento compungitur, se tribulando, hoc obtinet, ut intret in contemplationem illius superni regni, in quo ineffabiliter gratuletur. Et dum sancti viri amatores mundi in flore transeuntis laetitiae videre refugiunt, dum corporeos sensus suos ab eorum imitatione abscondunt, eorum, quae cernitur non est fuga, sed gloriosa victoria. Actus quidem terrenos I fugiunt, sed coelestes assequuntur; mundo delitescere videntur, sed coelesti gloriæ revelantur. Fugiendo igitur noxia, hostes suos validius insequunlur, et valde nobilius triumphant, cum sic ad coelestia properant, ut eos adversariorum polluta saevitia non contingant. Sequitur: (Vers. 7.) Hebræi autem transiere Jordanem ad Imam Gad, et Galaad.
(14:21). Certainly the entrance into the heavenly kingdom is hoped for at the end of times in such a way that it is also perceived in the daily life of the saints. Our tribulation, then, is the entrance into supernal joy. Rightly, therefore, as often as the chosen mind is pricked with compunction in the lamentation of its affliction, by afflicting itself it obtains this: that it may enter into contemplation of that supernal kingdom in which it will rejoice ineffably. And while holy men refuse to see the lovers of the world in the flower of passing delight, while they hide their bodily senses from imitating them, this is not a flight from what is seen but a glorious victory. They flee earthly deeds, but they attain heavenly ones; they seem to lie hidden from the world, but they are revealed to heavenly glory. By fleeing, then, harmful things, they pursue their enemies more powerfully, and they triumph far more nobly, when they hasten to heavenly things in such a way that the polluted savagery of adversaries does not touch them. It follows: (Verse 7.) But the Hebrews crossed the Jordan to Iam Gad and Galaad.
Hoc profecto si prius juxta litteram scire volomus, Hebraei isti et timore perterriti, et ad hostes saos confugisse sentiuntur. Nam non multo post in aperta Jonatbae victoria scribitur: Hebraei, qui fuerant cum Philistiim heri et nudiustertius ascenderuntque cum eis in castra, verersi sunt ut essent cum Israel, qui erant cum Saul et Jonatha (I Reg.XIV, 21). Quid vero in hoc facto signatur, nisi quod quotidie in sancta Ecclesia fieri cernimus, honorum esse tutam et cautissimam vitam, negligentium praecipitem impatientiam? Infirmi quidem et audaces sunt curiosi ad actiones sæculi; debiles ad tolerandum bellum teotationis. Et si in his nostra discutimus. in monasteriis plerique tales inveniuntur. Intra portus quidem tranquilla inhabitant, sed aperti pelagi procellas, et tempestatum turbines nequaquam pensaot. Cumque foris quasi fortes agere se magna æstimant, ad gravissima tentationum praelia faciles exeunt: ad fortes adversarios, impotentes. Ratione quidem improvidi, robore infirmi, sicut astutae tentationis fraudes non intelligunt, ita et apertas blandimentorum decipulas non evadunt. Jordanem ergo transeunt, quia ad perpetranda earnis flagitia incurvantur Jordanis quidem, descensus eorum interpretatur. Qui ergo justitiam deserunt, ab alto monte virtutum cadunt.
If we wish to know this first according to the letter, these Hebrews are perceived both to have been terrified by fear and to have fled to their own enemies. For not long afterward, in the open victory of Jonathan, it is written: The Hebrews who had been with the Philistines yesterday and the day before, and had gone up with them into the camp, turned back so that they were with Israel, who were with Saul and Jonathan (1 Samuel 14:21). But what is signified in this deed, except what we see happening daily in the holy Church—that the life of the honorable is safe and most cautious, while the impatience of the negligent is headlong? The weak, indeed, and the bold are curious for the actions of the world, but feeble for enduring the war of temptation. And if we examine these things among us, many such are found in monasteries. Within the harbor, indeed, they dwell in tranquility, but they do not at all weigh the storms of the open sea and the whirlwinds of tempests. And when outwardly, as if strong, they think they are doing great things, they go out easily equipped for the most grievous battles of temptations—impotent against strong adversaries. In reasoning, indeed, improvident; in strength, weak—just as they do not understand the deceits of cunning temptation, so they do not escape the open snares of flatteries. They cross the Jordan, therefore, because they are bent toward perpetrating the shameful deeds of the flesh. Jordan, indeed, is interpreted as their descent. Those who abandon justice, therefore, fall from the high mountain of virtues.
Quia ergo infirmi quique libenter appetunt mundi blandimenta quae cernunt,in eorum typo Hebraei non trans Jordanem perlati, sed Jordamen transire perhibemur. Transire quidem volentis est. Jordanem itaque transeunt, qui ad carnales delectationes voluntaria et festina deliberatione flectuntur. Possunt autem intelligi Jordanem transire, qui noviter peccare incipiunt, sed aliorum peccatorum hominum nequitias peccando transcendunt. Ad descensum quippe eorum desinendo,non transeundo pertingerent, si aliis aequalia mala facerent, et non ea audendo superarent. Et quia in nequiori etiam vita pares suos inveniunt, bene ad terram Gad et Galaad, trans Jordanem pervenire memorantur. Velut enim trans Jordanem habitant, qui per peccandi usum malis pejores fiunt.Ab hoc descensu culpæ erigere peccatores venerat ille, de quo scriptum est: Venit in omnem regionem Jordanis,prædicans baptismum pœnitentiæ in remissionem peccatorum (Luc. III, 3). Qui de omnibus culpis praedicare poenitentiam venerat, in omnes utique descensus regiones venisse praedicatur. Sequitur: (Vers.7-9.) Cumque adhuc esse Saul in Galgala, universus populus perterritus est qui sequebatur eum. E xspectavit autem septem diebus juxta placitum Samuelis, et non venit Samuel in Galgala,dilapsuque est populus ab eo. Ait erqo Saul: Afferte mihi holocaustum et pacifica: et obtulit holocaustum.
Therefore, since all the weak eagerly desire the allurements of the world which they see, in their figure we are said to be Hebrews not carried across the Jordan but to cross the Jordan. To cross is indeed the act of one who wills it. So they cross the Jordan who are turned toward carnal pleasures by a voluntary and hasty decision. But they can be understood to cross the Jordan who begin to sin anew, yet by sinning surpass the wickedness of other sinful men. For by ceasing and not crossing over to their descent, they would reach it, if they did the same evils as others and did not surpass them by daring them. And because even in a more wicked life they find their equals, they are well remembered to come across the Jordan to the land of Gad and Gilead. For as it were they dwell across the Jordan who through the practice of sinning become worse than the wicked. From this descent of guilt He had come to raise up sinners, of whom it is written: He came into all the region of the Jordan, preaching the baptism of repentance for the remission of sins (Luke 3:3). He who had come to preach repentance for all sins is proclaimed to have come into all the regions of the descent. It follows: (Verses 7-9.) And while Saul was still in Gilgal, all the people who followed him were greatly terrified. But he waited seven days according to the appointment of Samuel, and Samuel did not come to Gilgal, and the people slipped away from him. Therefore Saul said: Bring me the burnt offering and the peace offerings: and he offered the burnt offering.
Hudusque quia de Saul, ut superius dictum est, electo et bono divinus sermo locutus est; rationabile visum est, ut quae de eo dicebantur, tam per historiam quam per moralitatem, in bonam partem acciperemus. Nunc vero, quia ad lucum transgressionis ejus pervenimus, nimirum necesse est, ut in eo etiam, quae sunt vitanda, videamus. Sed quid unquam sludiosius vitandum electis omnibus, quam superbire et inobedientiae malum videri debuit? Haec quippe primi angeli sublimitatem deposuit,hæc perditorum spirituum gloriam stravit. Haec primo homini felicitatem abstulit; haec captivitatis humanae perpetuas arumnas invexit. Et ecce primo angelo. primo homini, electi populi per inobedientiam rex primus adjungitur, ut dum magna proruunt, minima erigantur. Bene quippe erigimur, si et illorum lapsus aspicimus, et vitamus. Ubi ergo Saul cecideris, attente considerandum est. Superius namque ei dixerat Samuel: Descendat ante me in Galgala. Ego quidem descendam ad te, ut offeras holocaustum, et oblationem, et immolel victimas pacificas. Septem diebus exspectabis me,donec veniam ad te: et ostendam tibi, qua facias (I Reg. X, 20). Idcirco igitur per inobedientiam decidit, quia integris septem diebus, sicut jussus fuerat, non exspectavit. Nam in eodem loco repente subjungitur: (Vers. 10.) Cumque complesset offerens holocaustum esse Samuel veniebat.
Up to this point, because the divine word has spoken of Saul, as was said above, as chosen and good, it has seemed reasonable that we should take what was said of him, both through history and through morality, in a good sense. But now, because we have come to the grove of his transgression, it is surely necessary that we see in him also the things that are to be avoided. But what should ever have seemed more studiously to be avoided by all the elect than to be proud and to appear in the evil of disobedience? For this brought down the sublimity of the first angel; this laid low the glory of the lost spirits. This took away the felicity of the first man; this brought in the perpetual miseries of human captivity. And behold, to the first angel and the first man, the first king of the chosen people is joined through disobedience, so that while great things fall, the least things may rise. For we rise well if we both look upon their fall and avoid it. Where, then, Saul fell, must be considered attentively. For above, Samuel had said to him: Let him descend before me to Gilgal. I indeed will descend to you, that you may offer a holocaust and an oblation, and sacrifice peace offerings. You shall wait for me seven days, until I come to you, and I will show you what you shall do (1 Kings 10:8). Therefore he fell through disobedience for this reason, because he did not wait the full seven days, as he had been commanded. For in the same place it is suddenly added: (Verse 10.) And when he had finished offering the holocaust, behold, Samuel was coming.
i5. Quo in loco trementi corde considerandum est, quam brevissimi temporis exspectalione neglecta, repulsus sit. Cum complesset, inquit, holocauItum, ecce Samuel veniebat. Si ergo eum solo temporis brevissimo intervallo exspectaret, quo obtulit holocaustum, securus jam regni sui robur obtinere potuisset. Itaque si tanta poena est, quando propheta despicitur: quid putamus de pelago illo divinae animadversionis incurratur, cum ipsa divina praecepta dissipantur? Et quia in momento transit carnis delectatio, et omnis peccatorum commissio, et brevis quidem est hora transgressionis, non tamen brevis poena flagitii; quia dum ad momentum in nobis regnum peccati erigimus; illa regna perdimus omnium sæculorum. Statim enim post peccatum sermo propheticus venit, ut increpet: qui adesset, si non peccaremus, ut in bono roboraret. Polluta qui dem conscientia habet jam divinum eloquium contra se; quae si pollui vitaret, ab eo adjuta, et revelata proprio vigore subsisteret. Quid enim nobis aliud spiritualiter designat, quod dicitur: Cumque complesset offerens holocaustum, ecce Samuel veniebat? Et si non obtulisset holocaustum, nihilominus et Sa. muel venisset. Sic nimirum et cum tentamur, divina gratia juxta est, quae sustinentes adjuvet: juxta et divina justitia, quae deficientes damnet.
15. In this place it must be considered with trembling heart how, by neglecting to wait for a very brief time, he was rejected. When he had completed, it says, the holocaust, behold Samuel was coming. If therefore he had waited for him for only the briefest interval of time, in which he offered the holocaust, he could already have securely obtained the strength of his kingdom. And so if such a punishment follows when a prophet is despised, what do we suppose is incurred from that sea of divine retribution when the divine precepts themselves are scattered? And because the delight of the flesh passes in a moment, and every commission of sins, and the hour of transgression is indeed brief, yet the punishment of the offense is not brief; because while we raise up in ourselves the kingdom of sin for a moment, we lose those kingdoms of all ages. For immediately after the sin the prophetic word comes to rebuke; which would have been present, if we had not sinned, to strengthen us in good. Indeed a polluted conscience already has the divine utterance against itself; which, if it had avoided being polluted, would have stood, aided by it and revealed by its own strength. For what else does that which is said spiritually signify to us: And when the one offering the holocaust had completed it, behold Samuel was coming? Even if he had not offered the holocaust, Samuel would nonetheless have come. So indeed also when we are tempted, divine grace is near, to help those who endure; and divine justice is near, to condemn those who fail.
Unde sacra Scriptura nos exspectare cohortans, ait: Si spiritus potestatem habens ascenderit super te, locum tuum cito non desera. (Eccle.X, 4). Hinc propheta testiScans, ait: Dominus auxiliator meus, et ideo non sum confusus (Isa. L, 7). Hinc Psalmista vicina eadem auxilia respiciens, ait: Providebam Dominum in conspectu meo semper, quoniam a dextris est mihi, ne commovear (Psal. xv, 8). Sed jam propheta quid non exspectanti dicat; quid is, qui exspectare noluit, respondeat, audiamus: (Vers. 11.) Locutusque est ad eum Samuel: Quid fecisti?
Sciebat quidem propheta quid fecerat, sed interrogando, inobedientiae factum reprobabat. Unde et ad peccantem Adam in paradiso a Domino dicitur: Adam ubi es? (Gen. nl, 9). Potest etiam per hanc interrogationem magnitudoreatus intimari. Ac si aperte dicat: Parum tibi videtur, quod inobediendo deliqueris, sed a sublimi gloriae tuae culmine delinquendo cecidisti. Nunc ergo plerique intrasanctam Ecclesiam se flagitiis obruunt, et quasi qui nulla aut minima perdant, securi sunt. Dicatur ergo lapso, dicatur: Quid fecisti? Parum tibi videtur, quod te peccati sorde pollueris, quia quam aeternitatis gloriam perdideris,quam gehennae poenam merueris,non attendis. Interrogatur quidem peccator quid fecerit, ut ad cor per lamenta perducatur, ut magna se incurrisse sciat, et parum non doleat.
Hence sacred Scripture, urging us to wait, says: If a spirit having power ascends upon you, do not quickly leave your place (Eccl. 10:4). Hence the prophet, testifying, says: The Lord is my helper, and therefore I am not confounded (Isa. 50:7). Hence the Psalmist, looking upon these same helps near at hand, says: I beheld the Lord always in my sight, for he is at my right hand, that I may not be moved (Ps. 15:8). But now let us hear what the prophet says to the one not waiting, and what he who refused to wait answers: (Verse 11.) And Samuel spoke to him: What have you done?
The prophet indeed knew what he had done, but by questioning he reproved the deed of disobedience. Hence also to the sinning Adam in paradise it is said by the Lord: Adam, where are you? (Gen. 3:9). By this questioning the magnitude of the crime can also be intimated. As if he plainly said: It seems little to you that you have sinned by disobeying, but by sinning you have fallen from the lofty height of your glory. Now therefore many within the holy Church overwhelm themselves with shameful deeds, and are secure as if they were losing nothing or only the least. Let it therefore be said to the fallen one, let it be said: What have you done? It seems little to you that you have defiled yourself with the filth of sin, because you do not consider what glory of eternity you have lost, what punishment of hell you have deserved. The sinner is indeed asked what he has done, so that he may be led to his heart through lamentations, so that he may know that he has incurred great things, and may not grieve over little.
Sed quia ex radice superbiae ipsa culpa inobedientiae nascitur, solent inobedientes reatus sui magnitudinem objurgantibus doctoribus audire, sed non humiliter confitendo satisfacere. Nam cum sublimes videri appetunt, lapsus suos ostendere dedignantur; et ideo excusationes proferunt, justitiam prætendunt; quia apparere peccatores erubescunt. Bene ergo subjungitur: (Vers. 11,12.) Respondit Saul; Quia vidi, quod dilaberetur a me populus,et tu non veneras juxta placitos dies. Porro Philistiim conaregati fuerant in Magmas. Dixique: Nunc descendent Philistiim ad me in Galgala, et faciem Domini non placavi. Necessitae compulsus obtuli holocaustum.
i?. Ecce qui de magnae transgressionis temeritate arguitur, magnas causas justitiae asserere non veretur. Vidi, inquit, quod dilaberetur populus a me. Ecce hic asseritur destitus a populo: Porro non veneras juxta placitos dies. Hic se ostendit prophetae promissione fraudatum. Porro Philistiim congregati fuerant in Magma,. Hic pariter objicit imminens periculum congressionis. Quare ex actione sua verbum subinferens, ait: Necessitate compulsus obtuli holocaustum. Quasi dicat: Tu me de magno reatu arguis, cum reatus tanto sit levior, quanto non temeritate constat, sed necessitate. Sed qualem eum cognoscat propheta, qui se cognoscere noluit, subjungens, ait: (Vers. 13.) Stulte egisti, nec custodisti mandata Domini Dei tui.
But because from the root of pride the very fault of disobedience is born, the disobedient are accustomed to hear from the teachers who rebuke them the greatness of their guilt, but not to make satisfaction by humbly confessing it. For when they desire to appear exalted, they disdain to show their own falls; and therefore they bring forth excuses, they put forward righteousness, because they are ashamed to appear as sinners. Well, then, is it added: (Vers. 11, 12.) Saul answered: Because I saw that the people were slipping away from me, and you had not come according to the appointed days. Moreover the Philistines had gathered together at Michmash. And I said: Now the Philistines will come down to me at Gilgal, and I have not appeased the face of the Lord. Compelled by necessity, I offered the burnt offering.
Behold, he who is accused of the rashness of a great transgression does not fear to assert great causes of righteousness. I saw, he says, that the people were slipping away from me. Behold, here he asserts that he was deserted by the people: Moreover you had not come according to the appointed days. Here he shows himself defrauded by the prophet's promise. Moreover the Philistines had gathered together at Michmash. Here likewise he objects the imminent danger of battle. Therefore, adding a word from his action, he says: Compelled by necessity, I offered the burnt offering. As if he should say: You accuse me of a great guilt, when the guilt is so much the lighter as it consists not in rashness but in necessity. But what sort of man the prophet knows him to be, who was unwilling to know himself, he adds, saying: (Vers. 13.) You have acted foolishly, and have not kept the commandments of the Lord your God.
iS. Superbi quique, quia per turnorem supra homines se esse arbitrantur, competenter arguuntur, cum eis divina voluntas objicitur, quam offendunt. Saul ergo superborum more arguitur, qui Domini Dei sui mandata contempsisse perhibetur. Quod tale est, ac si superbientem et contemnentem terreat, dicens: Et si homines despicis, nunc non consilium hominum, sed Domini Dei tui mandata diasipasti. Recte ergo tuum reatum pensas, si illum, quem contemnis, trementi corde consideras. Et notandum, quia non ait: Non custodisti mandata Dei tun, aut, mandata Domini tui, sed: Non custodisti mandata Domini Dei tui. Ac si aperte dicat: Ausus magnae transgressionis esset, si ille, cujus mandata despicis, tantum uomlnus tuus, non eam Deus existeret. Quantum ergo est quod committitur, cum Dei et Domini mandata negliguntur? Quia item non dixit: Domini Dei mei, aut Domini Dei nostri, divinae familiaritatis gratiam eum offendisse redarguit. Quasi dicat: Bjus praecepta contempsisti, qui dum te de imo extulit, dum super alios te constituit, dum regem fecit, per impositionem tantorum munerum, yelut specialiter tuus fuit. Adhuc quoque subjungitur, unde transgressionis ejus audacia major esse doceatur: (Vers. 13.) Quæ, inquit, præcepit tibi.
Every proud person, because through arrogance he thinks himself above other men, is fittingly rebuked when the divine will is set before him, which he offends. Saul, therefore, is rebuked in the manner of the proud, he who is declared to have despised the commands of the Lord his God. This is as much as to say, as if he were terrifying one who is proud and contemptuous, saying: Even if you despise men, now you have not scattered the counsel of men, but the commands of the Lord your God. Rightly, therefore, do you weigh your guilt, if you consider with a trembling heart the one whom you despise. And it is to be noted that he did not say: You did not keep the commands of your God, or, the commands of your Lord, but: You did not keep the commands of the Lord your God. As if he were openly saying: It would be an act of great transgression if he whose commands you despise were merely your lord and not also God. How great, then, is what is committed when the commands of God and Lord are neglected? Because again he did not say: of my Lord God, or, of our Lord God, he convicts him of having offended the grace of divine familiarity. As if he were saying: You have despised his precepts, who, when he raised you from the depths, when he set you over others, when he made you king, by the bestowal of such great gifts, was as it were specially yours. Further, there is also added what shows the boldness of his transgression to be greater: (Verse 13.) Which, he says, he commanded you.
Quaedam denique Dei præcepta sunt communia omnium, non specialia aliquorum. Ut ergo audacem reum temeritatis suae patenti objectione convincat, non eum praecepta communia, sed propria et singulana contempsisse demonstrat. Quæ, ait, præcepit tibi. Ac si dicat: Illa Dei et Domini tui mandata contempsisti, quae non velut communia omnibus, sed relut propria, et soli tibi singulariter credita obserTare debuisti. Sed quid mereatur, exponit, dicens: (Vers. i3, 14.) Quod si non fecisses, jam præparasset Dominus regnum tuum super Israel usque in sempiternum, sed nequaquam ultra consurget.
to. Ecce quam magna perdidit, qui, ut putabat, nulla contempsit. Ecce septem diebus prophetam sustinuit; sed dum praestolari eum in fine diei desiit, gloriam tantae dignitatis amisit. Unde et per prophetam dicitur: Væ iis qui perdiderunt sustinentiam (Eccli. n, i6). Sostinentiam quidem perdunt, qui bona, quae inchoant, non consummant. Quibus nimirum vse esse dicitur: quia non solum inccepti laboris mercedem perdunt, sed etiam apostatatus sui poena feriuntur. Poena autem superbi et inobedientis regis declaratur, cum dicitur: Quod si non fecisses, præparasset jam Dominus regnum tuum super Israel amodo et usque in sempiternum; sed non consurget. Amodo et usque in sempitemum electum regnum paratur: quia qui temporalia bene ordinant, æternæ gloriae sibi sublimitatem parant.
Certain of God's commandments are common to all, not special to some. Therefore, in order to convict the audacious sinner by an open charge of his rashness, he shows that he despised not the common commandments, but those proper and singular to himself. These, he says, he commanded you—as if to say: You have despised those commands of God and of your Lord which you ought to have observed not as common to all, but as proper and singularly entrusted to you alone. But he sets forth what he deserved, saying: (Vers. 13, 14.) For if you had not done this, the Lord would already have prepared your kingdom over Israel forever, but it shall rise no more.
Behold how great a thing he lost, who, as he thought, despised nothing. Behold, for seven days he waited for the prophet; but when he ceased to wait for him at the end of the day, he lost the glory of so great a dignity. Hence it is said through the prophet: Woe to those who have lost endurance (Ecclus. 2:16). They indeed lose endurance who do not complete the good things they begin. To whom it is surely said woe: because they not only lose the reward of the labor begun, but are also struck with the punishment of their apostasy. But the punishment of the proud and disobedient king is declared when it is said: For if you had not done this, the Lord would already have prepared your kingdom over Israel from now and forever; but it shall not rise. From now and forever a chosen kingdom is prepared: because those who order temporal things well prepare for themselves the sublimity of eternal glory.
Modo quidem electorum regnum I aratur, cum per divinam gratiam recte eorum ministeria dispensantur. Quod amodo et usque in sempiternum proficit: quia de sublimi actione hujus temporis, sublimiorem illam æternitatis gloriam promerentur in coelis. In finem itaque reprobo regi dicitur: Regnum tuum nequaquam ultra consurget. Quasi dicat: Dum a temporali rectitudine deficit, ad æternitatis celsitudinem non pertingit. Vel idcirco ad litteram non consurgere dicitur: quia cum ipso corruit, et post ipsum in ejus filiis non remansit. Sed, ut livoris poeca feriatur, non solum repulsionem suam, sed etiam electionem alienam audire compellitur. Nam subjungens propheta ait: (Vers. 14.) Quæ sivit sibi Dominus virum juxta cor suum, et præcepit ei, ut esset dux super populum suum Israel.
Per omnia verba haec superbus eliditur: Quæsivit, inquit, virum juxta cor suum. Quasi dicat: Ideo eum quaesivit, quia tu juxta cor suum esse noluisti. Quasi dicat: Talem virum populi sui ducem constituit, qui praeceptum divini consilii cxsequalur virtute devotionis. Quia enim corde ea quae agere voiumus, deliberare solemus: dum usu nostrae locutionis cor Dei in sacro eloquio ponitur, per eum voluntas ejus intima designatur, quae a nobis tunc foris agnoscitur, quando inobedientiae praecepta revelantur. Juxta eam vero sumus, quando hanc, et per intelledum agnoscimus, et per amorem custodimus.
Now indeed the kingdom of the elect is being ploughed, when their ministries are rightly dispensed through divine grace. And this advances from now even unto eternity: because from the lofty action of this time, they merit that loftier glory of eternity in the heavens. Therefore, to the reprobate king it is said at the end: Your kingdom shall rise no more. As if he should say: While he fails from temporal uprightness, he does not reach the height of eternity. Or for this reason he is said literally not to rise: because it fell with him, and after him it did not remain in his sons. But, that the punishment of envy may strike him, he is compelled to hear not only of his own rejection, but also of another's election. For the prophet, adding, says: (Verse 14.) The Lord has sought for himself a man after his own heart, and has commanded him to be leader over his people Israel.
By all these words the proud man is crushed: He has sought, he says, a man after his own heart. As if he should say: Therefore he sought him, because you were unwilling to be after his heart. As if he should say: He has appointed such a man as leader of his people, who would follow the precept of the divine counsel by the virtue of devotion. For since we are accustomed to deliberate in our heart the things we wish to do: when in sacred eloquence the heart of God is set down by the usage of our speech, by it his inmost will is designated, which is then recognized by us outwardly, when the precepts of disobedience are revealed. But we are after it, when we know it both through understanding and keep it through love.
Bene ergo de Domino propheta Samuel dicit: Quarivit sibi virum juxta cor tuum, et præcepit, ut esset dux super populum suum. Quia ille aliis utiliter praecipit, qui obedire Deo perfecte jam novit; qui solum hoc præ cipit, quod ex consilio procedit intimae veritatis.
Sed quid est, quod quasi depraeterito dicitur: Quæsivit sibi Dominus virum, et præcepit ei, ut esset dux, cum non fuerit quæsitus, nec ei, ut populo suo praeesset, injunctum Nam postquam Saul percussit Amalech, eidem prophetae Dominus ait: Imple cornu tuum oleo, et veni, mittam te ad Isai Bethlehemitem (/ Reg. XVI, i). Sed haec quaestio facile solvitur, si omnipotentis Dei praescientia, et prædestinatio videatur. Ei quidem praedestinare, facere est, et apud ipsum jam facta sunt, quae ab ipso fieri praeordinata sunt. Unde et de eo scriptum est: Fecit, quæ futura sunt (Isa. XLV, ii, sec. LXX). Sed quæsisse virum Deus dicitur, ut eligendorum antistitum forma hominibus praebeatur. Quaerere enim solemus, quae aut praesentia non cognoscimus, aut absentia non videmus. Deus autem, cui nihil est absens, nihil latens, non dicitur quasisse virum, ut absentem, aut absconditum: sed quaesisse dicitur, ut omnis, qui ad sanctae Ecclesiae culmeneligitur, disculiendius ab hominibus esse doceatur. Sed quaeri debet secundum cor Dei; ut videlicet non solum divinam voluntatem intelligat, sed bonis operibus ostendat.
Rightly, therefore, does the prophet Samuel say of the Lord: He sought for himself a man according to your heart, and commanded that he be leader over his people. Because that man gives commands to others profitably who already knows perfectly how to obey God; who commands only that which proceeds from the counsel of intimate truth.
But what is it that is said as if in the past: The Lord sought for himself a man, and commanded him to be leader, when he was not sought, nor was it enjoined upon him to preside over his people? For after Saul struck Amalek, the Lord said to the same prophet: Fill your horn with oil, and come, I will send you to Jesse the Bethlehemite (1 Kings 16:1). But this question is easily solved if the foreknowledge and predestination of almighty God are considered. For to predestinate is to do, and with him those things are already done which have been preordained by him to be done. Whence also it is written of him: He made the things that are to come (Isaiah 45:11, according to the Septuagint). But God is said to have sought a man so that a pattern of those to be chosen as leaders may be shown to men. For we are accustomed to seek those things which either, being present, we do not know, or, being absent, we do not see. But God, to whom nothing is absent, nothing hidden, is not said to have sought a man as though absent or hidden; but he is said to have sought, so that everyone who is chosen to the summit of the holy Church may be taught to be examined by men. But he ought to be sought according to the heart of God; that is, so that he not only understands the divine will, but shows it by good works.
Quia item electi viri ad honorem primatus non ex ambitione veniunt, sed coacti perducuntur, bene dictum est: Et praecepit ei, ut esset dux: Quasi dicat: In honorem praelationis non per ambitionem subiit, sed coactus ascendit. Potest etiam intelligi vir pro fortitudine; secundum cor Dei, pro interna charitate. Quando igitur necessitas exigit, ad curam sanctæ Ecclesiae quaeratur vir, ut sit conversatione fortis; quaeratur secundum cor Dei, ut per effectum magni amoris, quasi unitus sit divinae voluntati: praecipiatur ei, ut sit dux; quatenus sublimitatis ordinem conscendere ex cupiditate non ambiat, sed ex humilitate pertimescat: sicque subi humilis metunt, ut subdi præcepto Dei devotius agnoscat. Sed quia bis verbis propheta lapsi regis vitam reprehenderat, sequitur: (Vers. i5.) Surrexit autem Samuel, et ascendit de Galgalis in Gabaa Benjamin.
Because likewise chosen men come to the honor of primacy not from ambition, but are led to it under compulsion, it is well said: And he commanded him to be leader: as if to say, He did not undertake the honor of prelacy out of ambition, but ascended to it under compulsion. "Man" can also be understood as meaning strength; "according to the heart of God," as meaning inward charity. When necessity therefore demands it, let a man be sought for the care of the holy Church, that he be strong in conduct; let him be sought according to the heart of God, that through the effect of great love he be, as it were, united to the divine will; let it be commanded him that he be leader, so that he may not ambitiously seek to climb the rank of high office out of desire, but may fear it out of humility; and thus, humble, he may learn to be subject to the command of God all the more devoutly. But because with these words the prophet had reproved the life of the fallen king, it follows: (Verse 15.) Then Samuel arose, and went up from Galgala to Gabaa of Benjamin.
Quasi ab alto ad planum sanctae Ecclesiae doctor venit, quando peccatorum culpas redarguit, et status sui sublimitatem curvat, cum ad discutienda malorum crimina se peraffectum charitatis humiliat. Bene ergo de eo, qui peccatorem arguerat, dicitur: Surrexit, et ascendit. Surgit quippe electus praedicator, quando ad altitudinem suae spiritualis conversationis se per intentionem erigit: ascendit autem, quando ad arduam ejusdem vitae suae celsitudinem per consuetum opus venit. Coelestia quidem desideria, spirituales virtutes, bona opera in sublimi sunt: affectus terreni, concupiscentiae saeculares, vitia et peccata in infimis. Doctor vero, ut lapsos bene corrigat, prius culpas discutiendo invenit, deinde inventas ferit. Ut ergo quae feriat, perspicue et aperte videat, mentis oculos ad videnda ima peccatorum vulnera curvat. Sed perspecta non ferit, si ad tangenda ea in infimis, non descendit. Surgereergo et ascendere propheta dicitur, quia electi dolores sic ad ima nostra videndo et emenda plerumque veniunt, ut redire statim ad alta conversationis suae nunquam obliviscantur. Quibus etiam verbis sacerdotalis animi liber tas asseritur. Nam plerique alios increpant, qui semetipsos validissimo irae bello perturbant. Post increpatas vero culpas surgere et ascendere nequeunt: quia in semet psis turbidi,ad alta intimae quietis progredi nequaquam permittuntur.
As if from a high place to the plain the teacher of holy Church comes, when he reproves the faults of sinners, and bends the loftiness of his own station, when he humbles himself, thoroughly moved by charity, to examine the crimes of the wicked. Well, then, is it said of him who reproved the sinner: He arose, and went up. For the chosen preacher arises when by his intention he raises himself to the height of his spiritual manner of life; but he goes up when by his accustomed work he comes to the steep elevation of that same life of his. Heavenly desires, spiritual virtues, and good works are on high; earthly affections, worldly lusts, vices, and sins are in the lowest places. But the teacher, in order to correct the fallen well, first finds their faults by examining them, and then strikes the faults he has found. Therefore, so that he may see clearly and openly what he is to strike, he bends the eyes of his mind to see the lowest wounds of sins. But having seen them, he does not strike them unless he descends to touch them in the lowest places. Therefore the prophet is said to arise and go up, because the chosen ones, by seeing and amending our sorrows, generally come down to our lowest depths in such a way that they never forget to return at once to the heights of their own manner of life. By these words also the freedom of the priestly soul is asserted. For many reprove others while they disturb themselves with a most violent war of anger. But after the faults have been reproved, they cannot arise and go up, because, being troubled within themselves, they are by no means permitted to advance to the heights of intimate quiet.
Quidem coercendas aliorum turpitudines audiunt; sed cum ad cogitanda ima descenderint, noxia eorum delectatione sordidantur. infirmi quidem et tanti ministerii impares, dum solvere inferius aliorum nodos gestiunt, illos non liberant, sed semetipsos ligant. Quid ergo significat, quod de Samuele dicitur: Surrexit, et ascendit, nisi quod in perfectioribus viris aspicimus, qui sic nostra inquinamenta respiciunt, ut ab cis nequaquam sordidentur: sic nobis irascuntur, ut quietisintus secreti sui alta conscendere velociter possint? Fortes namque et potentes sunt et qui magna et fortia sua leviter ferunt, nostris infirmitatibus non gravantur. Et quia in correctione nostra sanctae Scripturae testimonia proferunt, a Gaigalis surgere, et ascendere perhibentur. Galgala quidem, ut plerumque jam dixi, rota nominatur. Testimonia vero Scripturarum, quia per diversos sensus in nostra eruditione volvuntur, velut rotae sunt. Et quia cum sancti praedicatore3 subditorum sollicitudinem deserunt, in aeternae vitae contemplatione sublimantur, in Gabaa Benjamin Samuel ascendere dicitur. Gabaa denique Benjamin, collis filii dextrae interpretatur. Quis ergo est filius dextrae, nisi quem sancta Evangelia confitentur ad Melos ascendere, et ad dextram Dei Patris sedere? Collis igitur filii dextrae, aeterna est celsitudo Redemptoris.
Indeed they hear that the shameful deeds of others must be restrained; but when they descend to think on the lowest things, they are defiled by a harmful delight in them. Weak, truly, and unequal to so great a ministry, while they eagerly loose the knots of others below, they do not set them free but bind themselves. What then does it signify that it is said of Samuel: He arose and went up, except what we see in more perfect men, who so look upon our defilements that they are in no way defiled by them: who are so angry with us that they can swiftly ascend the heights of their own hidden quiet within? For they are strong and mighty who bear their own great and strong things lightly, and are not burdened by our infirmities. And because in correcting us they bring forth the testimonies of holy Scripture, they are said to arise from Galgala and to go up. Galgala, indeed, as I have often said, is named "wheel." But the testimonies of the Scriptures, because they are rolled through various senses in our instruction, are as it were wheels. And because when the holy preachers leave behind their solicitude for subjects, they are raised up in the contemplation of eternal life, Samuel is said to go up to Gabaa of Benjamin. Gabaa of Benjamin, finally, is interpreted "hill of the son of the right hand." Who then is the son of the right hand, except him whom the holy Gospels confess to ascend to the heavens and to sit at the right hand of God the Father? The hill of the son of the right hand is therefore the eternal height of the Redeemer.
Quando enim ima nostra eancti praedicatores deserunt, in alta illa divina Redemptoris per intentionem surgunt, et per visionem conscendunt.
Potest et secundum historicum sensum simplicius intelligi hoc, quod dicitur: Surrexit, et ascendit; quia videlicet in rege, quem arguerat, humilitatem poenitentiae, qua manere cogeretur, minime cognovit. Idem tamen rex in ministerio relinquitur, ut ipsa prophetae separatione corrigatur; quia plerumque quos praedicatoris verba non corrigunt, dividi a praedicatorum familiaritate, vel a sanctae Ecclesiae unitate pertimescunt. Juxta praedicatores duri sunt, sed separati resipiscunt; et qui inobediendo peccaverunt, obedire Deo, jam humiliter parant. Unde et rex Saul non multo post demoliri Amalechitas praecipitur: ut, si mandatum Domini ejusdemcaede gentis perficeret prioris inobedientiae nexus enodaret (I Reg. xv). Separatus quidem a propheta, ea agere visus est, ut ad agenda alia juberetur. Quare et subditur: (Vers. 15.) Et reliqui populi ascenderunt post Saul obviam populo, qui expugnabat illos: venientes ex Galgala in Gabaa Benjamin.
For when our holy preachers leave behind our lowest concerns, they rise by intention to those high divine things of the Redeemer, and ascend by vision.
This can also be understood more simply according to the historical sense, in what is said: He arose and went up; namely, because in the king whom he had rebuked he did not at all recognize the humility of penitence, by which he ought to be constrained to remain. Yet that same king is left in his ministry, so that he may be corrected by the very separation of the prophet; because often those whom the words of the preacher do not correct fear to be separated from the familiarity of preachers, or from the unity of holy Church. Toward preachers they are hard, but once separated they come to their senses; and those who sinned by disobedience now humbly prepare to obey God. Whence also King Saul is commanded not long afterward to destroy the Amalekites, so that, if he fulfilled the command of the Lord concerning the slaughter of that nation, he might untie the knot of his former disobedience (1 Kings 15). Indeed, separated from the prophet, he seemed to do those things for which he was ordered to do others. Wherefore it is also added: (Verse 15.) And the rest of the people went up after Saul against the people who were fighting them, coming from Gilgal to Gibeah of Benjamin.
Nonnulli sic in peccato corruunt, ut in nullo bono opere teneantur: nonnulli vero dum mala se perpetrasse recolunt, agcre bona instantius conantur. Agendo quippe bona, mala quae relinquunt operiunt: ne ab aeterno judice detecta judiceotur. Hoc nimirum si factum Saul in bonam partem deducimus, hoc invenimus; quia qui prius in sacrificio, metuens prophetae mandata contempsit, postea vcro ad eos, quos metuarat, conterendos populi Dei adversarios festinavit. Quo in loco etiam hoc notandum est, quia quem propheta deserit, ad experienda bella hostium de Galgalis ascendit. Plerosque etenim peccatores justa praedicatorum severitas projicit, quos tamen divina memoria non relinquit. Solatia et adhortationes rectorum propter culpas amittunt: sed sacras scripturas consulunt, propositum resumumt; et qui inobedientiæ malo velut lapsi iacuerant, erecti per obedientiae fervorem ad occultorum hostium bella procedunt. Bene ergo de Galgalis, id est de rotis venire memorantur: quia de sanctis Scripturis accipiunt, unde adversae partis mililiam comprimere fortiter possint. Quia vero perditae conversationis altitudinem recuperare vincendo satagunt, in Gabaa Benjamin ascendere dicuntur. Quia item alii in latibulis se clauserant, alii ad hostes confugerant, reliqui populi vocantur, qui nullo sunt limore perterriti, sed cum rege suo ad locum festinantcongressionis.
Some fall into sin in such a way that they are held fast in no good work; but others, when they recall that they have perpetrated evils, strive more earnestly to do good. For by doing good they cover the evils they have abandoned, so that they may not be judged as detected by the eternal Judge. If we take what Saul did in a good sense, we find this very thing: for he who earlier, in the matter of the sacrifice, feared and despised the prophet's commands, afterward hastened to crush the adversaries of God's people, whom he had feared. In this place it must also be noted that the one whom the prophet abandoned went up from Gilgal to experience wars against the enemy. For the just severity of preachers casts off many sinners, whom nevertheless the divine memory does not forsake. They lose the consolations and exhortations of rulers because of their faults, but they consult the sacred Scriptures, they resume their purpose; and those who had lain as if fallen by the evil of disobedience, once raised up through the fervor of obedience, proceed to the wars against hidden enemies. Well, therefore, are they remembered as coming from Gilgal, that is, from the wheels, because they receive from the holy Scriptures that by which they can strongly press down the soldiery of the adverse party. But because by conquering they strive to recover the height of their lost way of life, they are said to ascend to Gibeah of Benjamin. And again, because some had shut themselves in hiding places, others had fled to the enemy, the rest of the people are called, who are terrified by no fear, but hasten with their king to the place of assembly.
Quod etiam nunc in Ecclesia videmus: quia videlicet plerique quasi parvuli proficere per privatae vitae studium proponunt, plerique fortes in expositis quoque maligni hostis certaminibus audaces sunt; ut aperte videant saeculi blandimenta, quae appetant, sed appetere visa contemnunt. Hi quidem non in latibulis, sed in aperti certaminis c.ampo consistunt, expositi ad praelium, fortes ad triumphum, qui pugnare possunt, et nequeunt superari. Unde et per perfectum numerum designantur, cum subditur: (Vers. 15.) Et recensuit Saul populum qui inventus fuerat cum eo, quasi sexcentos viros.
Septem quippe diebus hebdomada impletur, sed unus eorum ad operandum prohibitus est, sex vero in boni operis studio conceduntur. Centenarius autem numerus summam continet numerorum. In sexcentis ergo viris, qui alii designantur, nisi qui opere et cordis deliberatione robusti sunt? Nam quidam fortia proponunt, sed quia quod proponunt, non faciunt, ad sexcentorum virorum numerum non pertingunt. In sexcentis ergo viris, fortes operarii sanctae Ecclesiae designantur, quia magna proponunt, et rigorem propositi, fortitudine complent bonae operationis. Qui bene cum rege inventi perhibentur, quia cum pastoribus sanctae Ecclesiae in bona voluntate, et pia actione conveniunt. Cum eis namque sunt, a quibus nec voluntate discrepant, nec operatione discordant.
We see this even now in the Church: that is, many, like little children, set before themselves to make progress through the pursuit of a private life; many, being strong, are also bold in the contests of the malignant enemy that have been set forth, so that they openly see the enticements of the world, which they may desire, but having seen them they despise what they desire. These indeed stand not in hiding places but in the field of open combat, exposed for battle, strong for triumph, who can fight and cannot be overcome. Hence they are also designated by a perfect number, when it is added: (Verse 15.) And Saul reviewed the people who were found with him, about six hundred men.
For the week is completed by seven days, but one of them is forbidden for working, while six are granted to the pursuit of good work. The number one hundred, moreover, contains the sum of numbers. In six hundred men, therefore, who else is designated but those who are strong in work and in the deliberation of the heart? For some propose strong things, but because they do not do what they propose, they do not reach the number of six hundred men. In six hundred men, therefore, the strong workers of the holy Church are designated, because they propose great things and fulfill the rigor of their purpose by the strength of good action. These are well said to have been found with the king, because they agree with the pastors of the holy Church in good will and pious action. For they are with those from whom they differ neither in will nor in action.
Qui sic convenire dicuntur, ut excellere predicatorum dignitas sentiatur; quia etsi idem bonum subditi, quod praedicatores volunt, faciunt, illi tamen in eodem bono praecipui sunt, quorum, ut ordo est celsior, ita et ardentior virtus animi, et robustior nixus operationis. Quare et separatim de rege, et ejus filio dicitur: (Vers. 16.) Et Saul, et Jonalhas.
Ut quia enim separatim rex, et ejus filius nominatur, nisi quia actio boni praesulis claret esse singularis? Et quia omnium fidelium subditorum non est uniformis aequalitas, sequitur; (Vers. ł6.) Et populus, qui inventus in Gabaa Вenjamin.
Satis replicatum est, quod Gabaa collis interpretatur. Collis vero non summitas, sed montium est altitudo summitati vicina. Quid vero in isto colle, nisi alta et perfecta vita intelligitur fidelium subditorum? Haec nimirum quamvis praedicatorum celsitudini aequa non sit, tamen ab aliorum meritis valde cernitur esse sublimis. Unde et de quibusdam praecipuis electis in Apocalypsi legitur: Nemo poterat dicere canticum, nisi illa centum quadraginta quatuor millia (Apoc. XIV, 3). Quos et clarius demonstrans, ait: Hi sunt qui cum mulieribus non sunt coinquinati virgines enim sunt, et sequuntur agnum, quocunque ierit.
Those who are said to come together in such a way that the dignity of preachers is understood to excel; because even if subjects do the same good that preachers will, nevertheless those are preeminent in that same good whose order is higher, and whose virtue of mind is more ardent and whose effort of action is more robust. Therefore it is said separately of the king and his son: (Verse 16.) And Saul, and Jonathan.
For why is the king named separately, and his son, unless because the action of a good prelate is clear to be singular? And because there is not a uniform equality of all faithful subjects, it follows: (Verse 16.) And the people who were found in Gabaa of Benjamin.
It has been sufficiently repeated that Gabaa is interpreted as a hill. But a hill is not a summit, but the height of mountains close to the summit. What then is understood in that hill, except the high and perfect life of faithful subjects? This, indeed, although it is not equal to the loftiness of preachers, is nevertheless clearly seen to be sublime by the merits of others. Hence also concerning certain preeminent elect in the Apocalypse it is read: No one could say the song, except those hundred forty-four thousand (Apoc. XIV, 3). Showing whom more clearly, he says: These are they who are not defiled with women, for they are virgins, and they follow the lamb wherever he goes.
Dum ergospiritualia prælia describuntur, populus inventus in Gabaa Benjamin specialiter recensetur, quia virginum chorus contra immundorum spirituum ferocitatem tanto violentior est, quanto nullo eorum vulnere saucius, nulla eorum suggestionis sorde pol. Jutus. Liber quippe et integer, expeditus est ad occursum, fortis ad ictum. An non in colle filii dextræ sunt, quos integritatis suae merito dilectus Jesu respicit, dicens: Vidi supra montem Sion agnum stantem, et cutn eo centum quadraginta quatuor millia? (Apoc. xiv, 4.) Sed et nisi valde fortes essent, ad tantam celsitudinem fatigati ascendere nequaquam possent. Item nisi omnium cogitationum liberi essent, post agnum ubique currere non valerent. Quia ergo in occulti certaminis triumpho virgo quisque mirabilis est, dum ordo congressionis describitur, sub typo populi Gabaa, virginitatis specialis dignitas memoratur. Sequitur: (Vers. 16-18.) Porro Philistiim conscenderant in Magmas. Et egressi sunt ad prceliandum de castris Philistiim tres cunei unus cuneus pergebat contra viam Ephraim, ad terram Saul; porro alius ingrediebatur per viam Bethoron; tertius autem vertit se adviam termini in terra Sabaa, imminenti valli Seboim, contra desertum.
While, therefore, the spiritual battles are described, the people found in Gibeah of Benjamin is specifically mentioned, because the chorus of virgins is all the more vigorous against the ferocity of unclean spirits the more it is wounded by no blow from them and defiled by no stain of their suggestion. For it is free and whole, unencumbered for the encounter, strong for the blow. Are they not on the hill of the son of the right hand, whom the beloved Jesus regards by the merit of their integrity, saying: I saw upon Mount Zion the Lamb standing, and with him a hundred and forty-four thousand? But unless they were very strong, they could by no means ascend wearied to such a height. Likewise, unless they were free from all thoughts, they would not be able to run everywhere after the Lamb. Since, therefore, in the triumph of hidden combat each virgin is wonderful, while the order of the battle is described, under the figure of the people of Gibeah the special dignity of virginity is commemorated. It follows: Moreover the Philistines had gone up to Magmas. And there went out to fight from the camp of the Philistines three companies: one company marched against the way of Ephraim, to the land of Saul; moreover another entered by the way of Bethoron; but the third turned itself toward the way of the border in the land of Sabaa, over against the valley of Seboim, toward the desert.
Quid est, quod Philistaei tres cuneos faciunt nisi quia maligni spiritus cordis nostro, linguae, et operi inserere perversa moliuntur? Quia enim cogitando, vel loquendo, sive faciendo omne peccatum committitur, tres sunt Philistinorum cunei: quia maligni spiritus impellere ad peccandum animas satagunt, negligentia cordis, effrenatione oris, audacia perversi operis. Unde et primus cuneus contra viam Ephraim pergere dicitur, quia expugnare innocentiam a corde incipiunt. Via quippe Ephraim, id est fructiferi cordis, bona est cogitatio. Contra viam ergo Ephraim primus Pbilistinorum cuneus pergit: quia occulti adversarii, si prius usum bonae cogitationis a mente non auferunt, ad eradicandos virtutum ejus fructus pervenire non possunt. Contra Ephraim igitur viam veniunt, quando bonae cogitationi insidiantur, qua via ad terram Saul tendere dicitur. Quid enim est aliud mens electi discipuli, nisi fructifera valde terra doctoris? Unde et Dominus in Evangelio parabolam seminum exponens, ait: Quod cecidit in terram bonam hi sunt, qui in corde bono et optimo verbum excipiunt, et fructum afferunt in patientia (Luc. VIII, 15). Dicitur ergo de primo cuneo Philistinorum: Pergebant contra viam Ephraim: ut dum litterae sensum spiritualem percipimus, cogitationis aditum malignis spiritibus obstruamus. Sed dum cor munimus, linguam pariter a superfluis locutionibus refrenare compellimur.
What is it that the Philistines form three wedges, except that the malignant spirits strive to insert perverse things into our heart, tongue, and work? For since every sin is committed by thinking, or speaking, or doing, there are three wedges of the Philistines: because the malignant spirits busy themselves to drive souls to sin, by negligence of heart, by unbridledness of mouth, by boldness of perverse work. Hence also the first wedge is said to go against the way of Ephraim, because they begin to assault innocence from the heart. For the way of Ephraim, that is, of the fruitful heart, is good thought. Against the way of Ephraim, therefore, the first wedge of the Philistines goes: because the hidden adversaries, if they do not first take away the use of good thought from the mind, cannot arrive at eradicating its fruits of virtues. Against the way of Ephraim, then, they come, when they lie in wait for good thought, by which way he is said to tend toward the land of Saul. For what else is the mind of the chosen disciple but a greatly fruitful land of the teacher? Hence also the Lord, expounding the parable of the seeds in the Gospel, says: But that which fell on good ground, these are they who in a good and very good heart receive the word, and bring forth fruit in patience (Luke 8:15). It is said, therefore, of the first wedge of the Philistines: They were going against the way of Ephraim: so that, while we perceive the spiritual sense of the letter, we may block the approach of thought to the malignant spirits. But while we fortify the heart, we are compelled likewise to restrain the tongue from superfluous utterances.
Unde et secundus cuneus per viam Bethoron ingredi dicitur; Belhoron quippe, domus irae interpretatur. Domus vero irae, est mens usui serviens linguae litigiosae. Quam certe domum sapiens ille insinuat, qui ait: Ire requiescit in sinu stulti (Eccl. VII, 11). Perhanc quidem ad cor stulti hostes ingrediuntur, quia maligni spiritus, dum ad effrenata verba linguam solvunt, iras accendunt, et mutuam fidelium charitatem feriunt. Qui ergo cavere cogitationes noxias didicit, si oris custodiam tenere non novit, unius cunei impetum vicit, alterius non evasit. Tertius vero cuneus vertit se ad iter termini. Quis est terminus cogitationis et verbi, nisi consummatio boni operis? Nam idcirco bona cogitamus et loquimur, ut ea ad finem boni operis perducamus. Sed cum antiquus hostis verbis et cogitationibus nocere non praevaiet, finem laqueos tendit, et bonum opus fidelium evacuare, vel impedire appetit. Quod vero est iter termini, nisi studium bonae operationis? Quia ergo multis iosidiis maligni spiritus nituntur, ut studium boni operis deseratur, ad iter termini tertius cuneus verti dicitur. Potest etiam in hoc termino, vitae nostrae finis intelligi. Ad iter vero termini cuneus vertitur, quia interrumpere hostis opus bonum nititur, ne usque ad vitae finem perducatur.
Hence the second wedge is also said to enter by the way of Beth-horon; for Beth-horon is interpreted as "house of wrath." The house of wrath, then, is a mind enslaved to the use of a quarrelsome tongue. The wise man certainly suggests this house when he says: "Wrath rests in the bosom of a fool" (Eccl. 7:11). Through this house the enemies indeed enter into the heart of the fool, because the malignant spirits, when they loosen the tongue to unrestrained words, kindle wrath and wound the mutual charity of the faithful. Therefore, one who has learned to guard against harmful thoughts, if he has not learned to keep custody of the mouth, has overcome the assault of one wedge but has not escaped the other. The third wedge, however, turns itself to the way of the boundary. What is the boundary of thought and word, if not the completion of a good work? For we think and speak good things for this reason, that we may bring them to the end of a good work. But when the ancient enemy cannot harm through words and thoughts, he stretches snares at the end, and desires to empty out or hinder the good work of the faithful. And what is the way of the boundary, if not the zeal of good working? Therefore, because the malignant spirits strive through many ambushes that the zeal of good work be abandoned, the third wedge is said to turn to the way of the boundary. In this boundary, moreover, the end of our life can also be understood. For the wedge turns to the way of the boundary because the enemy strives to interrupt the good work, so that it not be carried through to the end of life.
Unde et Psalmista lapsorum fletus in se exprimens, ait: Funes extenderunt in laqueum pedibus meis, juxta iter scandalum posuerunt mihi (Psal. CXXXIX, 6). Juxta iter quidem scandalum ponitur, ut bona electorum opera ante hujus vitae consummatio, nem deserantur.
Quid est autem quod ait: In terra Sabaa, imminenti valli Seboim contra desertum? Sed haec nomi. na locorum ad designandum situm termini, quemdixerat, posita sunt. Sabaa vero in lingua nostra, capLiva dicitur: Seboim, capreae nuncupantur. Quae est autem ista capliva, nisi humana natura, quae in paradiso fuit posita, et nunc ad perferendas hujus mortalitalis aerumnas in hoc sæculum est ligata? Quae est autem terra captivae hujus, nisi peregrinatio vitae temporalis? Bene igitur, dum verti cuneus dicitur terra captivae memorantur: quia maligni spiritus in hac terra peregrinationis nostrae praelia contra nos movere possunt; in illa vero vita nostra non possunt. Sed electorum præsens conyersatio quamvis in hac captivitatis exsilio posita sit, si iter termini perfecte custodit, post terminis hujusangustias, ad altitudinem immortalitatis pervenit. Unde et termini hujus terræ valli Seboim,id est caprearum imminere perhibentur. Vallis quippe caprearum, est mors pretiosa sanctorum: quia unde moriendo dcponuntur, inde ad gaudia aeterna sublevantur.
Hence the Psalmist also, expressing in himself the weeping of the fallen, says: They have stretched out cords as a snare for my feet; they have set a stumbling block for me beside the path (Ps. 139:6). A stumbling block is indeed placed beside the path, so that the good works of the elect may not be abandoned before the consummation of this life.
But what is it that he says: In the land of Sabaa, over against the valley of Seboim toward the desert? These names of places have been set down to designate the position of the boundary of which he had spoken. Sabaa in our language is called captive; Seboim means she-goats. What is this captive but human nature, which was placed in paradise and is now bound in this world to endure the hardships of this mortality? What is the land of this captive but the pilgrimage of temporal life? Rightly, then, while the wedge is said to be turned, the land of the captive is mentioned, because malign spirits can stir up battles against us in this land of our pilgrimage, but in that life of ours they cannot. Yet the present conduct of the elect, although it is placed in this exile of captivity, if it perfectly keeps the boundary of its end, after the narrow confines of this end it arrives at the height of immortality. Hence the boundaries of this land are said to overhang the valley of Seboim, that is, of the she-goats. For the valley of the she-goats is the precious death of the saints, because by the very fact that they are laid low by dying, they are raised up to eternal joys.
Capreas quidem velocia animalia esse, et magnos saltus dare quis nesciat Recte ergo sanctarum animarum dignitatem capreæ designant, quæ in morte corpora deserunt, sed quasi magnos saltus dantes, per ingentia merita ad superna regna conscendunt. Dicat ergo, quia terminus terrae captivae imminet valli Seboim: quia etsi damnata est humana conditio, sic tamen est in Dei filio exaltata, ut cum ad vitae temporalis terminum ducitur, in morte datur, ut in æternæ vitae celsitudinem sublevatur. Dicatergo: Quia tertius cuneus ad iter severtit termini in terra captivæ,quæ imminet valli caprearum: ut malignos spiritus ad hoc electorum extrema bona pervertere conari asserat, ut ad superna gaudia non conscendant. Quae etiam vallis sita contra desertum dicitur. Quid deserti nomine hoc loco, nisi infernum accipitur? Desertum quidem recte intelligitur, ubi electorum nullus invenitur. Desertum etiam dicitur, in quo ærumnarum solatia nulla sentiuntur. Vallis ergo caprearum contra desertum sita perhibetur: quia sanctorum mors diversum omne ad inferni meritis habet, et conveniens aliquid, et dignum inferni poenis non habet. Sequitur: (Vers. 20, 21.) Porro faber ferrarius non inveniebatur in omni terra Israel. Caverant enim Philistiim ne forte facerent Hebræi gladium aut lanceam. De. scendebatergo omnis Israel ad Philistiim, ut exacueret unusquisque vomerem, aut ligonem, et securim, et sarculum.
Who does not know that does are swift animals and make great leaps? Rightly, therefore, the dignity of holy souls is designated by does, which leave their bodies in death but, as if making great leaps, ascend to the heavenly kingdoms through immense merits. Let him say, then, that the boundary of the captive land lies near the Valley of Seboim, because even though human nature has been condemned, it has nevertheless been so exalted in the Son of God that when it is brought to the end of this temporal life, it is given in death to be raised up to the height of eternal life. Let him say, then: Because the third company has turned aside to the path of the boundary in the land of captivity, which lies near the valley of the does—so that he may assert that malignant spirits attempt to pervert the final goods of the elect, so that they may not ascend to heavenly joys. This valley is also said to be situated opposite the desert. What is meant in this place by the name of the desert, except hell? For that is rightly understood as a desert where none of the elect is found. It is also called a desert in which no consolations of troubles are felt. The valley of the does is therefore said to be situated opposite the desert, because the death of the saints has, by their merits, everything that is different from hell, and has nothing that is fitting and worthy of the punishments of hell. It follows: (Verses 20–21.) Moreover, no blacksmith was found in all the land of Israel. For the Philistines had taken care lest perhaps the Hebrews should make a sword or a spear. Therefore all Israel went down to the Philistines, so that each one might sharpen his plowshare, or his mattock, and his axe, and his hoe.
Haec profecto omnia describuntur, ut modus subsecuturae victoriae insinuetur. Armati quippe ab inermibus victi sunt, ut totum, quod vincitur, omnipotentis Dei laudibus tribuatur. Nos autem si more nostro spiritualiter ista prosequimur, mysteriis vacua non inveniemus. Quid est ergo, quod dicitur: Faber ferrarius non inveniebatur in Israel nisi quia ad spiritualia bella non per saeculares litteras, sed per divinas instruimur. Faber quippe ferrarius in Israel non invenitur, quia fideles Domini videntes, arte taecularis scientiae contra malignos spiritus nequaquam praeliantur. Fabri namque arte adjuti vincerent, si saecularis cloquentiae jaculis, occultis hostibus praevalerent. Quæ profecto saecularium librorum eruditio, et si per semetipsam ad spiritualcm sanctorum conflictum non prodest, si devinae Scripturae conjungitur, ejusdem Scripturæ scientia subtilius eruditur. Ad hoc quidem tantum liberales artes discendae sunt, ut per instructionem illarum divina eloquia subtilius intellagantur. A nonnullorum cordibus discendi desiderium maligni spiritus tollunt: ut et saecularia nesciant, et ad sublimitatem spiritalium non pertingant. Bene ergo dicitur: Caverant Philistiim ne forte facerent Hebræi gladium, et hnceam. Aperte quidem daemones sciunt, quia dum saecularibus litteris instruimur, in spiritualibus adjuvamur.
All these things are certainly described so that the manner of the coming victory may be suggested. For armed men were conquered by unarmed men, so that everything that is conquered may be attributed to the praises of almighty God. But if we pursue these things spiritually in our own manner, we shall not find them empty of mysteries. What is it, then, that is said: No blacksmith was to be found in Israel, except that we are instructed for spiritual wars not through secular letters but through divine ones? For a blacksmith is not found in Israel, because the faithful of the Lord who see do not by any means fight against malignant spirits with the art of secular knowledge. For they would conquer with the help of a smith's art, if they could prevail against hidden enemies with the darts of secular eloquence. And indeed this erudition of secular books, even if through itself it does not profit for the spiritual conflict of the saints, if it is joined to the divine Scripture, the knowledge of that same Scripture is more subtly learned. To this end, certainly, the liberal arts are to be learned, so that through their instruction the divine utterances may be more subtly understood. The malignant spirits take away the desire of learning from the hearts of some, so that they may neither know secular things nor attain to the sublimity of spiritual things. Well, therefore, is it said: The Philistines had taken care lest perhaps the Hebrews should make a sword and a spear. Openly indeed the demons know that while we are instructed in secular letters, we are helped in spiritual matters.
Cum ergo nos ea discere dissuadent, quid aliud, quam ne lanceam aut gladium faciamus præcavent? Dicat ergo historica, et studium electorum propheta insinuet, et exponat: Descendebat Israel ad Philistiim, ut exacueret unusquisque vomerem suum, aut ligonem. Ad Philistaeos descendimus, quando ad discendos saeculares libros animum inclinamus. Et descensus dicitur, quia Christiana simplicitas in alto est. Sed quid est, quod saeculares litterae dicuntur in plano esse, modus vero docendi sublimis? Quia cum coelestia nulla narrent, et miro dicendi ordine quae proponuntur, explicant, et narrando sublimantur, et carnalia dicendo deponuntur. Quem profecto dicendi, sive intelligendi modum qui scire appetit, descendat ad Philistiim, vomerem et ligonem acuat, uL ad saecularium etiam carnalia audienda deponatur, qui eorum eloquentia instrui penitus nititur. Hanc quippe saecularem scientiam omnipotens Deus in plano anteposuit, ut nobis ascendendi gradum faceret, qui nos ad divinae Scripturae altitudinem levare debuisset. Idcirco eam præmittere voluit, ut in ipsa nos instrueret ad spiritualia transire. Unde et Moyses, qui nobis divinorum eloquiorum principia edidit, non prius divina didicit, sed ut capere, vel exprimere divina posset, in omni Ægyptiorum scientia rudem animun informavit.
When, therefore, they dissuade us from learning these things, what else do they caution against but that we should make a lance or a sword? Let the historical account, then, speak, and let the prophet set forth and explain the zeal of the elect: Israel went down to the Philistines, so that each one might sharpen his plowshare or his mattock. We go down to the Philistines when we incline our mind to learning secular books. And it is called a descent because Christian simplicity is on high. But what is it that secular letters are said to be on the plain, yet the manner of teaching is lofty? Because although they narrate nothing heavenly, and set forth what they propose in a wondrous order of speaking, they are both elevated by their narrating and brought low by speaking of carnal things. Whoever desires to know this manner of speaking or understanding, let him descend to the Philistines, let him sharpen the plowshare and the mattock, so that he may be brought low even to hearing the carnal things of secular authors, he who strives utterly to be instructed by their eloquence. For almighty God placed this secular knowledge, as it were, on the plain before us, so that it might make for us a step of ascending, which ought to lift us to the height of divine Scripture. For this reason he willed it to be set first, so that in it he might instruct us to pass over to spiritual things. Hence also Moses, who set forth for us the beginnings of the divine utterances, did not first learn divine things, but, so that he might be able to grasp or express divine things, he formed his untrained mind in all the knowledge of the Egyptians.
Isaias etiam prophetis aliis eloquentior extitit: quia nec, ut Jeremias Anathotites, nec, ut Amos armentarius, sed nobiliter instructus atque urbanus fuit. Paulus quoque vas electionis ante ad Gamalielis pedes instruitur, quam rapiatur in paradisum, vel ad coeli tertii altitudinem sublevetur (Act. xxn). Et ideo fortasse per doctrinam aliisapostolis excellit: quia futurus in coelestibus, terrena prius studiosus didicit.
Sed jam, ut arbitror, ruralium instrumentorum proprietates spiritualiter exquirendae sunt. Quid ergo in vomere, qui præeuntibus bobus trahitur, nisi affectus geminae charitatis insinuatur? Et quid in ligone, quo solus quisque in agri cultura exercetur, nisi privatæ vitae studium ostenditur? Quidam namque et dites et fortes ruricolae in bobus -arant: quia et Dominum fortiter diligunt, et per fraternum amorem animarum lucris diligentius intendunt. Yomerem igitur apud Philistinorum fabros acuunt: quia sanctae praedicationis studium de saeculari eruditione componunt. Nonnulli vero, ut pauperes, ligone utuntur: quia qui ad lucrandas aliorum animas se non posse sufficere arbitrantur, sibi solis non desinunt praeparare de æternitate quod possunt. Velut ligone quisque eorum utitur: quia agrum suae mentis divino cultui præparare non desinunt.
Isaiah also was more eloquent than the other prophets, because he was not, like Jeremiah the Anathothite, nor like Amos the herdsman, but nobly instructed and urbane. Paul too, the vessel of election, is first instructed at the feet of Gamaliel before he is caught up into paradise or raised to the height of the third heaven (Acts 22). And perhaps for this reason he excels the other apostles in learning: because, being destined for heavenly things, he first diligently learned earthly things.
But now, as I think, the properties of rural instruments must be sought spiritually. What, then, is indicated in the plowshare, which is drawn by the oxen going before, but the affection of twofold charity? And what is shown in the hoe, with which each one alone is exercised in the cultivation of the field, but the pursuit of private life? For certain rich and strong tillers of the soil plow with oxen: because they both love the Lord strongly and, through brotherly love, attend more diligently to the gain of souls. They therefore sharpen the plowshare among the craftsmen of the Philistines: because they compose the study of holy preaching from secular learning. Some, however, like the poor, use the hoe: because those who judge that they cannot suffice to gain the souls of others do not cease to prepare for themselves alone what they can concerning eternity. Each of them, as it were, uses a hoe: because they do not cease to prepare the field of their own mind for divine worship.
Et quia in hoc etiam privatae vitae studio valde sibi saecularis eruditio prodest, ligonem, dum docetur exacuit: quia in propriae vitæ studio eruditus quaeque subtilius intendit. SeCuri autem non terram fodimus, sed ramos arborum detruncamus. Quid ergo aliud signat securis, nisi zclum bonae aemulationis? Nam quando ad imitanda meliorum exempla succendimur, velut ramos nobis incidimus, quibus ignem depellendis negligeuliae nostrae frigoribus nutriamus. Hanc securem nos tenere Paulus apostolus præcipit, dicens: Bonum æmulamini in bono omnes (Gal. iv, i8). Quae nimirum securis acuitur: quia eruditi fideles, sicut melius agnoscunt exempla fidelium, ita et fervenlius imitari concupiscunt. Sarculum sive tridens subtilius terram fodit; ita ut non tam fodere, quam scalpere, et glebas confringore cognoscatur. Quid per hoc tridens sarculum, nisi virtus discretionis exprimitur? Per quam certe dum acta, vel agenda subtili consideratione discutimus, velut serendae terrae nostrae glebas in tenuem pulverem complanamus. Quod profecto sarculum tridens asseritur, quia vis discretionis non solum agenda, sed etiam cogitanda, et loquenda componit. A manu quidem, corde, et lingua cuncta noxia reserat; ut semen, quod terrae mentis nostrae committimus, uberem fructum ferat.
And because in this pursuit of the private life as well, secular learning is of great benefit to him, he sharpens the hoe while he is being taught: because a learned man directs his attention more subtly in the pursuit of his own life. But with the axe we do not dig the earth, but cut off the branches of trees. What else, then, does the axe signify but the zeal of good emulation? For when we are kindled to imitate the examples of better men, we cut off, as it were, branches for ourselves, with which we may feed the fire to drive away the cold of our negligence. The apostle Paul instructs us to hold this axe, saying: Be zealous for good in good, all of you (Gal. 4:18). This axe is surely sharpened: because learned faithful, just as they recognize the examples of the faithful better, so too do they desire more fervently to imitate them. The hoe or the three-pronged fork digs the earth more finely, so that it is known not so much to dig as to scrape, and to break up the clods. What is expressed by this three-pronged hoe but the virtue of discretion? Through it, certainly, while we examine with subtle consideration things done or to be done, we level, as it were, the clods of our earth that is to be sown into fine dust. And this three-pronged hoe is rightly asserted, because the power of discretion orders not only things to be done, but also things to be thought and things to be spoken. From the hand, indeed, the heart, and the tongue it unbolts all harmful things; so that the seed, which we entrust to the earth of our mind, may bear abundant fruit.
Apte itaque dicitur: Descendebat omnis Israel ad Philistiim, ut exacueret unusquisque vomerem suum, ligonem, securem, etsarculum: quia affectum geminae charitalis, privatæ vitae studium, alienae perfectionis exempla in sacro eloquio legimus: sed ejusdem sacri eloquii profunditatem penetrare ignarisaecularis scientiaenonvalemus. Unde et rationabiliter subinferens, ait: (Vers. 21.) Retusæ itaque erunt acies vomerum, et ligonum, et securium, et tridentium, usque ad stimulum corrigendum.
Non dicuntur acies replicatae, aut attritæ: sed retusae. Nam si replicatae essent, vel attritae, omnino nihii inciderent. Retusa vero acies, etsi celeriternon incidit omnia, quaedam objecta in mora laboris secat. Sic nimirum sunt corda simplicium, quae si subtiliter spiritualia non intelligunt, dum tamen tarde quaedam intelligunt, acuitatem ingenii non acutam habent, sed retusam. Saepe eniin discutere obscura volunt; sed dum vix diu cogitando ad ea etiam, quae sunt aperta, perveniunt, veiut retusa acie morando incidant. Quod certe non solum in occultissacramentis Scripturarum ostenditur, sed etiam in lalentibus suggestionibus daemonum. Depellere quippe a se hostem nequeunt, quem cognoscere cito non possunt. Dum ergo magna mora cogitationis,insidias malæ suggestionis expellunt, velut retusa acie secant, quod per acuitatem ingenii abscindere velocius poterant.
Therefore it is fittingly said: All Israel went down to the Philistines, so that each one might sharpen his plowshare, his hoe, his axe, and his mattock: because we read in sacred eloquence of the affection of twofold charity, the pursuit of the private life, and the examples of another's perfection; but we are unable to penetrate the depth of that same sacred eloquence without knowledge of secular learning. Hence also, reasonably adding what follows, it says: (Verse 21.) Therefore the edges of the plowshares, and of the hoes, and of the axes, and of the forks will be blunted, up to the goad to be corrected.
They are not said to be bent back or worn down, but blunted. For if they were bent back or worn down, they would cut nothing at all. But a blunted edge, even if it does not swiftly cut all things, cuts some things set before it with a delay of labor. So indeed are the hearts of the simple, which, if they do not understand spiritual things subtly, yet because they understand certain things slowly, have a sharpness of mind that is not sharp but blunted. For often they wish to discuss obscure matters; but while they scarcely arrive, by thinking for a long time, even at those things which are open, they cut, as it were, with a blunted edge by lingering. This certainly is shown not only in the most hidden sacraments of the Scriptures, but also in the lurking suggestions of demons. For they cannot drive the enemy away from themselves, whom they cannot quickly recognize. Therefore, while with great delay of thought they expel the snares of evil suggestion, they cut, as it were, with a blunted edge, what they could have cut off more swiftly through sharpness of mind.
Quid est autem quod dicitur: Usque ad stimalum corrigendum? Stimulus jdicitur increpatio praetatorum. Unde et scriptum est: Verba sapientum sunt quasi stimuli (Eccl. XII, 11). Stimulus quidem increpatio dicitur, quia dum culpas arguit, mentem pungit. Sed retusus est stimulus, quando praelati languet intellectus, ut subditorum culpas, nec cognoscendo reperiat, nec inveniendo reprehendat. Bene ergo increpatio rectoris slimulus asseritur, quia tumores vitiorum pungerenon praevalet, si ejus mens erudita per scientiam, purgenda non videt. Unde et in typo eruditorum prælatorum bene subjungitur: (Vers. 22.) Cumque venisset dies prælii, non est inventus ensis, et lancea in manu totius populi qui erat cum Saul et Jonatha, excepto Saul et Jonatha filio ejus.
Quid per lanceam, nisi sanctorum prædicatorum acuta providentia accipitul? Et quid per ensem, nisi eorum intelligentiæ subtilitas demonstratur? Per lanceam quippe longe nobisante objecta perfodimus. Per ensem vero vicini, et fere conjuncti nobis hostes trucidantur. Bene ergo in lancea, providentia electorum ostenditur, per quam occultos hostes percutiunt, antequam vicinum eorum impetum patiantur. Dum enim futurasdaemonum insidiascavendopraeveniunt, velut a longe lancea feriunt, quorum vicinos excipere ictus nolunt.
But what is meant by "even to the goad to be mended"? A goad is the rebuke of prelates. Hence it is also written: The words of the wise are like goads (Eccl. 12:11). A goad indeed is called rebuke, because while it reproves faults, it pricks the mind. But the goad is blunted when the understanding of prelates grows slack, so that by not recognizing the faults of subjects it does not find them, and by not finding them it does not reprove them. Well then is the rebuke of the ruler called a goad, because it cannot prick the swellings of vices if his mind, instructed through knowledge, does not see what must be cleansed. Hence also, in the figure of learned prelates, it is well added: (Verse 22.) And when the day of battle had come, there was found no sword, and spear in the hand of all the people who were with Saul and Jonathan, except Saul and Jonathan his son.
What is meant by the spear but the sharp foresight of holy preachers? And what is shown by the sword but the subtlety of their understanding? For with the spear we pierce things placed far before us. But with the sword enemies near and, as it were, joined to us are slain. Well then is the foresight of the elect shown in the spear, by which they strike hidden enemies before they suffer their near assault. For while by taking heed they anticipate the future snares of demons, they strike as it were with a spear from afar those whose near blows they are unwilling to receive.
Unde et beatus Paulus apostolus dum a longe armatos fornicationis spiritus cerneret, conjugalem castimoniam quasi lanceam tenuit, et eos accedere propius non permisit, dicens: Propter fornicationem unusquisque uxorem suam habeat, et unaquaeque virum. Uxori vir debitum reddat, similiter autem uxor viro (I Cor. VII, 2). Et iterum: Revertimini in idipsum, ne tentet vos Satanas propter incontinentiamvestram (Ibid. 5). Hincetiamde semetipso ait: Castigo corpus meum, et in servitutem redigo, ne prædicans aliis, reprobus efficiar (1 Cor. IX, 27). Qui enim ne reprobus fieret, corpuscastigaverat, nimirumlancea hostes suoslongiusculepositos ante se perfodiebat. Providentia ergo abstinentiae pro edomanda carnis libidine quasi lancea accipitur, per quam venturi hostes feriuntur. Bene etiam per ensem intellectus exprimitur: quia qui pravas maligni spiritus suggesLiones in praesenti tempore cognoscit etabjicit, velut vicinum, et juxta se positum hostem ferit. Qui etiam velut ense utraque parte acuto indicit: quia tam falsa bona, quam vera mala reprehendit. Quid vero est, quod in manu Saul et Jonathae ensis esse perhibetur? Sed in manu non sunt eorum, qui acute vicina et praesentia intelligunt, et futura praevident, et ad exstinguenda ea fortia non exercent.
Hence also the blessed Paul the apostle, when from afar he beheld the spirits of fornication armed, held conjugal chastity as a spear, and did not permit them to come nearer, saying: Because of fornication let each man have his own wife, and each woman her husband. Let the husband render to the wife her due, and likewise the wife to the husband (1 Cor. 7:2). And again: Return to the same, lest Satan tempt you because of your incontinency (ibid. 5). Hence also he says of himself: I chastise my body and bring it into subjection, lest perhaps when I have preached to others, I myself should become reprobate (1 Cor. 9:27). For he who, lest he should become reprobate, had chastised his body, was surely piercing his enemies, placed somewhat far off before him, with a spear. Therefore the providence of abstinence for subduing the lust of the flesh is taken as a spear, by which the enemies who are to come are struck. Rightly also by the sword is understanding expressed: because he who in the present time recognizes and casts away the depraved suggestions of the malignant spirit, strikes the enemy as it were near and placed beside him. Which is also indicated as a sword sharp on both sides: because it reproves both false goods and true evils. But what is it that the sword is said to be in the hand of Saul and Jonathan? But they are not in the hand of those who understand acutely things near and present, and foresee things to come, and do not exert strong measures to extinguish them.
Aperte sciunt, quia antiquus hostis maximam partem humani generis per robur carnis in fornicationem praecipitat, qai tamen carnem per abstinentiam castigare non curant. Sic etiam nonnulli praesentia mala aperte conspiciunt, sed haec vitare minime conantur. Hi nimirum ensem et lanceam habent, sed in manu non habent. Bene ergo in die praelii in manu Saul et Jonathæ ensis et lancea invenitur: quia solum electi viri sunt, qui et praesentia et futura mala intelligant, et ea cordis intentione vincere ardentiusconcupiscant. Quod tamen hoc loco ideo dicitur, ut populus nihil in manu tenuisse doceatur, qui vomeres, ligones, secures, et sarcuJos tenere ostenditur. His enim verbis non electi distinguntur a reprobis, sed hebetes a peritis. Sed quia jam armatos viros ostendimus, modum certaminis explicemus. Sequitur.
CAPUT IV.
(I Reg. xiv, i.) Egressa est statio Philistinorum et ascenderet in Magmas, et accidit quadam die ut diceret Jonathas filius Saul ad adolescentem armiMerum suum: Veni, et transeamus ad stationem Philistinorum, quæ est trans locum illum.
They know openly that the ancient enemy casts down the greatest part of the human race into fornication through the strength of the flesh, yet they do not care to chastise the flesh through abstinence. So too, some openly perceive present evils, but they make no effort at all to avoid them. These, to be sure, have a sword and a spear, but they do not have them in hand. Well, therefore, on the day of battle is a sword and a spear found in the hand of Saul and Jonathan: because they alone are chosen men who understand both present and future evils, and desire more ardently to conquer them with the intent of the heart. Yet this is said in this place for the reason that the people is shown to have held nothing in hand, who are shown to hold plowshares, mattocks, axes, and goads. For by these words the chosen are not distinguished from the reprobate, but the dull from the skilled. But since we have now shown the men armed, let us explain the manner of the contest. It follows.
CHAPTER IV.
(1 Kings 14:1.) The garrison of the Philistines went out and ascended to Magmas, and it happened on a certain day that Jonathan the son of Saul said to the young man his armor-bearer: Come, and let us cross over to the garrison of the Philistines, which is beyond that place.
Philistinorum statio egreditur, quando malorum spirituumturba electis mentibus per suggestiones noxias demonstratur. Quae nimirum idcirco statio dicitur. quia electorum bella describuntur. Stare quippe malignis spiritibus, est in electorum pugna magnas vires exercere. Nam stando validius unusquisque, quam sedendo, conari ad aliquid faciendum potest. Pbilistinorum igitur statio egressa dicitur, ut daemonum conatus in bello nostro aperte colligatur. Et quia velut se inferiores, atque minores opprimere fideles cogitant, in Magmas ascendere egredientes parant. Vel in Magmas ascendere gestiunt, quando parvulorum corda decipere tentando moliuntur, Sed electi prædicatores, dum tentata corda subditorum intelligunt, ferre auxilia non morantur. Hos velut in tuto reponunt, illos secum ad sustentanda pericula bellorum ducunt. Quid est quod ab bella armigerducitur, nisi quia per scientiam eruditi subditi ad inter-, norum certaminum victoriam promovendi -sunt Quidam namque artem physicam sciunt, qui medendi experientiam nesciunt: sic nimirum in sancta Ecclesia quidam sunt qui artem interioris pugnae didicerunt, sed ad districtas necessitates certaminum adhuc perducti non sunt. Magnos viros pugnantes audiunt, sed praelia, quae magni magnifice tolerant, auditu sciunt virtute nesciunt. Tales quippe sunt qui ad imitanda vestigia Redemptoris invitantur.
The station of the Philistines goes forth when the crowd of evil spirits is made manifest to chosen minds through harmful suggestions. And this is called a station for the very reason that the wars of the elect are described. For to stand is, for malignant spirits, to exert great strength in the battle of the elect. For by standing, each one can strive more vigorously to do something than by sitting. Therefore the station of the Philistines is said to have gone forth, so that the efforts of demons in our battle may be openly gathered. And because they think to oppress the faithful as though they were their inferiors and lesser, those going forth prepare to ascend into Magmas. Or they long to ascend into Magmas when they strive by tempting to deceive the hearts of the little ones. But the chosen preachers, when they understand the hearts of their subjects being tempted, do not delay to bring aid. These they place as it were in safety, those they lead with themselves to sustain the dangers of wars. What is it that the armiger is led away from war, except that subjects instructed through knowledge are to be advanced to the victory of inner struggles? For some know the art of medicine who do not know the experience of healing; so indeed in the holy Church there are some who have learned the art of inner struggle, but have not yet been brought to the pressing necessities of battles. They hear great men fighting, but the battles which great men magnificently endure they know by hearing, not by virtue. Such indeed are those who are invited to imitate the footsteps of the Redeemer.
QUI vult, inquit, venire post me, abneget semetipsum, et tollat crucemsuam, et8equatur me (Matth. xvi, 24). Arma vero Jonathae sunt hortamen a doctoris. Armiger vero arma portat, cum quibus non ipse, sed alius pugnat. Sic nimirum sunt, qui in sancta Ecclesia noviter instruuntur. Dum enim virtutes a doctoribus audiunt, quibus ipsi doctores contra malorum spirituum versutiam pugnant, illud nimirum habent in ore, quod nondum habent in virtutis exhibitione. Dixit ergo Jonathas ad armigerum suum; Veni, transeamus ad stationem Philistinorum i quia electi doctores, subditos suos docent non solum artem, quia dimicent, sed eliamab bella pertrahunt, que triumphent.
i. Et quia remissi pastores bella quae insinuant, suscipere nequaquam curant, non dicit: Valde, et transi ad stationem Philistinorum: sed: Veni, transeamus. Alios quidem ad certames provocant, sed eadem certamina ipsi priores tentant. Quid vero est, quod dicit: Quæ est trans locum illum? Sed quidam locus in sancta Ecclesia est,qui magnis praeliis clausus, non expositus est Possidere quidem bona sæculi, uxorem ducere, filios procreare, blandimenta de omnibus rebus dictis corporibus exhibere, eo munitum ab hoste manere est, quo aliquid impositum in eo ordine positis onerosum non est. Sed hunc locum Ii quis melioris vitæ desiderio accensus transire nititur, necesse est ut ad gravissima bella præparetur.
Whoever wishes, he says, to come after me, let him deny himself, and take up his cross, and follow me (Matthew 16:24). But Jonathan's weapons are the encouragement of the teacher. The armor-bearer carries the weapons with which not he but another fights. Such, surely, are those who are newly instructed in the holy Church. For while they hear from their teachers the virtues by which those same teachers fight against the cunning of evil spirits, they have on their lips what they do not yet have in the display of virtue. Therefore Jonathan said to his armor-bearer: Come, let us cross over to the station of the Philistines; because the elect teachers teach their subjects not only the art by which they may fight, but they also draw them out from wars that they may triumph.
i. And because slack pastors take no care at all to undertake the wars that they proclaim, he does not say: "Go over," and "cross to the station of the Philistines," but: "Come, let us cross over." They provoke others to contests, but they themselves attempt those same contests first. But what is it that he says: "Which is across from that place"? For there is a certain place in the holy Church which, shut off by great battles, is not exposed—to possess indeed the goods of the world, to take a wife, to beget sons, to show allurements from all things said to be for the body—to remain fortified from the enemy by this, in that nothing imposed on those placed in that order is burdensome. But whoever strives to cross over this place, kindled by desire for a better life, must necessarily be prepared for the most grievous wars.
Divitas namque contemnentes, paupertatem Christi amplectentes, spernentes conjugia, amorem pudicitiae semper amplecti debent. Habent continuo isti insuraentia gravissima praelia carnis, illi impugnationem cordis: quia nec paupertas leviter fertur, nec sine magnis agonibus pudictitiae corpora subjagantur. Unde bene per quemdam sapientem dicitur: Fili, accedens ad servitutem Dei, sta in timore,et præparaanimam tuam ad tentationem (Eccli. II, 1). Quasi dicat: Quia egredi voluisti do loco muniminis, necesse est ut jam patenti bello contra fortissima hostium castra muniaris. Dum ergo trans locum illum, non istum dicit, doctorum Jonathas virtutem insinuat, qui per singulare propositum religionis, semper sunt in aperto campo certaminis. Et quia de omni, quod strenue dimicant, de omni quod nobiliter triumphant, jactantiae et elationis vitium fugiunt, sequitur: (Vers. t.) Patri autem suo hoc ipsum non indicavit.
For those who despise riches and embrace the poverty of Christ, who spurn marriage, must always embrace the love of chastity. These have at once the most grievous battles of the flesh pressing upon them, those the assault of the heart; for neither is poverty borne lightly, nor are bodies subdued to chastity without great struggles. Hence it is well said through a certain wise man: Son, when you come to the service of God, stand in fear, and prepare your soul for temptation (Sirach 2:1). As if he were saying: Because you wished to go out from the place of fortification, it is necessary that you now be armed for open war against the strongest camps of the enemy. Therefore, when he says "beyond that place," not "this place," Jonathan signifies the virtue of teachers, who through the singular purpose of religion are always in the open field of combat. And because, for all that they strive valiantly, for all that they triumph nobly, they flee the vice of boastfulness and elation, it follows: (Verse 1.) But he did not make this known to his father.
Tacendæ quidem sunt electorum virtutes, ne per jactantiam dicantur, sed aliquando ad Dei gloriam eas manifestare culpa non est. Quia vero DOS in Saul magnos prædicatores expressimus, hoc prorecto, quod patrem Jonathas pugnæ initium celat, illud insinuat: quia magna quae agimus, quandoque propter humilitatem laudabiliter celamus. Tales quidem jam facti per corruptionem sumus, ut boni videri etiam ab illis, qui praesu: nobis, sine clatione nunquam valemus. Cum ergo de manifesto latens malum nascitur, sapienter bonum absconditur, ne malo surperveniente maculetur. Sed inter haec sciendum est, quia illi virtutes celare praelatis suis ista necessitate possunt, qui bene cognoscere bonum quod agunt, sciunt. Si enim nimis sunt simplices, sæpe non est bonum, qued esse bonum arbitrantur; et dum vitium quasi virtutem non indicant, in se absconditum hostem portant. Unde et Jonathas, qui patri belli propositum texit, tantus assertitur: ut sub ejus ducatn pars exercitus producta referatur. Erant, inquit, duo millia virorum cum Saul in Magmas, et in monte Bethel, mille autem cum Jonatha in Gabaa Benjamin (I Reg. XIII, i). Dicatur ergo de Jonatba: Patri autem suo hoc ipsum non indicavit: qui eruditi viri, dum elationis vitium incurrere de magnis operibus suis metuunt, ea nimirum ipsis abscondunt a quibus adjuvari potuerunt.
The virtues of the elect are indeed to be kept silent, lest they be spoken of through boastfulness, but sometimes to make them manifest for the glory of God is no fault. But since we have set forth in Saul the great preachers, this very thing—that Jonathan hides the beginning of the battle from his father—suggests this: that we sometimes praiseworthily conceal the great things we do on account of humility. For we have now become such through corruption that we can never without boasting seem good even to those who are set over us. When, therefore, a hidden evil is born from what is manifest, the good is wisely concealed, lest it be stained by the evil that comes upon it. But among these things it must be known that those can conceal their virtues from their prelates out of this necessity who know how to recognize well the good they do. For if they are too simple, what they think to be good is often not good; and while they do not make known a vice as though it were a virtue, they carry a hidden enemy within themselves. Hence Jonathan, who concealed the plan of war from his father, is asserted to be so great that under his leadership a part of the army is reported to have been led out. There were, it says, two thousand men with Saul in Michmash, and on the mountain of Bethel, and a thousand with Jonathan in Gibeah of Benjamin (1 Samuel 13:1). Let it be said, then, of Jonathan: But he did not make this very thing known to his father—that is, learned men, while they fear to incur the vice of elation from their great works, conceal them from those very persons by whom they could have been helped.
Quae nimirum praedicatoris auxilia melius discimus, si ipsos in loco suae perfectionis videamus. Nam sequitur: (Vers. 2.) Porro Saul morabatur in extrema parte Gabaa sub malo granato, quæerat in Magron.
Gabaa, ut diximus, collis interpretatur; Magron, de fauce dicitur. Praedicatores autem sancti sublimes valde sunt, non solum opere, sed etiam contemptatione. Extrema ergo pars ista sublimitas est operis, intima vero illa, contemplationis. Per hanc quidem extremam partem suae celsitudinis, ad exemplum a nobis conspiciuntur; per illam vero intimam, in magno amore conditori conjuncti sunt. Hos quidem nobis extrema parte sublimitatis suae propheta mirandos ostendit, quando ait: Qui sunt isti, qui ut nubes volant,et quasi columbæ ad fenestras suas? (Isa. LX, 8.) Volant quippe ut nubes: quia a gravedioe culpae sunt leves, et gratia sancti Spiritus in bono opere veloces. Quasi columbae vero sunt ad fenestras, quia ad exemplum per bona opera se nobis, quasi per foramina porrigunt, sed de ostensa vitae munditia, laudis appetitu nequaquam capiuntur. Sed et sub malo granato rex residet; quia in umbra Redemptoris praedicator requiem habet. Magno quidem labore fatigatur, sed verborum Domini consolatione reiicitur. Unde et eadem malus arbor in eo loco, qui de fauce dicitur, morari perhibetur. Quid enim hoc loco istud de fauce dicitur aptius quam sancti Evangelii dulcedo designatue?
These aids of the preacher we learn better if we see them in the place of their perfection. For it follows: (Verse 2.) Now Saul was staying at the far edge of Gabaa under the pomegranate tree, which was in Magron.
Gabaa, as we have said, is interpreted as a hill; Magron is said to be from the throat. But holy preachers are greatly exalted, not only in deed but also in contemplation. That far edge, then, is the height of action; the inner part is that of contemplation. By this far edge of their loftiness, indeed, they are seen by us as an example; by that inner part, however, they are joined to the Creator in great love. The prophet shows these to us as wondrous by the far edge of their loftiness when he says: Who are these that fly like clouds, and like doves to their windows? (Isa. 60:8.) They fly indeed like clouds, because they are light from the weight of guilt, and swift in good work by the grace of the Holy Spirit. They are like doves at the windows, because by their good works they offer themselves to us as an example, as it were through openings, but from the purity of life they have shown they are by no means caught by the desire for praise. But the king also sits under the pomegranate tree, because the preacher has rest in the shadow of the Redeemer. He is indeed worn out by great labor, but is refreshed by the consolation of the Lord's words. Hence the same tree is said to stay in that place which is called from the throat. For what in this place is more fittingly designated by that which is said from the throat than the sweetness of the holy Gospel?
Sic enim nunc morari in umbra Redemptoris possumus, si videlicet verba ejus ad consolationem de Evangeliorum meditatione capiamus. Sed in hoc residere quietus predicatores possunt, qui quo altius et propius illud divinae faucis verbum susciPiunt, dulcius saginantur. Haec etiam causa est qua rex Saul non stare, neque sedere, sed morari sub malo granato in Magro dicitur; quia perfectus doctor Dei docibilis est: et dum pascere cibo alios nititur, ipse multiformium deliciarum spiritualium dulcedine satiatur. Nam dum Redemptoris amoena singulariter aspicit, in miram contemplationem virtutum surgit: et quasi de uno cortice plurima grana colligit, dum per ea omnia, quae in Redemptorem recolit, deliciosam mentem gratanter ducit. In hac quidem Rcdemptoris amaenitate sponsa se requievisse gloriatur, quae dicit: Sub umbra ejus, quem desideraveram, sedi (iCant. II, 3). In umbra quippe ejus sedere est in ejus ' contemplatione requiescere. Ejus certe contemplatio umbra est, quia in ejus visione protegimur, ue diabolica tentatione velut solis ardore denigremur. Qui ergo tam sublimiter requiescunt, ferre se consulentibus auxilia utiliter possunt. Sed tamen nonnulli electi subditi dum infirmitatem propriam metuunt; dum solum Deum agonis sui testem requirunt, tanlorum hominum judicia fugiunt, ut a solo Deo in bona sua actione videantur.
For thus we can now stay in the shade of the Redeemer, if indeed we take his words for our consolation from the meditation of the Gospels. But in this matter quiet preachers can rest, who, the more deeply and closely they receive that word from the divine mouth, are the more sweetly fed. This too is the reason why king Saul is said not to stand nor to sit, but to stay under the pomegranate tree in Magron; because the perfect teacher of God is teachable: and while he strives to feed others with food, he himself is filled with the sweetness of manifold spiritual delights. For while he looks upon the loveliness of the Redeemer in a singular way, he rises into wondrous contemplation of the virtues: and as it were he gathers many grains from one rind, while through all the things which he recalls in the Redeemer he gladly leads his delighted mind. In this loveliness of the Redeemer the bride glories that she has rested, who says: I sat under his shade, whom I had desired (Cant. II, 3). For to sit under his shade is to rest in contemplation of him. Certainly his contemplation is a shade, because in the vision of him we are protected, lest we be darkened by diabolical temptation as by the heat of the sun. Those, then, who rest so sublimely can usefully bring aid to those who consult them. But nevertheless some of the elect, when subject to others, while they fear their own weakness; while they seek God alone as witness of their struggle, they flee the judgments of such men, so that they may be seen by God alone in their good action.
Bene ergo et Saul in extroma parte Gabaa sub malo granato morari dicitur, et Jonathas belli propositum ei non indicasse: quia dum perfecte cavere elationem non possumus, bonum, de quo nasci potest, omnibus abscondi debet. Sequitur: (Vers. %.) Erat populus cum eo quasi sexcentorum virorum.
a. Hoc numero fortes viros in bono opere superius designari diximus, qui cum rege esse referuntur: quia per studium boni operis, concordes sunt vitae doctoris sui. Sed habent praedicatores Ecclesiæ sub se, non solum qui magna agant, sed et verbi comministros qui summa doceant. Habent duces, qui ad bella ferventes roborent, habent qui audacter currant, habent qui potenter protegant. Bene ergo subjungitur: (Vers. 8.) Achias filius Achitob fratris Ichabot, filii Phinees, qui ortu, fuerat ex Heli sacerdote Domini in Silo. Qui portabat Ephod.
Achias namque umbraculum nostro sermone dicitur. Quid vero per umbraculum hoc in loco, nisi protectio designatur? Qui ergo in sancta Ecclesia minores quoslibet ab occultis adversariis protegunt, per umbraculum recte designantur. Qui autem umbraculo residet, ardorem solis sentire non potest. Cur vero in sacro eloquio umbracula prædicantur, nisi quia etiam solem reprobum ostendunt, quo viror mentis exuritur? De quo nimirum sole Veritas in divisione seminum dicit: Orto sole, aruerunt (Matth. XIII, 6).
Well, then, Saul is said to stay at the far edge of Gibeah under the pomegranate tree, and Jonathan did not disclose to him the plan of battle: because while we cannot perfectly guard against pride, the good from which it can arise ought to be hidden from all. It follows: (Verse 7.) The people with him were about six hundred men.
a. By this number we said above that strong men in good work are designated, who are reported to be with the king: because through zeal for good work they are of one mind with the life of their teacher. But the preachers of the Church have under them not only those who do great things, but also fellow ministers of the word who teach the highest things. They have leaders who strengthen those fervent for battles, they have those who run boldly, they have those who protect powerfully. Well, then, is it added: (Verse 8.) Ahijah the son of Ahitub, brother of Ichabod, the son of Phinehas, who by birth had been from Eli the priest of the Lord in Shiloh. He carried the ephod.
For Ahijah in our speech is called a shelter. But what is designated by this shelter in this place, if not protection? Those, then, who in the holy Church protect any of the lesser from hidden adversaries are rightly designated by a shelter. But he who sits in a shelter cannot feel the heat of the sun. Why, however, are shelters spoken of in sacred eloquence, if not because they also point out the reprobate sun, by which the greenness of the mind is scorched? Concerning this sun, indeed, the Truth says in the division of the seeds: When the sun rose, they withered (Matthew 13:6).
Fervens quippe ardor concupiscentiae sol est, qui velut luce candeat, sed qui mentem, cui lucel, exurat. Dum ergo majorum exhortationibus omnium concupiscientiamm blandimenta respuimus, quo alibi, quam in umbraculo amaeno substernimur, ubi tentationum incendia declinemus? Sed diminutive umbraculum Ecclesiae minister dicitur. ut Redemptori nemo comparetur. De illius namque protectione sponsa in Canticis gloriatur, dicens: Sub umbra illius, quem desideraveram, sedi (Cant. II, 4). Et Psalmista deprecans, ait: Sub umbra alarum tuarum protege me (Psal. xvi, 9). Sed unde tantus Achias iste procedit, exponitur, quia filius Achitob esse memoratur. Achitob, frater meus bonus dicitur. Quis igitur iste frater bonus intelligitur, nisi Redemptor noster? Frater quippe, quia naturae nostrae particeps: sed bonus, qui naturam nostram quam suscepit, ab aeterna morteliberavit. Vel bonus, quia omnes nos mali sumus, dicente ipso: Si vos mali cum sitis, nostis bona data dare filiis vestris (Matth. VII, 11). Achias ergo filius Achitob dicitur: ut qui in Ecclesia potentes sunt, eorum potentia ex sola Redemptoris imitatione eis inesse sentiatur. Idem vero Achitob frater Ichabot asseritur, quia a translatione gloriae nuncupatur. Nam Redemptor noster secundum carnem de Judaeorum gente est natus.
For the burning ardor of concupiscence is the sun, which shines as if with light but burns up the mind to which it gives light. So then, when by the exhortations of our elders we spurn the allurements of all concupiscence, where else are we spread out than in a pleasant shade, where we may avoid the fires of temptations? But the shade of the Church is called "diminutive" by its minister, so that no one may be compared to the Redeemer. For of his protection the bride glories in the Canticles, saying: I sat down under his shadow, whom I desired (Cant. 2:4). And the Psalmist, praying, says: Protect me under the shadow of thy wings (Ps. 16:9). But whence this Achias comes forth so great is explained, because he is recorded to be the son of Achitob. Achitob is called "my brother is good." Who then is understood as this good brother but our Redeemer? A brother, indeed, because he is a partaker of our nature; but good, because he freed our nature, which he took up, from eternal death. Or good, because we are all evil, as he himself says: If you, being evil, know how to give good gifts to your children (Matt. 7:11). Achias, therefore, is called the son of Achitob, so that those who are powerful in the Church may be understood to have their power from the imitation of the Redeemer alone. The same Achitob is asserted to be the brother of Ichabot, because it is named from the translation of glory. For our Redeemer according to the flesh was born of the Jewish people.
A quo nimirum populo, quia omnis ornatus templi, omnes sacrificiorum ritus, omnia Scripturarum mysteria ad gentilem populum transierunt, translatio gloria; in Achitob fratre recte memoratur. Ipse quoque Achilob Phinees fuisse filius dicitur: quia Judaicus populus in erroris sui perfidia, qua se mersit, ejusdem gentis suae doctores se valde nequiores habuit. Unde et idem Phinees, os mutum, sive, ori parcens interpretatu. Os quippe dicitur, quia per eumdem populum Dominus locutus est. Sed mutum os nunc esse cognoscitur, quia dum Redemptorem repulit, loquentem in se olim Spiritum pariter amisit. Qui etiam ori parcens recte dicitur, quia sic semel in reatu tanti sanguinis cecidit, ut per paenitentiam, et confessionem ad eum converti nequaquam possit. Ori igitur parcens dicitur, quia confitendo pie erubescere dedignatur. Quo contra beatus Job ex persona conversorum promittit, dicens: Non parcam ori meo, loquar in tribulatione spiritus mei (Job VII, 11). Sed quia item religionis dignitatem in patriarchis et prophetis habuit, idem Phinees ex Heli sacerdote Domini natus asseritur. Heli quippe Deus meus, Silo missus interpretatur. Dii vero aliquando in sancta Scriptura electi praedicatores intelliguntur. Unde et ad Moysen a Domino dicitur: Posui te Deum Pharaonis (Exod. VII. i). Et in lege praecepit dicens: Diis non detrahes (Exod. XXII, 28).
From that people, surely, because all the adornment of the temple, all the rites of sacrifices, all the mysteries of the Scriptures passed over to the gentile people, it is called a translation of glory; in Ahitob his brother it is rightly recorded. This Ahitob too is said to have been the son of Phinehas: because the Jewish people, in the faithlessness of its own error, into which it plunged itself, held the teachers of its own nation to be far worse than itself. Hence also the same Phinehas is interpreted as a mute mouth, or one sparing the mouth. For it is called a mouth, because through that same people the Lord spoke. But now the mouth is known to be mute, because when it rejected the Redeemer, it likewise lost the Spirit who once spoke within it. He is also rightly said to be one sparing the mouth, because it so once fell into the guilt of such great bloodshed that through penitence and confession it can by no means be converted to him. Therefore he is said to spare the mouth, because by confessing piously it deigns not to blush. Against which the blessed Job promises in the person of the converted, saying: I will not spare my mouth, I will speak in the tribulation of my spirit (Job 7:11). But because it likewise had the dignity of religion in the patriarchs and prophets, the same Phinehas is asserted to have been born from Heli the priest of the Lord. For Heli is interpreted as my God, sent to Shiloh. But gods are sometimes understood in Holy Scripture as the chosen preachers. Hence also it is said by the Lord to Moses: I have set you as a god to Pharaoh (Exod. 7:1). And in the law he commanded, saying: You shall not detract from the gods (Exod. 22:28).
Pater ergo Phinees, Deus meus dicitur, quia nimirum Judaicus populus eorum secundum litteram Scripturas imitatur, qui verbum Dei et revelata mente meruerunt cernere, et theca litterae ne videretur occultare. Hos nimirum per semetipsam Veritas ostendit, cum verba Psalmistae exposuit, dicens: Illos dixit Deo:, ad quos factus est sermo Dei (Joan. x, 35). In Silo autem natus asseritur: quia Judaicus populus, licet carnaliter, adhuc tamen in Scripturis spiritualibus eruditur. Quia ergo electus quisque et sapiens in sancta Ecclesia natum Dominum ex Judaico populo per doctrinam sequitur, Achias, qui umbraculum dicitur, filius Achitob fratris Ichabot, filii Phinees, filii Heli esse perhibetur. Qui etiam ephod portare describitur, ut aperte monstretur quia protegere alios nequaquam potest, qui pulchritudine bonæ conversationis, luceque non fulget. Sequitur: (Vers. 3.) Sed et populus ignorabat quo isset Jonathas.
Therefore Phinehas' father is called "my God," because surely the Jewish people according to the letter imitate those who deserved to see the word of God with a revealed mind, and the ark of the letter lest it seem to hide it. These, surely, the Truth itself pointed out when it expounded the words of the Psalmist, saying: "He called them gods, to whom the word of God came" (John 10:35). But he is asserted to have been born in Shiloh, because the Jewish people, though carnally, are still instructed in the spiritual Scriptures. Therefore, because each one who is chosen and wise in the holy Church follows the Lord born from the Jewish people through teaching, Ahijah, which means "shadow," is said to be the son of Ahitob, brother of Ichabod, son of Phinehas, son of Eli. He is also described as carrying the ephod, so that it may be openly shown that he cannot protect others at all, who does not shine with the beauty of good conduct and with light. It follows: (Verse 3.) But the people also did not know where Jonathan had gone.
Quid est quod populus quo eat Jonathas nescit nisi quia electus doctor ea quae entendit agere, studet per humilitatem celare? Unde et in Evangelio Dominus dicit: Nesciat sinistra tua quid faciat dextera tua (Matt. VI, 3). Si enim per dexteram æterna, per sinistram vero praesens vita figuratur: homines in sinistra, angelos ad dexteramhabemus.Quando autem per bona opera ad consortium supernorum civium tendimus, dextera manus nostra operari perhibetur. Sinistra vero manus nostra opera nescit dexterae, si cooperatores nostros, fideles videlicet sanctae Ecclesiae, adjutores habemus in opere, et laudatores habere nolumus ad elationem. Bene ergo dicitur: Populus ignorabat quo isset Jonathas, quia tunc solum bene agere magna nitimur, cum ea quae agimus pandere ad ostensionem vitamus. Sed quia ad exemplum electorum ista proferimus, non solum quo eat, sed etiam qua eat, explorare attentius debemus. Sequitur: (Vers. 4.) Erant inter ascensus per quos nitebatur Jonathas transire ad stationem Philistiim, eminentes petræ ex utraque parte, quasi in modum dentium, scopuli hinc inde prærupti: nomen uni BoreS, nomen alteri Sene.
What is it that the people do not know where Jonathan is going, except that the chosen teacher strives to conceal through humility the things he undertakes to do? Hence the Lord also says in the Gospel: Let not your left hand know what your right hand does (Matt. 6:3). For if by the right hand eternal things are signified, and by the left the present life, we have men on the left and angels on the right. But when through good works we press toward the fellowship of the heavenly citizens, our right hand is said to be at work. The left hand, however, does not know the works of the right if, when we have fellow workers—that is, the faithful of holy Church—as helpers in the work, we are unwilling to have them as praisers, unto vainglory. Rightly, then, it is said: The people did not know where Jonathan had gone, because we then alone strive to do great things well, when we avoid making known for display the things we do. But because we bring these things forward as an example of the elect, we ought to examine more attentively not only where he goes, but also by what way he goes. It follows: (Verse 4.) There were between the ascents by which Jonathan strove to pass over to the garrison of the Philistines, rocks standing out on each side, as it were in the manner of teeth, crags steep on this side and that: the name of the one was Bozez, the name of the other Seneh.
Cum electorum vita alta sit meritis, ima vero conditio malignorum spirituum, quid est quod ascensus esse dicitur, unde ad Philistinorum stationem Jonathas tendere conatur Nam de eisdem Philispæis in typo daemonum non longe superius dictum est: Ascendantes castrametati sunt in Magmas (I Reg. XIII, I). Sed super nos esse dicuntur, quo iminores fortitudine videamur. Super nos etiam esse cognoscitur, quod penetrare per intelligentiam non valemus. Quoties ergo cum spiritibus reprobis certare proponimus, robur parare debemus ad ascensum, quia homines cum angelis pugnare contendimus. Unde et ille athleta strenuus confortans vehementer commilitones suos, ait: Ron est nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates, adversus spiritualia nequitiæ in cœlestibus (Eph. VI, 12). Quia enim contra principatuum et potestatum spirituales nequitias se pugnaturum praenoverat, nimirum robur mentis ad alLitudims ascensum parabat. Peccatorum corda dum nequam spiritus sibi subjiciunt, eis utique per multiformia vitia dominantur. Si ergo illuc quoque eos expugnare contendimus, valde nos oportet ascendere, ut eorum possimus agmina potenteM ferire. Aliter enim lubrici, aliter salvandi sunt acediosi: aliter, vaneglorii, aliter superbi.
Since the life of the elect is high in merits, but the condition of malignant spirits is low, what is it that is said to be an ascent, from which Jonathan attempts to make his way to the station of the Philistines? For concerning these same Philistines, in the figure of demons, it was said not long above: Ascending, they encamped in Magmas (1 Kings 13:1). But they are said to be above us in that we seem lesser in strength. That is also recognized as above us which we are unable to penetrate through understanding. Therefore, whenever we propose to do battle with reprobate spirits, we must prepare strength for the ascent, because we strive to fight with angels. Hence that strenuous athlete also, strongly encouraging his fellow soldiers, says: Our struggle is not against flesh and blood, but against principalities and powers, against the spiritual forces of wickedness in the heavenly places (Eph. 6:12). For because he knew beforehand that he would fight against the spiritual wickedness of principalities and powers, he was surely preparing the strength of the mind for the ascent to the heights. When wicked spirits subject the hearts of sinners to themselves, they certainly rule over them through multiform vices. If, therefore, we strive to storm them even there, it is very necessary for us to ascend, so that we can strike their ranks with power. For the slippery are to be saved in one way, and the slothful in another; the vainglorious in one way, and the proud in another.
Ut vero ad haec omnia electus doctor possit sufficere, quia per assiduae meditationis acuta consilia mentem levat, quasi ad ascensum Philistinorum se roborat.
Bene autem non unus asseritur, sed plures dicti sunt ascensus: quia innumeris hostibus multis itineribus occurendum est. Quod tunc bene agitur, quando vitiis singulis congruentes, et propriae curationes adhibentur. Nam, ut aliqua ex eis breviter perstringamus, fornicationis spiritus continentiae virtute depellitur: sed tamen levius superatur, si caro impetum suum per abstinentiam minuat, ne se mundanæ concupiscentiae victa substernat. Gula per abstinentiam frangitur: sed abstinentiam ciborum corporalium habere non potest, qui meatem spiritualibus cibis non replet. Potenter enim cordus extenuat, qui amore coelestium cor inflammat: quia dum spiritualia fortiter diligit, desideria carnis valenter premit. Avaritiae quoque vitio bonum paupertatis voluntariae contrarium est, sed pauper spiritu esse non poterit, qui amare adhuc aeternos thausauros nescit. Sic nimirum iTa vincitur, si amore coelestium perfecte terrena omnia despiciantur: quia unde irascatur, jam non habet, qui damnum temporale non timet. Sic quoque acediae vitium, id est taedium cordis depellitur, si semper bona caelestia cogitentur. Taedere quidem mens nullatenus potest, quae tam jucunda bona laetanter videt.
But for the chosen teacher to be able to suffice for all these things, because by the sharp counsels of unceasing meditation he lifts up his mind, he strengthens himself as if for the ascent of the Philistines.
And well is it not one ascent that is asserted, but several are said to be ascents: because one must run to meet innumerable enemies by many paths. This is done well when, matching each individual vice, its own remedies are applied. For, to touch briefly on some of them: the spirit of fornication is driven out by the virtue of continence; but it is overcome more lightly if the flesh lessens its impulse through abstinence, so that, once conquered, it does not subject itself to worldly concupiscence. Gluttony is broken by abstinence; but he cannot have abstinence from bodily foods who does not fill his mind with spiritual foods. For he powerfully weakens the heart who inflames the heart with love of heavenly things; because while he strongly loves spiritual things, he mightily suppresses the desires of the flesh. Also, to the vice of avarice the good of voluntary poverty is contrary; but he will not be able to be poor in spirit who does not yet know how to love eternal treasures. Thus, to be sure, it is conquered if all earthly things are perfectly despised out of love of heavenly things; because he no longer has anything at which to be angry, who does not fear temporal loss. Thus also the vice of acedia, that is, weariness of heart, is driven out if heavenly goods are always thought upon. Indeed, the mind can in no way be weary which joyfully sees goods so delightful.
Tristitiae etiam angustiosum malum spiritualis lætitiæ campo devoratur: sed tamen ipsa spiritnalis laetitia se menti non infundit, quae temporalis vitæ angustias transgredi contemplando non novit. Bene quidem tristitia vincitur, si temporalium laborum præmia videantur, quia unde electa mens temporaliter se affligi considerat, inde gaudere in coelesti patria ceternaliter sperat. Quia ergo magna diversitate consilii ad diversos animarum morbos curandos praedicator utitur, quia idem consilium alta mentis consideralione comprehenditur, bene unde Jonathas transire ad stationem Philistinorum appetit, ascensus esse perhibentur. Et quia ad expugnandos malignos spiritus a peccatorum cordibus plures diftieultatesobviant, petrae inter ascensus esse memorantur. Quid enim per istas duas petras, videlicet Bores et Sene, nisi concupiscentia et peccatum designatur? Bores quippe in primatu dicitur, Sene sol, sive auditio. Bene autem concupiscentiae primatus nomen convenit, quia ipsa prior mentem occupat, quam se mens peccato substernat. Solis etiam nomine recte peccati delectatio figuratur: quia a Tentatis intuitu mentis oculos claudit, et ad vanitatem aperit. Unde et in primis hominibus a seductore spiritu per serpentem dicitur: In quacunque die comederitis de ligno, quod est in medio paradisi, aperientur oculi vestri (Genes. III).
The narrow evil of sorrow is also swallowed up by the field of spiritual joy; but that spiritual joy does not pour itself into a mind that has not learned by contemplation to pass beyond the narrow confines of temporal life. Sorrow is indeed well overcome if the rewards of temporal labors are seen, because from the very thing in which the chosen mind considers itself to be afflicted temporally, it hopes to rejoice eternally in the heavenly fatherland. Since, therefore, the preacher uses counsel of great diversity to cure the various diseases of souls, and since that same counsel is comprehended by the lofty consideration of the mind, it is well that from this the ascents are said to be, where Jonathan desires to cross over to the station of the Philistines. And because many difficulties meet those who would storm the malignant spirits from the hearts of sinners, rocks are mentioned among the ascents. For what is designated by these two rocks, namely Bozez and Seneh, except concupiscence and sin? For Bozez is said to mean "first," Seneh "sun" or "hearing." Well does the name "first" fit concupiscence, because it occupies the mind before the mind subjects itself to sin. By the name of the sun, too, the delight of sin is rightly figured, because it closes the eyes of the mind to the one who is tempted and opens them to vanity. Hence also it is said to the first humans by the seducing spirit through the serpent: On whatever day you eat of the tree that is in the middle of paradise, your eyes will be opened (Gen. 3).
In comessatione quidem illa, peccando aperti sunt oculi transgressorum, ut falsae lucis radios in experientia delicti perciperent, et a supernae claritatis alta contemplatione caligarent. In hanc quippe lucem aperire oculos Psalmista refugiens, Dominum obsecrat, dicens: Averte oculos meos, ne videant vanitatem (Psal. CXVIII, 37). Hancbeatus Job alta mente despiciens, perfectorum meritis se inseri exopLans, ait: Nunc enim dormiens silerem, et somno meo requiascerem: aut, sicut abortivum absconditum non subsisterem: vel qui concepti non viderunt lucem (Job., III, 0). Qui sunt isti, nisi qui peccare fortiter caverunt? Unus ergo scopulas Bores, alter Sene dicitur, quia si concupiscentia in mente sibi locum vindicat, ejusdem mentis oculos ad placidum peccati blandimentum, quasi ad solis lucem videndam levat. Bene item petrae nominantur, quia iniquorum mentibus ista duo conveniunt, ut jam redire preedicatores ad se facile non admittant. Sed et dicuntur scopuli: quia hinc inde, videlicet tam mente quam corpore praeruptum retinent usum pravitatis. Dum enim nulla morum, nulla operum integritate solidantur, in modum scopuli, hinc et inde praerupti sunt Et quia dicitur in modum dentium, quid dat intelligi, nisi quod saepe videmus, quia qui praedicatorum hortamenta despiciunt, eorum vitam mordere detractionibus conantur?
In that feasting, indeed, the eyes of transgressors were opened by sinning, so that they might perceive the rays of false light in the experience of transgression, and be darkened from the high contemplation of supernal brightness. Fleeing to open his eyes to this light, the Psalmist beseeches the Lord, saying: Turn away my eyes, lest they see vanity (Ps. 118:37). Blessed Job, despising this with a lofty mind and longing to be joined to the merits of the perfect, says: For now I should have slept and been silent, and should have rested in my sleep: or, as a hidden abortion, I should not have subsisted: or as those conceived who have not seen the light (Job 3:13, 16). Who are these, if not those who have strongly guarded against sinning? One, then, is called a rock, the other a thorn, because if concupiscence claims a place for itself in the mind, it lifts the eyes of that same mind to the gentle blandishment of sin, as it were to see the light of the sun. Likewise they are well named rocks, because these two things befit the minds of the wicked, so that they do not easily admit preachers returning to them. But they are also called crags, because on this side and that—namely, in mind as well as in body—they retain the steep practice of depravity. For while they are not made solid by any integrity of morals or works, they are steep on this side and that, after the manner of a crag. And because it is said after the manner of teeth, what is given to be understood, except what we often see: that those who despise the exhortations of preachers attempt to bite their life with detractions?
Sed de eisdem scopulis subditur: (Vers.5.) Unus prominens ad Aquilonem, ex adverso Magmas, et alter ad Meridiem, contra Gabaa.
Ad Aquilonem primus scopulus prominet, alter ad Meridiem, quia per concupis.centiam fervor charitatis exstinguitur, et per peccatum ardor concupiscentiae augmentatur. Mens enim reproba, dum coocupiscentiae subditur, charitate spoliatur, et dum peccare non metuit, acriora in se valde peccandi desideria accendit. Quasi enim in summa diei suæ altitudine et calore posita, in fluxu peccati, et immoderate laetatur, et ardenter resolvitur. Male ergo mederi concupiscentiæ morbo satagit, qui ad hoc explere concupiscentias peccando cogitat ut quiescat. Tanto quidem erit post peccatum concupiscentia major, quanto ipsa sibi esse incipit peccati delectatio gratior. Sed primus scopulus ex adverso Magmas situs, alter contra Gabaa prominere perhibetur. Magmas, ut jam satis diximus, humilitas, Gabaa collis interpretatur. Ex adverso utique concupiscentia humilitatem habet blandimentum vero peccati cœlestem conversationem. Omnis enim, qui vetita concupiscit, dum praeceptorem despicit, superbit. Ex adverso itaque humilitatem habet, quam in obedientiae devotionem non retinet. Sed et qui in peccati fervore, velut meridiana claritateresolvitur, contra Gabaa, id est collem prominet, quia dum adversatur coelestibus, poenis tartareis praeparatur.
But concerning these same rocks it is added: (Verse 5.) One prominent toward the north, opposite Magmas, and the other toward the south, against Gabaa.
The first rock projects toward the north, the other toward the south, because through concupiscence the fervor of charity is extinguished, and through sin the ardor of concupiscence is increased. For the reprobate mind, while it is subjected to concupiscence, is stripped of charity, and while it does not fear to sin, it kindles in itself far sharper desires of sinning. For as if placed at the highest height and heat of its day, in the flux of sin it both rejoices immoderately and is ardently dissolved. Badly, therefore, does he strive to cure the disease of concupiscence, who thinks to satisfy his concupiscences by sinning so that he may rest. Indeed, concupiscence after sin will be so much the greater, as the delight of sin itself begins to be more pleasing to it. But the first rock is said to be situated opposite Magmas, and the other to project against Gabaa. Magmas, as we have already said sufficiently, is interpreted as humility; Gabaa, as hill. Opposite, certainly, concupiscence has humility; but the flattery of sin has heavenly conversation. For everyone who desires forbidden things, while he despises the preceptor, is proud. Opposite, therefore, it has humility, which it does not retain in the devotion of obedience. But also he who in the fervor of sin is dissolved like the brightness of midday, projects against Gabaa, that is, the hill, because while he is opposed to heavenly things, he is prepared for Tartarean punishments.
Sed, quia tales etiam ad æternam vitam Sanctorum praedicatione perducuntar, ipsorum praedicatorum studium in Jonathae facto videamus. Nam sequitur: (Vers. 6.) Veni, transeamus ad stationem incircumcisorum horum, si forte faciat Dominus pro nobis, quia non est Domino difficile salvare, vel in multitudine, vel in paucis.
ii. Quae est statio Philistinorum, nisi robur malignorum spirituum? Sancti etenim viri, cum ad peccatorum correctionem se præparant, aperte sciunt quia cum de coelo lapsis angelis pugnant. Pugna ergo haec, quia angelorum est et hominUm, pugnatur a fortibus cum infirmis, cum simplicibus ab astutis. Nam ab his fortibus insultum acceperat, qui dicebat: lrruerunt in me fortes, neque iniquitas mea, neque peccatum meum, Domine (Psal. LVIII, 4). Astutias lapsi angeli etiam Paulus intuens, ait: Non ignoramus ejus astutias (II Cor. 11, 11). Contra astutos igitur via cautae rationis quaerenda est, contra fortes vero divina sunt auxilia petenda. Ut ergo magna cautela prædicatio exhibenda esse sentiatur, Jonathas armigerum suum ad secum transeundum invitasse dicitur. Et ut in expellendis hostibus de Dei miseratione præsumatur, loquitur dicens: Quia non est Deo difficile salvare, vel in multitudine, vel in paucis; et quia flagitiosorum conversio facilis non est, dicit: Si forte faciat Deus pro 'tobis.
But because such men are also led to eternal life by the preaching of the saints, let us see the zeal of these preachers themselves in the deed of Jonathan. For it follows: (Verse 6.) Come, let us cross over to the station of these uncircumcised, if perhaps the Lord will work for us, because it is not difficult for the Lord to save, whether in many or in few.
ii. What is the station of the Philistines but the strength of malignant spirits? For holy men, when they prepare themselves for the correction of sinners, know clearly that they are fighting against angels who fell from heaven. This battle, then, because it is both of angels and of men, is fought by the strong against the weak, by the cunning against the simple. For he had received the assault from these strong ones who said: The strong have rushed in upon me, yet there is no iniquity in me, nor sin, O Lord (Psalm 58:4). Paul also, perceiving the cunning devices of the fallen angel, says: We are not ignorant of his devices (2 Corinthians 2:11). Against the cunning, therefore, the way of cautious reasoning must be sought; against the strong, however, divine aid must be sought. So that it may be understood that preaching must be carried out with great caution, Jonathan is said to have invited his armor-bearer to cross over with him. And so that in driving out enemies confidence may be placed in God's mercy, he speaks, saying: Because it is not difficult for God to save, whether in many or in few; and because the conversion of the wicked is not easy, he says: If perhaps God will work for you.