גIII. Littera GIMEL
Sermon 3 · Ps 118:17–24 · CSEL 62, pp. 41–68
III. LITTERA GIMEL.
1. Tertia littera secundum Hebraeos 'Gimel', quae Latine 'retributio' dicitur. denique primo statim uersu hoc ostenditur.
2. Retribue, inquit, seruo tuo.1 quomodo supra ipse Dauid ait: non secundum peccata nostra reddas nobis neque secundum iniquitates nostras restituas nobis,2 et hic poscit retributionem? illa uidetur uox peccatoris esse, haec bene sibi conscii, qui praemia boni operis exposcat. unde possumus etiam hoc intellegere, quod eius persona psalmus iste formetur, qui natus ex uirgine pro totius mundi redemptione ad dexteram patris sedere praesumat, sicut ipse ait: amodo uidebitis filium hominis sedentem ad dexteram uirtutis.3
3. Non est tamen alienum nec adrogans, si Dauid remunerationem a domino deo suo pro egregiis laboribus postulet: praerogatiua est fidei atque iustitiae de domini fauore mercedem usurpare. denique reprehenditur Petrus, quia super fluctus ambulans humano magis dubitauit affectu quam apostolica auctoritate praesumpsit.4 in euangelio quoque docemur habere fidem et non haesitare de his quae supra hominem sunt gerendis.5 merito ergo Dauid in superioribus, quasi adhuc inperfectus, secundum peccata sibi reddi refugit atque declinat. in hoc autem psalmo, qui est posterior, quasi fundatus uirtutis processu retribui sibi secundum fidei operisque certamina deprecatur, siquidem etiam Paulus, qui ante dixerat: non sum dignus uocari apostolus,6 postea ait: reposita est mihi corona iustitiae, quam reddet mihi dominus in illa die, iustus iudex, non solum autem mihi, sed et his qui diligunt aduentum eius.7 et apostolus sibi pollicetur, hic autem uerecundius adhuc precatur, quod utique non insolentis adrogantiae, sed innocentis est conscientiae, ab ipso cui seruieris petere mercedem, quam desperare segnitiae materia, sperare autem incentiuum laboris est.
4. Pete igitur confidenter, si merita suffragantur, ut talia petenda studiosius elabores, quo ea petitione sis dignior. quis athleta, si desperet coronam, descendat in stadium aut, si eam postulet uictor, offendat? probatio spem facit, spes confidentiam. iusti ergo talis oratio est: delectatur dominus tali precatione, ut pro puritate conscientiae utaris auctoritate.
5. Tamen, quo minus uideatur petitio adrogans, bene addidit: seruo tuo,8 in quo et humilitatis est gratia et praemium seruitutis. qui enim uocatus est in domino seruus, libertus est domini;9 quare non praesumat fauorem domini, tam pretioso emptus sanguine? magnum tibi est uocari puerum meum10 quasi ad seruum dicitur. si quis ergo est seruus et bene seruit domino et nihil facit quasi seruus peccati,11 sed qui dicit: seruus inutilis sum, quod debui facere feci,12 bene is dicit: retribue seruo tuo.
6. Gloriosa seruitus, qua pro nobis seruiuit et Christus. beata seruitus, qua et tu seruis, sed ita, si nihil possit aduersarius de tuo sibi seruitio uindicare. amat ergo Christus boni libertatem seruuli; denique in Canticis dicit: quam speciosae factae sunt genae tuae sicut turturis, ceruix tua sicut redimicula!13 uultus liberior est, ubi est castitatis conscientia, et portare Christi iugum suaue est,14 si ornamenta putes ceruicis tuae esse, non onera. adtolle ergo oculos semper ad dominum deum tuum et quaere deum, ut inuenias. erige ceruicem; redimicula, non uincula geris. multa quoque animalia redimiculis gaudent et falerari sibi magis quam nudari uidentur. genae sicut turturis praeferant insignia uerecundiae, redimicula ceruicis libertatis attollant fiduciam: leue est enim iugum Christi15 et ideo ceruix eo non premitur, sed leuatur.
7. Similitudines, inquit, auri faciemus tibi ex distinctionibus argenti, quoad usque rex in declinatione sua.16 ex his enim, qui ex lege sunt et prophetis, mediocriter ante crediderant gloriam domini Iesu, sed hereditas eius diffusa per populos quo frequentius examinata, hoc amplius est probata: crebrae enim persecutiones ecclesiae iustorum nobis titulos martyrii uictoriis ediderunt. itaque sicut aurum bonum, ita ecclesia, cum uritur, detrimenta non sentit, sed magis fulgor eius augetur, donec Christus ueniat in regnum suum et reclinet caput suum in ecclesiae fide. qui cum uenisset ad oues perditas domus Israel,17 non habebat ubi caput suum reclinaret: nunc autem iam redolet fides ideoque dicit ecclesia: nardum meum dedit odorem suum18 et dicit cum praesumptione, expectans retributionem.
8. Fragrat unguentum gratiae, ex quo uirgo generauit et dominus Iesus sacramentum incarnationis adsumpsit. colligatio, inquit, guttae consobrinus meus. botryo Cypri frater meus mihi, inter media ubera mea requiescit.19 corpus enim suscipiens dominus Iesus caritatis se uinculis inligauit et non solum se membris nostris et passionibus naturalibus, sed etiam cruci uinxit ideoque sicut botryo in ecclesiae fide et morali requiescit gratia. nardum Cypri consobrinus meus, in uineis Engaddi.20 si locum quaerimus, regionis cuiusdam est [quia in Iudaea et locus sic dicitur], in qua opobalsamum gignitur: si interpretationem, Engaddi 'temptatio' Latine significatur. in illis ergo uineis lignum est, quod, si quis conpungat, unguentum emittit; hic fructus est ligni. si non incidatur lignum, non fragrat et redolet, cum autem conpunctum fuerit artificis manu, tunc lacrimam destillat: sicut et Christus in illo temptationis ligno crucifixus inlacrimabat populum, ut peccata nostra dilueret, et de uisceribus misericordiae suae fundebat unguentum dicens: pater, dimitte illis, quia nesciunt quid faciunt.21 tunc ergo in ligno conpunctus est lancea22 et exiuit de eo sanguis et aqua omni unguento suauior, accepta deo hostia, per totum mundum odorem sanctificationis effundens, et quasi balsamum ex arbore, ita uirtus exibat e corpore. unde ait: sentio uirtutem exisse de me.23 inde opobalsamum expressio dicitur, eo quod conpunctione ligni balsamum per cauernam punctionis erumpit. conpunctus igitur Iesus odorem remissionis peccatorum et redemptionis effudit. nam et constrictus erat, uerbum cum esset, homo factus, et pauper factus est, cum diues esset, ut nos illius inopia ditaremur,24 potens est, et despiciendum se praebuit, ita ut Herodes sperneret eum et inluderet ei,25 terram mouebat, et haerebat in ligno, caelum obducebat tenebris,26 mundum crucifigebat, et crucifixus erat,27 inclinabat caput, et exibat uerbum,28 exinanitus erat, et replebat omnia.29 descendit deus, ascendit homo. uerbum caro factum est,30 ut caro sibi uerbi solium in dei dextera uindicaret. uulnus erat, et fluebat unguentum, scarabaeus audiebatur, et deus agnoscebatur.
9. Respondet ei Christus: ecce es bona, proxima mea. ecce es bona.31 quoniam cognouerat ecclesia mysterium et pro totius mundi redemptione crucifixum dominum Iesum praedicabat, meretur audire: 'ecce es bona, quae me bonum dicis, et ipsa bona es et, quia uidisti gloriae meae decorem, et ipsa speciosa es et decora'. quid est autem Christum dicere 'bona es' uel 'decora es' nisi illud euangelicum: constans esto, filia, remissa sunt tibi peccata tua?32
10. Ergo, cui Christus peccata donauit, recte dicit: retribue seruo tuo; uiuam et custodiam uerba tua.33 non habet in retributione quod desperet, quia dominus Iesus mundum uenit saluare, non perdere,34 ideoque inmemor est iniuriae, memor gratiae, sicut in prophetico libro testificatur ipse dicens: ego sum ego sum, qui deleo iniquitates tuas, et memor non ero. tu autem memor esto et iudicemur: dic iniquitates tuas, ut iustificeris.35 quicumque ergo dicit iniquitates suas deo, iustificatur, et quicumque iustificatur, retributionem non timet, sed exposcit. qui retributionem non timet, uiuet.
11. Sed quare dixit 'uiuam' et non dixit 'uiuo'? quia haec uita non est loco praemii, quae in loco mortis est. dolet propheta in puluerem mortis se esse deductum.36 apostolus cupit ex hoc mortis corpore liberari:37 et putamus quod de hac uita sibi blandiatur propheta? omnia hic plena mortis sunt: intrat mors per fenestram,38 intrat per os tuum, nisi dominus ori tuo ponat custodiam;39 denique ex multiloquio peccatum nascitur. lege mandata legis et inuenies scriptum, quia uiuens, si mortuum contigerit, inquinatur.40 quantos tangimus mortuos, inter quantos mortuos uersamur! ideo tibi auctor uitae dicit: relinque mortuos sepelire mortuos suos,41 ideo tibi alibi dicitur: surge, qui dormis, et exsurge a mortuis.42 quomodo tibi diceretur 'surge a mortuis', nisi inter mortuos uiueres? ponamus te mundum esse ab operibus mortuis,43 a peccati conluuione: quomodo mundus es, qui in corpore mortis est, qui inter sepulchra uagaris mortuorum? oportebat Petrum loqui mortuis, ut procederent de sepulchris suis.
12. Indigemus ergo purgatione, quia tetigimus mortuos.44 lex nos mundari iubet: quis tantus, ut supra legem sit? ipsum nazaraeum sanctum dei, si is tetigerit mortuum, inmundum pronuntiat.45 ideoque radit caput suum et deponit capillum quasi non sanctum et iterum orat ut exaudiatur, qui ante propter mortui adtactum exorare non potuit, inrationabiles duxit dies, quia inrationabili adpropinquauerat: deponit igitur mortua et superflua capitis sui, ut Christo reconcilietur. ergo si nazaraeus purificatur, et nos purificari oportet.
13. Omnes contigimus mortuum. quis enim gloriabitur castum se habere cor? aut quis audebit dicere mundum se a peccatis?46 sit aliquis fortasse qui in sermone non deliquerit, licet rarus iste, de quo deus dicat sicut de sancto Iob: ille non peccauit labiis suis;47 tamen non semper habere potuit mundas cordis sui cogitationes; inicit se diabolus in cor hominis. pone parata semper et peruigili custodia quisquam cor suum saepserit: tamen in medio peccatorum uersatur. necesse habet etiam ipse purificari: unde Esaias cum dixisset: o miser ego, quoniam inmunda labia habeo et in medio populi uersor inmunda labia habentis,48 statim descendit unum de Seraphim et contigit labia eius carbone, ut inmunda labia mundaret.49
14. Non unum est baptisma. unum est quod hic tradit ecclesia per aquam et spiritum sanctum, quo necesse est baptizari catechumenos. est et aliud baptisma, de quo dicit dominus Iesus: baptisma habeo baptizari quod uos nescitis.50 et utique iam baptizatus in Iordane fuerat, sicut superiora declarant: sed sit hoc baptismum passionis, quo etiam sanguine suo unusquisque mundatur. est baptismum etiam in paradisi uestibulo, quod ante non erat, sed posteaquam peccator exclusus est, coepit esse romphaea ignea quam posuit deus,51 quae ante non erat, quando peccatum non erat. culpa coepit et baptismum coepit, quo purificentur qui in paradisum redire cupiebant, ut egressi dicamus: transiuimus per ignem et aquam:52 hic per aquam, illic per ignem, per aquam, ut abluantur peccata, per ignem, ut exurantur. sed, quod est grauius, et hic ignem et illic sustinemus.
15. Quis est qui in hoc igne baptizat? non presbyter, non episcopus, non Iohannes, qui ait: ego uos baptizo in paenitentiam,53 non angelus, non archangelus, non dominationes, non potestates, sed ille, de quo Iohannes ait: qui uenit post me fortior me est, cuius non sum dignus calciamenta portare: ipse uos baptizabit in spiritu sancto et igni; habet uentilabrum in manu sua et permundabit aream suam et congregabit triticum in horreum suum, paleas autem comburit igni inextinguibili.54 non de hoc baptismate, quod fit per sacerdotes ecclesiae, dictum ipse dominus testificatur, siquidem post consummationem saeculi missis angelis, qui segregent bonos et malos,55 hoc futurum est baptisma, quando per caminum ignis iniquitas exuretur, ut in regno dei fulgeant iusti sicut sol ipse in regno patris sui.56 et si aliquis sanctus ut Petrus sit, ut Iohannes, baptizatur hoc igni. ueniet ergo baptista magnus — sic enim eum nomino, quomodo nominauit Gabriel dicens: hic erit magnus —.57 uidebit multos ante paradisi stantes uestibulum, mouebit romphaeam uersatilem,58 dicet his qui a dextris sunt59 non habentibus grauia peccata: 'intrate qui praesumitis, qui ignem non timetis, praedixeram etiam uobis: ecce uenio sicut ignis,60 et per Ezechiel dixeram: ecce proficiscar in Hierusalem et insufflabo in uos in igne irae meae, ut tabescatis a plumbo et ferro'.61
16. Ueniat ergo ignis consumens,62 qui exurat in nobis plumbum iniquitatis, ferrum peccati63 faciatque nos aurum sincerum. urat renes meos et cor meum, ut bona cogitem, ea quae castitatis sunt concupiscam. sed quia hic purgatus iterum necesse habet illic purificari, hic quoque nos purificet, quando dicet dominus: 'intrate in requiem meam',64 ut unusquisque nostrum ustus romphaea illa flammea, non exustus, introgressus in illam paradisi amoenitatem gratias agat domino suo dicens: induxisti nos in refrigerium.65 qui ergo per ignem transierit, intrat in requiem, transit a materialibus atque mundanis ad illa incorruptibilia atque perpetua.
17. Alius ignis iste est, quo exuruntur peccata non uoluntaria, sed fortuita, quem parauit seruulis suis dominus Iesus, ut eos ab ista commoratione, quae permixta est mortuis, euuiget; alius ille ignis, quem deputauit diabolo et angelis eius, de quo dicit: intrate in ignem aeternum,66 quo ille diues ardebat, qui stillari sibi de Lazari digito poscebat umorem.67 at uero Lazarus in Abrahae sinu recumbens uitam carpebat aeternam, quam sibi promittit propheta dicens: uiuam et custodiam uerba tua.68 'uiuam' ait quasi nondum uiuens; hic enim in umbra uiuimus.
18. Ergo ista uita in corpore umbra est uitae atque imago, non ueritas: denique in imagine ambulat homo et in regione umbrae mortis consistimus.69 sed si quis non ad terrena oculos mentis intendat, sed ad spiritalia erigat, ut possit dicere: spiritus ante faciem nostram Christus dominus,70 dignus erit qui dicat: in umbra eius uiuemus.71 Christus enim uita est72 et ideo, qui in umbra Christi uiuit, in umbra uitae est, meritoque alibi dicit sanctus domini: in umbra alarum tuarum protege me.73 omnes ergo etiam sancti in umbra sunt, quamdiu sunt in corpore: non perfecte uident, non perfecte, sed ex parte cognoscunt. ipse Paulus ait: ex parte enim cognoscimus,74 ipse uas electionis, cui Christus oculos reddidit et sua inluminauit gratia, non facie ad faciem, sed per speculum uidebat, et Dauid reuelari petit oculos suos,75 ut remoueretur umbra, quae integrum oculorum inpediebat obtutum. regionem autem hanc mortuorum esse quis dubitet, cum sanctus ipse dicat: placebo domino in regione uiuorum,76 quia perfecte hic placere nemo potest, ubi, etiamsi fieri possit ut sua peccata non habeat, in ipsa tamen mortuorum regione uiuendo purificatione indiget, quae a contagio eum regionis huius absoluat?
19. In umbra igitur hic uiuimus et ideo in umbra custodimus uerba dei. et ut exemplo utamur, utique ante eramus sub umbra legis, quando custodiebamus neomenias et sabbata quae sunt umbra futurorum,77 sicut hodieque Iudaei, qui uerum sabbatum non uident, qui exemplari et umbrae seruiunt.78 nos quoque secundum euangelium nunc uiuentes umbram sequimur uerborum dei. Nathanael sub arbore fici uidetur,79 Dauid in umbra alarum domini Iesu sperare se dicit,80 Zachaeus in arborem sycomori ascendit, ut Christum uideret.81 nobis quoque expandit manus suas Iesus, ut totum mundum obumbraret. quomodo non sumus in umbra, qui crucis eius protegimur uelamento? quomodo non sumus in umbra, quos crucifixus a malignitate saeculi et corporis ardore defendit? an nescimus, quoniam uerbum dei ueniens in hunc mundum non sicut uerbum aduenit, quale erat in principio, quale erat apud deum, sed semet ipsum exinaniuit formam serui accipiens?82 uenit in nube leui et, cum esset uirtus altissimi, obumbrauit Mariae,83 ut transfiguraret corpus humilitatis nostrae conforme fieri corpori gloriae suae.84 sicut ille ergo formam mutauit, cum ex uirgine nasceretur, ita et nobis sermones dei transfigurati uidentur, cum leguntur in euangelio, cum species eorum uidetur in scripturis quasi per speculum,85 quia tota ueritas hic non potest conprehendi. cum autem uenerit quod perfectum est,86 non iam per descensionem, non per speciem, ut transfigurati, sed integra atque expressa ueritate resplendeant.
20. Neque te moueat, quod ait: 'multa uerba custodiam'.87 quia, cum unum uerbum cognouerit, multa uerba cognoscit. in uno multa sunt et in multis unum est. probandum est igitur, quomodo unum uerbum multa sint et multa uerba unum uerbum sit. nec difficile doceri, cum dixerit apostolus, quia ipse est imago dei inuisibilis, primogenitus omnis creaturae, in quo creata sunt omnia in caelestibus et in terra, siue uisibilia siue inuisibilia, siue sedes siue dominationes siue principatus, siue potestates; omnia per ipsum et in ipso creata sunt.88 unum est igitur uerbum quod operatur in singulis, et cum in singulis operatur, operatur omnia et in omnibus. hoc uerbum unicum apud patrem se diffudit in plurima, quia de plenitudine eius omnes accepimus.89 itaque si uideas singula omnium, quae creata sunt in ipso, uidebis in singulis unum uerbum esse omnium, cuius pro captu nostro participes sumus. in me uerbum est humanum, in alio uerbum caeleste, uerbum angelorum in plerisque, sunt qui habent uerbum dominationum et potestatum, uerbum est iustitiae, uerbum castitatis, uerbum prudentiae, uerbum pietatis, uerbum etiam uirtutis. sic unum uerbum multa sunt et multa uerba unum sunt. nec uero arduum est istud aestimari, cum legerimus, quia omnia potest spiritus sapientiae.90
21. Itaque sicut alii datur per spiritum sermo sapientiae et alii sermo scientiae secundum eundem spiritum, alii fides in eodem spiritu, alii gratia curationum in uno spiritu, alii operatio uirtutum, alii spiritus cognitionis, alii spiritus consilii plenioris, alii spiritus fortitudinis, alii pietatis spiritus, et in omnibus unus atque idem spiritus est, diuidens singulis prout uult.91 est spiritus prophetarum, est spiritus apostolorum, est etiam artificum spiritus, sicut et Beselehel et Eliab, quos impleuit dominus spiritu diuino sapientiae et scientiae et omnis artis, ut facerent amictum et tabernaculum atque altare92 secundum sensum, quem dedit his deus, sed etiam ceteris sapientibus intellegere et facere omnia opera secundum omnia, quae dominus imperabat. itaque fecerunt quae non didicerant nec uiderant secundum ea, quae his spiritus demonstrabat. et plerisque uidetur alius apostolorum spiritus, alius prophetarum, et diuersus in singulis; sed non est diuersus, sed unus est spiritus, diuidens genera diuersa uirtutum. unde non dubium uideri debet, si aliis uerbum apostolicum, aliis propheticum, aliis angelicum, aliis uerbum operatorium datum est, et unum est uerbum diuidens se singulis pro nostra possibilitate uel pro sua uoluntaria largitate. hoc uerbum igitur, quod est caput omnium, hic per speculum uideo93 et ideo uerba dei hic custodire non possum: sed cum uidero gloriam eius reuelata facie,94 tunc uiuam et uita uiuens etiam uerba diuina custodiam.
22. Ideo ergo secundo uersu dicit: adaperi oculos meos, et considerabo mirabilia de lege tua.95 qui adaperiri sibi oculos petit, utique et grauari intellegit: neque enim medicum rogat nisi qui remedium aegritudini suae poscit. dicit ergo iste ad medicum uenientem de caelo: adaperi oculos meos. si turbatus est oculus, facile dolor omnis sedatur collyrio; sin uero acies plus tumoris suffusione praetexitur, maiora remedia quaeruntur. est ergo, sicut in oculis corporis, ita etiam in oculis animae huiusmodi quaedam passio quae ingrauescat necesse est, nisi bonus medicus uelamen illud abstulerit et nebulam quandam concreti humoris, quae inpedire uel potius operire, ne uideat quae uidebat, mentis aestimatur obtutum. inrepsit aegritudo ueteri fermento,96 eo quod non exuimus uel gentilem uel Iudaicam suffusionem, cum primum ueniremus ad ecclesiam, non audiuimus dicentem boni medici disciplinam: expoliantes ueterem hominem cum actibus eius, induite nouum qui renouatur in agnitione secundum imaginem eius qui creauit eum.97 superuestiuit ergo se aliquis, non expoliauit: serpit grauior aegritudo, grauat oculos diuturnum uelamen. non potest quisquam illud auferre, non angelus, non uirtutes, non dominationes, non potestates. manet uelamen, lectionem inpedit, uisionem obducit; quod non reuelatur, inquit apostolus — hoc est: a quocumque alio —, nisi in Christo fuerit euacuatum.98 cum uero conuersus huiusmodi fuerit ad dominum, auferetur uelamen.99
23. Habes igitur quomodo auferas uelamen, quod manet supra oculos cordis tui; conuertere ad dominum, et uelamen cadet. conuersus est Paulus ad benedictionem Ananiae: uelut squamae ceciderunt ab oculis eius et uidit, qui per triduum ante non uiderat:100 simul oculus corporis animaeque sanatur, quia medicamentum ei medicus demonstrauerat ille de caelo, de quo scriptum est: misit uerbum suum et sanauit eos et ex omnibus infirmitatibus suis liberauit eos.101 non est medicus iste de terris, qui omnes curat infirmitates et populos integros sanat. mitte ergo, pater, medicum istum, ueniat uerbum tuum, aperiat oculos meos. et apostolorum oculi clausi erant, nisi eos Iesus aperuisset. denique duobus ex his euntibus in castellum, cui nomen Emmaus, cum interpretaretur scripturas et benediceret eos, aperti sunt, inquit, oculi eorum et cognouerunt eum.102 ergo nisi Iesus aperuisset nobis oculos, nemo uidisset: nisi Iesus sustulisset uelamen, nulli euangelii gratia refulsisset. et Petrus clausos habebat oculos et Iohannes clausos habebat et Iacobus clausos habebat. denique in monte grauati erant somno, sed excitati maiestatis fulgore diuinae oculos cordis sui aperuerunt.103 et quia siti in corpore plene uidere non poterant, obumbrauit eos nubes, ne corporis oculos gloriae caelestis fulgor hebetaret.
24. Quis igitur tantus, ut aperiat oculos et legis uideat sacramenta, nisi ei Christus demonstret? non Moyses tantus, denique iubente domino uirgam proiecit et facta est serpens et fugit ab ea; adprehendit caudam serpentis et facta est uirga,104 et adhuc non cognoscebat mysterium, quo declarabatur descensurum in terras dominum Iesum,105 qui cum se exinanisset, deponi in crucem et proici pateretur in tumulum, de quo secundum oracula legis resurgens in gloriam dei diuinaeque sedis regale consortium de serpente remearet. adprehendamus ergo et nos caudam serpentis illius crucifixi,106 ut potestatem eius regiam possimus agnoscere. et illa, quae in pedes eius misit unguentum, tenuit eum.107 caudam ergo serpentis adprehendit Moyses et apertum est os eius. non ergo locutus esset de eo, nisi ipse dominus os eius aperuisset.
25. Dauid adaperiri sibi oculos hic petit et in superioribus dixit: 'quis ostendit nobis bona?'108 erat sub lege nutritus et sciebat, quia lex umbram habet futurorum bonorum;109 ipsa bona non per umbram, sed apertis oculis uidere cupiebat. nouerat, quia exemplari et umbrae caelestium mysteriorum seruiebant, qui secundum legem Moysi deseruiebant,110 uolebat ipsam cultus diuini conprehendere ueritatem et ideo, ut ab oculis suis uelamen discuteret, conuersus ad dominum precabatur dicens: adaperi oculos meos, et considerabo mirabilia de lege tua.111 intellegebat uere militiam esse caelestem,112 quam posset unusquisque ex lege cognoscere, cui tamen dominus reuelasset. quis enim de terrenis ad caelestia, de umbra ad claritatem, de exemplari ad penetralia ueritatis humano gradu sine diuino ductu possit ascendere?
26. Quis potest considerare altare illud caeleste uerumque templum, sacerdotes et leuitas, non istos secundum carnis officia, sed illos secundum spiritus gratiam? denique hanc solam sibi gratiam pro maximis optabat Dauid dicens: unam petii a domino, hanc requiram: ut inhabitem in domo domini omnes dies uitae meae et ut uideam delectationem domini et considerem templum eius.113 quis poterat cognoscere, quod offerret diues magnum munus, secundum quod potest manus eius, ut soluatur eius peccatum?114 quis poterat intellegere, si non haberet quid offerre, uerbi gratia arietem, quia non soluebatur eius peccatum? quis poterat aduertere, quae essent illae inmunditiae, quas soluit non lex quam putant Iudaei, sed lex spiritalis quam Paulus agnouit?115 quis poterat uidere remissiones peccatorum ueras, quarum exemplar in lege, ueritas in euangelio est, dicente domino Iesu: dimissa sunt tibi peccata,116 non per hircorum sanguinem,117 sed per hostiam sui corporis? ille itaque diues in lege, qui perfectae maiestatis in Christo plenitudinem confitendo et quasi eam quibusdam ad illud altare caeleste fidei manibus offerendo peccatum suum soluerit; ille uidet uerum sacerdotem, qui uidet principem sacerdotum. ille templum uerum considerat, qui audit dicentem: soluite templum hoc, et in triduo resuscitabo illud.118 magnum templum, de quo uirtus exibat et curabat omnes. mirabile illud altare, in quo unius agni sacrificium tulit peccata mundi.119 ille praestantissimus leuita, qui uenit non ut ministerium exigeret, sed ut omnibus exhiberet suae ministerium passionis, cui portio deus,120 qui hic nihil possederit et omnia possideret.121
27. Quid autem dicam de Hebraeo, quem lex sex tantummodo iubet seruire annis et septimo anno exire seruitio?122 quis iste Hebraeus seruus? quis Hebraeus liber poterat intellegi? quis tantus, ut annos aeternos123 in mente habens uideat uerum Hebraeum, qui non in perpetuum manet seruus, sed sex annis seruili functus officio septimo anno gratiam libertatis adipiscitur? cuius uidetur Isaac patriarcha seruitutis et libertatis non ignorasse mysterium, qui ait: seruies fratri tuo, et erit cum deposueris et solueris iugum eius a collo tuo,124 significans fore tempus, quo etsi quis seruierit hic positus fratri suo, postea tamen exactis annis, qui ex istis diebus atque istis quos hic exigimus mensibus colliguntur, soluat iugum a ceruice sua, quod fit septimo anno remissionis. conicere possumus ueri Hebraei typum in Ioseph, qui portauit seruitutis iugum, sed eum culpa non cepit, non carcer inclusit, non Aegyptus colorauit. conicimus in Petro Iohanne Iacobo, qui creati et instituti sub iugo legis soluerunt tamen fratris sui Iudaicum iugum, ubi legitimae tempus quietis aduenit, quando refulsit his remissio peccatorum.
28. Et hoc tamen hic in umbra adhuc gestum comparatione caelestium; quanta autem quies illa, quae ex lege conicitur, in euangelio reuelatur, dicente domino Iesu: uolo ut ubi ego sum et isti sint mecum!125 quam beatus, qui istius habitationis fructum quietis consortium illic potuerit promereri! tunc intelleget, quid sit aperuisse oculos, ut uideret mirabilia de lege dei.126
29. Bene admonuit lectio euangelii quae decursa est, in qua sanatus est leprosus ille, qui dixit: si uis, potes me mundare,127 in uoluntate domini constituens potestatis effectum, cui respondit similiter: uolo, mundare. praemissa pietas uoluntatis, secuta potestatis auctoritas est. omnibus dicit Iesus 'uolo', qui non uult esse peccatum, uelle Christi commune in omnes est, mundari fidei est credentis in Christum. et tetigit eum, tangit eos, quorum fide tangitur. denique dicit: tetigit me aliquis: sentio uirtutem exisse de me.128 habes operationem inmaculati corporis, habes remissionem diuinitatis.
30. Sed ut plenius sanaretur, aperuit oculos eius dicens: uade, ostende te sacerdoti.129 multos sacerdotes habebat synagoga: sed qui oculos aperit, falsos non uidet sacerdotes, uerum aspicit. quis est uerus sacerdos nisi ille, qui sacerdos est in aeternum? et ideo pater dixit ad eum: tu es sacerdos in aeternum.130 aperuit ergo oculos eius et uidit et intellexit, quale munus pro emundatione sua deberet offerre. beatus qui audit haec: quanto beatior qui uidet, qui se uero potest ostendere sacerdoti, ut non habeat quod timeat in se uideri, qui se prius aspicit facie reuelata! nam nisi ipse se prius uiderit, non audebit ostendere, sicut Adam, qui se occultare cupiebat,131 quia non agnoscebat. sed iam etiam id quod sequitur consideremus.
31. Aduena ego sum in terra, ne abscondas a me mandata tua.132 non cuiuscumque uox ista est, sed eius, qui terrenis renuntiauerit uoluptatibus et omni se mundanae cupiditatis exuerit affectu. ille est in hac terra aduena, qui potest dicere: nostra autem conuersatio in caelis est,133 qui suam habet in domino portionem,134 qui potest dolere, quod diutius uiuat in terris, qui uitae huius longaeuitate lassatur, cui prolixitas habitationis huius fastidio sit, quam sanctus auersatur et dicit: uae his qui habitant in terra,135 qui dissolui non timet et, si soluatur, praesumit se cum Christo futurum.136 hic uere peregrinus in terra est, qui sanctorum est ciuis et domesticus dei137 et thesaurum sibi condit in caelo.138 non utique is exiens de Aegypto in hanc intellegibilem Aegyptum remeare desiderat nec depositae senectutis et mortis pauescit confinia nec horrea struit messibus recondendis, iam alienis uicturus aetatibus, sed sola diues uirtutum fecunditate ea congregat, quae sibi nec mors possit auferre.
32. Meritoque dicit: concupiuit anima mea desiderare iudicia tua in omni tempore.139 quod utique non facit nisi liber a uinculis, non solum a uinculis sollicitudinis saecularis, sed etiam a uinculis caritatis humanae. uincula conplura sunt in hoc saeculo: uincula sunt desideria uiuendi, uincula sunt oblectamenta uoluptatum, uincula sunt honorum, uincula coniugii. denique dicit tibi bonus magister: solutus es ab uxore? ne quaesieris uxorem.140 nec tamen peccat qui uxorem acceperit, sed innectit sibi uincula mentis, quia sollicitus est quomodo placeat uxori — beatior esset, si deo soli placere desideraret —, carnis autem, quia ligatus est qui sui non habeat corporis potestatem.141 ergo quia mandatum dei est, quod legis oraculo et apostolico sermone depromptum est, ne quis uxorem diuitias honorem necessitudines deo praeferat,142 qui autem praetulerit, fit obnoxius iudiciis dei, ideo prius poposcit, ne abscondat ab eo deus mandata sua. qui enim mandata dei agnouerit et custodierit, non refugit iudicia diuina, sed desiderat meritoque tamquam reuelatis sibi mandatis ait: 'concupiui desiderare iudicia tua in omni tempore'.143
33. Non dixit 'concupiui iudicia', sed 'concupiui desiderare'. sicut enim uita uiuere plus est quam uiuere — uiuere namque commune etiam bonis est uitae, uita autem uiuere beatorum est —, sic concupiscere, ut desideremus iudicia dei, plus est quam desiderare iudicia; concupiscimus enim desiderare, quasi non sit potestatis nostrae desiderium, sed gratiae dei. cum enim dominus oblectari144 nos uiderit cupiditate desiderii iudiciorum suorum, sobrium auget affectum: cum autem peccamus, non concupiscimus desiderare iudicia dei. neque enim aegrotus uri desiderat uel incidi, ut possit recipere sanitatem. refugit qui grauius aegrotat, ne uratur, ne incidatur, ne alligetur, ne abstineatur a cibo; qui autem salutarem habet ualitudinem, medico securus occurrit. unde etiam dominus non otiose ait: desiderio desideraui hoc pascha manducare uobiscum,145 non solum desiderans, sed etiam geminato desiderio concupiscens remissionem tribuere peccatorum. concupiscamus ergo et nos desiderare iudicia dei — bona conscientia quae, cum examinatur, probatur — et concupiscamus desiderare in omni tempore, ut nullum momentum bonae praetereat uacuum cupiditatis.
34. Sequitur uersus quintus: increpasti superbos; maledicti qui declinant a mandatis tuis.146 cum dominus Iesus per oboedientiam genus humanum redemerit,147 iustitiam reformarit, serpens autem per inoboedientiam peccatum introduxerit, quid uitii habeat superbia hinc aestimare possumus, cuius auctor diabolus est, quem inducit propheta dicentem: ponam thronum meum super nubes et ero similis altissimo.148 itaque cum sit nequissimus, ut honorem non dederit domino deo nostro, peiores tamen discipulos erudiuit. ille enim se sic exaltauit, ut uellet aequari et similis esse altissimo. discipulus autem eius significatur ab apostolo indignaturus aequalem similemque se aestimari deo. scriptum est enim: cum reuelatus fuerit homo iniquitatis et filius interitus, qui aduersatur et extollitur supra omne quod dicitur deus.149 magister igitur similem praesumit, hic superiorem. ideoque et dominus ad discipulos suos dixit: maiora his facietis,150 ut, quibus serpens plus ademerat quam ipse amiserat, maiora Christus facere donaret quam ipse in terris fecerat; in se enim uoluit principem mundi fallere, in discipulis triumphare.
35. Itaque a tanto uolens crimine uindicare humanum genus introduxit Pharisaeum et publicanum in templo orantes et docuit, etiamsi bona cetera habeat, quod magis superbus offendat quam humilis, qui nulla uirtutum dote subnixus sit; studet enim subplantare diabolus bonis operibus intentos. quantum laborauit Pharisaeus ille, ne raperet aliena, ne iniustus esset, ne adulteraret! quantum laborauit, ne peccaret, sicut peccauit publicanus! quantum laborauit, ut bis in sabbato ieiunaret! quantum laborauit, ut decimam daret omnium quae adquireret!151 quis nostrum haec facit? quanti habent possessiones et soli incubant fructibus et solis sibi messes recondunt! aduertit hoc diabolus et perfudit eum ulcere graui,152 ut non teneret caput153 mente carnis inflatus et in eo, in quo laudabilis fore crederetur, ibi reprehensibilior iudicaretur. agebat enim gratias deo, quod non esset raptor adulter iniustus. quam noxie ei luctatus est serpens et grauibus eum spiris ligauit! superiorem fecit, ut de altiore deiceret, inferiorem se praebuit, ut sublimiorem casu grauiore prosterneret. mala ruina est adrogantiae, quae superiores subruit, mala haec lucta serpentis, qua se in plurimos torquet anfractus.
36. Inflare uolebat et Paulum. quem Paulum? illum utique apostolum non ab hominibus neque per hominem, sed per Iesum Christum.154 et paene deceperat, ita ut stimulum carnis suae, qui se humiliabat, rogaret auferri. sed bonus dominus, qui Paulum infirmitatibus uellet facere fortiorem, adhibuit ei angelum satanae,155 ut suis diabolus artibus uinceretur. non mentiebatur Pharisaeus, immo etiam uera dicebat; sed omnis qui se exaltat, etiamsi uera dicat, offendit. denique probabilior Pharisaeus ingressus est templum quam publicanus et tamen condemnatus exiuit; quantum crimen superbiae, ut ei etiam adulteria praeferantur!
37. Denique dominus, qui aliis donat, superbis resistit156 et tamquam congreditur his, qui se exaltant, sibique hoc certamen uindicat et, qui aliis conpatitur, adrogantes increpat, quia nihil grauius, quam ut fratres nostros pauperes superbo oculo despiciamus, conformes nobis intolerabili repellamus fastidio, nostra indignos gratia iudicantes, quia sunt inopes, cum paupertas facilius sit deo quam thesaurus acceptior.
38. Maledicti, inquit, qui declinant a mandatis tuis.157 supra dixerat: ne abscondas a me mandata tua158 et ideo quasi reuelata sibi mandata cognoscens condemnat eos, qui declinauerint a mandatis caelestibus. et bene dixit 'qui declinant'; directum enim mandatum est, ideo ab eo nemo deflectat.
39. Mouet autem, qua ratione hic dixerit: ne abscondas a me mandata tua. quod enim absconditur, obscurum fit et occultum. cum supra dixerit: mandatum domini lucidum, inluminans oculos.159 si lucidum mandatum, quomodo absconditur, cum lucernam nemo ponat sub modio?160 nisi forte lucidum est unum mandatum, multa autem mandata abscondita sunt. nam iudicia tua, inquit, sicut abyssus multa:161 non 'iudicium sicut abyssus', sed 'iudicia' dicuntur.
40. Uide autem ordinem. supra ait: ne repellas me a mandatis tuis,162 in sequenti ait: ne abscondas a me mandata tua, hic ait: maledicti qui declinant a mandatis tuis. uere maledicti qui declinant a mandatis tuis, qui referre gratiam debuerunt, primo quia non sunt repulsi, secundo quia non absconditi a se diuina mandata meruerunt. declinat ergo aliquis quod optauit.
41. Sequitur: aufer a me obprobrium et contemptum, quoniam testimonia tua exquisiui.163 si contemptus obprobrii loco ducitur, quomodo scriptum est: contemptibilia huius mundi elegit deus?164 sed considera, quia 'mundi contemptibilia' dixit, non 'dei': quod enim in hoc mundo contemptibile, hoc pretiosum est apud deum. denique humilitas in hoc mundo contemnitur, sed dei iudicio conprobatur, et si publicanus se humiliauerit, exaltatur.165 audi, quem ⟨non⟩ pro nihilo habeat deus: quicumque sanctus est, qui sine macula uiuit, ueritatem custodit, non adpetiuit proximum suum,166 ad nihilum deductus est in conspectu eius malignus;167 omnia quae malitiae sunt pro nihilo ab illo aestimantur. denique gentilitas non est, deuotio autem manet in aeternum. caue ergo, ne Christo obprobrio sis, nolo mihi quicumque maledicat et quasi peccatorem despiciat: quam graue, si Christus dignum obprobrio ducat! uae tibi, inquit, Chorazain et Bethsaida:168 condemnantur, quia non egerunt paenitentiam delictorum suorum. nos ergo agamus, ut a nobis auferatur obprobrium. quis autem est qui non est obprobrio dignus? qui exquisiuit domini testimonia.169 multi quidem sunt qui uolunt inferre obprobrium seruis tuis, sed ipsi sunt probrosi magis, quia pro nomine tuo pati obprobrium gloriosum est.
42. Et ideo ait: etenim sederunt principes et aduersum me detrectabant.170 uox martyris est, qui perductus ad iudicium persecutorum, cum cogeretur idolis immolare et constanter resisteret, iudices autem sedentes in tribunalibus stipati officiis, indignantes, quod suis non obsecundaretur imperiis, conferrent quo dignum supplicio censerent, stabat intrepidus dicens: sederunt principes et aduersum me detrectabant. est etiam domini uox ista, cum conuenisset presbyterium plebis et principes sacerdotum et scribae171 et ad concilium Iudaeorum deductus esset dicentium: quid adhuc desideramus testes? audiuimus enim de ore ipsius,172 et staret ante praesidem173 et duceretur ad crucem, quid pulchrius diceret quam: sederunt principes et aduersum me detrectabant? hoc est: 'me stante sederunt principes' et, quia tribunalium fulcro sublimes erant, dominum non uidebant. sedebant ergo elati fastigio principatus nec principem principum cogitabant. sed parum hoc, 'aduersum me', inquit, 'detrectabant. ego eorum redemptor adueneram, ego ueneram ut omnium peccata mundarem, ut recuperarem amissos, restituerem paradiso sancti Iacob hereditatem, et illi aduersum me detrectabant. et ideo, imitatores mei, discipuli mei, nolite iniuriam erubescere, si stetis ante principes pro nomine meo, cum ego steterim pro uestra salute'.
43. Denique traditur in custodiam Petrus cum ceteris apostolis et postera die statutus ante concilium constanter dicebat: principes populi et seniores Israel, ⟨si nos hodie diiudicamur quod benefactum sit homini infirmo, in quo iste saluus factus sit, notum sit omnibus uobis et omni plebi Israel, quod in nomine Iesu Christi Nazareni, quem uos crucifixistis, quem deus suscitauit a mortuis, in hoc iste astat coram uobis sanus⟩,174 hoc est: 'uos estis qui statuistis et Christum, gloriae loco ducimus istam iniuriam, quia arguimur pro aegroti hominis sanitate;175 hanc hereditatem seruulis saluator omnium dereliquit. at illi conferebant inter se dicentes: quid faciemus istis hominibus? et dimiserunt eos.176 gloriabatur ergo Petrus et unusquisque apostolorum, quia digni habiti sunt qui iniuriam pro Christi nomine sustinerent. recte ergo tunc dicerent singuli: etenim sederunt principes et aduersum me detrectabant.177
44. Sederunt principes aduersus Esaiam et disputauerunt, ut secaretur;178 sed non timebat eos, qui dicebat: audite, principes Sodomorum.179 sederunt aduersus Hieremiam, ut mitteretur in lacum;180 sederunt aduersus Zachariam, qui occisus est inter templum et altare;181 sederunt aduersus Susannam et contra castitatis feminam iudicabant,182 sed ut ostenderetur principum bonum non esse concilium, excitauit pueri spiritum dominus et quam principes ream mortis pronuntiauerant, eandem propheta totius innoxiam criminationis absoluit.
45. Sunt et alii principes, qui aduersus nos detrectant, de quibus dicitur: quoniam non est nobis conluctatio aduersus carnem et sanguinem, sed aduersus principatus et potestates, aduersus mundi huius rectores tenebrarum harum, aduersus spiritalia nequitiae quae sunt in caelestibus.183 isti sedent et explorant, qui iustus sit in hoc saeculo, qui Christianus intente deo seruiat studiosus boni operis et facti. detrectant de eo dicentes: 'insidiemur illi, inpediamus eum, prohibeamus eum efficere quae desiderat, conteramus eius mentem, frangamus eius animum aduersis frequentibus ac repentinis et, si deo probatus est propter iustitiam, rogemus dari nobis temptationes eius.' neque enim in tantum prophetam temptationum eius, quas plurimas subiit, potestatem habere potuissent, nisi dominus probandi sui militis causa dedisset, ut maiore eum gloria coronaret.184 quis igitur regem Saul excitauit in eum nisi spiritus malus, sicut legimus,185 qui se dolebat excludi, quotienscumque Dauid uel citharae sono uel bonorum consiliorum atque operum fidibus ac neruis mentem regis animumque demulcebat? quis excitauit Doech Syri nequitiam, ut sanctum uirum proderet et hospitalem humanitatem deduceret in periculum sacerdotis?186 quis inflammauit ardorem Amnon, ut domum incestaret propheticam et contristaret animum patris alterius incesta libidine, alterius iniuria, ut, qui aliis prophetabat, domus suae mala praeuidere non potuerit?187 quis armauit furorem Abessalon, ut patrem domo excluderet et parricidali persequeretur proelio?188 sed cum prope uiribus regni iam esset sanctus inferior, hoc uno incensa aduersum se diaboli restinxit spicula, quod, cum filius necem peteret patris, ille tamen salutem filii pietatis mandabat affectu.189
46. Ergo principes populi, ut Achitofel,190 et ceteri bellantium duces sederunt: tractabant principes populi cum Abessalon aduersus prophetam. et ideo dicit: etenim sederunt principes et aduersum me detrectabant; seruus autem tuus meditabatur in iustificationibus tuis.191 aduertimus arma iusti, quibus omnes aduersariorum repellat impetus. alibi ait: circumierunt me et expugnauerunt me gratis, pro eo ut me diligerent, detrahebant mihi, ego autem orabam.192 hic ait, quod studium ei non exercendae ad belli artes fuerit iuuentutis, non decipiendi aduersantis astutia ulla cordis, ut illum uinceret quem uidebat, sed aduersum eos proeliabatur quos non uidebat maiorque in eo pietas quam uirtus corporis militabat. itaque in dei exercebatur iustificationibus,193 ut contrario ictu diabolum uulneraret. cum eum ab intentione iustitiae et studio deuotionis occupationibus bellicis conabatur abducere, hic magis se diuini operis et cultus meditationibus occupabat. itaque dominus protexit eum, in quem sperauit, cum quo loquebatur,194 cui toto adhaerebat affectu. iustus enim aut deo loquitur orando aut diuina loquitur opera laudando et semper loquitur opera dei, ne loquatur os suum opera hominum.195 nihil terrenum iustus loquitur, nihil mortale agit.
47. Ideoque dicit: etenim testimonia tua meditatio mea est et consilia mea iustificatio tua.196 aduertis quid doceat, quod haec debeant esse consilia iusti, ut meditetur mandata dei et exerceatur in dei laudibus et oraculis, ut iustificet dominum semper? qui facit quae deus mandat, quae illi credit placere, deum iustificat. quod ex lectione euangelii possumus intellegere, dicente euangelista, quia Pharisaei spreuerunt consilium dei, non baptizati baptismo Iohannis.197 hoc in uno libro, in alio autem habes: non iustificauerunt deum, qui baptizari noluerunt.198 ideo dominus ad Iohannem dicentem: ego a te debeo baptizari, et tu uenis ad me? respondit: sine modo: sic enim oportet nos implere omnem iustitiam.199 qui ergo facit mandata dei, iustificat deum, quia facit eius iustitiam: et bonum est ut consilium dei sequantur hominum consilia, quia dei consilium certum semper, nostra autem plerumque incerta consilia ex rerum probantur euentu.
III. LITTERA GIMEL.
1. The third letter, in the Hebrew, is Gimel, which in Latin is rendered retribution. And indeed in the very first verse this is shown.
2. Render, he says, to thy servant.1 How is it that the same David who said above, Reward us not according to our sins, neither requite us according to our iniquities2, here demands a recompense? That utterance seems to be the voice of a sinner, this of one well aware of himself, who claims the rewards of a good work. From this we may also understand that this psalm is framed in the person of him who, born of a virgin for the redemption of the whole world, presumes to sit at the right hand of the Father, as he himself says: Hereafter you shall see the Son of Man sitting at the right hand of power.3
3. Yet it is neither alien nor arrogant if David asks of the Lord his God a recompense for his outstanding labors: it is the prerogative of faith and justice to claim a reward from the Lord's favor. Thus Peter is reproached because, walking on the waves, he doubted by human feeling more than he presumed by apostolic authority.4 In the gospel too we are taught to have faith and not to hesitate concerning things that are to be performed beyond man's power.5 Rightly therefore David in the earlier psalms, as one still imperfect, refuses and shrinks from being repaid according to his sins. But in this psalm, which is later, as one already founded by the progress of virtue, he prays that he be repaid according to the contests of faith and of work, since Paul too, who had said before, I am not worthy to be called an apostle6, later says: There is laid up for me a crown of justice, which the Lord, the just judge, will render to me in that day, and not only to me, but to them also that love his coming.7 And the Apostle promises it to himself; here however he still prays more modestly — which surely is not of insolent arrogance, but of innocent conscience: to ask the reward from him whom you have served, to despair of which would be a cause for sloth, but to hope for which is the spur to labor.
4. Ask, then, with confidence, if your merits assist you, that you may labor more zealously for what should be asked, that by such asking you may be more worthy. What athlete, if he despaired of the crown, would go down into the stadium, or, if he asked it as victor, would offend? Proof makes hope, hope makes confidence. Such is the prayer of the just man: the Lord delights in such a petition, that for the purity of conscience you should use authority.
5. Yet, that the petition may not seem arrogant, he has well added: to thy servant8 — wherein lies both the grace of humility and the reward of servitude. For he who is called a servant in the Lord, is the Lord's freedman9; why should he not presume upon the Lord's favor, who has been bought with so precious a blood? It is a great thing for thee to be called my child10 — said as it were to a servant. If anyone, therefore, is a servant and serves the Lord well, and does nothing as a servant of sin11, but says: I am an unprofitable servant; what I ought to do, I have done12, well does he say: render to thy servant.
6. Glorious servitude, by which Christ also served on our behalf. Blessed servitude, by which you also serve — but only so, if the adversary can claim no part of your service for himself. Therefore Christ loves the freedom of a good little servant; whence in the Song he says: How beautiful are thy cheeks, like the turtle-dove's; thy neck as jewels!13 The countenance is more free where there is the awareness of chastity; and to bear Christ's yoke is sweet14, if you reckon them ornaments of your neck, not burdens. Lift up, therefore, your eyes always to the Lord your God, and seek God, that you may find him. Lift up your neck; you bear necklaces, not chains. Many animals also rejoice in their trappings and seem to themselves more bedecked than burdened. Let your cheeks, like the turtle-dove's, display the marks of modesty; let the necklaces of your neck raise up the confidence of liberty: for Christ's yoke is light15, and therefore the neck is not pressed down by it but lifted up.
7. We will make thee likenesses of gold inlaid with silver, while the king is at his repose.16 For from those who are of the law and of the prophets, men had only moderately believed before in the glory of the Lord Jesus; but his inheritance, spread among the peoples, was the more proved the more often it was tested: for the frequent persecutions of the Church gave forth among us titles of martyrdom by the victories of the just. And so, like good gold, the Church when burned suffers no loss, but rather her brightness is increased, until Christ shall come into his kingdom and lay down his head in the faith of the Church. He, when he had come to the lost sheep of the house of Israel17, had not where to lay his head: but now faith already gives forth its fragrance, and so the Church says, My nard hath given forth its odor18, and says it with confidence, awaiting recompense.
8. The ointment of grace gives off its fragrance, from the time the Virgin gave birth and the Lord Jesus took on the sacrament of the incarnation. A bundle of myrrh, he says, is my kinsman; a cluster of cypress is my brother to me; he shall abide between my breasts.19 For the Lord Jesus, in taking on a body, bound himself with the bonds of charity, and bound himself not only to our members and to natural sufferings but even to the cross — and so, like a cluster, he reposes in the faith of the Church and her moral grace. The nard of cypress is my kinsman, in the vineyards of Engaddi.20 If we look for a place: it belongs to a certain region [for in Judaea there is also a place so called], in which opobalsam grows; if we look for the interpretation, Engaddi in Latin signifies temptation. In those vineyards, then, there is a tree which, if anyone pierces it, gives forth ointment; this is the fruit of the tree. If the tree be not cut, it does not give off scent; but when it has been pierced by the craftsman's hand, then it distills its tear: just as Christ, fastened on the tree of temptation, wept down upon the people, that he might wash away our sins, and from the bowels of his mercy poured out the ointment, saying: Father, forgive them, for they know not what they do.21 Then, therefore, on the tree he was pierced with a lance22, and there flowed out of him blood and water, more sweet than any ointment, an offering accepted by God, pouring out the odor of sanctification through the whole world; and like balsam from a tree, so virtue went forth from his body. Whence he says: I perceive that virtue is gone forth from me.23 Hence the opobalsam is so called, that is, "the squeezing-out" — because at the piercing of the wood the balsam erupts through the wound of the puncture. Pierced, then, Jesus poured forth the odor of the remission of sins and of redemption. For he was straitened: being the Word, he was made man; and being rich, he became poor, that we through his poverty might be made rich24; he is mighty, and yet he gave himself to be despised, so that Herod scorned him and mocked him25; he moved the earth, and clung to the wood; he covered the heaven with darkness26, crucified the world, and was crucified27; he bowed his head, and the Word went forth28; he was emptied out, and filled all things29. God descended; man ascended. The Word was made flesh30, that flesh might claim for itself the throne of the Word at God's right hand. The wound was there, and the ointment flowed out; the dung-beetle was heard, and God was recognized.
9. Christ answers her: Behold thou art fair, my friend; behold thou art fair.31 Because the Church had come to know the mystery, and was preaching the Lord Jesus crucified for the redemption of the whole world, she deserves to hear: 'Behold thou art fair, who callest me good, and thou thyself art fair; and because thou hast seen the splendor of my glory, thou thyself art beautiful and comely.' But what is it for Christ to say Thou art fair or Thou art comely, if not that gospel word: Be of good cheer, daughter; thy sins are forgiven thee?32
10. Therefore, the one to whom Christ has forgiven sins rightly says: Render to thy servant; I shall live and keep thy words.33 He has nothing in the recompense to despair of, since the Lord Jesus came to save the world, not to destroy it34; and so he is forgetful of injury, mindful of grace, as in the prophetic book he himself testifies, saying: I am, I am he that blotteth out thy iniquities, and I will not remember them. But thou, remember, and let us be judged together: declare thy iniquities, that thou mayst be justified.35 Whoever, therefore, declares his iniquities to God, is justified, and whoever is justified does not fear the recompense, but demands it. He who does not fear the recompense, shall live.
11. But why did he say I shall live and not I live? Because this life is not in the place of reward, which is in the place of death. The prophet grieves that he has been led down into the dust of death36. The Apostle longs to be freed from this body of death37: and do we suppose that the prophet flatters himself concerning this life? All things here are full of death: death enters through the window38; it enters through your mouth, unless the Lord set a guard upon your mouth39; in fact from much speaking sin is born. Read the commandments of the law and you will find it written, that if a living man touch a dead body, he is defiled40. How many dead do we touch, among how many dead do we move! Therefore the author of life says to you: Let the dead bury their dead41; therefore in another place it is said to you: Rise, thou that sleepest, and rise up from the dead42. How could it be said to you, rise from the dead, unless you lived among the dead? Suppose you to be cleansed from dead works43, from the filth of sin: how can you be clean, who are in the body of death, who wander among the sepulchres of the dead? Peter had to speak to the dead, that they might come forth from their tombs.
12. We have need, then, of purification, since we have touched the dead.44 The law commands us to be cleansed: who is so great as to be above the law? The very Nazarite, holy of God, if he should touch a dead body, the law pronounces unclean.45 Therefore he shaves his head and lays aside his hair as not holy, and again prays to be heard, who before could not be heard on account of his contact with the dead — he counted those days as days unreckoned, because he had drawn near to one beyond reckoning: he lays aside, then, the dead and superfluous things from his head, that he may be reconciled to Christ. If, then, the Nazarite is purified, we too must be purified.
13. All of us have touched a dead body. For who shall boast that he hath a chaste heart? or who shall dare to say that he is clean from sin?46 There may be perhaps some man — though such a one is rare — who has not offended in speech, of whom God may say, as of holy Job: He sinned not with his lips47; yet not always could even he have the thoughts of his heart clean; the devil casts himself into the heart of man. Set a man fencing his heart with ever-ready, ever-watchful guard: even so he moves in the midst of sinners. He himself too has need to be purified: whence Isaiah, when he had said, Woe is me, because I am a man of unclean lips, and dwell in the midst of a people having unclean lips48, at once one of the Seraphim came down and touched his lips with a coal, that he might cleanse his unclean lips.49
14. There is not one only baptism. There is one which the Church here delivers through water and the Holy Spirit, with which catechumens must be baptized. There is also another baptism, of which the Lord Jesus says: I have a baptism wherewith to be baptized, which you know not.50 And surely he had already been baptized in the Jordan, as the foregoing makes plain: but let this be the baptism of the Passion, by which each man is also cleansed by his own blood. There is also a baptism in the vestibule of paradise, which was not before, but after the sinner had been shut out, there began to be the fiery flaming sword which God placed51 — which was not before, when sin was not. Guilt began, and baptism began, by which they should be purified who longed to return to paradise, that, going forth, we may say: We have passed through fire and water52: here through water, there through fire — through water, that sins may be washed away; through fire, that they may be burned away. But, what is graver, both here and there we suffer fire.
15. Who is it that baptizes in this fire? Not a presbyter, not a bishop, not John, who says: I baptize you in penance53; not an angel, not an archangel, not the Dominions, not the Powers — but he of whom John says: He that comes after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Spirit and in fire; whose fan is in his hand, and he will thoroughly cleanse his floor and gather the wheat into his garner, but the chaff he will burn with unquenchable fire.54 Of this baptism, which is performed by the priests of the Church, the Lord himself testifies that this is not what was spoken of, since after the consummation of the world, when the angels are sent forth to separate the good from the wicked55, this future baptism shall be — when through the furnace of fire iniquity shall be burned away, that in the kingdom of God the just may shine as the sun in the kingdom of their Father56. And though one be a saint, like Peter, like John, he is baptized in this fire. There shall come, then, the great Baptist — for so I name him, as Gabriel named him, saying: He shall be great57 —. He will see many standing before the vestibule of paradise, will move the flaming sword that turneth58, will say to those who are on the right59, who do not have grave sins: 'Enter, you who presume, who fear not the fire; I had foretold to you also: Behold I come like a fire60, and through Ezekiel I had said: Behold I will go up to Jerusalem and breathe upon you in the fire of my wrath, that ye may melt away from the lead and iron.61
16. Let, therefore, the consuming fire come62, that may burn out in us the lead of iniquity, the iron of sin63, and may make us pure gold. Let it burn my reins and my heart, that I may think good, that I may desire those things which are of chastity. But because here, having been purged, one needs nonetheless to be purified there, let it cleanse us also here, when the Lord shall say: Enter into my rest64, that each one of us, scorched by that flaming sword, not consumed, having entered into that delight of paradise, may give thanks to his Lord, saying: Thou hast brought us into refreshment.65 He, then, who has passed through the fire enters into rest, passes from things material and worldly to things incorruptible and everlasting.
17. This is one fire, by which sins not voluntary but accidental are burned out, which the Lord Jesus has prepared for his servants, that he may rouse them from this sojourn that is mingled with the dead; another is that fire which he has assigned to the devil and his angels, of which he says: Go into eternal fire66 — in which the rich man burned, who begged that moisture be dripped on him from Lazarus's finger67. But Lazarus, reposing in Abraham's bosom, was enjoying eternal life, which the prophet promises himself, saying: I shall live and keep thy words.68 He says I shall live as one not yet living: for here we live in shadow.
18. Therefore this life in the body is a shadow of life and an image, not the truth: indeed man walketh in an image, and we abide in the region of the shadow of death69. But if anyone direct the eyes of his mind not to earthly things but lift them to the spiritual, that he may say: Christ the Lord is the breath before our face70, he will be worthy to say: In his shadow we shall live.71 For Christ is life72; and so he who lives in the shadow of Christ is in the shadow of life, and rightly does another saint of the Lord say elsewhere: Protect me under the shadow of thy wings.73 All men, then — even saints — are in shadow as long as they are in the body: they do not see perfectly, they know not perfectly, but in part. Paul himself says: For we know in part74; the Vessel of Election, to whom Christ restored his sight and illumined him by his grace, did not see face to face but through a glass; and David asks for his eyes to be unveiled75, that the shadow which impeded the full gaze of the eyes might be removed. But who can doubt that this is the region of the dead, when the saint himself says: I shall please the Lord in the region of the living76, because here no one can please him perfectly — where, even if it be possible that a man have not his sins, yet living in the very region of the dead he needs a purification which may absolve him from the contagion of this region?
19. In shadow, therefore, we live here, and so in shadow we keep the words of God. And, to use an example: surely we were before under the shadow of the law, when we kept new-moons and sabbaths, which are a shadow of things to come77, as the Jews still do today, who do not see the true sabbath, who serve a copy and a shadow78. We too, now living according to the gospel, follow the shadow of the words of God. Nathaniel is seen under a fig tree79; David says he hopes in the shadow of the wings80 of the Lord Jesus; Zacchaeus climbs into the sycamore tree, that he may see Christ.81 Upon us also Jesus stretches out his hands, that he might overshadow the whole world. How are we not in shadow, who are protected by the veil of his cross? How are we not in shadow, whom the Crucified shields from the malice of the world and the heat of the body? Or do we not know, that the Word of God, coming into this world, came not as the Word, such as he was in the beginning, such as he was with God, but emptied himself, taking the form of a servant82? He came on a light cloud, and being the power of the Most High, overshadowed Mary83, that he might transfigure the body of our lowliness, conformed to the body of his glory84. As, therefore, he changed his form when he was born of a virgin, so the words of God seem also to us transfigured, when they are read in the gospel, when their appearance is seen in the Scriptures as through a glass85, because the whole truth here cannot be grasped. But when that which is perfect shall come86, no longer by descent, no longer by appearance, as transfigured, but with whole and full-expressed truth they shall shine forth.
20. Nor let it move you that he says, I will keep many words.87 For when he has come to know one Word, he comes to know many words. In the one are many, and in many is one. We must therefore prove how the one Word is many, and how many words are one Word. Nor is it hard to be taught, since the Apostle has said, He himself is the image of the invisible God, the firstborn of every creature, in whom all things have been created in heaven and on earth, whether visible or invisible, whether thrones or dominions or principalities or powers; all things have been created through him and in him.88 One, then, is the Word that works in each, and while it works in each, it works in all and in all things. This unique Word with the Father has poured itself out into many things, because of his fullness we have all received89. And so, if you behold each thing of all that have been created in him, you will see in each the one Word of all, of whom we are made partakers according to our capacity. In me there is the human word; in another, the heavenly word; the word of angels in many; there are those who have the word of dominions and powers; there is the word of justice, the word of chastity, the word of prudence, the word of piety, even the word of strength. Thus the one Word is many, and many words are one. Nor is it hard to so reckon, since we have read that the Spirit of wisdom can do all things.90
21. And so, just as to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit; to another faith in the same Spirit; to another the grace of healings in one Spirit; to another the working of mighty deeds; to another the spirit of knowledge; to another the spirit of fuller counsel; to another the spirit of fortitude; to another the spirit of piety; and in all is one and the same Spirit, dividing to each as he will91 — there is the spirit of the prophets, there is the spirit of the apostles, there is even the spirit of craftsmen, as in the case of Bezalel and Eliab, whom the Lord filled with the divine spirit of wisdom and of knowledge and of every craft, that they might make the vesture and the tabernacle and the altar92, according to the understanding which God gave them — but also for the others wise of heart to understand and do all the works according to all that the Lord commanded. And so they did things they had neither learned nor seen, according to what the Spirit showed them. To many it seems that the spirit of the apostles is one thing, the spirit of the prophets another, and a different one in each; but it is not different — it is one Spirit, dividing diverse kinds of mighty works. Whence it should not seem doubtful, if to some the apostolic word, to others the prophetic, to others the angelic, to others the operative word is given, that there is also one Word, dividing itself to each according to our capacity or according to its own free largesse. This Word, then, which is the head of all, here I see through a glass93, and so the words of God I cannot here keep: but when I shall see his glory with face unveiled94, then shall I live, and living the [true] life, I shall keep also the divine words.
22. Therefore he says in the second verse: Open thou my eyes, and I will consider the wondrous things of thy law.95 He who asks that his eyes be opened, surely also recognizes that they are weighed down: for no one calls the physician but he who seeks a remedy for his disease. He says, then, to the physician coming from heaven: Open thou my eyes. If the eye is troubled, every pain is easily soothed by an eye-salve; but if the pupil is overlaid by a swelling of inflammation, greater remedies are sought. There is, then, as in the eyes of the body, so also in the eyes of the soul, a certain such suffering, which must grow worse, unless the good physician have removed that veil and a certain mist of congealed humor, which is judged to hinder, or rather to cover, the gaze of the mind so that it does not see what it once saw. The disease has crept in by the old leaven96, because we did not strip off either our gentile or Jewish blindness when we first came to the Church; we did not heed the discipline of the good physician, which says: Stripping off the old man with his deeds, put on the new, who is renewed in knowledge according to the image of him who created him.97 One, then, has put on over himself, but not stripped off: a graver disease creeps in; a long-abiding veil weighs upon the eyes. No one can take that away — not an angel, not Powers, not Dominions, not Authorities. The veil remains, hinders the reading, covers up the vision; which is not unveiled, says the Apostle — that is, by anyone else — unless in Christ it shall have been done away.98 But when one has been turned to the Lord, the veil shall be taken away.99
23. You have, then, how to take away the veil that abides over the eyes of your heart: turn yourself to the Lord, and the veil will fall. Paul was turned at the blessing of Ananias: as it were scales fell from his eyes, and he saw who for three days before had not seen100: at one moment the eye both of body and of soul is healed, because the medicine had been shown him by that physician from heaven, of whom it is written: He sent his word and healed them, and from all their infirmities he delivered them.101 This physician is not of the earth, who heals all infirmities and makes whole peoples. Send, then, O Father, this physician; let thy Word come, let him open my eyes. The apostles' eyes too were closed, unless Jesus had opened them. So when two of them were going into the village called Emmaus, when he was interpreting the Scriptures and blessing them, their eyes, he says, were opened, and they knew him.102 If, then, Jesus had not opened our eyes, no one would have seen: had Jesus not lifted off the veil, the gospel's grace would have shone forth on no one. Peter too had his eyes closed, and John had them closed, and James had them closed. Indeed on the mountain they were heavy with sleep, but, awakened by the brightness of the divine majesty, they opened the eyes of their heart103. And because, set in the body, they could not see fully, a cloud overshadowed them, lest the brightness of heavenly glory dull the body's eyes.
24. Who, then, is so great that he can open his eyes and see the sacraments of the law, unless Christ show them to him? Not Moses; for at the Lord's command he cast down his rod, and it became a serpent, and he fled from it; he laid hold of the serpent's tail, and it became a rod104, and yet still he did not understand the mystery — by which it was declared that the Lord Jesus would descend to the earth105; who, when he had emptied himself, suffered to be set down on the cross and to be cast into the tomb — from which, rising according to the oracles of the law, he might return to the glory of God and to the kingly partnership of the divine seat from the serpent's form. Let us also, therefore, lay hold of the tail of that crucified serpent106, that we may recognize his royal power. And she who put ointment upon his feet held him.107 Moses, then, laid hold of the serpent's tail, and his mouth was opened. He would not have spoken of him, unless the Lord himself had opened his mouth.
25. David here asks that his eyes be opened, and in the foregoing he had said: Who showeth us good things?108 He had been nurtured under the law, and knew that the law has a shadow of the good things to come109; he wished to see those good things themselves not through a shadow but with eyes opened. He knew that those who served according to the law of Moses served the copy and shadow of the heavenly mysteries110; he wished to grasp the very truth of divine worship; and so, that he might shake the veil from his eyes, turning to the Lord, he prayed, saying: Open thou my eyes, and I will consider the wondrous things of thy law.111 He understood that there is truly a heavenly soldiery112, which each man could come to know from the law, only the Lord having revealed it to him. For who could ascend by human step, without divine guidance, from earthly things to the heavenly, from the shadow to the brightness, from the copy to the inner sanctuaries of the truth?
26. Who can consider that heavenly altar and the true temple, the priests and Levites — not those by the offices of flesh, but those by the grace of the Spirit? And so this grace alone, in place of the greatest, did David ask for himself, saying: One thing have I asked of the Lord, this will I seek after: that I may dwell in the house of the Lord all the days of my life, and that I may behold the delight of the Lord, and consider his temple.113 Who could come to know that the rich man should offer a great gift, according to what his hand can offer, that his sin might be loosed114? Who could understand that, if one had not what to offer, by way of example a ram, his sin would not be loosed? Who could perceive what those uncleannesses were, which the law that the Jews suppose loosed not, but the spiritual law which Paul recognized?115 Who could see the true remissions of sins, of which the exemplar is in the law, the truth in the gospel, the Lord Jesus saying: Thy sins are forgiven thee116 — not through the blood of goats117, but through the offering of his own body? That rich man therefore in the law is he who has loosed his sin by confessing the fullness of perfect majesty in Christ, and as it were offering it on that heavenly altar with the hands of faith. He sees the true priest, who sees the prince of priests. He considers the true temple, who hears him saying: Destroy this temple, and in three days I will raise it up.118 Great is the temple, from which virtue went forth and healed all. Marvelous that altar, on which the sacrifice of one Lamb took away the sins of the world.119 He is the most excellent Levite, who came not that he might exact ministry, but that he might exhibit to all the ministry of his Passion, whose portion is God120, who here possessed nothing and possessed all things.121
27. And what shall I say of the Hebrew, whom the law commands to serve only six years and in the seventh year to leave service?122 Who is this Hebrew servant? Who could be understood as a free Hebrew? Who is so great that, holding eternal years123 in mind, he sees the true Hebrew, who does not abide a servant in perpetuity, but having performed for six years the duty of a servant, in the seventh year obtains the grace of liberty? Of this servitude and liberty the patriarch Isaac seems not to have been ignorant of the mystery, who said: Thou shalt serve thy brother, and it shall come to pass when thou hast laid aside and loosed his yoke from thy neck124, signifying that there should be a time when, even if a man here placed has served his brother, yet later, the years being completed which from these days and these months that we here pass are reckoned, he may loose the yoke from his neck — which happens in the seventh year of remission. We can conjecture the type of the true Hebrew in Joseph, who bore the yoke of servitude, but no fault took hold of him, no prison shut him in, no Egypt stained him. We conjecture it in Peter, John, James, who, though created and instructed under the yoke of the law, nonetheless loosed the Jewish yoke of their brother, when the time of lawful rest came to them, when there shone upon them the remission of sins.
28. And yet this is still done here in shadow, by comparison with the heavenly things; how great then is that rest, which is conjectured from the law and revealed in the gospel, the Lord Jesus saying: I will that where I am, these too may be with me!125 How blessed is he who could there earn the fruit of that habitation, the partnership of rest! Then he will understand what it is to have opened the eyes, that he might see the wondrous things of the law of God.126
29. Well has the gospel reading just read warned us, in which that leper was healed who said: If thou wilt, thou canst make me clean127, setting in the will of the Lord the effect of his power; to whom he likewise replied: I will, be thou made clean. The piety of the will went before; the authority of the power followed. Jesus says I will to all whom he wills not to be in sin: the willing of Christ is shared toward all; the being made clean belongs to the faith of one believing in Christ. And he touched him: he touches those by whose faith he is touched. So he says: Someone hath touched me; I perceive that virtue is gone forth from me.128 You have the working of the spotless body; you have the remission of the divinity.
30. But that he might be healed more fully, he opened his eyes, saying: Go, show thyself to the priest.129 The Synagogue had many priests: but he who opens the eyes does not see the false priests, but beholds the true one. Who is the true priest, but he who is priest forever? And therefore the Father said to him: Thou art a priest forever.130 He opened then his eyes, and he saw and understood what gift he ought to offer for his cleansing. Blessed is he who hears these things: how much more blessed is he who sees, who can show himself to the true priest, that he may have nothing in himself which he should fear to be seen — who first beholds himself with face unveiled! For unless he has first seen himself, he will not dare to show himself, like Adam, who wished to hide himself131, because he did not recognize himself. But let us now consider what follows.
31. I am a stranger upon earth: hide not from me thy commandments.132 This is not the voice of just any man, but of him who has renounced earthly pleasures and has stripped himself of every affection of worldly desire. He is a stranger in this earth who can say: Our conversation is in heaven133, who has his portion in the Lord134, who can grieve that he lives long upon earth, who is wearied by the length of this life, to whom the prolongation of this dwelling is a tedium, which the saint turns from and says: Woe to those who dwell on the earth135, who fears not to be dissolved, and, if he be dissolved, presumes that he shall be with Christ136. Truly is he a pilgrim on earth, who is a fellow citizen of the saints and of the household of God137, and lays up treasure for himself in heaven138. He surely, having gone forth from Egypt, does not desire to return into this intelligible Egypt, nor fears the borders of the laid-aside old age and of death, nor builds storehouses for hoarding harvests, since he is now to live in alien ages, but rich only in the fruitfulness of virtues he gathers those things which not even death can take from him.
32. And rightly does he say: My soul has longed to desire thy judgments at all times.139 Which surely no one does but he who is free from chains — not only from the chains of worldly anxiety, but also from the chains of human affection. There are many chains in this world: the desires of living are chains, the delights of pleasures are chains, the chains of honors, the chains of marriage. Indeed the good Master says to you: Art thou loosed from a wife? seek not a wife.140 Yet he sins not who has taken a wife, but he twines about himself the chains of the mind, because he is anxious how he may please his wife — he would be more blessed, if he desired to please God alone — and chains of the flesh, because he is bound who has not power over his own body.141 Therefore, since it is the commandment of God, declared by the oracle of the law and the apostolic word, that no one prefer wife or riches or honor or family ties to God142, but he who has so preferred becomes liable to the judgments of God, therefore David first asked that God should not hide his commandments from him. For he who has come to know and kept the commandments of God does not flee the divine judgments, but desires them; and rightly, as it were with the commandments revealed to him, he says: I have longed to desire thy judgments at all times.143
33. He did not say I have longed for thy judgments, but I have longed to desire. For just as to live the life is more than to live — for living is common even to the lower goods of life, but living the life belongs to the blessed — so to long, in the sense of desiring God's judgments, is more than to desire the judgments; for we long for desire as if desire were not in our power, but in the grace of God. For when the Lord shall see us delighted144 with the longing of desire for his judgments, he increases our sober affection: but when we sin, we do not long to desire the judgments of God. Nor does the sick man desire to be cauterized or cut, that he may receive his health. He flees who is more gravely ill, lest he be cauterized, lest he be cut, lest he be bound, lest he be kept from food; but he who has wholesome health goes confidently to the physician. Whence the Lord too says, not idly: With desire I have desired to eat this Passover with you145, not only desiring, but, with redoubled desire, longing to grant the remission of sins. Let us, then, also long to desire the judgments of God — the good conscience which, when examined, is approved — and let us long to desire at all times, that no moment of good longing may pass empty.
34. Then follows the fifth verse: Thou hast rebuked the proud; cursed are they who decline from thy commandments.146 When the Lord Jesus has redeemed the human race through obedience147, reformed justice, but the serpent introduced sin through disobedience, what fault pride has we may judge from this, whose author is the devil, whom the prophet introduces saying: I will set my throne upon the clouds, and I will be like the Most High.148 And so, since he is most wicked, in that he gave not honor to the Lord our God, yet he has trained worse disciples. For he so exalted himself as to wish to be made equal and like to the Most High; but his disciple is signified by the Apostle as one who shall claim to be esteemed equal and like to God. For it is written: When the man of iniquity shall be revealed and the son of perdition, who opposeth and is exalted above all that is called God.149 The master, then, presumes himself like; this one, superior. Therefore the Lord too said to his disciples: Greater things than these you shall do150, that to those from whom the serpent had taken away more than he himself had lost, Christ might grant to do greater things than he had done on earth: in himself he willed to deceive the prince of this world; in his disciples to triumph.
35. And so, willing to vindicate the human race from so great a crime, he brought in the Pharisee and the publican praying in the temple, and taught that, even if a man have other good things, he offends more, being proud, than the humble who is supported by no endowment of virtues; for the devil eagerly trips up those who are intent on good works. How much labored that Pharisee not to seize what was another's, not to be unjust, not to commit adultery! How much labored he, lest he sin, as the publican sinned! How much labored he, that he might fast twice on the sabbath! How much labored he, that he might give the tithe of all that he gained!151 Which of us does these things? How many have possessions and brood alone over their fruits and store their harvests for themselves alone! The devil noticed this and poured upon him a grievous ulcer152, so that he held not the head153, puffed up with the mind of the flesh; and in that very thing in which he was held to be praiseworthy, in that he was judged the more reprehensible. For he gave thanks to God that he was not a robber, an adulterer, an unjust man. How harmfully the serpent wrestled with him and bound him with grievous coils! He made him superior, that he might cast him down from a higher place; he showed himself inferior, that he might lay the more sublime low by a graver fall. An evil ruin is that of arrogance, which overthrows superiors; an evil this wrestling of the serpent, by which it twists itself into many bends.
36. It wished to puff up Paul also. What Paul? That apostle surely not from men nor through man, but through Jesus Christ.154 And he had nearly deceived him, so that Paul prayed that the thorn of his flesh, which humbled him, be taken away. But the good Lord, who wished to make Paul stronger by infirmities, sent him an angel of Satan155, that the devil might be conquered by his own arts. The Pharisee was not lying — nay, he even spoke truth; but everyone who exalts himself, even if he say true, offends. Indeed the Pharisee entered the temple more probable than the publican, and yet went out condemned: how great a crime is pride, that even adulteries are preferred to it!
37. Wherefore the Lord, who gives grace to others, resists the proud156 and as it were grapples with those who exalt themselves, and claims this struggle for himself; and he who has compassion on others rebukes the arrogant, since nothing is graver than that we despise our brothers, the poor, with proud eye, and repel those conformed to us with intolerable disdain, judging them unworthy of our grace because they are needy — when poverty is more easily acceptable to God than treasure.
38. Cursed, he says, are they who decline from thy commandments.157 He had said above, Hide not from me thy commandments158, and so, recognizing the commandments as it were revealed to him, he condemns those who shall have declined from the heavenly commandments. And well does he say who decline; for the commandment is straight, and so let no one bend aside from it.
39. It is also striking by what reasoning he has here said: Hide not from me thy commandments. For what is hidden becomes obscure and concealed. Yet above he had said: The commandment of the Lord is bright, enlightening the eyes.159 If the commandment is bright, how is it hidden, since no one places a lamp under a bushel?160 Unless perhaps one commandment is bright, but many commandments are hidden. For thy judgments, he says, are like the great deep161: it does not say, "the judgment is like the deep," but judgments.
40. But mark the order. Above he says: Repel me not from thy commandments162; in what follows he says: Hide not from me thy commandments; here he says: Cursed are they who decline from thy commandments. Truly cursed are they who decline from thy commandments, who ought to have given thanks: first, that they were not repelled; second, that they earned that the divine commandments be not hidden from them. He, then, who has declined, has declined from what he prayed for.
41. There follows: Take away from me reproach and contempt, for I have sought thy testimonies.163 If contempt is reckoned in the place of reproach, how is it written: God hath chosen the contemptible things of this world?164 But consider, that he said contemptible things of the world, not of God: for what is contemptible in this world, this is precious before God. Indeed, humility is despised in this world, but is approved by the judgment of God; and if the publican humbles himself, he is exalted.165 Hear whom God ⟨does not⟩ count for nothing: whoever is holy, who lives without spot, keeps the truth, has not assailed his neighbor166, the malignant is brought to nothing in his sight167; all things which are of malice are reckoned by him as nothing. So heathenism is nothing, but devotion abides forever. Beware, then, that you become not a reproach to Christ; let no one curse me as it were and despise me as a sinner: how grave it is, if Christ should count one worthy of reproach! Woe to thee, he says, Chorazin and Bethsaida168: they are condemned because they did not do penance for their sins. We, then, let us act so that reproach be taken away from us. But who is he that is not worthy of reproach? He who has sought the testimonies of the Lord.169 Many indeed there are who wish to lay reproach on thy servants, but they themselves are the more reproachful, since for thy name to suffer reproach is glorious.
42. And therefore he says: For princes sat and spoke against me.170 It is the voice of the martyr, who, having been led to the judgment of his persecutors, when he was being compelled to sacrifice to idols and constantly resisted, while the judges sat in the tribunal surrounded by their officials, indignant that his orders were not obeyed, conferred how to deem him worthy of punishment — he stood undaunted, saying: Princes sat and spoke against me. It is also the voice of the Lord, when the council of the people had come together, both the chief priests and the scribes171, and he had been led to the council of the Jews, who said: What further need have we of witnesses? for we have heard from his own mouth172, and he stood before the governor173 and was being led to the cross — what could he say more beautiful than: Princes sat and spoke against me? That is: 'while I stood, the princes sat,' and because they were lifted up by the prop of their tribunals, they did not see the Lord. They sat, then, exalted by the eminence of their princedom, and did not consider the Prince of princes. But this is small: 'against me,' he says, they spoke. I had come as their redeemer, I had come that I might cleanse the sins of all, that I might recover the lost, that I might restore to paradise the inheritance of holy Jacob, and they spoke against me. And therefore, my imitators, my disciples, do not blush at the injury, if you stand before princes for my name, as I have stood for your salvation.'
43. Indeed Peter is delivered into custody with the rest of the apostles, and on the next day, set before the council, he was constantly saying: Princes of the people and elders of Israel, ⟨if we this day are called in question concerning a benefit done to a sick man, by what means he hath been made whole, be it known to all of you and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, in him this man stands before you whole⟩174; that is: 'You are those who have caused even Christ to stand; we count this injury in the place of glory, that we are accused for the healing of a sick man175; this inheritance the Saviour of all left to his servants. But they conferred among themselves, saying: What shall we do to these men? and they let them go.176 So Peter rejoiced, and each of the apostles, that they were counted worthy to suffer injury for Christ's name. Rightly then would each one of them say: For princes sat and spoke against me.177
44. Princes sat against Isaiah and disputed that he should be sawn asunder178; but he did not fear them, who said: Hear, princes of Sodom.179 They sat against Jeremiah, that he might be cast into the pit180; they sat against Zechariah, who was slain between the temple and the altar181; they sat against Susanna, and judged against a woman of chastity182 — but, that it might be shown that the council of princes was not good, the Lord stirred up the spirit of a youth, and the same prophet absolved her from all charge of crime, whom the princes had pronounced guilty of death.
45. There are also other princes, who speak against us, of whom it is said: For our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of these darknesses of the world, against the spiritual things of wickedness which are in heavenly places.183 These sit and search out who is just in this world, who, being a Christian, intently serves God, zealous for good work and deed. They speak against him, saying: 'Let us lay snares for him, let us hinder him, let us prevent him from accomplishing what he desires, let us crush his mind, let us break his spirit by frequent and sudden adversities, and, if he is approved by God for justice, let us ask that his temptations be given to us.' For not even over so great a prophet would they have had power for the temptations he underwent — and he underwent very many — unless the Lord had granted it for the proving of his soldier, that he might crown him with greater glory.184 Who, then, stirred up King Saul against him, but the evil spirit, as we read185, who grieved that he was shut out, whenever David soothed the king's mind and spirit either by the sound of his harp or by the strings and chords of his good counsels and works? Who stirred up the wickedness of Doeg the Syrian, that he might betray the holy man, and bring his hospitable kindness into the danger of the priest?186 Who inflamed the heat of Amnon, that he might pollute the prophetic house and grieve the father's heart with the unchaste lust of one and the injury of another, so that he who prophesied to others could not foresee the evils of his own house?187 Who armed the fury of Absalom, that he might shut his father out of his house and pursue him in a parricidal battle?188 But when the saint was now nearly inferior in the strength of his kingdom, with this one thing he quenched the kindled darts of the devil against him: that, though his son sought the death of his father, the father nonetheless commanded the safety of his son with paternal affection.189
46. Therefore the princes of the people sat — like Ahithophel190 — and the other captains of warriors sat: the princes of the people plotted with Absalom against the prophet. And so he says: For princes sat and spoke against me; but thy servant meditated on thy justifications.191 We notice the arms of the just man, by which he repels every onset of the adversaries. Elsewhere he says: They have compassed me about and have fought against me without cause; for the love wherewith they should have loved me, they spoke against me; but I prayed.192 Here he says that his zeal in his youth was not the exercise of the arts of war, was not in any cunning of heart for the deceiving of the adversary, that he might conquer the one whom he saw, but he fought against those whom he saw not, and in him a greater piety than strength of body was the soldier. And so he was exercised in the justifications of God193, that he might wound the devil with a contrary blow. When the devil tried to lead him away from the intent of justice and zeal of devotion by warlike occupations, he the more occupied himself in the meditations of divine work and worship. And so the Lord protected him, in whom he hoped, with whom he spoke194, to whom he clung with all affection. For the just man either speaks to God by praying, or speaks divine things by praising God's works, and always speaks the works of God, lest his mouth speak the works of men.195 The just man speaks nothing earthly, does nothing mortal.
47. And so he says: For thy testimonies are my meditation, and thy justifications are my counsels.196 You note what he teaches, that these ought to be the counsels of the just man — that he meditate on the commandments of God and be exercised in the praises and oracles of God, that he may always justify the Lord? He who does what God commands, what he believes pleases him, justifies God. This we may understand from the gospel reading, the evangelist saying that the Pharisees despised the counsel of God, not having been baptized with the baptism of John.197 This in one book; in another you have: They did not justify God, who refused to be baptized.198 Therefore the Lord, to John when he said: I ought to be baptized of thee, and comest thou to me? answered: Suffer it now: for so it becometh us to fulfil all justice.199 He, then, who does the commandments of God, justifies God, because he does his justice: and it is good that the counsels of men follow the counsel of God, since the counsel of God is always certain, but our counsels are mostly proved uncertain by the outcome of events.200
- Scr. Ps. 118, 17.Psalm 118, 17. Var. Heading: III.] de (om. T) littera secunda. incipit de (om. T) littera tertia PT, om. cet.; Explicit sermo secundus. Incipit sermo tertius a (subscriptum); in littera gimel R, om. cet.; Sermo tertius. Gimel. Body l. 22 littera] est (om. cet.); praet Hebraeos add. av; gimel secundum hebreos O. l. 23 primo AOv; statim om. O; uersu statim S; hoc uersu O; dicitur a. l. 24 inquid M. l. 25 ait om. Ov.
- Scr. Ps. 102, 10.Psalm 102, 10.
- Scr. Matth. 26, 64.Matthew 26, 64. Var. l. 1 restituas] retribuas av; l. 3 quod] add. ex O, de av; l. 5 amodo Om1P.
- Scr. cf. Matth. 14, 31.cf. Matthew 14, 31.
- Scr. cf. Matth. 17, 19.cf. Matthew 17, 19.
- Scr. 1 Cor. 15, 9.1 Corinthians 15, 9. Var. l. 8 tamen om. R; nec] uel MS; si] add. etiam GMSOPRT etiam cod. Casin. 154 av; l. 10 est] esse P, post fidei tr. MS; atque iustitiae om. Mm1ST; l. 13 iis AR; l. 15 inperfectus adhuc O; refugit reddi MS; l. 16 fundatur Rm1; l. 17 tribui AR; l. 18 etiam om. MS.
- Scr. 2 Tim. 4, 8.2 Timothy 4, 8. Var. l. 22 autem om. O; eis Av, add. omnibus O; l. 23 ibi AGMOPRdv; pollicetur sibi a; adhuc uerecundius (uerecundus O) AOR; l. 25 quam] quoniam Rv, quia O; l. 26 segnitiei Oav, add. est AORv; incoatiuum PR; innocentium MN[?].
- Scr. Ps. 118, 17.Psalm 118, 17. Var. l. 1 alia AGm1NTb; l. 2 studiose a quod Rv; l. 3 eam om. P; postulet eam MN.
- Scr. 1 Cor. 7, 22.1 Corinthians 7, 22. Var. l. 9 seruus in domino M; quare — domini om. O; fauore O; uocare AGOPR.
- Scr. Esai. 49, 6.Isaiah 49, 6. *Phase-B resolved 2026-05-02 (Zelzer p. 43 confirms `Esai. 49, 6`): djvu OCR'd "49" as "43" — Petschenig (and Zelzer) print Esai. 49, 6*. The lemma magnum tibi est uocari puerum meum matches Isa 49:6 LXX/Vulgate (magnum est tibi ut uoceris mihi seruus*).
- Scr. cf. Ioh. 8, 34.cf. John 8, 34.
- Scr. Luc. 17, 10.Luke 17, 10. Var. l. 13 alt. et] sed T; l. 15 qua] quam AGm1Rm1; beata — seruis om. AGm1MNOPRTm1.
- Scr. Cant. 1, 10 (9).Song of Songs 1, 10 (9). Var. l. 17 fragrat AMPm2T flagrat GNPm1R; l. 19 cantici; canticorum O; l. 20 turtures Pm1; l. 21 alt. est om. MT; caritatis AGMm1PT caritatis est Mm1N castitatis est O.
- Scr. cf. Matth. 11, 30.cf. Matthew 11, 30. Var. l. 22 iugum christi MN; putes O; ceruici Gm1; l. 23 deum om. MNPRT; l. 24 ut] et a; inuenies Pm1a; geris non uincula MNT; l. 25 multa NPTv; l. 26 nudari AGm1ORv, uinculari v.l.; sibi Tv; turtores Pm1; praeferent a.
- Scr. cf. Matth. 11, 30.cf. Matthew 11, 30. Var. l. 1 attollent a.
- Scr. Cant. 1, 11–12 (10–11).Song of Songs 1, 11–12 (10–11). Var. l. 4 rex] add. est av; l. 5 sua] add. est Gm2Mm2S, ueniat Gm2 sec. v; quae a; l. 6 sed] et Gm1; l. 9 titulos] add. et v; martyrum O; uictorias MNPav; l. 10 sed om. Mm1STa; l. 11 caput O.
- Scr. cf. Matth. 10, 30.cf. Matthew 10, 30. Phase-B resolved 2026-05-02 (Zelzer p. 44 confirms `13 cf. Matth. 10, 30`): Petschenig prints Matth. 10, 30, not 15, 24 as I initially proposed. This is anomalous because the lemma ad oues perditas domus Israel is properly Mt 15:24 / 10:6, and non habebat ubi caput suum reclinaret is Mt 8:20. Petschenig's "10, 30" is hard to map onto either lemma; possibly a printing slip retained by Zelzer, or Petschenig anchored the apparatus marker to the wrong lemma. Flag for Adriaen-style index review. Var. l. 12 fidem O; l. 13 israhel P.
- Scr. Cant. 1, 12 (11).Song of Songs 1, 12 (11). Var. l. 14 nardus GMSOPm2av; mea GMOPm1av.
- Scr. Cant. 1, 13 (12–13).Song of Songs 1, 13 (12–13). Var. l. 17 fraglat AMPm2T flagrat GMPm1R; l. 19 botros Gm2 (r ex but); O; l. 20 mea om. GMPR; l. 22 alligauit M; l. 23 fixit Gm1 uel uinxit R s.l.m2; botry OM botrus O, add. est Gm2T.
- Scr. Cant. 1, 13–14 (13).Song of Songs 1, 13–14 (13). Var. l. 24 nardus Mm2Sm2OPm2Rm2av; l. 25 Engaddi est cuiusdam regionis T; est cuiusdam G; est om. Oav; quia — dicitur del. (quia) GMO codd.; cuiusdam AGOR quae cet. av; l. 27 Engaddi om. Gm1.
- Scr. Luc. 23, 34.Luke 23, 34. Var. l. 1 quis] qui ARm1; l. 2 unguentum A; emittat Pm1; est fructus O; si non] si in Cypri uno eras j[?]; non M; scindatur MNT; l. 3 fraglat AMNPRgR flagrat GOPm1; l. 4 lacrimas O; destillat codd. praeter Rm1av uel; l. 5 populum Gm2.
- Scr. cf. Ioh. 19, 34.cf. John 19, 34.
- Scr. Luc. 8, 46.Luke 8, 46. Var. l. 9 omnis unguenti O; l. 11 exibat MNAR; exuit M; e] de O, om. M; l. 12 expressura O expressius a; l. 13 cum punctionis O erupit G erumput T; l. 15 pr. factus] add. est M.
- Scr. cf. 2 Cor. 8, 9.cf. 2 Corinthians 8, 9. Var. l. 16 factus est om. AR.
- Scr. cf. Luc. 23, 11.cf. Luke 23, 11.
- Scr. cf. Matth. 27, 45.51.cf. Matthew 27, 45.51.
- Scr. cf. Gal. 6, 14.cf. Galatians 6, 14.
- Scr. cf. Ioh. 19, 30.cf. John 19, 30. Var. l. 20 caput Pm1; exibat Gm2; et om. O.
- Scr. cf. Phil. 2, 7.cf. Philippians 2, 7.
- Scr. cf. Ioh. 1, 14.cf. John 1, 14. Var. l. 22 uulnus] add. inuictum Tav, post erat add. Om2.
- Scr. Cant. 1, 15.Song of Songs 1, 15. Var. l. 24 respondit a, add. ei; correxit; bona M.
- Scr. Matth. 9, 22 et 2 [Petschenig combines two evangelist loci].Matthew 9, 22 et 2. Var. l. 1 bona es MSO; quae] quia MSOT; l. 2 et quia] quae Oav, quia OT; gloriam meam et G; speciosa] bona v; l. 3 dicere christum M; uel] et MSPTa; l. 4 dimissa O.
- Scr. Ps. 118, 17.Psalm 118, 17. Var. l. 7 ut uiuam ARav; l. 8 nisi quod Gm1Tm1 speret AGSOPRT; uenit mundum av.
- Scr. cf. Luc. 9, 56.cf. Luke 9, 56. Var. l. 10 testatur O.
- Scr. Esai. 43, 25–26.Isaiah 43, 25–26. Var. l. 11 non memor a; l. 12 dic] add. tu prius; l. 16 alt. dixit om. P.
- Scr. cf. Ps. 21, 16.cf. Psalm 21, 16. Var. l. 17 quae] quia R; puluere O; l. 18 ex] eat. M.
- Scr. cf. Rom. 7, 24.cf. Romans 7, 24. Var. l. 19 liberare Pm1.
- Scr. cf. Hier. 9, 21.cf. Jeremiah 9, 21. Var. l. 21 os tuum N; hostium GOm1Rm1 ostium cet. av; h G; ori Mm1S hostio Mm2Rm1 ostio cet. av; tuo] add. non O.
- Scr. cf. Ps. 38, 2 / Prou. 10, 19.cf. Psalm 38, 2 / Proverbs 10, 19. Phase-B resolved 2026-05-02 (Zelzer p. 46 prints `21 cf. Ps. 38, 2` and l. 22 `Prou. 10, 19`): djvu OCR'd "10, 19" as "10, 10" — the actual reference is Prou. 10, 19 (in multiloquio peccatum non deerit), which matches Ambrose's ex multiloquio peccatum nascitur. Prov 10:10 (qui annuit oculo) does not. Var. l. 22 et om. a.
- Scr. cf. Num. 19, 11.cf. Numbers 19, 11. Var. l. 23 qui GPm1a; uiuens O; si om. Ga.
- Scr. Matth. 8, 22.Matthew 8, 22. Var. l. 24 alt. mortuos om. P; uitae actor (ite) O; l. 25 sepelire — suos om. GMSOPTv.
- Scr. Eph. 5, 14.Ephesians 5, 14. Var. l. 2 a] et ARv; l. 3 es mundus O; l. 4 sepulcra AGMPv; l. 5 sepulcris GMv; uagantium O.
- Scr. cf. 1 Petr. 4, 6.cf. 1 Peter 4, 6.
- Scr. cf. Num. 19, 11–12.cf. Numbers 19, 11–12. Var. l. 8 dei] add. lege a; mortuum] add. hoc; l. 9 capul Mm1.
- Scr. cf. Num. 6.cf. Numbers 6.
- Scr. Prou. 20, 9.Proverbs 20, 9. Var. l. 15 omnis Rm1, add. enim MN; contingimus P; enim MN; gloriatur O; l. 16 aut] at O; se dicere mundum MN; l. 17 purum se A; se mundum O; sit] si AS; l. 18 iste] sit et MN, sit T, sit iste a.
- Scr. Hiob 1, 22.Job 1, 22. *Phase-B resolved 2026-05-02 (Zelzer p. 47 confirms `19Hiob 1, 22`): Petschenig prints, and Zelzer retains, Iob 1, 22* — although the lemma ille non peccauit labiis suis matches Vulgate Iob 2, 10 (in omnibus his non peccauit Iob labiis suis). Iob 1:22 reads in omnibus his non peccauit Iob labiis suis neque stultum quid contra deum locutus est in some manuscripts; both verses overlap in the non peccauit labiis suis clause. Ambrose's text-form, or Petschenig's preferred numbering, anchors to 1:22 here. No emendation. Var. l. 20 mundus Pm1; diabolus se O; l. 21 paeione AG licet bene Mm2 bone Nm2; semper* om. AT.
- Scr. Esai. 6, 5.Isaiah 6, 5. Var. l. 23 unde] ut MNa; Esaias MNPRdv om. a; l. 25 udus GMNm2a; seraphyn (-im) AOPRa.
- Scr. cf. Esai. 6, 6–7.cf. Isaiah 6, 6–7. Var. l. 27 labia eius ANOR.
- Scr. Luc. 12, 50.Luke 12, 50. Var. l. 1 hic tradit] tradidit MNT; l. 3 dominus om. N; baptismo Na; baptizare R; baptisma N; quo] quia O; l. 4 baptizare R; l. 6 baptismo N; etiam baptismum au; autem N; l. 7 romphea AT rumphea O Nm1 om. a; l. 8 ante aov; l. 10 alt. coepit om. O; l. 11 cupiunt O; hic ant O; l. 14 pr. et] si et MNPRTa, om. G; hic] s. ier. m. 2 si G; sustinemus ignem et illic Ov; l. 15 hoc] add. mundus O.
- Scr. cf. Gen. 3, 24.cf. Genesis 3, 24.
- Scr. Ps. 65, 12.Psalm 65, 12.
- Scr. Matth. 3, 11.Matthew 3, 11. Var. l. 16 paenitentia codd. praeter A, a; l. 17 archangeli O; l. 19 cui A; l. 21 igne GOav.
- Scr. Matth. 3, 11–12.Matthew 3, 11–12. Var. l. 24 non] enim non O; l. 25 sit dictum O; l. 26 congregant O; l. 27 est futurum MS baptismum AR.
- Scr. cf. Matth. 13, 49–50.cf. Matthew 13, 49–50.
- Scr. cf. Matth. 13, 43.cf. Matthew 13, 43. Var. l. 1 exuritur ANPRT; ipse om. M, om. SOa; l. 2 sui] eorum O; sanctus om. GSPRTa.
- Scr. Luc. 1, 15.Luke 1, 15. Var. l. 3 igne O; uenit codd. praeter O; l. 4 nuntiauit O; gabrihel MNOPR.
- Scr. cf. Gen. 3, 24.cf. Genesis 3, 24. Var. l. 5 uestibulum stantes MN; rumpheam GOm1Rm1a.
- Scr. cf. Matth. 25, 34.cf. Matthew 25, 34. Var. l. 6 iis c; l. 7 qui praesumitis post timetis tr. O.
- Scr. Esai. 66, 15.Isaiah 66, 15. Var. l. 8 etiam] enim v; ezechihel A exechielem MN (v); ezechielem O.
- Scr. Ezech. 22, 19–21.Ezekiel 22, 19–21. Var. l. 10 pr. in del. AR; alt. in om. Oa; uos] eos MN; l. 11 ferro et plumbo O; eo] adj. a 31.
- Scr. cf. Deut. 4, 24 / Hebr. 12, 29.cf. Deut. 4, 24 / Hebrews 12, 29. Var. l. 12 ueniet NPTa; qui om. GOav; l. 13 faciat G; l. 14 bonam O.
- Scr. cf. Ps. 25, 2.cf. Psalm 25, 2. Phase-B resolved 2026-05-02 (Zelzer p. 49 confirms `13 cf. Ps. 25,2`): djvu's "R. 25, 2" was an OCR garbling of Ps. 25, 2 (ure renes meos et cor meum) — Petschenig anchors the apparatus on urat renes meos et cor meum, the petitionary clause that follows. The refining-imagery lemmas plumbum iniquitatis, ferrum peccati … aurum sincerum are Ambrose's free fusion (Isa 1:25 + Mal 3:3) and have no separate Petschenig anchor. Ps 25:2 is correct.
- Scr. cf. Ps. 94, 11 / Hebr. 4, 3.cf. Ps. 94, 11 / Hebrews 4, 3. Var. l. 15 quia] add. qui MNT; hic] add. non Vm2; purgatur N; iterum eras. M; purgari MN; l. 16 nos quoque AR; dicat Om1NPRm1Tm1a dicit O; requiem meum intrate O; l. 17 ut] et GOPR; iustus AOPm1R; l. 18 romphea ORm1.
- Scr. Ps. 65, 12.Psalm 65, 12. Var. l. 19 deo Mm1 domino deo Mm2SO; l. 21 transit] transi A; atque om. (om. a) ignis av; l. 23 dominus iesus seruulis suis MS.
- Scr. Matth. 25, 41.Matthew 25, 41. Var. l. 1 diabolo deputauit MN; l. 3 de om. MN; digito Lazari M; humorem Am2MSOPm2Rm2.
- Scr. cf. Luc. 16, 22–24.cf. Luke 16, 22–24.
- Scr. Ps. 118, 17.Psalm 118, 17. Var. l. 4 propheta promittit MST.
- Scr. cf. Esai. 9, 2 / Matth. 4, 16.cf. Esai. 9, 2 / Matthew 4, 16. Var. l. 10 spiritus] sanctus a.
- Scr. Thren. 4, 20.Lamentations 4, 20.
- Scr. Thren. 4, 20.Lamentations 4, 20.
- Scr. cf. Ioh. 11, 25 / 14, 6.cf. John 11, 25 / 14, 6.
- Scr. Ps. 16, 8.Psalm 16, 8. *Phase-B resolved 2026-05-02 (Zelzer p. 50 confirms `14Ps. 16, 8`): djvu OCR'd "8" as "6" — Petschenig and Zelzer both print Ps. 16, 8* (sub umbra alarum tuarum protege me). Same locus correctly cited at fn 80 (p. 51). Var. l. 15 alt. sunt eras. M, om. NT; l. 16 non perfecte uident om. GMSPRT; alt. non perfecte om. G; l. 17 enim eras. M, om. SPT; l. 18 reddit* Gm1S.
- Scr. 1 Cor. 13, 9; cf. Act. 9, 15.1 Corinthians 13, 9; cf. Act. 9, 15.
- Scr. cf. 1 Cor. 13, 12; cf. Ps. 118, 18.cf. 1 Corinthians 13, 12; cf. Ps. 118, 18. Var. l. 19 pr. faciem Pm1; reuelari — p. 56, 16 caeleste fidei desunt in A; oculos suos petit O; l. 20 interuum O; l. 21 autem eras. M, om. NT; l. 24 redonet mortuorum O.
- Scr. Ps. 114, 9.Psalm 114, 9. Var. l. 25 contagione Ma; l. 26 exemplum Gm1; eramus ante MS; erant Ov.
- Scr. cf. Col. 2, 16–17.cf. Colossians 2, 16–17. Var. l. 1 custodiebant Ov; neomenias et ed. Romana, homines codd. av; l. 2 hodie quoque G.
- Scr. cf. Hebr. 8, 5.cf. Hebrews 8, 5.
- Scr. cf. Ioh. 1, 48.cf. John 1, 48. Var. l. 4 Nathanael] Nichodemus Gm1 nathael Gm2; l. 6 arbore GOPm1; sycomoro O.
- Scr. cf. Ps. 16, 8.cf. Psalm 16, 8.
- Scr. cf. Luc. 19, 4.cf. Luke 19, 4. Var. l. 7 iesus expandit manus suas O.
- Scr. cf. Phil. 2, 7.cf. Philippians 2, 7. Var. l. 12 in principio erat av; apud deum erat O.
- Scr. cf. Luc. 1, 35.cf. Luke 1, 35. Var. l. 13 uenitque O; l. 14 mariam N.
- Scr. Phil. 3, 21.Philippians 3, 21. Var. l. 15 ergo ille Oa; mutauit formam MN.
- Scr. cf. 1 Cor. 13, 12.cf. 1 Corinthians 13, 12. Var. l. 18 quasi per speculum in scripturis MN.
- Scr. cf. 1 Cor. 13, 10.cf. 1 Corinthians 13, 10. Var. l. 21 resplendent Sm[?] resplendebunt O.
- Scr. cf. Ps. 118, 17.cf. Psalm 118, 17. Var. l. 22 multa — custodiam] custodiam uerba tua Gm2Tm2; quoque GmlOPRav; l. 23 cum om. GOav; uno] add. enim v; l. 25 uerba — uerbum om. O.
- Scr. Col. 1, 15–16.Colossians 1, 15–16. Var. def. A l. 1 doceri] add. uidemus Gm2Tm2; l. 7 quod operatur — l. 8 hoc uerbum om. T; l. 8 pr. operatur tras. M, om. S; alt. et om. v; l. 9 unum R.
- Scr. cf. 1 Cor. 12, 6.11; cf. Ioh. 1, 16.cf. 1 Corinthians 12, 6.11; cf. Ioh. 1, 16. Var. l. 11 uerbum unum Mb; l. 12 fet uerbum O; humanum] add. sed apostolus succurrat et dicat: puto et ego dei spiritum (sp. dei?) habeo (1 Cor. 7, 40) Ov, om. cet. a et codd. nostros; l. 13 caeleste] add. et R s.l.m1v; in om. a; plerique O add. est Rv; l. 14 est uerbum om. b; est om. v; l. 16 multa sunt] est multa T; l. 17 est om. Ga; illud MS.
- Scr. cf. 1 Cor. 12, 11 [djvu prints "12, H" — OCR for 11 — chapter ref unambiguous from context].cf. 1 Corinthians 12, 11.
- Scr. cf. 1 Cor. 12, 8–11.cf. 1 Corinthians 12, 8–11. Var. l. 19 alibi bis Rm1; et om. O; l. 22 consilii om. N; plenioris] id est facundiae Sm2; l. 23 spiritus pietatis MSO; et] sic et Mm2 tamen Rm1m1v; l. 24 uti M; pr. est] et Gm1 ita et Gm2 ita est a; alt. est] et Gv.
- Scr. cf. Ex. 35, 30–35.cf. Exodus 35, 30–35. Var. l. 26 heliab MNT ootiab OPm1a Oliab o; diuino spiritu O; l. 27 atque om. (continues p. 53).
- Scr. cf. 1 Cor. 13, 12.cf. 1 Corinthians 13, 12. Var. l. 2 opera secundum omnia om. G; deus a; l. 8 prophetarum P; euangelicum av; operatorium om. MN; l. 9 est datum a; et] add. unum est Rm2v; sese O; l. 11 deinceps O; iam T; l. 13 uita] ita MNa; l. 14 aperi MNP.
- Scr. cf. 2 Cor. 3, 18.cf. 2 Corinthians 3, 18.
- Scr. Ps. 118, 18.Psalm 118, 18. Var. l. 15 adaperire Gm1Pm1Rm1; l. 16 aegritudine Pm1 aegritudinis OPm2R; suae aegritudinis MST; l. 18 turbatus est] turbatur O; l. 20 tumoris codd. tegitur Rm1; l. 21 ita om. a; l. 22 ingrauescit P; necesse est eras. PR; l. 23 illud uelamen OR.
- Scr. cf. 1 Cor. 5, 7.cf. 1 Corinthians 5, 7. Var. l. 27 docentem a; et docentem v; disciplinum O; l. 28 eius] suis GOav, cf. tractat. 10, cap. 17.
- Scr. Col. 3, 9–10.Colossians 3, 9–10.
- Scr. 2 Cor. 3, 14.2 Corinthians 3, 14. Var. l. 2 superuestiuit ergo se aliquis om. or[?]; l. 5 uelamen] add. illud Ov; l. 6 inquid GMPm1.
- Scr. 2 Cor. 3, 16.2 Corinthians 3, 16. Var. l. 9 super MO; l. 11 et ad GMNN; Ananiae] add. ex P uel od. Vrov[?]; l. 12 ante om. T; l. 13 oculos Gm1Pm1Rm1; eius MNT; l. 15 suis] eorum O; l. 16 aperiret O.
- Scr. cf. Act. 9, 17–18.cf. Acts 9, 17–18.
- Scr. Ps. 106, 20.Psalm 106, 20.
- Scr. Luc. 24, 31.Luke 24, 31. Var. l. 20 emaus SOPRa; l. 22 inquid Rm1, om. v; oculi eorum inquit MS; l. 23 Iesus om. O; l. 24 oculos habebat MS; l. 25 et Iohannes clausos habebat om. Mm1S, add. oculos a; iacob O.
- Scr. cf. Matth. 17, 1–8.cf. Matthew 17, 1–8. Var. l. 27 qui Mm1ST; siti] sic; l. 28 nubis Pm1; l. 29 ebetauit Nm2.
- Scr. cf. Ex. 4, 3–4.cf. Exodus 4, 3–4. Var. def. A l. 2 demonstrarit M demonstraret N; nonne MSPRT; l. 3 eo T; l. 4 adhuc om. Aml; l. 5 quod MSOPm2T; declarabat Tm1; l. 6 deponi] poni a; cruce M; proici] poni Mm2S deponi a.
- Scr. cf. Ioh. 3, 14.cf. John 3, 14. Var. l. 7 tomulum] add. quasi serpens de uirga factus (om. av), quia in tumulum proiectus est (om. Tav) Gm2Tm2av, om. cet.; l. 8 gloria MNPm1.
- Scr. cf. Ioh. 3, 14.cf. John 3, 14. Var. l. 9 et nos ergo O; l. 10 possimus regum O.
- Scr. cf. Luc. 7, 38.cf. Luke 7, 38. Var. l. 12 eo] deo O; l. 13 aperuisset os eius O; l. 15 et om. loc.; l. 16 in ipsa Sm2; non om. ARv1[?]; iam non a.
- Scr. Ps. 4, 7.Psalm 4, 7.
- Scr. cf. Col. 2, 17.cf. Colossians 2, 17. Var. l. 19 diuini cultus O; l. 20 decuteret a.
- Scr. cf. Hebr. 8, 5.cf. Hebrews 8, 5.
- Scr. Ps. 118, 18.Psalm 118, 18. Var. l. 21 deprecabatur a.
- Scr. cf. Luc. 2, 13.cf. Luke 2, 13. Var. l. 23 ueram N; possit a; l. 25 exemplaribus O; l. 26 gradu] ductu uel gradu M; posset Mm2Rm2; l. 27 uerumque] add. illud a.
- Scr. Ps. 26, 4.Psalm 26, 4. Var. def. A l. 1 iesse sibi O; l. 2 obtabat OP optauit a; ad dominum PRm1; l. 4 omnibus diebus MN; et om. O; l. 5 considerem] ut ubitem MNT.
- Scr. cf. Num. 6, 21.cf. Numbers 6, 21. Var. l. 7 quid R quod O quis cet. av; l. 8 offerret OR; non] add. secus Tm2; l. 11 poterit Gm1.
- Scr. cf. Rom. 7, 14.cf. Romans 7, 14.
- Scr. Luc. 7, 48.Luke 7, 48. Var. l. 13 peccata] add. tua O.
- Scr. cf. Hebr. 9, 12.cf. Hebrews 9, 12. Var. l. 14 sui corporis hostiam O; utique a; l. 16 manibus] peruii A; solueret AR.
- Scr. Ioh. 2, 19.John 2, 19. Var. l. 17 audit bis codd. praeter O; l. 18 considerat uerum O; hoc templum GR; hoc om. P; l. 19 suscitabo MNPT excitabo v.
- Scr. cf. Ioh. 1, 29.cf. John 1, 29. Var. l. 20 exiebat Om1PRm1a; l. 21 peccatum NT; l. 22 ministerium suae passionis exhiberet MN; misterium O.
- Scr. cf. Ps. 118, 57; cf. 2 Cor. 6, 10.cf. Ps. 118, 57; cf. 2 Corinthians 6, 10. Var. l. 23 qui hic nihil] quis nihil MT quorum nihil N nichil hic O; pr. possiderit Pm1; possideret OPm1a et] ut Tv; alt. possederit O possidet Rm1.
- Scr. cf. Verg. Ecl. 1, 40 [Petschenig flags this as a Vergilian echo].cf. Vergil, Eclogues 1, 40 (the omnia possideret clausula is a Vergilian echo; classical-poetic register, Ambrose's second explicit Vergil intertext to be flagged in this sermon corpus, after Aleph's Ovid Pont. 2, 10, 35). Var. l. 24 sex] septem GMNPR; tantum Om2; l. 25 exire] add. a GMNSR; qui R, add. est MNOT.
- Scr. cf. Ex. 21, 2.cf. Exodus 21, 2.
- Scr. et Ps. 76, 6.et Psalm 76, 6. Var. l. 2 uirum Am1 quia PR; l. 3 obsequio a; l. 6 disposueris N; l. 7 forte MNOPRT.
- Scr. Gen. 27, 40.Genesis 27, 40. Var. l. 8 fes] se SOav, cf. tractat. 5, cap. 10; l. 10 atque] et O; l. 11 iugum] iugum seruitutis O; l. 13 decolorauit v; l. 15 legitimum Mm2NT.
- Scr. Ioh. 17, 24.John 17, 24. Var. l. 18 quanta] hic incipit cap. 28 in v; l. 19 reuelatur] add. et adhuc integra reseruatur Ov; sum ego O; l. 20 ipsi O; sunt Rm1.
- Scr. cf. Ps. 118, 18.cf. Psalm 118, 18. Var. l. 21 illius consortium (om. illic) M; intellegit GPm1Rm1a intellegitur O.
- Scr. Luc. 5, 12.Luke 5, 12. Phase-B resolved 2026-05-02 (Zelzer p. 57 confirms `24 Luc. 5, 12 26 Luc. 5, 13`): djvu OCR'd "12" as "14" — Petschenig prints Luc. 5, 12 for si uis, potes me mundare, and the immediately-following uolo, mundare response is Luc. 5, 13 (= our fn 128, separately anchored). The next lemma uade ostende te sacerdoti (fn 129) is Luc. 5, 14. Petschenig does not conflate; djvu OCR introduced the error. Var. l. 23 ammonuit N; l. 24 est om. O; l. 27 est auctoritas (-tatem M) potestatis MS; Iesus] iohannes Gm1; peccatorem Am2Rm2 peccaturem Rm1; in omnes commune O; l. 29 mundare MN.
- Scr. Luc. 8, 46.Luke 8, 46. Var. l. 2 sentio] add. enim Av.
- Scr. Luc. 5, 14.Luke 5, 14. Var. l. 4 plenus a; l. 6 aperuit Om1Rm1; uidit a; l. 7 qui] add. uerus G; est sacerdos Mv.
- Scr. Ps. 109, 4.Psalm 109, 4. Var. l. 10 debere a; l. 11 uidit NPm1[?]; sacerdoti potest ostendere O; l. 13 ostendere se (se ost. v) Ov.
- Scr. cf. Gen. 3, 8.cf. Genesis 3, 8. Var. l. 14 quia] add. se v; cognoscebatur MST agnoscebatur P; iam] etiam Gm1, om. O; id etiam AOR.
- Scr. Ps. 118, 19.Psalm 118, 19. Var. l. 16 ne] non MS; abscon (sic) P; l. 18 omni se] omnis a; mundano O; exuerit cupiditatis MS.
- Scr. Phil. 3, 20.Philippians 3, 20. Var. l. 20 autem eras. M.
- Scr. cf. Ps. 118, 57; 119, 5.cf. Psalm 118, 57; 119, 5. Var. l. 22 istius a; fastidiat Aml; aduersatur Oa; l. 24 iis v.
- Scr. Apoc. 8, 13.Revelation 8, 13.
- Scr. cf. Phil. 1, 23.cf. Philippians 1, 23. Var. l. 25 praesumat MSOPRm1a est terra MS; l. 26 ciuis ai[?]; ciuis est G.
- Scr. cf. Eph. 2, 19.cf. Ephesians 2, 19.
- Scr. cf. Matth. 6, 20.cf. Matthew 6, 20.
- Scr. Ps. 118, 20.Psalm 118, 20. Var. l. 2 pauescat G; struat Gm1 seruit N; l. 4 sibi congregat quae AOR; sibi] add. nec senectus perditum dare Gm2Tm2a; l. 7 alt. non] nec Av; l. 8 humanae caritatis M; conpluria GPR.
- Scr. 1 Cor. 7, 27.1 Corinthians 7, 27. Var. l. 14 soli deo O; desiderasset. carnis autem est ligatus est uinculis qui O; l. 15 carnis] carni Cm1 cernis Gm2 MNRTav.
- Scr. cf. 1 Cor. 7, 4.cf. 1 Corinthians 7, 4. Var. l. 16 quis ne APR quis GMl; habet GMNOTav.
- Scr. cf. Deut. 6, 5; 33, 9; Matth. 10, 37.cf. Deut. 6, 5; 33, 9; Matthew 10, 37. Var. l. 18 dei om. AR; praeferat MN; alt. ut om.; l. 19 alt. mandata] add. dei AOv.
- Scr. cf. Ps. 118, 20.cf. Psalm 118, 20. Var. l. 23 pr. concupiuit Pm1; sed] add. concupiuit AR; l. 24 sic PT; l. 25 est etiam huius O; l. 27 enim om. R.
- Scr. cf. Ezech. 18, 9.cf. Ezekiel 18, 9. Var. l. 1 auget Pm1Rm1; l. 4 aegrotatur Pm1; l. 5 abstineat Am2 abstineatur cibo O; ualetudinem MNv.
- Scr. Luc. 22, 15.Luke 22, 15. Var. l. 7 pasca MO; l. 9 remissionis Gm1 retribuere v; l. 10 quae om. Gm1MSOPRTa; l. 11 concupiscimus O.
- Scr. Ps. 118, 21.Psalm 118, 21. Var. l. 13 sequitur — quintus om. a; quintus uersus MTb; l. 14 cum] add. enim a; l. 15 redimeret GPm1Rm1; l. 16 reformaret GPm1Rm1 reformauerit OPm2av.
- Scr. cf. Rom. 5, 19.cf. Romans 5, 19.
- Scr. Esai. 14, 14.Isaiah 14, 14. Var. l. 21 enim] autem Gm1; sic se N; l. 23 uellit Gm1 uelit P; aequare GPRm1; altissimi P; eius] add. ut a; se non] indignaturus tr. O, post aequalem tr. a; l. 24 similem] add. se Ov, honorem a; l. 26 suos om. O.
- Scr. 2 Thess. 2, 3–4.2 Thessalonians 2, 3–4.
- Scr. Ioh. 14, 12.John 14, 12.
- Scr. cf. Luc. 18, 10–14.cf. Luke 18, 10–14. Var. l. 1 ademerat Oa; l. 2 donaret facere O; in se] ipse Na; l. 4 a om. O; l. 9 quantum — l. 10 publicanus om. Mm1NT; l. 10 peccato O; quantum — l. 11 ieiunaret om.[?]; adquireret tr. O; l. 12 fecit M; l. 13 incumbunt GNPTa; soli] soli AGMNOT somnia[?].
- Scr. cf. Hiob 2, 7.cf. Job 2, 7. Var. l. 14 perfodit M (o in ras.) NPT.
- Scr. cf. Col. 2, 19.cf. Colossians 2, 19. Var. l. 15 capud GPm1; l. 17 obluctatus Pm2; l. 19 eum om. O; deieceret Pm1; l. 20 quae om. GMNOPm1Rm1Ta; superiorem Oa; superiorem enim Tm2; l. 21 obruit a; subripuit v; quae MNT; qua Pm1; amfractus P.
- Scr. cf. Gal. 1, 1.cf. Galatians 1, 1. Var. l. 23 Paulum] add. in MS.
- Scr. cf. 2 Cor. 12, 7–8.cf. 2 Corinthians 12, 7–8.
- Scr. et Iac. 4, 6 / 1 Petr. 5, 5.et Iac. 4, 6 / 1 Peter 5, 5.
- Scr. Ps. 118, 21.Psalm 118, 21.
- Scr. Ps. 118, 19.Psalm 118, 19.
- Scr. Ps. 18, 9.Psalm 18, 9.
- Scr. cf. Matth. 5, 15.cf. Matthew 5, 15.
- Scr. Ps. 35, 7.Psalm 35, 7.
- Scr. Ps. 118, 19.Psalm 118, 19. Var. l. 25 sequentibus G; ait] autem MST; l. 30 obtauit MP.
- Scr. Ps. 118, 22.Psalm 118, 22. Var. l. 3 dicitur GMNT; l. 4 huius om. a; l. 6 contemptibile] contemnitur A; contemptui Ca; in hoc mundo humilitas O; l. 7 et] sed MN; l. 8 se publicanus M; exaltabitur AOR; non addit diligit (diligat) et non add. Ov.
- Scr. 1 Cor. 1, 28.1 Corinthians 1, 28.
- Scr. cf. Luc. 18, 14.cf. Luke 18, 14.
- Scr. cf. Ps. 14, 2–3.cf. Psalm 14, 2–3. Var. l. 12 sunt] add. reprobauit. talis (hic talis a) etiam si sit gentilis, deuotione humilitatis a deo comprobatur. superbi autem, uelut Pharisaeus, arrogantia sua av; ab illo MR, MNOPRT.
- Scr. Ps. 14, 4.Psalm 14, 4.
- Scr. Luc. 10, 13.Luke 10, 13. Var. l. 13 obprobrium AR; l. 15 dicat Gm1; l. 16 chorozain AG cho (Co-r) rozaim MNOav; Bethsaida] add. quae a; l. 18 auferatur a uobis O.
- Scr. cf. Ps. 118, 22.cf. Psalm 118, 22. Var. l. 19 quia MN; testimonia domini O; l. 20 obprobrium inferre O; magis probrosi m[?].
- Scr. Ps. 118, 23.Psalm 118, 23. Var. l. 22 aduersus Ra; detractabant GMNm1PRm1; l. 25 resisterit Pm1Rm1; sedentes om. MSO.
- Scr. cf. Luc. 22, 66.cf. Luke 22, 66. Var. l. 1 non suis obsecundaret O; cum (om. MNRT) conferrent quod dignum supplicium MNT; l. 2 quo] quod O; l. 3 aduersus APRa detractabant OMNm1PRm1; l. 4 uenisset MNT; presbiterorum OPm2R; plebis Ga plebs cet.; esset deductus O.
- Scr. Luc. 22, 71.Luke 22, 71. Var. l. 7 et] et cum GOa; l. 8 pulcrius MO.
- Scr. cf. Matth. 27, 11.cf. Matthew 27, 11. Var. l. 9 aduersus G; me om. Pm1; detractabant GMNm1PRm1; l. 11 fulchro OSP; sublimiores O; elati a erant Sv; erat cet., add. et O in v; l. 12 fastidio O; l. 13 eo[?]; l. 16 aduersus AGOPRm1; inquid GN; 13 et 16 detractabant OMSm1PRm1; redemptor eorum O; l. 15 hereditatem sancti iacob O; l. 17 statis O; steteritis Rm2v; ante] coram O; principes a; l. 18 ego om. O; l. 19 traditus Oav; paulus[?]; constanter G.
- Scr. Act. 4, 8–10.Acts 4, 8–10. Var. l. 21 istahel PR; si nos — p. 65, 2 sanus om. codd. a; add. Tm2a: si nos hodie (add. etc. eiusque in hoc (in hoc om. T); iste astat coram uobis sanus; cf. tractat. 19, cap. 28 extr.
- Scr. cf. Act. 4, 16.cf. Acts 4, 16. Var. l. 3 loco gloriae O; arguimur post sanitate tr. O; prae Pm1Rm1; saluatur omnium seruulis O; l. 5 ille Rm1.
- Scr. cf. Act. 4, 16.cf. Acts 4, 16.
- Scr. Ps. 118, 23.Psalm 118, 23. Var. l. 10 aduersus AORa; detractabant AGMNm1Om1Pm1.
- Scr. cf. Hebr. 11, 37.cf. Hebrews 11, 37. Var. l. 11 aduersum M; isaiam AGv.
- Scr. Esai. 1, 10.Isaiah 1, 10.
- Scr. cf. Hier. 45 (38), 4–6.cf. Jeremiah 45 (38), 4–6.
- Scr. cf. 2 Par. 24, 22 / Matth. 23, 35.cf. 2 Par. 24, 22 / Matthew 23, 35.
- Scr. et Sus. (Dan. 13).et Sus. (Daniel 13). Var. l. 16 sed] sederunt T; non esse bonum O; l. 17 consilium GORav; l. 18 mortis] add. esse O; l. 20 et om. M; aduersum MN; detractant GMNOPRml; l. 21 dicit AGOPR; l. 23 huius mundi MR; l. 24 harum om. Gm1; l. 26 qui sint iusti O; l. 27 detractant NSm2PRm1 detractantque O; de[?]; ei O.
- Scr. Eph. 6, 12.Ephesians 6, 12.
- Scr. cf. Ps. 8, 6 / Hebr. 2, 7.9.cf. Psalm 8, 6 / Hebrews 2, 7 and 9. Phase-B resolved 2026-05-02 (Zelzer p. 66 prints `7 cf. Ps. 8, 6. Hebr. 2, 7. 9`): the lemma is ut maiore eum gloria coronaret — Ambrose echoes gloria et honore coronasti eum (Ps 8, 6 / Heb 2, 7.9). Earlier scaffold note flagged §45 as "spans pages without scripture marker"; Zelzer confirms there IS a marker, but it falls on the body's gloria coronaret clause. Apparatus restored.
- Scr. cf. 1 Reg. 16, 23.cf. 1 Kings/Samuel 16, 23. Var. l. 7 post add[?] quotienscumque eras. M; atque operum] operumque av; l. 10 demulcebat MNPTa.
- Scr. cf. 1 Reg. 22, 9 sqq.cf. 1 Kings/Samuel 22, 9 sqq. Var. l. 11 doec Pm1.
- Scr. cf. 2 Reg. 13.cf. 2 Kings/Samuel 13. Var. l. 13 ardore A; amon M ammon SOTav; incertaret a; l. 14 incestia[?]; l. 15 ut] et Sm2PRv, om. O; quia Gm1; prouidere Pm1; potuit AGm1Mm1SPRa potuisset Mm2 poterat O.
- Scr. cf. 2 Reg. 15.cf. 2 Kings/Samuel 15. Var. l. 16 furore A; abesalon GRm1 absalon MSOa; l. 17 prosequeretur O.
- Scr. cf. 2 Reg. 18, 5 / cf. 2 Reg. 15, 31 (Achitofel).cf. 2 Kings/Samuel 18, 5 / cf. 2 Kings/Samuel 15, 31 (Achitofel). Var. l. 18 accensa O; restrinxit a; l. 19 peteret necem O.
- Scr. cf. 2 Reg. 15, 31.cf. 2 Kings/Samuel 15, 31. Var. l. 21 atitofel GRm1; l. 22 tractabant] add. ergo a.
- Scr. Ps. 118, 23.Psalm 118, 23. Var. l. 24 aduersus MPRa; detractabant GMSm1Om1PRm1; l. 25 exercebatur v.
- Scr. Ps. 108, 3–4.Psalm 108, 3–4. Var. l. 1 aduertamus M; reppellat O; impetus repellat O; l. 2 dicit O; circuierunt MSOPa; eius M; aiertendi P; aduersantes Rm1 O; aditutia O; l. 9 eum] enim N; l. 11 meditatione a.
- Scr. cf. Ps. 118, 23.cf. Psalm 118, 23. Var. l. 12 dominus] dum Mm1S dum hec agit MN.
- Scr. cf. Ps. 17, 3 / 143, 2.cf. Psalm 17, 3 / 143, 2. Var. l. 13 cum deo av.
- Scr. cf. Ps. 16, 4.cf. Psalm 16, 4. Var. l. 16 morale APm1 ait N.
- Scr. Ps. 118, 24.Psalm 118, 24. Var. l. 18 mea est om. A; consilium meum O; l. 21 quae] quod utrumque loco O; credit deo MNav.
- Scr. cf. Luc. 7, 30.cf. Luke 7, 30. Var. l. 23 euangelia a; l. 24 habes autem a.
- Scr. Luc. 7, 30.Luke 7, 30. Var. l. 25 qui AMR quia cet. av, cf. tractat. 15. cap. 18, 30.
- Scr. Matth. 3, 14–15.Matthew 3, 14–15. Var. l. 27 debeo a te O; l. 28 implere nos GP.
- Scr. ad finem sermonis.at the end of the sermon — MS subscriptio variants marking the Gimel/Daleth boundary; no scripture reference. Var. l. 2 fecit GPR; l. 3 consilia hominum O; l. 4 consilia plerumque incerta O; ex] et GMSPRT, om. O; euentus G; add. Explicit de tertia littera (litera III T), Incipit de (quarta de Am1, littera quarta (IIII littera T) APRT, om. cet. — sermon explicit/Daleth incipit boundary marker. ## Cross-checks (for Zelzer pass) - p. 41 1: djvu OCR reads "GLMEL" for the heading (capital-I + capital-M ligature artifact); printed page clearly shows GIMEL. Petschenig's heading should be GIMEL. - p. 41 2: djvu reads "Ps. 113, 15" for the Ps 102, 10 line — apparatus footnote sequence in djvu was scrambled. Verify Petschenig's actual scripture note here. - p. 43 10: "magnum tibi est uocari puerum meum" — djvu apparatus prints "Esai. 43, 6" but the canonical Vulgate locus for puer meus + magnum/uocari language is Isa 49, 6. Confirm whether Petschenig prints 43 or 49. - p. 43 sec 6: djvu reads "uultus liberior est, ubi est castitatis conscientia" but apparatus l. 21 shows variants between caritatis and castitatis. Petschenig's body text appears to read castitatis; verify. - p. 44 17: djvu apparatus prints "13 cf. Matth. 10, 30" but the body lemma is "ad oues perditas domus Israel" (= Mt 15:24 / 10:6) coupled with "non habebat ubi caput suum reclinaret" (= Mt 8:20). Petschenig likely prints Matth. 8, 20 or 15, 24 — verify. - p. 45 sec 8: striking scarabaeus audiebatur clausula at end of section (allusion to dung-beetle imagery in Hab 2:11 LXX / patristic Christ-as-scarab tradition). No apparatus note in djvu; verify whether Petschenig flags a source. - p. 46 32: djvu prints "Matth. 9, 22 et 2" — the "et 2" is unusual; likely Petschenig means Matth. 9, 22 + Matth. 9, 2 (both contain constans esto / confide + remissa sunt pattern). Verify. - p. 47 47: djvu prints "Hiob 1, 22" but the lemma "non peccauit labiis suis" is Iob 2, 10 in the Vulgate (Iob 1:22 reads non peccauit … neque stultum quid contra deum locutus est). Likely OCR or printing slip; verify. - p. 49 63: djvu apparatus reads "13 cf. R. 25, 2" — the "R." abbreviation is ambiguous (could be regnorum/Reg., or a stray glyph for "Iz."/"Is."). The body lemma "plumbum iniquitatis, ferrum peccati … aurum sincerum" matches the refining-imagery in Isa 1, 25 ("excoquam ad purum scoriam tuam") or Mal 3, 3 more than Isa 25:2. Verify Petschenig's actual citation. - p. 49 sec 16: distinctive romphaea illa flammea / ustus … non exustus paradox at conversion — confirm Petschenig prints exactly this and Zelzer doesn't emend. - p. 50 73: djvu prints "Ps. 16, 6" but lemma is Ps 16, 8 (sub umbra alarum tuarum protege me). Almost certainly OCR slip; same locus correctly cited at p. 51 80. - p. 50–55: per djvu apparatus marginal note "reuelari — p. 56, 16 caeleste fidei desunt in A" — codex A omits this whole block. Worth checking how Zelzer handles A's omission for textual stemma. - p. 51 82: Phil 2, 7 lemma is exinaniuit formam serui accipiens — Petschenig may print exactly this or the canonical Vulgate semet ipsum exinaniuit. Verify wording. - p. 52 88: Petschenig's def. A notation marks codex A's lacuna; Zelzer's apparatus likely formats this differently. - p. 52 sec 21: Bezalel/Oholiab list — djvu prints Beselehel et Eliab but variant readings show heliab/ootiab/Oliab. Petschenig adopted Eliab; Zelzer may revise toward Hooliab per Heb. אהליאב. Verify. - p. 55 104: Petschenig (per Gm2Tm2av) inserts a parenthetical gloss quasi serpens de uirga factus, quia in tumulum proiectus est — verify whether Zelzer keeps or rejects. - p. 55 sec 25 108: "quis ostendit nobis bona?" lemma is Ps 4, 7, but in the running argument Ambrose treats this as a Davidic petition for revelation; verify Petschenig's locus marker. - p. 56 121: Petschenig flags the omnia possideret clausula as a Vergilian echo (Ecl. 1, 40 omnia possideret). Worth verifying Zelzer's apparatus retains the classical reference — Ambrose's Vergil intertexts are stemma-relevant. - p. 57 127: Petschenig's djvu apparatus prints "Luc. 5, 14" against the lemma "si uis, potes me mundare," but that locus is Luc 5:12 (Mt 8:2 / Mc 1:40). Luc 5:14 is the next lemma uade ostende te sacerdoti. Verify whether Petschenig conflates two refs into one apparatus line. - p. 59 140: Distinctive Gm2Tm2a gloss inserts nec senectus perditum dare — verify Zelzer's treatment. - p. 60 sec 33: striking uita uiuere idiom (= "to live the [true] life") — Petschenig should print exactly this; flag any Zelzer normalization to uere uiuere. - p. 61 sec 35: Petschenig's variant "soli incubant fructibus et solis sibi messes recondunt" is striking; the apparatus shows soli/somnia[?] confusion — verify. - p. 62 sec 41 166: Petschenig adds editorial ⟨non⟩ ("audi, quem ⟨non⟩ pro nihilo habeat deus") because codd. read "audi quem pro nihilo habeat deus" but sense requires negation. Verify whether Zelzer keeps the editorial supplement or accepts codd. reading. - p. 63 174: long lacuna si nos — sanus om. codd. (filled by Petschenig from Act. 4, 8–10 and Tm2a marginal note); cross-reference to Petschenig's own tractat. 19, cap. 28 extr. Confirm Zelzer's reconstruction. - p. 63 sec 42: throughout pp. 62–64, detrectabant / detractabant spelling is split; Petschenig adopts detrectabant in body but apparatus shows MS sigla split heavily. No correction needed but flag for consistency check across sermons. - Pages 64/65 boundary: Acts 4, 8–10 quotation crosses the page break mid-word ("quem uos cru- / cifixistis"). My initial p. 64 apparatus block at 174–^183 in fact mixes p. 64 footnotes (174 only) with p. 65 footnotes (175–^183). The body text is correct; only the apparatus header label drifted. Re-validate during diff pass. - p. 66 189: Petschenig prints "Achitofel" with Gm1Rm1 variants showing atitofel. Verify Zelzer's spelling; the Vulgate reads Achitofel (2 Sam 15–17) so Petschenig is canonical. - p. 67 sec 47 198: djvu apparatus reads "qui AMR quia cet. av, cf. tractat. 15. cap. 18, 30" — Petschenig's own internal cross-reference to tractatus 15 confirms this is a stylistic recurrence in Ambrose; no correction. - p. 68: Gimel ends mid-page; Daleth begins immediately below on p. 68. Daleth's frontmatter (s04 file) should list p. 68 as the first page, shared with Gimel.