Ambrose

XII. LITTERA LABD.

1. Labd littera duodecima incipit, cuius interpretatio 'cor' uel, ut alia habet interpretatio, 'seruo'. unde uidetur admonere uel prudenter haec intellegenda uel sollicite seruanda praecepta. nam hoc primus statim uersiculus admonet; cor etenim sibi mundum creari in superioribus hic propheta, ut legimus, postulauit,¹ cor sibi prudens dari orauit a domino filius huius Salomon.² qui ergo habet cor mundum, qui habet cor prudens, ipse intellegit seriem subditorum uersuum atque uirtutem. unde et alibi inuenimus 'cor solum', id est uel singulare uel quod nulla inlecebra saeculi huius inpediat et carnis possit interturbare sapientia. qui autem habet cor, seruat mandata dei, quemadmodum legisti de Maria, quae conseruabat omnia domini saluatoris in corde suo uel dicta uel gesta.³

2. Circumcidamus ergo cor nostrum,⁴ nihil corporeum, nihil uile quaeramus; uile autem omne terrenum. nihil ergo terrenum, nihil saeculare, nihil corporeum, nihil leue atque mutabile in eloquiis constituamus caelestibus — eloquia enim domini eloquia casta —,⁵ ut in his mysteriorum caelestium inmaculata et pudica sinceritas spiritali interpretatione resplendeat. non adulterina quadam opinione misceamus terrena diuinis et illud inuiolabile sacramentum propheticae uisionis aut perennis oraculi naturae nostrae aestimatione uiolemus. ideo enim addidit: argentum igne examinatum, purgatum terrae, probatum septuplum,⁶ ut tamquam boni nummularii spiritu examinemus prophetici sermonis argentum, secernentes domini pecuniam atque ab omni labe terrena salutaris fontis infusione purgantes, ut Christo digne sentire uideamur, qui ait: nolite thesaurizare uobis in terra, ubi aerugo et tinea exterminat, sed thesaurizate uobis in caelo.⁷

3. Thesaurus tuus est fides pietas misericordia, thesaurus tuus Christus est. noli eum aestimare de terris, hoc est de creaturis, quia dominus totius creaturae est. maledictus, inquit, homo qui spem habet in homine,⁸ sed mihi salus per hominem uenit. uide tamen quid scriptura uetus dixerit: et homo est, et quis cognoscet eum?⁹ ille igitur homo non humana mihi, sed diuina potestate omnia peccata donauit, deus in corpore dominus Iesus, mundum reconcilians sibi quem redimebat a culpa.¹⁰

4. Thesaurus noster pretiosus intellectus est. si terrenus intellectus fuerit, si fragilis, haeretica eum tinea et impietatis aerugo consumet. leuemus ergo et erigamus sensus nostros nec inpossibile iudicemus, ut haec humani corporis infirmitas ad cognitionem mysteriorum caelestium prouehatur, cum iam ad nos dominus Iesus, in quo absconditi erant scientiae sapientiaeque thesauri,¹¹ diuina sua miseratione descenderit, ut clausa reseraret, aperiret latentia, reuelaret occulta. ueni ergo, domine Iesu, aperi nobis et istius prophetici sermonis ianuam; multis enim clausa est, etsi prima specie aperta uideatur.

5. In aeternum, inquit, domine, permanet uerbum tuum in caelo.¹² uides etiam in te permanere debere quod etiam in caelo permanet ac perseuerat. serua ergo uerbum dei et serua in corde tuo et ita serua, ne obliuiscaris. serua legem domini et meditare, ne iustificationes domini de tuo corde labantur. docet te litterae interpretatio, ut serues diligenter, docet te propheta in subditis dicens: nisi quia lex tua meditatio mea est, tunc forsitan perissem in humilitate mea; in aeternum non obliuiscar iustificationum tuarum.¹³ legis ergo meditatio facit, ut tempora tribulationis, tempora quibus humiliamur aliquibus aduersis, sustinere et tolerare possimus, ut neque humiliato nimis neque deiecto frangamur affectu. denique dominus non frangi nos humilitate usque ad desperationem uult, sed usque ad correptionem.

6. Unde et Hieremias propheta sub hac littera in Threnis ait: ut humiliaret sub pedibus omnes uinctos terrae et declinaret iudicium uiri contra faciem altissimi, ad condemnandum hominem cum iudicatur, dominus non dixit,¹⁴ et infra: de ore altissimi non exibunt mala.¹⁵ humilitas ergo, quae a domino est, plena iustitiae, plena est aequitatis, quia non exeunt mala de ore domini. denique qui humiliabatur a domino dicebat: humiliatus sum, et saluum me fecit.¹⁶

7. Ergo sicut prudenter considerandum est, quando humilitas a domino sit causa probationis, quando etiam ipsa ab homine inferendae humilitatis inpressio, quae tamen ipsa solet patientia et magnanimitate tolerari, ita etiam sapienter considerandum, quid sit in aeternum in caelo uerbum domini permanere uel, sicut aliqui codices habent, in saeculum, quia Graecus εἰς τὸν αἰῶνα posuit, quod diuerse interpretati sunt translatores, alii 'in aeternum', alii 'in saeculum'. in saeculum ergo permanet uerbum tuum, domine, in caelo.¹⁷ et quomodo ipse dixisti: caelum et terra transibunt, uerba autem mea non praeteribunt?¹⁸ in saeculum permanet uerbum, non ultra saeculum et saecula; saecula enim temporis sunt. caelum ergo et terra, id est opera mundi istius, praeteribunt et tempora permanebunt. alius qui spiritalis est et diiudicat uerba legis: in aeternum, inquit, domine, permanet uerbum tuum in caelo;¹⁹ aeternitas enim uerbi manentis opinionem uerbi praetereuntis excludit. quomodo autem permanet uerbum in caelo, si ipsum caelum praeterit? et quomodo possunt stare culmina, si cedant fundamenta, aut quomodo permanere habitator in habitatione sua, nisi et habitatio perseueret? sed forte illud occurrat, quia scriptum est: erit caelum nouum.²⁰ uerum nec sic absolubile, quia nec in hoc potest permanere quod praeterit nec illud potest dici mansisse quod coeperit. tinea intellectum tuum scindet, si putes uerbum sicut caelum uel incipere uel praeterire.

8. Unde, si uirtutem prophetici sensus cognoscere uolumus, primum in his quae uisibilia et sensibilia sunt ethicum consideremus, ut ex eo quae sunt intellegibilia manifestemus. si uerbum dei in caelo permanet, imitemur caelum ubi permanet uerbum, permanet ordo sollemnis caelestium statutorum et beneficiorum domini crebrae uices sollemnibus muneribus perseuerant. supernis nempe uel pluuiis uel calore uel fotu aeris huius infunditur terris atque alitur larga fecunditas. caelo annus labitur per dies ac menses et tempora autumni atque hiemis, ueris quoque et purae digestus aestatis. de caelo uitae tuae imaginem cape; etiam quando non germinas fructum, sere tamen semen ad fructum. sunt semina quae de caelo sunt et seruntur in terris. est etiam superna uindemia, unde ait propheta: serite uobis ad iustitiam, uindemiate ad fructum.²¹ et quando non florent opera tua, foue tamen semina tua, ne lasciuiendo luxurient. quod luxuriat in flore seminis, tenuatur et hebetatur in fructu. fructus ipsos usque ad maturitatem decoque.

9. Imitatores etiam ipsius caelestis simus elementi: non semper sole feruet ardenti, frequenter nubibus texitur, pluuiis uehementibus inhorrescit, iactis niuibus tegit terram. non ergo sit in te quoque diuturna lasciuia; succedant maesta senilium curarum tempora et tamquam incana maturitas agrum hunc tui corporis reprimat. utilior saepe tristitia est, quae comitem solet habere grauitatem. numquid ulla in ipso est sole praeuaricatio? nonne cotidianos cursus suos seruat? numquid continuos nouit luna defectus et commissi munus deserit ministerii? isdem nempe uicibus annus redit, eodem statu reparantur tempora, isdem obsequiis reformantur. sol diem inluminat tempora statuta custodiens, fulget splendoribus luna nocturnis et lux eius in tenebris micat. stellarum nitentium rutilat globus sollemnique statione et conuersione ac demutatione funguntur. lex una diuersis, constitutorum semel uices cursuum custodire nec fines transire praescriptos. manet ipsa inmutabilis demutatio et conuersio uertere ordinem suum nescit. una omnium oboedientia, discretis muneribus indiscretam praescriptae constitutionis tenere concordiam.

10. In caelo ergo permanet uerbum, quia satanas de caelo cecidit.²² non habebat in caelo locum, propterea cecidit. quo cecidit nisi in terras? ideo hic adulteria homicidia ebrietates abundare coeperunt. inde exclusus acrior ad nos uenit et temptationes solito asperiores tamquam iratus exercet. in caelo igitur permanet uerbum, quia inde deiectus est diabolus; in terris non permanet, quia huc totus aduenit. et uide utrum hic permanere uerbum possit in nobis, ubi tantos laqueos diabolus aspersit, qui dum esset in caelo, nec ibi uerbum poterat permanere. denique quia et ipse uerbum non tenuit, cecidit e caelo.

11. In caelo ergo uerbum permanet, quod secundum uerbi dispositionem regitur et gubernatur. sed quia et ipsum caelum praeterit, ideo non dixit 'in saecula' permanere, sed 'in saeculum', quamquam propterea praetereat, ut fiat nouum caelum, noua terra,²³ nouum testamentum, ut facie ad faciem²⁴ gloriam domini uidere possimus.

12. Uerumtamen quia et in caelo fuit uitiis locus — nam utique non cecidisset inde aduersarius nisi in criminibus deprehensus; nam et stultus sicut luna mutatur²⁵ et caelum ipsum tenebris obducitur —, uidetur utique non de elemento dictum, sed de uirtutibus potestatibusque caelestibus. sunt enim sanctae uirtutes in caelo, in quibus nihil lubricum atque terrenum sit. sunt etiam in terris caeli qui enarrant gloriam dei.²⁶ qui sunt isti caeli? audi dicentem: sicut portauimus imaginem illius terreni, portemus et imaginem huius caelestis.²⁷ isti igitur caeli sunt qui etiam in terris positi audent dicere: nostra autem conuersatio in caelis est.²⁸ isti sunt caeli in quibus fides grauitas continentia doctrina uita caelestis. nam quemadmodum terra²⁹ dictus est, qui lapsus ex illa praeuaricatione caelestis gratiae et in haec uitia terrena deiectus praeuaricationis suae uinculis se ligauit, ita e contrario caelum dicitur, qui uitam angelorum custodia integritatis exercet et corpus suum continenti sobrietate moderatur, mentem quoque suam miti tranquillitate componit, pecuniam pauperibus misericordi liberalitate dispensat. est ergo et in terris caelum in quo possunt uirtutes esse caelestes. caelum mihi thronus³⁰ ego magis iusti affectum quam elementum intellego. illum puto caelum ad cuius animam uenit Christus et pulsat ianuam³¹ et, si aperueris, ingreditur. nec solus ingreditur, sed etiam cum patre, sicut ipse ait: ego et pater ueniemus et mansionem apud eum faciemus.³²

13. Uides igitur quod uerbum deus et otiosum prouocat et dormientem excitat. qui enim uenit et ianuam pulsat, uult semper intrare. sed in nobis est quod non semper ingreditur, non semper manet. pateat aduenienti ianua tua; aperi ianuam tuam, expande gremium tuae mentis, ut uideat diuitias simplicitatis,³³ thesauros pacis, suauitatem gratiae. dilata cor tuum,³⁴ occurre soli lucis aeternae quae inluminat omnem hominem.³⁵ et illud quidem uerum lumen omnibus lucet; sed si quis fenestras suas clauserit, aeterno lumine se ipse fraudabit. excluditur ergo et Christus, si tu mentis tuae ianuam claudas. etsi possit intrare, non uult tamen inportunus inruere, non uult inuitos cogere. ortus ex uirgine processit ex aluo, uniuersa totius orbis inradians, ut luceret omnibus. capiunt, qui desiderant fulgoris perpetui claritatem, quam nox nulla interpolat. soli enim huic quem cotidie cernimus nox tenebrosa succedit, sol autem iustitiae³⁶ numquam occidit, quia sapientiae non succedit malitia.

14. Beatus ergo ille cuius pulsat ianuam Christus. ianua nostra est fides quae totam domum, si fuerit robusta, communit. per istam ianuam Christus ingreditur, unde et ecclesia dicit in Canticis: uox fratris mei, pulsat ad ianuam.³⁷ audi pulsantem, audi introire cupientem: aperi mihi, soror mea sponsa, columba mea, perfecta mea, quia caput meum repletum est rore et crines mei guttis noctis.³⁸ considera quando maxime pulsat ianuam tuam deus uerbum: cum repletum est caput eius rore nocturno. in tribulatione etenim et temptationibus positos uisitare dignatur, ne quis forte succumbat uictus aerumnis. repletur ergo caput eius rore uel guttis, quando corpus eius laborat. tunc ergo uigilandum, ne, cum uenerit sponsus, recedat exclusus. si enim dormias et cor tuum non uigilet,³⁹ discedit antequam pulset. si cor tuum uigilet, pulsat et aperiri sibi ianuam poscit. habemus ergo animae nostrae ianuam, habemus et portas de quibus dictum est: tollite portas, principes uestri, et eleuamini, portae aeternales, et introibit rex gloriae.⁴⁰ est ergo et caelum in his in quibus portae sunt aeternales. si has fidei tuae portas uelis attollere, intrabit ad te rex gloriae triumphum portans propriae passionis. habet etiam iustitia portas. nam etiam de his legimus scriptum dicente domino Iesu per prophetam suum: aperite mihi portas iustitiae,⁴¹ et infra ait propheta Dauid: lauda, Hierusalem, dominum, lauda deum tuum, Sion, quoniam confortauit seras portarum tuarum.⁴²

15. Est ergo anima quae habet ianuam, est quae habet portas. ad hanc ianuam uenit Christus et pulsat, pulsat et portas. aperi ergo illi; uult introire, uult sponsam inuenire uigilantem. noli bono amatori facere moras, cito recedit et tu somno torporis tui uideris exclusisse pulsantem. excludis enim eum, cum desidiosus es, cum piger, cum somnolentus; his repagulis Christus excluditur. etsi castus, etsi sobrius sis, caue ne sis neglegens; maiorem Christo facit iniuriam qui aduenientem repellit.

16. Nonnumquam etiam, si moraris, mittit manum suam per fenestram, sicut ait sponsa: frater meus misit manum suam de prospectu, et uenter meus conturbatus est super eum. exsurrexi ego aperire fratri meo, manus meae distillauerunt myrram, digiti mei myrra pleni.⁴³ primum ergo tamquam a prospectu mittit manum suam, quando deus esse operibus aestimatur; unde ait: si mihi non creditis, uel operibus credite.⁴⁴ deinde augetur amor et intimis uisceribus conceptus inolescit. inde intellegibili utero, in quo est receptaculum uerbi, seminibus eius infusis plenitudinem eius corporaliter inhabitantem⁴⁵ haurire anima nostra desiderat. non enim turbatur uterus feminarum nisi quae fuerint aluo graues.

17. Surgit igitur anima, ut aperiat dei uerbo. sed dum se expandit atque aperit, ut opera mundi huius uerbi receptione mortificet — sicut ille qui ait: mortificationem domini Iesu in corpore nostro circumferimus⁴⁶ —, ergo dum aperit, transiuit sponsus.⁴⁷ uult enim semper quaeri, frequentius inueniri, et si clausam ianuam inuenerit, pulsat, et si per moram fuerit exclusus, recedit. sed cito redit et iterum pulsat, ut uel postea sponsam inueniat praeparatam. potest quidem et sic accipi: frater meus transiuit,⁴⁸ sicut legimus, quod penetrauit dilectae intima medullarum, et quemadmodum ad Mariam dictum est: et tuam ipsius animam pertransibit gladius, ut reuelentur multorum cordium cogitationes.⁴⁹ denique addidit sponsa animam suam exisse in uerbo eius, quod fit quando anima peregrinatur a corpore et deo praesens est.⁵⁰

18. Explanauimus igitur, ut potuimus, quid esset: in aeternum, domine, permanet uerbum tuum in caelo.⁵¹ possumus tamen et sic intellegere, quia in caelo magis permanet in aeternum, ubi angeli et archangeli, Cherubim et Seraphim, quoniam homines quamuis sancti sint, tamen affectus eorum saepe mutatur. nunc gaudemus, continuo maeremus irascimur ingemescimus. in ipsa paenitentia non uult nos satis contristari apostolus, ne tristitia absorbeamur.⁵² ubi ergo iracundia, ubi tristitia grauis, non permanet ibi uerbum. denique de solo domino Iesu dictum est a Iohanne, quia uidit spiritum descendentem de caelo sicut columbam et manentem super eum.⁵³ nam et prophetae non semper prophetabant, sed cum infunderet his spiritus gratiam prophetandi. denique nec Dauid praesciuit quid adnuntiaret Nathan missus a domino,⁵⁴ et utique inferior Nathan propheta cognouit quod Dauid praestantior nesciebat, et alius dixit propheta: celauit me dominus.⁵⁵ unde et plerique accipiunt in caelo permanere dei uerbum in potestatibus caelestibus, in quibus non sunt affectuum uarietates. aliqui autem de ipsa accipiunt trinitate, quae sola inmutabilis sit. et ideo in caelo permanet uerbum, id est in patre, quia uerbum dixit: ego in patre et pater in me.⁵⁶

19. In generationem et generationem ueritas tua.⁵⁷ multi sunt qui dicuntur dii,⁵⁸ sed non sunt; ergo in gentibus mendacium est, in ecclesia ueritas. hanc tamen ueritatem habuit primo synagoga, quae habebat eloquia dei;⁵⁹ est enim ueritas et in ueteri testamento, quae fuit ante in populo Iudaeorum; notus enim in Iudaea deus.⁶⁰ deus autem ueritas est, ergo in Iudaea ueritas. fuit igitur ueritas in patribus, Moyse et Iesu Naue, in Samuhel, in Dauid, Helia, Heliseo et in illis septem milibus uirorum, qui non curuauerunt genua Baal,⁶¹ sed quia posterior suboles Iudaeorum a patrum moribus deuiauit, recessit ab illis ueritas et ad ecclesiam uenit. recessit enim ab illis, quando dixerunt de domino Iesu: tolle tolle, crucifige eum;⁶² tradiderunt enim ueritatem et elegerunt iniquitatem. omnes ergo aliae generationes ueritatis exsortes, omnium haereticorum generationes non tenent ueritatem. sola ecclesia ueritatem pio affectu possidet, quia generatio Iudaeorum, quae ante eam possidebat, amisit. populus ergo Iudaeorum prior fidei generatio et ideo infantior et infirmior, qui lubrico adulescentiae stare non potuit. populus autem christianus fidei secunda generatio, ideo robustior et uenerabili maturior senectute. illa generatio legis, haec gratiae. unde et alibi ait: in generationem et generationem adnuntiabit ueritatem tuam.⁶³

20. Sequitur uersus tertius: fundasti terram et permanet. dispositione tua permanet dies.⁶⁴ quomodo fundauerit deus terram, scriptura nos docuit dicente propheta: deus sapientia fundauit terram, parauit autem caelos in intellectu.⁶⁵ terra ergo tamquam fundamentum est, in qua consistimus, licet ipsam uel in hemicyclio caeli esse et is qui foris est sermo concelebret et scriptura significare uideatur dicente Iob: suspendens terram in nihilo.⁶⁶ includitur ergo orbe caelesti et ideo sol noctibus non gyrando in inferiore inuenitur orbis parte caelestis. sed non est cura sanctis axem caeli et elementorum spatia philosophico more numerosque describere — quid enim hoc prodest saluti? —, quia sancti spiritalibus semper intendunt et uitae aeternae profutura uel cognoscere gestiunt uel docere.

21. Denique hunc locum pulchre nobis aperuit Ecclesiastes spiritalem esse, non materialem, dicens: quae abundantia homini in omni labore suo quo laborat sub sole? generatio uadit et generatio uenit et terra stat in saeculum,⁶⁷ hoc est: quae abundantia spiritali homini laboranti sub sole iustitiae?⁶⁸ et subiecit: generatio uadit et generatio uenit.⁶⁹ uadit generatio, quia diuites eguerunt et esurierunt.⁷⁰ qui ante abundabant gratia, postea tamen propter perfidiam suam egere coeperunt. qui autem pauperes erant populi nationum, iam per fidem Christi satiantur et abundant, sicut scriptum est: edent pauperes et saturabuntur.⁷¹ audierunt enim dicentem: abundantes in omni⁷² bono, non in pecuniis utique, non in auro et argento, sed in omni uerbo, inquit, et cognitione,⁷³ et alibi ait: in diuitiis simplicitatis.⁷⁴ hae diuitiae sunt salubres; nam copiae saeculares salutem adferre non possunt. qui autem habuerit abundantiam spiritalem, huius terra fructifera stat in saeculum bene fundata radice uirtutum, uel anima utique bonos germinans fructus uel caro nullis cupiditatibus mobilis ad prolapsionem.

22. Hanc terram circuit sol iustitiae⁷⁵ salutaris, de quo scriptum est: et oritur sol et occidit et in locum suum trahit; ipse oriens illuc uadit ad austrum et gyrat ad aquilonem; gyrando gyrat spiritus et in gyros eius conuertitur⁷⁶ spiritus. oritur sol iustis, occidit autem iniustis;⁷⁷ oritur tranquillitati piae mentis, occidit iracundiae. unde ait: sol non occidat super iracundiam uestram.⁷⁸ hinc potest colligi, quia isdem oriatur et occidat, quorum et uitia sepeliat et inluminet gratiam. mortuus est enim peccato,⁷⁹ ut deo uiueret, hoc est: peccato sumus in illo mortui, ut deo in perpetuum uiueremus. uide ipsum mysterium praenuntiatum: et oritur, inquit, sol et occidit et in locum suum trahit. hoc est quod ait dominus: cum exaltatus fuero, omnia traham ad me ipsum.⁸⁰ traxit enim ad se omnium studia, ut uel peccata nostra crucifigeret uel bonum ingenium ad iustitiam prouocaret. aduerte quemadmodum trahat ad se: pater, uolo ut ubi ego sum et isti sint mecum,⁸¹ et ad latronem ait: hodie mecum eris in paradiso.⁸² aduerte quomodo omnia trahat: exaltatus est cruce et totus credidit mundus.

23. Ipse oriens, inquit, uadit ad austrum et gyrat ad aquilonem,⁸³ ille utique oriens, qui ait: oriens nomen est mihi,⁸⁴ qui semper oritur piis, numquam occidit. ipse oriens populo Hebraeorum ad austrum iuit, ad molliorem populum luxuria magis feruentis corporis lubricum quam impietatis inmanitate praedurum, aut certe ad nobiliorem plebem, quae erat genus electum⁸⁵ uindicans sibi patriarcharum prosapiam. sed quia perseuerabat in uitiis nec emendabat errorem, ideo sol iustitiae gyrauit ad gentes, quae ante eloquiis caelestibus defraudatae inmanes et ignobiles habebantur; aquilo enim grauis uentus ut populus nationum. sed qui erant graues ante perfidia, nunc super aquilas leuiores facti sunt fide atque pietate, posteaquam uenit qui diceret: ab aquilone adduc,⁸⁶ et in euangelio: uenient ab oriente et occidente et ab aquilone et austro et recumbent in regno dei. et ecce sunt nouissimi qui erant primi, et sunt primi qui erant nouissimi.⁸⁷ denique et ipse psalmista ait: mons Sion, latera aquilonis, ciuitas regis magni,⁸⁸ hoc est: qui erant aquilonis latus, populus factus est regis aeterni qui solus magnus est dominus.⁸⁹

24. Sed forte dicas: 'quomodo in Canticis est: exsurge, aquilo, et ueni, auster?'⁹⁰ plerique enim accipiunt, quasi proiciatur aquilo et inuitetur auster. quodsi ita accipiunt, exturbatur ab ecclesia perfidiae glacialis asperitas, ne fiat fuga nostra hieme uel sabbato,⁹¹ et inuitatur australis uerna temperies. aut certe exsurge, aquilo⁹² hoc est: surge qui dormis et exsurge a mortuis;⁹³ populus nationum, qui diu ante dormisti, euigila aliquando, et inlucescet tibi Christus. postremo omnes inuitantur ad ecclesiam, et synagogae populus et gentilium, sed prius synagogae, quia priores ex Iudaeis apostoli crediderunt, per ipsos postea nationum populi congregati sunt.

25. Uide ergo uenientem solem nostrum ad austrum postea gyrantem ad aquilonem. Hierusalem Hierusalem — uenit utique ad eam quam etiam uocare dignatus est, sed haec Hierusalem terrena est, quae occidit prophetas, hoc est synagoga Iudaeorum — quotiens, inquit, uolui congregare filios tuos sicut gallina pullos suos, et noluisti. ecce relinquetur uobis domus uestra deserta.⁹⁴ gyrauit igitur se ad gentes, gyrando autem gyrauit spiritus dei⁹⁵ et a in gyros suos conuersus est, ut fieret deus omnia et in omnibus.⁹⁶ ideo sanctus caelum dicitur, quia uicinior eum claritas solis semper inlustrat; habet splendorem suum domesticum, ut tenebras noctis non sentiat. ideo ecclesia et caelum dicitur et mundus, quod habeat sanctos angelis et archangelis conparandos, habeat etiam plerosque terrenos. dicitur et orbis terrarum, qui est fundatus super maria et super flumina praeparatus.⁹⁷ denique quasi orbis terrarum dicit ecclesia: nolite aspicere me, quoniam fusca sum, quia non respexit me sol,⁹⁸ eo quod uelut pruinis hiemalibus geluque constrictam gentilis erroris congregationem gentium sol iustitiae diu indignam aestimauerit quam serena uultus sui luce lustraret. nonne tibi uidebatur hiberni rigor temporis, quando notus erat in Iudaea tantummodo deus?⁹⁹ nunc autem plenitudo lucis fulget aestiuae, quando omnia et in omnibus Christus,¹⁰⁰ nonne terra domini et plenitudo eius?¹⁰¹ et uere orbis terrarum in ecclesia, in qua non Iudaeus tantummodo aut Graecus, non barbarus aut Scytha, non seruus aut liber, sed omnes in Christo unum sumus.¹⁰² sol omnibus fulget, dies omnibus lucet.

26. Ideoque ait: dispositione tua permanet dies,¹⁰³ nam nisi ita accipias, quomodo permanet dies, cum post breue momentum diei sequatur occasus et fiat noctis successio? sed sunt quibus semper dies est, illis utique quibus adest Christus, qui dicit: ambulate dum lucem habetis.¹⁰⁴ hic est dies quem uidit Abraham,¹⁰⁵ dies remissionis peccatorum, de quo legis: hic est dies quem fecit dominus; exultemus et laetemur in eo.¹⁰⁶ sunt ergo sancti quibus sol numquam occidit, quia dominus lux eorum est, sicut scriptum est: et erit illis dominus lumen aeternum.¹⁰⁷

27. Et expressit causam permanentis diei atque subtexuit: dispositione, inquit, tua permanet dies, quoniam uniuersa omnia seruiunt tibi,¹⁰⁸ uidetur itaque significare futurum illud, quando nox non erit amplius et non indigebitur lucernae uel solis lumine, quoniam dominus inluminabit eos.¹⁰⁹ qui sint illi, supra ait dicens: et serui eius seruient ei,¹¹⁰ hoc est: domini facient uoluntatem. nunc enim non omnes seruimus; cum autem tradiderit regnum deo et patri,¹¹¹ tunc erunt subiecta omnia ei qui sibi uniuersa subiecit, adquirens omnium fidem per unigeniti passionem. subiectio igitur mentium facit sedulam seruitutem. ergo cum omnes crediderint in dominum Iesum, tunc uniuersa deo seruient, ut sit deus omnia et in omnibus.¹¹² nunc autem non omnes serui dei, quia plerique serui peccati; qui enim peccatum facit, seruus est peccati.¹¹³ dominus autem non uult cum aliis consortium habere dominatus; permanet ergo dies inmutabilis. potuit dicere 'permanebit', sed prophetis futura pro praesentibus praesto esse uidentur in spiritu.

28. Sequitur uersus quartus: nisi quia lex tua meditatio mea est, tunc forsitan perissem in humilitate mea.¹¹⁴ lucebat propheta ut dies, cui meditatio lex erat; etenim oleum luminis accipiebat ex lege. denique ne corpore mortis lux diei posset extingui, ambulabat in lege et ideo ambulabat in lumine. alioquin perissem, inquit, in humilitate mea. humilitas non semper uirtutis est, sed est etiam adflictionis, hoc est non semper uoluntaria, sed quae etiam ex necessitate suscipitur, quando aliqua adflictione temptamur. alioquin nemo perit in humilitate, quae magis seruare consueuit. ergo quando in adflictionis tempore sumus et quatimur aduersis, meditatio nobis in lege sit, ne inparatos procella temptationis adfligat. athleta nisi exercitio palaestrae prius fuerit adsuefactus, non audet subire certamen. ungamus igitur oleo lectionis nostrae mentis lacertos. sit nobis tota die ac nocte exercitii usus in quadam caelestium scripturarum palaestra artusque animorum nostrorum salubris spiritalium ferculorum esca confirmet, ut, cum aduersarius adsistere coeperit et puluere nos suae temptationis asperserit, stemus intrepidi, nitamur non ut in incertum nec ut aera caedentes.¹¹⁵ melius percutimus uerberati, si percutienti maxillam alteram praebeamus,¹¹⁶ si uindictam non requiramus, sed ei, qui dixit: mihi uindictam, ego retribuam,¹¹⁷ causam uindictae integram reseruemus. caedimus aerias potestates, si nos ipsos castigare nouerimus. castigabat carnem suam Paulus, ut aduersarios uerberaret, et seruituti redigebat corpus suum,¹¹⁸ ut dominaretur inimicis. exerceamur igitur indefesso meditationis usu, exerceamur ante certamen, ut simus certamini semper parati, et cum frequentior aduersarii ictus ingruerit nunc inopia nunc rapina nunc orbitate nunc corporis aegritudine nunc maerore animi nunc terrore mortis et acerbitate poenarum, dicat unusquisque nostrum qui potuerit sustinere ac perpeti: nisi quia lex tua meditatio mea est, tunc forsitan perissem in humilitate mea.¹¹⁹

29. Quanta simul coaceruata sunt, ut illa adflictione Iob sanctus periret! sed quia patriarcharum moribus informatus oraculorumque caelestium et naturalis legis erat institutione formatus, ideo in temptationibus tantis perire non potuit. denique cum amisisset tam amplas subito facultates, carissimos filios, quasi is, cui meditatio cotidiana esset in lege diuina, ait: nudus exiui de uentre matris meae, nudus ibo eo. dominus dedit, dominus abstulit; sicut domino placuit, ita factum est; sit nomen domini benedictum.¹²⁰ perfusus etiam corporis totius ulceribus cum temptaretur uxoris alloquiis, qui meminisset Adam sic esse deiectum, dum propriae credit uxori, respondebat: sicut una ex insipientibus mulieribus locuta es.¹²¹ quodsi illam quasi sapientem uoluisset audire, ipse sapiens non fuisset. temptatus etiam diuersis alloquiis amicorum cum fidei stabilis inmobilisque patientiae praemia meruisset a domino, nonne dicebat: nisi quia lex tua meditatio mea est, tunc forsitan perissem in humilitate mea?

30. Quam grate hoc dicit hodie qui in martyrio plurima flagella sustinuit eculeo et ungulis, plumbo, lamminis ardentibus, gladio conprobatus! potuit enim perire, nisi meditatus in lege grauiora praesentibus futura supplicia credidisset.

31. Quanta sanctus Ioseph pertulit, quam acerba, quam dura!¹²² primum fratrum odia, degeneris seruitutis aerumnas, parentibus defraudatus, ablegatus exilio, negotiatorum uernula et Aegyptii ignobilis uile mancipium. quae potuit nobilis prosapiae puero grauior esse temptatio, quam ut tanto familiae splendore deiectus seruiret apud Aegyptios? est consolabilis seruitus seruire uel iustis; aequitate domini leuatur iniuria seruitutis. tanto igitur genere deiectus satis gratum habebat, si ministro regio suum obsequium probaretur. ne hoc quidem satis fuit ad temptationis acerbitatem. redit aduersarius ad suas artes notasque uires suas omni fraude commouit, ut per mulierem laqueos innoxiae necteret conscientiae. concitauit in eum libidinis stimulis uxorem domini sui, quae adulterinos a seruulo concubitus flagitaret, ut, si adquiesceret, crimen impleret, si recusaret, incideret offensam, nexum calumniae non euaderet. denique trusus in carcerem et innocens inter noxios aestimatus ab eo amplius coepit urgeri, cui fidem suam cum periculis praestitisset. sed quia contumeliae uirum frangere nequiuerunt, mutata est temptatio, longe asperior specie prosperorum; plurimos enim subplantauerunt secundae res, quos supplicia acerba non fregerant. producitur e carcere nutu regio, interpretatur somnium, eligitur ut honore praestantior esset omnibus Aegyptiis, regi secundus esurientibus populis alimenta diuideret. obiciuntur ei fratres, qui eum ad seruitutis iniuriam non fraterno amore uendiderant, ut uel contumeliae et adpetitae salutis dolore temptatus excuteret germanitatis affectum. sed uir iustus obliuus est contumeliam, cumulauit gratiam; eo se magis fratrem uoluit exhibere quo fratres ipse non fuisset expertus. denique hoc munere et patrem recepit et fratrem pia fraude quaesiuit. quid igitur aliud melius diceret sanctus Ioseph quam istud ad dominum: nisi quia lex tua meditatio mea est, tunc forsitan perissem in humilitate mea?¹²³

32. Fertur prophetae cuidam — et plerique ferunt quod Esaiae in carcere posito —, cum mole inminentis urgeretur exitii, dixisse diabolum: 'dic quia non a domino locutus es quae dixisti, et omnium in te mentes affectusque mutabo, ut, qui indignantur iniuriam, absolutionem conferant'. sed ille gratius iudicauit pro ueritate supplicium quam pro adulatione beneficium. quod utique non fecisset, nisi meditatione legis fuisset exercitatus.

33. Sit nobis ergo cotidiana lectio pro exercitio, ut quae legimus meditemur imitari. in hac desudemus uirtutum palaestra, ut, cum increpuerint temptamenta, non tamquam inexercitatos, non tamquam expertes ciborum spiritalium et adtenuatos ieiunio lectionis temptationum tempus inueniat. quodsi athleticis epulis pastam animam nostram potuerit inuenire, si sit euangelicus sucus in nobis, si apostolicis escis maturitas nostrae mentis toros, animae robusta solidauerit, si frequenti meditatione memoria tenax praeceptorum caelestium parata ad tempus exempla deprompserit, nulla temptationum poterit nos perturbare congressio.

34. Sequitur uersus quintus: in aeternum non obliuiscar iustificationum tuarum, quoniam in ipsis uiuificasti me.¹²⁴ lex secundum apostolum paedagogus est¹²⁵ paruulorum, donec ad perfectae fidei maturiorem quandam ueniamus aetatem. in lege autem mandata sunt, iustificationes, testimonia, iustitiae, praecepta; uiuificamur ergo in lege, unde apostolus ait: lex autem non est ex fide, sed qui facit illam uiuet in ea.¹²⁶ sed quia idem supra ait: quoniam in lege nemo iustificatur,¹²⁷ intellegis utique quia iustificatio legis species est et imago, non ueritas. secundum ueritatem ergo et perfectionem nemo iustificatur in lege, secundum speciem iustificatur. ergo sanctus propheta, qui adhuc in legis iustificatione uiuebat, uidebat autem fulgorem euangelii, quasi memor ueteris disciplinae legi tamquam paedagogo utili gratiam reseruabat. considera aliquem excedentem ex ephebis in diuitiis et honoribus constitutum paedagogo suo honorificentiam reseruantem, cuius officiis informatum se esse cognosceret, ut maturiorem regere posset aetatem.

35. Monet siquidem etiam ipsa lex, ut his, qui nobis aliquando profuerint, nequaquam esse debeamus ingrati. nam sicut habemus in ueteri testamento, pascha celebratum est in Aegypti finibus, cum adhuc sub rege Pharao positi patres nostri deplorarent miserae seruitutis iniuriam,¹²⁸ et postea liberati rursus in terra repromissionis pascha celebrarunt,¹²⁹ superius ad commonitionem, posterius ad recordationem. si quis ergo interrogat Hebraeum, qua ratione in Aegypto celebratum est, respondebit: 'quia regi Pharao adhuc seruitutis uinculo obnoxii tenebamur, ille agnus patrum populum liberauit, ille agnus uocauit ad libertatem, ille agnus maris profunda solidauit, ut Aegyptum transire possemus. quotiens ergo pascha celebramus, meminisse debemus ueteris seruitutis et nouae libertatis, quid fuerimus et quid acceperimus'. non enim potest plene quis intellegere quid acceperit, nisi meminerit ante quid fuerit.

36. Non ergo obliuiscamur, quia dominus Iesus, agnus dei,¹³⁰ mundi hostia, soluit nos grauium nexibus delictorum, quibus Pharao ille taeterrimus, non unius Aegypti, sed saeculi istius princeps, uinculo seruitii grauis nos tenebat adstrictos. non obliuiscamur in aeternum, ut, cum uenerimus in illam uere terram repromissionis, ubi est regio uiuorum,¹³¹ meminerimus quanta hic nobis Pharao dirus intulerit, quot perpessi in hoc simus saeculo, quibus tandem erepti malis, et agamus gratias eripienti nos domino Iesu, qui perturbatorem omnium fecit esse captiuum.

37. Sequitur uersus sextus: tuus sum ego, salua me, domine, quoniam iustificationes tuas exquisiui.¹³² facilis uox et communis uidetur, sed paucorum est. satis rarus est enim qui potest dicere deo: 'tuus sum'. ille enim dicit, qui adhaeret deo totis sensibus, qui aliud cogitare non nouerit. ille hac uoce utitur, qui potest dicere: ostende nobis patrem, et sufficit nobis.¹³³ numquid hac uoce utitur auidus pecuniae honoris potestatis? multis non est satis deum scire, et quidem pluribus. tanti populi, tantae nationes, tanti diuites paupertatem putant domino seruire et qui supra omnes est, illis exiguus et angustus est, illis non est satis dei filius in quo sunt omnia. denique ille diues in euangelio, cui dictum est: si uis perfectus esse, uende omnia quae habes et da pauperibus,¹³⁴ deum sibi non sufficere iudicauit. denique et contristatus est,¹³⁵ quasi quod plus esset relinquere iuberetur, quod minus esset eligere. ille ergo dicit: 'tuus sum', qui dicere potest: ecce omnia reliquimus et secuti sumus te.¹³⁶

38. Apostolorum itaque uox ista est, nec omnium tamen apostolorum; nam et Iudas apostolus fuit et in conuiuio Christi inter apostolos recumbebat.¹³⁷ dicebat et ipse: 'tuus sum', sed uoce, non corde. uenit et introiuit in eum satanas¹³⁸ et coepit dicere: 'non est tuus, Iesu, sed meus est. denique ea quae mea sunt cogitat, quae mea sunt, in pectore suo uoluit. tecum epulatur et mecum pascitur, a te panem accipit, a me pecuniam, tecum bibit et mihi tuum sanguinem uendit; tuus est apostolus et meus est mercennarius'.

39. Non potest dicere saecularis: 'tuus sum'; plures enim dominos habet. uenit libido et dicit: 'meus es, quia ea quae sunt corporis concupiscis. in illius adulescentulae amore te mihi uendidisti, in illius concubitu meretricis pretium pro te adnumerauit'. uenit auaritia et dicit: 'argentum et aurum quod habes seruitutis tuae pretium est; possessio quam tenes iuris tui emptio, uenditio libertatis tuae est'. uenit luxuria et dicit: 'meus es. unius diei conuiuium pretium tuae uitae est; ille sumptus epularum tui capitis licitatio, tui est summa contractus et, quod peius est, caro emptus es, uilior cibo es tuo; pretiosior est unius diei mensa tua quam totius temporis uita. inter calices te redemi, inter epulas adquisiui'. uenit ambitio et dicit tibi: 'plane meus es. nescis, quod ideo imperare te aliis feci, ut mihi ipse seruires? nescis, quod ideo potestatem in te contuli, ut meae te subicerem potestati? an ignoras ipsi domino salutari dictum esse ab huius mundi principe, cum ei ostendisset omnia regna mundi: haec omnia tibi dabo, si procidens adoraueris me?¹³⁹ ante ergo ipse subicitur qui alios uult habere subiectos'. ueniunt omnia uitia et singula dicunt: 'meus es'. quem tanti conpetunt, quam uile mancipium est!

40. Quomodo ergo tu, qui huiusmodi es, potes Christo dicere: 'tuus sum'? respondebit tibi ille: non quicumque dicit mihi 'domine domine', intrabit in regnum caelorum,¹⁴⁰ non quicumque dicit mihi: 'tuus sum', meus est. meus plane es, si uocem non redarguat conscientia, si sermonem tuum animus aut opera non refutent. ego non nego meum esse eum qui ipse se non neget aut certe si pro me se ipsum sibi abneget. nolo habere seruulum pluribus dominis seruientem. nam quomodo meus est, si mihi dicat uerbo 'tuus sum' et operibus neget et factis se diabolo adiudicet et obstringat? non est meus quem libido succendit, quia mea castitas est; non est meus quem cura spoliandi minoris exagitat, quia mea integritas est; non est meus quem ira mobilis inquietat, quia mea tranquillitas est; non est meus uini crapula temulentus in lucem, ambitione gloriae saecularis ebrius in periculum, qui non possit sobriae moderationis seruare uestigium. pax sum ego,¹⁴¹ litigare non noui. quid mihi ad eum de quo ueniens diabolus dicat: 'meus est; nam mihi sua colla curuauit, mea in illo plura repperio, nomen sibi tuum uindicat et meum munus'?

41. Non ergo est Christi nisi qui est alienus a crimine, non est Christi nisi qui potest semper se Christi seruulum demonstrare. nam si quis mutabilis est, ut ego aut maerore mutor aut indignatione, uenit ira et dicit: 'meus est; ante horam meus erat, spero quod iterum meus fiat'. uenit tristitia et dicit: 'meus est; ante horam in mea possessione fuit, in meo iure; erigere animum prae maerore non poterat nec oculos eleuare et, si triste aliquid acciderit, ad me ilico reuertetur'. quis ergo est dei nisi qui potest dicere: nihil mihi conscius sum?¹⁴² ideo dicebatur Paulus apostolus Iesu Christi,¹⁴³ quia nulli alii obnoxius tenebatur. ego autem nunc dei mei sum, nunc tristitiae, nunc iracundiae, nunc uerbi otiosi.¹⁴⁴ et ideo qui plures dominos habet non potest uni dicere: 'domine Iesu, tuus sum'. unde arbitror etiam de huius mundi dominis dixisse Paulum: nam etsi sunt qui dicantur dii siue in caelo siue in terra, nobis tamen unus deus pater, ex quo omnia et nos in illum, et unus dominus Iesus, per quem omnia et nos per ipsum.¹⁴⁵ uerbi igitur totus erat apostolus Paulus, ideo dicebat: quoniam experimentum quaeritis eius qui in me loquitur Christus,¹⁴⁶ ille ergo dicebat: 'Christi sum', et respondebat ei dominus: 'meus es'. qui uere dicit: 'tuus sum', audit a domino: 'meus es'. denique de ipso dominus ad Ananiam, cum mitteret eum ad sanandum Paulum, ait: uade, quoniam uas electionis est mihi,¹⁴⁷ et quia perseuerauit Christi esse, quasi impleto certamine coronam meruit inuenire iustitiae.¹⁴⁸

42. Recte ergo propheta dixit Dauid: tuus sum,¹⁴⁹ qui semper in domino mansit. et qua ratione dixerit 'tuus sum', addidit: iustificationes tuas exquisiui,¹⁵⁰ hoc est: nihil aliorum quaesiui, sed id solum quod tuum est desideraui. alii quaerunt monilia pretiosa, ego solas iustificationes tuas quasi quaedam serta iustitiae. alii domum ad domum, uillam ad uillam iungunt, quasi soli habitare possint in terra hac, et elementum uolunt occupare commune, alii possessionem aeris ipsius uindicare; mihi in tuis iustificationibus omne patrimonium est, nescio possidere nisi quod tui iuris est, in tuis eloquiis spiritalis mihi cura refulsit argenti. mihi portio deus est,¹⁵¹ tuus sum ego, quia pars mihi hereditatis non in auro, non in argento est, sed in Christo Iesu.

43. Sequitur uersus septimus: me expectauerunt peccatores, ut perderent me; testimonia tua intellexi.¹⁵² potest uox ista conuenire martyrio, in quo positus sanctus iam de iudicio persecutoris egressus dicat: me expectauerunt peccatores, ut perderent me,¹⁵³ hoc est: adhibuerunt omnia genera poenarum, omnes artes persuasionum, sed de proposito abducere nequiuerunt; uicit fides uitae huius inlecebram corporisque cruciatum. expectauerunt peccatores, ut de me triumphum referrent; sed gratias Christo, qui mihi dedit de persecutoribus triumphare. redite uicti qui sperabatis uos esse uictores, redite deiecti qui ueneratis superbi. ubi est, mors, uictoria tua? ubi est, mors, aculeus tuus?¹⁵⁴ non tua iam, sed nostra coepit esse uictoria, quia in te uincimus in qua antea uincebamur. bene ergo dicit martyr: me expectauerunt peccatores, ut perderent me.¹⁵⁵ post momentum, immo adhuc in corpore positus uidet deducentium choros, angelorum gaudia — qui enim super unius peccatoris conuersione laetantur,¹⁵⁶ quanto magis in passione iustorum! —, uidet gloriam et ait: 'me expectauerunt iusti, ut deducerent me', uidet dominum Iesum et ait: 'me expectauit Christus, ut coronaret me'.¹⁵⁷

44. Aliter qui uult intellegere: multi, inquit, peccata persuadere atque ex pectore fidem extorquere conati sunt mihi, alius adulterium, alius hominis necem, alius oppressionem uiduae uel pupilli, alius aliud, et putabant me suis retibus esse capiendum. expectauerunt me, ut perderent contagione peccati, sed ego non inlecebris peccatorum mentem a studio diuinae cognitionis auerti nec intentionem meam, domine, a mandatorum tuorum serie declinaui, sed intellexi testimonia tua; si enim non intellexissem, peccatores me utique illi perdidissent. quae intellexi utique sensu, etiam operibus secutus sum; neque enim nudus intellectus est, sed quem etiam facta testantur. denique beatus qui intellegit super egenum et pauperem.¹⁵⁸ ille utique intellegit super pauperem qui largitur pauperi; nam quid prodest misereri inopis, nisi alimoniam eidem largiaris?

45. Sequitur uersus octauus: omnis consummationis uidi finem, amplificum mandatum tuum ualde.¹⁵⁹ non possumus in omnibus uim Graeci sermonis exprimere; maior in Graeco plerumque uis et pompa sermonis est. τέλος dicitur Graece quod nos Latine et finem dicimus et consummationem; τέλος autem et consummationis ipsius finis est, sicut finis legis Christus ad iustitiam omni credenti.¹⁶⁰ habes scriptum: ecce ego uobiscum sum usque ad consummationem saeculi.¹⁶¹ consummatio ergo saeculi finis saeculi est, finis autem omnium Christus, consummationes autem multae. est consummatio, quando et resurrectio ad salutem; consummatum quoque opus dicitur perfectum opus; consummata malitia dicitur, id est plena, cui nihil desit ad studium et artem nocendi; est consummatio hominis et multae consummationes, donec ad perfectum ueniat.

46. Legimus ergo et consummationem saeculi, legimus et finem. de consummatione saeculi supra posuimus exemplum, quam sequitur resurrectio; sicut enim in Adam omnes moriuntur, ita et in Christo omnes uiuificabuntur. post resurrectionem consummatio, unusquisque autem in suo ordine; primitiae Christus, deinde hi qui sunt Christi, qui in aduentum eius crediderunt, deinde finis, cum tradiderit regnum deo et patri, dum euacuauerit omnem principatum et potestatem.¹⁶² ergo consummationem saeculi sequitur finis iuxta apostolum; unde colligitur, quod sequatur finis omnem consummationem.

47. Mundus in maligno positus est, ut dixit Iohannes,¹⁶³ ergo et saeculum in maligno est, mundus plenus peccati. consummauerat malitiam suam mundus, sicut consummauerat Saul, cuius uidens consummatam malitiam Ionathan filius in Dauid prophetam eidem nuntiauit, ut declinaret et fugeret.¹⁶⁴ est ergo consummatio malitiae consummatio peccatorum. uenit agnus dei qui tollit peccatum mundi,¹⁶⁵ qui est Christus Iesus, finis legis,¹⁶⁶ principium et finis et remissio peccatorum. hunc finem consummationis propheta uidit in spiritu, qui consummatum saeculi aboleret errorem, uidit sanguine eius diuersa omnium peccata mundari. bene ergo dixit: omnis consummationis uidi finem,¹⁶⁷ hoc est: uidi consummati adulterii remissorem, uidi consummatae luxuriae atque lasciuiae, consummatae crudelitatis atque saeuitiae, omnis postremo flagitii per crucem suam delicta donantem.

48. Est etiam consummata uirtus et consummata sapientia, consummata iustitia, sed habet finem. finis uirtutum omnium Christus, qui finis est legis ad iustitiam omni credenti.¹⁶⁸ uides quia finis est fidei. bene ergo ait: omnis consummationis uidi finem.¹⁶⁹

49. Nunc, quia consummationis finem agnouimus, agnoscamus quid sit: latum mandatum tuum ualde.¹⁷⁰ legimus quod angusta sit porta,¹⁷¹ per quam ingrediantur qui aeternae uitae fructum adipiscuntur. rara enim uirtus, difficilis passionum tolerantia, plures qui saeculi huius spatiosa sectentur, qui dicant: angusta et arta nobis est uia quae ad deum ducit; conterimur in illa, relinquamus eam. quomodo ergo dicit propheta latum mandatum dei et ualde latum? ideo, quia angustae uiae latum mandatum necessarium est. denique hic ipse propheta ait: in tribulatione dilatasti mihi,¹⁷² et iterum: in tribulatione inuocaui dominum et exaudiuit me in latitudine.¹⁷³

50. Haec latitudo mandatorum caelestium cor prophetae dilatat, dilatabat et apostoli. denique ipse dicebat: os nostrum patet ad uos, o Corinthii, cor nostrum dilatatum est.¹⁷⁴ dispensando enim mandata caelestia cor suum dilatauerat et, quod ante persecutionis perfidia coartabat, hoc Christi amplificauit gratia. et qua ratione latum mandatum? ne nos coartaremur angustiis mandatorum, unde ait: non coangustamini in nobis.¹⁷⁵ si hoc Paulus, quanto magis Christus qui clausa reserauit! ergo dicit: nolo coartetur in me populus meus. in angusto uirtutum tramite debet latitudo praecepti mei uiantibus esse solacio, ne quis deficere possit aut conteri.

51. Ambulemus ergo in dei mandato, quia satis latum est. est enim mandatum sapientiae quae in exitu canitur, in amplis autem fiducialiter agit;¹⁷⁶ πλατεῖα enim Graeci sermonis est, quae Latine dicitur latitudo. dilatemus igitur cor nostrum, ut recipiamus apostolicae uim sententiae, qui ait: capite nos.¹⁷⁷ recipiamus ergo eius sermones in cor nostrum, induamus uiscera misericordiae benignitatem humilitatem patientiam. o homo, quam latus es, si ad amplitudinem praeceptorum caelestium sinum tuae mentis expandas! quam latum mandatum est caritatis! diligite, inquit, inimicos uestros.¹⁷⁸ omnes utique affectu caritatis inclusit qui non exclusit inimicos; quis enim uidetur exceptus, cum recipiatur inimicus? unde apostolus: si fieri, inquit, potest, cum omnibus hominibus pacem habentes.¹⁷⁹ non potest hoc Iudaeis dici, non gentibus, ut cum omnibus pacem habeant. illi uix suos diligunt, christiano etiam inimicos non licet non amare. christianum cum dico, perfectum dico; in Christo enim plenitudo diuinitatis est,¹⁸⁰ cuius nomen usurpas. qui uocabulum geris, interpretationem uocabuli perfectionemque cur refugis? audi latum mandatum: benedicite eos qui persecuntur uos et nolite maledicere.¹⁸¹ iste, qui latum dicit esse mandatum, probauit supra dicens: illi quidem detrahebant, ego autem orabam.¹⁸² quid oras, Dauid, dicito nobis ipse. sed dixisti; legi enim dicentem: maledicent illi, et tu benedices.¹⁸³

1. Labd is said to be the twelfth letter, whose interpretation is heart, or, as another interpretation has it, I keep. From this it seems to suggest that these precepts are either to be understood prudently or to be kept solicitously. For this very thing the first verse at once admonishes; for the prophet, as we read, has earlier in this psalm asked that a clean heart be created for him,¹ and his son Solomon prayed of the Lord that a prudent heart be given him.² He, therefore, who has a clean heart, who has a prudent heart, himself understands the sequence and the force of the verses that follow. Whence elsewhere too we find one heart, that is, either singular or such as no allurement of this world impedes nor any wisdom of the flesh can disturb. But he who has a heart keeps the commandments of God, just as you have read of Mary, who kept all the words and deeds of the Lord and Saviour in her heart.³

2. Let us therefore circumcise our heart,⁴ let us seek nothing bodily, nothing vile; for everything earthly is vile. Let us therefore set down nothing earthly, nothing worldly, nothing bodily, nothing light and changeable in the heavenly oracles — for the words of the Lord are chaste words⁵ — that in them, by spiritual interpretation, an unspotted and chaste sincerity of the heavenly mysteries may shine forth. Let us not by any adulterous opinion mix earthly things with divine, nor violate that inviolable sacrament of the prophetic vision or perpetual oracle by the estimation of our nature. Therefore he added: silver tried by the fire, purged from the earth, refined seven times,⁶ that, like good money-changers, we may test by the spirit the silver of the prophetic discourse, separating out the Lord's coin and purging it from every earthly stain by the infusion of the saving fountain, that we may seem to think worthily of Christ, who says: Lay not up to yourselves treasures on earth, where the rust and moth consume, but lay up to yourselves treasure in heaven.⁷

3. Your treasure is faith, piety, mercy; your treasure is Christ. Do not estimate him from earthly things, that is, from creatures, since he is the Lord of all creation. Cursed, he says, is the man that hath hope in man⁸ — yet to me salvation has come through a man. See, however, what the old Scripture has said: And he is a man, and who shall know him?⁹ That man, therefore, has forgiven me all my sins not by human but by divine power, the Lord Jesus, God in the body, reconciling to himself the world which he was redeeming from guilt.¹⁰

4. Our precious treasure is understanding. If the understanding be earthly, if it be fragile, the heretical moth and the rust of impiety will consume it. Let us therefore lift and raise up our senses, nor let us judge it impossible that this weakness of the human body should be borne up to the knowledge of the heavenly mysteries, since now to us has the Lord Jesus, in whom were hidden the treasures of knowledge and of wisdom,¹¹ in his divine pity descended, that he might unbar what was closed, open what was hidden, reveal what was secret. Come therefore, Lord Jesus, open to us also the door of this prophetic discourse; for to many it is closed, even though at first sight it seems open.

5. For ever, O Lord, he says, thy word remaineth in heaven.¹² You see that what abides and continues even in heaven ought also to abide in you. Keep, then, the word of God, and keep it in your heart, and keep it so that you forget it not. Keep the law of the Lord and meditate on it, that the justifications of the Lord may not slip from your heart. The interpretation of the letter teaches you to keep diligently; the prophet teaches you in what follows, saying: Unless thy law had been my meditation, I had then perhaps perished in mine humiliation; I will never forget thy justifications.¹³ The meditation of the law, therefore, brings it about that we can sustain and bear the times of tribulation, the times in which we are humbled by some adversities, that we may not be broken by an affection too humbled or too cast down. Indeed the Lord wills that we be not broken by humiliation unto despair, but unto correction.

6. Whence Jeremiah the prophet too, under this letter in his Lamentations, says: That he might humble under his feet all the prisoners of the earth, and decline the judgment of a man before the face of the Most High; to condemn a man when he is judged, the Lord hath not said¹⁴ — and below: Out of the mouth of the Most High shall not come forth evil things.¹⁵ The humility, therefore, which is from the Lord, is full of justice, full of equity, since evil things do not come forth from the mouth of the Lord. Hence he who was being humbled by the Lord said: I have been humbled, and he hath saved me.¹⁶

7. Therefore, just as it must be considered prudently when the humility from the Lord is the cause of probation, when it is also the imposition of humility brought on by a man — which yet is wont to be borne by patience and magnanimity — so also must it be considered wisely what it is for the word of the Lord to abide for ever in heaven, or, as some codices have it, for the age, since the Greek has set down εἰς τὸν αἰῶνα, which the translators have rendered diversely, some for ever, others for the age. For the age, then, thy word, O Lord, remaineth in heaven.¹⁷ And how said'st thou thyself: Heaven and earth shall pass away, but my words shall not pass away?¹⁸ For the age the word remaineth, not beyond age and ages — for the ages are of time. Heaven, then, and earth, that is, the works of this world, shall pass away, and the times shall remain. Another, who is spiritual and judges the words of the law, says: For ever, O Lord, thy word remaineth in heaven¹⁹; for the eternity of the abiding word excludes the supposition of a passing word. But how does the word abide in heaven, if heaven itself passeth? And how can the summits stand, if the foundations give way; or how can the dweller abide in his dwelling, unless the dwelling itself perdure? But perhaps that may occur to you, since it is written: There shall be a new heaven.²⁰ But not even thus is the matter resoluble, since neither can that abide which passeth, nor can that be said to have abided which has begun. The moth will tear thy understanding, if thou suppose the word, like heaven, either to begin or to pass away.

8. Hence, if we wish to know the force of the prophet's meaning, let us first consider in those things which are visible and sensible the ethical aspect, that from it we may make manifest the things which are intelligible. If the word of God abides in heaven, let us imitate the heaven where the word abides; the solemn order of the heavenly statutes abides, and the frequent rounds of the Lord's benefits persevere with their solemn duties. From above, indeed, by rains, or by warmth, or by the breath of this air, abundant fruitfulness is poured into the earth and is nourished. From heaven the year glides on through days and months and the seasons of autumn and winter, and likewise of spring and the well-tempered course of summer. From heaven take a likeness for thy life; even when thou yieldest no fruit, yet sow the seed for fruit. There are seeds which are from heaven and are sown on the earth. There is also a heavenly vintage, whence the prophet says: Sow for yourselves unto justice, reap unto fruit.²¹ And when thy works do not flower, yet cherish thy seeds, lest by riot they run wild. What runs wild in the flowering of the seed is thinned and dulled in the fruit. Cook the fruits themselves to their ripeness.

9. Let us also be imitators of that very heavenly element. Heaven is not always burning with the burning sun: often it is overcast with clouds, it bristles with violent rains, it covers the earth with cast snows. So let there not be in thee either a long-lasting wantonness; let there succeed sad seasons of senile cares, and let, as it were, a hoary ripeness restrain this field of thy body. Often more useful is sadness, which is wont to have gravity for its companion. Is there any transgression in the sun itself? Doth it not keep its daily courses? Does the moon know continual failings, or does it forsake the office of the ministry committed to it? With those same returns, indeed, the year comes back, with the same status the seasons are renewed, with the same offices they are reformed. The sun lights the day, keeping its appointed seasons; the moon flashes with its nightly splendor, and her light gleams in the darkness. The orb of the gleaming stars shines red, and they discharge their solemn standing and conversion and changing. One law for diverse things — to keep the rounds, once appointed, of their courses, and not to pass beyond the bounds prescribed. The very immutable changing abides, and the conversion knows not how to change its order. One obedience for all: with their offices distinct, to hold the undistinguished concord of their prescribed constitution.

10. In heaven, then, the word abides, because Satan fell from heaven.²² He had no place in heaven, and therefore he fell. Whither did he fall but to the earth? That is why here adulteries, murders, drunkennesses began to abound. Shut out from there, he came to us the more savage, and like one enraged he plies his temptations rougher than is his wont. In heaven, therefore, the word abides, because thence the devil was cast down; on earth it does not abide, because hither he hath wholly come. And see whether the word can abide here in us — where the devil hath strewn so many snares, who, while he was in heaven, could not even there suffer the word to abide. In short, because he himself did not hold the word, he fell from heaven.

11. In heaven, therefore, the word abides, because heaven is ruled and governed according to the disposition of the word. But because heaven itself also passes away, therefore he did not say for ages to abide, but for the age — although it passes away for this very purpose, that there may come to be a new heaven, a new earth,²³ a new testament, that we may behold the glory of the Lord face to face.²⁴

12. Yet because in heaven also there was a place for vices — for the adversary surely would not have fallen from there had he not been caught in crimes; for the fool also is changed as the moon²⁵ and heaven itself is overspread by darkness — it seems indeed not to be said of the element, but of the heavenly virtues and powers. For there are holy virtues in heaven, in which there is nothing slippery and earthly. There are also on earth heavens which declare the glory of God.²⁶ Who are these heavens? Hear him saying: As we have borne the image of the earthly, let us bear also the image of the heavenly.²⁷ These, therefore, are the heavens who, even set on earth, dare to say: but our conversation is in heaven.²⁸ These are the heavens in whom is faith, gravity, continence, doctrine, a heavenly life. For just as he is called earth²⁹ who, fallen from that prevarication of heavenly grace and cast down into these earthly vices, has bound himself with the chains of his own prevarication, so on the contrary he is called heaven who lives the life of the angels by the keeping of integrity and governs his body by a continent sobriety, who composes also his mind in mild tranquillity, who dispenses his money to the poor with merciful liberality. There is therefore on earth also a heaven in which the heavenly virtues can be. Heaven is my throne³⁰ — by 'heaven' I rather understand the affection of the just man than the element. That, I think, is the heaven to whose soul Christ comes and knocks at the door³¹, and, if thou open, he enters. Nor does he enter alone, but also with the Father, as he himself says: I and the Father will come and will make our abode with him.³²

13. Thou seest, then, that God the Word both arouses the idle and wakens the sleeper. For he who comes and knocks at the door wills always to enter. But it lies with us that he does not always enter, does not always abide. Let thy door lie open to him as he comes; open thy door, spread out the bosom of thy mind, that he may behold the riches of simplicity,³³ the treasures of peace, the sweetness of grace. Dilate thy heart,³⁴ run to meet the sun of eternal light which enlighteneth every man.³⁵ And that true light indeed shines for all; but if any man close his windows, he himself defrauds himself of the eternal light. Christ also, then, is shut out, if thou shut the door of thy mind. Even if he could enter, yet he wills not to break in importunately, he wills not to compel the unwilling. Risen from the Virgin, he came forth from the womb, irradiating the universe of the whole world, that he might shine for all. They lay hold who long for the brightness of perpetual splendor, which no night interrupts. For to this sun which we daily behold a dark night succeeds, but the Sun of Justice³⁶ never sets, since malice does not succeed wisdom.

14. Blessed, therefore, is he at whose door Christ knocks. Our door is faith, which, if it be sturdy, fortifies the whole house. By this door Christ enters, whence the Church too says in the Canticles: the voice of my brother, he knocks at the door.³⁷ Hear him knocking, hear him desiring to enter: Open to me, my sister, my spouse, my dove, my undefiled, for my head is full of dew and my locks of the drops of the night.³⁸ Consider when especially God the Word knocks at thy door: when his head is filled with the nightly dew. For he deigns to visit those set in tribulation and temptations, lest perchance any one succumb, vanquished by his afflictions. His head, then, is filled with the dew or the drops, when his body labors. Then, therefore, must we be vigilant, lest, when the Bridegroom comes, he should depart shut out. For if thou sleep and thy heart be not vigilant,³⁹ he goes away before he knocks. If thy heart be vigilant, he knocks and asks that the door be opened to him. We have, then, a door of our soul; we have also gates, of which it has been said: Lift up your gates, O ye princes, and be ye lifted up, O eternal gates, and the King of glory shall enter in.⁴⁰ There is therefore a heaven also in those in whom are eternal gates. If thou wilt lift up these gates of thy faith, the King of glory will enter unto thee, bearing the triumph of his own Passion. Justice too has its gates. For of these we read written, the Lord Jesus saying through his prophet: Open to me the gates of justice,⁴¹ and below the prophet David says: Praise the Lord, O Jerusalem; praise thy God, O Sion: because he hath strengthened the bars of thy gates.⁴²

15. There is therefore a soul that has a door, and one that has gates. To this door Christ comes and knocks; he knocks also at the gates. Open to him, then; he wills to enter, he wills to find the bride waiting. Do not delay a good lover; he soon withdraws, and thou wilt seem, in the somnolence of thy torpor, to have shut out him who knocked. For thou shuttest him out when thou art slothful, when thou art lazy, when thou art drowsy; with these bars Christ is shut out. Even if thou be chaste, even if sober, beware lest thou be negligent; he who repels him as he comes does Christ a greater injury.

16. Sometimes, too, if thou tarry, he sends his hand through the window, as the bride says: My brother put his hand through the window, and my belly was moved at his touch. I rose up to open to my brother; my hands dropped with myrrh, my fingers were full of myrrh.⁴³ First, then, he sends his hand as it were from a window, when he is reckoned to be God by his works; whence he says: If you will not believe me, believe at least the works.⁴⁴ Then love increases, and, conceived in the inmost vitals, it deepens. Hence, with the seeds of him poured into the intelligible womb in which is the receptacle of the word, our soul desires to draw in the fullness of him bodily indwelling⁴⁵. For the womb of women is not disturbed except in those who are pregnant in the belly.

17. The soul, therefore, rises up, that it may open to the Word of God. But while it spreads itself out and opens, that by reception of the Word it may mortify the works of this world — like him who said: We bear about in our body the mortification of the Lord Jesus⁴⁶ — therefore, while it opens, the Bridegroom hath passed by.⁴⁷ For he wills always to be sought, more frequently to be found, and if he find the door shut, he knocks; and if for delay he be shut out, he goes away. But he soon returns and knocks again, that even afterwards he may find the bride prepared. It can also be taken thus: My brother passed by,⁴⁸ as we read, in that he penetrated the inmost marrow of the beloved, and just as it was said to Mary: And a sword shall pierce through thy own soul also, that the thoughts of many hearts may be revealed.⁴⁹ In short, the bride added that her soul went forth at his word, which happens when the soul is a pilgrim from the body and present with God.⁵⁰

18. We have therefore expounded, as best we could, what it was: For ever, O Lord, thy word remaineth in heaven.⁵¹ Yet we can also understand it thus, that in heaven it rather abides for ever, where the angels and archangels, the Cherubim and Seraphim are, since human beings, however holy they may be, yet often have their affection changed. Now we rejoice, and immediately we mourn, are angered, groan. The Apostle does not wish us to be saddened too much in penitence itself, lest we be swallowed up by sadness.⁵² Where, therefore, there is wrath, where there is heavy sadness, the word does not abide there. Indeed, of the Lord Jesus alone it was said by John, that he saw the Spirit descending from heaven as a dove, and remaining upon him.⁵³ For the prophets did not always prophesy, but only when the Spirit poured into them the grace of prophesying. Indeed not even David foreknew what Nathan, sent by the Lord, would announce,⁵⁴ and surely the lesser prophet Nathan knew what David, the more excellent, did not know; and another prophet said: the Lord hath hidden it from me.⁵⁵ Whence many take it that God's word abides in heaven among the heavenly powers, in whom are no varieties of affections. Some, however, take it of the Trinity itself, which alone is unchangeable. And therefore the word abides in heaven, that is, in the Father, since the Word said: I am in the Father and the Father in me.⁵⁶

19. Thy truth unto generation and generation.⁵⁷ There are many who are called gods,⁵⁸ but are not; therefore among the Gentiles is falsehood, in the Church is truth. Yet this truth the synagogue first had, which had the oracles of God⁵⁹; for there is truth also in the Old Testament, which was first in the people of the Jews; for in Judah is God known.⁶⁰ But God is truth; therefore truth was in Judah. Truth, therefore, was in the patriarchs, in Moses and Joshua the son of Nun, in Samuel, in David, in Elijah, in Elisha, and in those seven thousand men who bowed not their knees to Baal⁶¹; but because the later offspring of the Jews swerved from the manners of their fathers, truth withdrew from them and came to the Church. For it withdrew from them when they said of the Lord Jesus: Take him, take him, crucify him⁶²; for they betrayed truth and chose iniquity. All the other generations, then, are without share in the truth; the generations of all the heretics do not hold the truth. The Church alone possesses the truth with pious affection, since the generation of the Jews, which possessed it before her, has lost it. The people of the Jews, then, is the prior generation of the faith, and therefore more infant and more infirm, who could not stand on the slippery footing of youth. But the Christian people is the second generation of the faith, and therefore more robust and matured by venerable old age. That generation was of the Law, this of grace. Whence elsewhere also he says: unto generation and generation will I declare thy truth.⁶³

20. There follows the third verse: Thou hast founded the earth and it abideth. By thy ordinance the day continueth.⁶⁴ How God founded the earth, Scripture has taught us, the prophet saying: God by wisdom hath founded the earth, but the heavens he hath established by understanding.⁶⁵ The earth, therefore, is as it were a foundation in which we stand fast, although the discourse outside celebrates that it is set as it were within the hemicycle of heaven, and Scripture seems to signify it, Job saying: He that hangeth the earth upon nothing.⁶⁶ It is enclosed, then, by the heavenly orb, and that is why the sun by night is not found, in his revolution, in the lower part of the heavenly orb. But the saints have no concern to describe in philosophical fashion the axis of heaven and the spaces and numbers of the elements — for what does this profit salvation? — since the saints always intend spiritual things and burn either to know or to teach what shall profit eternal life.

21. Indeed, Ecclesiastes has beautifully opened this passage to us as being spiritual, not material, saying: What hath a man more of all his labor that he taketh under the sun? One generation passeth away, and another generation cometh, but the earth standeth for the age⁶⁷ — that is: what hath the spiritual man more, who labors under the sun of justice?⁶⁸ And he added: One generation passeth away, and another cometh.⁶⁹ A generation passeth away, since the rich have wanted and have suffered hunger.⁷⁰ Those who once abounded in grace afterwards, on account of their perfidy, began to be in want. But those who were poor — the people of the nations — now through the faith of Christ are filled and abound, as it is written: the poor shall eat and shall be filled.⁷¹ For they have heard him saying: abounding in every⁷² good thing — not, surely, in moneys, not in gold and silver, but in every word, he says, and knowledge,⁷³ and elsewhere he says: in the riches of simplicity.⁷⁴ These riches are wholesome; for the wealth of the world cannot bring salvation. But he who has spiritual abundance — his earth, fruitful, stands for the age, well founded with the root of virtues, that is, his soul, surely, germinating good fruits, or his flesh moved by no concupiscences to fall.

22. This earth the saving Sun of Justice circles⁷⁵, of which it is written: And the sun riseth and goeth down and draweth back to its place; itself rising it goeth thither to the south and turneth round to the north; the spirit goeth round in circles and the spirit is turned upon its rounds.⁷⁶ The sun rises for the just, but sets for the unjust⁷⁷; it rises to the tranquillity of a pious mind, it sets upon wrath. Whence he says: Let not the sun go down on your wrath.⁷⁸ Hence it can be gathered that for those same persons it both rises and sets, whose vices it buries and whose grace it illumines. For he is dead unto sin⁷⁹, that he might live unto God — that is: in him we are dead unto sin, that we might live unto God for ever. See the very mystery foretold: And the sun, he says, riseth and goeth down and draweth back to its place. This is what the Lord says: When I shall be lifted up, I will draw all things to myself.⁸⁰ For he drew to himself the zeal of all, that he might both crucify our sins and call good native gifts to justice. Mark how he draws all things to himself: Father, I will that where I am, these also may be with me⁸¹; and to the thief he says: This day shalt thou be with me in paradise.⁸² Mark how he draws all things: he was lifted up on the cross, and the whole world believed.

23. Itself rising, he says, it goeth to the south and turneth to the north,⁸³ that rising one, surely, who says: Orient is my name,⁸⁴ who always rises for the pious and never sets. He, the rising one, went to the south for the people of the Hebrews — to a softer people, slippery rather through the wantonness of a fervent body than hardened by the inhumanity of impiety, or surely to the more noble plebs which was a chosen race⁸⁵ claiming for itself the lineage of the patriarchs. But because they persevered in vices and did not amend their error, therefore the Sun of Justice turned to the Gentiles, who beforehand had been defrauded of the heavenly oracles and were held to be savage and ignoble; for the north wind is heavy, like the people of the nations. But those who were before heavy with perfidy have now been made lighter than eagles by faith and piety, after he came who said: Bring from the north,⁸⁶ and in the Gospel: They shall come from the east and the west and from the north and the south, and shall sit down in the kingdom of God. And behold those are last who were first, and those are first who were last.⁸⁷ Indeed the psalmist himself says: Mount Sion, the sides of the north, the city of the great King,⁸⁸ that is: those who were the side of the north have become the people of the eternal King, who alone is the Lord, the great one.⁸⁹

24. But perhaps thou wilt say: 'How then is it in the Canticles: Arise, O north wind, and come, O south wind?'⁹⁰ For most take it as if the north wind were thrown out and the south wind invited. And if so they take it, then the icy harshness of perfidy is driven from the Church, that our flight may not be in the winter or on the sabbath,⁹¹ and the southern springtime mildness is invited in. Or surely Arise, O north wind⁹² is this: Rise thou that sleepest, and arise from the dead⁹³; people of the nations, who hast slept long before, awake at last, and Christ shall shine on thee. In short, all are invited to the Church, both the people of the synagogue and of the gentiles, but first those of the synagogue, since the apostles believed first from the Jews, and through them afterwards the peoples of the nations were gathered.

25. See, then, our sun coming to the south, then turning to the north. Jerusalem, Jerusalem — he came surely to her whom he even deigned to call, but this Jerusalem is the earthly, which kills the prophets, that is, the synagogue of the Jews — how often, he says, have I wished to gather thy children as a hen her chickens, and thou wouldst not. Behold, your house shall be left desolate to you.⁹⁴ He turned himself, therefore, to the Gentiles; and turning, the Spirit of God turned⁹⁵ and was turned upon his rounds, that God might be all and in all.⁹⁶ Therefore the saint is called heaven, since the brightness of the sun, being nearer, ever illumines him: he has his own native splendor, that he may not feel the darkness of night. Therefore the Church is called both heaven and world, because she has saints comparable to the angels and archangels, but has also many earthly ones. She is also called the round earth, which is founded upon the seas and prepared upon the floods.⁹⁷ Indeed, as the round earth, the Church says: Look not upon me, that I am dark, because the sun hath not looked upon me⁹⁸, in that the Sun of Justice long judged the congregation of the Gentile peoples — bound, as it were, by wintry frosts and ice in the gentile error — to be unworthy that he should illumine her with the serene light of his face. Did not the rigor of winter time seem to thee, when God was known only in Judah?⁹⁹ But now the fullness of summer light shines, when Christ is all and in all¹⁰⁰; is not the earth and the fullness thereof the Lord's?¹⁰¹ And truly the round earth is in the Church, in which there is neither Jew only nor Greek, neither barbarian nor Scythian, neither slave nor free, but we are all one in Christ.¹⁰² The sun shines for all, the day gives light to all.

26. Therefore he says: By thy ordinance the day continueth,¹⁰³ for, unless thou take it so, how does the day continue, when after the brief moment of the day setting follows and the succession of night comes? But there are some for whom it is always day, those, surely, to whom Christ is present, who says: Walk while you have the light.¹⁰⁴ This is the day which Abraham saw,¹⁰⁵ the day of the remission of sins, of which thou readest: This is the day which the Lord hath made; let us be glad and rejoice in it.¹⁰⁶ There are, then, saints for whom the sun never sets, since the Lord is their light, as it is written: and the Lord shall be their everlasting light.¹⁰⁷

27. And he expressed the cause of the abiding day, and added: By thy ordinance, he says, the day continueth, since all things serve thee,¹⁰⁸ which seems to signify that future event, when there shall be no more night, neither shall they need the light of a lamp or of the sun, since the Lord shall enlighten them.¹⁰⁹ Who these are, he has said above: and his servants shall serve him,¹¹⁰ that is: they shall do the will of the Lord. For now we do not all serve; but when he shall have delivered up the kingdom to God and the Father,¹¹¹ then all things shall be subject to him who hath subjected the universe to himself, acquiring the faith of all through the Passion of his Only-begotten. The subjection of minds, therefore, makes diligent service. Therefore, when all shall have believed in the Lord Jesus, then all things shall serve God, that God may be all and in all.¹¹² Now, however, not all are servants of God, since most are servants of sin; for he that committeth sin is the servant of sin.¹¹³ But the Lord wills not to have partnership with others in his lordship; therefore the day continues unchangeable. He could have said shall continue, but to the prophets future things are seen as present in the Spirit.

28. There follows the fourth verse: Unless thy law had been my meditation, then perhaps had I perished in mine humiliation.¹¹⁴ The prophet shone like the day, whose meditation was the law; for he received the oil of the lamp from the law. Indeed, lest the light of the day be extinguished by the body of death, he walked in the law, and therefore walked in light. Otherwise I had perished, he says, in mine humiliation. Humility is not always of virtue, but is also of affliction — that is, not always voluntary, but such as is also taken on of necessity, when we are tempted by some affliction. Otherwise no one perishes in humility, which is rather wont to preserve. Therefore, when we are in the time of affliction and are shaken by adversities, let our meditation be in the law, lest the storm of temptation crush us unprepared. The athlete dares not enter the contest unless he has been trained beforehand by the exercise of the palaestra. Let us therefore anoint with the oil of our reading the muscles of our mind. Let the use of exercise be ours all day and night in a kind of palaestra of the heavenly Scriptures, and let the wholesome food of spiritual dishes strengthen the limbs of our souls, that, when the adversary begins to stand against us and to bespatter us with the dust of his temptation, we may stand intrepid, may strive not as for an uncertain thing, nor as beating the air.¹¹⁵ We strike better when struck, if we offer the other cheek to him who strikes,¹¹⁶ if we seek not vengeance, but reserve the cause of vengeance entire to him who said: Vengeance is mine, I will repay.¹¹⁷ We slay the airy powers if we know how to chastise ourselves. Paul chastised his own flesh, that he might lash his adversaries, and he brought his body into subjection,¹¹⁸ that he might rule over the enemies. Let us therefore exercise ourselves in the unwearied use of meditation, let us exercise ourselves before the contest, that we may be ever ready for the contest; and when the more frequent stroke of the adversary breaks in — now want, now plunder, now bereavement, now bodily sickness, now grief of mind, now terror of death and the bitterness of penalties — let each of us who has been able to sustain and to endure say: Unless thy law had been my meditation, then perhaps had I perished in mine humiliation.¹¹⁹

29. How many things were heaped up together, that holy Job might perish in that affliction! But because he had been formed by the manners of the patriarchs and shaped by the institution of the heavenly oracles and the natural law, therefore in such great temptations he could not perish. Indeed, when he had suddenly lost so vast a fortune and his most beloved sons, like one whose daily meditation was on the divine law, he said: Naked came I forth from my mother's womb, and naked shall I go thither. The Lord gave, the Lord hath taken away; as it pleased the Lord, so is it done; blessed be the name of the Lord.¹²⁰ When his whole body too was suffused with sores and he was tempted by the discourse of his wife, mindful that Adam had been thus cast down through trusting his own wife, he replied: Thou hast spoken like one of the foolish women.¹²¹ If indeed he had wished to hear her as wise, he himself would not have been wise. Tempted further by the various discourses of his friends, when he had earned from the Lord the rewards of stable faith and immovable patience, did he not say: Unless thy law had been my meditation, then perhaps had I perished in mine humiliation?

30. How gratefully says this today the man who in his martyrdom has endured many lashes, tested by the rack and claws, by lead, by burning plates, by the sword! For he could have perished, had he not, meditating on the law, believed that the future torments are heavier than the present.

31. How great were the things holy Joseph endured, how bitter, how hard!¹²² First the hatreds of his brothers, the hardships of degenerate servitude, defrauded of his parents, banished into exile, the bondsman of merchant-folk and the cheap chattel of an ignoble Egyptian. What temptation could be heavier for a boy of noble lineage than that, cast down from such splendor of family, he should serve among the Egyptians? It is a consoling slavery to serve at least the just; the injustice of slavery is lightened by the equity of a master. Cast down, then, from so great a stock, he held it grateful enough if his service were approved by the royal minister. Not even this was enough to allay the bitterness of the temptation. The adversary returns to his arts, and he stirred up his well-known forces with every fraud, that through a woman he might weave snares for an innocent conscience. He stirred up against him with the goads of lust the wife of his master, who demanded adulterous embraces from the slave-boy, that, if he yielded, he should fulfill the crime; if he refused, he should incur the offense, nor escape the bond of the calumny. In short, thrust into prison and reckoned innocent among the guilty, he began to be pressed even more heavily by the very man to whom he had given his fidelity at his peril. But because reproaches could not break the man, the temptation was changed, far harsher under the appearance of prosperity; for prosperity has tripped up many whom bitter punishments had not broken. He is brought forth from prison at the king's nod, he interprets a dream, he is chosen to be the most preeminent in honor of all the Egyptians, second to the king, that he might distribute food to hungering peoples. There are set before him his brothers, who had sold him into the injury of slavery with no fraternal love, that, tempted by the grief of insult and of life so eagerly sought, he might shake off the affection of brotherhood. But the just man forgot the insult and heaped up grace; he wished to show himself a brother all the more, the more they had not proved themselves brothers to him. Indeed by this gift he both received again his father and sought his brother by a pious deceit. What better, then, could holy Joseph say than this to the Lord: Unless thy law had been my meditation, then perhaps had I perished in mine humiliation?¹²³

32. It is reported that to a certain prophet — and many report that it was to Isaiah set in prison — the devil, when he was being pressed by the weight of impending destruction, said: 'Say that thou didst not speak from the Lord the things thou hast said, and I shall change in thee the minds and affections of all, that those who are angry over the injury may bestow release.' But he judged it more grateful to suffer punishment for the truth than to have favor through flattery. Which surely he had not done, had he not been trained by the meditation of the law.

33. Let, therefore, our daily reading be for our exercise, that what we read we may meditate to imitate. Let us sweat in this palaestra of the virtues, that, when the temptations crash, the time of temptations may not find us unexercised, may not find us unacquainted with spiritual food and thinned by the fast of reading. But if it shall be able to find our soul fed on athletic meals, if there be in us the evangelic juice, if the maturity of our mind be made firm by the muscles of apostolic food, by what is robust in our soul, if memory tenacious by frequent meditation produce examples ready for the time, no encounter of temptations will be able to disturb us.

34. There follows the fifth verse: I will never forget thy justifications, since in them thou hast quickened me.¹²⁴ The law, according to the Apostle, is a tutor¹²⁵ of little ones, until we come to the more mature age of perfect faith. But in the law are commandments, justifications, testimonies, justices, precepts; we are quickened, then, in the law, whence the Apostle says: the law is not of faith, but he who doeth them shall live in them.¹²⁶ But because the same Apostle above says: that no one is justified in the law,¹²⁷ thou understandest surely that justification of the law is figure and image, not truth. According to truth, then, and perfection no one is justified in the law; according to figure he is justified. Therefore the holy prophet, who lived still in the justification of the law, but saw the splendor of the Gospel, like one mindful of his old discipline, kept gratitude for the law as for a useful tutor. Consider one passing out of his ephebe years, set among riches and honors, who reserves honor for his own tutor, by whose offices he recognizes that he himself was formed, that he might be able to govern a riper age.

35. The law itself indeed warns that to those who have at any time been useful to us we should by no means be ungrateful. For just as we have it in the Old Testament, the Pasch was celebrated within the bounds of Egypt, when, still set under King Pharaoh, our fathers bewailed the injury of their wretched servitude,¹²⁸ and afterwards, freed, they celebrated the Pasch again in the land of promise¹²⁹ — the former for warning, the latter for remembrance. If, then, anyone asks a Hebrew on what account it was celebrated in Egypt, he will reply: 'Because we were still bound by the chain of servitude to King Pharaoh, that lamb freed our fathers' people, that lamb called us to liberty, that lamb made firm the depths of the sea, that we might be able to cross over Egypt. As often, therefore, as we celebrate the Pasch, we ought to remember our old slavery and our new liberty, what we were and what we have received.' For no one can fully understand what he has received, unless he remember what he was before.

36. Let us not, therefore, forget that the Lord Jesus, the Lamb of God,¹³⁰ the victim of the world, has loosed us from the bonds of grave offenses, by which Pharaoh, that most foul one — not of one Egypt, but the prince of this present world — held us bound by the heavy chain of servitude. Let us not forget for ever, that, when we shall come into that true land of promise, where is the region of the living,¹³¹ we may remember how many things this dread Pharaoh inflicted on us here, how many things we have endured in this present world, from what evils at last we have been snatched, and let us give thanks to the Lord Jesus who has snatched us, who has made the disturber of all to be himself a captive.

37. There follows the sixth verse: I am thine, save me, O Lord, since I have sought out thy justifications.¹³² The voice seems easy and common, but it belongs to few. For he who can say to God 'I am thine' is rather rare. He says it who clings to God with all his senses, who knows nothing else to think on. He uses this voice, who can say: Show us the Father, and it sufficeth us.¹³³ Does the man greedy of money, of honor, of power use this voice? For many — indeed for most — it is not enough to know God. So many peoples, so many nations, so many rich men reckon it poverty to serve the Lord; and he who is above all is to them small and narrow; to them the Son of God, in whom are all things, is not enough. In short, that rich man in the Gospel, to whom it was said: If thou wilt be perfect, sell all that thou hast and give to the poor¹³⁴, judged that God did not suffice him. Indeed, he was made sad,¹³⁵ as if he were bidden to leave behind what was greater and to choose what was less. He, then, says 'I am thine' who can say: Behold, we have left all things and have followed thee.¹³⁶

38. This, then, is the voice of the apostles — yet not of all the apostles; for Judas too was an apostle and reclined among the apostles at Christ's banquet.¹³⁷ He too said 'I am thine' — but with the voice, not with the heart. Satan came and entered into him¹³⁸ and began to say: 'He is not thine, Jesus, but mine. Indeed he thinks the things which are mine, things which are mine he has rolled in his breast. He feasts with thee and feeds with me; from thee he takes the bread, from me the money; with thee he drinks, and to me he sells thy blood; thine he is the apostle, mine the hireling.'

39. The worldling cannot say 'I am thine'; for he has many lords. Lust comes and says: 'Thou art mine, since thou cravest the things of the body. In the love of that maiden thou hast sold thyself to me; in the embrace of that harlot the price has been counted out for thee.' Avarice comes and says: 'The silver and gold that thou hast is the price of thy slavery; the property thou holdest is a purchase of thy right, the sale of thy liberty.' Luxury comes and says: 'Thou art mine. The banquet of one day is the price of thy life; that cost of feasts is the bid for thy head, the sum of the contract for thee — and, what is worse, thou hast been bought at a high price, thou art cheaper than thy food; the table of one day of thine is more precious than the life of the whole age. Among cups I have redeemed thee, among feasts I have acquired thee.' Ambition comes and says to thee: 'Thou art plainly mine. Knowest thou not that I have therefore made thee to command others, that thou thyself shouldst serve me? Knowest thou not that for this reason I have conferred power upon thee, that I might subject thee to my power? Or art thou ignorant that to the Saviour Lord himself it was said by the prince of this world, when he had shown him all the kingdoms of the world: All these will I give thee, if falling down thou wilt adore me?¹³⁹ Therefore he is himself first subjected, who wishes to have others subject.' All the vices come, and each says: 'Thou art mine.' He whom so many claim — what a cheap chattel he is!

40. How then canst thou, who art such, say to Christ: 'I am thine'? He will reply to thee: Not every one that saith to me, 'Lord, Lord,' shall enter into the kingdom of heaven¹⁴⁰ — not every one who says to me 'I am thine' is mine. Surely thou art mine, if conscience refute not thy voice, if mind or works do not gainsay thy speech. I do not deny that he is mine who does not himself deny himself, or surely if for me he denies himself to himself. I will not have a slaveling who serves several lords. For how is he mine, if he say to me with the word 'I am thine' and deny it with works, and pledge and bind himself to the devil by his deeds? He is not mine whom lust enflames, since I am chastity; he is not mine whom the care of despoiling a lesser man harasses, since I am integrity; he is not mine whom changeful wrath disquiets, since I am tranquillity; he is not mine, drunk with the surfeit of wine into the daylight, drunken with the ambition of secular glory unto peril, who cannot keep the footprint of sober moderation. I am peace¹⁴¹; I do not know how to litigate. What is he to me of whom the devil, coming, says: 'He is mine; for to me he hath bowed his neck, in him I find more things mine, he claims thy name for himself and is my reward'?

41. No man therefore is Christ's save he who is alien from crime; no man is Christ's save he who can always show himself Christ's slave. For if any man is changeable, as I am changed either by sadness or indignation, anger comes and says: 'He is mine; an hour ago he was mine, I hope that he will become mine again.' Sadness comes and says: 'He is mine; an hour ago he was in my possession, in my right; he could not lift up his soul for grief, nor raise his eyes — and if anything sad shall happen, at once he will return to me.' Who, then, is God's save he who can say: I am conscious to myself of nothing?¹⁴² For this reason was Paul called the apostle of Jesus Christ¹⁴³, because he was held bound to no other. But I now am God's, now sadness's, now anger's, now of an idle word.¹⁴⁴ And therefore he who has many masters cannot say to one: 'Lord Jesus, I am thine.' Whence I think Paul also said of the lords of this world: For though there be that are called gods, whether in heaven or on earth, yet to us there is one God the Father, of whom are all things and we unto him, and one Lord Jesus, by whom are all things and we by him.¹⁴⁵ Wholly the Word's, then, was the apostle Paul, and therefore he said: Since you seek a proof of him that speaketh in me, Christ¹⁴⁶; he, then, said 'I am Christ's,' and the Lord answered him: 'Thou art mine.' He who truly says 'I am thine' hears from the Lord 'Thou art mine.' Indeed, of him the Lord said to Ananias, when he was sending him to heal Paul: Go, since he is to me a vessel of election¹⁴⁷, and because he persevered in being Christ's, as one who had finished his contest he deserved to find the crown of justice.¹⁴⁸

42. Rightly, then, did the prophet David say I am thine,¹⁴⁹ who always abided in the Lord. And on what reckoning he said 'I am thine,' he added: I have sought out thy justifications,¹⁵⁰ that is: I have sought nothing of others, but I have desired this alone which is thine. Others seek precious necklaces; I, only thy justifications, as it were certain garlands of justice. Others join house to house, country-seat to country-seat, as if they alone could dwell in this earth, and would occupy a common element, others claim possession of the very air; for me, in thy justifications is my whole patrimony. I do not know to possess save what is of thy right; in thy oracles a spiritual concern of silver hath shone for me. God is my portion,¹⁵¹ I am thine, since the part of my inheritance is not in gold, not in silver, but in Christ Jesus.

43. There follows the seventh verse: Sinners have waited for me, that they might destroy me; I have understood thy testimonies.¹⁵² This voice can fit a martyrdom, in which the saint, set in such a place, having now gone forth from the persecutor's judgment, may say: Sinners have waited for me, that they might destroy me¹⁵³ — that is: they have applied every kind of penalty, every art of persuasion, but they could not draw me away from my purpose; faith conquered the allurements of this life and the torment of the body. Sinners waited, that they might bear off a triumph from me; but thanks to Christ, who has given me to triumph over my persecutors. Return vanquished, who hoped to be victors; return cast down, who came in pride. O death, where is thy victory? O death, where is thy sting?¹⁵⁴ Now no longer thine, but ours hath the victory begun to be, since in thee we conquer in whom before we were conquered. Well, therefore, the martyr says: Sinners have waited for me, that they might destroy me.¹⁵⁵ After a moment, indeed while still set in the body, he sees the choirs of those leading him forth, the joys of angels — for those who rejoice over the conversion of one sinner¹⁵⁶, how much more in the passion of the just! — he sees glory and says: 'The just have waited for me, that they might lead me forth'; he sees the Lord Jesus and says: 'Christ has waited for me, that he might crown me.'¹⁵⁷

44. Otherwise, for him who would understand it differently: many, he says, attempted to persuade sins and to wring faith from my breast, one adultery, another the murder of a man, another the oppression of widow or orphan, another something else, and they thought I was to be caught in their nets. They waited for me, to destroy me by the contagion of sin, but I did not turn my mind aside by the allurements of sinners from the zeal for divine knowledge, nor did I turn my purpose, O Lord, from the order of thy commandments, but I have understood thy testimonies; for had I not understood, those sinners would surely have destroyed me. The things I have understood with the mind, I have followed also in works; for understanding is not naked, but is such as deeds also attest. Indeed, blessed is he that understandeth concerning the needy and the poor.¹⁵⁸ He surely understandeth concerning the poor who gives to the poor; for what doth it profit to pity the needy, unless thou bestow nourishment on the same?

45. There follows the eighth verse: I have seen the end of all consummation; thy commandment is exceeding broad.¹⁵⁹ We cannot in all things express the force of the Greek; in Greek there is for the most part a greater force and pomp of speech. τέλος is said in Greek, which we say in Latin both end and consummation; but τέλος is also the end of consummation itself, as Christ is the end of the law, unto justice to every one that believeth.¹⁶⁰ Thou hast it written: Behold, I am with you even to the consummation of the world.¹⁶¹ The consummation of the world, therefore, is the end of the world; but the end of all things is Christ; and consummations are many. There is a consummation, when there is also resurrection unto salvation; consummated work too is called a perfect work; consummated malice is also said — that is, full, in which nothing is lacking for the zeal and skill of harming; there is a consummation of man and many consummations, until he comes to perfect.

46. We read, then, both of the consummation of the world and of the end. Of the consummation of the world we have set down the example above, which the resurrection follows; for as in Adam all die, so also in Christ all shall be made alive. After the resurrection the consummation, but every man in his own order; the firstfruits Christ, then they who are Christ's, who have believed in his coming, then the end, when he shall have delivered up the kingdom to God and the Father, when he shall have made void all principality and power.¹⁶² Therefore the end follows the consummation of the world, according to the Apostle; whence it is gathered that the end follows every consummation.

47. The world is set in the wicked one, as John said,¹⁶³ therefore the age too is in the wicked one, the world full of sin. The world had consummated its malice, just as Saul had consummated; whose consummated malice when Jonathan his son saw, he announced to David the prophet, that he might decline and flee.¹⁶⁴ There is, then, a consummation of malice, a consummation of sins. There came the Lamb of God who taketh away the sin of the world¹⁶⁵, who is Christ Jesus, the end of the law¹⁶⁶, the beginning and the end and the remission of sins. This end of consummation the prophet saw in spirit, who would abolish the consummated error of the age, saw all the various sins of all to be cleansed by his blood. Well, then, he said: I have seen the end of all consummation¹⁶⁷ — that is: I have seen the remitter of consummated adultery, I have seen him forgiving the offenses of consummated luxury and wantonness, of consummated cruelty and savagery, finally of every outrage by his cross.

48. There is also consummated virtue and consummated wisdom, consummated justice — but it has its end. The end of all virtues is Christ, who is the end of the law unto justice to every one that believeth.¹⁶⁸ You see that he is the end of faith. Well, therefore, he says: I have seen the end of all consummation.¹⁶⁹

49. Now, since we have known the end of consummation, let us know what it is: thy commandment is exceeding broad.¹⁷⁰ We read that narrow is the gate¹⁷¹ through which they enter who attain the fruit of eternal life. For rare is virtue, hard the endurance of sufferings; many are those who follow the spacious things of this world, who say: narrow and strait to us is the way which leads to God; we are bruised in it, let us leave it. How then does the prophet say that the commandment of God is broad, and exceeding broad? For this reason, that for the narrow way a broad commandment is necessary. Indeed this same prophet says: In tribulation thou hast enlarged me¹⁷², and again: In tribulation I called upon the Lord, and he heard me in a wide place.¹⁷³

50. This breadth of the heavenly commandments dilates the prophet's heart, and was dilating the apostle's. Indeed he himself said: Our mouth is open to you, O Corinthians, our heart is enlarged.¹⁷⁴ For by dispensing the heavenly commandments he had dilated his heart, and what before the perfidy of persecution had cramped, this the grace of Christ enlarged. And on what account is the commandment broad? Lest we be cramped by the narrowness of the commandments, whence he says: Be not straitened in us.¹⁷⁵ If Paul says this, how much more Christ, who has unbarred what was closed! He says, therefore: I will not have my people cramped in me. In the narrow track of the virtues, the breadth of my precept ought to be a solace to those journeying, lest any one be able to fail or be bruised.

51. Let us therefore walk in the commandment of God, since it is broad enough. For there is the commandment of wisdom, which singeth at the outgoing, but in broad places acteth confidently¹⁷⁶; for it is in Greek πλατεῖα, which in Latin is called latitudo. Let us therefore dilate our heart, that we may receive the force of the apostolic sentence, who says: Receive us.¹⁷⁷ Let us therefore receive his words into our heart, let us put on the bowels of mercy, kindness, humility, patience. O man, how broad art thou, if to the breadth of the heavenly precepts thou expand the bosom of thy mind! How broad a commandment is that of charity! Love, he says, your enemies.¹⁷⁸ Surely with the affection of charity he has included all who has not excluded enemies; for who appears excepted, when an enemy is received? Whence the Apostle: If it be possible, he says, as much as is in you, having peace with all men.¹⁷⁹ This cannot be said to Jews, not to Gentiles, that they should have peace with all. Those scarcely love their own; the Christian is not even allowed not to love his enemies. When I say Christian, I say perfect; for in Christ is the fullness of the Godhead¹⁸⁰, whose name thou usurpest. Thou who bearest the title — why dost thou flee the interpretation and perfection of the title? Hear the broad commandment: Bless those who persecute you, and do not curse.¹⁸¹ He who calls the commandment broad has shown it above, saying: They indeed detracted, but I prayed.¹⁸² What dost thou pray, David, tell us thyself. But thou hast said, for I have read thee saying: They will curse, and thou wilt bless.¹⁸³