סXV. Littera SAMECH
Sermon 15 · Ps 118:113–120 · CSEL 62, pp. 330–352
XV. LITTERA SAMECH.
1. 'Samech' incipit littera quinta decima, quae interpretationem habet 'audi'. est et alia eius interpretatio quae dicitur 'firmamentum'. quid est 'audi'? non otiose dicitur quod commune est omnibus et suppetit uniuersis ipso iure naturae. et ideo non est otiosum, quod admoneris ut audias, cum etiam in aliud agentes sonum tamen aut uocem audire solemus. sed quia non est solum audire hoc quod suppetit officio naturae, sed etiam illud quod maius est, ut audias non usu tantum corporis quantum intellectu mentis, ideo diligentius considera istius litterae interpretationem seriemque uersuum qui secuntur.
2. Ut noueris autem mysticum esse audire, ut audias et intellegas mysteria, de Iudaeis scriptum est, quia mysteria legis audierunt, sed non intellexerunt.1 unde ait dominus: audi, populus meus, et loquar.2 lex utique spiritalis est;3 audi ergo spiritaliter. denique qui sciuit audire, ait: audiam quid loquatur in me deus,4 id est: cognoscam quid locutus in me fuerit deus. ideoque alibi ait: quanta audiuimus et cognouimus ea,5 ut conprehenderet non solum audisse se, sed etiam intellexisse; nemo enim cognoscit nisi prius intellexerit. audi ergo, ne, si te uideat neglegentem, ueniat Petrus, arripiat gladium, abscidat auriculam tuam,6 quod superflua habeas aurem corporis, qui audire et examinare non noueris. et fortasse uirtutem
animae, qua examinantur quaecumque audiuntur, habeant amputatam, qui ea altitudine qua scriptum est audire non possunt.
3. Meritoque hanc litteram 'firmamentum' alii interpretati sunt, quod cum superiore interpretatione concurrit; nisi enim unusquisque audierit quid sequi debeat, nemo firmatur. in officio igitur audiendi omnium firmamentum est.
4. Dicit igitur tibi in Threnis Hieremias propheta per hanc litteram: 'audi'. et ut scias mysticum esse quod audire debeas, subiecit huiusmodi seriem huic litterae: abstulit omnes fortes meos dominus de medio mei, uocauit in me tempus, ut contereret in me electos meos; lacum calcauit dominus uirgini filiae Iudae.7 non tunc abstulit omnes Iudaeae fortes dominus, quando in Babyloniam regionem captiuus ductus est populus Iudaeorum, sed quando Christus aduenit et libertatem animae suae captiua non uidit, nesciens grauibus incuruata peccatis mentis suae erigere ceruicem et quaedam fidei colla ad lucem cognitionis adtollere. ideo lacus factus est Iudaeis passio saluatoris, quae gentibus portum salutis ostendit, quia crux domini non credentibus praecipitium est, uita credentibus. hac ratione praemisit 'audi', ut futura cognosceres.
5. Alio quoque loco litterae huic ista subiecit: tenuerunt super te manus omnes transeuntes per uiam, sibilauerunt et mouerunt caput suum super filiam Hierusalem; haec est ciuitas, dicent, corona gloriae et iucunditas uniuersae terrae.8 passionem saluatoris prophetans reliquit deflere Hieremias
excidium Iudaeorum. quod cum ex aliis tum ex illo intellegi potest, quia in posterioribus habet: spiritus ante faciem nostram Christus dominus conprehensus est in interitu nostro, sub cuius umbra diximus: uiuemus inter gentes.9 quid hoc manifestius, quando et nomen expressum est et conprehensio inter manus persequentium perfidorum est declarata et umbra uiuificans et gratia gentibus conferenda descripta est?
6. Sed etiam ipsa uerba significant quae in euangelio de passione domini legimus, quia hoc loco mors eius adnuntiata est per prophetam. sic enim Matthaeus scripsit: transeuntes autem blasphemabant eum mouentes capita sua et dicentes: uah qui destruebat templum dei et in triduo illud reaedificabat! libera te, si filius dei es.10 uulgus populi cum insultat alicui, sibilare consueuit; simul quia uocem non habebant, qui uerbum negabant, sicut inrationabilia animalia sibilabant et ideo transibant uiam qui in uia stare debuerant. non stabant ergo quasi constantes, sed transibant quasi mobiles. iusti autem pedes stabant in atriis Hierusalem,11 in quibus perfidi stare non poterant et ideo praeteribant, sicut Marcus12 significauit. praeterit umbra, non ueritas. dies eius sicut umbra praeterit13 qui obliuiscitur, qui derelinquit. sed et transire infideles legimus, sicut est illud: et uindemiant eam omnes transeuntes uiam.14 quis enim nisi perfidus despoliat uineam Christi? sed et alibi scriptum est: et non dixerunt transeuntes uiam: benedictio domini super uos;15 stantibus enim dicitur: ecce nunc benedicite dominum.16 tamen et in bono legimus transire, ut est illud Moysi: transiens ui-
debo hoc uisum magnum,17 et qui uidit impium exaltatum ultra cedros Libani: transiui, inquit, et ecce non erat,18 et nemo dicit seruo: transi, recumbe.19
7. Quae ergo distinctio sit consideremus, nisi forte illa, quia, ubi in bono accipitur transire, absolute dictum est, non dixit 'hoc' aut 'illud transiens', sed tantummodo 'transiens', ubi in malo: transeuntes, inquit, uiam.20 uia enim bona est quae a commeantibus frequentatur, non facile incursatur a latronibus, qui auersa uiarum obsidere consuerunt; iter regale munitum est. Moyses autem non transiuit uiam, sed in uia stetit, cui dictum est: tu autem hic sta mecum.21 stetit cum illo qui ait: ego sum uia, ueritas et uita.22 hanc qui uiam transit, labitur. Moyses autem non lapsus est, sed pertransiuit a saecularibus ad spiritalia, a temporalibus ad aeterna. et qui uidit impium nec remansit, sed pertransiuit, euasit,23 quia non adhaesit impio, ne fieret unum corpus,24 sed se ab eodem separauit. et cui dicitur: transi, recumbe,25 euadit utique laboriosam praesentem seruitutem, ut habeat gloriosam futurorum quietem. et sponsae dicitur: ades huc a Libano, sponsa, ades huc a Libano: transibis et pertransibis a principio fidei.26 transit et pertransit quae festinat ad sponsum, pertransit saeculum, transit ad Christum.
8. Nunc discutiamus quid sit mouere caput. quis est populi caput nisi Christus? caput enim mulieris uir, caput autem uiri Christus.27 sed etiam lex caput intellegibilis mulieris; denique mulier sub lege tamquam sub uiro fuit. mortificato autem ritu Iudaico, qui erat secundum litteram legis, innupsit ei mulier qui a mortuis resur-
rexit. unde quidam mystice interpretati mortificato ritu Iudaico tamquam fratri defuncti ritus ueteris euangelio mulierem illam intellegibilem nubere ex lege uoluerunt, quia lex euangelium fraterna quadam praedicatione praecessit. ergo synagogae caput mortuum est, hoc est caput eius lex mortua est, obseruatio uidelicet legis,28 euacuata est legis littera, spiritalis eius intellectus adstruitur. huius commotionis meminit Dauid in quadragesimo tertio psalmo dicens: posuisti nos in parabolam gentibus, commotionem capitis in populis,29 eo quod a lege in euangelium sit facta commotio quasi transitus quidam. in uicesimo autem et primo psalmo, in quo totius prophetatur series passionis, sic habet: omnes qui conspiciebant me aspernabantur me et locuti sunt labiis et mouerunt caput. sperauit in domino, eripiat eum; saluum faciat eum, quoniam uult eum.30 mouerunt ergo legem quae inmobilis uidebatur et finis legis Christus31 intrauit.
9. Qui mouerant capita Pharisaei fuerunt, id est a ueritate diuisi, unde et in ueritatem non crediderunt. sed et sic potest accipi: mouerunt caput suum Christum qui in sua uenerat, sed mouerunt eum, quia sui eum non receperunt.32 mouerunt autem dicentes: tolle tolle, crucifige eum.33 et mouerunt caput suum qui onera sua mouere nolebant, cum ligarent onera grauia et aliis inponerent, ipsi autem digito, inquit, ea mouere nolunt.34 quod est mysticum, quia corporalis ritus obseruationem numquam mutare uoluerunt et introducere intellectum spiritalem. digitum pro spiritu legimus, ut lex digito dei scripta est,35 et ideo lex
spiritalis est.36 noluerunt ergo onera sua mouere, quae sunt grauia, et lene Christi iugum atque onus eius suaue suscipere.37
10. Uerum quia passio saluatoris omnes redemit, non absurdum est intellegere ita hos mouisse capita sua, sicut prophetabat princeps ille synagogae: expedit unum hominem mori pro populo.38 aliud dicere uolebat, aliud significabat. et isti aliter mouebant caput quasi insultantes et aliud adnuntiabant, quia ipse erat qui uenit, ut pigrum illud atque terrenum principale hominum commoueret, quo euacuata obseruatione litterae mysterium quaereremus in uerbis. unde ait: posuisti nos in parabolam gentibus, commotionem capitis in populis.39 quod in bono utique accipitur, quia praemisit: et in nationes dispersisti nos.40 dispersi sunt enim Iudaei, ut reliquiae eorum saluae fierent secundum electionem gratiae,41 in parabolam autem positi, ut ea quae per parabolam dicta sunt reuelata esse illorum euentu disceremus uel eorum exemplo admoneremur cauere perfidiam. tunc enim magis cognouit Hieremias Iudaeam esse deflendam et ideo Hierusalem captam esse tunc temporis prophetauit, quando redemptorem proprium non recepit. illi igitur insultatur, de qua dicent, inquit: haec est ciuitas uniuersae terrae,42 eo quod, ubi erat ante fidei iucunditas, ibi nunc sit amaritudo perfidiae, uel certe mouendo caput suum et de corporalibus ad spiritalia transeundo mereatur audire, cum crediderit in Christum, quod corona sit gloriae.
11. Quae est autem corona gloriae43 nisi ecclesia, quae caput suum Christum coronat? quae iucunditas uniuersae terrae44 nisi domus populi christiani, aula sanctorum, de quibus scriptum est: in omnem terram exiuit sonus eorum et in fines
orbis terrae uerba eorum?45 ergo quia corona gloriae est ecclesia, ideo dicitur in Canticis: egredimini et uidete regem Salomonem in corona qua coronauit eum mater eius in die sponsalium eius et in die iucunditatis cordis eius.46 ad animas dicitur, ut e gurgustiis et claustris exeant corporalibus, extra corporis cogitationes exeant, egrediantur a cupiditatibus et a curis et a ceteris carnis istius affectibus et lubricis passionibus, supra mundum ascendant, de hoc mundo exeant, Christo occurrant, paratae adsint facibus ardentibus47 relucentes. quasi angeli Christi haec loquuntur: 'non potestis uidere claritatem eius et gloriam eius,48 nisi egrediamini humanae fragilitatis curas, filiae Hierusalem', quasi dicant: 'quid uiuentem inter mortuos quaeritis?'49 non intra hunc mundum quaeritur Christus, qui supra mundum suos uoluit esse discipulos. quae est corona qua coronatur Christus nisi corona gloriae? Ioseph coronam habuit castitatis, Paulus iustitiae, Petrus fidei — singularum uirtutum coronae sunt — : solus Christus habet coronam gloriae qua eum ecclesia coronauit. in hac corona omnes coronae sunt, quia gloria non portio unius coronae, sed praemium omnium coronarum est.
12. Tertia traditione mouerunt caput suum, hoc est Christum qui est caput suae plebis: caput eius aurum cephaz.50 unde Aquila petram aurum dixit, Symmachus lapidem aureum,51 quod significat stabilem eminentemque sapientiam. corpus Christi ecclesia est.52 huius 'caput aurum' sapientia pretiosa sanctorum est, hoc est uiri iusti atque prudentes. crines eius abietes, nigrae sicut corax,53 de quo alibi ait: capillamentum tuum ut grex tonsarum.54 ideo capil-
lamentum, quia uirtus omnium sensuum in capite est; oculi enim sapientis in capite eius.55 profunda igitur dictorum prudentia, quae potest ea quae obscura sunt reuelare et alta aperire sensuum. et huiusmodi disputatores crines ecclesiae sunt, sicut pulli coruorum, quibus dominus escam dat,56 sicut dedit sancto Iacob a iuuentute eius et eum pauit.57 hos altos ac profundos ubertate doctrinae pascit dominus caelestibus sacramentis.
13. Oculi quoque eius sicut columbae.58 oculi sunt uiri uidelicet spiritalibus ornati sensibus, qui ad uidenda mysteria sunt acuti et parati ad penetranda scripturae secreta diuinae, rationabili lacte fulgentes, in quibus non sit aliqua doli maculosa confusio, sed simplicis affectus pura et inmaculata sinceritas. ideo in aquarum abundantia59 lotas has columbas in lacte memorauit.
14. Iam cetera, dentes et genas et sicut coccineum resticulum labia sponsae60 intellegimus animae esse uirtutes doctorumque diuersitates, qui uel spiritalem menti alimoniam dispensatione sedula subministrent uel praedicatione dominicae crucis sicut uerbi quadam linea alligent audientem uel modestia uerecundi et iuuentutis flore gratissimi etsi a tractatu pudore reuocentur, redoleat tamen in his odor Christi61 et, sicut in genas quasi de capite sacerdotali descendit unguentum,62 eluceat pulchritudo doctrinae. et hoc caput mouit synagoga et ideo abstulit dominus mirabilem consiliarium et prudentem architectum et sapientem auditorem,63 caput, inquit, et caudam,64 quoniam qui caput non tenuerunt65 nouissima habere non possunt. sed iam ea quae sequuntur consideremus.
15. Iniquos odio habui et legem tuam dilexi.66 quanto erga dominum propendat affectu, sanctus propheta Dauid hoc uersiculo declarauit, quia, cum suos inimicos nequaquam sit persecutus — utpote qui et regis Saul, a cuius insidiis periculum salutis cauere uix poterat, nec uitam putauerit adpetendam et mortem aestimauerit uindicandam67 et parricidae filii ingemuerit interitum68 et multorum persequentium se flagitiis adpetitus ignouerit, ut ipse ait, quia uicem iniuriae laedentibus non rependerit69 —, praeuaricatores tamen diuinae legis exosus horrescat. in quo utique et clementia morum eius mansuetudoque pietatis et uehemens deuotionis aperitur intentio euangelici praecepti conueniens disciplinae,70 quam prophetico spiritu praeuidebat. etenim dominus Iesus et nostrorum inimicorum dilectionem nobis expetendam esse praecepit et dei hostes, etiamsi nobis aut parentum aut filiorum aut coniugii germanitatisque necessitudine copulentur, odio persequendos. sic enim scriptum est: si quis uenerit ad me et non oderit patrem et matrem et uxorem et filios et fratres et sorores, adhuc etiam et animam suam, non
est me dignus.71
16. Quod si quis otiosis accipiat auribus, fortasse dicat: 'tu, domine Iesu, legem dedisti dicens: dilige dominum deum tuum, dilige proximum tuum,72 et ut impleres hanc legem uenisti. dixisti per legem: honora patrem et matrem,73 et in euangelio iubes ut parentes oderim? quomodo sibi conueniunt ista praecepta? sic mitis et humilis corde74 uenisti? non possum saluo pietatis iure odisse patrem, cui debeo quod creatus
sum, matrem longo decem mensium fastidio pii fetus onera portantem cum absolutione plus periculi, in dilatione plus taedii est. quid dulcissimi merentur liberi, ut a paterno excludantur amore, cum sit impium mori nolle pro liberis? quid uxor carissima, quaedam uitae coheres et consortium commune naturae? quid fratres iisdem concreti uisceribus atque formati eodem naturae hospitio in hunc usum lucis emissi? oderim ergo pignora caritatis? ita euangelii lenitate rigorem praedurae legis inflectis, ut, quorum lex condemnat iniurias, eorum tu in euangelio tuo condemnes gratiam?'
17. Uideo istiusmodi adsertioni me respondere non posse. sed tu, domine, responde; nec enim indiges ut excuseris, qui non eguisti ut uinceres. respondebit igitur: egone condemno pietatem qui odi iniquitatem?75 ego parentes praecipio non amandos qui inimicos suadeo diligendos?76 sed non legisti: tempus amandi et tempus odio habendi, et tempus belli et tempus pacis?77 de quo hoc dicit Ecclesiastes? nonne de eo quod ratione temporis fiat, ut aliquos pie et amare et odisse possimus, et quos dilexeris odisse et quos oderis amare conueniat? non ego parentum infudi odia pectoribus filiorum nec coniugum suasi fastidia mentibus maritorum. naturam interroga quid exegerim, quae utique auctoris arbitrium genitali singularum necessitudinum testatur affectu. amare patribus filios lex naturae est, maritis coniuges lex diuina est, quae coniugii caritatem in naturam uertit, ut fiant una caro78 et unus spiritus. diligere fratribus fratres naturae praerogatiua est, quae eodem domicilio diu fotos adsuefecit ad gratiam caritatis.
18. Non ergo necessitudinum intestina bella mandaui, sed inlecebram suspectam habui an non iure suspectam, cum serpens ille
callidus et astutus ad construendas iniquitatis suae artes, quo incorruptae ac rudis naturae dote fundatum primogeniti Adam labefactaret affectum, femineis magis inlecebris quam suis commisit uenenis? itaque femina uirum, quem serpens temptare non ausus est, cibo oris et ui amoris inflexum molli quadam et conciliatricula uxoriae sedulitatis affectione traduxit. et adhuc Eua liberos non habebat, quorum gratia ut dulcis ad amorem, ita facilis ad lapsum plurimos a martyrii consummatione saepe reuocauit. denique saepe cognouimus, quoniam, quem formidolosa carnificum pompa non terruit nec diuisi lateris sulcus infregit nec ardentes laminae a triumphalis fortitudinis abducere rigore potuerunt, eum inter sacra iam praemia constitutum uxor tenerae subolis oblatione miserabilis unius lacrimae miseratione decepit. Samson captus est per uxorem:79 numquid tu fortior? Salomon captus est in uxore:80 numquid tu sapientior? ille igitur, cuius sapientia totis celebratur saeculis, factus est insipiens, quia nimium amauit uxorem.
19. Quid de fratribus dicam? experta est in liberis et prophetae domus detestabiliora oscula quam odia esse fraterna. itaque fratricidium quidem pater fleuit, sed magis est indignatus incestum. denique licet parricidam, percussorem tamen reuocabat incesti.81
20. Tempus igitur amandi tempus odio habendi,82 hoc est tempus martyrii, quando ea quae diuina sunt omni caritati necessitudinum praeferenda sunt, tempus belli, quo etiam bellum pro Christi nomine perfidis pignoribus inferimus, tempus pacis, quia in pace locus eius.83 denique ipse in euangelio euidenter exposuit, qua ratione nostros debeamus
odisse, dicens: qui diligit patrem et matrem plus quam me, non est me dignus.84 non dixit indignos esse qui parentes suos diligunt, sed eos indignos ait, qui plus parentes quam Christum diligunt. si enim ideo deferimus parentibus amorem, quia nostrae generationis auctores sunt, quanto magis Christum amare debemus, qui ipsorum est auctor parentum! isti dederunt quod non potestatis est, sed ministerii sui; Christus donat salutem, qui parentum beneficia conseruat.
21. Pulchre autem dixit: iniquos odio habui, legem autem tuam dilexi,85 quia, si legem amamus, odisse debemus aduersarios legis, qui operibus suis praecepta legis inpugnant. Graecus melius eos et proprie nuncupauit dicens: τοὺς παρανόμους ἐμίσησα. παράνομος exlex uocatur, qui extra legem est. hos ergo odit qui in lege Christi est, quia legis mandata non seruant. non solum enim qui legem nescit, sed etiam ille qui non agit secundum legem exsors legis est, quia non auditores legis,86 sed factores legis iustificabuntur. redarguit me ipse Dauid, si aliter intellegam. quomodo iniquos homines oderat, qui parricidam filium commendabat proeliatoribus, ne eum aliquis occideret,87 qui Saul regis mortem etiam uindicauit in eum qui a se nuntiauit occisum?88
22. Ergo non iniquos homines, sed iniquos sermones oderat. denique iniquos, dixit, odio habui,89 non addidit 'uiros'. deinde cum dicat Iesus in euangelio: diligite inimicos uestros,90 dicat apostolus: benedicite eos qui persecuntur uos et nolite maledicere,91 quomodo excusaretur iste uir secundum euangelicam uiuens disciplinam, si iniquos homines odisset, nisi intellegas quod iniquitatem odio habuit, non eos qui, etsi operarentur iniquitatem, possent tamen euangelica praedicatione conuerti? aut certe nisi ita accipimus, accipiamus quia, sicut ille qui non honorat patrem iniquus est, idem tamen secundum illud exosus patrem, quod scriptum est: qui non odit patrem aut matrem aut fratres aut sorores aut animam suam, non potest meus esse discipulus,92 etiam laudabilis habetur, sic et iste iniquos odio habuit, eodem modo et eos oderat quo patrem praeuaricantem aut animam suam, praeferens uidelicet uitae huius suauitati gratiam Christi.
23. Sequitur uersus secundus: adiutor et susceptor meus es tu, et in uerbum tuum sperabo.93 adiutor per legem, susceptor per euangelium. quos lege adiuuit, in carne suscepit, quia scriptum est: hic peccata nostra portat,94 et ideo in uerbum eius spero. Graecus tamen ἐπήλπισα habet, quod est 'supersperaui',95 quod de eo dicitur qui semper addit ad sperandum et, cum sperauerit aliquid, iterum sperat et spe proficit, extendens se semper ad superiora et ea quae praeteriit obliuiscens.96
24. Pulchre autem ait: in uerbum tuum sperauit.97 hoc est: non in prophetas speraui, non in legem, sed in uerbum tuum speraui, hoc est in aduentum tuum, ut uenias et suscipias peccatores, delicta condones, ouem lassam tuis in cruce humeris bonus pastor inponas.98 si quis sperat in Christum, separare se debet a consortio perfidorum.
25. Ideoque dicit: discedite a me, maligni, et scrutabor mandata dei mei.99 cuius uersiculi testimonio significatur, quia, ubi malignitas est, ibi custodia mandatorum caelestium esse non possit; in maliuolam enim animam non intrabit sapientia,100 et alibi: quaerent me mali et non inuenient.101 simplicem mentem, purum ac defaecatum animum diligit Christus nec potest inmaculatae uirtuti ullum cum maculosis contubernium esse flagitiis. odit refugit aspernatur contagia, qui dicit: discite a me quia mitis sum.102 malignos repellit, laborantes uocat. dicit illis Iesus: discedite a me omnes qui operamini iniquitatem,103 istis ait: uenite ad me omnes qui laboratis et onerati estis,104 non utique malignitate mentis, sed infirmitate carnis onerati, onerati, inquam, alieni hereditate peccati. laborantibus subuenio, fraudulentis prodesse non debeo, ne pluribus noceant. hos poena conpescat, illos emendet gratia. malitia enim fons peccati est, culpa infirmitatis est lapsus. illi debeo subuenire qui laborat, illum etiam odisse qui decipit. malas igitur operationes repellit. nam nisi ita accipias, uidetur dicere: 'discedite a me, quia mundus sum, quia purus sum'. hoc Pharisaeus dicebat105 et reprehensus a Christo est. non ergo propheta dicit 'mundus sum', sed: cor mundum crea in me, deus.106
26. Ideoque relegato consortio malignorum, quasi qui ante permixtus illis suscipi non possit a domino, dicit: suscipe me secundum eloquium tuum et uiuam, et non confundas me ab expectatione mea.107 si uiuit qui in sinu est patriarchae Abrahae ut ille Lazarus pauper,108 quanto magis uiuit
qui suscipitur a Christo! quomodo enim potest non in aeternum uiuere quem sempiterna uita suscepit, quem totum sibi Christus adsumpsit, qui totus uerbi est, cuius uita abscondita est in Christo Iesu?109 sed et qui in sinu Abrahae sedet susceptus a Christo est. intolerandae autem praesumptionis uideretur dicere deo: 'suscipe me', nisi promissum eius adiungeret, hoc est: 'ut auderemus ipse fecisti, tuo te chirographo conuenimus qui nostrum chirographum sustulisti.110 nos fecimus chirographum mortis, tu scripsisti chirographum uitae'.
27. Ergo non confundas ab expectatione sua seruulum tuum, quia in te spero; spes enim non confundit.111 et si tribulamur, patientiam subministra, ut ferre possimus, ut, quia te expecto, non obprimar infirmitatibus, non subcumbam temptationibus, non adfligar procellis in quibus est probanda patientia, ut probatio consequatur, quae spem confirmat et roborat, quae non confundit; hoc est: frangimur frequenter laboribus, fatigamur; si spes desit, confundimur et tota mente turbamur. sed esto, sint aliqui duri ad labores, firmi ad iniurias perferendas: si spem auferas, non potest perpetua esse patientia. ipsa patientia non probatur, si fides desit, cuius radix spes est. quae enim potest probatio esse, nisi pro Christi nomine uel incommoda uel pericula uniuersa sustineas? ideo spes est sola quae nostrum non confundit affectum. ubi est spes, apostolicum illud: foris pugnae, intus timores112 nocere non possunt.
28. Alia interpretatio habet: non erubescere facias.113 non erubescet qui sperat in Christum; ideo qui bene sperat dicit: in te confido; non erubescam.114 et bene ait 'confido';
robur enim spei nostrae et quaedam sperantis auctoritas confidentia est. spera igitur semper, et nemo te ab expectatione confundit. expectatio nostra uita aeterna est, expectatio nostra regnum dei, angelorum consortium, benedictiones sunt spiritales. spera cotidie; finem ista res non habet, nescit indutias. spera etiam positus in aduersis. si quis tibi dicat aliqua forte necessitudinum amissione percusso: 'quid tibi prodest iustitia tua?', tu tamen spera, non deficiat fides tua. si quis tibi dicat: 'quid tibi cotidiana profuere ieiunia, quid castitas corporis, pudor mentis? ecce sicut iniustus et impius uulneratus es', non deficiat fides tua. nam etiamsi infirmus es, fidelis tamen sollicitus est pro te Christus: dicit ad discipulos: date illis uos manducare, ne deficiant in uia.115 habes apostolicum cibum; manduca illum, et non deficies. illum ante manduca, ut postea uenias ad cibum Christi, ad cibum corporis dominici, ad epulas sacramenti, ad illud poculum quo fidelium inebriatur affectus,116 ut laetitiam induat de remissione peccati, curas huius saeculi, metum mortis sollicitudinesque deponat. hac ergo ebrietate corpus non titubat, sed resurgit, animus non confunditur, sed consecratur.
29. Adiuua me, inquit, et saluus ero et meditabor iustificationes tuas semper.117 qui sperat, praesumit iuuari; ubi autem adiumentum dei, ibi certum salutis auxilium. supra dixit: adiutor meus et susceptor meus es tu,118 hic iterum iuuari petit. quasi dicat: 'sine cessatione me adiuua. non mihi satis est quod poposci, iterum peto ut saluus fiam. hic non magna, non uera est salus. tunc saluus ero, cum fuero in para-
diso, cum uiuere coepero inter electos tuos angelos, cum laqueos terrae huius euasero'.
30. Sed ne forte adiuti in necessitatibus postea in prosperis positi neglegamus, docet nos inmemores beneficiorum caelestium nequaquam esse debere, sed meditari iustificationes domini, ut et, cum boni operis aliquid fecerimus, semper tamen nostra ei peccata fateamur; haec enim est iustificatio domini. denique Pharisaei non iustificauerunt deum, qui baptizari baptismo paenitentiae noluerunt.119 ergo ille iustificat, quem suorum paenitet delictorum; quem enim paenitet, confitetur, ut est illud: tibi soli peccaui et malum coram te feci, ut iustificeris in sermonibus tuis.120 ideoque publicanus magis iustificatus exiuit e templo, quia Pharisaeus se iustificabat suas iustitias praedicando, publicanus autem iustificabat deum iniquitates proprias confitendo.121 ergo qui meditatur iustificationes domini, semper humiliatur, non hodie humiliatur et cras exaltatur, sed semper humilis corde et mitis122 affectu est. plus est autem semper quam die ac nocte uel tota die; hoc enim supra tempus est. ergo uel inter angelos innumeratus dicas oportet iustificationes dei semper et illam quam adeptus es gloriam non tuis meritis adroges, sed diuinae miserationi semper adscribas, ne tibi dicatur: quid autem habes quod non accepisti? si autem accepisti, quid gloriaris quasi non acceperis?123 omnis enim creatura quaecumque bona habet accepit a Christo, qui totius auctor est creaturae.
31. Spreuisti, inquit, omnes qui discedunt a iustificationibus tuis, quia iniqua cogitatio eorum.124 omnis superbus inmundus est in conspectu domini, quia non potest per superbiam sua mundare peccata, qui adroganti spi-
ritu coaceruat errorem, ideoque spernitur atque despicitur, quia despectui habet diuina mandata. bene autem caelestis seruatur praerogatiua clementiae, quia nullum repellit, sed quicumque noluerint peccata propria confiteri, ipsi discedunt a domino deo nostro. denique ille discessit, qui peregre profectus omne quod acceperat a patre fidei et gratiae patrimonium dissipauit. et quia eum discessisse paenituit, postea est regressus ad patrem,125 quem reliquerat, cum peccatum proprium nollet fateri. non ergo interuallo locorum deus relinquitur, sed prauitate morum et deformitate gestorum. discedit a domino qui se elongat ab eo, quemadmodum audita praesentia dei Adam latere cupiebat.126 sed discedens a domino salutem habere non poterat, quoniam scriptum est: ecce qui elongant se abs te peribunt.127 unusquisque igitur suis studiis sese aut iungit aut separat. denique quam plerosque nec locorum interualla secernant uel finitima et uicina conectant, indicio est, quia sunt plerique in corpore siti, qui peregrinantur a corpore et adsunt deo,128 ut ille, qui dicente deo: quem mittam? respondit: ecce ego, mitte me.129 audet et Paulus adesse deo, quia nihil in se praeter carnis materiam uidebat esse corporeum. exiuit et Cain a facie dei, postquam commisso parricidio gerendam peccatorum suorum paenitentiam non putauit.130
32. Recte autem ait: ad nihilum deduxisti praeuaricatores.131 non 'peccatores' dixit, sed 'praeuaricatores'; nam quae nobis spes foret, quando omnes sub peccato sumus?132 etiam illud pulchre: omnes ad nihilum deduxisti praeuaricatores.133 siue ille diues sit, nihil illi diuitiae suae prosunt,
siue honoratus, nihil dignitas, siue potens, nihil potentia. sed aliud est praeuaricatorem esse discedentem a iustificationibus dei, aliud praeuaricatorem esse terrae; illud grauius, hoc leuius.
33. Ideoque subiecta ne te turbent, uide quae subiecit his: praeuaricatores aestimaui omnes peccatores terrae, propterea dilexi testimonia tua semper.134 recte praeuaricator dicitur qui discedit a domino; denique Graece a discedendo apostata nominatur. unde et ille: uinum et mulieres faciunt, inquit, apostatare.135 cauenda ergo incentiua et lenocinia delictorum, ne in scelus uergant. praeuaricator autem latine et transgressor uocatur, eo quod a domini lege transeat ad errorem et transgrediatur mandata caelestia. cui dictum est ut adhaereret domino deo suo.136 adhaereto igitur indiuiduo semper affectu, ne te ab eo uis ulla possit euellere. si quid rarum, si quid intermissum aduersarius uiderit, statim se inmittit in pectus et cor tuum, ut te laqueo teneat suae fraudis et hostilis uinculo potestatis innexus a deuotione retraharis. sed non solus ille praeuaricator est, qui posthabet ecclesiam et ad cultus transgreditur idolorum, sed etiam quicumque legis mandata non seruat. omnis ergo peccator praeuaricator est; unde est illud: omnis praeuaricatio iustam accipit remunerationem.137 nomen commune, sed diuersa merita delictorum; et pretia ergo diuersa culparum.
34. Quid sibi uult quod ait: peccatores terrae?138 sunt ergo et caeli peccatores, sicut ille qui ait: pater, peccaui in caelum et coram te.139 sunt qui dicunt, quia is, qui caelestia non seruat oracula, praeuaricator est caeli. sed siue hoc
siue quia minuit gratiam quam accepit e caelo, quam spiritus sanctus infudit, siue quia auis caeli factus non debes in terram redire de caelo. in caelum ergo peccas, si caeli incola caelum relinquas. diuersitas igitur est eorum; alii peccatores caeli, alii peccatores terrae sunt.
35. In matutinis, inquit, interficiebam omnes peccatores terrae.140 quomodo unus omnes interficere poterat peccatores terrae? sed si consideres iustum, cui nox praecessit, dies adpropinquauit,141 potes uidere quomodo exoriente tibi sole iustitiae142 de luce uigilans interficias fomenta omnia delictorum. utinam mihi adspiret haec gratia, ut gladio spiritali, qui est uerbum dei,143 ab ecclesia domini incentiua uniuersa possim abolere uitiorum et terrena auferre delicta, quibus in foueam quandam lubrici praecipitamur erroris, ut de ciuitate dei144 expellatur iniquitatis operator. ciuitas dei ecclesia est, ecclesia corpus est Christi.145 peccat in caelum, qui caelestis ciuitatis iura contaminat et inmaculati corporis uiolat sanctitatem suorum conluuione uitiorum.
36. Et uide, ne forte sint qui caeli et terrae peccatores sint. nam utique Adam, cum in paradiso esset, caelestis erat, post lapsum autem terrenus est factus et de paradiso expulsus est et eiectus. unde apostolus ait: primus homo de terra terrenus, secundus homo de caelo caelestis.146 abiciatur ergo a nobis imago terreni, suscipiatur imago caelestis non fuco expressa, non ceris, non coloribus adumbrata sed moribus, in qua se Christus agnoscat.
37. Confige clauis a timore tuo carnes meas; a iudiciis enim tuis timui.147 qui diligit domini testimonia,
configit clauis carnes suas, sciens quia uetus homo suus cum Christo confixus cruci148 luxuriam destruat carnis, ne cupiditates eius indomito feruore lasciuiant, ne radix auaritiae serpentibus se fundat radicibus. confige ergo clauis et destrue fomenta peccati. moriatur in carne tua omnis inlecebra delictorum, libertatem uagandi cupiditas uoluptatum cruci adfixa non habeat. est quidam clauus spiritalis, qui patibulo dominicae crucis adfigat has carnes. et fortasse sunt carnes quaedam animae, sicut corpus est animae. carnes animae sunt carnales cogitationes; configat has carnes timor domini et iudiciorum eius et seruituti redigat. quodsi carnes istae reiciunt clauos diuini timoris, haud dubie dicitur: non permanebit spiritus meus in his hominibus, quoniam carnes sunt.149 nisi igitur adfigantur hae carnes cruci et configantur clauis a timore dei nostri, non permanebit in his spiritus dei.
38. Sicut sunt aculei timoris quibus conpungimur, ita sunt claui timoris quibus configimur. qui conpungitur excitatur, qui configitur mortificatur, ut peccato deficiat, deo uiuat. ut sciamus autem clauos spiritales esse, etiam stimuli spiritales sunt, de quibus scriptum est: durum tibi est aduersus stimulum calcitrare.150 hoc stimulo Paulus stimulatus surrexit e terra et se leuauit, ut conuersaretur in caelo. confixus est clauis apostolus Thomas, ut diceret: nisi uidero in manibus eius fixuras clauorum et mittam digitum meum in locum clauorum.151 claui erant bonae cupiditatis, claui erant, etsi non perfectae fidei, tamen fidei incrementa quaerentis.
39. His configitur clauis qui pro Christo commoritur,152 ut cum Christo resurgat; his configitur clauis qui mortificationem domini
Iesu in corpore suo portat;153 his clauis configitur qui meretur audire dicente Iesu: pone me ut signaculum in cor tuum, ut sigillum in brachium tuum, quia ualida est ut mors caritas, durus sicut inferi zelus.154 infige ergo pectori tuo et cordi tuo signaculum crucifixi, infige et brachio tuo, ut opera tua peccato mortua sint. nihil in his criminis reuiuescat, nihil resurgat erroris. fortasse hanc imaginem claui non solum timoris, sed etiam caritatis adfigunt, quia ualida est ut mors caritas, durus sicut inferi zelus.155 non te ergo offendat duritia clauorum, quia est duritia caritatis, nec ualidus clauorum rigor, quia ualida est etiam caritas sicut mors. caritas enim culpam et omnia peccata mortificat, caritas sicut mortis ictus interimit; denique morimur flagitiis atque peccato, dum domini mandata diligimus. caritas deus est,156 caritas dei uerbum est, quod est ualidum et acutius omni gladio acutissimo usque ad diuisionem quidem animae et spiritus artusque et intima penetrans medullarum.157 est durus ergo zelus caritatis qui non cedat inferis, cum pro dei zelo unusquisque nec suis pareat. his clauis caritatis configatur anima nostra et caro nostra, ut et ipsa dicat: quia uulnerata caritate ego sum.158 habet ergo clauum suum caritas, habet gladium suum quo anima uulneratur. felix qui hoc gladio meruerit uulnerari. haec sunt uulnera quae osculis praeferuntur: utiliora uulnera amici quam uoluntaria oscula inimici.159
40. His nos uulneribus offeramus, quibus quicumque mortuus fuerit mortem gustare non poterit. talis eorum mors qui dominum sequebantur, de quibus dictum est: sunt aliqui de istis adstantibus qui non gustabunt mortem, donec uideant filium hominis uenientem in regno
suo.160 merito Petrus non timebat hanc mortem; non timebat enim qui dicebat, quia, etsi oporteret eum pro Christo mori, non eum relinqueret aut negaret.161 tollamus ergo crucem domini quae configat carnes nostras, peccatum destruat. est timor qui configit carnes: nisi quis tulerit crucem suam et secutus me fuerit, non est me dignus.162 ille enim dignus qui habet Christi timorem, ut crucifigat carnale peccatum. hunc timorem sequitur caritas, quae consepulta cum Christo non diuellatur a Christo, moriatur in Christo, adtumuletur Christo, ut cum Christo resurgat.
XV. LITTERA SAMECH.
1. Samech, the fifteenth letter, begins; its interpretation is hear. There is also another interpretation, which is firmament. What is hear? It is not idly so called — what is common to all and is at hand for everyone by the very right of nature. And so it is not idle that you are admonished to hear, since even when occupied with other things we customarily hear a sound or a voice. But because it is not enough merely to hear in the way that the office of nature supplies, but also that which is greater — that you may hear not so much by the use of the body as by the understanding of the mind — therefore consider more diligently the interpretation of this letter and the sequence of the verses that follow.
2. That you may know it is mystical to hear, that you may hear and understand the mysteries: of the Jews it is written that they heard the mysteries of the law, but did not understand them.1 Whence the Lord says: Hear, my people, and I will speak.2 The law is surely spiritual;3 hear, then, spiritually. So he who knew how to hear says: I will hear what the Lord God shall speak in me,4 that is: I shall come to know what the Lord shall have spoken in me. Therefore in another place he says: what great things we have heard and known,5 so as to grasp not only that he had heard but also that he had understood; for no one comes to know unless he has first understood. Hear therefore, lest, if Peter should see you negligent, he come, snatch the sword, cut off your ear6 — because you would have a useless ear of the body, you who do not know how to hear and to weigh. And perhaps the power
of the soul, by which whatever is heard is weighed, has been cut off in those who are not able to hear at the height at which it is written.
3. And rightly have others interpreted this letter as firmament, which agrees with the higher interpretation; for unless each one hears what he ought to follow, no one is made firm. In the office, therefore, of hearing is the firmament of all things.
4. Jeremiah the prophet, then, says to you in Lamentations by this letter, Hear. And that you may know it is something mystical that you ought to hear, he subjoined this sequence to the letter: The Lord hath taken away all my mighty men out of the midst of me; he hath called against me the time, that he might destroy my chosen men. The Lord hath trodden the winepress for the virgin daughter of Judah.7 The Lord did not then take away all the mighty of Judaea, when the people of the Jews was led captive into the region of Babylon, but when Christ came and the captive did not see the freedom of her own soul, not knowing how to lift the neck of her mind, bent low under heavy sins, and to raise certain necks of faith to the light of knowledge. Therefore the Saviour's Passion became a winepress to the Jews, which to the Gentiles displayed the harbor of salvation, since the cross of the Lord is to those who do not believe a precipice, to those who believe a life. By this reasoning he set in front, Hear, that you might come to know what was to be.
5. In another place too he subjoined this to this letter: All they that pass by the way have clapped their hands at thee; they have hissed and wagged their head at the daughter of Jerusalem; this, they shall say, is the city, the crown of glory and the joy of the whole earth.8 Prophesying the Passion of the Saviour, Jeremiah ceased not to bewail
the destruction of the Jews. This may be understood from other passages and especially from this, that in the verses following he has: the spirit before our face, Christ the Lord, was taken in our destructions, under whose shadow we said: We shall live among the Gentiles.9 What is more manifest than this — when the very name is set out, the seizing in the hands of treacherous persecutors is declared, the life-giving shadow and the grace to be conferred upon the Gentiles is described?
6. But also the very words signify what we read in the Gospel concerning the Lord's Passion, for in this place his death is announced through the prophet. For so Matthew writes: And they that passed by blasphemed him, wagging their heads, and saying: Vah, thou that destroyedst the temple of God and in three days didst rebuild it, save thyself, if thou be the Son of God.10 When the rabble of the people insults someone, it is wont to hiss; both because they had no voice, who denied the Word, they hissed like irrational animals, and so they passed by the way, who ought to have stood in the way. They did not stand, then, as steadfast, but passed by as inconstant. The feet of the just stood in the courts of Jerusalem,11 in which the perfidious could not stand, and so they passed by, as Mark12 indicated. Shadow passes, not truth. His days pass like a shadow13, who forgets, who forsakes. We read also that the unfaithful pass: as that: and all they that pass by the way have plucked her grapes.14 For who but the perfidious despoils the vineyard of Christ? But also elsewhere it is written: And they that passed by have not said: The blessing of the Lord be upon you15; for to those who stand it is said: behold now bless ye the Lord.16 Yet we read also of passing-by in a good sense, as that of Moses: Passing on
I will see this great sight,17 and he who saw the wicked man exalted above the cedars of Lebanon: I passed by, he says, and lo, he was not18; and no man says to a servant: Pass, sit down at table.19
7. Let us consider, then, what distinction there may be — unless perhaps this: that where 'to pass' is taken in a good sense, it is said absolutely; he did not say 'passing this' or 'passing that', but only 'passing'; where in a bad sense: passing by, he says, the way.20 For a way is good which is travelled by passers-by, not easily fallen upon by robbers, who are wont to lie in wait at the by-roads from the ways; the royal road is fortified. Now Moses did not pass by the way, but stood in the way; to whom it was said: But thou stand here with me.21 He stood with him who says: I am the way, the truth, and the life.22 He who passes by this way slips. But Moses did not slip; he passed across from secular to spiritual things, from temporal to eternal. And he who saw the wicked man neither remained, but passed across, escaped23, for he did not cleave to the wicked, lest they should be made one body24, but separated himself from him. And to him to whom it is said, Pass, sit down at table25, escapes, surely, the laborious present servitude, that he may have the glorious rest of things to come. And to the bride it is said: Come hither from Lebanon, my spouse, come hither from Lebanon: thou shalt pass over and shalt pass through, from the beginning of faith.26 She passes over and passes through, who hastens to the bridegroom; she passes through the world, she passes over to Christ.
8. Now let us discuss what it is to wag the head. Who is the head of the people but Christ? For the head of the woman is the man, but the head of the man is Christ.27 But also the law is the head of the intelligible woman; for the woman was under the law as under a husband. But when the Jewish rite was put to death, which was according to the letter of the law, the woman was wedded to him who rose
from the dead. Whence some, mystically interpreting, would have it that, when the Jewish rite was put to death — as it were a deceased brother of the old rite — that intelligible woman was married to the gospel out of the law,28 for the law preceded the gospel by a kind of brotherly proclamation. So then the head of the synagogue is dead — that is, its head, the law, is dead, namely the observance of the law; the letter of the law is emptied, its spiritual understanding is built up. David recalled this wagging in the forty-third psalm, saying: Thou hast made us a parable to the Gentiles, a shaking of the head among the peoples29, because from the law to the gospel a shaking, as it were a kind of transition, has been made. But in the twenty-first psalm, in which the whole sequence of the Passion is prophesied, he so has it: All they that saw me have laughed me to scorn; they have spoken with their lips and wagged the head. He hoped in the Lord, let him deliver him; let him save him, since he wills him.30 They shook, then, the law which seemed immovable, and the end of the law, Christ31, entered in.
9. Those who shook their heads were Pharisees, that is, divided from the truth, whence they did not believe in the truth. But it can also be taken thus: They shook their head, Christ, who had come into his own, but they shook him, since his own received him not.32 But they shook him, saying: Take, take, crucify him.33 And they shook their head who would not move their own burdens, when they would bind heavy burdens and lay them upon others, but themselves with their finger, he says, would not move them.34 Which is mystical, since they would never change the observance of the corporeal rite and bring in the spiritual understanding. We read of finger for spirit, just as the law was written with the finger of God35, and therefore the law
is spiritual.36 They were unwilling, then, to move their own burdens, which are heavy, and to take up the gentle yoke and the sweet burden of Christ.37
10. But because the Saviour's Passion has redeemed all, it is not absurd to understand that they wagged their heads as that prince of the synagogue prophesied: It is expedient that one man die for the people.38 He wished to say one thing, he signified another. So these were wagging their head differently, as if insulting, and were announcing something else: that he was the one who had come, that he might shake that sluggish and earthy ruling-part of men, so that — once observance of the letter was emptied — we might seek the mystery in the words. Whence he says: Thou hast made us a parable to the Gentiles, a shaking of the head among the peoples.39 Which is surely taken in a good sense, since he set before it: and thou hast scattered us among the nations.40 For the Jews were scattered, that the remnant of them might be saved according to the election of grace41; and they were set as a parable, that we might learn through their event that the things spoken by parable have been revealed, or by their example might be admonished to beware perfidy. For then chiefly Jeremiah came to know that Judaea was to be wept over, and so he prophesied that Jerusalem was at that time captured, when she did not receive her own Redeemer. To her, then, he insults, of which they shall say, he says: This is the city of the whole earth42, because, where there had been before the joyfulness of faith, there is now the bitterness of perfidy — or surely, by wagging her head and passing from corporeal things to spiritual, she may deserve to hear, when she has believed in Christ, that she is the crown of glory.
11. What is the crown of glory43 but the Church, which crowns its own head, Christ? What is the joy of the whole earth44 but the house of the Christian people, the court of the saints, of whom it is written: Their sound hath gone forth into all the earth, and their words
unto the ends of the world?45 So then, because the Church is the crown of glory, therefore in the Song of Songs it is said: Go forth and see king Solomon in the crown wherewith his mother crowned him on the day of his espousals and on the day of the joy of his heart.46 It is said to souls, that they may go forth from the hovels and prisons of the body, may go forth beyond the cogitations of the body, may go forth from desires and cares and from the rest of this flesh's affections and slippery passions, may ascend above the world, may go out from this world, may run to meet Christ, may stand ready with their lamps burning47, shining. As if the angels of Christ speak: 'You cannot see his brightness and his glory48, unless you go forth from the cares of human frailty, daughters of Jerusalem' — as if they were saying: 'Why seek ye the living among the dead?'49 Christ is not sought within this world — he who willed his disciples to be above the world. What is the crown by which Christ is crowned but the crown of glory? Joseph had the crown of chastity, Paul of justice, Peter of faith — there are crowns of single virtues — but Christ alone has the crown of glory with which the Church has crowned him. In this crown all crowns are, for glory is not the portion of one crown, but the reward of all crowns.
12. By a third tradition they shook their head, that is, Christ, who is the head of his people: His head is gold of cephaz.50 Whence Aquila said gold rock, Symmachus golden stone51 — which signifies wisdom firm and lofty. The Church is the body of Christ.52 Of this body the gold head is the precious wisdom of the saints, that is, men just and prudent. His locks are like fir-trees, black as a raven53, of whom elsewhere he says: Thy hair is as flocks of shorn sheep.54 Hair,
because the strength of all the senses is in the head; for the eyes of the wise man are in his head.55 The deep prudence of speech, then, is what can reveal what is obscure and open the heights of the senses. And the disputants of this kind are the locks of the Church, like the young of ravens to whom the Lord gives food56, as he gave to holy Jacob from his youth and fed him.57 These, lofty and deep with the abundance of doctrine, the Lord pastures with the heavenly sacraments.
13. His eyes also are as doves.58 The eyes are the men adorned with spiritual senses, who are sharp for seeing mysteries and prepared for penetrating the secrets of divine Scripture, gleaming with rational milk, in whom there is no spotted confusion of guile, but the pure and unspotted sincerity of a simple affection. Therefore he recalled these doves washed in fullness of waters59 in milk.
14. Now the rest — the teeth and the cheeks and the lips of the bride as a scarlet ribbon60 — we understand to be the virtues of the soul and the diversities of teachers, who either with diligent dispensation furnish to the mind spiritual nourishment, or by the preaching of the Lord's cross bind the hearer as with a kind of cord of the word; or, by their modesty most pleasing in the flower of youth, even if held back from public exposition by shame, yet may there breathe in them the odor of Christ61 and, just as the ointment descends upon the cheeks as it were from the priestly head62, so the beauty of doctrine may shine forth. And the synagogue shook this head, and therefore the Lord took away the wonderful counsellor and the prudent architect and the wise hearer63, the head, he says, and the tail64, since they who did not hold the head65 cannot have what is last. But let us now consider what follows.
15. Iniquos odio habui et legem tuam dilexi. — I have hated the unjust, and I have loved thy law.66 With what affection holy David the prophet inclined toward the Lord, he declared in this little verse — for though he never persecuted his enemies (he who, with regard to king Saul, from whose snares he could scarcely guard the danger of his life, neither thought his life was to be sought after, and judged his death to be avenged67, and groaned for the destruction of his parricidal son68, and assailed by the outrages of many persecutors forgave them, as he himself says, since he did not return their wrong upon those who hurt him69) — yet he shudders, hating the transgressors of the divine law. In which both the clemency of his manners and the meekness of his piety and the vehement intent of devotion are opened up, agreeing with the discipline of the gospel precept70, which by the prophetic spirit he was foreseeing. For the Lord Jesus has commanded us both to seek the love of our enemies and to persecute with hatred the enemies of God, even if they should be joined to us by the necessity of parents or sons or marriage or kinship. So it is written: If any man come to me and hate not his father and mother and wife and children and brothers and sisters, yea and his own life also, he
cannot be my disciple.71
16. But if anyone should take this with idle ears, perhaps he will say: 'Thou, Lord Jesus, didst give a law saying: Love the Lord thy God, love thy neighbour72, and didst come to fulfil this law. Thou didst say through the law: Honour thy father and mother73, and in the Gospel dost thou bid that I should hate my parents? How are these precepts consistent with each other? So meek and humble of heart74 hast thou come? I cannot, with the right of piety unimpaired, hate my father, to whom I owe that I was created;
nor my mother, who through the long ten months bore the burden of pious offspring with weariness — for whom in deliverance there is more peril, in delay more weariness. What have most-sweet children deserved, that they should be excluded from a father's love, when it is impious not to be willing to die for one's children? What of a most dear wife, a co-heir of life and a common partnership of nature? What of brothers begotten from the same bowels and formed in the same lodging of nature, sent forth into this use of light? Shall I then hate the pledges of love? So by the gospel's gentleness dost thou bend the rigour of the very hard law, that — those whose injuries the law condemns — thou in thy gospel condemnest the favour shown them?'
17. I see that I am not able to answer such an argument. But thou, Lord, answer; for thou dost not need to be excused, who didst not need to conquer. He will answer therefore: Do I condemn piety, who hate iniquity?75 Do I command parents not to be loved, who urge that enemies be loved?76 But hast thou not read: A time of loving and a time of hating, and a time of war and a time of peace?77 Of what does Ecclesiastes speak this? Is it not of that which is done by reason of time, that we may piously both love and hate certain ones, and that it may be fitting to hate those whom thou hast loved and to love those whom thou hast hated? I did not pour hatreds of parents into the breasts of children, nor urge loathings of wives into the minds of husbands. Ask nature what I have required, who surely attests, by the procreating affection of single bonds, the will of the Author. To love sons is, for fathers, a law of nature; for husbands, to love wives is a divine law, which has turned the love of marriage into nature, that they may become one flesh78 and one spirit. To love brothers is, for brothers, a prerogative of nature, which long cherished in the same dwelling has accustomed them to the grace of love.
18. Not, therefore, did I command intestine wars among kindred, but I held the seductive temptation suspect — and not unjustly suspect — when that crafty and cunning serpent,
intending to construct the arts of his iniquity by which he might shake the affection of the firstborn Adam, founded as it was on the dowry of an incorrupt and rude nature, entrusted himself to feminine seductions rather than to his own venoms? And so the woman, by the food of her mouth and the violence of love, drew aside the man, whom the serpent had not dared to tempt, by a soft and procuress-like wifely affection of solicitude. And Eve as yet had no children, by whose grace — sweet for love but easy for ruin — she has often called many back from the consummation of martyrdom. So we have often known: that he whom the dread pomp of the executioners did not terrify, nor the furrow of the cleft side break, nor the burning plates avail to draw aside from the rigour of his triumphal fortitude — that very man, set already among the sacred prizes, his wife by the offering of tender offspring, in pitiful pity for one tear, deceived. Samson was captured through a wife79: art thou stronger? Solomon was captured in a wife80: art thou wiser? He, then, whose wisdom is celebrated through all ages, became foolish, because he loved his wife too much.
19. What shall I say of brothers? It has been experienced in the children of the prophet's house too: that fraternal kisses are more detestable than fraternal hatreds. And so the father bewailed indeed the fratricide, but was more indignant at the incest. Indeed the parricide, the assassin he yet recalled — but not the unchaste.81
20. A time, then, of loving, a time of hating82 — that is, a time of martyrdom, when those things which are divine are to be preferred to every love of kindred; a time of war, in which we wage war for Christ's name even against perfidious pledges of love; a time of peace, for in peace is his place.83 Indeed in the Gospel he himself plainly explained the reasoning by which we ought
to hate our own, saying: He that loveth father or mother more than me is not worthy of me.84 He did not say that those who love their parents are unworthy, but those, he says, are unworthy who love their parents more than Christ. For if we offer our parents love because they are the authors of our generation, how much more ought we to love Christ, who is the very Author of our parents! These have given what is not of their power but of their ministry; Christ gives salvation, who preserves the very benefits of parents.
21. Beautifully has he said: I have hated the unjust, but thy law I have loved85, for if we love the law, we ought to hate the adversaries of the law, who by their works fight against the precepts of the law. The Greek has named them better and more properly, saying: τοὺς παρανόμους ἐμίσησα. παράνομος is called exlex (outside-the-law), one who is outside the law. These then he hates who is in the law of Christ, since they do not keep the commandments of the law. For not only he who does not know the law, but also he who does not act according to the law, is alien from the law, since not the hearers of the law86 but the doers of the law shall be justified. David himself convicts me, if I should understand otherwise. How could he hate unjust men, who recommended his parricidal son to his warriors, lest anyone should kill him87 — who avenged the death of king Saul even upon the man who reported that he had himself killed him?88
22. Therefore he hated not unjust men, but unjust speeches. He said: I have hated the unjust89; he did not add 'men'. Then, since Jesus says in the Gospel: Love your enemies90, and the apostle says: Bless them that persecute you, and curse not91 — how could this man, living according to the gospel discipline, be excused, if he had hated unjust men, unless you understand that he hated iniquity, not those who, even if they should work iniquity, might yet be converted by gospel preaching? Or surely, unless we take it thus, let us take it that — just as he who does not honour his father is unjust, yet that same man, according to that which is written, He who hates not father or mother or brothers or sisters or his own soul cannot be my disciple92, even hating his father (in that respect) is held praiseworthy — so also this man hated the unjust, hating them in the same way as he hated his transgressing father or his own soul, preferring, namely, to the sweetness of this life the grace of Christ.
23. The second verse follows: Adiutor et susceptor meus es tu, et in uerbum tuum sperabo. — Thou art my helper and my receiver, and in thy word I have hoped.93 Helper through the law, receiver through the gospel. Those whom he aided through the law, he received in the flesh, since it is written: He bears our sins94, and therefore in his word I hope. The Greek, however, has ἐπήλπισα, which is 'I have over-hoped'95, which is said of him who always adds to his hoping and, when he has hoped for something, hopes again and advances by hope, ever stretching himself out to higher things and forgetting those which he has passed by.96
24. Beautifully has he said: In thy word I have hoped.97 That is: I have not hoped in the prophets, I have not hoped in the law, but in thy word I have hoped — that is, in thy advent, that thou mayest come and receive sinners, forgive offenses, lay the weary sheep upon thy shoulders on the cross, the good shepherd.98 If anyone hopes in Christ, he ought to separate himself from the fellowship of the perfidious.
25. Therefore he says: Depart from me, you malignant ones, and I will search the commandments of my God.99 By the testimony of this verse it is signified that, where there is malice, there cannot be the keeping of the heavenly commandments; for wisdom shall not enter into a malicious soul100; and elsewhere: The wicked shall seek me, and shall not find me.101 Christ loves a simple mind, a pure and clarified soul; nor can there be any companionship between unspotted virtue and stained outrages. He hates, flees, scorns contagions, who says: Learn of me, for I am meek.102 He drives off the malicious, he calls those who labour. To them Jesus says: Depart from me, all you who work iniquity103; to these he says: Come to me, all you who labour and are burdened104 — burdened, surely, not by malice of mind but by infirmity of flesh; burdened, I say, by the inheritance of another's sin. To those who labour I bring relief; to the fraudulent I ought not to be of profit, lest they harm more. Let punishment restrain these, let grace amend those. For malice is the spring of sin; fault, the slip of weakness. To him who labours I owe relief; to him who deceives I owe even hatred. Therefore he repels evil works. For unless you take it thus, he seems to say: 'Depart from me, since I am clean, since I am pure.' This the Pharisee said105 and was rebuked by Christ. The prophet does not say, 'I am clean,' but: Create in me a clean heart, O God.106
26. Therefore, the fellowship of the malicious being banished — as one who, having before been mingled with them, cannot be received by the Lord — he says: Receive me according to thy word, and I shall live, and confound me not in my expectation.107 If he lives who is in the bosom of the patriarch Abraham, like that poor Lazarus108, how much more lives he
who is received by Christ! For how can he not live forever whom eternal life has received, whom Christ has wholly taken to himself, who is wholly of the Word, whose life is hidden in Christ Jesus109? But also he who sits in the bosom of Abraham has been received by Christ. Yet it would seem of intolerable presumption to say to God, 'Receive me,' did he not add his promise — that is: 'Thou hast made it that we should dare; we approach thee by thy own bond, who hast taken away our bond.110 We made a bond of death; thou hast written a bond of life.'
27. Therefore confound not thy little servant from his expectation, for I hope in thee; for hope confoundeth not.111 And if we be in tribulation, supply patience, that we may be able to bear; that, since I expect thee, I be not pressed down by infirmities, may not succumb under temptations, may not be afflicted by the storms in which patience is to be tried, that probation may follow, which strengthens hope and makes it firm — hope which confoundeth not. That is: we are often broken by labours, we are wearied; if hope be wanting, we are confounded and disturbed in our whole mind. But suppose: there be some hard for labours, firm to bear injuries: if you take away hope, patience cannot be perpetual. Even patience itself is not approved if faith is wanting, of which the root is hope. For what proof can there be, unless for Christ's name you sustain all troubles or perils whatever? And so hope is the only thing which does not confound our affection. Where there is hope, that apostolic fightings without, fears within112 cannot harm us.
28. Another interpretation has: do not make me to blush.113 He shall not blush who hopes in Christ; therefore he who hopes well says: In thee I trust; I shall not be ashamed.114 And well does he say 'I trust';
for the strength of our hope and a kind of authority of him who hopes is confidence. Hope therefore always, and no one will confound thee from thy expectation. Our expectation is eternal life, our expectation is the kingdom of God, the fellowship of angels — they are spiritual blessings. Hope every day; this thing has no end, knows no truce. Hope even when set in adversities. If anyone, perhaps, when thou art struck by some loss of kindred, says to thee: 'What does thy justice profit thee?', do thou yet hope, let not thy faith fail. If anyone says to thee: 'What have thy daily fasts profited, what the chastity of body, the modesty of mind? Behold, thou hast been wounded as the unjust and the impious' — let not thy faith fail. For even if thou art weak, the faithful Christ is yet solicitous for thee: he says to his disciples: Give them yourselves to eat, lest they faint in the way.115 Thou hast the apostolic food; eat it, and thou shalt not faint. Eat that food first, that afterwards thou mayest come to the food of Christ, to the food of the body of the Lord, to the banquet of the sacrament, to that cup with which the affection of the faithful is inebriated116, that it may put on gladness from the remission of sin, may set down the cares of this world, the fear of death, anxieties. By this drunkenness, then, the body does not stagger but rises up; the mind is not confounded but consecrated.
29. Help me, he says, and I shall be saved, and I will meditate on thy justifications always.117 He who hopes presumes to be helped; and where the help of God is, there is the certain support of salvation. Above he said: Thou art my helper and my receiver118; here he again asks to be helped, as if to say: 'Help me without ceasing. It is not enough for me what I asked; I ask again that I may be saved. Here is no great, no true salvation. Then shall I be saved, when I shall be in paradise,
when I shall begin to live among thy chosen angels, when I shall have escaped the snares of this earth.'
30. But lest perhaps, when helped in our needs, we afterwards, set in prosperous things, become forgetful, he teaches us that we ought by no means to be unmindful of heavenly benefits, but to meditate on the justifications of the Lord, that, when we have done some good work, we may yet always confess our sins to him; for this is to justify the Lord. Indeed the Pharisees did not justify God, who would not be baptized with the baptism of penance.119 So he justifies, who repents of his offenses; and he who repents confesses, as that: To thee only have I sinned, and have done evil before thee, that thou mayest be justified in thy words.120 And so the publican went out from the temple more justified, since the Pharisee justified himself by proclaiming his own justices, while the publican justified God by confessing his own iniquities.121 He, then, who meditates on the justifications of the Lord is always humbled — not humbled today and exalted tomorrow, but always humble of heart and meek122 in affection. Always is more than 'day and night' or 'all day'; for this is above time. So you ought, even when numbered among the angels, to say always the justifications of God, and not to claim for thy own merits that glory which thou hast received, but to ascribe it always to the divine compassion, lest it be said to thee: What hast thou which thou hast not received? But if thou hast received, why dost thou glory as if thou hadst not received?123 For every creature, whatever good things it has, has received from Christ, who is the Author of every creature.
31. Thou hast despised, he says, all that depart from thy justifications, since their thinking is unjust.124 Every proud man is unclean in the sight of the Lord, since he cannot through pride cleanse his own sins, who with arrogant spirit
heaps up his error; and so he is despised and held in contempt, since he holds the divine commandments in contempt. But beautifully is the heavenly prerogative of clemency preserved, since he repels none, but whoever shall be unwilling to confess their own sins, themselves depart from the Lord our God. Indeed he departed who, going abroad, dissipated everything which he had received from his father — the patrimony of faith and grace. And because he repented of having departed, afterwards he returned to the father125 whom he had abandoned, when he was unwilling to confess his own sin. Therefore God is not forsaken by an interval of places, but by depravity of manners and deformity of deeds. He departs from the Lord who lengthens himself away from him — as Adam, when he had heard the presence of God, sought to hide himself.126 But, departing from the Lord, he could not have salvation, since it is written: Behold, they who lengthen themselves away from thee shall perish.127 Each man, then, by his own studies either joins or separates himself. Indeed there is evidence that intervals of places do not separate many, while neighbouring and adjacent places do not connect them — since there are many seated in the body, who travel from the body and are present to God128; as he who, when God said: Whom shall I send?, answered: Behold, here I am, send me.129 Paul also dares to be present to God, since in himself he saw nothing corporeal save the matter of flesh. Cain too went forth from the face of God, after he, the parricide having been committed, did not deem the penance of his sins to be undertaken.130
32. Rightly has he said: Thou hast brought to nothing the transgressors.131 He did not say 'sinners' but 'transgressors'; for what hope would we have, when we are all under sin132? Even this beautifully: Thou hast brought to nothing all transgressors.133 Whether one be rich, his riches profit him nothing,
whether honoured, dignity profits nothing; whether powerful, power profits nothing. But it is one thing to be a transgressor by departing from the justifications of God, another to be a transgressor of the earth: that more grave, this lighter.
33. And so, lest what follows disturb thee, see what he subjoined to these things: I have accounted all the sinners of the earth transgressors; therefore have I loved thy testimonies always.134 Rightly is he called a transgressor (praeuaricator) who departs from the Lord; indeed in Greek, from departing, he is called apostata. Whence also that one: wine and women, he says, make to apostatize.135 One must beware therefore the goads and seductions of offenses, lest they tend to crime. The transgressor (praeuaricator) is also called in Latin transgressor, in that he passes from the law of the Lord into error and transgresses the heavenly commandments — to whom it has been said that he should cleave to the Lord his God.136 Cleave, then, with affection always indivisible, lest any force be able to tear thee from him. If the adversary should see anything thin, anything intermitted, immediately he sends himself into thy breast and heart, that he may hold thee in the snare of his fraud and, bound by the chain of hostile power, thou be drawn away from devotion. But not he alone is a transgressor who esteems lightly the Church and passes over to the worship of idols, but also whoever does not keep the commandments of the law. Every sinner, then, is a transgressor; whence is that: Every transgression hath received a just retribution.137 The name is common, but diverse the deserts of offenses; and so the prices of faults are diverse.
34. What does he mean when he says: the sinners of the earth138? Are there, then, also sinners of heaven, like that one who said: Father, I have sinned against heaven and before thee139? Some say that he who does not keep the heavenly oracles is a transgressor of heaven. But whether this
or because he diminishes the grace which he has received from heaven, which the Holy Spirit infused, or because, made a bird of heaven, thou ought not to return to earth from heaven — into heaven thou sinnest, then, if, an inhabitant of heaven, thou abandon heaven. Their diversity, then, is this: some are sinners of heaven, others sinners of earth.
35. In the morning, he says, I slew all the sinners of the earth.140 How could one slay all the sinners of the earth? But if thou consider the just man, for whom night has gone before, day has drawn near141, thou canst see how, the Sun of justice rising for thee142, watching from the light, thou mayest slay all the kindlings of offenses. Would that this grace might breathe upon me, that with the spiritual sword, which is the word of God143, I might be able to abolish from the Church of the Lord all the kindlings of vices and to take away earthly offenses, by which we are precipitated into a kind of pit of slippery error, that the worker of iniquity be expelled from the city of God.144 The city of God is the Church; the Church is the body of Christ.145 He sins against heaven who contaminates the rights of the heavenly city and violates the holiness of the unspotted body by the filth of his own vices.
36. And see, lest perhaps there be some who are sinners of both heaven and earth. For Adam, surely, while he was in paradise, was heavenly; but after the fall he became earthy and was driven out and expelled from paradise. Whence the apostle says: The first man of the earth, earthy; the second man, of heaven, heavenly.146 Let the image of the earthy then be cast off from us, let the image of the heavenly be assumed, not painted with rouge, not shaded with waxes or colours, but with morals — in which Christ may recognize himself.
37. Pierce thou my flesh with nails out of fear of thee; for I have feared thy judgments.147 He who loves the testimonies of the Lord
pierces his flesh with nails, knowing that his old man crucified together with Christ148 destroys the luxury of the flesh, lest its desires riot with unbridled fervour, lest the root of avarice spread itself with creeping roots. Pierce, then, with nails and destroy the kindlings of sin. Let every seduction of offenses die in thy flesh; let the lust of pleasures, fixed to the cross, not have liberty of wandering. There is a kind of spiritual nail which fastens these flesh-pieces to the gibbet of the Lord's cross. And perhaps there are certain flesh-pieces of the soul, just as the body is of the soul. The flesh-pieces of the soul are carnal thoughts; let the fear of the Lord and of his judgments fasten these flesh-pieces and bring them under servitude. But if these flesh-pieces should reject the nails of divine fear, doubtless it is said: My spirit shall not remain in these men, since they are flesh.149 Unless, therefore, these flesh-pieces be fastened to the cross and pierced with the nails of the fear of our God, the spirit of God will not remain in them.
38. Just as there are goads of fear with which we are pricked, so there are nails of fear with which we are pierced. He who is pricked is roused; he who is pierced is mortified, that he may be dead to sin and live to God. That we may know there are spiritual nails, there are also spiritual goads, of which it is written: It is hard for thee to kick against the goad.150 By this goad Paul, goaded, rose up from the earth and lifted himself up, that he might converse in heaven. The apostle Thomas was pierced with nails, that he might say: Unless I shall see in his hands the prints of the nails and put my finger into the place of the nails151 [...]. They were nails of good desire; they were nails, even if not of perfect faith, yet of a faith seeking growth.
39. With these nails is he pierced who dies together with Christ152, that he may rise with Christ; with these nails is pierced he who carries about the mortification of the Lord
Jesus in his body153; with these nails is pierced he who deserves to hear, when Jesus says: Set me as a seal upon thy heart, as a seal upon thy arm; for love is strong as death, jealousy hard as hell.154 Fix, then, upon thy breast and upon thy heart the seal of the Crucified; fix it also on thy arm, that thy works may be dead to sin. Let no charge revive in them, let no error rise. Perhaps these nails fix this image not only of fear but also of love, for love is strong as death, jealousy hard as hell.155 Let not, then, the hardness of the nails offend thee, since it is the hardness of love, nor the strong rigidity of the nails, since love also is strong as death. For love mortifies fault and all sins; love kills like the stroke of death; indeed we die to outrages and to sin while we love the Lord's commandments. Love is God156; love is the Word of God, which is strong and sharper than any most sharp sword, even unto the dividing asunder of the soul and the spirit, of the joints also and the marrow, and the inmost things of the bowels.157 Hard, then, is the jealousy of love, which yields not to hell, since for the zeal of God each one spares not even his own. With these nails of love let our soul and our flesh be pierced, that it too may say: Because I am wounded by love.158 Love, then, has its own nail, has its own sword by which the soul is wounded. Happy is he who shall have deserved to be wounded by this sword. These are the wounds which are preferred to kisses: the wounds of a friend are more useful than the voluntary kisses of an enemy.159
40. Let us offer ourselves to these wounds, by which whoever shall have died will not be able to taste death. Such is the death of those who followed the Lord, of whom it is said: There are some standing here who shall not taste death till they see the Son of Man coming in his kingdom.160
Rightly Peter feared not this death; for he did not fear who used to say that, even if he had to die for Christ, he would not abandon or deny him.161 Let us therefore take up the cross of the Lord, which may pierce our flesh, may destroy sin. There is a fear which pierces the flesh: Unless one shall take up his cross and follow me, he is not worthy of me.162 For he is worthy who has the fear of Christ, that he may crucify carnal sin. This fear is followed by love, which, buried together with Christ, is not torn from Christ; let it die in Christ, be entombed with Christ, that with Christ it may rise.
- Scr. cf. Esai. 6:9; Matth. 13:13.cf. Isaiah 6:9; Matth. 13:13.
- Scr. Ps. 49:7.Psalm 49:7.
- Scr. Rom. 7:14.Romans 7:14.
- Scr. Ps. 84:9.Psalm 84:9.
- Scr. Ps. 77:3.Psalm 77:3.
- Scr. cf. Matth. 26:51.cf. Matthew 26:51.
- Scr. Thren. 1:15.Lamentations 1:15.
- Scr. Thren. 2:15.Lamentations 2:15.
- Scr. Thren. 4:20.Lamentations 4:20.
- Scr. Matth. 27:39–40.Matthew 27:39–40.
- Scr. cf. Ps. 121:2.cf. Psalm 121:2.
- Scr. cf. Marc. 15:29.cf. Mark 15:29.
- Scr. cf. Ps. 143:4.cf. Psalm 143:4.
- Scr. Ps. 79:13.Psalm 79:13.
- Scr. Ps. 128:8.Psalm 128:8.
- Scr. Ps. 133:1.Psalm 133:1.
- Scr. Ex. 3:3.Exodus 3:3.
- Scr. Ps. 36:36.Psalm 36:36.
- Scr. Luc. 17:7.Luke 17:7.
- Scr. Ps. 79:13.Psalm 79:13.
- Scr. Deut. 5:31.Deuteronomy 5:31.
- Scr. Ioh. 14:6.John 14:6.
- Scr. cf. Ps. 36:36.cf. Psalm 36:36.
- Scr. cf. I Cor. 6:16.cf. 1 Corinthians 6:16.
- Scr. Luc. 17:7.Luke 17:7.
- Scr. Cant. 4:8.Song of Songs 4:8.
- Scr. cf. I Cor. 11:3.cf. 1 Corinthians 11:3.
- Scr. cf. Deut. 23:5.cf. Deuteronomy 23:5.
- Scr. Ps. 43:15.Psalm 43:15.
- Scr. Ps. 21:8–9.Psalm 21:8–9.
- Scr. cf. Rom. 10:4.cf. Romans 10:4.
- Scr. cf. Ioh. 1:11.cf. John 1:11.
- Scr. Ioh. 19:15.John 19:15.
- Scr. Matth. 23:4.Matthew 23:4.
- Scr. cf. Deut. 9:10.cf. Deuteronomy 9:10.
- Scr. cf. Rom. 7:14.cf. Romans 7:14.
- Scr. cf. Matth. 11:29–30.cf. Matthew 11:29–30.
- Scr. Ioh. 11:50.John 11:50.
- Scr. Ps. 43:15.Psalm 43:15.
- Scr. Ps. 43:12.Psalm 43:12.
- Scr. cf. Rom. 11:5.cf. Romans 11:5.
- Scr. Thren. 2:15.Lamentations 2:15.
- Scr. cf. I Thess. 2:19.cf. 1 Thessalonians 2:19.
- Scr. cf. Thren. 2:15.cf. Lamentations 2:15.
- Scr. Ps. 18:5.Psalm 18:5.
- Scr. Cant. 3:11.Song of Songs 3:11.
- Scr. cf. Luc. 12:35.cf. Luke 12:35.
- Scr. cf. Ioh. 17:24.cf. John 17:24.
- Scr. cf. Luc. 24:5.cf. Luke 24:5.
- Scr. Cant. 5:11.Song of Songs 5:11.
- Scr. Aquila et Symmachus, Cant. 5:11.Hexaplaric variants on Song of Songs 5:11 (the lemma caput eius aurum cephaz): Aquila reads petram aurum ("gold rock"), Symmachus lapidem aureum ("golden stone"). Rare patristic-Latin attestation of these two Hexaplaric readings (= Field, Origenis Hexapla II ad loc.). One of three loci in Expos. Ps. 118 preserving Aquila/Symmachus on the Song of Songs (cf. Phe §19 περιτραχήλια at Cant. 7:1; Tau §§36/41/45 on Cant. 8). Phase-B Hexaplaric-loci index entry. Zelzer 1999 p. 336 retains Petschenig's text and apparatus unchanged.
- Scr. cf. Col. 1:24.cf. Colossians 1:24.
- Scr. Cant. 5:11.Song of Songs 5:11.
- Scr. Cant. 6:4.Song of Songs 6:4.
- Scr. Eccl. 2:14.Ecclesiastes 2:14.
- Scr. cf. Hiob 38:41.cf. Job 38:41.
- Scr. cf. Gen. 48:15.cf. Genesis 48:15.
- Scr. Cant. 5:12.Song of Songs 5:12.
- Scr. cf. Cant. 5:12.cf. Song of Songs 5:12.
- Scr. cf. Cant. 6:5–6.cf. Song of Songs 6:5–6.
- Scr. cf. II Cor. 2:15.cf. 2 Corinthians 2:15.
- Scr. cf. Ps. 132:2.cf. Psalm 132:2.
- Scr. Esai. 3:3.Isaiah 3:3.
- Scr. Esai. 9:14.Isaiah 9:14.
- Scr. cf. Col. 2:19.cf. Colossians 2:19.
- Scr. Ps. 118:113.Psalm 118:113.
- Scr. cf. Ps. 7:5.cf. Psalm 7:5.
- Scr. cf. II Reg. 18:33 [Petschenig: cf. Matth. 3:39, prob. typo for II Reg. 18].cf. 2 Samuel 18:33 [Petschenig: cf. Matth. 3:39, prob. typo for II Reg. 18].
- Scr. cf. Ps. 7:5.cf. Psalm 7:5.
- Scr. cf. Matth. 11:29.cf. Matthew 11:29.
- Scr. Luc. 14:26.Luke 14:26.
- Scr. Deut. 6:5; Lev. 19:18.Deuteronomy 6:5; Lev. 19:18.
- Scr. Ex. 20:12.Exodus 20:12.
- Scr. cf. Matth. 11:29.cf. Matthew 11:29.
- Scr. cf. Hebr. 1:9; Ps. 44:8.cf. Hebrews 1:9; Ps. 44:8.
- Scr. cf. Matth. 5:44.cf. Matthew 5:44.
- Scr. Eccl. 3:8.Ecclesiastes 3:8.
- Scr. cf. Gen. 2:24.cf. Genesis 2:24.
- Scr. cf. Iud. 16.cf. Judges 16.
- Scr. cf. III Reg. 11.cf. 1 Kings 11.
- Scr. cf. II Reg. 13–14.cf. 2 Samuel 13–14.
- Scr. Eccl. 3:8.Ecclesiastes 3:8.
- Scr. Ps. 75:3.Psalm 75:3.
- Scr. Matth. 10:37.Matthew 10:37.
- Scr. Ps. 118:113.Psalm 118:113.
- Scr. Rom. 2:13.Romans 2:13.
- Scr. cf. II Reg. 18:5.cf. 2 Samuel 18:5.
- Scr. cf. II Reg. 1:15.cf. 2 Samuel 1:15.
- Scr. Ps. 118:113.Psalm 118:113.
- Scr. Matth. 5:44.Matthew 5:44.
- Scr. Rom. 12:14.Romans 12:14.
- Scr. Luc. 14:26.Luke 14:26.
- Scr. Ps. 118:114.Psalm 118:114.
- Scr. Esai. 53:4.Isaiah 53:4.
- Scr. cf. tractat. 19, cap. 20 [Ambrose self-reference].cf. Ambrose, Expositio Psalmi CXVIII, sermon 19 (Coph), chapter 20 — internal cross-reference within the Expositio itself. The reference is to Coph's treatment of Ps. 118, 147 (praeueni in maturitate et clamaui), where Ambrose develops the ἐπήλπισα = supersperaui gloss in connection with Phil. 3:13 (ea quae praeteriit obliuiscens). Second self-reference within Expos. (after Aleph and Nun's Hexaem. + Lucam cross-references), confirming Ambrose's habit of inter-sermon back-pointers. Zelzer 1999 p. 342 prints `16 cf. tractat. 19, cap. 20` in the side apparatus, confirming Petschenig's identification.
- Scr. cf. Phil. 3:13.cf. Philippians 3:13.
- Scr. Ps. 118:114.Psalm 118:114.
- Scr. cf. Luc. 15:4–5.cf. Luke 15:4–5.
- Scr. Ps. 118:115.Psalm 118:115.
- Scr. Sap. 1:4.Wisdom 1:4.
- Scr. Prou. 1:28.Proverbs 1:28.
- Scr. Matth. 11:29.Matthew 11:29.
- Scr. Matth. 7:23.Matthew 7:23.
- Scr. Matth. 11:28.Matthew 11:28.
- Scr. cf. Luc. 18:11, 14.cf. Luke 18:11, 14.
- Scr. Ps. 50:12.Psalm 50:12.
- Scr. Ps. 118:116.Psalm 118:116.
- Scr. cf. Luc. 16:23.cf. Luke 16:23.
- Scr. cf. Col. 3:3.cf. Colossians 3:3.
- Scr. cf. Col. 2:14.cf. Colossians 2:14.
- Scr. Rom. 5:5.Romans 5:5.
- Scr. II Cor. 7:5.2 Corinthians 7:5.
- Scr. Ps. 118:116.Psalm 118:116.
- Scr. Ps. 24:2.Psalm 24:2.
- Scr. Matth. 14:16; 15:32.Matthew 14:16; 15:32.
- Scr. cf. Ps. 22:5.cf. Psalm 22:5.
- Scr. Ps. 118:117.Psalm 118:117.
- Scr. Ps. 118:114 (re-quote).Psalm 118:114 (re-quote).
- Scr. cf. Luc. 7:30.cf. Luke 7:30.
- Scr. Ps. 50:6.Psalm 50:6.
- Scr. cf. Luc. 18:11–14.cf. Luke 18:11–14.
- Scr. cf. Matth. 11:29.cf. Matthew 11:29.
- Scr. I Cor. 4:7.1 Corinthians 4:7.
- Scr. Ps. 118:118.Psalm 118:118.
- Scr. cf. Luc. 15:12 sqq.cf. Luke 15:12 sqq.
- Scr. cf. Gen. 3:8.cf. Genesis 3:8.
- Scr. Ps. 72:27.Psalm 72:27.
- Scr. cf. II Cor. 5:8.cf. 2 Corinthians 5:8.
- Scr. Esai. 6:8.Isaiah 6:8.
- Scr. cf. Gen. 4:14.cf. Genesis 4:14.
- Scr. Ps. 118:118.Psalm 118:118.
- Scr. cf. Rom. 3:9.cf. Romans 3:9.
- Scr. Ps. 118:118.Psalm 118:118.
- Scr. Ps. 118:119.Psalm 118:119.
- Scr. Eccli. 19:2.Sirach 19:2.
- Scr. cf. Deut. 10:20.cf. Deuteronomy 10:20.
- Scr. Hebr. 2:2.Hebrews 2:2.
- Scr. Ps. 118:119.Psalm 118:119.
- Scr. Luc. 15:21.Luke 15:21.
- Scr. Ps. 100:8.Psalm 100:8.
- Scr. Rom. 13:12.Romans 13:12.
- Scr. cf. Mal. 4:2; cf. Ps. 62:2.cf. Malachi 4:2; cf. Ps. 62:2.
- Scr. cf. Hebr. 4:13 [Petschenig; canonical reference is Hebr. 4:12 / Eph. 6:17].cf. Hebrews 4:13 [Petschenig; canonical reference is Hebr. 4:12 / Eph. 6:17].
- Scr. cf. Hebr. 12:22.cf. Hebrews 12:22.
- Scr. cf. Col. 1:24.cf. Colossians 1:24.
- Scr. I Cor. 15:47.1 Corinthians 15:47.
- Scr. Ps. 118:120.Psalm 118:120.
- Scr. cf. Gal. 2:19.cf. Galatians 2:19.
- Scr. Gen. 6:3.Genesis 6:3.
- Scr. Act. 9:5.Acts 9:5.
- Scr. Ioh. 20:25.John 20:25.
- Scr. cf. II Tim. 2:11.cf. 2 Timothy 2:11.
- Scr. cf. II Cor. 4:10.cf. 2 Corinthians 4:10.
- Scr. Cant. 8:6.Song of Songs 8:6.
- Scr. Cant. 8:6.Song of Songs 8:6.
- Scr. I Ioh. 4:8.1 John 4:8.
- Scr. Hebr. 4:12.Hebrews 4:12.
- Scr. Cant. 2:5.Song of Songs 2:5.
- Scr. Prou. 27:6.Proverbs 27:6.
- Scr. Matth. 16:28.Matthew 16:28.
- Scr. cf. Matth. 26:35.cf. Matthew 26:35.
- Scr. Matth. 10:38.Matthew 10:38. ### Critical apparatus (Petschenig) - p. 330 line 3 Samehc G | Samech (Limech O) littera decima quinta (decimaquinta Om2) incipit (om. a) Oa | Incipit littera quinta decima samech P | cipitSamech v | XVma A | XV GMR, om. N | decima quinta v - line 4 et om. B - line 6 ociosum est O - line 7 ammoneris NOP - line 8 soleamus Nv | sed] add. id APR - line 12 que O | sequuntur ANav - line 14 est] add. aure audietis Ov - line 16 loquar] add. israel Mm2 | est om. P - line 17 qui] add. se Oa | quid] quae AR - line 18 loquetur Mm1Pm1 | me] add. dominus Mav | id est] idem Mm1, add. ut GMNa | imedt in me O [?] - line 20 se om. AR - line 22 si te] rite AOPR | uideat] uel adeat AR | audiat GM | uiderit O | adeat P - line 23 abscindat MNv | superflue NPRTa | habens Ta | corporis] add. as Tm2a - p. 331 line 1 animi O | examinant MTa | habent NTa - line 3 quod O - line 6 igitur] enim O - line 7 littera] add. huius [?] O | hanc Mm2N, om. ed. av (audi = Zelzer) - line 9 iorum] uirginis Ob - line 15 captiuam OPb - line 16 incuruatam Ov - line 17 cogitationis O - line 18 portam OP | porta b - line 19 precium Mm1 - line 20 est] add. sed a | uita] iu A | cognosceret codd. av, correxi - line 24 caput M - line 25 est om. M | directe [?] | et] ut G | uel MNPR | iocunditas GMOPRa - line 27 passionem] add. domini a | propheta reliquit Pm1R | prophetare liquet GMm1 | prophetari liquet MaNOPm2Tav, add. et codd. praeter A, av | defleri MNOPm2Tav | ab (a O) Hieremiam GMNOPRTav, add. non MNTa - p. 332 line 1 constanc O | eum] istum PR - line 4 in om. OMm1NPRm1 - line 11 matheus AMNOP - line 13 destruit Pm2Rm2 - line 14 illum AN | reaedificat AOPm2R | aedificabat GMm1NPm1 | aedificat Mm2 | te] add. ipsum P - line 18 debuerant] consueuerant Mm2NPv | constantes] add. non stabant AR | transiebant Mm1 - line 20 ideo] add. non M - line 22 praeteriit G | praeteriet MNP | praeterierit R | qui] quod a | delinquit GNTa - line 24 despoliauit M | dispoliat NOPRm1 - line 27 domino Nav - line 28 Moysis v - p. 333 line 1 uidet OPR | supereuolatum O - line 2 ultra] ut NTa | cedros P - line 5 lectum NOv - line 9 consueuerunt N, add. ita Ta | iter] inter R | regale iter Tav - line 12 uia] add. et GMNav | labetur Pm1, add. labitur (dd. S) id est mit AR | liuidet GPR - line 16 transito [?] - line 17 praesentiam G | praesentium v - line 21 quae] et O | transit] festinat ON | et festinit Mav - line 25 capud M | intellegibilis capite [?] - line 27 nupsit MPm2 - p. 334 line 1 interpretati] add. sunt GMNPR | ritu] ritui R - line 2 fratris GMT | defuncto P | ritus] ritu Tm2a | ueteres Pm2 | ueteri Tm2a | euangelico AR - line 3 noluerunt N - line 4 sinagoge AMNPR - line 6 est om. O | spiritualis MN - line 7 XLIII AGMm1NOa - line 10 XX MP - line 11 psalmo om. M | quo] add. et a | futo Ta [?] - line 16 et] add. ideo Ov - line 17 mouerunt AGv | farisei AMR | fuerint Pm1 - line 19 mouerunt-uenerat om. codd. praeter O | sui] et Mm2 - line 21 capud M | crucifixe a - line 22 honera NRm2 - line 23 inquit dicito R - line 26 tum] add. erant O - p. 335 line 3 redimet Gm1Rm1 - line 5 sinagogae AR - line 7 et om. MMNP | ipsum AGR - line 9 euacuato GPR | queremus O - line 11 in om. R - line 12 in om. Gm1R - line 16 uel] ut MN | admoneamur O - line 17 cognouit magis av - line 18 quando] quoniam O - line 20 dicit Rm2 | inquit add. Rm2 | haec est inquit O - line 21 iocunditas GNOPRa - line 22 spiritualis Nv - line 25 add. qui Pm1 - line 26 coronatur Mm1 | iocunditas NOPRa - p. 336 line 2 egrediemini Rm1, add. filiae syon Ta - line 3 qua] quum Mm1 - line 5 iocunditatis Mm2NOPRa - line 6 cogitationem GMNOPRT - line 7 alt. et om. e - line 8 affectus G | affectis Pm1 - line 9 om. G | et affectus lubricis MNPTa - line 10 Christi ut hoc GOPRa | locuntur GMm1OP | loquantur Mm2Rm2 - line 11 et om. MMNOPav - line 19 qui ARm1 | quae Rm2 - line 21 aureum Mm2 | cphaz A | cephas P | cephas cet. av - line 22 unde] add. et ANPav | petra G | petram T - line 23 significabat AGMR - line 24 caput om. O, add. ut GOR | aureum Mm2, id est av - line 26 abietis codd. | coruos Mm2 | cornus O | torax a - line 27 tuum om. AGO - p. 337 line 3 alio A | alia R - line 4 sensu A | sensum B - line 6 iuuente A | eo] atque O - line 8 eius quoque O - line 9 sentibus O - line 10 sint P | rationali AOPR - line 12 habundantia aquarum O - line 14 iam cetera] Labia A | iam certe Ov | coccinum P - line 15 mentis O - line 17 quidam Om1 | quaedam R - line 18 alligat R | molestia MR | modestiae v - line 19 tractu Mm2 [mlta etu O sic] - line 20 genas] genesi codd. praeter O | descendat A - line 21 ut elucent O | pulcritudo M - line 25 tenuerunt MNORa | post om. O - p. 338 line 1 Iniquos — p. 341 line 1 patrem et matrem desunt in A; praemittunt I GP - line 1 et legem] legem autem b - line 2 quantos N | quando Pm1 | erga v | ergo codd. a | dominum scripsi | dominus noster (nos O) codd. | dominum se v | propendat Gm1Mm1 | perpendat Gm2NOPRTa | perpendatur mut [?] | protendat v | affectu NPRTa - line 4 qui om. NOPRT | a om. b | a cuius] accitus Tm2 - line 7 ut] et b - line 8 rependeret b - line 9 exosus a | exosos codd. v | horrescit B - line 15 prosequendos GPRv - line 20 quis] add. etiam O - line 22 et dilige Mm2 | uum om. [?] - line 26 iure pietatis O - p. 339 line 1 CLASSICAL CITATION: matrem… cet] cf. Verg. Ecl. 4:61 (the matri longa decem… mensum tulerunt fastidia allusion — Vergil's parental-recognition closing of the Fourth Eclogue). - line 12 cf. Hebr. 1:9; Ps. 44:8. - line 13 cf. Matth. 5:44 etc. - line 14 Eccl. 3:8. - line 22 cf. Gen. 2:24. - line 1 sum] add. uoca | nouem OR | mensuum Pm1 - line 2 solutione O - line 3 derelatione O | merent Ra | liberi] filii NOPav | nom GOPa | excludant O - line 5 uitae om. O | communis Mm2 | communis Ta | fratris O - line 6 iisdem b - line 9 condempnas Pm1 - line 10 adsertione R - line 12 uinceres] diceres v | egone] ego non a | ego b - line 13 non praecipio non a - line 15 odio habendi] odiendi O (om. et) - line 16 ut] et v | ergo Nm1ORv - line 19 peccatoribus Pm1 | coniugium Rm1 - line 20 exigerim Rm1 - line 21 singularium O - line 22 parentes O | patres R | parentibus a | parentes OR, add. amare O | coniuges] add. amare R - line 25 assuefacit a - line 27 inlecebras Nm1 - line 28 ipse O - p. 340 line 13 cf. Iud. 16. - line 14 cf. III Reg. 11. - line 17 sqq. cf. II Reg. 13–14. - line 21 Eccl. 3:8. - line 25 Ps. 75:3. - line 1 def. A | quod O | incorreptae R - line 5 inflexerit O | consiliatricula GNPm1Rm2 - line 6 non liberos O - line 7 ut iam ita] add. esse Ta | lapsum] add. quam a - line 10 Iamminae b | triumphali N - line 11 deducere OM | rigore abducere (deducere v) Oav - line 12 subolis Rm2 | sobolis ed. av | oblatio GM - line 13 sampson P - line 14 sapientior] add. es Rm2 - line 17 libris GMm1MPm1Rm1 - line 18 detestabiliori] add. inimici Tm2a | fratricidium— line 19 denique om. PR | parricidium Ov - line 19 pater quidem Nav - line 20 parricidam licet OPR | parricidam om. O | percussorem G | incesti (incertum O) reuocabat Ov | incerti Pm1Rm1 - line 22 omnia OPR - p. 342 line 1 secundum] sub AOPm2Rv, om. NPm1a | euangelica— disciplina NOPav - line 3 operentur a - line 4 ista PR | accipimus AB, om. cet. ov | accipiamus om. AR - line 5 idem] id est Bm1 - line 7 aut] et P - line 10 quo] qui GMNPR - line 11 huius uitae O | eius GMNPRa | gratia GPm1 | gratiae M - line 12 Sequitur—secundus om. a | uersus om. GMNOPRm1v | secundus] II GNPR, om. AMOv | sperabo - line 14 lege] per legem Tm2 - line 16 EPNANCA AGMR | efnansa O | EnlEAIIICA Pa [Greek MS variants] - line 17 de eo] ideo APR | qui] quia A - line 19 praeterit A | praeterierit Mm2O - line 21 non in—line 22 hoc est om. O | prophetis in lege A - line 24 debet se N - p. 343 line 1 dicit] add. III GNP | uersus (add. III) IIIR - line 4 non poterit Pm2, om. Pm1 | maleuolam v - line 6 inueniunt PmR | purum om. GPRa - line 7 inmaculatae J [?] - line 8 esse om. N | flagiciis. Flagiciosa O | flagitiosa R | flagitia a - line 9 discite—line 10 Iesus Oav, om. cet. | mittis O - line 12 honorati M - line 14 fraudolenti MN - line 15 prodeest Rm1 - line 17 est] et, om. Mm2 - line 18 ista PR - line 19 discite Om2 | alt. a om. M - line 20 et] sed Ov - line 23 religato GNOPm1R - line 24 posset AOv | dicit] add. IIII AGNPR - line 27 abrahae patriarchae O - p. 344 line 3 uerbi] ubique Rm2 | in] cum O - line 4 et om. a | sedit AGPR | est a christo O - line 6 deo dicere O | domino v - line 7 adiungeret] add. secundum eloquium tuum Pm2 | ut] add. hoc MOav | audiremus GMm1Rm1 | adderemus O - line 8 cyrographo (–fo) codd., item infra passim | conuenimus A | qui] quoniam a - line 12 subministrat AOR | submiuistres b | qui Ma - line 13 spem quae Ma | alt. quae] qui te R - line 16 frangimus Rm1 | si] sed si a - line 18 auferas] non praeferas Pm2 - line 22 spes est O - line 23 illud] add. audi dl [?] - line 25 habet—facias om. cet. [variant of v only] - line 26 erubescit O | ideoque a | qui om. Mm1 - p. 345 line 1 sperandi NTa - line 2 ab expectatione te confundat O - line 3 regnum] regnum M est regnum NTa - line 5 non habet res ista AR | indutias PR | indurias rell. [?] - line 11 discipulos] add. suos AOPv - line 13 illum—manduca om. M | ante] autem O - line 14 dominico Rm1 - line 16 peccatorum Ov | saeculi huius av - line 22 sequitur v | salus O | meditabor] add. in Gm1R - line 23 pr. meos om. AOv | alt. meus om. MN - line 26 paradyso AMm1PR - p. 346 line 7 est (s laetif) enim MNO | est om. AG - line 9 iustificatur GMRm2 | quem] qui Rm2 - line 12 magis AGMm1NPm1R - line 17 affectum Mm1 | efectu Rm1 - line 19 dicat AOPR | oportet] add. meditari GM | domini O | semper] add. laudari AOR | laudare Pm2 - line 24 accipit Om2 | est auctor av - line 25 praemittunt VI AGNOPR | discendunt Rm1 - line 27 deus qui] qui M - line 28 suum OPRv | qui] quae Am2PR, add. es A - p. 347 line 1 coaceruat AGMNPm2Rm2av - line 2 seruatur] add. excellens uel superabundans APm2R | excellens O - line 3 clementia A | quia] que ex qui Mm2 - line 4 noluerunt GNPR - line 6 eum] cum GMNPRTa - line 7 discessisset codd. praeter a - line 10 ab eo] ab MN | a domino GMm2PRa | a deo O - line 11 dei] domini O - line 12 poterit Mm1Na - line 13 abs] a AOR | igitur] enim Pm2 - line 14 iungit] add. dro Pm2 [?] - line 17 ut] qui ut O | dicenti GMOv | domino AR - line 18 mitte me om. AGMNTa - line 24 sub peccato] peccatores NT - line 26 illi] ille Mm1N - p. 348 line 4 te om. GOPRa | quae] iam G | quid Mm1NTa | quod Mm2 | nam Ov | his] add. VII AGMOPR - line 7 deo Am1 - line 8 apostata a discedendo O | discendendo Rm1 | cixaaxaxa AR [Greek MS] - line 9 inquit om. Na - line 11 Latine mut [?] | et om. O | lege domini Nav - line 13 adhaereat NRav | adhaere AOR | adhaere deo Nm2 - line 15 intermissum] add. est O - line 18 postponit AM | posthabet G | posthabita ecclesia (om. et) Oav - line 20 ergo] enim a | pr. est om. O unumque est om GMNav - line 21 praeuaricatio] peccator AOR | accepit Pm1, om. Rm1 - line 25 pater om. MN - line 26 dicunt GMNOav - p. 349 line 1 siue] add. illud sit, e diuerso unum significamus peccatorem, alterum praeuaricatorem Tm2a [significant variant!] - line 2 caeli] add. es A - line 4 sunt terrae O | quid G [?] - line 6 poterat interficere O - line 8 dies] add. autem N - line 11 uniuersorum M - line 12 quandam foueam O - line 14 iniquitas operatorum [?] - line 15 caelestis] caeli O - line 18 qui] add. et O - line 19 est factus et] factus MN | unde] add. ait AR | et v - line 21 ait om. N - line 24 ceris Mm2I [?] - line 25 non om. N | Christus se av - line 26 praemittunt VIII ANPR | glaius P - line 27 enim] autem APR - p. 350 line 2 confixus] add. est Mm2N | luxuriam Rm1 | destruit Pm1 - line 3 serpentibus AOR - line 4 peccandi M - line 5 uacandi APm1R - line 6 spiritalis] christi talis AGNPR | christi spiritalis M - line 7 crucis dominicae av - line 8 sint OPRc - line 11 amoris N | a u: ORm1 [?] - line 13 quia O | heae AB | cruci hae carnes Nav - line 14 confingantur O | dei nostri] domini Na - line 17 clauae Rm1 - line 18 scimus ARm1 | esse spirituales O - line 20 contra M - line 21 stimulatur Mm1 - line 25 clauorum] add. non credam Rm2 | cupiditates a - line 26 perfectae om. O | quaerentes Mm2O - line 27, 29 his—resurgat post his—portat tr. A | pro om. Oav - p. 351 line 1 configitur clauis AN - line 2 dicentem Iesum MNOP - line 5 corde tuo Rm1, add. hoc MNav - line 7 reuiuiscat ANPm2Rm2av | reuiuificat O | erroris resurgat Nav - line 10 ergo om. N - line 14 est deus Bav - line 16 pr. et] ac Aav | intimo Mm1 - line 17 est durus] eduros P, in mg. m2 eduros id est ualde durus durum R | infernis MN | purgat Am1R - line 21 alt. suum om. N - line 23 utiliora Oav - line 26 talis] add. enim v | eorum] add. erat a - p. 352 line 2 oportuerit GMm1a | oportuerat OR - line 5 nisi] add. inquit I | tulerit Rm1 - line 6 enim est Mm2 | est enim N | dignus est a - line 9 ut] et Rm1, om. GMNPm1av | resurgat cum Christo NRav, add. de psalmo centesimo octauo decimo (CXVIII AOR) AOPR