Ambrose

XXII. LITTERA TAU.

1. Incipit 'Tau' littera, quae Latina interpretatione significat 'errauit'; alia interpretatio habet 'consummauit'. quid est 'errauit'? uicesima et secunda littera est quae est apud Hebraeos ultima. psalmo autem isto, hoc est centesimo octauo decimo¹ profectum hominis² diximus significari, qui doctrinae moralis magisteriis eruditus deponeret omnem inexercitatae mentis infantiam, adsumeret autem ueterani consilii scientiam et prudentiae senilis aetatem. ubi autem error est, culpa signatur. hic ergo est profectus, finis ut culpae sit. sed quid est quod interpretetur? 'errauit', inquit; non 'errat', sed 'errauit'. errasse praeteriti est temporis, errare praesentis; qui errauit desiuit errare et ueterem condemnat errorem. de eo enim dicitur 'errauit', qui in errore iam non sit. nam is, qui adhuc in errore per-

maneat, non errasse dicitur, sed errare; errare enim permanentis in uitio est, errasse corrigentis est lapsum.

2. Denique emendator morum ait: eramus enim aliquando insipientes, increduli, errantes in desideriis et uoluptatibus³. non dixisset utique: eramus aliquando insipientes, nisi qui adeptus esset postea sapientiae disciplinam, neque dixisset: eramus errantes, nisi superiorem deposuisset errorem. denique ut abolitum lapsum doceret nec ullum offensionis resedisse uestigium, ait: cum autem benignitas et humanitas apparuit saluatoris nostri, non ex operibus iustitiae quae fecimus nos, sed secundum suam misericordiam saluos nos fecit per lauacrum regenerationis et renouationis spiritus sancti⁴. ueteri igitur errore deposito et spiritu sancto atque omni morum emendatione renouatus dicit: eramus enim aliquando errantes. uides ergo, quia errori renuntiasse non uitii, sed profectus est.

3. Postremo ipse te doceat dominus Iesus, si humanis consiliis uel sententiis non putas esse credendum. namque in euangelio suo ipse adseruit, quod pastor reliquit nonaginta et nouem oues et unam requirit quae errauit⁵. centesima ouis est quam dicit errasse; perfectio et plenitudo numeri ipsa te instruat et informet. non inmerito ceteris antefertur, quia plus est a uitio se reuocasse quam prope uitia ipsa nescisse. inbutos enim uitiis animos exuere frenis cupiditatum atque emendasse non solum perfectae uirtutis, sed etiam caelestis est gratiae. emendare etenim futura attentionis humanae est, praeterita donare diuinae est potestatis. denique inuentam pastor ouem umeris inponit suis⁶. agnoscis utique mysterium, quomodo

ouis lassa reficiatur, quia non potest aliter humana condicio lassa recreari nisi sacramento dominicae passionis et sanguinis Iesu Christi, cuius principium super humeros eius⁷; in illa enim cruce infirmitates nostras portauit⁸, ut ibi omnium peccata uacuaret. merito gaudent angeli¹², quia is qui errauit iam non errat, iam suum est oblitus errorem.

4. Non error igitur, sed consummatio est, ut altera docet interpretatio; consummatio autem perfectio disciplinae est. unde et Hieremias in suis Threnis sub hac littera ait: defecit iniquitas tua, filia Sion, non adiciet te expellere adhuc. uisitauit iniquitates tuas, filia Edom, reuelauit super peccata tua⁹. aduertis, quoniam iniquitas non potuit sine dei uisitatione deficere nec plena esse correctio nisi per gratiam domini saluatoris? quomodo autem deficiat iniquitas, audi dicentem ecclesiam: exui tunicam meam, quomodo induam eam? laui pedes meos, quomodo inquinabo eos¹⁰? ueteris igitur hominis uestimentum uitiis erroris intextum in lauacri regeneratione¹¹ depositum nescit quomodo possit induere; studio enim correctionis inoleuerat obliuio peccatorum. tanta uis consummatae emendationis est, ut in quandam redeat pueritiae spiritalis aetatem, quae uias erroris ignoret, crimen, etiamsi uelit, non possit admittere, quia desueuerit usum nosse peccandi. et iam de huius litterae interpretatione satis dictum arbitror. nunc cognoscamus ex subditis, quae sit uiri consummati sententia.

5. Itaque sic ait: adpropinquet oratio mea in conspectu tuo, domine; secundum uerbum tuum

intellectum tribue mihi¹³. uolare facit orationem bona uita et dat alas precibus spiritales, quibus sanctorum ad deum euehatur oratio, sed et spiritus quo oramus subleuat precem iusti, maxime si corde contrito compatiens eam commendet affectus. consummati autem uiri ista est confidentia. denique ipse Dauid in superioribus istius psalmi lucernam¹⁴ suis pedibus requirebat, ne in hoc itinere terreno ambulans posset errare. nunc autem quasi iam in fine positus et processu consummato uiandi munere totus adsurgit et orationem suam dirigit in caelestia, mittit eam in conspectu domini saluatoris dans illi flabra iustitiae, sapientiae flamina, remigia deuotionis et fidei, innocentiae puritatisque subsidia; peccato enim grauescit oratio et longe a deo fit. tanto autem plus grauatur, quanto inprobior uita est deprecantis. innocentium autem ascendit oratio et gemitus conpatientis affectus, si Aegyptium lutum oderint et operari terrena declinent. denique sic legisti, quod Hebraeorum, qui dura Aegyptiorum imperia ferre non poterant et ut grauia, ita et lutulenta opera indigna sui nobilitate generis recusabant, gemitus et uox ascenderit ad dominum deum ipsorum¹⁵. ascendit enim oratio, quia, etsi operabantur, tamen operabant inuiti. descendebat itaque ad illos dei misericordia, quia illorum ad deum ascendebat deuotio.

6. Ascendebat itaque non corporaliter; neque enim propheta tantus precationem suam petebat corporaliter adpropinquare. nam qui ita putat, utique is deum certo aliquo loco ac sede concludit, ut diffusiorem locum in quo deus sit arbitretur, cum utique inuisibilis ineffabilis inconprehensibilis impleat omnia¹⁶ et diuinitatis in eo habitet plenitudo¹⁷. legi Moysen adpropinquasse deo, cum legem acce-

perit¹⁸; sed solita Dauid uerecundia non semet ipsum, sed orationem suam deo adpropinquare postulat, ut uideatur ordo quidam esse distinctus, quo hi qui perfectiores sunt ipsi adpropinquent deo, sequentis autem ordinis iusti uiri satis habeant, si eorum adpropinquet oratio.

7. Ex usu autem sermonis nostri consideremus quid sit adpropinquare. constitue magistrum atque discipulum. si discipulus studiosius magistri uel hausit ingenium uel praecepto intendit, ita ut ad similitudinem operis eius atque doctrinae proxime uideatur accedere, nonne dicere solemus, quod adpropinquauit magistro? ergo et tu, si imitatorem te praebeas Christi, sicut ille qui ait: imitatores mei estote sicut et ego Christi¹⁹, si dolum nescias, mendacium oderis, ueritatem sequaris, iustitiam non refugias, diligas castimoniam, adpropinquasti Christo et per Christum deo. ipse est uia qua peruenitur ad patrem, qui apud patrem semper est.

8. Didicimus quid sit adpropinquare orationem, hoc est 'eleuetur actibus nostris'. si eleuas actus tuos, eleuasti orationem tuam. qui nouit leuare manus suas, dirigit orationem suam in conspectu dei, sicut infra legisti: dirigatur oratio mea sicut incensum in conspectu tuo, eleuatio manuum mearum sacrificium uespertinum²⁰. haec utique oratio ad uitam, alia oratio in peccatum: et oratio eius fiat in peccatum²¹. et tu si saecularia petas, si flagitiosa postules, oratio tua non ad deum dirigitur, sed in peccatum, ideoque intellege quae petas.

9. Secundum, inquit, uerbum tuum intellectum tribue mihi²². aduerte quid postulet. non 'intellectum' generaliter dixit, sed 'intellectum secundum uerbum dei'; est enim

intellectus ad mortem, sicut est prudentia ad interitum: filii huius saeculi prudentiores sunt quam filii lucis in hac generatione²³. sed prudentia ista quae saeculi est ad uitam non suffragatur aeternam. circa honorem, circa lucella est, quaestibus coaceruandis intenta, non meritis conparandis. postremo circa elementa mundi est falerata magis quam uera sapientia, ut est philosophia omnis, quae aliena quaerit, cum sua nesciat, scrutatur caeli plagas, mundi spatia rimatur quae sibi prodesse nihil possunt, deum ignorat quem solum deberet inquirere.

10. Ideo uerus sapiens dicit: si quis uidetur sapiens esse inter uos in hoc saeculo, stultus fiat, ut sit sapiens; sapientia enim huius mundi stultitia est apud deum²⁴. elaborandum est igitur, ut in hoc saeculo stulti simus, nihil nobis (sit) cum philosophia²⁵, ne quis fidem nostram per elementa mundi huius transducat a uero, ne quis adsertionem nostram per philosophiam depraedetur. sic enim Arrianos in perfidiam ruisse cognouimus, dum Christi generationem putant usu huius saeculi colligendam. reliquerunt apostolum, secuntur Aristotelem. reliquerunt sapientiam quae apud deum est, elegerunt disputationis tendiculas et aucupia uerborum secundum dialecticae disciplinam, cum clamet apostolus: ne quis uos depraedetur per philosophiam et inanem seductionem secundum traditiones hominum, secundum elementa huius mundi et non secundum Christum²⁶.

11. Utinam possim imitari illam stultitiam qua sim sapiens, illum uirum habentem amplas possessiones, sed neglegentem

fructuum²⁷, intentum deo illum uirum, qui honores etiam delatos sibi respuat, doctrinam philosophiae non requirat, etiamsi ante cognouit, tamen scire dissimulet et non requirendo dediscat, non quaerat quae sua sunt²⁸, sed aliis sua conferat, sibi adquirat aeterna! hic potest dicere: secundum uerbum tuum intellectum tribue mihi²⁹, id est non secundum philosophos, non secundum causidicos, non secundum mercatores huius saeculi, non secundum architectos domorum, sed secundum tuum uerbum quod est uerae sapientiae bonorumque operum fundamentum, ut super illud constituat propheta aurum cordis sui, argentum sermonis sui, lapides pretiosos³⁰ operationum suarum, ut opus suum labi et perire non possit.

12. Sequitur uersus secundus: intret postulatio mea coram te; secundum uerbum tuum libera me³¹. uide ordinem. primum dixit: adpropinquet oratio mea, postea intellectum poposcit: secundum uerbum, tertio ait: intret postulatio mea coram te. nonne quodam dominus nos inuitat usu et suscipere dignatur affectu? nonne, cum aliquem de primariis uiris desideras conuenire, primo ad eius domum adpropinquas, postea quaeris informari atque instrui, ut cognoscas mentem patris familias, deinde ut eius domum ingrediaris inploras, ne quis te abiciat et excludat? pulsa ergo et tu regiam illam caelestem, pulsa non manu corporis, sed quadam orationis tuae dextera. non sola manus corporis pulsat, pulsat et uox; scriptum est enim: uox fratris mei pulsat ad ianuam³². pulsamus et digito; denique et Thomas digito meruit ianuam resurrectionis aperire. et tibi dicit Iesus: infer digitum tuum huc et mitte in manus meas et latus meum, et

noli esse incredulus, sed fidelis³³. pulsa ergo digito, si non potes tota manu, pulsa ianuam; Christus est ianua, qui ait: per me si quis introierit saluabitur³⁴.

13. Cum hanc igitur ianuam pulsaueris, uide quomodo ingrediaris, ne forte iam ingressus extra conspectum regis sis. multi ingrediuntur palatia et non statim regem istum terrae uident, sed frequenter obseruant, ut aliquando uidere mereantur. nec praesumunt uidendi copiam, sed iussi repraesentantur et precem fundunt, ut cum beniuolentia suscipiantur, primus sui sermonis ingressus ne quid titubet, ne quid offendat. quanto magis rogandus est deus, ut ostium misericordiae suae nostra ingrediatur oratio! denique et Paulus rogat, ut aperiatur sibi ostium uerbi ad loquendum mysterium Christi³⁵.

14. Sed quia Graecus habet: εἰσελθάτω τὸ ἀξίωμά μου³⁶, hoc est 'dignitas mea', licet potuerit et scriptor errare et fuerit ἀξίωσις, hoc est 'deprecatio', tamen hoc quoque explanemus, ut possumus. nempe cum hominem rogas regem, dicis ut contemplationem habeat honoris tui, tangat eum tuae contemplatio dignitatis, ut aut misereatur, si uenia postulanda est, aut deferat pro ordine dignitatis. et quid dicam? rogans sic unusquisque ingreditur, ut dignitatibus deferatur. recte ergo et deuotus deo dicit: intret dignitas mea coram te³⁷. habet et christianus dignitatem suam, qui tanto imperatori militat.

15. Sunt maximae et uerae fidei dignitates, sunt honorum diuersi et apud Christum ordines: posuit deus in ecclesia primo apostolos, secundo prophetas, tertio doctores³⁸. sed istae administrantium dignitates (sunt), sunt etiam priuatorum, ut est pietas iustitia sobrietas castimonia disciplina.

sunt etiam orationis dignitates, si pro uidua roges, si roges pro pupillo, si roges pro misericordi, roges pro nimium deuoto ac fideli, si roges in tribulatione, roges cum dolore, si maesto et ipse qui rogas compatiaris affectu. intrat oratio tua dei gratiam, intrat domum eius, si tecum ecclesia deprecetur, si populus uniuersus inploret, ut domini inclinet fauorem.

16. Quid autem rogat? ut eruatur, ut liberetur, eo quod iam diu aduersus nequitias spiritales³⁹, aduersus temptamenta huius saeculi proelietur, eo quod graue est satis longaeuo cursu istius uitae diuturnam sustinere militiam. denique et infra dicit: heu me quod incolatus meus prolongatus est⁴⁰! ingemescit enim, quod indefessas iugi labore tendat excubias; ideo petit a tot aduersantibus liberari nec cum terrenis hominibus uult habere consortium.

17. Sequitur uersus tertius: eructabunt labia mea hymnum, cum docueris me iustificationes tuas⁴¹. eructat hymnum, qui potest dicere: bonus enim odor Christi sumus deo⁴², et bene eructat, qui plurima et suauia praecepta domini gustauerit. eructat hymnum qui eructauerit uerbum. denique et Dauid ante eructauit uerbum bonum⁴³, hic eructat hymnum. bonum enim panem gustauit qui descendit e caelo, bonum panem, quem si quis manducauerit non morietur in aeternum⁴⁴. habet uerbum dei epulas suas, alias fortiores, ut est lex et euangelium, alias suauiores, ut sunt psalmi et Cantica canticorum. eructabat hymnum ecclesia uel anima pia, cui dicebat deus uerbum: insinua mihi uocem tuam, quia uox tua suauis⁴⁵

est⁴⁶. eructabat hymnum, cui dicebat: fauum destillant labia tua, o sponsa; mel et lac sub lingua tua⁴⁷.

18. Sed non potest quis ante eructare hymnum, nisi didicerit iustitias dei et didicerit ab ipso domino deo suo. ideo hoc specialiter Dauid petit, ut eum doceat deus; audierat enim et cognouerat in spiritu, quia unus magister est⁴⁸, et ideo ubique ipsum doctorem fieri postulabat, ut ab ipso disceret iustificationes eius. quomodo enim cantare potest in metu positus et timore poenarum? quomodo cantare potest grauium sibi conscius delictorum, nisi prius fiat ueniae securus? denique in posterioribus habes: quomodo cantabimus canticum domini in terra aliena⁴⁹?, in qua inpugnetur, in qua captiuetur in lege peccati⁵⁰, in qua defleat atque deploret suae captiuitatis aerumnas.

19. Et tu ergo ede scripturarum caelestium cibos et ede, ut permaneant tibi in uitam aeternam, et ede cotidie, ut non esurias, ede ut replearis, ede ut uerborum caelestium eructes saginam. spiritales epulae non obesse solent, sed prodesse satiatis, ideoque repleri uolebat propheta, qui dicit: repleatur os meum laude tua, ut cantem gloriam tuam⁵¹. qui cantat dei gloriam, hymnum domino cor eius eructat.

20. Sequitur uersus quartus: loquetur lingua mea uerbum tuum, quoniam omnia mandata tua iustitia est⁵². qui didicerit iustitias dei, loquitur uerbum dei, et qui uerbum dei loquitur, otiosum uerbum non loquitur. otiosum uerbum est loqui opera hominum. ideo sanctus dicit dari sibi a domino gratiam, ut non loquatur os suum opera hominum, quia otiosum uerbum est, nec solum otiosum, sed etiam periculosum, pro

quo rationem reddituri sumus. omne enim uerbum otiosum quodcumque locuti fueritis, reddetis pro eo rationem⁵³. non enim mediocre periculum est, (ut), cum habeas tanta eloquia dei et dei opera quae fecit in Genesi, fecit in Exodo, fecit in Leuitico Numeris Deuteronomio, Iesu Naue, Iudicum libro, Regnorum atque Esdrae libris, fecit in euangelio uel Actibus apostolorum, illis praetermissis loquaris quae saeculi sunt, audias quae saeculi sunt, saepi aures tuas spinis⁵⁴; utinam et linguam obsaepias, ne loquaris! sed, quod peius est, circumdata est lingua tua spinis, quae conpungunt et uulnerant loquentem quae mundi sunt, ideo aduersarius etiam orantibus frequenter saeculares offundit cogitationes⁵⁵. si ergo non debemus audire aliena uel superflua, quanto magis non debemus obloqui, cum dicat unicuique nostrum scriptura uenerabilis: argentum et aurum tuum alliga et ori tuo fac iugum et pondus⁵⁶! alliga sensum tuum fida taciturnitate, alliga sermones tuos, inpone iugum ori tuo, ne indomita uerborum ceruice se iactet, inpone pondus, ut cauto omnia quae loquimur trutinemus examine. quibus tamen spinis ut saepias aures tuas scriptura tibi dicit nisi contrito corde et timore iudicii? salubriter ista conpungunt, stimulant ista, non uulnerant, licet et uulnera utilia sint amici⁵⁷.

21. Omnia, inquit, mandata dei iustitia est⁵⁸, quia sunt mandata iustitiae et ideo sine iustitia esse non possunt. mandatum dei est, ut diligas deum tuum⁵⁹. unde ait Paulus: qui

enim diligit proximum suum legem impleuit. scriptum est enim: non adulterabis, non occides, non furaberis, non concupisces, et si quod est aliud mandatum, in hoc uerbo instauratur⁶⁰. si in ipso uerbo instauratur omne mandatum quod uerbum iustitia est — quid enim tam iustum quam ut diligas deum tuum et diligas fratrem tuum? —, utique omnia dei mandata iustitia est. sicut enim qui occidere potest fratrem (fratrem) utique non diligit, qui adulterat fratris uxorem utique non diligit fratrem, qui furatur, qui concupiscit alienum utique non diligit eum quem fraudare desiderat, ita qui superbe despicit fratrem, qui eum deformare conatur, qui pascitur eius iniuriis, a consortio caritatis alienus est.

22. Sequitur uersus quintus: fiat manus tua saluum facere me, quoniam mandata tua elegi⁶¹. aduentum domini uidetur orare, quia manus dei Christus est. ipsum legimus dexteram dei, de quo supra ait: dextera domini fecit uirtutem, dextera domini exaltauit me⁶². cur ergo hic manum dixit, nisi forte non solum propter diuersitatem gratiae⁶³, quam scripturae non praetermittere solent, sed etiam propter quandam proprietatem manuum dictum est, ut ibi dextera dicatur, ubi scribitur quod exaltauit eum uirtute, hic manus, ubi intellegi oporteat quod eum humilitate seruauit? potest et sic intellegi manus domini sicut dicitur in usu: 'magna est manus illius regis', hoc est magnus exercitus, et 'illius inferior manus est', ut etiam hic intellegamus: 'fiat adiumentum tuum atque subsidium, ut mittas angelos tuos, opem tuam, subsidia potentiae tuae ad liberandum populum

tuum'. haec est manus dei de qua scriptum est: nonne omnes ministri spiritus qui mittuntur in ministerium propter eos, qui futuri erunt heredes salutis⁶⁴? qui ergo elegit mandata dei, utitur confidentia, ut cum auctoritate deposcat sibi diuina subsidia.

23. Sequitur uersus sextus: concupiui salutare tuum, domine, et lex tua meditatio mea est⁶⁵. alius longaeuitate uitae istius delectatur et concupiscit usque ad depositae finem senectutis corporis huius uitam producere. alii franguntur aegritudinis infirmitate, de quibus nemo potest dicere: cum infirmor, tunc potens sum⁶⁶. beatos se putant, si inoffensa ualitudinis commoditate potiantur, quibus non est infirmitas ad salutem. horum quoque nemo potest dicere: concupiui salutare tuum, domine; suam enim magis salutem quam salutare dei quaerunt, medicis potius quam scripturis oboedientes. contraria autem studiosis diuinae cognitionis praecepta medicinae sunt; a ieiunio reuocant, lucubrare non sinunt, ab omni intentione meditationis abducunt. itaque qui se medicis dederit, se ipsum sibi abnegat; qui autem quaerit salutare dei, Christum sequitur, qui dicitur salus dei, non quae corporis, sed quae aeterna sunt quaerens, cum hoc in corpore conuersetur. qui autem salutem dei quaerit, die utique et nocte meditatur in lege⁶⁷, iugis illi meditatio est diuinorum decretorum neque aliqua cura corporis huius auertitur a studio disciplinae.

24. Sequitur uersus septimus: uiuet anima mea et laudabit te, et iudicia tua adiuuabunt me⁶⁸. futurae

utique uitae, non praesentis sibi remuneratione blanditur. haec enim uita quomodo dici potest, de qua scriptum est: et in puluerem mortis deduxisti me⁶⁹? quam multi uiuentes in inferno sunt! ipse Paulus cupiebat de mortis huius corpore liberari⁷⁰, qui uere concupiuit salutare dei dicens: dissolui enim cupio et cum Christo esse, multo enim melius; permanere autem in carne, magis necessarium quam uoluntarium⁷¹. quomodo ergo uiuit anima operta mortis inuolucro aut quae est uita, quae in umbra est? in regione umbrae mortis⁷² sumus, abscondita est uita nostra⁷³, non libera; erit enim libera in regione uiuorum, in qua fiduciam conplacendi iustus adsumit, ut placeat domino in regione uiuorum⁷⁴. ibi ergo uiuet anima nostra, ubi nihil mortale, nihil infirmum amicta sit, nihil debitum poenae.

25. Ibi laudabit dominum, ubi deposito infirmitatis corpore conformis esse coeperit gloriae corporis Christi⁷⁵, nam dum in peccato sumus, plene laudare qui possumus? peccatori enim dixit deus: quare tu enarras iustitias meas⁷⁶? in umbra sumus hic positi, in umbra uiuimus, in umbra laudamus; perfecte in umbra laudare non possumus. in terra aliena sumus; denique audisti in posterioribus dicentem: quomodo cantabimus canticum domini in terra aliena⁷⁷?

26. Adiuuant autem iudicia dei sanctos, cum bonis operibus remuneratio uitae confertur aeternae. beatus qui dicit: et iudicia tua adiuuabunt me⁷⁸. ego infirmus, ego peccator timeo iudicia dei propter conscientiam delictorum, mihi terrorem adferunt, me exagitant; sanctos adiuuant. sed tamen iuuabunt etiam peccatorem, licet diuerso modo, sanctus adiuuabitur, dum probatur,

peccator adiuuabitur, dum humiliatur, dum castigatur, ut peccata soluat duplicia, dum opus eius exuritur, ut ipse saluus fiat, sic tamen quasi per ignem⁷⁹. fortassis etiam sic conuenit sensus: si dignus fuero iudicio, dignus ero ut exuar consortiis impiorum, quoniam non resurgunt impii in iudicium⁸⁰, et iuuabunt me iudicia, quoniam qui credit in domino non iudicatur⁸¹. proderit illi fides et suffragabitur ad ueniam, etiamsi qua in operibus offensa sit.

27. Sequitur uersus octauus: erraui sicut ouis quae perierat, uiuifica seruum tuum, quoniam mandata tua non sum oblitus⁸². Graecus habet: quaere seruum tuum, hoc est ζήτησον, et potuit falli scriptor, ut scriberet ζῆσον, quod est uiuifica⁸³. sensus quidem uterque constat, sed oportunior est huic loco: quaere seruum tuum, quoniam ouis quae errauit quaerenda est a pastore, ne pereat⁸⁴. ideo dicit 'erraui'. die et tu iniquitates tuas, ut iustificeris⁸⁵. quod lapsum fateris, in eo tibi cum omnibus commune consortium est, quia nemo sine peccato. negare hoc sacrilegium est — solus enim deus sine peccato est —, confiteri hoc deo inpunitatis remedium est. erraui, inquit — sed qui errauit in uiam potest redire, in uiam reuocari potest — et pulchre addidit: sicut ouis quae perierat; non enim perit qui agnoscit errorem.

28. Quaere, inquit, seruum tuum, quoniam mandata tua non sum oblitus⁸⁶. ueni ergo, domine Iesu, quaere seruum tuum, quaere lassam ouem tuam, ueni, pastor, quaere

sicut oues Ioseph⁸⁷, errauit ouis tua, dum tu moraris, dum tu uersaris in montibus. dimitte nonaginta nouem oues tuas⁸⁸ et ueni unam ouem quaerere quae errauit. ueni sine canibus, ueni sine malis operariis, ueni sine mercennario, qui per ianuam introire non nouerit. ueni sine adiutore, sine nuntio, iam dudum te expecto uenturum; scio enim uenturum, quoniam mandata tua non sum oblitus⁸⁹. ueni non cum uirga, sed cum caritate spirituque mansuetudinis⁹⁰.

29. Noli dubitare relinquere in montibus nonaginta nouem oues tuas, quia in montibus constitutas lupi rapaces incursare non possunt. in paradiso semel nocuit serpens; amisit ibi escam, postquam Adam inde depulsus est; illic iam nocere non poterit. ad me ueni, quem luporum grauium uexat incursus. ad me ueni, quem eiectum de paradiso serpentis diu ulceris uenena pertemptant, qui erraui a gregibus tuis illis superioribus. nam et me ibidem conlocaueras, sed ab ouilibus tuis lupus nocturnus auertit. quaere me, quia te requiro, quaere me, inueni me, suscipe me, porta me. potes inuenire quem tu requiris, dignaris suscipere quem inueneris, inponere umeris quem susceperis. non est tibi pium onus fastidio, non tibi oneri est uectura iustitiae. ueni ergo, domine, quia, etsi erraui, tamen mandata tua non sum oblitus, spem medicinae reseruo. ueni, domine, quia et erraticam solus es reuocare qui possis et quos reliqueris non maestificabis; et ipsi enim peccatoris reditu gratulabuntur⁹¹. ueni, ut facias salutem in terris, in caelo gaudium.

30. Ueni ergo et quaere ouem tuam non per seruulos, non per mercennarios, sed per temet ipsum. suscipe me in carne quae in

Adam lapsa est. suscipe me non ex Sarra, sed ex Maria, ut incorrupta sit uirgo, sed uirgo per gratiam ab omni integra labe peccati. porta me in cruce quae salutaris errantibus est, in qua sola est requies fatigatis, in qua sola uiuent quicumque moriuntur.

31. Pulchre autem etiam uiuifica⁹² potest dici, eo quod mori non possit quem humeris suis uirtus portauerit.

32. Dicit ergo et anima, dicit et ecclesia: erraui sicut ouis quae perierat; sed (et) dicit: quaesiui quem dilexit anima mea⁹³. hoc est dicere: uiuifica seruum tuum, quoniam mandata tua non sum oblitus. ego te quaesiui, sed inuenire non possum, nisi tu uolueris inueniri. et tu quidem uis inueniri, sed uis diu quaeri, uis diligentius indagari. nouit hoc ecclesia tua, quia non uis ut te dormiens quaerat, non uis ut iacens te inuestiget. denique pulsas ad ianuam, ut excites dormientem, exploras, si cor uigilat et caro dormit. uis iacentem leuare dicens: surge qui dormis et exsurge a mortuis⁹⁴. mittis manum per cauernam⁹⁵, ut surgat, et, si tardius surrexerit, derelinquis. uis ut quaerat iterum et quaerat a multis et non obliuiscatur quaerere; non obliuiscatur sermones tuos. ut, si tenet eos, offeras te uidendum, non refugias teneri.

33. Quae cum te meruerit amplecti, ostendet fructus suos, docebit non oblitam se mandatorum tuorum, dicet tibi: ueni, frater meus, exeamus in agrum, et in foribus nostris omnis fetus arborum, noua et uetera, frater meus, seruaui tibi⁹⁶, hoc est dicere: 'teneo mandata omnia noui et ueteris testamenti'. sola hoc dicere ecclesia potest. non dicit alia congregatio, non dicit synagoga, nec secundum litteram noua tenens nec secundum spiritum uetera. non dicit hae-

resis Manichea: 'uetera seruaui tibi', quae prophetas non suscipit. merito dealbata cernitur quae utriusque fulget gratia testamenti⁹⁷.

34. Respondet ei sponsus: pone me ut signaculum in cor tuum, ut sigillum in brachium tuum⁹⁸, quae noua et uetera seruasti mihi, signaculum meum es, ad imaginem meam es et similitudinem. fulget in te imago iustitiae, imago sapientiae, imago uirtutis. et quia imago dei in corde est tuo, sit et in operibus tuis, sit effigies euangelii in tuis factis, ut in tuis moribus mea praecepta custodias. effigies euangelii erit in te, si percutienti maxillam alteram praebeas⁹⁹, si diligas inimicum tuum, si crucem tuam tollas et me sequaris¹⁰⁰. ideo crucem ego pro uobis portaui, ne tu propter me portare dubitares.

35. Audierunt hoc filiae Hierusalem, quod iam dominus Iesus sibi ecclesiam copulabat et, quia considerantes magnitudinem uerbi imparem tantis nuptiis aestimabant, ne forte copulae pondus sustinere non posset, excusant dicentes: soror nobis parua et ubera non habet¹⁰¹. sic enim qui uolunt differre nuptias excusare consuerunt, ut praetendant inmaturae aetatis infirmitatem et adstruant, quod ubera non habeat, quae nubilis significant tempus aetatis. hoc solet symbolum commune omnibus uirginibus esse nupturis, ut, cum ubera coeperint eminere, tunc coniunctioni habiles iudicentur.

36. Turbatae igitur, quod studio dilectionis urgeat nuptias sponsus, dicunt: quid faciemus sorori nostrae in qua loquitur in ea? uel, ut Symmachus¹⁰², qua

loquitur ei¹⁰³, hoc est: sponsalium celebritate solet fieri conlocutio et confirmatio nuptiarum. quid ergo faciemus, dicunt turbatae, quia urgetur coniunctio spiritalis? a tantis nuptiis excusare non possunt; nemo est enim qui copulam uel animae et spiritus uel Christi et ecclesiae non beatam putet. sed quia plenitudo uerbi uel spiritus sancti uibrat et fulget et nihil est quod ei possit aequari, ideo differre desiderant, ut illa dilatione uel anima uel ecclesia possit esse perfectior.

37. Dicunt ergo: si murus est, aedificemus super eum receptacula; et si ianua est, sculpamus super eam tabulas cedrinas¹⁰⁴. murus est anima sancti. habet et ecclesia muros suos, quae iam perfectior dicit: ego ciuitas munita¹⁰⁵. hic est murus qui habet duodecim portas apostolicas, per quas populo nationum patet ingressus in ecclesiam. sed murus quamuis ambitum totius urbis includat, tunc tamen est munitior, cum receptacula habuerit praeparata, in quibus propugnatores urbis tutum speculandi ac tuendi possint habere subsidium. sed quia rationabilis haec ciuitas est et omnis spes eius in dei uerbo est, non ferrea, sed argentea ei propugnacula requiruntur, eloquiis caelestibus magis quam corporis uoluptatibus hostiles impetus repulsare consueta. eo fulta praesidio, eo splendore fulgens habilior Christi copulae iudicatur.

38. Et quia ianua Christus est, qui ait: per me si quis introierit saluabitur¹⁰⁶, et ecclesia ianua nuncupatur, quia per ipsam patet populis aditus ad salutem. sed ne haereticorum corrumpatur tineis aut uermibus, dicunt filiae Hierusalem, uel angeli uel animae iustorum: aedificemus super eam

tabulas cedrinas¹⁰⁷, hoc est fidei sublimis bonum odorem; est enim suauis huius materiae odor, quam non uermis, non tinea corrumpat. ideo huius materiae usus eligitur tectorum fastigiis eleuandis formandisque litterarum elementis, quibus aetas puerilis ad studium liberalis eruditionis inbuitur. est ergo materia ista sublimis ad gratiam, leuis ad onus, suauis ad odorem, utilis ad instrumentum scientiae, habilis ad ministerium cognitionis aeternae.

39. Sed quemadmodum sponsam suam diligens Christus urgebat ad copulae spiritalis sollemnitatem, ita et ecclesia uerbi decore iam capta festinabat ad nuptias, ideoque morarum et dilationis inpatiens, quas filiae Hierusalem innectere gestiebant, dicit: ego murus, et ubera mea turres¹⁰⁸, hoc est: nolite dubitare utrum murus sim — illae enim dixerant: si murus est —; ego, inquit, murus sum et non parua ubera habeo, sed ut turres ubera mea sunt, quomodo dicitis quia non habeo ubera? sensus, ut turres, habeo sapientiae, in quibus est abundantia, sicut scriptum est: et abundantia in turribus tuis¹⁰⁹. his uberibus, id est sensibus, habilem se tantis nuptiis aestimabat, sed filiae Hierusalem adhuc non poterant aestimare, quia sensuum eius abundantiam non uidebant.

40. Et addidit: ego eram in oculis eius tamquam inueniens pacem¹¹⁰, hoc est: deliberatis de meis sensibus, cum pacem dei inuenerim, quae superat omnem mentem et custodit et corda et sensus in Christo Iesu¹¹¹. talis, inquit, eram in oculis sponsi qualis quae habet pacem; scriptum est enim: qui recte quaerunt pacem, habebunt eam testimonium¹¹². festinantibus igitur dilecto atque dilecta celebrata coniunctio spiritalis est mutuo expetita consensu.

41. Ideoque tamquam nuptiale canens carmen exultauit Spiritus in propheta dicens: uinea facta est Salomoni in

Beelamon; dedit uineam suam his qui seruant¹¹³. clamat ergo spiritus: plantata est congregatio populorum et uitis aeternae radice fundata et spiritalia sub iugum uerbi corde mansueto colla subiecit¹¹⁴; plantata autem in multitudine nationum. hoc enim intellegendum 'Belamon' Symmachus, Aquila aliaeque traditiones Graeco sermone docuerunt¹¹⁵. repudiata est uetus copula quae fructum adferre non poterat, data est uinea nouis fidelibusque cultoribus, qui non solum facere fructum possent, sed etiam custodire¹¹⁶. una igitur ouis errauit, sed reuocata totius spatia orbis impleuit; unam ouem error abduxerat, sed multitudinem populorum domini gratia congregauit. errauit homo, sed ecclesia iam murus est et murus ualidus. errauit Adam, murus est Dauid qui mandata dei non est oblitus.

42. Custodita igitur et uallata haec uinea munimine spiritali mille fructus dat Christo, ducentos autem fructus custodibus. ideoque ait ecclesia: uitis mea in conspectu meo; mille Salomoni, et ducenti seruantibus fructum¹¹⁷. perfectio et plenitudo Christi est, portio seruidorum. habes hoc mysterium in Genesi, ubi quinque partes Beniamin fratri iuniori tribuit Ioseph¹¹⁸, singulas reliquis fratribus. domino igitur quinque sensuum portio et praerogatiua defertur, quam illi utique tribuit ipse quem diligit, sicut dilexit et Paulum, cui dedit ad euocandas gentes sapientiae principatum¹¹⁹.

43. His igitur fructibus delectata ecclesia dicit ad Christum: qui sedes in hortis¹²⁰, amici intendentes uoci

tuae; uocem tuam insinua mihi¹²¹. delectabatur enim, quod in hortis Christus sedebat et in hortis positi amici intendebant uoci eius. sed quia amici illi de caelestibus erant archangeli uel dominationes et throni¹²² — homines enim expulsi de paradiso fuerant propter inoboedientiam caelestium mandatorum atque ideo adhuc ecclesia uocem eius non poterat quam cupiebat audire —, ideo ait: uocem tuam insinua mihi. unde et nos, si uolumus eum in nobis sedere, simus horti clausi¹²³ atque muniti, feramus uirtutum flores, gratiae suauitatem, ut disputantem cum angelis dominum Iesum audire possimus.

44. Sed quia futurum erat, ut, cum ad plenitudinem ecclesia peruenisset, persecutionibus uariis temptaretur, ideo, cum uerbi gratia delectaretur, subito cernit insidias persecutorum, et quae plus sponso quam sibi timeret, aut quia a persecutoribus Christus magis adpetitur in nobis, ideo ait: fuge, frater meus, et similis esto tu capreolae aut hinulo ceruorum super montes aromatum¹²⁴. propter infirmos fugiat, qui temptamenta grauiora ferre non possint. ideoque scriptum est, ut de ciuitatibus ad ciuitates fugiamus¹²⁵ et, si nos in hac ciuitate fuerint persecuti, fugiamus in aliam. propter infirmos igitur, ut diximus, fugiat aut fugiat ab infirmis et transeat ad montes aromatum, qui pro martyrio odorem possint beatae resurrectionis adferre. montes aromatum sancti sunt, ad eos confugit Christus, quia fundamenta eius in montibus sanctis¹²⁶. ad eos igitur confugit qui sunt eius stabilia fundamenta; in nobis fugit, in illis fida statione consistit. mons igitur aromatum Paulus est, qui potest dicere: bonus enim odor Christi sumus deo¹²⁷. mons

aromatum Dauid, cuius orationis odor ascendebat ad dominum, et ideo dicebat: dirigatur oratio mea sicut incensum in conspectu tuo¹²⁸.

45. Symmachus tamen et Aquila¹²⁹ interpretati sunt, quod Christus dicit ad ecclesiam: quae sedes in hortis, hoc est: iam in hortis sedes superno digna paradiso, et ideo uocem tuam insinua mihi cui amici intendunt; ego quoque eam audire desidero. coepit in hortis esse ecclesia, postquam in hortis passus est Christus¹³⁰.

XXII. LITTERA TAV.

1. The 'Tau' letter begins, which in the Latin interpretation signifies erred; another interpretation has consummated. What is erred? The twenty-second and last letter, the final among the Hebrews. In this psalm, that is, the one hundred and eighteenth¹, we said the advancement of man² is signified — who, instructed by the teachings of moral discipline, lays aside all the infancy of an unexercised mind, and takes on the knowledge of veteran counsel and the maturity of senile prudence. Now where there is error, fault is marked. This, then, is the advancement: that there be the end of fault. But what is it that is meant? erred, he says; not errs, but erred. To have erred belongs to the past tense, to err to the present; he who has erred has ceased to err and condemns his old error. For of him is it said he erred, who is no longer in the error. For he who still abides in the error

is not said to have erred, but to err; for to err belongs to one who persists in the vice, to have erred to one who is correcting his fall.

2. So then the corrector of morals says: for we ourselves also were sometime unwise, unbelieving, erring in desires and pleasures³. He would not have said: We were sometime unwise, unless he were one who had afterward attained the discipline of wisdom; nor would he have said: We were erring, unless he had laid aside his former error. So then, that he might teach the fall to be wholly abolished and that no trace of the offense had remained, he says: but when the goodness and humanity of our Saviour appeared, not by works of justice which we have done, but according to his mercy he saved us by the laver of regeneration and the renewing of the Holy Spirit⁴. So with the old error laid aside and renewed by the Holy Spirit and by every emendation of morals, he says: we ourselves also were sometime erring. You see, then, that to have renounced the error is not of vice but of advancement.

3. Lastly, let the Lord Jesus himself teach you, if you do not think credit should be given to human counsels or maxims. For in his own gospel he himself asserted that the shepherd left the ninety-nine sheep and seeks the one that erred⁵. The hundredth sheep is the one which he says had erred; let the perfection and fullness of the number itself instruct and inform you. Not without reason is she preferred to the rest, because it is more to have called oneself back from vice than never to have known vice's near neighborhood. For to strip souls steeped in vices of the bridles of their cupidities and to amend them belongs not only to perfect virtue, but also to heavenly grace. To amend things to come is of human attentiveness; to forgive things past is of divine power. So at last the shepherd places the sheep he has found upon his own shoulders⁶. You recognize, surely, the mystery — how

the wearied sheep is restored, since the wearied human condition cannot otherwise be healed save by the sacrament of the Lord's Passion and of the blood of Jesus Christ, whose government is upon his shoulders⁷; for upon that cross he bore our infirmities⁸, that there he might empty out the sins of all. Rightly do the angels rejoice¹², because he who erred no longer errs, and now is forgetful of his former error.

4. It is not error therefore, but consummation, as the other interpretation teaches; and consummation is the perfection of discipline. Whence Jeremiah also in his Lamentations under this letter says: Thy iniquity is accomplished, O daughter of Sion, he will no more carry thee away into captivity. He hath visited thy iniquities, O daughter of Edom, he hath uncovered thy sins⁹. Do you note that iniquity could not fail without God's visitation, and the correction be plenary save through the grace of the Lord Saviour? But how iniquity fails, hear the Church saying: I have put off my garment, how shall I put it on? I have washed my feet, how shall I defile them¹⁰? The garment of the old man, then, woven with the vices of error, once laid aside in the laver of regeneration¹¹, does not know how it can be put on; for through zeal of correction the forgetfulness of sins had grown habitual. So great is the force of consummate emendation, that one returns into a kind of spiritual childhood, which knows not the ways of error, and even should one wish, one cannot commit a crime, because one has unlearned the practice of sinning. And now, of the interpretation of this letter I think enough has been said. Let us now learn from what follows what is the maxim of the consummated man.

5. Thus then he says: let my prayer come near in thy sight, O Lord; according to thy word

give me understanding¹³. A good life makes the prayer fly and gives wings to its prayers — spiritual wings, by which the prayer of saints is borne up to God; but also the very Spirit by whom we pray lifts up the prayer of the just man, especially if a heart contrite and compassionate-feeling commends the prayer. Such is the confidence of the consummated man. So David in the earlier verses of this psalm sought a lamp¹⁴ for his feet, lest, walking in this earthly journey, he might err. But now, set as it were at the journey's end and the course of the way of life consummated, he wholly rises up and directs his prayer toward the heavenly things, sends it into the sight of the Lord Saviour — giving it the breath of justice, the breezes of wisdom, the oars of devotion and faith, the supports of innocence and purity. For prayer grows heavy by sin and is set far from God. The more it is weighed down, the more wicked the life of the petitioner. But the prayer of the innocent ascends, and the groan of the affection that suffers-with, if they hate the Egyptian mire and decline earthly works. So you have read that of the Hebrews — who could not endure the harsh dominion of the Egyptians, and who, as men unworthy of the nobility of their race, refused the heavy and miry works no less — the groan and voice ascended to the Lord their God¹⁵. For the prayer ascended, since although they were working, they were working unwillingly. So God's mercy descended to them, since their devotion ascended to God.

6. Now it ascended not bodily; for so great a prophet did not ask his prayer to draw near bodily. For he who supposes so confines God to some certain place and seat, supposing that he reckons God to be in some larger place — though God surely is invisible, ineffable, incomprehensible, fills all things¹⁶ and the fullness of divinity dwells¹⁷ in him. I have read that Moses drew near to God when he received the law¹⁸;

but, with David's accustomed reverence, he asks not himself, but his prayer to draw near to God — that there may seem to be a kind of distinct order, by which those who are more perfect themselves draw near to God, and the just men of the next order have it sufficient if their prayer should draw near.

7. From the use of our common speech let us consider what is to draw near. Set up a master and a disciple. If the disciple has been more eager — has either drunk in the master's bent or has bent to his teaching — so that he is seen to come close to the likeness of his work and doctrine, do we not commonly say that he has drawn near to his master? Therefore you also, if you show yourself an imitator of Christ, like him who said: Be ye imitators of me, as I also am of Christ¹⁹, if you know no guile, hate falsehood, follow truth, do not refuse justice, love chastity — you have drawn near to Christ, and through Christ to God. He himself is the way by which one comes through to the Father, who is always with the Father.

8. We have learned what it is for prayer to draw near, that is, "let it be lifted up by our deeds." If you lift up your deeds, you have lifted up your prayer. He who knows how to lift his hands directs his prayer in the sight of God, as you have read below: Let my prayer be directed as incense in thy sight, the lifting up of my hands as the evening sacrifice²⁰. Such a prayer is unto life; another prayer is unto sin: and let his prayer be turned into sin²¹. So you, if you ask for worldly things, if you petition for shameful things, your prayer is not directed toward God, but to sin; therefore understand what you ask.

9. According to, he says, thy word give me understanding²². Mark what he asks. He did not say "understanding" generally, but "understanding according to the word of God"; for there is

an understanding unto death, just as there is a prudence unto perdition: the children of this world are wiser than the children of light in this generation²³. But that prudence which is of this world does not avail unto life eternal. It is set about honor, set about petty profits, intent on heaping up gains, not on amassing merits. Lastly, it is about the elements of the world — gilded rather than true wisdom, as is all philosophy, which seeks alien things while it knows not its own, scrutinizes the regions of the heavens, examines the spaces of the world that can profit it nothing, and is ignorant of the only God whom alone it ought to seek.

10. Therefore the true wise man says: if any man thinketh himself to be wise among you in this world, let him become a fool, that he may be wise; for the wisdom of this world is foolishness with God²⁴. We must labor, then, to be fools in this world, to have nothing in common with philosophy²⁵, lest any one transfer our faith from the truth through the elements of this world, lest any one despoil our profession through philosophy. For thus we have learned the Arians fell into perfidy, while they suppose Christ's generation must be gathered by the practice of this world. They left the apostle, they follow Aristotle. They left the wisdom which is with God; they chose the snares of disputation and the snare-catching of words according to the discipline of dialectics, while the apostle cries out: Beware lest any man cheat you by philosophy and vain seductions, according to the traditions of men, according to the elements of this world, and not according to Christ²⁶.

11. Would that I might imitate that foolishness by which I might be wise — that man holding ample possessions, but neglectful

of their fruits²⁷, intent upon God; that man who refuses honors even when conferred upon him, who does not seek the doctrine of philosophy — even though he had once known it, yet pretends not to know and unlearns by ceasing to seek it; who seeks not what is his own²⁸, but rather imparts his own to others, acquires for himself eternal things! He can say: according to thy word give me understanding²⁹ — that is, not according to the philosophers, not according to the lawyers, not according to the merchants of this world, not according to the architects of houses, but according to thy word, which is the foundation of true wisdom and good works, that the prophet may set thereon the gold of his heart, the silver of his speech, the precious stones³⁰ of his deeds, that his work cannot fall and perish.

12. There follows the second verse: let my supplication enter in before thee; according to thy word deliver me³¹. Note the order. First he said: let my prayer come near; then he asked for understanding: according to thy word; thirdly he says: let my supplication enter in before thee. Does not the Lord invite us by a certain custom and deign to receive us with affection? When you wish to meet some one of the chief men, do you not first draw near to his house, then seek to be informed and instructed, that you may know the mind of the master of the household, and then implore that you may enter his house, lest any one cast you out and exclude you? Knock then, you also, at that royal palace of heaven; knock not with the hand of the body, but with a certain right hand of your prayer. Not the hand of the body alone knocks; the voice also knocks; for it is written: the voice of my brother knocketh at the door³². We knock also with the finger; so Thomas with his finger merited to open the door of the resurrection. And to you Jesus says: put in thy finger hither, and put it into my hands and into my side, and

be not faithless, but believing³³. Knock therefore with the finger, if you cannot with the whole hand; knock at the door; Christ is the door, who said: by me, if any man enter in, he shall be saved³⁴.

13. When, therefore, you have knocked at this door, see how you enter, lest perhaps once entered you be outside the king's sight. Many enter palaces and do not at once see the king of this earth, but watch frequently, that they may sometime merit to see him. Nor do they presume copious access to the seeing, but on being summoned are presented and pour out their petition, that they may be received with goodwill — that the first entry of their address may not stumble nor offend in any thing. How much more must we ask God, that our prayer may enter in by the door of his mercy! So Paul also asks that there be opened to him the door of the word, to speak the mystery of Christ³⁵.

14. But because the Greek has εἰσελθάτω τὸ ἀξίωμά μου³⁶, that is "my dignity" — though it could be that the scribe erred, and it had been ἀξίωσις, that is "deprecation" — yet let us also explain this as we can. When you ask a man who is king, you say it that he may have regard of your honor, that the consideration of your dignity may touch him, that he may either have mercy if pardon is to be sought, or grant in proportion to your rank. And what shall I say? Asking, each man so enters as that he may be regarded according to his dignities. Rightly therefore the man devoted to God says: let my dignity enter in before thee³⁷. The Christian also has his own dignity, who serves so great an emperor.

15. There are highest dignities, and dignities of the true faith; there are diverse orders of honor with Christ: God hath placed in the church first apostles, secondly prophets, thirdly doctors³⁸. But these are the dignities of those who minister; there are also dignities of private men, such as piety, justice, sobriety, chastity, discipline.

There are also dignities of prayer, if you ask for a widow, if you ask for an orphan, if you ask for one who is merciful, if you ask for one who is exceedingly devout and faithful, if you ask in tribulation, ask with grief, if you yourself who ask suffer-with the sorrowful in affection. Then your prayer enters into God's grace, enters into his house, if the Church together with you entreats, if the whole people implores, that the Lord may incline his favor.

16. But what does he ask? That he be drawn out, that he be set free, since now he has long fought against the spiritual wickednesses³⁹, against the temptations of this world; since it is grave enough through the long course of this life to bear a daily-renewed warfare. So below also he says: Woe to me, that my sojourn is prolonged⁴⁰! For he groans because by daily labor he keeps unwearied watches; therefore he asks to be freed from so many adversaries, nor is he willing to have fellowship with earthly men.

17. There follows the third verse: my lips shall belch out a hymn, when thou shalt have taught me thy justifications⁴¹. He belches forth a hymn who can say: for we are unto God a sweet odor of Christ⁴², and he belches well who has tasted the manifold and sweet precepts of the Lord. He belches forth a hymn who has belched forth the Word. So David belched first the good word⁴³, here he belches forth a hymn. For the good bread did he taste, who came down from heaven — the good bread, which whosoever eateth shall not die forever⁴⁴. The Word of God has its own banquets — some stronger, like the Law and the Gospel; some sweeter, like the Psalms and the Song of Songs. The Church belched forth a hymn, or the pious soul, to whom God the Word said: Insinuate to me thy voice, for thy voice is sweet⁴⁵

[and beautiful]⁴⁶. He belched forth a hymn, to whom it was said: Honeycomb dripping are thy lips, O bride; honey and milk are under thy tongue⁴⁷.

18. But no one can belch forth a hymn first, unless he has first learned the justices of God and learned them from the Lord his God himself. Therefore David asks specifically that God should teach him; for he had heard and known in spirit that there is one master⁴⁸, and so he asked everywhere that this one be made his teacher, that from him he might learn his justifications. For how can one sing when set in fear and in dread of punishments? How can one sing when conscious to himself of grave faults, unless first he be made secure of pardon? So in what follows you have: How shall we sing the canticle of the Lord in a strange land⁴⁹?, in which one is fought against, in which one is taken captive in the law of sin⁵⁰, in which one bewails and laments the troubles of his captivity.

19. You also, then, eat the foods of the heavenly Scriptures, and eat that they may abide for you unto life everlasting; eat daily, that you may not hunger; eat that you be filled; eat that you may belch out the fatness of the heavenly words. Spiritual feasts are wont not to overload, but to profit those filled; and so the prophet wished to be filled, who says: let my mouth be filled with thy praise, that I may sing thy glory⁵¹. He who sings the glory of God, his heart belches forth a hymn to the Lord.

20. There follows the fourth verse: my tongue shall pronounce thy word, because all thy commandments are justice⁵². He who has learned the justices of God speaks the word of God, and he who speaks the word of God does not speak an idle word. To speak the works of men is an idle word. Therefore the holy man says that grace was given him by the Lord, that his mouth might not speak the works of men, since that is an idle word — and not only idle but also dangerous, for

which we shall give an account. For every idle word that men shall speak, they shall give an account thereof⁵³. For it is no slight peril, when you have such great oracles of God and works of God which he made in Genesis, made in Exodus, made in Leviticus, Numbers, Deuteronomy, Joshua, the Book of Judges, the Books of Kings and of Esdras, made in the Gospel and in the Acts of the Apostles — passing these by, to speak the things which are of the world, to hear the things which are of the world, to hedge thy ears with thorns⁵⁴; would that you might hedge in the tongue too, that it might not speak! But, what is graver, your tongue is hedged about with thorns, which prick and wound those who speak the things which are of the world. So the adversary often pours worldly thoughts even upon those at prayer⁵⁵. If, therefore, we ought not to listen to alien or superfluous things, how much more we ought not to babble against them — when the venerable Scripture says to each one of us: bind up thy silver and gold, and make a yoke and a balance for thy mouth⁵⁶! Bind up thy sense with faithful silence, bind up thy speech, place a yoke upon thy mouth, that thy words may not toss themselves with an untamed neck; place a balance, that we may weigh with cautious examination all things that we speak. With what thorns Scripture tells thee to hedge thy ears, save with a contrite heart and the fear of judgment? Salutarily do these things prick, these things sting, do not wound — even if also the wounds of a friend are useful⁵⁷.

21. All, he says, the commandments of God are justice⁵⁸, for they are commandments of justice and therefore cannot be without justice. The commandment of God is, that thou love thy God⁵⁹. Whence Paul says: he who

loveth his neighbor hath fulfilled the law. For thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not covet — and if there be any other commandment, it is comprised in this word⁶⁰. If in this word every commandment is comprised which is itself the word "Justice" — for what is so just as that thou should love thy God and love thy brother? — surely all the commandments of God are justice. For just as he who can kill his brother surely loves not his brother, he who commits adultery with his brother's wife surely loves not his brother, he who steals, he who covets another's goods surely loves not him whom he wishes to defraud — so he who proudly despises his brother, who tries to disfigure him, who feeds upon his injuries, is a stranger to the fellowship of charity.

22. There follows the fifth verse: let thy hand be to save me, since I have chosen thy commandments⁶¹. He seems to pray for the Lord's coming, since the hand of God is Christ. Him we read of as the right hand of God, of whom he said above: the right hand of the Lord hath wrought strength, the right hand of the Lord hath exalted me⁶². Why, then, here did he say hand, unless perhaps not only because of the diversity of grace⁶³ which the Scriptures are wont not to omit, but also because of a certain property of hands it is said — so that there the right hand be spoken of, where it is written that he exalted him by power; here the hand, where it must be understood that he saved him by humility? The Lord's hand may also be understood as is said in common usage: "Great is the hand of that king" — that is, "great is his army"; and "smaller is his hand" — so that here too we may understand: "Let thy aid and support be such, that thou mayest send thy angels, thy resource, the supports of thy power, to free the people

that is thine." This is the hand of God, of which it is written: Are not all ministering spirits sent to minister for them who shall receive the inheritance of salvation⁶⁴? He, therefore, who has chosen the commandments of God uses confidence, that with authority he may demand of God his divine succor.

23. There follows the sixth verse: I have longed for thy salvation, O Lord, and thy law is my meditation⁶⁵. One man delights in length of this present life and longs to prolong this body's life even to the end of laid-down old age. Others are broken by the infirmity of sickness — of whom no one can say: when I am weak, then am I powerful⁶⁶. They count themselves blessed if they enjoy the unimpaired ease of health, men for whom infirmity is not unto salvation. Of these too no one can say: I have longed for thy salvation, O Lord; for they seek their own health rather than God's salvation, more obedient to physicians than to the Scriptures. But the precepts of medicine are contrary to those zealous for the divine knowledge: they recall from fasting, do not allow vigils, draw the man away from every intent of meditation. So he who gives himself to physicians denies himself; but he who seeks God's salvation follows Christ, who is called the salvation of God, seeking not the things of the body but the things eternal, although for the time he sojourn in the body. He who seeks God's salvation meditates day and night on the law⁶⁷; perpetual is his meditation upon the divine decrees, nor is he turned away by any care of this body from the study of discipline.

24. There follows the seventh verse: my soul shall live and shall praise thee, and thy judgments shall help me⁶⁸. He flatters himself

with the recompense, indeed, of a future life, not the present. For how can this be called life, of which it is written: and thou hast brought me into the dust of death⁶⁹? How many living men are in hell! Paul himself longed to be freed from the body of this death⁷⁰, who truly desired God's salvation, saying: I desire to be dissolved and to be with Christ, much better; but to abide in the flesh is more necessary than voluntary⁷¹. How then does the soul live wrapped in the swaddling-clothes of death, or what is that life which is in the shadow? We are in the region of the shadow of death⁷²; our life is hidden⁷³, not free; for it shall be free in the region of the living, in which the just man takes confidence to please God, that he may please the Lord in the region of the living⁷⁴. There, then, shall our soul live, where it is clothed with nothing mortal, nothing weak, nothing owed unto punishment.

25. There shall he praise the Lord, where, the body of weakness laid aside, he shall be made conformable to the glory of the body of Christ⁷⁵; for while we are in sin, who can perfectly praise? For to the sinner God hath said: Why dost thou declare my justices⁷⁶? Here we are placed in the shadow, in the shadow we live, in the shadow we praise; in the shadow we cannot perfectly praise. We are in a strange land; so you have heard him say in the verses below: How shall we sing the canticle of the Lord in a strange land⁷⁷?

26. But the judgments of God help the saints, when by their good works the recompense of eternal life is conferred. Blessed is he who says: and thy judgments shall help me⁷⁸. I, weak; I, a sinner, fear God's judgments because of consciousness of my sins; they bring upon me terror, drive me on; they help the saints. But yet they shall help even the sinner, though in a different way: the saint shall be helped while he is being proved;

the sinner shall be helped while he is being humbled, while he is being chastised, that he may pay double for his sins, while his work is burned, that he himself may be saved, yet so as by fire⁷⁹. Perhaps also the sense fits thus: if I be worthy of judgment, I shall be worthy that I be stripped of the fellowship of the impious, since the impious do not rise again in judgment⁸⁰, and the judgments shall help me, since he who believes in the Lord is not judged⁸¹. Faith shall profit him and shall avail toward pardon, even if there be any offense in his works.

27. There follows the eighth verse: I have erred like a sheep that was lost; quicken thy servant, for I have not forgotten thy commandments⁸². The Greek has: seek thy servant, that is ζήτησον, and the scribe could have erred when he wrote ζῆσον, which is quicken⁸³. Either sense, indeed, holds; but the more fitting for this place is seek thy servant, since the sheep that erred is to be sought by the shepherd, lest it perish⁸⁴. Therefore he says I have erred. Tell thou thy iniquities, that thou mayest be justified⁸⁵. In confessing what is fallen, you have a common fellowship with all in this, since none is without sin. To deny it is sacrilege — for God alone is without sin —; to confess it to God is the remedy of impunity. I have erred, he says — but he who has erred can return into the way, can be called back into the way — and he beautifully added like a sheep that was lost; for he does not perish who acknowledges the error.

28. Seek, he says, thy servant, since I have not forgotten thy commandments⁸⁶. Come then, Lord Jesus, seek thy servant, seek thy weary sheep; come, shepherd, seek

as the sheep of Joseph⁸⁷; thy sheep has erred while thou tarriest, while thou abidest on the mountains. Leave the ninety-nine of thy sheep⁸⁸ and come to seek the one sheep that has erred. Come without dogs, come without evil workmen, come without the hireling, who knew not how to enter through the door. Come without helper, without messenger; long since I have awaited thy coming. For I know thou wilt come, since I have not forgotten thy commandments⁸⁹. Come not with the rod, but with charity and the spirit of meekness⁹⁰.

29. Do not hesitate to leave on the mountains thy ninety-nine sheep, since the rapacious wolves cannot make incursion against the sheep stationed on the mountains. In paradise the serpent once harmed; he lost his food there, after Adam was driven thence; there he can harm no more. Come to me, whom the incursion of grievous wolves vexes; come to me, whom, cast out of paradise, the venoms of the serpent's wound long beset, who erred from those higher flocks of thine. For me too thou hadst placed there; but the night-wolf turned me from thy folds. Seek me, since I seek thee; seek me, find me, take me up, carry me. Thou canst find him whom thou seekest, deign to take up him whom thou hast found, lay upon thy shoulders him whom thou hast taken up. Thy pious burden is no weariness to thee; the carriage of justice is no load upon thee. Come therefore, O Lord, since although I have erred, yet I have not forgotten thy commandments; I keep the hope of healing. Come, O Lord, since thou alone canst call back her that has erred, and thou wilt not grieve those whom thou hast left; for they themselves shall rejoice at the sinner's return⁹¹. Come, that thou mayest make salvation in earth, joy in heaven.

30. Come therefore and seek thy sheep — not by serfs, not by hirelings, but by thyself. Take me up in flesh that

fell in Adam. Take me up not from Sarah, but from Mary, that she may be an incorrupt virgin, but a virgin by grace, untouched by every stain of sin. Carry me on the cross, which is salvific to the erring, in which alone is the rest of the weary, in which alone they shall live who have died.

31. Beautifully, however, quicken⁹² also can be said, since he cannot die whom virtue has carried on its shoulders.

32. So both the soul says, and the Church says: I have erred like a sheep that was lost; but she also says: I have sought him whom my soul loveth⁹³. That is to say: Quicken thy servant, since I have not forgotten thy commandments. I have sought thee, but I cannot find thee unless thou hast willed to be found. And thou indeed dost will to be found, but dost will to be long sought, dost will to be more diligently tracked. Thy Church knows this — that thou dost not will to be sought by her sleeping, dost not will that lying down she search for thee. So thou knockest at the door, that thou mayest rouse the sleeper, examinest if the heart watches and the flesh sleeps. Thou wilt to lift up her who lies, saying: Rise thou that sleepest and arise from the dead⁹⁴. Thou puttest thy hand through the cleft⁹⁵ that she may rise; and if she rises too tardily, thou leavest her. Thou dost will that she seek again, that she seek through many, that she not forget to seek; that she not forget thy words. So that, if she holds them, thou offerest thyself to be seen, and dost not refuse to be held.

33. And she, when she has merited to embrace thee, will show her own fruits, will teach that she has not forgotten thy commandments, will say to thee: Come, my brother, let us go forth into the field; and at our doors are all fruits of trees, new and old, my brother, which I have kept for thee⁹⁶ — that is to say: 'I keep all the commandments of the New Testament and the Old.' This the Church alone can say. No other congregation says it; the synagogue does not say it, who keeps neither the new things according to the letter nor the old things according to the spirit. The Manichaean

heresy does not say: 'I have kept the old things for thee', who does not receive the prophets⁹⁷. Worthily she is seen made-white, who shines with the grace of both Testaments.

34. The bridegroom answers her: Set me as a seal upon thy heart, as a signet upon thy arm⁹⁸ — thou who hast kept new and old for me, thou art my signet, thou art unto my image and likeness. There shines in thee the image of justice, the image of wisdom, the image of virtue. And because the image of God is in thy heart, let it be also in thy works; let there be the impress of the Gospel in thy deeds, that in thy morals thou keep my precepts. The impress of the Gospel will be in thee, if thou offer the other cheek to him who strikes thee⁹⁹, if thou love thy enemy, if thou take up thy cross and follow me¹⁰⁰. So I bore the cross for you, that thou shouldst not hesitate to bear it for my sake.

35. The daughters of Jerusalem heard this — that the Lord Jesus was now joining the Church to himself; and because, considering the magnitude of the Word, they reckoned her unequal to such great nuptials, lest perchance she could not bear the weight of the union, they excuse themselves saying: Our sister is little, and she has no breasts¹⁰¹. For so they who wish to defer nuptials are wont to excuse themselves, that they may pretend the weakness of an immature age and contend that she has no breasts — which signify a marriageable time of age. This is wont to be the common sign of all virgins about to marry: that, when their breasts begin to grow, they then are judged fit for the union.

36. Disturbed, therefore, since the bridegroom in zeal of love urges the nuptials, they say: what shall we do for our sister, in whom one speaks in her? Or, as Symmachus has it¹⁰², in

whom one speaks to her¹⁰³ — that is, with the festivity of betrothal it is wont to be done — there is the conversation and the confirmation of the nuptials. What therefore shall we do, the disturbed daughters say, since the spiritual union is being urged? They cannot excuse themselves from such great nuptials; for there is no one who does not deem the union, either of soul and spirit or of Christ and the Church, blessed. But because the fullness of the Word, or of the Holy Spirit, vibrates and shines, and there is nothing that can be made equal to it, therefore they wish to defer it, that by such delay either the soul or the Church may be made more perfect.

37. So they say: if she is a wall, let us build upon her bulwarks; and if she is a door, let us carve upon her tablets of cedar¹⁰⁴. The wall is the soul of the saint. The Church too has her walls, who, now more perfect, says: I am a fortified city¹⁰⁵. This is the wall which has the twelve apostolic gates, through which an entry into the Church lies open to the people of the nations. But the wall, although it encompass the circuit of the whole city, is yet then more fortified when it has bulwarks prepared, in which the defenders of the city may have safe support for watching and guarding. But because this is a rational city, and all its hope is in the word of God, not iron but silver bulwarks are required for it — accustomed to repel the enemy's onslaughts by heavenly oracles rather than by the body's pleasures. With such defense supported, with such splendor shining, she is judged fitter for Christ's union.

38. And because Christ is the door, who said: by me if any man enter, he shall be saved¹⁰⁶, the Church too is called the door, since through her there lies open to the peoples the entry to salvation. But lest she be corrupted by the moths or worms of heretics, the daughters of Jerusalem say — or the angels or the souls of the just: let us build upon her

tablets of cedar¹⁰⁷ — that is, the good odor of sublime faith; for sweet is the odor of this material, which neither worm nor moth can corrupt. Therefore the use of this material is chosen for the loftiest roof-tops and for the forming of the elements of letters, by which the boyish age is initiated into the studies of liberal learning. The material, then, is sublime as to grace, light as to weight, sweet as to odor, useful for the implement of knowledge, fit for the ministry of eternal cognition.

39. But just as Christ, loving his bride, urged her to the solemnity of the spiritual union, so the Church too, now captivated by the comeliness of the Word, hastened to the nuptials; and so impatient of delays and postponements, which the daughters of Jerusalem desired to weave, she says: I am a wall, and my breasts as towers¹⁰⁸ — that is: do not doubt whether I am a wall — for they had said: if she be a wall —; I am, she says, a wall, and I have not little breasts, but my breasts are like towers; how can you say that I have no breasts? I have, like towers, the senses of wisdom, in which is abundance, as it is written: and abundance in thy towers¹⁰⁹. By these breasts, that is, by these senses, she judged herself fit for so great nuptials; but the daughters of Jerusalem could not yet judge it, because they did not see the abundance of her senses.

40. And she added: I was in his eyes as one finding peace¹¹⁰ — that is: when, after deliberations on my senses, I have found the peace of God, which surpasseth all understanding and keepeth both the hearts and the senses in Christ Jesus¹¹¹. Such, she says, was I in the eyes of the bridegroom as one who has peace; for it is written: those who rightly seek peace shall have it as a testimony¹¹². With both the beloved and the loved one hastening, the spiritual union was celebrated by mutual consent.

41. So, as if singing a nuptial song, the Spirit exulted in the prophet, saying: the vineyard hath become Solomon's

in Beelamon; he gave his vineyard to those who keep it¹¹³. The Spirit, then, cries out: a congregation of peoples is planted, and a vine is founded with eternal root, and spiritual things have set their necks under the yoke of the Word with a meek heart¹¹⁴; planted, moreover, in the multitude of the nations. For 'Belamon' is to be understood thus, as Symmachus and Aquila and the other traditions taught us in the Greek tongue¹¹⁵. The old union has been repudiated which could not bear fruit; the vineyard has been given to new and faithful cultivators, who could not only make fruit but also keep it¹¹⁶. So one sheep had erred, but, called back, she filled the spaces of the whole earth; one sheep had error led astray, but a multitude of peoples the Lord's grace gathered. Man erred, but the Church now is a wall — and a strong wall. Adam erred; the wall is David, who has not forgotten the commandments of God.

42. Guarded, therefore, and walled with spiritual munition, this vineyard gives to Christ a thousand fruits, but two hundred to her keepers. So the Church says: my vineyard is in my sight; a thousand for Solomon, and two hundred for those who keep the fruit¹¹⁷. The perfection and fullness is Christ's; the portion is the servants'. You have this mystery in Genesis, where Joseph gave to Benjamin the younger brother five portions¹¹⁸, single ones to the rest of his brothers. Therefore the Lord is given the portion and prerogative of the five senses — which surely he himself bestows on him whom he loves, just as he loved Paul also, to whom he gave the headship of wisdom for calling the nations¹¹⁹.

43. Delighted, therefore, by these fruits, the Church says to Christ: thou who sittest in the gardens¹²⁰, the friends bending the ear to thy voice

— make me to hear thy voice¹²¹. For she was delighted that Christ was sitting in the gardens, and that the friends, set in the gardens, were bending their ear to his voice. But because those friends from the heavens were the archangels or the dominions and thrones¹²² — for men had been driven out of paradise on account of disobedience to the heavenly commandments, and so the Church could not yet hear his voice as she desired —, therefore she says: make me to hear thy voice. Whence we also, if we wish him to sit in us, let us be enclosed gardens¹²³ and fortified, let us bear the flowers of virtues, the sweetness of grace, that we may be able to hear the Lord Jesus disputing with the angels.

44. But because it was to come to pass that, when the Church reached fullness, she would be tested by various persecutions, therefore, while she was delighted by the grace of the Word, she suddenly catches sight of the snares of persecutors; and because she would fear more for the bridegroom than for herself, or because Christ is more sought by persecutors in us, therefore she says: flee, my brother, and be like a roe and a young hart upon the mountains of spices¹²⁴. Let him flee for the sake of the weak, who could not bear the graver temptations. So it is also written, that we should flee from cities to cities¹²⁵, and if they have persecuted us in this city, let us flee to another. For the sake of the weak, then, as we said, let him flee, or let him flee from the weak and pass over to the mountains of spices, who, by their martyrdom, can bring the odor of blessed resurrection. Mountains of spices are the saints; to them Christ flees for refuge, since his foundations are in the holy mountains¹²⁶. To these, then, he flees who are his stable foundations; in us he flees, on them he stands in firm station. The mountain of spices, then, is Paul, who can say: for we are unto God a sweet odor of Christ¹²⁷. The mountain

of spices is David, whose prayer's odor ascended to the Lord, and so he was wont to say: let my prayer be directed as incense in thy sight¹²⁸.

45. Symmachus, however, and Aquila¹²⁹ interpreted as if Christ said to the Church: thou who sittest in the gardens — that is: now thou sittest in gardens worthy of the supernal paradise, and therefore make me to hear thy voice — to whom the friends bend the ear; I too desire to hear it. The Church began to be in the gardens after Christ had suffered in the gardens¹³⁰.

FINIT — Here ends the Exposition of Psalm 118 of St. Ambrose of Milan.