site: migne

title: Expositio in Abdiam

languages: en la

source_edition: Migne, Patrologia Latina, vol. 175, coll. 371C–406A

source_text:
## PRAEFATIO.

[0371C]Abdias quartus in ordine prophetarum, sermone simplex et sensu multiplex; rarus in verbis, sed copiosus in sententiis. Juxta illud Salomonis: *Sapiens verbis innotescit paucis [n: (Eccle. XX)]*, prophetiam suam litteraliter adversus Idumaeam dirigit; allegorice contra mundum, tropologice contra carnem stylum suum acuit; Salvatoris typum gerens, ipsius adventum subtiliter introducit, per quem mundus destruitur, per quem caro atteritur, per quem libertas [0372C] redditur. Hinc est illud: *Si Filius vos liberaverit vere liberi eritis [n: (Joan. VIII)]*. Hic est Abdias, qui sub Achab rege centum prophetas in specubus latentes pavit: et dum corporalem ministrat alimoniam, spiritualem divinitus accepit. Prophetavit autem praefatus vir quando et alii prophetae, Amos scilicet, Joel et Osee. Jacetque conditus in Samaria cum Elisaeo et Joanne Baptista.

## INCIPIT EXPOSITIO.

[0371]

[0371D] *[n: (ABDIAS I.)] Visio Abdiae.* Abdias interpretatur *Domini servus,* per quem Salvator significatur. Unde et in Isaia sub persona Patris ad Filium loquentis ita legitur: *Audi, Jacob, serve meus, et Israel quem elegi [n: (Isa. XLI)]*. Item ad eumdem: *Servus meus es tu, Israel; dedi te in lucem gentium, ut sis salus mea [0372D] usque ad extremum terrae [n: (Isa. XLIX)]*. Hinc ipse Salvator humano generi exprobrans ita: *Servire,* inquit, *me fecisti in peccatis tuis [n: (Isa. XLIII)]*. Quoniam vero quatuor sunt servitutis genera, alia namque est necessaria, alia conditionalis, alia muneratoria, alia liberalis: videamus sub quo servitutis genere [0373A] servivit libertas, infirmata est virtus, humiliavit se felicitas, inclinavit se Deitas. Neque enim primo genere servivit, qui necessitate nihil fecit; neque secundo, qui captivitatem captivam duxit; neque tertio, qui hominibus dona dedit; sed sub quarto. Hinc est illud: *Holocaustum et pro peccato non postulasti tunc dixi: Ecce venio [n: (Psal. XXXIX)]*. Item: *In capite libri scriptum est de me, ut facerem voluntatem tuam; Deus meus volui, et legem tuam in medio cordis mei [n: (ibid.)]*. Vere servitus libera, per quam nec natura corrupta, nec conditio mutata, nec pactio facta, sed voluntatis identitas obedientiae inclinata. Hinc est illud: *Gratis venundati estis; et sine argento redimemini [n: (Isa. LII)]*. Haec de nomine. Nunc dicamus de visione. Prophetici idioma est eloqui, ut [0373B] ibi consolatio ventura innuatur ubi visio ponitur. Unde et Abdias gentis adversariae, id est Idumaeae, destructionem, quae magnam Judaico populo attulit consolationem, in exordio prophetiae suae proposuit visionem, dicens: Visio Abdiae. Ob humilitatis custodiam, propheta de se quasi de alio loquitur; quia privilegium meretur amittere, qui concesso dono abutitur, vel permissa potestate. Abdiae visio, Verbi est incarnatio. De qua visione per Psalmographum dicitur: *De coelo respexit Dominus; vidit omnes filios hominum [n: (Psal. XXXII)]*. Oculi Verbi, fuerunt judicium et misericordia. His oculis nostrae formam vidit redemptionis, dum incarnatam veritatem exhibuit judicii et misericordiam praemii; judicium discretionis, et misericordiam remissionis. His oculis [0373C] respexit Petrum, quando eum et per veritatem judicii vocavit ad fletum, et per misericordiam ejus delevit peccatum [n: (Luc. XXII)]. Primum aperiendo, diluit culpam, secundum, reddit gratiam. Hos sponsa laudat oculos, in Canticis dicens: *Oculi tui sicut columbae super rivulos aquarum [n: (Cant. V)]*. Aquae, sunt coelestis dona sapientiae; rivuli, sunt donorum varietates; columba, dantis est gratia. Oculi igitur sunt columbae super rivulos aquarum; quia et per judicii veritatem gratis illuminat, et per misericordiae benignitatem gratis muneribus ornat. Visio igitur Abdiae incarnatio est Sapientiae, quae oculo utroque respexit mundum. Juxta illud in Evangelio Joannis: *Verbum caro factum est, et habitavit in nobis, [0373D] et vidimus gloriam ejus, gloriam quasi unigeniti a Patre, plenum gratiae et veritatis [n: (Joan. I)]*. Sequitur:

*Haec dicit Dominus ad Edom.* Id est contra Edom. Quid est dicere, nisi verbum proferre? Et quid est verbum proferre, nisi a secretis exire? Dominus ergo dicit, id est Pater protulit Verbum, quando Filius a Patre exivit, et venit in mundum. Sed quia de diabolo triumphare, ideo Dominus; quia gratis humanum genus liberare, ideo Deus; quia mundum, et pompam ejus conculcare venerat, ideo qui contra Edom loquitur: Dominus qui timendus est, Deus qui diligendus est, contra Edom, qui conculcandus est. Timendus a diabolo, diligendus a populo suo, mundus conculcandus ab eo. Dominus ex genere victoriae, et Deus ex muneribus gratiae, contra [0374A] Edom languorem sanando concupiscentiae. Dominus ergo, quia hostem prostravit viriliter; Deus, quia civem liberavit misericorditer; contra Edom, quia mundi concupiscentiam expugnavit hostiliter. Edom ipse est Esau, qui etiam Seir nuncupatus est; frater Jacob simplicis, qui, propter lenticulae concupiscentiam, primogeniturae amisit gloriam, et propter fraternam invidiam paternae benedictionis perdidit gratiam. Hinc adversus fratrem gravi concitatus odio, dum virus fovit in cordo latitans, dilectionis corrumpens foedera, in necem fratris exasperavit viscera, locum quaerens et tempus infortunio. Unde dixit: *Veniens dies luctus patris mei: et tunc occidam eum [n: (Gen. XXVII)]*. Per hunc ergo carnis designatur prudentia, mundi concupiscentia, semen [0374B] pessimum, filii nequam et scelerati, inimici gratiae Dei. Edom *terrenus,* Esau *sanguineus,* Seir *pilosus.* Sanguineus peccatis, pilosus negotiis, terrenus curis. Sanguineus mundus utique in idololatris, pilosus in haereticis, terrenus in carnalibus et pseudochristianis. Sed contra Edom Dominus Verbum misit, quod et peccati chirographum delevit, et quietem spiritualem praestitit, et aeternam felicitatem spopondit. Chirographum venia, negotium gratia, curam exterminavit gloria: venia peccatorum, gratia devotorum, gloria aeternorum. Hinc David: *Misit verbum suum, et sanavit eos, et eripuit eos de interitionibus eorum [n: (Psal. CXVI)]*. hoc, inquam, Verbum *illuminat omnem hominem venientem in hunc mundum [n: (Joan. I)]*. Hoc *capit vulpes pusillas [0374C] demolientes vineas [n: (Cant. II)]*; hoc *pauperes facit, et ditat; humiliat, et sublevat [n: (I Reg. II)]*. Sequitur:

*Auditum audivimus a Domino, et legatum ad gentes misit.* LITTERAL. Quae obscure prius dixerat, nunc evidentius manifestat, adventum scilicet Christi ad destructionem peccati, ad salutem mundi, ad cognitionem veri, ad dilectionem summi boni. Legatus ipse est de quo Aggaeus: *Ecce venit,* inquit, *desideratus cunctis gentibus, et gloria ejus replet orbem terrarum [n: (Agg. II)]*. Legatus iste sub habitu paupertatis divitias nobis attulit immortalitatis. Unde Apostolus: *Qui pro nobis,* inquit, *pauper factus est, ut nos paupertate illius ditaremur [n: (II Cor. VIII)]*. Legatus iste tria secum attulit: Lucem, unguentum, [0374D] panem. Lucem caecis, unguentum aegrotis, panem famelicis. Lucem exposuit in monte, panem in coenaculo, unguentum in crucis patibulo. Lucem in carcere, panem in deserto, unguentum posuit in theatro: in carcere ignorantiae, in theatro carnalis concupiscentiae, in deserto humanae miseriae. Christus namque mundum illuminavit, pulsa ignorantia; ipse eum satiavit, ordinata concupiscentia; idem ipsum in melius commutavit, exterminata miseria. Unde ipse in Evangelio: Ego sum, inquit, via, veritas et vita [n: (Joan. XIV)]. Via illuminando, veritas sanando, vita felicitando. Primo contra ignorantiam secundo contra concupiscentiam, tertio contra miseriam. Quaerendum est autem ubi, vel a quo de legatione ista propheta quidquam acceperat. [0375A] Moyses in medium prosiliat, et quidquid eo acceperat aperiat. *Prophetam,* inquit, *suscitabit Dominus de fratribus vestris: ipse tanquam me audietis [n: (Deut. XVIII)]*. Isaias quoque: *A finibus terrae,* inquit, *laudes audivimus, gloriam Justi [n: (Isa. XXIV)]*. Intuere, lector, laudes et gloriam Justi. Gloriam in futuro, laudes in praesenti. Laudem quippe promeruit multiplicem; quia et aegrotis sanitatem, et egenis ubertatem, et captivis libertatem donavit. Sit igitur laus ejus in ore meo, qui me et sanitate roboravit, et ubertate ditavit, et libertate donavit. Post hanc arrham si pure et fideliter accipio, ego gloriam Justi accepturum me nullatenus dubito. Auditum enim audivimus a Domino, et legatum misit ad gentes. Quod autem auditum audivimus, dicit, locutio [0375B] quidem minus est Latina, sed ex Graeco fideliter expressa. Inculcatio vero verbi intentionem sifignicat eloquii. Historialiter autem adventus regis Babylonici super Idumaeos significatur: pro quo Dominus misit, quando ut veniret, justo judicio permisit. Hic enim vocatus est malleus universae terrae, per quem Dominus dignatus est justissimae vindictae exercere judicia, et per quem justo Dei judicio innumeri populi attrita est superbia. Unde legitur in alia prophetia: *Fili,* inquit, *hominis, quid dabitur Babylonio regi pro labore, quod apud Tyrum servivit mihi? Da,* inquit, *ei regnum Aegypti.* Intuere, lector, formam divinae providentiae et ordinem vindictae, et normam justitiae. Babylonii siquidem expugnaverunt Assyrios, Medi Babylonios, [0375C] Macedones, Medos, Romani Macedones, Christus Romanos; sed ultima victoria non ex crudelitate acta est, sed ex benignitate et clementia. Aliis vero pro qualitate meritorum digne illata est ultio suppliciorum. Haec per excessum juxta historiam diximus.

Nunc ea allegorice discutiamus. *Missus,* inquit, *legatus de valle Hebrom venit in Sichem [n: (Gen. XXXVII)]*; quia Christus deitate fortis, et ordinibus coelestium agminum regnum augmentans sempiternitatis, venit ad laborem passionis, sed in agro erravit, in mundo nullum immunem a peccato reperit. *Unde fratres suos quaerens, in Dothain descendit [n: (ibid.)]*, quia reconciliationem nostri sitiens, usque ad mortis defectum se humiliavit. Hebrom, interpretatur [0375D] fortitudo vel *augmentum sempiternum;* Sichem *humeri;* Dothain, *defectus.* Auditum igitur audivimus a Domino, et legatum misit ad gentes; quia in Verbi incarnatione certum nuntium accepimus de nostra redemptione. Quam prompte, quam devote suam expleverit legationem, nostramque operatus fuerit redemptionem, ipse manifestaturus.

*Surgite,* inquit, *et consurgamus adversus eum in praelium.* LITTERAL. Magna fuit dignitas nostrae conditionis; sed major reverentia nostrae reparationis. Homo namque conditus fuisse legitur cum divino consilio; sed reparatus cum eodem, cui addita est gratia. Ibi enim ex consilio dictum est ut homo fieret; hic autem et consulte dicitur, et occulte Filius mittitur ut eum redimeret. Ibi ostensa est dignitas [0376A] humana in modo, et forma consilii; hic privilegium gratiae, et excellentia naturae in qualitate mysterii et quantitate supplicii. In utroque negotio excitamur ad dilectionem; sed in secundo ad majorem accendimur devotionem. ALLEG. Hinc Filius: Surgite, inquit, et consurgamus adversus eum in praelium. Surgite, inquit, ad angelos; consurgamus, Pater, Ego et Paracletus: haec dicens, non Deitatis divido essentiae unitatem, sed personarum fideliter distinguo proprietatem. Adversus eum. Adversus scilicet diabolum, adversus mundum, adversus peccatum, adversus carnem. Surgite, inquit, ad angelos. Hinc Isaias sub eadem persona: *Ite,* inquit, *angeli veloces ad gentem convulsam et dilaceratam, ad populum terribilem, post quem non est alter* [0376B] [n: (Isa. XVIII)]. Hinc in eodem de Filio: *Ad gentem,* inquit, *fallacem mittam eum, et contra populum furoris mei mandabo illi, ut auferat spolia, et diripiat praedam, et ponat illum in conculcationem quasi lutum platearum [n: (Isa. X)]*. Hinc Filius ad Patrem per Psalmographum: *Paratum,* inquit, *cor meum, paratum cor meum [n: (Psal. CVII)]*. Hinc de Spiritu Pater ad Filium: *Ecce,* inquit, *puer meus, quem elegi; dedi spiritum meum super eum, judicium gentibus proferet [n: (Isa. XII)]*. Item, Pater de Filio et Spiritu Paracleto: *Quiescite,* inquit, *ab homine, cujus spiritus in naribus ejus est; quoniam excelsus reputatus est ipse [n: (Isa. II)]*.

## INCIPIT EXPOSITIO. (cont.)

MORAL. Attendite diligenter quomodo angeli, [0376C] quam prompte ad inimicorum mittuntur expugnationem; quomodo beata et sancta Trinitas operatur redemptionem. Certissimus sum de victoria, ubi confligit potentia, negotium ordinat sapientia, benignitas suggerit patientiam, et promittit stipendia. Consurgamus, inquit Filius, Pater potenter extrudendo adversarium; ego sapienter occultando mysterium: si enim cognovissent, nunquam Dominum gloriae crucifixissent [n: (I Cor. II)]; Spiritus benigne suscipiendo, et sanando miserum: *Benignus est enim spiritus sapientiae, et non liberabit maledictum a labiis suis [n: (Sap. I)]*. Surgat Pater hostem Filio potenter prosternendo; ego surgam sapienter nescium docendo. Clareat Patris potentia in hostium expugnatione. Pater vincula solvat humanae captivitatis. [0376D] Filius tenebras illustret humanae caecitatis. Spiritus munera suggerat, et desideria charitatis. Caveat lector, ne personarum confundat trinitatem, nec divinae essentiae dividat unitatem. Per haec enim, quae distinguo, personarum proprietatem ostendo, non naturae vanitatem confundo. Alioquin sicut Trinitas natura vel essentia una, sic et operatio omnimodo una. Scriptum namque est: *Quaecunque Pater facit, haec eadem Filius similiter facit [n: (Joan. V)]*; sed nec Spiritus ab hoc seducitur, qui eadem essentia, eadem potentia, eadem sapientia, idem Deus et est, et dicitur, et creditur, etc. Sequitur:

*Ecce parvulum dedi te in gentibus. Contemptibilis es valde. Superbia cordis tui extulit te, habitantem in scissuris petrarum, exaltantem solium tuum qui dicis [0377A] in corde tuo. Quis me detrahet in terram?* LITTERAL. Historialiter propheta sub persona Domini arguit et increpat, minatur et imperat in Idumaeum: quod adversus fratrem suum, populum scilicet Judaicum insurrexerit, quod ei tempore calamitatis suae insultaverit, quod hostes ejus ad eum expugnandum docuerit, sustentaverit, adjuverit, ostendens quis et qualis fuerit naturae debito vel gentis merito, quid factus sit proprio vitio. Haec tria ostendit ei Deus, scilicet naturae debitum, culpae vitium, poenae supplicium. Quia scilicet et contemptibilis natura, et sordidus cura, et detestabilis poena. Primum ostendit ubi dicit: Ecce parvulum dedi te in gentibus, etc. Secundum ibi: *Si exaltatus fueris ut aquila,* et reliqua. Tertium ibi: *Usque ad terminum emiserunt [0377B] te.* Quod vero populum Idumaeum dicit in scissuris petrarum habitantem, morem gentis proprium tangit, quae propter lignorum inopiam, et solis ardorem in cavernis rupium habitat, et terreis caveis.

ALLEGORICE. Dominus in gentilem populum invehitur; qui spreto Creatore, et suae naturae decore, et honore divinae gratiae, et dono scientiae, et cultu justitiae, ad idololatriae spurcitiam, ad morum immunditiam, ad naenias errorum et vanam philosophiam conversus, unde sese devote Creatori substernere debuit, inde pingui cervice armatus, adversus eum potius intumuit. Dicit ergo ad eum: Ecce parvulum sensu, gentilem cultu, contemptibilem actu, dedi te, [0377C] hoc est justo judicio fieri permisi. Parvulum, inquam, intelligentia veritatis, gentilem ritu, et caeremonia infidelitatis, contemptibilem actione iniquitatis. Ad cumulum vero malitiae inflavit te ventus superbiae, cujus exigente merito in infidelitatis tenebras, et errorum caliginem incidisti. Nec his solum non contentus, sed errores praedicando, lucem tenebras asserendo, et bonum malum, veritatem mendacium autumando, alios ad ruinam adduxisti. Hinc est quod sequitur: Superbia cordis tui extulit te, habitantem in scissuris petrae, exaltantem solium tuum: qui dicis in corde tuo quis me detrahet in terram? Intuere ordinem miseriae, cursum cadendi, et formam informem a Deo recedendi. Tumor praecedit superbiae, tenebrae sequuntur ignorantiae, infidelitas [0377D] succedit idololatriae. Hanc sequitur delectatio, et consensus immunditiae, deinceps praedicatio malitiae, demum contemptus virtutis, et odium justitiae. Quod enim dicit: Superbia extulit te, tumor ostenditur superbiae; per petram, infidelitas ignorantiae; per scissuras, schismata idololatriae; per habitantem, consensum immunditiae, per exsultantem solium, praedicatio malitiae. In eo quod dicit, in corde suo: Quis me detrahet in terram? contemptum significat virtutis, et odium justitiae. Sed Deus ultionum Dominus, Deus ultionum libere agit [n: (Psal. XCIII)]; exaltatur judicando terram, dum superbis retributionem reddit. Hinc est quod dicitur:

Si exaltatus fueris ut aquila; *Et si inter sidera posueris nidum tuum: inde detraham te, dicit Dominus.* [0378A] LITTERAL. Quasi sidera videbantur gentili populo eorum numina. ALLEG. Sophistae vero, et philosophi ut aquila. Aquilae nempe juxta aliquid visi sunt philosophi et sophistae, dum cordis oculos ad solem justitiae erigunt, dum aciem mentis in ipsum veritatis radium irerverberate figunt. Sed aquila inde statim retrahitur; quia post acceptam veritatis insitam notitiam, elationis merito philosophus et sophista ad errorum caliginem revertuntur: Hinc Apostolus: *Qui cum cognovissent,* inquit *Deum, non sicut Deum glorificaverunt, aut gratias egerunt; sed evanuerunt in cogitationibus suis [n: (Rom. I)]*. Nidum suum gentilis populus inter sidera posuit, quando spem salutis suae vel in angelis statuit, vel in hominibus: quos luce sapientiae, et nitore justitiae [0378B] falso emicuisse credit. Sequitur:

*Si fures introissent ad te per noctem; si latrones, quomodo conticuisses? Nonne furati essent sufficientia sibi? Si vindemiatores intrassent ad te, nonne [nunquid] saltem racemum reliquissent tibi?* LITTERAL. Latrones, fuerunt saeculi potentes, fures, flamines et caeteri idolorum cultores; philosophi et sophistae, vindemiatores. Haec enim tria praecipue vigebant in idololatria: Philosophia scilicet, inanis superstitio, infamis potentia. Saeculares philosophi jactabant se possidere intelligentiam veritatis; cultores idolorum sanctitatem religionis; potentes, dominium libertatis. Sed de primis legitur: *Fel draconum vinum eorum, et venenum aspidum insanabile [n: (Deut. XXXII)]*. De secundis: *Confundantur omnes [0378C] qui adorant sculptilia: et qui gloriantur in simulacris suis [n: (Psal. LXXVI)]*. De tertiis. *Potentes potenter tormenta patientur: et fortioribus fortior instat cruciatio [n: (Sap. VI)]*. Ac si diceret Dominus: Videte quod ego sum solus, et non sit alius Deus praeter me. *Ego occidam, et ego vivere faciam; percutiam, et ego sanabo; et non est qui possit de manu mea eruere. Si destruxero, nemo aedificat; si inclusero, nemo est qui aperiat [n: (Deut. XXXII)]*. Nullus mihi similis in fortibus, nemo in legislatoribus; sanctitate sum magnificus, terribilis, atque laudabilis, et faciens mirabilia. Quod nec saecularis agere potentia, nec superstitio pestifera, nec inanis philosophia potuit, mea potentia, mea sapientia, mea benignitas valuit. Potentia mea [0378D] destruxit, sapientia aedificavit, benignitas ornavit. Destruxit errorum falsitatem; aedificavit dogmatum veritatem; ornavit infundendo charismatum largitatem. De prima legitur: *Deus cujus irae resistere nemo potest [n: (Job IX)]*. De secunda: *Sapientia aedificavit sibi domum [n: (Prov. IX)]*, et reliqua. De tertia: *Spiritus ejus ornavit coelos, obstetricante manu ejus, eductus est coluber tortuosus [n: (Job XXVI)]*.

ALLEG. Potentia saeculi, superstitio idoli, utraque sibi sufficientia rapuit. Philosophia vero racemorum aliquos post se reliquit; quia nec prima libertatem, nec secunda securitatem, nec tertia veritatem, ad salutem dare vel ostendere potuit. Umbram, non corpus habuit; imaginem, non rem exhibuit. Verbum vero incarnatum ad liquidum enucleavit omnia; [0379A] ad integrum possidet universa; Esau perscrutatur abscondita: unumquemque ad terminum suum ducit, dum justo judicio pro cujuscunque merito finem debitum singulis imponit. Hinc Psalmista: *Non est,* inquit, *qui se abscondat a calore ejus [n: (Psal. XVIII)]*. Calor Dei triplex esse legitur. Est enim alius extremae damnationis; alius piae ultionis, alius gratae dilectionis. De primo legitur: *Ignis succensus est in furore meo, et ardebit usque ad inferni novissima [n: (Deut. XXXII)]*. De secundo: *Deus noster ignis consumens est [n: (Hebr. XII)]*. De tertio: *Vivit Dominus, cujus ignis est in Sion, et caminus ejus in Hierusalem [n: (Isa. XXXI)]*. Nullus igitur abscondetur a calore ejus; quia et impoenitens igne cruciabitur damnationis, et poenitens igne purgabitur ultionis, et innocens igne [0379B] jucundabitur dilectionis. Hinc Salvator de seipso. *Mihi vindictam, et ego retribuam [n: (Rom. XII)]*. Item idem: *Vivo ego,* inquit Dominus, *quia mihi flectetur omne genu, et omnis lingua confitebitur mihi [n: (Rom. XIV)]*. Et hoc est, quod subditur:

*Quomodo scrutati sunt Esau investigaverunt abscondita ejus; usque ad terminum emiserunt te.* LITTERAL. Christus enim, et ejus apostoli, et eorum successores Esau abscondita scrutati sunt; quia vita, moribus, doctrina, mundi pompam, ejus concupiscentiam, ipsius stultam sapientiam ejusdem idololatriam confutarunt et condemnarunt. Primam Christus in praesepio; secundam in deserto; tertiam in monte; quartam in Jordane condemnavit, dum rex gloriae pannis involvi; dum panis vitae, fame affici; dum sapientia [0379C] Dei, stulta fieri; dum Deitas, servo sustineri voluit. Quomodo autem apostoli et eorum successores contra mundum, et errorem gentilium decertarunt, et eorum docent eloquia, et passionum Christi testantur stigmata. Unde sequitur: Usque ad terminum emiserunt te.

ALLEG. Praefati viri mundum emiserunt usque ad terminum; quia dum fregerunt lagunculas corporum, dum tubis sonuerunt praedicationum - dum lampade fulserunt miraculorum mundus expavit, victus succubuit, vinculis fidei colla praebuit. Hinc Psalmista: *Ipsi videntes sic admirati sunt, conturbati sunt, commoti sunt; tremor apprehendit eos [n: (Psal. XLVII)]*. Admirati praedicatione insolitae novitatis; [0379D] conturbati sunt in auditu, qui passi sunt fervore charitatis; commoti sunt miraculis eatenus invisae claritatis: et ideo emiserunt Esau usque ad terminum; deduxerunt scilicet mundum usque ad praedestinatum fidei articulum. Unde et sequitur:

*Omnes viri foederis tui illuserunt tibi; invaserunt adversus te viri pacis tuae. Qui comedunt panem tecum, ponent insidias subter te.* LITTERAL. Viri isti cum diabolo et mundo foedus inierant per cultum idololatriae; pacem fecerant per affectum concupiscentiae. Panem cum eo comedebant, per praedicationem errorum, et pullulationem malitiae. Sed viri foederis illuserunt ei; quia illi qui mundo curiosius servierant, qui idololatriae devotius cultum exhibuerant, [0380A] postmodum contra mundum praedicationis erexerunt gladium, contra cultum idololatriae fidei objecerunt scutum, contra voraginem carnalis concupiscentiae tutissimum religionis portum.

## INCIPIT EXPOSITIO. (cont.)

ALLEG. Illuserunt igitur ei amici ejus, annihilando ejus stultam sapientiam; invaluerunt, destruendo idololatriam; insidias posuerunt, carnalem annihilando concupiscentiam. Primo docendo fidei veritatem; secundo miraculorum ostendendo claritatem; tertio corporalem sustinendo passionem. Hinc Dominus ad Job de diabolo: *Nunquid ligabis eum ancillis tuis? [n: (Job. XIV.)]* In servis etsi despecta conditio est, tamen virilitas viget; in ancillis vero cum conditione sexus jacet. Dominus autem diabolum, vel mundum ancillis suis ligare se asserit; quia ad nostri [0380B] redemptionem veniens, et suos contra mundum praedicatores mittens, relictis sapientibus insipientes, relictis fortioribus debiles, relictis divitibus elegit pauperes. Ancillis ergo suis Dominus fortitudinem, et mundi pompam dejecit; quia, attestante Paulo: *Infirma mundi elegit Deus, ut confundat fortia [n: (I Cor. I)]*. Unde bene per Salomonem dicitur, in aedificatione domus sapientiae inter caetera: *Ancillas suas misit, quae nos ad arcem, et civitatis moenia vocarent [n: (Prov. IX)]*. Quod praedicatores infirmos abjectosque habere studuit, qui fideles populos ad spiritualis patriae superna aedificia colligerent. Unde Dominus in Evangelio, Nathanaelem laudat, nec tamen in sorte praedicantium numerat [n: (Joan. I)]; quia ad praedicandum eum tales venire debuerant, qui [0380C] de luce propria nil habebant, ut in tantum solius veritatis cognosceretur esse quod agerent, quantum aperte cerneretur, quod ad hoc agendum idonei per se non fuissent. Ut ergo mira potentia per praedicationem linguas claresceret, prius mirabilius actum est, ut ipsorum praedicantium meritum nullum esset. Sed quia quos contra diabolum vel mundum Dominus mittat, insinuavit; nunc etiam quid ipsi agant, qui mittuntur, adjungit. Sequitur in eodem Job: *Concident eum amici, divident illum negotiatores [n: (Job. XL)]*. Quos Dominus per Job ancillas, amicos, negotiatores, vocat: hos Abdias foederatos, pacificos, convivas nuncupat. Deinde eosdem invaseres, illusores, insidiatores nominat. Sancti etenim [0380D] praedicatores prius fuerunt ancillae per formidinem, deinde facti sunt amici per fidem; deinde negotiatores per praedicationis actionem: prius, inquam, foederati cum mundo, vel diabolo per infidelitatem idololatriae, pacifici facti sunt turpissimae concupiscentiae, convivae per doctrinam malitiae. Postea irrisores per fidei gratiam, invasores per obedientiam, insidiatores per veritatis doctrinam. Hinc per Salomonem de sancta muliere dicitur: *Sindonem fecit et vendidit, et cingulum tradidit Chananaeo [n: (Prov. XXXI)]*. In linteo sindonis, subtilitatis designatur praedicationis. Hanc sindonem Ecclesia fecit et vendidit; quia fidem, quam credendo texuerat, loquendo dedit, et in fidelibus vitam rectae conversationis accepit. Quae et Chananaeo cingulum tradidit; quia per [0381A] vigorem demonstratae justitiae fluxa opera gentilitatis astrinxit, ut hoc, quod praecipitur, vivendo teneatur. Praedicatores ergo suos Dominus, quaerendo ancillas invenit, permutando amicos facit, ditando negotiatores reddit, ditatos virtutibus usque ad exercendum fidei negotium perducit, ut membra diaboli et filios hujus saeculi increpando, et suadendo tanto severius incidant, quanto et amici facti amore veritatis semetipsos verius copulant, atque ab eo peccantium animas tanto celerius subtrahant; quanto citius negotiatores idonei effecti, in semetipsis amplissimas virtutum apothecas monstrant. Dicit ergo Abdias sub persona Domini: Qui comedunt panem tecum, ponent insidias subter te; quia videlicet qui prius fluxe vixerant, animam carni ancillari fecerant, [0381B] et mensae daemoniorum per consensum vitiorum participaverant, ii astutias daemonum, mundi curas, carnis illecebras subtilius discernunt, celerius deprehendunt, sagacius judicant, virilius damnant. Prius namque collegit indoctos, et postmodum philosophos; et non per oratores docuit piscatores, sed per piscatores erudivit oratores. Sequitur:

*Non est prudentia in eo.* ALLEG. Prudentia salutis est providentia, quae nec in diabolo, nec in mundo, nec in carne fuit; quia et diabolus cecidit per elationem, et mundus per vanitatem corrumpitur, et caro per voluptatem infirmatur. Diabolus per superbiam, mundus per petulantiam, caro per concupiscentiam. [0381C] Quae autem super diabolo, vel mundo interpretati sumus, ad haereticos, vel carnem referre possumus. Haeretici raptores spirituales terram sanctam invadentes, et Scripturas canonicas pervertentes induxerunt; *linguas suas acuerunt, arcum suum, rem amaram, intenderunt, ut sagittent in occultis immaculatum [n: (Psal. LXIII)]*. Contra quos Abdias sub persona Filii propheticum intentat eloquium dicens:

Surgite, inquit, et consurgamus adversus eum, id est haereticorum conventiculum, in praelium. MORALIS. Quia haeretica perfidia multa sanitati fidei profert contraria, multa ad Patris, et Filii et Spiritus sancti profert injuriam. Ideo Filius cum gravitate consilii, et pondere auxilii, eorum expugnare [0381D] decrevit dementiam. Surgite et consurgamus, etc. Arius minorem Patre Filium, Macedonius utroque minorem asserit Paracletum, Sabellius ipsum Patrem Filium; Manichaeus Verbum negat carnem factum: et alter quod unum est perverse dividit, alter vero quod divisum vanissime confundit. Contra quorum destruendam insaniam Filius necessariam videns Patris potentiam, suam quoque sapientiam, et benignitatem Spiritus sancti, ait: Surgite, et consurgamus. Pater per potentiam, haereticorum destruens falsitatem ego docendo fidei veritatem, Spiritus sanctus infundendo charitatem ut quia unum deitate, essentia, voluntate sumus, uno congressu vel conjunctos ad unitatem reducamus, vel reprobos ad aeternam calamitatem impellamus. Sequitur:

[0382A]Ecce parvulum dedi te in gentibus; contemptibilis tu es valde. MORAL. Parvulus fuit haereticorum conventus inter gentes, contemptibilis merito. Parvulus sensu, contemptibilis actu. Parvulus agnitione veritatis, contemptibilis actione iniquitatis. Cui hoc Dominus dedit, quando cum talem, judicio fieri permisit, etc. Sequitur:

Superbia expellit te, habitantem in scissuris petrae; qui dicis in corde tuo: Quis me deducet in terram? MORAL. Superbia enim in haereticis praecessit, cui error haereticus justissime successit; quia si de Deo humiliter saperent, et in se humiliter sentirent, viam gradientes humilium nequaquam desererent. Hinc ipsa Veritas: *Super quem,* inquit, *requiescet Spiritus meus, nisi super humilem, et quietum, et trementem [0382B] sermones meos? [n: (Isa. LXVI.)]* In mente igitur humilitatis, Spiritus habitat veritatis; quia qui contemnit humilitatem, velit nolit, deserit veritatem. Scriptum namque est: *Ibi ceciderunt qui operantur iniquitatem [n: (Psal. XXXV)]*. Petra, est fides catholica, vel Scriptura authentica. Scissurae, varietates haeresum, et sententiae veritati fidei contrariae. Solium, est haeretica doctrina. Solii exaltatio, perversae doctrinae dilatatio. Sequitur:

Quis me detrahet in terram? Dicere istud, est caeca et arrogans praesumptio, etc. Sequitur:

Si exaltatus fueris ut aquila, et si inter sidera posueris nidum tuum, inde detraham te. Haereticus est ut aquila, quando intellectus ejus subtili irradiatur [0382C] intelligentia: inter sidera nidum ponit, quando meritis sanctorum se comparat, falsa innocentia, et simulata justitia. Sed hunc Dominus detrahit in terram, quando subtilem ejus intelligentiam justo judicio caecat ignorantia, et perfidam ejus justitiam, aperta detegit malitia. Hinc Psalmista: *Effusa est contemptio super principes: et errare fecit eos in invio, et non in via [n: (Psal. CVI)]*, etc. Sequitur:

Si fures introissent ad te, si latrones per noctem, quomodo conticuisses? Nonne furati essent sufficientia sibi? Si vindemiatores intrassent ad te, nonne saltem racemos reliquissent tibi? Ac si diceret Dominus ad haereticos: Si quis occulte velut fur, vel aperte ut raptor, insaniam molitur impugnare, vel sententias vestras, quibus errores vestros nitimini astruere, et [0382D] in vinum quasi vindemiando reducere, et vinum sanae intelligentiae ad confusionem vestri exprimere, statim in eum insurgitur, squama squamae conjungitur; quia quos similis reatus sociat concordi pertinacia, etiam defensio perversa constipat, ut de facinoribus suis alterna se invicem tueantur defensione, qui de mutua tristabantur laesione. Porro si sic prompti sunt haeretici ad superbam falsitatis defensionem, ego ero promptior ad veritatis ultionem, et errorum impugnationem. Sequitur:

Quomodo perscrutati sunt Esau, investigaverunt abscondita ejus? Usque ad terminum emiserunt te omnes viri foederis tui; illuserunt tibi, invaluerunt adversum te omnes viri pacis tuae. Qui comedunt panem tecum, ponent insidias subter te. Latenter [0383A] subintroducit spiritus propheticus apostolorum doctrinam, et orthodoxorum Patrum super haereticis victoriam, abscondita sophismata investigantium, sensus venenatos emungentium, et ad terminum veritatis cogente ratione eos educentium. De quorum numero Augustinus, Cyprianus, Ambrosius, Hilarius, Hieronymus et caeteri hujusmodi exstitere: quorum nonnulli cum eis foedus iniere pacem, aliquando tenuere panem quoque cum eis comedere. Ex quibus Augustinus, qui cum Manichaeis Manichaeus exstitit: quorum sectam resipiscens funditus destruxit. Illuserunt ergo Patres, haereticis ratiocinando: invaluerunt, testimonia conferendo: insidias posuerunt, conventicula revocando.

## INCIPIT EXPOSITIO. (cont.)

Non est igitur prudentia in eo. In conventu videlicet [0383B] haereticorum, ubi et ratio falsitatem convincit, et divinum eloquium veritatem sancit, et conversionis gratia perfidiam ostendit. Possunt autem haec tropologice ad carnem referri. Caro enim non immerito per Esau significatur; quia pilosa est concupiscentiis, et sanguinea vitiis, ac terrena operibus noxiis, concupiscentiis vanitatis, vitiis curiositatis, operibus iniquitatis. Unde Apostolus: *Scio,* inquit, *quia non habitat in me* (hoc est, in carne mea) *bonum [n: (Rom. VII)]*. Item idem: *Qui in carne sunt, Deo placere non possunt [n: (Rom. VIII)]*. Sciendum autem, quod quando sermo divinus in carnem invehitur, non natura, sed culpa arguitur; non conditio naturae, sed defectus justitiae; non connexio elementorum, sed motus vitiorum. Sicut enim in homine duae sunt [0383C] naturae, spiritus scilicet et caro, ita duo motus, quibus utrumque movetur, unus ad affectum justitiae, alter ab affectu recedens gratiae. Inde virtus nascitur, et vitium: ut si motus spiritus, virtus; motus autem carnis, non aliud, nisi motus animi non obsequens spiritui. Ille spiritalis, facit spiritales. Iste carnalis, facit carnales. Ille spiritus vocatur; hic carnis nomine designatur. Porro quia de ortu virtutis, et vitii se intulit occasio, libet paulo altius repetere, atque omnes motus animi generales subtilius discutere. Motus ergo animi generalis quinque partitus est. Aliquando enim cor hominis movetur tantum a diabolo, nonnunquam ab homine solo, aliquoties solum a Deo, aliquando ab homine et diabolo, aliquando ab homine et Deo. Primus est [0383D] per culpae suggestionem; secundus per simplicem naturae considerationem; tertius per momentaneam gratiae inspirationem; quartus per illicitam delectationem; quintus per affectus virtutum, et Sponsi contemplationem. Primus et secundus homini est innoxius; tertius gloriosus; quartus poenalis; quintus remuneratorius. Quartus vitiosus, et damnandus. Quintus virtualis, et coronandus. Tertius avide suscipiendus. Indifferens est cum primo secundus. Quartus ad carnem, quintus refertur ad spiritum; tertius ad Deum; primus et secundus ad neutrum. Motus autem carnis generalis septifarius. Aliquando enim contra Deum, nonnunquam contra proximum, aliquoties contra seipsum, saepe contra mundum, [0384A] multoties contra negotium. Aliquando in proximum, aliquando in seipsum. Contra Deum, superbia; contra proximum, invidia; contra seipsum, ira; contra mundum, avaritia; contra negotium acedia. In proximum, luxuria; in seipsum gastrimargia, seu gula. Haec septem vitia sunt illa familia, quam dereliquit Dominus in medio populi sui, ut in ea erudiret Israelem, unde et ex sorte vocabulorum potest designari proprietas eorum. Haec autem sunt vocabula. Primus dicitur Pheresaeus; secundus Hethaeus; tertius Hevaeus; quartus Amorrhaeus; quintus Gergesaeus; sextus Jebusaeus; septimus Chananaeus. Primus interpretatur *superans;* secundus, *tabescens* vel *navigationem sustinens;* tertius, *lapides colligens;* quartus, *amaricatus* vel *amaricans;* quintus, *colonum [0384B] ejiciens;* sextus, *conculcatus* vel *conculcans;* septimus, *commutatus* vel *commutans.* Per primum superbia; per secundum invidia; per tertium ira; per quartum acedia; per quintum avaritia; per sextum luxuria; per septimum designatur gastrimargia. Nos autem, quia ad sequentia transire disponimus, adaptationem singulorum per facilem lectoris exercitio relinquimus. Sciendum autem quod carnalis motus ille specialiter dicitur, qui soli carni servit, et per carnem ministratur, qui in praesenti per Esau designatur. Hic fratri suo Jacob insidias parat; quia virtutem tripliciter impugnat, per luxuriae videlicet incontinentiam, per gulae immoderantiam et per sensuum petulantiam. Per primam expugnatur flos castitatis; per secundam honor sobrietatis; per tertiam [0384C] decus honestatis. Unde et Esau triplex sortitus est vocabulum, quo praefatum significatur infortunium. Terrenus enim est gastrimargia. Sanguineus luxuria. Pilosus petulantia. Pilosus superfluitate curiositatis. Sanguineus vitioso fluxu libidinis. Terrenus utroque; onerosus appetitu crapulae et ebrietatis. Abdias ergo sub persona Domini in carnem invehitur; imo Dominus per amicos suos expugnare eam aggreditur dicens ad eos

Surgite, et consurgamus adversus eum in praelium. MORAL. *Qui enim Christi sunt, carnem suam cum vitiis et concupiscentiis crucifixerunt; vos autem in carne non estis, sed Spiritus sanctus habitat in vobis [n: (Gal. V)]*. *Quod natum est ex carne, caro est: et quod natum est ex spiritu, spiritus est [n: (Joan. III)]*. [0384D] *Qui enim seminaverit in carne, metet corruptionem; qui autem in spiritu, de spiritu metet vitam aeternam [n: (Gal. VI)]*. *Spiritus quidem promptus est: caro autem infirma [n: (Marc. XIV)]*. Legitur in Psalmo: *In terra deserta, invia, et inaquosa: sic apparui tibi in sancto [n: (Psal. XIV)]*. Et per Salomonem: *Cogitavi,* inquit, *a vino abstrahere carnem meam, ut transferrem eam ad sapientiam [n: (Eccle. II)]*. Et Sponsus in Canticis: *Vadam,* inquit, *ad montem myrrhae, et ad collem thuris [n: (Cant. II)]*. Et per Job: *Abyssus,* dicit: *Non est in me: et mare loquitur: non est mecum: nec invenitur in terra suaviter viventium [n: (Job. XXVIII)]*. Et in Hieremia: *Qui vescebantur voluptuose interierunt in viis: et qui nutriebantur in croceis, amplexati sunt [0385A] stercora. Surgite ergo, amici mei, ad ultionem hostis, ad mortificationem carnis. Et quantum praeparata est et in deliciis fuit, tantum date illi tormentum, et luctum [n: (Thren. IV)]*. De eventu ergo negotii nullatenus vobis timendum est: de spe triumphi minime vobis diffidendum est. Qui enim vos adjuvat, non potest vinci, quia omnipotentia est; qui vos docet, non potest falli, quia sapientia est; qui promittit, non potest corrumpi, quia justitia est; non potest sustineri, quia aeternus est; non potest vitari, quia ubique est. Surgite, inquam, amici, quia hostis infirmus, locus congruus, adjutor invictus, victoria certa, merita multa, praemia digna. Hostis, caro infirma: locus, praesens vita: adjutor, Deitas summa: praemium, visio Trinitatis. Surgite a somno torporis, [0385B] a lecto doloris, a languore desolationis. Primo per vigilantiam discretionis, secundo per mortificationem carnis, tertio per spiritualis gaudium consolationis. Consurgamus adversus eum in praelium: quia hostis est contemptibilis. Unde conversus ad hostem dicit: Ecce parvulum dedi te in gentibus, contemptibilis tu es valde. Motus enim carnis, inter illa quae praediximus vitia, parvulus est, quia momentaneus; corruptibilis, quia inhonestus: parvulus, quia ubi grata mella fudit, fugit, et nimis tenaci ferit icta corda morsu. Contemptibilis est, quia nocet empta dolore voluptas. Parvulus est, quia bona negligit. Contemptibilis est, quia mala peragit. Parvulus est quia transitoria appetit. Contemptibilis, quia [0385C] aeterna despicit. Parvulus affectu, contemptibilis actu. Parvulus opere, contemptibilis merito. Sequitur:

Superbia cordis tui extulit te, habitantem in scissuris petrae: qui dicis in corde tuo: Quis me detrahet in terram? Petra hic intelligitur anima, quae integra dicitur, quando ei nulla carnalis passio dominatur. Scinditur, quando impugnatione vitiorum dissipatur. Ergo scissurae, carnales sunt concupiscentiae. Solium namque exaltat, qui opera carnis ad contemptum Dei praedicat. Dicere vero in corde: Quis me detrahet in terram? est contempto Deo in voluptate saeculi, et sui spem salutis et aeternitatis ponere. In quo tria notantur vitia: odium boni, amor mali, oblivio Dei. Attendite diligenter [0385D] quomodo infelix anima velociter cadit, a statu justitiae subito deficit, in profundum malitiae in momento decidit. Primum enim interius pestiferam voluptatem concipit, deinde in ea glorificationem ponit. In hac vero consensum figit, et postea deliberationem adhibet: deinceps operationem exhibet, postea contemptum Dei, deinde praedicationem peccati, deinceps odium boni, postea amorem mali, demum oblivionem Dei. Hic est decalogus inobedientiae, quem in monte Sinai, quod interpretatur *humilitas,* Dominus dedit Moysi. Hunc Decalogum impleverat, qui dicebat: *Nescio Dominum; et Israelem non dimittam [n: (Exod. V)]*. Hunc et alii dicentes: *Quis est Omnipotens, ut serviamus ei? [n: (Job XXI.)]* Et: *Quid nobis prodest si oraverimus eum? [n: (Ibid.)]* Hunc [0386A] etiam alii: *Coronemus,* inquiunt, *nos rosis, antequam marcescant. Relinquamus ubique signa laetitio nostrae. Comedamus, et bibamus: cras etenim moriemur. Haec enim est sors, et haereditas nostra [n: (Sap. II; Isa. XXII)]*. Sequitur:

Si exaltatus fueris ut aquila, et si inter sidera posueris nidum tuum: inde detraham te, dicit Dominus. Aquila fuit conditione angelus apostata: sed per superbiam factus est Leviathan. Sidera, sunt hominum genera lampade nobilitatis, claritate scientiae, nitore divitiarum in mundo prae aliis lucentia. Nidus est, voluptatis inhonestae pompa. Dicit ergo Dominus ad Esau, id est carnem: Si exaltatus fueris ut aquila, etc. Ac si diceret: Si dos Aegypti tibi cedat, flos saeculi arrideat, pompa ad votum [0386B] tibi respondeat: si cutem apposite curaveris, si splendide epulata fueris, si incrassata divitiis, impinguata deliciis, dilatata obsequiis, *subter te tamen sternetur tinea, et operimentum tuum erunt vermes [n: (Isa. XIV)]*. Unde Apostolus: *Esca ventri et venter escis: Deus autem et hunc et has destruet [n: (I Cor. VI)]*. Hinc Dominus per Joannem in Apocalypsi: *Quia dicis,* inquit, *Sedeo regina, et vidua non sum et luctum non video: ideo in una die venient plagae tuae, mors, et luctus, et fames; et ignis comburet te [n: (Apoc. XVIII)]*: quia fortis est Dominus, qui judicat illam. Item in eodem: *Reddite illi sicut et ipsa reddidit nobis: et duplicate duplicia: secundum opera ejus in poculo, quod miscuit, miscete, illi duplum [n: (ibid.)]*.

[0386C]Si fures introissent ad te, et latrones, quomodo conticuisses? Nonne furati essent sufficientia sibi? Si vindemiatores intrassent ad te, nonne saltem racemos reliquissent tibi? Fures, sunt simulatores et callidi, qui provocant iram Dei. Latrones, sunt passiones et morbi. Porro daemones, sunt vindemiatores. Primi simulate carnem macerant. Secundi eam gravissime cruciant. Tertii ipsam deturpant, et humiliant: sed omnes rapiunt sibi sufficientia: quia neque daemon, neque morbus, neque hypocrita quidquam agit, nisi quod divina dispensatio disponendo permittit. Hinc Dominus per Job: *Circumdedi,* inquit, *mare terminis meis, et posui vectem, et ostia, et dixi: Hucusque venies, et amplius non procedes, [0386D] et hic confringes tumentes fluctus tuos (Job XXXVIII)*. Mare vero Dominus circumdat, quando impetus affligentium carnem judiciorum suorum dispensatione modificat: ut insani tumida unda fervoris plano frangatur littore occulte. Dicit ergo Dominus: Si fures introissent ad te, etc. Ac si diceret: Si illi, qui sine meo judicio nil possunt adeo te in angustia et contra tuum commodum affligunt, quid facient amici mei, qui te affligendo placebunt mihi, tuae providentes utilitati? Unde et sequitur:

## INCIPIT EXPOSITIO. (cont.)

Quomodo scrutati sunt Esau: investigaverunt abscondita ejus? Amici Christi veritatis discipuli, Esau, id est carnis, abscondita investigant: quia non solum manifesta carnis opera, sed etiam carnalium cogitationum amputare student superflua Unde [0387A] Job: *Quare lacero carnem dentibus meis et animam meam porto in manibus meis? [n: (Job XIII.)]* Item: *Pepigi foedus cum oculis meis, ut ne cogitarem quidem de virgine [n: (Job XXXI)]*. Sequitur:

Usque ad terminum emiserunt te. Terminum, januae dicit exitum: habet enim Esau, id est caro, thalamum, domum, atrium, lectulum. Lectus enim, iniquitas: thalamus, superfluitas: domus, curiositas: atrium est voluptas. Voluptas movet affectum, curiositas sensum, superfluitas consensum, iniquitas actum operum. Sancti ergo viri Esau usque ad terminum emittunt: quia iniquitatem ab actu, superfluitatem a consensu, curiositatem a sensu, voluptatem ab affectu sollicito, deducunt. Emittunt, inquam, usque ad terminum carnem, quando eam ad [0387B] justam et debitam retrahunt necessitatem. Hoc egerat ille, qui dicebat: *Propter te mortificamur tota die: aestimati sumus sicut oves occisionis [n: (Psal. XLIII)]*. Hoc Apostolus, dicens: *Nihil in mundum intulimus, haud dubium quod nec inde auferre quid possumus. Habentes autem victum, et vestitum, his contenti simus [n: (I Tim. VI)]*, etc. Sequitur:

Omnes viri foederis tui illuserunt tibi: invaluerunt adversum te omnes viri pacis tuae. Qui comedunt panem tecum ponent insidias subter te. *Mirabilis, Domine, facta est scientia tua ex me [n: (Psal. CXXXVIII)]*. Mirabilis, inquam, es in sanctis tuis: qui das virtutem et fortitudinem plebi tuae; qui educis vinctos in fortitudine; qui convertis mare in aridam, ut influmine sicco pertranseant pede; qui mundi filios, [0387C] carnis amicos, servos vitiorum, convivas daemonum, mundi contemptores, carnis calcatores, vitiorum persecutores, daemonum illusores fieri voluisti; qui de exsecratione et mendacio consummationem annuntiasti. Unde scriptum est: *In agro Jezrahel lingent canes sanguinem Jezabel [n: (III Reg. XXI)]*. In cane juxta sinistram significationem considerantur tria: juxta bonum quoque tria. Juxta malam, furor, libido, clamor. Juxta bonam, fides, zelus, doctrina. Fides custodiae. Zelus vindictae. Latratus doctrinae. Jezrahel interpretatur *semen Dei.* Jezabel *fluxus vanus.* Per Jezrahel significatur Dei timor. Per agrum exercitatio et labor. Per Jezabel cura carnis et amor. In agro ergo Jezrahel lingunt canes sanguinem Jezabel: quia sancti et timorati viri per [0387D] exercitium, et amorem divini timoris, curam funditus et amorem exterminant carnis. Hinc est illud Psalmographi: *Confige timore tuo carnes meas: a judiciis enim tuis timui [n: (Psal. CXVIII)]*. Et hoc est quod Abdias dicit: Omnes viri foederis tui, etc. Nota tria haec: foedus, pacem, convivium. Foedus cum carne inierant per affectum, pacem per consensum, convivium per actum. Per affectum concupiscentiae, per consensum petulantiae, per actum malitiae. Contra haec tria opponuntur altera tria. Contra concupiscentiam illusio, contra petulantiam impugnatio, contra malitiam insidiae. Insidiae jejuniorum, impugnatio spiritualium exercitiorum, illusio virtutum. Jejunium namque robur carnis, id [0388A] est ejus malitiam attenuat: et spirituale exercitium sensuum petulantiam exterminat: chorus virtutum inordinatam concupiscentiam amputat. Sequitur:

Non est prudentia in eo. Quia in Esau, videlicet in carne, nulla prudentiae ejus apparent vestigia, nisi praefatorum trium claruerint vexilla. Primum namque carnis malitiam excludit: secundum ejus petulantiam sopit: tertium ejus concupiscentiam ejicit, etc. Sequitur:

*Nunquid non in die illa, dicit Dominus, perdam sapientes de Idumaea et prudentiam de monte Esau? Et timebunt fortes tui a meridie, ut intereat vir de domo Esau.* Juxta historiam, excidium comminatur Dominus Idumaeae plebi. Juxta allegoriam, haereticis, vel populo gentili. Juxta tropologiam, carni. Dies [0388B] illa, de qua Dominus dicit, historialiter adventum Babyloniorum significat ad Idumaeae destructionem. Allegorice adventum Christi in carne ad gentium vocationem. Tropologice ipsius adventum in mentem ad religionis conversionem. Dies hic prosperitatem, vel laetitiam significat vicinis gentibus collatam super Idumaeae destructione. Hoc idem vocatis ad fidem ex eorum conversione. Hoc idem mutatis ad religionem ex eorum sanctificatione. Sapientia in hoc loco significat affectum malitiae. Prudentia, calliditatem mundanae astutiae. Fortitudo, saecularis cornu potentiae. Mons, elationem superbiae. Meridies, fervorem immundae concupiscentiae, etc. Sequitur

*Propter interfectionem et propter iniquitatem in [0388C] fratrem tuum Jacob operiet te confusio: et peribis in aeternum.* Causam eversionis Idumaeae historialiter Dominus ostendit, eo quod adversus populum Israeliticum inique egit, negando consilium, subtrahendo auxilium, et multos eorum tempore obsidionis et calamitatis interfecit. Allegorice declarat Dominus haereticos idcirco periisse, quod adversus Ecclesiam inique multis modis egerunt, quia fidem ejus corrumpere, tunicam Sponsi scindere, vineam Domini Sabaoth depascere studuerunt: viros ecclesiasticos persequentes, relegantes, circumdantes; multos quoque vi, vel fraude et pretio corrumpentes. Tropologice vero indicat destructionem carnis, eo quod tempore tentationis insurrexerit inique adversus dominium mentis: et inique depopulata [0388D] est pretiosa quaeque virtutis. Sequitur:

*In die cum stares adversus eum, quando capiebant alieni exercitum ejus, et extranei ingrediebantur portas ejus; et super Hierusalem mittebant sortem: tu quoque eras unus ex eis. Et non despicies in die fratris tui, in die peregrinationis ejus. Et non laetaberis super filios Judae in die perditionis eorum. Et non manifestabis os tuum in die angustiae. Neque ingredieris portas populi mei, in die ruinae eorum. Neque despicies et tu in malis ejus, in die vastitatis illius. Et non emitteris adversus exercitum ejus in die vastitatis illius: neque stabis in exitibus, ut interficias eos, qui fugerint. Et non concludes reliquos eorum in tribulatione; quoniam juxta est dies Domini super omnes [0389A] gentes. Sicut fecisti, fiet tibi; retributionem tuam convertet in caput tuum.* Historialiter ostendit in humanitatem Idumaeorum, et crudelitatem eorum adversus populum Israeliticum, qui non solum tempore angustiae ejus defuerunt auxilio, sed etiam ad ipsum impugnandum inimicorum se junxerunt consortio. Et hoc est, quod dicit: In die cum stares, etc., usque et non despicies. Allegorice saevitiam ostendit haereticorum in Christianos, qui tempore primitivae Ecclesiae, quando eos persequebantur, affligebant, trucidabant idololatrae, non solum nullam praebuerunt defensionem; verum etiam ipsis fuerunt praecipue in scandalum, et laqueum, et ruinam, et captionem. Hierusalem, est Ecclesia; praelati, portae ejus; exercitus, populus Christianus. Tropologice ostendit [0389B] petulantiam carnis tempore tentationis insurgentem adversus animam: quae non solum sensus suos cohibendo, membra sua castigando, non exhibuit ea servire justitiae et Deo in sanctificationem, sed etiam arma iniquitatis peccato ea constituens, fecit illa servire immunditiae et iniquitati ad animae destructionem. Hierusalem, est contemplatio; portae ejus, eminentia puritatis, spes immortalitatis, perfectio charitatis. Postquam ostendit praefatorum saevitiam, subsequenter declarat eorum dignissimam retributionem, et ipsorum justo Dei judicio impotem voluntatem in praefati populi destructionem dicens: Non despicies tu, etc. Ac si diceret: Non despicies, quia de eodem calice bibes. Historice, dies peregrinationis [0389C] asperitas est captivitatis; allegorice, cursus vitae praesentis; tropologice, fervor manifestae tentationis. Filii Judae, filii sunt Ecclesiae. Dies perditionis et angustiae, est in haeresim evidens lapsus, vel in tentationem carnalem subitus casus. Porta populi, sanitas fidei vel confessio peccati. Exitus viarum, multiplex dubietas sententiarum vel multiformis occasio carnalium tentationum. Conclusio. Infidelitas, et desperatio. Dies Domini, adventus Christi, vel prosperitas vindictae, vel illuminatio gratiae. Super omnes gentes quia Deus alios vasa facit misericordiae per gratiam, et alios per justitiam relinquit vasa irae aptata in interitum et contumeliam, etc. Sequitur:

Sicut fecisti, fiet tibi; retributionem tuam convertam in caput tuum. Quia nulla justior animadversio [0389D] quam ea, per quam recipitur talio. Qui enim parat foveam, justum est ut incidat in eam.

## INCIPIT EXPOSITIO. (cont.)

*Quomodo bibisti super montem sanctum meum: bibent omnes gentes jugiter: et bibent, et absorbebuntur, et erunt quasi non sint.* Historice sermo propheticus dirigitur ad Idumaeos; allegorice contra idololatras et haereticos; tropologice contra carnem et sensus ejus animales, concupiscentiam et impetus ejus carnales. Mons historice Hierusalem est civitas illa terrena; allegorice Christus, et Ecclesia; tropologice contemplatio sancta. Est autem super montem bibere, de eversione praefatae civitatis, vel de contemptu Christi, vel de abjectione Ecclesiae, vel de lapsu animae virtutibus ornatae ad contemplationem Sponsi sublimatae delectari et gaudere. Legamus [0390A] Herodotum et Graecas barbarasque historias, et videbimus quomodo sub Assyriis et Babyloniis impletum est quod dicitur: *Juxta est dies Domini super omnes gentes [n: (Psal. CXXXVI)]*. Quod autem sequitur: Sicut fecisti, fiet tibi; retributionem tuam reddet in caput tuum: hic est sensus, quem in psalmo legimus: *Memor esto, Domine, filiorum Edom, in die Hierusalem: qui dicunt, exinanite, Exinanite usque ad fundamentum in ea [n: (ibid.)]*. Sicut enim supra montem sanctum meum bibisti cum Babyloniis atque laetatus es, sic omnes gentes, quas tecum habebas Babylonis in praesidio, versae contra te, bibent et laetabuntur: et non solum bibent, sed etiam te absorbebunt, ut sint Idumaei quasi non sint. Vel certe ipsae gentes cum te absorbuerint, absorbebuntur a Medis. Et haec idcirco [0390B] vindicta procedet, ut tu Hierusalem: te Babylonius, Babylonium Medus ac Persa consumat. Sequamur interpretationis ordinem. Juxta est, o haeretice, dies Domini super omnes gentes: prope est tempus judicii, in quo omnes judicandae sunt nationes; sicut fecisti contra ecclesiasticos, fiet tibi; quomodo enim in nece eorum laetatus convivium celebrasti, et in monte sancto meo, hoc est Ecclesia, non meum calicem, sed diaboli bibisti, de quo in Habacuc dicitur: *Vae qui potum dat amico suo, et inebriat miscens fel suum, ut aspiciat nuditatem ejus [n: (Habac. II)]*. Ita universae gentes, vel fortitudines contrariae suppliciis delegatae, vel adversariae virtutes, quae bibent et absorbebunt sanguinem tuum, et ad extremum in cunctos [0390C] veniente cruciatu, ipsae quoque erunt quasi non sint. Qui enim perit ei, qui est; et qui dicit ad Moysem: *Qui est misit me ad vos [n: (Exod. III)]*, secundum regulam Scripturarum non esse dicitur. Unde et in Esther legimus: *Ne tradas, Domine, regnum tuum iis, qui non sunt [n: (Esth. XIV)]*. Item per Isaiam: *Quasi non sint, sic sunt coram eo, et quasi nihilum, et inane reputatae sunt ei [n: (Isa. XL)]*. Possumus hunc locum aliter interpretari. Quia laetati estis in ruina servorum meorum, eadem persecutio contra vos quoque veniet; et sicut laetati estis cum gentibus reliquis adversus populum meum, ita omnes gentes contra vos quoque venient, et devorabunt, et bibent, et percussione simili conterent. Tropologice adversus carnem, quae dixerat: *Sedeo, et luctum non videbo* [0390D] [n: (Apoc. XVIII)]. Hinc ad eam: *Quantum praeparata est, et in deliciis fuit: tantum praeparate ei tormenta, et luctum [n: (ibid.)]*. Hinc Psalmista: *Filia Babylonis misera: beatus qui retribuet tibi retributionem [n: (Psal. CXXXVI)]*, etc. Hinc per Nahum dicentem ad spiritum: *Intra sub lutum et calca, subigens tene laterem [n: (Nahum III)]*, laterem nuncupans carnem. Sequitur:

LITTERAL. *Et in monte Sion erit salvatio; et erit sanctus. Et possidebit domus Jacob eos, qui se possederant. Et erit domus Jacob ignis, et domus Joseph flamma, et domus Esau stipula. Et succendentur in eis, et devorabunt eos: et non erunt reliquiae domus Esau, quia Dominus locutus est.* Idumaea subversa, et ab inimicis gentibus, cum quibus prius contra Jacob foedus inierat devorata, in monte Sion reliquae [0391A] erunt eritque salvatio, et erit sanctus, hoc est, vel ipse Dominus revertetur ad templum, quod propter peccatum populi dimiserat, vel dic sanctum absolute, id est Sanctum sanctorum. Et possidebit domus Jacob sub Zorobabel, Esdra et Nehemia eos qui se haereditate possederant, et erit domus Jacob, id est domus Juda ignis. Et domus Joseph decem tribuum flamma. Domus autem Esau, id est Idumaeorum, qui tam saevi et crudeles exstiterant contra fratrem suum, vertetur in stipulam. Et quomodo ignis, et flamma stipulam, sic duo regna in unius sibi virgae, juxta Ezechielem copulam foederata vastabunt Idumaeam, et devorabunt eam. Et non erit residuus ex populo qui possit eversionem vicinis gentibus nuntiare. Cuncta quae diximus et dicturi [0391B] sumus, videri sibi futuro tempore pollicetur, quando pro Christo recipient Antichristum impleta prophetia Salvatoris: *Ego veni in nomine Patris mei, et non accipistis me; si alius venerit in nomine suo illum accipietis [n: (Joan. V)]*. Quidquid contra Idumaeam interpretati sumus, illi adversum Romanum regnum somniant.

MORAL. Sane quod diximus juxta historiam sub Zorobabel esse completum; juxta prophetiam et mysticos intellectus in Ecclesia quotidie asserimus fieri, et in regno animae adversus carnem in unoquoque compleri. Mons Sion, allegorice est Ecclesia; tropologice anima in specula coelestium posita, contemplationis gaudio sublimata. Christo igitur super nubem levem ingrediente in Aegyptum, in Dothain descendente, [0391C] dum lavacro aquae salutaris per verbum Ecclesiam sanctificat Salvator, qui ejus revera sanctificatio, ut eam sibi sine macula et ruga exhibeat, mons Sion sanctificari dicitur; quia ei Salvator, ejus, ut dixi, sanctificatio per gratiam, et mysterium conjungitur. Hinc ipse Filius ad Patrem: *Pater,* inquit, *sanctifica eos in veritate [n: (Joan. XVII)]*. Sermo tuus veritas est. Item ipse: *Ego,* inquit, *pro eis sanctifico meipsum [n: (ibid.)]*. Vide, lector, novum et admirabile genus sanctificationis in forma nostrae redemptionis, cujus dignitatis fuerit hominis conditio, quantoque majoris momenti ipsius fuerit reparatio. Pater siquidem sanctificat, Verbum sanctificat, Spiritus sanctificat. Quid est enim sanctificare nisi sanctum facere? Quid est sanctum facere nisi a terreno [0391D] appetitu, a terreno affectu, a terreno intellectu, a terreno contagio liberare? Agios enim Graece, id est sanctus, Latine sine terra dicitur. Sane in unoquoque homine naturaliter sunt tria, quae a terrenis contagiis pressa, vitiorum sordibus inquinata, superba daemonum tyrannide fuerunt subjugata, Haec autem sunt posse, velle, nosse. Potentia namque hominis erat infirmata, voluntas sauciata, scientia turbata. Potentiam infirmatam senserat Apostolus, qui dicebat: *Condelector legi Dei secundum interiorem hominem; video aliam legem in membris meis repugnantem legi mentis meae, et captivum me ducentem in lege peccati, quae est in membris meis [n: (Rom. VII)]*. Voluntatem sauciatam noverat, cum diceret: *Non enim quod volo bonum, [0392A] hoc ago; sed quod odi malum, illud facio [n: (ibid.)]*. Scientiam quoque turbatam viderat dicens: *Ex parte enim cognoscimus, et ex parte prophetamus [n: (I Cor. XIII)]*. Hoc etiam Psalmista breviter insinuat dicens. *Cor meum turbatum est [n: (Psal. XXXVII)]*, ecce voluntas sauciata: *Et dereliquit me virtus mea [n: (ibid.)]*, ecce potentia infirmata: *Lumen oculorum meorum, et ipsum non est mecum [n: (ibid.)]*, ecce scientia obscurata. Porro in monte Sion, id est in sublimitate speculae, in perfectione Ecclesiae, erit salvatio; per potentiam Altissimi, per incarnationem Verbi, per adventum Paracleti. Et erit sanctus mons ille, videlicet Ecclesia, actu, sensu et affectu a terrenis omnino elevata, accipiens potentiam in sacramentis, sapientiam in praeceptis, fecunditatem in donis: a Patre potentiam, [0392B] sapientiam a Filio, fecunditatem a Spiritu, perinfusam ab ipso nobis charitatem. Haec dicens non divinae essentiae unitatem divido, nec propria personarum confundo; sed in operatione divina personarum discretionem, et unitatem essentiae sane et fideliter ostendo. Est igitur mons Sion sanctus in adventu Salvatoris; quia Ecclesia in adventu Sponsi sui, ab ipso accepit sanctitatem sacramentorum, sanctimoniam praeceptorum, sanctificationem donorum; ab ipso, inquam, sanctificatur, id est elevatur a terrenis fide sacramentorum, ab ipso elevatur spe praeceptorum, ab ipso sublimatur charitate donorum coelestium. Sanctificata igitur sanctificat et sanat; illuminata illuminat; quod accepit, praestat, ut sint ex uno omnes, et qui sanctificatur, et qui sanctificat. [0392C] Sequitur.

## INCIPIT EXPOSITIO. (cont.)

Et possidebit domus Jacob, etc. Domus Jacob supplantatoris, Ecclesia est sponsa Salvatoris, de qua dicit Apostolus: *Et Moyses quidem tanquam famulus erat in testimonium eorum, quae dicenda erant; Christus autem tanquam filius in domo: quae domus sumus nos, si tamen initium spei usque ad firmum teneamus [n: (Hebr. III)]*. Iste Jacob, id est luctator, humani generis est Salvator. Historialiter Jacob quater luctatum reperimus. Ter cum fratre suo, semel cum angelo. Primo in utero; secundo de lentis edulio; tertio de benedictionis paternae oraculo. Cum fratre de Mesopotamia rediens, ut praefatum est. Allegorice noster luctator, qui fortior superveniens domum fortis intravit, fortem alligavit. Cum angelo [0392D] quarto loco vasa ejus diripuit: cui pater certamen dedit forte qui vinceret, ut scirent omnes quoniam omnibus potentior esset sapientia. Noster, inquam, Jacob ter jam luctatus dicitur; quarto luctaturus pro certo creditur. Primo in utero, secundo in patibulo, tertio in sepulcro, quarto in extremo judicio contra servos et semen pessimum. In utero, immunitate peccati; in patibulo, acquisitione gloriae et honore regni; in sepulcro, immortalitate vitae, et gloria triumphi; in judicio, jure victoriae et rigore justitiae. Primo igitur supplantavit diabolum in utero; quia vigilavit, et factus est sicut passer solitarius in tecto [n: (Psal. CI)]. Secundo in cruce: *Cum exaltatus* inquit, *fuero a terra omnia traham ad meipsum [n: (Joan. XII)]*. [0393A] Tertio Judaeum, juxta illud Psalmographi: *In multitudine virtutis tuae mentientur tibi inimici tui [n: (Psal. LXV)]*; et in Genesi: *Catulus leonis Juda: ad praedam ascendisti, fili mi, requiescens accubuisti, ut leo, et quasi leaena, quis suscitabit eum? Non auferetur sceptrum de Juda, et dux de femore ejus, donec veniat qui mittendus est: et ipse erit exspectatio gentium [n: (Gen. XLIX)]*. Quarto quoque supplantabit agmen haedorum dicens: *Ite, maledicti, in ignem aeternum [n: (Matth. XXV)]*. Vides ergo, homuncio; vides, pulvis, vermis, terra, cinis; vides, inquam, quid pro te sustinuit sol justitiae, quid pro te egit Dominus virtutum, quid per te passus est rex gloriae. Hinc ipse per Isaiam: *Laborare,* inquit, *me fecisti in peccatis tuis, servire in iniquitatibus tuis [n: (Isai. XLIII)]*. Item [0393B] idem per eumdem: *Torcular calcavi solus, et de gentibus non est vir mecum. Circumspexi, et non fuit auxiliator; quaesivi, et non fuit qui adjuvaret; sed salvabit mihi brachium meum, et indignatio mea ipsa auxiliata est mihi [n: (Isai. LXIII)]*. Intuere quomodo indignatio auxiliata est ei. Ejus siquidem indignatio ipsius est incarnatio, per quam mortem destruxit, et eum, qui mortis habebat imperium, expugnavit peccatum, subjugavit sibi mundum. Primo luctatus est pro te ut tu diaboli fastum, et ejus regna vinceres; secundo, ut mundi luxum et gloriam superares; tertio, ut carnis concupiscentiam, et petulantiam sensuum expelleres; ultimam vero faciet luctam, ut praefatis omnibus spretis, victor possideas gloriae coronam. Hae sunt quatuor vigiliae, de quibus legitur [0393C] in Evangelio: *Et si venerit,* inquit, *in secunda vigilia, et si in tertia venerit [n: (Matth. XIV)]*, etc. Beati sunt servi illi. Et de quarta in eodem: *Quarta,* inquit, *vigilia, venio ad eos super mare [n: (Ibid.)]*. Prima vigilia excutit mentem a somno iniquitatis; secunda a languore curiositatis; tertia a torpore illicitae voluptatis; quarta a negligentia vanitatis. Prima triumphat de peccato, secunda de mundo, tertia de carne, quarta de morte et ejus aculeo. Hujus vitae formam, hujus disciplinae normam, hanc quadrifariam luctam sponsae suae dereliquit. Unde et ad apostolos suos dicit: *Ego dispono vobis sicut disposuit mihi Pater regnum [n: (Luc. XXII)]*, etc. Prima Ecclesiae lucta fuit cum idololatris; secunda cum haereticis; [0393D] tertia cum carnalibus; quarta cum pseudochristianis. Primo supplantavit per confessionem unius Dei; secundo per regulam sanctae fidei; tertio vinculo ordinatae dilectionis; quarto siti, zelo, aestu, gaudio beatae contemplationis. De prima ad sponsam dicitur: *Quae est ista, quae ascendit sicut aurora consurgens, pulchra ut luna, electa ut sol, terribilis ut castrorum acies ordinata? [n: (Cant. VI.)]* De secunda quoque: *Pulchri sunt gressus tui in calceamentis, filia principis [n: (Cant. VII)]*. De tertia: *Quae est ista, quae ascendit de deserto, deliciis affluens, innixa super dilectum suum? [n: (Cant. VIII.)]* De quarta: *Quae est ista, quae ascendit per desertum sicut virgula fumi ex aromatibus myrrhae et thuris? [n: (Cant. III.)]* Hinc est quod Abdias dicit: Et possidebit domus [0394A] Jacob eos, qui se possederant; quia videlicet Ecclesia praefato luctarum genere de praefatis inimicis novit gloriose triumphare, vel eos scilicet sibi potestative subjiciendo, vel ad sui fidem et disciplinam religiose convertendo. Sequitur:

Et erit domus Jacob ignis; et domus Joseph flamma; et domus Esau stipula: et succendentur in eis, et devorabunt eos, et non erunt reliquiae domus Esau, quia Dominus locutus est. ALLEGORICE. Per domum Jacob et Joseph significatur una Ecclesia ex gemino munere gratiae geminum possidens statum, juxta disciplinae duplicem gradum, duplicem religionis habens ornatum. Domus siquidem Jacob, est activa familia; domus Joseph, contemplativorum excellentia. Jacob namque dicitur *luctator,* Joseph [0394B] *augmentum* vel *augmentatio.* Domus Jacob in conflictu laborat vitiorum, in exercitio sudat virtutum, in palaestra aestuat disciplinae, anxiatur in operibus poenitentiae. Domus vero Joseph in augmento gaudet consiliorum, in ostensione laetatur arcanorum, exsultat in varietate ferculorum, in suavitate tripudiat osculorum. Domus ergo Jacob in agro desudat actionis; domus Joseph in lecto contemplationis. Jacob in Mesopotamiam fugit, consurgens de nocte; Joseph cum fratribus suis epulatur, et gaudet fervente meridie. Ille fugit vitia, duce poenitentia; iste celebrat fratribus suis convivia, videlicet spirituum intrantium suscipiens colloquia. Ignis est aestus poenitentiae virilis; flamma, splendor divinae contemplationis. [0394C] Ignis, est compunctio animi: flamma, ignea contemplatio sponsi. In igne duo; in flamma vero considerantur tria. In igne, calor et ardor; in flamma, calor, ardor et splendor. Ignis consumit et accendit; flamma devorat, accendit, et illuminat. Ignis poenitentiae consumit culpam, accendit naturam, consumit vitia, accendit merita, consumit iniquitatem, accendit ad virtutem; flamma vero contemplationis consumit vanitatem, accendit ad perfectam charitatem, illuminat ad sponsi claritatem. Consumit quidquid est informe, accendit super coeleste, illuminat ad invisibile.

Per haec, et his similia domus Esau fit stipula; quia et operibus poenitentiae deletur iniquitas, et operibus justitiae exterminatur perversa curiositas, [0394D] et operibus gratiae carnis illicita voluptas, et operibus gloriae totius mundi expellitur vanitas. Esau interpretatur *sanguineus;* ipse est Seir, id est *pilosus;* idem est Edom, id est *terrenus:* sanguineus iniquitate, pilosus curiositate, terrenus voluptate. Sanguineus actu, pilosus sensu, terrenus affectu. Haec est domus Esau, caterva daemonum et struthionum, grex porcorum, phalanx haedorum, servitus nequitiae, cohors immunditiae, coetus gastrimargiae. Horum sane partem succendit ignis domus Jacob, ardor videlicet poenitentiae et aestus compunctionis; partem devorat flamma domus Joseph, calor scilicet divini amoris et splendor supernae contemplationis. Tunc succenduntur in eis, et devorant eos. [0395A] Esau videlicet, quia rebelles filios et immites ultricibus flammis et gehennalibus incendiis devorandos hostiliter expellunt, vel per gratiam conversationis et vim dilectionis sibi misericorditer incorporant et fideliter ad se convertunt.

Possumus tropologice interpretari quae superius allegorice dicta sunt. Cum enim sponsus sponsam suam visitare dignatur, illico sponsae thalamus ornatur: ornatur, inquam, auro fidei et argento sapientiae, virtutum gemmis, sanctimoniae velis, verecundiae rosis, liliis castitatis, pudoris violis. Lectus ambitur purpura mortificationis, linteo devotionis, lodice dilectionis; odorifera circa coelestium affectuum sparguntur gramina. Circa collum sponsae, sanctae famae spirant opobalsama, in manibus unguentorum [0395B] redolent pretiosissima. *Manus,* inquit, *meae distillaverunt myrrham: et digiti mei pleni myrrha probatissima [n: (Cant. V)]*. Quod de supernis Helios [id est sol] intuens, statim salit in montibus, colles transiens et percurrens hortum, transiens cellarium, festinat ad thalamum, et ruens in amplexum sponsae, in lecto collocat eam contemplativae gloriae, dicens: *Tota pulchra es amica mea, et macula non est in te [n: (Cant. IV)]*. Et sic in monte Sion, in sublimitate perfectionis, in specula contemplationis fit salvatio. Tunc fit sanctus mons praedictus, imo ipsa sanctificatio. Si enim verum est, imo quia verum quod in Apostolo legitur: *Qui adhaeret Domino, unus spiritus est cum eo [n: (I Cor., VI)]*: spiritus veritati adhaerens fit veritas, sanctitati fit [0395C] sanctitas. Et tunc domus Jacob possidebit eos qui se possederant. Domus luctatoris conscientia est sponsae Salvatoris. Haec conscientia Esau quadruplici afflixit, et supplantavit lucta: siquidem antequam ad persecutionem quis evadat, antequam ad arcem contemplationis transeat, in palaestra et stadio hujus luctae quadruplicis anxiat et desudat. Primum dum latet in utero, id est dum moratur in saeculo, properando ad primogenita, id est ad religionis festinando exercitia, secundo jus primogeniturae lenticulae pretio, id est cibi abstinentia coemendo; tertio benedictionis paternae gratiam pro fraudis genere extorquendo; quarto cum angelo spiritualiter luctando. Primo supplantavit per confessionem, secundo per professionis subjectionem, tertio per dilectionis [0395D] confessionem, quarto per supernae claritatis contemplationem. Primo supplantavit per poenitentiam, secundo per obedientiam, tertio per innocentiam, quarto per spiritualem sympathiam. In prima lucta superatur iniquitas, in secunda nefanda curiositas, in tertia illicita voluptas, in quarta illecebrosa vanitas. Iniquitas diaboli, curiositas proximi, voluptas propria, vanitas mundi. Domus Jacob fit ignis, et domus Joseph flamma, et domus Esau lupanar totius confusionis. In domo Jacob ardet ignis virilis poenitentiae, et in domo Joseph lucet flamma sapientiae. In domo Esau abundat stipula totius malitiae, in Esau revera lupanar, dolus, fraus et simulatio, quia pilosus est; concupiscentia carnis et [0396A] concupiscentia oculorum, quia sanguineus; mendacium, crudelitas, depopulatio, quia terrenus. Sane in supplantatrice conscientia, stipulam devorante vitiorum, fenum comburente delictorum, ligna in cinerem redigente peccatorum, ignis ardet salutaris poenitentiae: qui Esau iniquitatem exterminat, curiositatem pestiferam pessundat. Porro in mente flamma divinae dilectionis succensa, sole justitiae illustrata, ad ipsum jugi amoris studio conversa, in ipsius pulchritudinem assidue purissimi cordis spirituales oculos defixa, in provectu virtutum, in agone coelestium affectuum, in desiderio coelestis amplexus, in spe divini tactus, in odore osculorum, in siti super coelestium desideriorum, penitus succensa flamma lucet coelestis sapientiae: unde prodeunt [0396B] fructus innocentiae, gemmae nascuntur gratiae, flores pullulant et opera gloriae, quibus inordinata voluptas Esau comburitur, illecebrosa vanitas funditus atteritur. Flamma siquidem coelestis sapientiae consumit peccata, accendit merita, illuminat praemia.

## INCIPIT EXPOSITIO. (cont.)

*Et haereditabunt hi, qui ad austrum sunt, montem Esau, et qui in campestribus Philisthiim: et possidebunt regionem Ephraim, et regionem Samariae: et Benjamin possidebit Galaad.* LITTERAL. Reverso in regnum suum Juda, qui habitavit in meridie, et possedit cunctam regionem juxta divisionem Jesu filii Nave, quae vergit ad scorpionem, id est omnem Achartumnam. Hi, qui prius terminis arctabantur angustis, possidebunt montem Esau, id est montes [0396C] Seir et montana quae Edom ante possederat. Qui autem habitant in Sichela, id est in campestribus Lidan et Emaus, Diospolim scilicet Nicopolimque significans, possidebunt Palaestinos, id est quinque urbes Philistinorum. Gazam, Ascalonem, Azotum, Acharon, Geth, vel omnem illam plagam quae, juxta Actus apostolorum, Salonas appellatur. Dilatabitur quoque terminus filiorum Juda usque ad Ephraim, ubi nunc Neapolis est; et usque ad regionem Samariae, ubi Sebaste condita est. Benjamin autem, cujus ab Hierusalem contra septentrionem termini dilatantur, cunctam possidebit Arabiam, quae prius vocabatur Galaad, et nunc Gerasii nuncupatur, juxta septuaginta Interpretes; et montem Ephraim, et campos Samariae, et Benjamin, et Galaad, ii qui [0396D] fuerunt in meridie, possidebunt. Hoc utrum factum sit Deus viderit. Potest enim ex parte per annos quingentos usque ad adventum Christi esse completum. Et post adventum Christi per dilatationem fidei verius esse completum: quod certissime scio; quia quotidie completur in nobis, et in regno Ecclesiae confirmatur. Sequitur:

*Et transmigratio exercitus hujus filiorum Israel omnia loca Chananaeorum usque ad Sareptam, et transmigratio Hierusalem, quae in Bosphoro est, possidebit civitates austri. Et ascendent salvatores in montem Sion, judicare montem Esau; et erit Domino regnum.* Qui de Babylone, juxta volumen Esdrae et Nehemiae, reversi fuerint in Judaeam recta [0397A] transmigratio vocabuntur. Totus ille exercitus filiorum Israel tam ad meridiem, quam ad occidentem, et ad septentrionem possidebunt Idumaeos, et Palaestinos, et montem Ephraim et Samariam. Benjamin, quia confinis est solitudini, specialiter obtinebit Galaad. Contra orientem vero cunctis, qui in terra Chananaeorum sunt, imperabunt usque ad Sareptam Sidoniorum, ubi quondam Eliam pavit vidua. Porro qui de ipsa Hierusalem metropoli civitate translati fuerint Bosphorum, possidebunt civitates austri, quae sunt in tribu Juda. Reversi enim in urbem suam, quae vicina urbi sunt, obtinebunt. Cumque haec expleta fuerant, sicut scriptum est in libro Judicum, mittebat Dominus salvatores, qui populum de captivitate salvarent. Sic accedent, et venient in [0397B] montem Sion ut judicent atque discernant quasi subjectum, et servientem sibi montem Esau, id est Idumaeos, subjugatisque omnibus erit Domino regnum. Hieronymus, Nos, inquit, ab Hebraeo, qui nos in Scripturis erudivit, didicimus. Juxta Hebraicam veritatem Sapharat in praesenti, id est, Bophorum [Bosphorum] vocari non Ephrata ut placuit Septuaginta. Et quasi videns, inquit, est regio, ad quam Adrianus captivos transtulit. Quando ergo Christus noster venerit, tunc reversura est in Judaeam etiam illa captivitas. Possumus autem locum quemlibet regni Babylonis intelligere, quem aliud arbitror. Nam consuetudinis est prophetarum, quando loquuntur contra Babylonem, Ammonitas, Moabitas, Philisthiim, caeteras nationes multis sermonibus [0397C] eorum abuti, et servare idiomata provinciarum. Quia ergo lingua Assyriorum terminus, qui Hebraice vocatur Jebul, dicitur sapharat: hunc sensum esse conjicio. Transmigratio Hierusalem, quae in cunctis terminis, regionibusque divisa est; urbes Austri, id est tribus suae recipiet. Haec Hieronymus ab Hebraeo; imo Hebraeus a Hieronymo. Nos autem quia juxta historiam, ut potuimus, interpretati sumus, et inter confragrosos scopulos nostram naviculam reximus spiritualis intelligentiae vela pandamus, ut, afflante Domino et sua reserante mysteria, laeti perveniamus ad portum.

ALLEGOR. Ecce Abdias in praesenti terram historialiter describit, spiritualiter dividit. Multas divisiones in divino eloquio legimus. Divisiones scilicet maris [0397D] Rubri unde est illud: *Qui divisit mare Rubrum in divisiones [n: (Psal. CXXXV)]*. Et in Apostolo: *Divisiones autem gratiarum sunt: idem autem Spiritus. Et divisiones ministrationum sunt: idem autem Dominus. Et divisiones operationum sunt: idem autem Deus, qui operatur omnia in omnibus [n: (I Cor. XII)]*. Sed et terrae divisiones quatuor exstitisse legimus. Prima facta est a Josue; secunda ab Ezechiele; tertia in praesenti Abdia. Porro a Salvatore quarta. Prima sacramentum est secundae, secunda tertiae, tertia quartae. Unde prima eodem numero sic historialiter, quo et secunda spiritualiter juxta legem istam sese habet, tertia ad quartam. Intuere, lector, formam ordinis et splendorem proportionis. Sicut enim prima [0398A] ad secundam, sic tertia se habet ad quartam. Et sicut prima ad tertiam, sic secunda ad quartam, sic secunda ad tertiam. Super proportionum judicio lectorem erudiendum arithmeticae committo. Nostri autem propositi est opacitatis allegoricae rimari latebras, et ipsius in lucem explanationis efferre tenebras. Prima ergo terrae divisio fit expugnatione praemissa hostium, vel subjugatione eorum; secunda sine traditione hostili, vel alteratione civili; tertia cum subjugatione hostium voluntaria; quarta sine conditione vel nervo subjectionis, sed cum gloria et gaudio mutuae dilectionis. Prima divisio fit cum poena et miseria, secunda cum poena sine miseria, tertia sine poena et miseria ipsius retento pudore, quarta sine poena et miseria, omni remoto languore. Pugna est nolle [0398B] consentire peccato; miseria est illicito nolentem vexari incentivo; pudor miseriae eo titillari; remotio languoris exclusio tentationis. Quatuor sunt libertates: libertas arbitrii, libertas exercitii, libertas consilii, libertas gaudii. Prima divisio facta est cum libertate arbitrii, sed non cum libertate exercitii. Voluntas siquidem proprio mota arbitrio expugnavit quos potuit, sed non omnes subjugavit quos voluit. Unde et libertatem habuit in facultate et motu judicii, sed non eam habuit in negotio exercitii: quam revera si habuisset cunctos sibi ad nutum subjugasset. Secunda primam libertatem et secundam habuit; sed caruit tertia, quia propria se movens voluntate, optata exercitii utitur facultate; sed huic deficit consilii libertas, quia scientiae et ordinis, [0398C] exitus, principii nescivit attingere metas. Tertia omnes has tres habuit sed quarta caruit quia et voluntatem in motu, et facultatem in actu, et claritatem in sensu obtinuit, sed securitatem in affectu non habuit. Quarta vero omnia possidet; quia et liberam voluntatem in electione, et facultatem celerem in actione, et sinceram claritatem in intentione, et securam perpetuitatem possidet in fruitione. Prima ergo libertas communis est omnium; secunda generalis est conversorum; sed specialis imperfectorum; tertia generalis est perfectorum, et specialis in hoc saeculo Deo militantium; quarta singularis est sponsum contemplantium, et cum eo laetantium. Prima propria est servorum, secunda propria [0398D] est mercenariorum, tertia propria amicorum, quarta propria filiorum. Prima divisio fit per gratiam compunctionis; secunda per disciplinam et propositum conversionis; tertia per excessum mentis et eminentiam contemplationis; quarta per gloriae et honoris assumptionem, et immortalitatis statim ad Dei visionem. Prima fit, quando recedimus a tenebris et servitute peccati; secunda, quando sponsum fugientem sequimur ad montem myrrhae et ad colles Libani; tertia, quando per desertum ut acies ordinata ascendimus; quarta, quando atria supernae civitatis intramus in hymnis. Quatuor sunt, quae electis ad utilitatem et salutem, et felicitatem data sunt, exercitia scilicet, gaudia, merita, praemia exercitia religionis, gaudia contemplationis, merita [0399A] perfectionis, praemia beatissimae visionis; exercitia, inquam, disciplinae, gaudia spiritalis unionis, et coelestis copulae, et merita justitiae, praemia gloriae. Prima ergo divisio pertinet ad exercitia, secunda ad gaudia, tertia ad merita, quarta ad praemia. Unde et in prima divisione a Josue dicitur ad filios Israel: *Hae sunt gentes, quas Dominus Deus tuus dereliquit in medio tui, ut in eis erudiret Israelem [n: (Judic. III)]*. Hinc iterum scriptum est: *Jebusaeum autem habitatorem Hierusalem non potuerunt filii Juda delere [n: (Judic. I)]*. Item in eodem: *Non potuerunt filii Manasses has subvertere civitates, sed coepit Chananaeus habitare in terra sua. Postquam autem convaluerunt filii Israel subjecerunt Chananaeos, et fecerunt sibi tributarios, nec interfecerunt eos [n: (Ibid.)]*.

## INCIPIT EXPOSITIO. (cont.)

[0399B]De secunda divisione sic legitur in Ezechiele: *Haec est terra, quam mittetis in sortem tribubus Israel, et hae partitiones earum, dicit Dominus [n: (Ezech. XLVIII)]*. Ad plagam septentrionalem portae tres trium tribuum. A parte australi totidem aliarum trium; a parte orientali, totidem aliarum trium; a parte occidentali, totidem aliarum trium; ab unaquaque plaga mensurabis quingentos cubitos et quatuor millia. Quid sunt hae quatuor plagae, nisi quatuor principalia genera compunctionis, per quae mens sancta intrat et graditur ad templum sanctae contemplationis? Haec autem sunt: Timor supplicii, dolor praesentis exsilii, spes coelestis praemii, affectus spiritalis conjugii. Timor, plaga occidentalis; dolor, septentrionalis; spes, orientalis; amor, [0399C] australis. Quid autem sunt tres portae ad singulas sitae, nisi praefatae compunctionis occasiones Trinitati dicatae, fidei, spei, charitati consecratae. Qui enim recte timet supplicia, fide fugit vitia, spe tendit ad merita, charitate currit ad praemia. Cui vero dolet praesentis exsilii miseria, is fide tendit ad obedientiam, spe festinat ad justitiam, charitatis pennis volat ad gloriam. Porro qui immarcessibile sitit praemium, fide vitiorum fugit naufragium, spe spiritalis agonis ingreditur stadium, dilectionis studio suadente festinat ad praemium. Sane qui coelestis unius desiderat copulam, fide totius iniquitatis a se removet maculam, spe ubique et semper innocentiae sequitur regulam, ardenti charitatis desiderio coeleste matrimonium flagrat, et ad nuptias spiritales vehementi [0399D] festinat studio. In omnibus his, visio ambitur Trinitatis, aeternitas gloriae, possessio felicitatis. Quod autem a porta usque ad templum quingentos numerat cubitos et quatuor millia illud est centenarius et millenarius uterque perfectionem significat. Centenarius quinquies multiplicatus honestam et perfectam significat continentiam sensuum. Millenarius quater multiplicatus, juxta fidem et regulam Evangelii significat puritatem conscientiae, perfectionem vitae, innocentiam morum. Per quatuor ergo millia integritas vitae; per quingentos cubitos designatur sanitas famae. A porta ergo usque ad templum praefata numerantur; quia ab ingressu compunctionis usque ad gaudium sanctae contemplationis necessaria [0400A] est sensuum honestas, vitae integritas, conscientiae puritas. Necessaria est, inquam, continentia sensuum, justitia actuum, innocentia affectuum. Sic itur de porta ad templum; quia per praefatorum custodiam et sollicitudinem ad spiritalis matrimonii copulam, et sponsi pervenitur dulcedinem. Unde subsequenter adjungitur: *Et nomen civitatis ab illa die, Dominus ibidem [n: (Ibid.)]*. Ex illa die, illa claritate, illa copula, illa unione, est civitatis nomen, Dominus ibidem; quia custodit egressum sponsae suae ad actionem, et introitum ad contemplationem. Custodit portas professionis, observat vicos religionis, veneratur templum sanctificationis, munit arcem perfectionis, protegit populum spiritualium exercitiorum, chorum custodit coelestium morum. [0400B] In ea quoque Dominus panis est vitae, vinum coelestis justitiae, indumentum justitiae, lex clementiae, lux spiritalis intelligentiae, aqua spiritalis doctrinae. Quid plura. Ex quo civitatis nomen est, Dominus ibidem [n: (Rom. I)]; in ea omnibus Deus fit omnia. Haec succincte diximus de prima divisione, et secunda.

Restat ut aliqua dicamus de tertia, et quarta. Et sicut prima pertinet ad exercitia, secunda ad gaudia; sic tertia spectat ad merita, quarta ad praemia. Et sicut illa duo denario distinguuntur numero propter perfectionem actionis, sic ista septenario dividuntur propter spiritalem perfectionem et gaudium supernae contemplationis. Dicit ergo Ab dias:

[0400C]Et haereditabunt ii, qui ad austrum sunt, montem Esau, etc. Sub hoc septenario contra septem principalia vitia opponuntur septem terrae divisiones, septem orationis Dominicae petitiones, septem Spiritus sancti dona, septem virtutes illis contrariae, ad ultimum septem beatitudines. Primo loco ponuntur septem vitia contra quae opponuntur praefatorum omnium antidota. Vitiorum primum est superbia, secundum invidia, tertium ira, quartum acedia seu tristitia, quintum avaritia, sextum gula, septimum luxuria. Contra haec secundo loco constituuntur septem petitiones, quae in Dominica oratione continentur. Prima, qua dicitur Deo: *Sanctificetur nomen tuum;* secunda, qua dicitur: *Adveniat regnum tuum;* tertia qua dicitur: *Fiat voluntas tuas, sicut [0400D] in coelo et in terra;* quarta, qua dicitur: *Panem nostrum quotidianum da nobis hodie;* quinta, qua dicitur: *Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris;* sexta, qua dicitur: *Et ne nos inducas in tentationem,* septima, qua dicitur: *Sed libera nos a malo.* Postea tertio loco sequitur septem dona Spiritus sancti. Primum, *spiritus timoris Domini;* secundum, *spiritus pietatis;* tertium, *spiritus scientiae;* quartum, *spiritus fortitudinis;* quintum, *spiritus consilii;* sextum, *spiritus intellectus;* septimum, *spiritus sapientiae.* Deinde quarto loco succedunt quatuor virtutes. Prima, paupertas spiritus, id est humilitas; secunda, mansuetudo, sive benignitas; tertia, compunctio, sive dolor; [0401A] quarta, esuries justitiae, sive desiderium bonum; quinta, misericordia; sexta, cordis munditia; septima, pax. Novissimo vero loco disponuntur septem beatitudines. Prima, regnum coelorum; secunda, possessio terrae viventium; tertia, consolatio; quarta, justitiae satietas; quinta, misericordia; sexta, visio Dei; septima, filiatio Dei.

Superbia est amor propriae excellentiae. Invidia est odium felicitatis alienae. Ira est furor injustus, vel illicita insania mentis commotae. Acedia, seu tristitia, est inordinata amaritudo animae, vel perversum animi taedium cum moerore. Avaritia, quae est immoderatus appetitus habendi, per montem Esau significatur. Per Philisthiim, qui interpretatur *cadens poculo,* invidia: nam quasi extranea cadit [0401B] potione, quia felicitati invidet alienae. Haec ita primo loco distingue, ut intelligas ipsa vitia quasi quosdam animi languores, sive vulnera interioris hominis, ipsum vero hominem quasi aegrotum, medicum Deum, dona sancti Spiritus antidotum, virtutes sanitatem, beatitudines felicitatis gaudium. Sunt ergo septem vitia capitalia sive principalia, et ex his universa mala oriuntur. Hi sunt fontes abyssi tenebrosae, de quibus flumina Babylonis exeunt, et in omnem terram deducta stillicidia iniquitatis diffundunt. De quibus fluminibus Propheta in persona populi fidelis cecinit dicens: *Super flumina Babylonis illic sedimus, et flevimus, dum recordaremur tui, Sion [n: (Psal. CXXXVI)]*. De his septem vitiis vastatoribus, et universam naturae integritatem corrumpentibus, [0401C] simulque malorum omnium germina producentibus quantum ad praesens officium explicandum sufficere putamus, loquamur. Septem ergo sunt: ex his tria hominem exspoliant, quartum exspoliatum flagellat, quintum flagellatum ejicit, sextum ejectum seducit, septimum seductum servituti subjicit. Superbia enim aufert homini Deum. Invidia aufert ei proximum. Ira aufert ei seipsum. Tristitia spoliatum flagellat. Avaritia flagellatum ejicit. Gula ejectum seducit. Luxuria seductum servituti subjicit. Nunc revertentes singula per ordinem explanemus. Superbia namque est amor propriae excellentiae, quando mens bonum quod habet singulariter diligit, id est, sine eo a quo bonum accepit. [0401D] O pestifera superbia, quid agis? cur suades rivulo ut se a fonte dividat? Cur suades radio, ut se a sole auferat? Cur? nisi dum et ille infundi desinit, arescat; et iste dum ab illuminante se avertit, tenebrosus fiat? Utrumque vero dum accipere cessat id quod necdum habet, continuo illud etiam quod habet amittat? Sicque fiat ut nec id quod habet utiliter habere possit, dum illud in eo a quo habet non diligit. Sicut enim omne bonum veraciter a Deo est ita nullum bonum extra Deum utiliter haberi potest: imo vero per hoc ipsum id quod habetur amittitur, quod cum eo, et in eo, quo habetur, non amatur. Nam quicunque non novit nisi hoc quod habet, bonum in seipso diligere necesse est, ut dum in altero bonum quod non habet aspexerit, [0402A] tanto amarius sua eum imperfectio torqueat, quanto eum in quo omne bonum consistit minus amat. Et idcirco semper superbiam invidia sequitur: quia qui illic amorem non figit, ubi omne bonum est, quanto de suo perversius extollitur, tanto gravius de bono alterius torquetur. Sua igitur elationi justissime poena deputata est, ipsa quam de se gignit invidia: quae quia omne et commune bonum diligere noluit, recte nunc boni alieni livore tabescit. Quam profecto alienae felicitatis successus non ureret, si illum in quo omne bonum est per amorem possideret. Nunc ergo quantum se per elationem contra Creatorem extollit, tantum per livorem sub proximo cadit; et quantum illic fallaciter erigitur tantum hic veraciter praecipitatur. Sed neque hisistere [0402B] potest semel coepta corruptio. Mox enim ut de superbia invidia nata fuerit, iram ipsa de se mens parit misera. Propterea enim sibi de sua imperfectione irascitur, quia de bono alterius per charitatem non laetatur. Atque ideo id etiam quod habet ipsi displicere incipit, quoniam in alio id quod habere non potest agnoscit. Quod ergo per charitatem in Deo tantum habere potuit, id etiam quia per elationem extra Deum habere conabatur, per invidiam perdit proximum, et per iram seipsum. Quia ergo, omnibus amissis, nihil est, unde gaudeat infelix conscientia, per tristitiam in semetipsa colliditur; et quae de alieno bono pie laetari noluit, de suo malo juste cruciatur. Post superbiam ergo, et invidiam, et iram, quae hominem spoliant, [0402C] continuo tristitia sequitur, quae nudatum flagellat. Cui deinde succedit avaritia quae flagellatum ejicit, quia, interno gaudio amisso, foris consolationem quaerere compellit. Postea accedit gula, quae ejectum seducit quia animum exterioribus inhiantem hoc vitium imprimis quasi e vicino tentans per ipsum naturalem appetitum ad excessum illicit. Postremo supervenit luxuria, quae seductum violenter servituti subjicit quia postquam caro per crapulam inflata est, ardorem libidinis supervenientem emollitus atque enerviter resolutus animus vincere non potest. Servit enim saevissimae dominationi mens turpiter subacta; et nisi exorata subveniat Salvatoris pietas non erit jam unde captivo servienti amissa [0402D] restituatur libertas.

## INCIPIT EXPOSITIO. (cont.)

Sequuntur itaque septem petitiones contra septem vitia: quibus ille oratur ut subveniat, qui nos et orare docuit, et quod orantibus bonum ad sananda vulnera nostra et ad solvendum jugum captivitatis nostrae esset, daturum se promisit. Sed nos antequam ad explanationem harum veniamus, prius volumus alia adhuc similitudine demonstrare quantam in nobis corruptionem supradicta vitia generent, ut quanto periculosior languor ostenditur, tanto magis necessaria medicina comprobetur. Per superbiam igitur cor inflatur, per invidiam arescit, per iram crepat, per tristitiam conteritur, et quasi in pulverem redigitur; per avaritiam dispergitur, per gulam inficitur et quasi humectatur, per luxuriam [0403A] conculcatur, et in lutum redigitur, ita ut jam miser dicere possit: *Infixus sum in limo profundi: et non est substantia. Veni in altitudinem maris: et tempestas demersit me [n: (Psal. LXVIII)]*. Cumque huic limo profundi animus fuerit infixus et luto coinquinationis et immunditiae involutus, evelli nequaquam potest, ad illum clamet, et auxilium ejus postulet, de quo Psalmista loquitur, dicens: *Exspectans exspectavi Dominum, et intendit mihi, et exaudivit preces meas, et eduxit me de lacu miseriae, et de luto faecis [n: (Psal. XXXIX)]*. Propterea ergo ipse nos orare docuit, ut totum bonum nostrum a Deo esse intelligamus. Prima ergo petitio contra superbiam est, qua Deo dicimus: *Sanctificetur nomen tuum.* Hic enim petimus, ut det nobis timere et venerari nomen suum, [0403B] quatenus ei per humilitatem subjecti simus quia per superbiam rebelles et contumaces exstitimus. Huic petitioni datur spiritus timoris Domini ut ille ad cor veniens virtutem in eo creet humilitatis, quae superbiae morbum sanet, quatenus ad regnum coelorum, quod angelus superbus per elationem perdidit, homo humilis pervenire possit.

Secunda petitio est contra invidiam, qua dicitur: *Adveniat regnum tuum.* Regnum siquidem Dei est salus hominum: quia tunc Deus in hominibus regnare dicitur, quando ipsi homines subjiciuntur, et modo ei adhaerendo per fidem, et post inhaerendo per speciem. Qui ergo petit ut regnum Dei adveniat, ille profecto salutem quaerit omnium, ac per hoc quod pro communi omnium salute postulat, [0403C] livoris vitium se reprobare demonstrat. Huic petitioni datur spiritus pietatis, ut ipse ad cor veniens, ad benignitatem illud accendat quatenus ad eamdem homo aeternae haereditatis possessionem, ad quam alios pervenire cupit, ipse perveniat.

Tertia petitio est contra iram, qua dicitur: *Fiat voluntas tua, sicut in coelo et in terra.* Hac sibi placere indicat, quidquid voluntas Dei sive in se, sive in aliis secundum arbitrium suae dignationis dispensat. Huic ergo petitioni datur spiritus scientiae, ut ipse ad cor veniens erudiat illud et salubriter compungat, ut sciat homo malum, quod patitur ex sua culpa provenire: si quid autem boni habeat, ex misericordia Dei procedere; ac per hoc discat sive in malis, quae sustinet, sive in bonis, quae non habet, [0403D] contra Creatorem non irasci sed per omnia patientiam exhibere. Optime ergo per compunctionem cordis, quae spiritu scientiae operante interius ex humilitate nascitur, ira et indignatio animi mitigatur: quia e diverso stultum ira interficit, quando per impatientiae vitium agitatus, atque caecatus, vel malum quod patitur se meruisse, vel bonum quod habet per gratiam accepisse non cognoscit. Hanc autem virtutem, id est, compunctionem sive dolorem, praemium consolationis sequitur, ut qui se hic sponte coram Deo per lamenta affligit, illic verum gaudium et laetitiam invenire mereatur.

Quarta petitio est contra tristitiam, seu acediam, qua dicitur: *Panem nostrum quotidianum da nobis [0404A] hodie.* Tristitia namque est animi taedium cum moerore: quando mens quodammodo tabefacta, et vitio suo amaricata, interna bona non appetit, atque omni vigore emortuo, nullo spiritualis refectionis desiderio hilarescit. Propterea ad sanandum hoc vitium deprecari nos oportet misericordiam Domini, ut ipse solita pietate animae taedio suo languenti internae refectionis pabulum admoveat: ut quod ipsa absens nescit appetere, gustus praesentis admonita incipiat amare. Datur ergo huic petitioni spiritus fortitudinis, ut fatiscentem animam erigat: quatenus illa, pristini vigoris virtute recepta ab affectu sui taedii ad desiderium interni saporis convalescat. Creat ergo spiritus in corde famem justitiae, ut dum hic per desiderium pietatis fortiter accenditur, illic [0404B] pro praemio plenam beatitudinis consequatur satietatem.

Quinta petitio est contra avaritiam, qua dicitur: *Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.* Justum enim est ut in reddendo debito non debeat esse anxius, qui in exigendo noluerit esse avarus. Atque ideo cum a nobis per Dei gratiam vitium avaritiae tollitur, qualiter a nostro debito absolvi debeamus, exposita salutis conditione, donatur. Huic ergo petitioni datur spiritus consilii, qui doceat nos in hoc saeculo libenter peccanti in nos misericordiam impendere, quatenus in futuro cum pro peccatis nostris rationem reddituri sumus, mereamur misericordiam invenire.

Sexta petitio contra gulam, qua dicitur: *Et ne [0404C] nos inducas in tentationem,* id est, ne induci permittas in tentationem. Haec est tentatio quae nos illecebra carnis saepe per naturalem appetitum ad excessum trahere nititur, et latenter voluptatem subjicit, dum manifeste nobis de necessitate blanditur. In quam profecto tentationem tunc nequaquam inducimur, si sic studemus secundum mensuram necessitatis naturae subsidium impendere ut tamen semper meminerimus appetitum ab illecebra voluptatis coercere. Quod ut implere valeamus datur nobis petentibus spiritus intelligentiae, ut interna refectio verbi Dei appetitum exteriorem cohibeat, et mens spirituali cibo roboretur, ut eam non valeat corporalis egestas frangere, nec carnis voluptas superare. Propterea namque et ipse Dominus tentatori suo [0404D] dum esurienti sibi fraudulentiam de exterioris panis suggestione faceret, respondit dicens: *Non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei [n: (Matth. IV)]*; ut aperte demonstraret quod cum mens illo interius pane reficitur, non magno opere curat si foris ad tempus famem carnis patiatur. Datur igitur contra gulam spiritus intelligentiae: sed ille ad cor veniens emundat illud atque purificat.

Septima petitio est contra luxuriam, qua dicitur: *Libera nos a malo.* Nam licet, ut alibi diximus, multiplex est malum, ut malum corporis et malum animae; malum quod est culpa, malum quod est poena; malum hujus saeculi, et malum futuri; tamen [0405A] praecipuum malum potest quodammodo censeri luxuria, quae hominem illecebris captum in [0406A] servitutem redigit. Unde per donum sapientiae liberari petimus dicentes: *Libera nos a malo.* Amen.

english:
## PREFACE.

[0371C]Obadiah, fourth in the order of the prophets, simple in speech and manifold in sense; sparing in words, but copious in judgments. According to that saying of Solomon: *A wise man is made known by few words [n: (Eccle. XX)]*, he directs his prophecy literally against Idumaea; allegorically against the world, tropologically against the flesh he sharpens his pen; bearing the type of the Savior, he subtly introduces his coming, through whom the world is destroyed, through whom the flesh is worn away, through whom liberty [0372C] is restored. Hence that word: *If the Son shall make you free, you shall be free indeed [n: (Joan. VIII)]*. This is the Obadiah who under king Ahab fed a hundred prophets hidden in caves; and while he ministered bodily nourishment, he received spiritual nourishment from God. Now the aforesaid man prophesied at the same time as the other prophets also, namely Amos, Joel and Hosea. And he lies buried in Samaria with Elisha and John the Baptist.

## HERE BEGINS THE EXPOSITION.

[0371]

[0371D] *[n: (ABDIAS I.)] The vision of Obadiah.* Obadiah is interpreted *the Lord's servant,* by whom the Savior is signified. Whence also in Isaiah, under the person of the Father speaking to the Son, it is read thus: *Hear, O Jacob, my servant, and Israel whom I have chosen [n: (Isa. XLI)]*. Likewise to the same: *Thou art my servant, Israel; I have given thee for a light of the nations, that thou mayest be my salvation [0372D] even to the farthest part of the earth [n: (Isa. XLIX)]*. Hence the Savior himself, reproaching the human race, says thus: *Thou hast made me,* he says, *to serve in thy sins [n: (Isa. XLIII)]*. But since there are four kinds of servitude — for one is necessary, another conditional, another for hire, another free — let us see under which kind of servitude [0373A] liberty served, strength was weakened, blessedness humbled itself, Deity bowed itself down. For he did not serve under the first kind, who did nothing of necessity; nor under the second, who led captivity captive; nor under the third, who gave gifts to men; but under the fourth. Hence that word: *Holocaust and sin offering thou didst not require: then said I, Behold I come [n: (Psal. XXXIX)]*. Likewise: *In the head of the book it is written of me, that I should do thy will: O my God, I have willed it, and thy law in the midst of my heart [n: (ibid.)]*. Truly a free servitude, by which neither was nature corrupted, nor condition changed, nor a bargain struck, but an identity of will bowed to obedience. Hence that word: *You were sold for nothing; and you shall be redeemed without money [n: (Isa. LII)]*. So much for the name. Now let us speak of the vision. It is the idiom of prophetic speech that [0373B] a consolation to come is intimated there where a vision is set down. Whence Obadiah too set down, at the opening of his prophecy, as a vision the destruction of the adversary nation, that is, of Idumaea — a destruction which brought great consolation to the Jewish people — saying: The vision of Obadiah. For the guarding of humility, the prophet speaks of himself as of another; because he deserves to lose a privilege who abuses a gift granted him, or a power permitted. The vision of Obadiah is the incarnation of the Word. Of which vision it is said through the Psalmist: *The Lord hath looked down from heaven; he hath beheld all the sons of men [n: (Psal. XXXII)]*. The eyes of the Word were judgment and mercy. With these eyes he saw the form of our redemption, when he set forth the incarnate truth of judgment and the mercy of reward; the judgment of discernment, and the mercy of remission. With these eyes [0373C] he looked upon Peter, when both by the truth of judgment he called him to weeping, and by his mercy blotted out his sin [n: (Luc. XXII)]. By the first, in opening it, he washed away the fault; by the second, he restores grace. These are the eyes the bride praises, saying in the Canticles: *Thy eyes are as doves upon the brooks of waters [n: (Cant. V)]*. The waters are the heavenly gifts of wisdom; the brooks are the varieties of the gifts; the dove is the grace of the giver. The eyes therefore are doves upon the brooks of waters; because both by the truth of judgment he freely enlightens, and by the kindness of mercy he freely adorns with gifts. The vision therefore of Obadiah is the incarnation of Wisdom, which looked upon the world with both eyes. According to that word in the Gospel of John: *The Word was made flesh, and dwelt among us, [0373D] and we saw his glory, the glory as of the only-begotten of the Father, full of grace and truth [n: (Joan. I)]*. There follows:

*Thus saith the Lord to Edom.* That is, against Edom. What is it to say, but to bring forth a word? And what is it to bring forth a word, but to come forth from what is hidden? The Lord therefore says, that is, the Father brought forth the Word, when the Son came forth from the Father and came into the world. But because [he had come] to triumph over the devil, therefore the Lord; because to free the human race freely, therefore God; because he had come to tread down the world and its pomp, therefore he who speaks against Edom: the Lord who is to be feared, God who is to be loved, against Edom which is to be trodden down. To be feared by the devil, to be loved by his own people, the world to be trodden down by him. The Lord by reason of the kind of his victory, and God by reason of the gifts of grace, against [0374A] Edom by healing the languor of concupiscence. The Lord therefore, because he laid the enemy low manfully; God, because he freed the citizen mercifully; against Edom, because he stormed the world's concupiscence as a foe. Edom is Esau himself, who was also called Seir; the brother of the simple Jacob, who, for a craving after lentils, lost the glory of the birthright, and through envy of his brother lost the grace of his father's blessing. Hence, roused against his brother with grievous hatred, while he nursed the venom lurking in his [sic: *cordo*], corrupting the covenants of love, he embittered his inward parts to the murder of his brother, seeking a place and a time for the mischief. Whence he said: *The days of mourning for my father will come: and then I will slay him [n: (Gen. XXVII)]*. By him therefore is designated the prudence of the flesh, the concupiscence of the world, the [0374B] worst seed, wicked and criminal children, enemies of the grace of God. Edom, *earthy;* Esau, *bloody;* Seir, *hairy.* Bloody in sins, hairy in businesses, earthy in cares. Bloody, the world assuredly, in idolaters; hairy, in heretics; earthy, in carnal men and false Christians. But against Edom the Lord sent the Word, which both blotted out the handwriting of sin, and bestowed spiritual rest, and promised eternal happiness. Pardon destroyed the handwriting, grace the business, glory the care: the pardon of sinners, the grace of the devout, the glory of the eternal. Hence David: *He sent his word, and healed them, and delivered them out of their destructions [n: (Psal. CXVI)]*. This Word, I say, *enlighteneth every man that cometh into this world [n: (Joan. I)]*. This *catcheth the little foxes [0374C] that destroy the vines [n: (Cant. II)]*; this *maketh poor and maketh rich; he humbleth and he lifteth up [n: (I Reg. II)]*. There follows:

*We have heard a hearing from the Lord, and he hath sent an ambassador to the nations.* LITERAL. What he had said obscurely before, he now sets forth more plainly: namely the coming of Christ for the destruction of sin, for the salvation of the world, for the knowledge of the true, for the love of the highest good. The ambassador is he of whom Haggai speaks: *Behold there cometh,* he says, *the desired of all nations, and his glory filleth the whole earth [n: (Agg. II)]*. This ambassador, under the habit of poverty, brought us the riches of immortality. Whence the Apostle: *Who,* he says, *for us became poor, that by his poverty we might be enriched [n: (II Cor. VIII)]*. This ambassador brought three things with him: light, ointment, [0374D] bread. Light for the blind, ointment for the sick, bread for the hungry. He set forth the light on the mountain, the bread in the upper room, the ointment on the gibbet of the cross. The light in the prison, the bread in the desert, the ointment he laid in the theater: in the prison of ignorance, in the theater of carnal concupiscence, in the desert of human misery. For Christ enlightened the world, ignorance being driven out; he himself filled it, concupiscence being set in order; the same changed it for the better, misery being banished. Whence he himself in the Gospel: I am, he says, the way, the truth and the life [n: (Joan. XIV)]. The way by enlightening, the truth by healing, the life by making blessed. First against ignorance, secondly against concupiscence, thirdly against misery. But it must be asked where, or from whom, the prophet had received anything about this embassy. [0375A] Let Moses leap forth into the midst, and disclose whatever he had received of it. *A prophet,* he says, *will the Lord raise up of your brethren: him you shall hear as myself [n: (Deut. XVIII)]*. Isaiah too: *From the ends of the earth,* he says, *we have heard praises, the glory of the Just One [n: (Isa. XXIV)]*. Consider, reader, the praises and the glory of the Just One. The glory in the future, the praises in the present. Manifold praise indeed he has earned; because he gave both health to the sick, and plenty to the needy, and liberty to captives. Let his praise therefore be in my mouth, who has both strengthened me with health, and enriched me with plenty, and endowed me with liberty. After this earnest, if I receive it purely and faithfully, I in no way doubt that I shall receive the glory of the Just One. For we have heard a hearing from the Lord, and he hath sent an ambassador to the nations. But in that he says we have heard a hearing, the expression [0375B] is indeed less than Latin, but faithfully rendered from the Greek. The repeating of the word, however, signifies [sic: *sifignicat*] the intention of the utterance. Historically, moreover, the coming of the king of Babylon upon the Idumaeans is signified: for whom the Lord sent, when by a just judgment he permitted him to come. For this man was called the hammer of the whole earth, through whom the Lord deigned to execute the judgments of a most just vengeance, and through whom, by the just judgment of God, the pride of countless peoples was ground down. Whence it is read in another prophecy: *Son,* he says, *of man, what shall be given to the king of Babylon for his labor, wherewith he served me at Tyre? Give,* he says, *him the kingdom of Egypt.* Consider, reader, the form of divine providence and the order of vengeance and the rule of justice. The Babylonians, indeed, overcame the Assyrians, the Medes the Babylonians, [0375C] the Macedonians the Medes, the Romans the Macedonians, Christ the Romans; but the last victory was not wrought out of cruelty, but out of kindness and clemency. Upon the others, however, according to the quality of their deserts, the vengeance of punishments was worthily brought. These things we have said by way of digression, according to the history.

Now let us discuss them allegorically. *Being sent,* he says, *as an ambassador from the vale of Hebrom he came into Sichem [n: (Gen. XXXVII)]*; because Christ, mighty in Deity, and increasing the kingdom of everlastingness by the orders of the heavenly hosts, came to the labor of the passion, but wandered in the field, and found in the world none free from sin. *Whence, seeking his brethren, he went down into Dothain [n: (ibid.)]*, because, thirsting for our reconciliation, he humbled himself even to the failing of death. Hebrom is interpreted [0375D] strength or *everlasting increase;* Sichem, *shoulders;* Dothain, *failing.* We have heard therefore a hearing from the Lord, and he hath sent an ambassador to the nations; because in the incarnation of the Word we received sure tidings of our redemption. How promptly, how devotedly he fulfilled his embassy, and wrought our redemption, he himself will make plain.

*Arise ye,* he says, *and let us rise up together against him in battle.* LITERAL. Great was the dignity of our creation; but greater the reverence of our restoration. For man is read to have been created with divine counsel; but restored with the same, to which grace was added. For there it was said out of counsel that man should be made; but here it is both said in counsel, and secretly the Son is sent to redeem him. There was shown the dignity [0376A] of man in the manner and form of the counsel; here the privilege of grace, and the excellence of nature, in the quality of the mystery and the greatness of the punishment. In both transactions we are stirred to love; but in the second we are kindled to a greater devotion. ALLEG. Hence the Son: Arise ye, he says, and let us rise up together against him in battle. Arise ye, he says, to the angels; let us rise up together, Father — I and the Paraclete: in saying this, I do not divide the unity of the essence of the Deity, but faithfully distinguish the property of the persons. Against him. Against the devil, that is; against the world, against sin, against the flesh. Arise ye, he says, to the angels. Hence Isaiah under the same person: *Go,* he says, *ye swift angels, to a nation rent and torn in pieces, to a terrible people, after whom there is no other* [0376B] [n: (Isa. XVIII)]. Hence in the same prophet, concerning the Son: *To a deceitful nation,* he says, *I will send him, and against the people of my wrath I will give him a charge, to take away the spoils, and to seize the prey, and to make it to be trodden down like the mire of the streets [n: (Isa. X)]*. Hence the Son to the Father through the Psalmist: *My heart is ready,* he says, *my heart is ready [n: (Psal. CVII)]*. Hence, concerning the Spirit, the Father to the Son: *Behold,* he says, *my servant, whom I have chosen; I have given my spirit upon him, he shall bring forth judgment to the nations [n: (Isa. XII)]*. Likewise, the Father concerning the Son and the Paraclete Spirit: *Cease ye,* he says, *from the man, whose breath is in his nostrils; for he is reputed high [n: (Isa. II)]*.

## HERE BEGINS THE EXPOSITION. (cont.)

MORAL. Attend diligently how the angels, [0376C] how promptly, are sent to the storming of the enemies; how the blessed and holy Trinity works redemption. I am most certain of the victory, where power joins battle, wisdom orders the business, kindness supplies patience and promises wages. Let us rise up together, says the Son: the Father by mightily thrusting out the adversary; I by wisely hiding the mystery — for if they had known, they would never have crucified the Lord of glory [n: (I Cor. II)]; the Spirit by kindly receiving and healing the wretched: *For the spirit of wisdom is benevolent, and will not free the evil speaker from his lips [n: (Sap. I)]*. Let the Father arise, mightily laying the enemy low for the Son; I will arise, wisely teaching him that knows not. Let the Father's power shine forth in the storming of the enemies. Let the Father loose the chains of human captivity. [0376D] Let the Son illumine the darkness of human blindness. Let the Spirit supply the gifts and the desires of charity. Let the reader beware lest he confound the trinity of the persons, or divide the unity of the divine essence. For by these things which I distinguish, I show the property of the persons; I do not confound the emptiness of nature. Otherwise, as the Trinity is one in nature or essence, so also its operation is in every way one. For it is written: *Whatsoever the Father doth, these same things the Son also doth in like manner [n: (Joan. V)]*; nor yet is the Spirit drawn aside from this, who is, and is called, and is believed to be, the same essence, the same power, the same wisdom, the same God, etc. There follows:

*Behold I have made thee small among the nations. Thou art exceeding contemptible. The pride of thy heart hath lifted thee up, that dwellest in the clefts of the rocks, that exaltest thy throne, who sayest [0377A] in thy heart, Who shall bring me down to the ground?* LITERAL. Historically the prophet, under the person of the Lord, argues and rebukes, threatens and commands against the Idumaean: that he rose up against his brother, namely the Jewish people; that he insulted him in the time of his calamity; that he taught, upheld and helped his enemies to storm him — showing what and of what sort he was by the debt of nature or the merit of his race, and what he has become by his own vice. These three things God shows him: namely the debt of nature, the vice of fault, the punishment of penalty. That he is, namely, both contemptible in nature, and filthy in his pursuits, and detestable in his punishment. The first he shows where he says: Behold I have made thee small among the nations, etc. The second there: *If thou be exalted as an eagle,* and the rest. The third there: *They have sent thee out even to the border [0377B].* But in that he calls the Idumaean people dwellers in the clefts of the rocks, he touches a custom proper to that nation, which on account of the scarcity of timber and the burning of the sun dwells in the caverns of the crags and in caves of earth.

ALLEGORICAL. The Lord inveighs against the gentile people; who, spurning the Creator, and the comeliness of their own nature, and the honor of divine grace, and the gift of knowledge, and the worship of justice, turned to the filthiness of idolatry, to uncleanness of morals, to the dirges of errors and to vain philosophy — and whence they ought devoutly to have prostrated themselves before the Creator, thence, armed with a fat neck, they rather swelled up against him. He says therefore to him: Behold, little in understanding, gentile in worship, contemptible in act, I have given thee, [0377C] that is, by a just judgment I permitted thee to become so. Little, I say, in the understanding of truth; gentile in rite and in the ceremony of unbelief; contemptible in the action of iniquity. But to the heaping up of malice the wind of pride puffed thee up, and by its deserving thou didst fall into the darkness of unbelief and the gloom of errors. And not content with these alone, but by preaching errors, by asserting light to be darkness, and by declaring good evil and truth a lie, thou hast led others also to ruin. Hence that which follows: The pride of thy heart hath lifted thee up, that dwellest in the clefts of the rock, that exaltest thy throne: who sayest in thy heart, Who shall bring me down to the ground? Consider the order of misery, the course of falling, and the formless form of departing from God. The swelling of pride goes first, the darkness of ignorance follows, unbelief [0377D] succeeds to idolatry. This is followed by delight and consent to uncleanness, thereafter the preaching of malice, and at last contempt of virtue and hatred of justice. For in that he says: Pride hath lifted thee up, the swelling of pride is shown; by the rock, the unbelief of ignorance; by the clefts, the schisms of idolatry; by dwelling, consent to uncleanness; by the throne exulting, the preaching of malice. In that he says, in his heart: Who shall bring me down to the ground? he signifies contempt of virtue and hatred of justice. But the Lord God of vengeance, the God of vengeance, acts freely [n: (Psal. XCIII)]; he is exalted in judging the earth, while he renders retribution to the proud. Hence it is that it is said:

If thou be exalted as an eagle; *And if thou set thy nest among the stars: thence will I bring thee down, saith the Lord.* [0378A] LITERAL. Their deities seemed to the gentile people to be as it were stars. ALLEG. But the sophists and philosophers are as the eagle. For in some respect philosophers and sophists have seemed eagles, while they lift the eyes of the heart to the sun of justice, while they fix the gaze of the mind [sic: *irerverberate*] upon the very ray of truth. But the eagle is at once drawn back from thence; because after receiving the implanted knowledge of truth, the philosopher and the sophist, by the desert of their pride, return to the gloom of errors. Hence the Apostle: *Who, when they had known God,* he says, *glorified him not as God, nor gave thanks; but became vain in their thoughts [n: (Rom. I)]*. The gentile people set its nest among the stars, when it placed the hope of its salvation either in angels or in men: whom it falsely believes to have shone with the light of wisdom and the brightness of justice. [0378B] There follows:

*If thieves had gone in to thee; if robbers by night, how wouldst thou have held thy peace? Would they not have stolen enough for themselves? If the grape-gatherers had come in to thee, would they not [nunquid] at least have left thee a cluster?* LITERAL. The robbers were the mighty of the world; the thieves, the flamens and the other worshippers of idols; the philosophers and the sophists, the grape-gatherers. For these three chiefly flourished in idolatry: namely philosophy, empty superstition, infamous power. The worldly philosophers boasted that they possessed the understanding of truth; the worshippers of idols, the sanctity of religion; the mighty, the lordship of liberty. But of the first it is read: *Their wine is the gall of dragons, and the venom of asps, which is incurable [n: (Deut. XXXII)]*. Of the second: *Let them all be confounded [0378C] that adore graven things: and that glory in their idols [n: (Psal. LXXVI)]*. Of the third. *The mighty shall be mightily tormented: and a stronger punishment presses upon the stronger [n: (Sap. VI)]*. As if the Lord were to say: See ye that I am alone, and that there is no other God besides me. *I will kill and I will make to live; I will strike, and I will heal; and there is none that can deliver out of my hand. If I destroy, no man buildeth; if I shut up, there is none that openeth [n: (Deut. XXXII)]*. There is none like me among the strong, none among the lawgivers; I am magnificent in holiness, terrible and praiseworthy, and doing wonders. What neither worldly power, nor pestilent superstition, nor empty philosophy could do, my power, my wisdom, my kindness has availed to do. My power [0378D] destroyed, my wisdom built, my kindness adorned. It destroyed the falsehood of errors; it built the truth of doctrines; it adorned by pouring in the bounty of graces. Of the first it is read: *God, whose wrath no man can resist [n: (Job IX)]*. Of the second: *Wisdom hath built herself a house [n: (Prov. IX)]*, and the rest. Of the third: *His spirit hath adorned the heavens, and his obstetric hand brought forth the winding serpent [n: (Job XXVI)]*.

ALLEG. The power of the world and the superstition of the idol both seized enough for themselves. But philosophy left some of the clusters behind it; because neither could the first give or show liberty, nor the second security, nor the third truth, unto salvation. It had a shadow, not a body; it exhibited an image, not the thing. But the incarnate Word laid all things bare to clearness; [0379A] it possesses all things entire; it searches out the hidden things of Esau: it leads each one to his own border, while by a just judgment it lays upon each singly his due end according to his desert. Hence the Psalmist: *There is none,* he says, *that can hide himself from his heat [n: (Psal. XVIII)]*. The heat of God is read to be threefold. For one is of extreme damnation; another of merciful vengeance; another of pleasing love. Of the first it is read: *A fire is kindled in my wrath, and shall burn even to the lowest depths of hell [n: (Deut. XXXII)]*. Of the second: *Our God is a consuming fire [n: (Hebr. XII)]*. Of the third: *The Lord liveth, whose fire is in Sion, and his furnace in Jerusalem [n: (Isa. XXXI)]*. None therefore shall be hidden from his heat; because the impenitent shall be tormented by the fire of damnation, and the penitent purged by the fire of vengeance, and the innocent [0379B] gladdened by the fire of love. Hence the Savior of himself. *Revenge to me, and I will repay [n: (Rom. XII)]*. Likewise the same: *I live,* saith the Lord, *for every knee shall bow to me, and every tongue shall confess to me [n: (Rom. XIV)]*. And this is what is added:

*How have they searched Esau, they have sought out his hidden things; they have sent thee out even to the border.* LITERAL. For Christ and his apostles and their successors have searched out the hidden things of Esau; because by life, by conduct, by doctrine, they confuted and condemned the pomp of the world, its concupiscence, its foolish wisdom, and its idolatry. The first Christ condemned in the manger; the second in the desert; the third on the mountain; the fourth in the Jordan, when the King of glory willed to be wrapped in swaddling clothes; when the Bread [0379C] of life willed to be afflicted with hunger; when the Wisdom of God willed to be made foolish; when the Deity willed to be upheld by a servant. But how the apostles and their successors contended against the world and the error of the gentiles, both their words teach and the marks of the sufferings of Christ bear witness. Whence there follows: They have sent thee out even to the border.

ALLEG. The aforesaid men sent the world out even to the border; because when they broke the little pitchers of their bodies, when they sounded with the trumpets of their preachings - when they shone with the lamp of their miracles, the world was terrified, was overcome and sank down, and offered its neck to the bonds of faith. Hence the Psalmist: *They themselves seeing, so wondered, they were troubled, they were moved; trembling took hold of them [n: (Psal. XLVII)]*. They wondered at the preaching of an unwonted newness; [0379D] they were troubled at the hearing, they who suffered from the fervor of charity; they were moved by the miracles of a brightness unseen till then: and therefore they sent Esau out even to the border; that is, they led the world down to the predestined article of faith. Whence there also follows:

*All the men of thy covenant have mocked thee; the men of thy peace have made an inroad against thee. They that eat bread with thee shall lay snares under thee.* LITERAL. These men had entered a covenant with the devil and the world through the worship of idolatry; they had made peace through the affection of concupiscence. They ate bread with him through the preaching of errors and the sprouting of malice. But the men of the covenant mocked him; because those who had served the world more curiously, who had shown the worship of idolatry more devoutly, [0380A] afterwards raised against the world the sword of preaching, set against the worship of idolatry the shield of faith, against the whirlpool of carnal concupiscence the most secure harbor of religion.

## HERE BEGINS THE EXPOSITION. (cont.)

ALLEG. His friends therefore mocked him, by bringing his foolish wisdom to nothing; they prevailed, by destroying idolatry; they laid snares, by bringing carnal concupiscence to nothing. First by teaching the truth of faith; secondly by showing the brightness of miracles; thirdly by enduring bodily suffering. Hence the Lord to Job concerning the devil: *Wilt thou bind him for thy handmaids? [n: (Job. XIV.)]* In menservants, though the condition be despised, yet manliness is vigorous; but in handmaids, together with the condition the sex lies low. Now the Lord asserts that he binds the devil, or the world, for his handmaids; because coming for our [0380B] redemption, and sending his own preachers against the world, he left the wise and chose the unwise, left the stronger and chose the weak, left the rich and chose the poor. By his handmaids therefore the Lord cast down strength and the pomp of the world; because, as Paul bears witness: *God hath chosen the weak things of the world, that he may confound the strong [n: (I Cor. I)]*. Whence it is well said through Solomon, among other things, in the building of the house of wisdom: *She sent her handmaids to call us to the tower and to the walls of the city [n: (Prov. IX)]*. In that he took care to have preachers weak and abject, who should gather the faithful peoples to the heavenly buildings of the spiritual fatherland. Whence the Lord in the Gospel praises Nathanael, and yet does not number him in the lot of the preachers [n: (Joan. I)]; because such men ought to come to preach as [0380C] had nothing of their own light, so that what they did might be known to be of the truth alone in so far as it was openly discerned that of themselves they had not been fit for the doing of it. Therefore, that a wondrous power might shine forth in tongues through preaching, it was first more wondrously brought about that the merit of the preachers themselves should be nothing. But since he has intimated whom the Lord sends against the devil or the world, he now adds also what they themselves do who are sent. There follows in the same Job: *His friends shall cut him in pieces, merchants shall divide him [n: (Job. XL)]*. Those whom the Lord through Job calls handmaids, friends, merchants, these Obadiah names men of the covenant, men of peace, guests at table. Then he names the same men [sic: *invaseres*], mockers, layers of snares. For the holy [0380D] preachers were first handmaids through fear, then were made friends through faith; then merchants through the work of preaching: first, I say, in covenant with the world or the devil through the unbelief of idolatry, they were made men of peace with the foulest concupiscence, guests at table through the teaching of malice. Afterwards mockers through the grace of faith, invaders through obedience, layers of snares through the doctrine of truth. Hence through Solomon it is said of the holy woman: *She made fine linen and sold it, and delivered a girdle to the Chanaanite [n: (Prov. XXXI)]*. In the cloth of fine linen is designated of the subtlety of preaching. This fine linen the Church made and sold; because the faith which she had woven by believing she gave by speaking, and received in the faithful the life of right conversation. And she delivered a girdle to the Chanaanite; because by [0381A] the vigor of justice displayed she bound fast the loose works of the gentile world, so that what is commanded should be held by living it. The Lord therefore finds his preachers as handmaids by seeking them, makes them friends by exchanging them, renders them merchants by enriching them, and, once enriched with virtues, leads them on to the carrying out of the business of faith, so that they may cut into the members of the devil and the sons of this world by rebuking and by persuading with a severity as much greater as, being made friends, they more truly join themselves in the love of truth; and may snatch away from him the souls of sinners the more swiftly, the sooner they, being made fit merchants, display in themselves the most ample storehouses of the virtues. Obadiah therefore says under the person of the Lord: They that eat bread with thee shall lay snares under thee; because, namely, those who before had lived loosely, had made the soul a handmaid to the flesh, [0381B] and had shared in the table of demons through consent to vices, these discern the cunning of demons, the cares of the world, the enticements of the flesh more subtly, detect them more swiftly, judge them more sagaciously, condemn them more manfully. For first he gathered the unlearned, and afterwards the philosophers; and he did not teach fishermen by orators, but instructed orators by fishermen. There follows:

*There is no prudence in him.* ALLEG. Prudence is the foresight of salvation, which was neither in the devil, nor in the world, nor in the flesh; because the devil fell through elation, and the world is corrupted through vanity, and the flesh is weakened through pleasure. The devil through pride, the world through wantonness, the flesh through concupiscence. [0381C] But what we have interpreted concerning the devil or the world, we may refer to heretics or to the flesh. Heretics, spiritual plunderers, invading the holy land and perverting the canonical Scriptures, have brought them in; *they have whetted their tongues, they have bent their bow, a bitter thing, to shoot in secret at the undefiled [n: (Psal. LXIII)]*. Against whom Obadiah, under the person of the Son, aims the prophetic utterance, saying:

Arise ye, he says, and let us rise up together against him, that is, against the conventicle of heretics, in battle. MORAL. Because heretical perfidy brings forth many things contrary to the soundness of faith, brings forth many things to the injury of the Father and of the Son and of the Holy Spirit. Therefore the Son, with the gravity of counsel and the weight of help, determined to storm [0381D] their madness. Arise ye and let us rise up together, etc. Arius asserts the Son less than the Father; Macedonius the Paraclete less than both; Sabellius the Father himself to be the Son; Manichaeus denies the Word to have been made flesh: and the one perversely divides what is one, while the other most emptily confounds what is divided. Against whose madness, which is to be destroyed, the Son, seeing the Father's power to be needful, and his own wisdom also, and the kindness of the Holy Spirit, says: Arise ye, and let us rise up together. The Father through power, destroying the falsehood of the heretics; I by teaching the truth of faith; the Holy Spirit by pouring in charity: so that, since we are one in deity, in essence, in will, by a single onset we may either bring back to unity those who may be joined, or drive the reprobate to everlasting calamity. There follows:

[0382A]Behold I have made thee small among the nations; thou art exceeding contemptible. MORAL. Small was the assembly of heretics among the nations, contemptible by desert. Small in understanding, contemptible in act. Small in the acknowledgment of truth, contemptible in the action of iniquity. To whom the Lord gave this, when with such a one he permitted it to come to pass by judgment, etc. There follows:

Pride driveth thee out, that dwellest in the clefts of the rock; who sayest in thy heart: Who shall lead me down to the ground? MORAL. For pride went before in the heretics, upon which heretical error most justly followed; because if they were humbly wise concerning God, and humbly minded concerning themselves, they would in no wise forsake the way of those who walk in humility. Hence Truth itself: *Upon whom,* he says, *shall my Spirit rest, but upon the humble, and the quiet, and him that trembleth [0382B] at my words? [n: (Isa. LXVI.)]* In a mind of humility, therefore, dwells the Spirit of truth; because he who despises humility, willing or not, forsakes truth. For it is written: *There have they fallen that work iniquity [n: (Psal. XXXV)]*. The rock is the catholic faith, or authentic Scripture. The clefts are the varieties of heresies, and opinions contrary to the truth of faith. The throne is heretical doctrine. The exaltation of the throne is the spreading abroad of perverse doctrine. There follows:

Who shall bring me down to the ground? To say this is blind and arrogant presumption, etc. There follows:

If thou be exalted as an eagle, and if thou set thy nest among the stars, thence will I bring thee down. The heretic is as an eagle, when his understanding is irradiated with subtle [0382C] intelligence: he sets his nest among the stars, when he compares himself to the merits of the saints, with false innocence and feigned justice. But the Lord brings him down to the ground, when by a just judgment ignorance blinds his subtle intelligence, and open malice uncovers his faithless justice. Hence the Psalmist: *Contempt is poured forth upon princes: and he hath caused them to err in a trackless place, and not in the way [n: (Psal. CVI)]*, etc. There follows:

If thieves had gone in to thee, if robbers by night, how wouldst thou have held thy peace? Would they not have stolen enough for themselves? If the grape-gatherers had come in to thee, would they not at least have left thee clusters? As if the Lord were to say to the heretics: If anyone, secretly as a thief, or openly as a plunderer, undertakes to assail the madness, or the opinions by which you strive to prop up your errors and [0382D] to bring them back into wine as though by vintaging, and to press out the wine of sound understanding to your confusion — at once there is a rising against him, scale is joined to scale; because those whom a like guilt joins together in a concordant obstinacy, a perverse defense also packs close, so that concerning their crimes they may guard one another by turns with a mutual defense, they who were grieved by a mutual injury. Further, if the heretics are thus prompt to a proud defense of falsehood, I shall be promptier to the avenging of truth and to the assailing of errors. There follows:

How have they searched Esau, they have sought out his hidden things? They have sent thee out even to the border, all the men of thy covenant; they have mocked thee, they have prevailed against thee, all the men of thy peace. They that eat bread with thee shall lay snares under thee. Secretly [0383A] the prophetic Spirit brings in the doctrine of the apostles and the victory of the orthodox Fathers over the heretics, as they search out their hidden sophisms, wipe away their poisoned meanings, and by compelling reason lead them out to the border of truth. Of whose number were Augustine, Cyprian, Ambrose, Hilary, Jerome and others of this kind: some of whom entered into covenant with them, peace they sometimes held, to eat bread also with them. Of these was Augustine, who among the Manichaeans was a Manichaean: whose sect, coming to his senses, he utterly destroyed. The Fathers therefore mocked the heretics by reasoning: they prevailed by bringing testimonies together: they laid snares by recalling their conventicles.

## HERE BEGINS THE EXPOSITION. (cont.)

There is therefore no prudence in him. In the assembly, namely, [0383B] of heretics, where both reason convicts falsehood, and the divine word establishes truth, and the grace of conversion discloses perfidy. But these things may be referred tropologically to the flesh. For the flesh is not undeservedly signified by Esau; because it is hairy with concupiscences, and bloody with vices, and earthy with hurtful works — with the concupiscences of vanity, the vices of curiosity, the works of iniquity. Whence the Apostle: *I know,* he says, *that there dwelleth not in me* (that is, in my flesh) *that which is good [n: (Rom. VII)]*. Likewise the same: *They who are in the flesh cannot please God [n: (Rom. VIII)]*. But it is to be known that when the divine discourse inveighs against the flesh, it is not nature but fault that is arraigned; not the condition of nature, but the defect of justice; not the joining of the elements, but the motion of vices. For as in man there are two [0383C] natures, namely spirit and flesh, so there are two motions by which each of them is moved: one toward the affection of justice, the other departing from the affection of grace. Thence are born virtue and vice: so that if it be a motion of the spirit, it is virtue; but a motion of the flesh is nothing else than a motion of the mind not obeying the spirit. That one, being spiritual, makes men spiritual. This one, being carnal, makes men carnal. That one is called spirit; this is designated by the name of flesh. Further, since occasion has offered itself concerning the origin of virtue and of vice, it is well to take it up a little more deeply, and to discuss more subtly all the general motions of the mind. The general motion of the mind, then, is divided fivefold. For sometimes the heart of man is moved only by the devil, sometimes by man alone, sometimes by God alone, sometimes by man and the devil, sometimes by man and God. The first is [0383D] through the suggestion of fault; the second through a simple consideration of nature; the third through a momentary inspiration of grace; the fourth through unlawful delight; the fifth through the affections of the virtues and the contemplation of the Bridegroom. The first and the second are harmless to man; the third glorious; the fourth penal; the fifth rewarding. The fourth is vicious and to be condemned. The fifth is virtuous and to be crowned. The third is to be received eagerly. The second is indifferent along with the first. The fourth is referred to the flesh, the fifth to the spirit; the third to God; the first and the second to neither. But the general motion of the flesh is sevenfold. For sometimes it is against God, sometimes against the neighbor, sometimes against itself, often against the world, [0384A] many times against business. Sometimes upon the neighbor, sometimes upon itself. Against God, pride; against the neighbor, envy; against itself, anger; against the world, avarice; against business, sloth. Upon the neighbor, lust; upon itself, gastrimargia, or gluttony. These seven vices are that household which the Lord left in the midst of his people, that in it he might train Israel; whence also from the allotment of their names their property may be designated. And these are the names. The first is called the Pherezite; the second the Hethite; the third the Hevite; the fourth the Amorrhite; the fifth the Gergesite; the sixth the Jebusite; the seventh the Chanaanite. The first is interpreted *surpassing;* the second, *wasting away* or *enduring a voyage;* the third, *gathering stones;* the fourth, *embittered* or *embittering;* the fifth, *driving out the [0384B] settler;* the sixth, *trodden down* or *treading down;* the seventh, *changed* or *changing.* By the first is designated pride; by the second envy; by the third anger; by the fourth sloth; by the fifth avarice; by the sixth lust; by the seventh is designated gluttony. But we, since we purpose to pass on to what follows, leave the fitting of each one to the easy exercise of the reader. It is to be known, however, that that motion is called carnal specially which serves the flesh alone and is administered through the flesh, which here is designated by Esau. He prepares snares for his brother Jacob; because he assails virtue in three ways: namely through the incontinence of lust, through the immoderation of gluttony, and through the wantonness of the senses. By the first the flower of chastity is stormed; by the second the honor of sobriety; by the third [0384C] the comeliness of decency. Whence Esau too was allotted a threefold name, by which the aforesaid mischief is signified. For earthy is gluttony. Bloody, lust. Hairy, wantonness. Hairy through the superfluity of curiosity. Bloody through the vicious flux of lust. Earthy through both; burdensome through the appetite of surfeit and drunkenness. Obadiah therefore, under the person of the Lord, inveighs against the flesh; nay rather, the Lord undertakes to storm it through his friends, saying to them

Arise ye, and let us rise up together against him in battle. MORAL. *For they that are Christ's have crucified their flesh with its vices and concupiscences; but you are not in the flesh, but the Holy Spirit dwelleth in you [n: (Gal. V)]*. *That which is born of the flesh, is flesh: and that which is born of the spirit, is spirit [n: (Joan. III)]*. [0384D] *For he that soweth in the flesh, shall reap corruption; but he that soweth in the spirit, of the spirit shall reap life everlasting [n: (Gal. VI)]*. *The spirit indeed is ready: but the flesh is weak [n: (Marc. XIV)]*. It is read in the Psalm: *In a desert land, and where there is no way and no water: so in the sanctuary have I appeared to thee [n: (Psal. XIV)]*. And through Solomon: *I thought,* he says, *to withdraw my flesh from wine, that I might carry it over to wisdom [n: (Eccle. II)]*. And the Bridegroom in the Canticles: *I will go,* he says, *to the mountain of myrrh, and to the hill of frankincense [n: (Cant. II)]*. And through Job: *The deep,* he says, *saith: It is not in me: and the sea speaketh: It is not with me: neither is it found in the land of them that live pleasantly [n: (Job. XXVIII)]*. And in Jeremiah: *They that fed delicately have perished in the ways: and they that were brought up in scarlet have embraced [0385A] the dung. Arise therefore, my friends, to the avenging of the enemy, to the mortification of the flesh. And as much as she hath been made ready and hath been in delights, so much give ye to her of torment and of mourning [n: (Thren. IV)]*. Concerning the outcome of the business, therefore, you have nothing whatever to fear: concerning the hope of triumph you must not in the least distrust. For he who helps you cannot be conquered, because he is omnipotence; he who teaches you cannot be deceived, because he is wisdom; he who promises cannot be corrupted, because he is justice; he cannot be withstood, because he is eternal; he cannot be avoided, because he is everywhere. Arise, I say, friends, because the enemy is weak, the place fitting, the helper unconquered, the victory certain, the merits many, the rewards worthy. The enemy, the weak flesh: the place, the present life: the helper, the highest Deity: the reward, the vision of the Trinity. Arise from the sleep of torpor, [0385B] from the bed of grief, from the languor of desolation. First through the vigilance of discretion, secondly through the mortification of the flesh, thirdly through the joy of spiritual consolation. Let us rise up together against him in battle: because the enemy is contemptible. Whence, turning to the enemy, he says: Behold I have made thee small among the nations, thou art exceeding contemptible. For the motion of the flesh, among those vices which we have named above, is small, because momentary; corruptible, because dishonorable: small, because where it has poured out pleasant honey, it flees, and strikes the smitten heart with too tenacious a bite. It is contemptible, because pleasure bought with grief does harm. It is small, because it neglects good things. It is contemptible, because it accomplishes evil things. It is small because it seeks transitory things. Contemptible, because [0385C] it despises eternal things. Small in affection, contemptible in act. Small in work, contemptible in desert. There follows:

The pride of thy heart hath lifted thee up, that dwellest in the clefts of the rock: who sayest in thy heart: Who shall bring me down to the ground? The rock is here understood as the soul, which is called whole when no carnal passion has mastery over it. It is cleft when it is broken up by the assault of vices. Therefore the clefts are carnal concupiscences. For he exalts his throne who preaches the works of the flesh to the contempt of God. But to say in the heart: Who shall bring me down to the ground? is, God being despised, to place the hope of salvation and of eternity in the pleasure of the world and of oneself. In which three vices are noted: hatred of good, love of evil, forgetfulness of God. Attend diligently [0385D] how the unhappy soul falls swiftly, suddenly fails from the state of justice, in a moment sinks into the depth of malice. For first it inwardly conceives a pestilent pleasure, then places its glorying in it. In this it fixes consent, and afterwards applies deliberation: thereupon it displays operation, afterwards contempt of God, then the preaching of sin, thereafter hatred of good, afterwards love of evil, at last forgetfulness of God. This is the decalogue of disobedience, which the Lord gave to Moses on Mount Sinai, which is interpreted *humility.* This decalogue he had fulfilled who said: *I know not the Lord; and I will not let Israel go [n: (Exod. V)]*. And others too, saying: *Who is the Almighty, that we should serve him? [n: (Job XXI.)]* And: *What doth it profit us if we pray to him? [n: (Ibid.)]* Others [0386A] also: *Let us crown ourselves,* they say, *with roses, before they wither. Let us leave everywhere the tokens of our [sic: laetitio]. Let us eat and drink: for tomorrow we shall die. For this is our lot, and our inheritance [n: (Sap. II; Isa. XXII)]*. There follows:

If thou be exalted as an eagle, and if thou set thy nest among the stars: thence will I bring thee down, saith the Lord. The eagle was, by condition, the apostate angel: but through pride he was made Leviathan. The stars are the kinds of men shining in the world above others by the lamp of nobility, the brightness of knowledge, the splendor of riches. The nest is the pomp of dishonorable pleasure. The Lord therefore says to Esau, that is, to the flesh: If thou be exalted as an eagle, etc. As if he were to say: If the dowry of Egypt fall to thee, if the flower of the world smile upon thee, if pomp answer thee [0386B] to thy wish: if thou hast fittingly tended thy skin, if thou hast feasted splendidly, if thou art fattened with riches, made sleek with delights, spread wide with attendance, *yet under thee shall the moth be strewn, and thy covering shall be worms [n: (Isa. XIV)]*. Whence the Apostle: *Meat for the belly, and the belly for meats: but God shall destroy both this and these [n: (I Cor. VI)]*. Hence the Lord through John in the Apocalypse: *Because thou sayest,* he says, *I sit a queen, and am not a widow, and I see no mourning: therefore in one day shall thy plagues come, death, and mourning, and famine; and fire shall burn thee [n: (Apoc. XVIII)]*: for strong is the Lord who judgeth her. Likewise in the same place: *Render to her as she also hath rendered to us: and double ye the double: according to her works, in the cup wherein she hath mingled, mingle ye to her double [n: (ibid.)]*.

[0386C]If thieves had gone in to thee, and robbers, how wouldst thou have held thy peace? Would they not have stolen enough for themselves? If the grape-gatherers had come in to thee, would they not at least have left thee clusters? The thieves are the dissemblers and the crafty, who provoke the wrath of God. The robbers are passions and diseases. Further, the demons are the grape-gatherers. The first waste the flesh under a pretense. The second torment it most grievously. The third disfigure and humble it: but all seize enough for themselves; because neither demon, nor disease, nor hypocrite does anything except what the divine dispensation permits by its ordering. Hence the Lord through Job: *I encompassed,* he says, *the sea with my bounds, and I set a bar and doors, and I said: Hitherto thou shalt come, and shalt go no further, [0386D] and here thou shalt break thy swelling waves (Job XXXVIII)*. Now the Lord encompasses the sea when he moderates the assaults of those that afflict the flesh by the dispensation of his judgments: so that the swollen wave of a mad fervor may be broken secretly upon a level shore. The Lord says therefore: If thieves had gone in to thee, etc. As if he were to say: If those who can do nothing without my judgment afflict thee so far in straitness and against thy advantage, what shall my friends do, who by afflicting thee shall please me, providing for thy profit? Whence there also follows:

## HERE BEGINS THE EXPOSITION. (cont.)

How have they searched Esau: they have sought out his hidden things? The friends of Christ, the disciples of truth, search out the hidden things of Esau, that is, of the flesh: because they are eager to cut away not only the manifest works of the flesh, but even the superfluities of carnal thoughts Whence [0387A] Job: *Why do I tear my flesh with my teeth, and carry my soul in my hands? [n: (Job XIII.)]* Likewise: *I made a covenant with my eyes, that I would not so much as think upon a virgin [n: (Job XXXI)]*. There follows:

They have sent thee out even to the border. By the border he means the going out of the door: for Esau, that is, the flesh, has a bedchamber, a house, a courtyard, a little bed. For the bed is iniquity: the bedchamber, superfluity: the house, curiosity: the courtyard is pleasure. Pleasure moves the affection, curiosity the sense, superfluity the consent, iniquity the act of works. Holy men therefore send Esau out even to the border: because they lead away iniquity from the act, superfluity from consent, curiosity from sense, pleasure from anxious affection. They send the flesh out, I say, even to the border, when they draw it back to [0387B] just and due necessity. This he had done who said: *For thy sake we are put to death all the day long: we are counted as sheep for the slaughter [n: (Psal. XLIII)]*. This the Apostle, saying: *We brought nothing into this world, and there is no doubt that neither can we carry anything out. But having food and wherewith to be covered, with these let us be content [n: (I Tim. VI)]*, etc. There follows:

All the men of thy covenant have mocked thee: the men of thy peace have prevailed against thee. They that eat bread with thee shall lay snares under thee. *Thy knowledge is become wonderful, O Lord, from me [n: (Psal. CXXXVIII)]*. Wonderful, I say, art thou in thy saints: who givest strength and might to thy people; who bringest out them that were bound in strength; who turnest the sea into dry land, so that they pass over [sic: *influmine*] with dry foot; who hast willed that the sons of the world, [0387C] the friends of the flesh, the slaves of vices, the guests of demons, should become despisers of the world, treaders-down of the flesh, persecutors of vices, mockers of demons; who from execration and lying hast announced the consummation. Whence it is written: *In the field of Jezrahel the dogs shall lick the blood of Jezabel [n: (III Reg. XXI)]*. In the dog, according to the sinister signification, three things are considered: according to the good likewise three. According to the bad: rage, lust, clamor. According to the good: faith, zeal, teaching. The faith of guarding. The zeal of vengeance. The barking of teaching. Jezrahel is interpreted *the seed of God.* Jezabel, *a vain flux.* By Jezrahel is signified the fear of God. By the field, exercise and labor. By Jezabel, the care and love of the flesh. In the field of Jezrahel therefore the dogs lick the blood of Jezabel: because holy and God-fearing men, through [0387D] exercise and the love of the divine fear, utterly banish the care and love of the flesh. Hence that word of the Psalmist: *Pierce thou my flesh with thy fear: for I have been afraid of thy judgments [n: (Psal. CXVIII)]*. And this is what Obadiah says: All the men of thy covenant, etc. Note these three: covenant, peace, banquet. They had entered a covenant with the flesh through affection, peace through consent, banquet through act. Through the affection of concupiscence, through the consent of wantonness, through the act of malice. Against these three, three others are set. Against concupiscence, mockery; against wantonness, assault; against malice, snares. The snares of fastings, the assault of spiritual exercises, the mockery of the virtues. For fasting thins the strength of the flesh, that [0388A] is, its malice: and spiritual exercise banishes the wantonness of the senses: the choir of the virtues cuts away disordered concupiscence. There follows:

There is no prudence in him. Because in Esau, namely in the flesh, no traces of its prudence appear, unless the banners of the aforesaid three have shone forth. For the first shuts out the malice of the flesh: the second lulls its wantonness: the third casts out its concupiscence, etc. There follows:

*Shall not I in that day, saith the Lord, destroy the wise men out of Idumaea, and prudence out of the mount of Esau? And thy valiant men shall fear from the south, that man may perish out of the house of Esau.* According to the history, the Lord threatens destruction to the people of Idumaea. According to the allegory, to the heretics, or to the gentile people. According to the tropology, to the flesh. That day [0388B] of which the Lord speaks signifies, historically, the coming of the Babylonians to the destruction of Idumaea. Allegorically, the coming of Christ in the flesh to the calling of the nations. Tropologically, his coming into the mind to the conversion of religion. Day here signifies the prosperity, or the gladness, conferred upon the neighboring nations over the destruction of Idumaea. The same for those called to faith, from their conversion. The same for those changed to religion, from their sanctification. Wisdom in this place signifies the affection of malice. Prudence, the craft of worldly cunning. Strength, the horn of secular power. The mountain, the elation of pride. The south, the fervor of unclean concupiscence, etc. There follows

*For the slaughter, and for the iniquity against [0388C] thy brother Jacob, confusion shall cover thee: and thou shalt perish for ever.* Historically the Lord shows the cause of the overthrow of Idumaea, in that it dealt wickedly against the people of Israel, denying counsel, withdrawing help, and slew many of them in the time of the siege and the calamity. Allegorically the Lord declares that the heretics perished for this reason, that they dealt wickedly in many ways against the Church, because they were eager to corrupt her faith, to rend the tunic of the Bridegroom, to eat down the vineyard of the Lord of Sabaoth: persecuting, banishing, beleaguering churchmen; corrupting many also by force, or by fraud and price. Tropologically, however, it indicates the destruction of the flesh, in that in the time of temptation it rose up wickedly against the lordship of the mind: and wickedly laid waste [0388D] every precious thing of virtue. There follows:

*In the day when thou stoodest against him, when strangers took his army captive, and foreigners entered into his gates; and cast lots upon Jerusalem: thou also wast as one of them. And thou shalt not look down in the day of thy brother, in the day of his sojourning. And thou shalt not rejoice over the children of Juda in the day of their destruction. And thou shalt not display thy mouth in the day of distress. Neither shalt thou enter into the gates of my people in the day of their ruin. Neither shalt thou also look down upon his evils in the day of his devastation. And thou shalt not be sent out against his army in the day of his devastation: neither shalt thou stand in the outlets, to slay them that shall flee. And thou shalt not shut up the remnant of them in tribulation; for the day of the Lord is at hand upon all [0389A] nations. As thou hast done, so shall it be done to thee; he shall turn thy reward upon thy own head.* Historically it shows the [sic: *in humanitatem*] of the Idumaeans, and their cruelty against the people of Israel, who not only failed him with help in the time of his distress, but even joined themselves to the fellowship of his enemies to assail him. And this is what he says: In the day when thou stoodest, etc., as far as and thou shalt not look down. Allegorically it shows the savagery of the heretics against the Christians, who in the time of the primitive Church, when the idolaters persecuted, afflicted and butchered them, not only offered no defense; but were even to them especially a stumbling block, and a snare, and a ruin, and a taking. Jerusalem is the Church; the prelates, her gates; the army, the Christian people. Tropologically it shows [0389B] the wantonness of the flesh rising up in the time of temptation against the soul: which not only did not, by restraining its senses and chastising its members, present them to serve justice and God unto sanctification, but even, appointing them weapons of iniquity for sin, made them serve uncleanness and iniquity unto the destruction of the soul. Jerusalem is contemplation; her gates, the eminence of purity, the hope of immortality, the perfection of charity. After it has shown the savagery of the aforesaid, it thereupon declares their most worthy retribution, and their will, powerless by the just judgment of God, for the destruction of the aforesaid people, saying: Thou shalt not look down, etc. As if he were to say: Thou shalt not look down, because thou shalt drink of the same cup. Historically, the day of sojourning [0389C] is the harshness of captivity; allegorically, the course of the present life; tropologically, the fervor of manifest temptation. The children of Juda are the children of the Church. The day of destruction and of distress is the evident lapse into heresy, or the sudden fall into carnal temptation. The gate of the people is the soundness of faith or the confession of sin. The outlets of the ways are the manifold doubtfulness of opinions or the manifold occasion of carnal temptations. The shutting up: unbelief and despair. The day of the Lord: the coming of Christ, or the prosperity of vengeance, or the illumination of grace. Upon all nations, because God makes some vessels of mercy through grace, and leaves others through justice vessels of wrath fitted unto destruction and dishonor, etc. There follows:

As thou hast done, so shall it be done to thee; I will turn thy reward upon thy own head. Because no punishment is juster [0389D] than that by which like is received for like. For he who prepares a pit, it is just that he fall into it.

## HERE BEGINS THE EXPOSITION. (cont.)

*How thou hast drunk upon my holy mountain: all the nations shall drink continually; and they shall drink, and shall be swallowed up, and they shall be as though they were not.* Historically the prophetic word is directed to the Idumaeans; allegorically against idolaters and heretics; tropologically against the flesh and its animal senses, against concupiscence and its carnal onsets. The mountain, historically, is Jerusalem, that earthly city; allegorically, Christ and the Church; tropologically, holy contemplation. Now to drink upon the mountain is to take delight and to rejoice at the overthrow of the aforesaid city, or at the contempt of Christ, or at the casting down of the Church, or at the fall of a soul adorned with virtues and raised up to the contemplation of the Bridegroom. Let us read [0390A] Herodotus and the Greek and barbarian histories, and we shall see how under the Assyrians and Babylonians was fulfilled what is said: *The day of the Lord is near upon all the nations [n: (Psal. CXXXVI)]*. But as to what follows — As thou hast done, so shall it be done to thee; he shall render thy recompense upon thy own head — this is the sense which we read in the psalm: *Be mindful, O Lord, of the children of Edom, in the day of Jerusalem: who say, empty it out, Empty it out even to the foundation therein [n: (ibid.)]*. For as thou hast drunk upon my holy mountain with the Babylonians and hast rejoiced, so all the nations which thou hadst with thee in the garrison of Babylon, turned against thee, shall drink and rejoice; and not only shall they drink, but they shall also swallow thee up, so that the Idumaeans shall be as though they were not. Or certainly those same nations, when they have swallowed thee up, shall themselves be swallowed up by the Medes. And this [0390B] vengeance shall go forward for this end: that thou [consume] Jerusalem, that the Babylonian consume thee, and the Mede and the Persian the Babylonian. Let us follow the order of interpretation. The day of the Lord is near, O heretic, upon all the nations: the time of judgment is at hand, in which all nations are to be judged; as thou hast done against churchmen, so shall it be done to thee; for as thou, rejoicing at their slaughter, didst keep festival, and upon my holy mountain, that is, in the Church, didst drink not my cup but the devil's — of which it is said in Habakkuk: *Woe to him that giveth drink to his friend, and maketh him drunk, mingling his gall, that he may look upon his nakedness [n: (Habac. II)]* — so all the nations, or the opposing powers assigned to punishments, or the adversary virtues, shall drink and swallow up thy blood; and at the last, when the torment comes upon all, [0390C] they too shall be as though they were not. For he who perishes to him who is — and who says to Moses: *He who is hath sent me to you [n: (Exod. III)]* — is, according to the rule of the Scriptures, said not to be. Whence also in Esther we read: *Deliver not, O Lord, thy kingdom to them that are not [n: (Esth. XIV)]*. Likewise through Isaiah: *As though they were not, so are they before him; and they are reckoned by him as nothing and emptiness [n: (Isa. XL)]*. We can interpret this passage otherwise. Because you have rejoiced in the ruin of my servants, the same persecution shall come against you also; and as you rejoiced together with the rest of the nations against my people, so all the nations shall come against you also, and shall devour, and drink, and grind you down with a like blow. Tropologically, against the flesh, which had said: *I sit, and I shall not see mourning* [0390D] [n: (Apoc. XVIII)]. Hence to her: *As much as she hath been prepared and hath been in delights, so much prepare for her torments and mourning [n: (ibid.)]*. Hence the Psalmist: *O wretched daughter of Babylon: blessed is he that shall repay thee thy recompense [n: (Psal. CXXXVI)]*, etc. Hence through Nahum, saying to the spirit: *Go in under the clay and tread it; working it, take hold of the brick [n: (Nahum III)]* — calling the flesh a brick. There follows:

LITERAL. *And in mount Sion shall be salvation; and it shall be holy. And the house of Jacob shall possess those who had possessed them. And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau stubble. And they shall be kindled among them, and shall devour them; and there shall be no remnants of the house of Esau, for the Lord hath spoken.* Idumaea being overthrown, and devoured by the hostile nations with which it had before entered into a covenant against Jacob, upon mount Sion there shall be remnants, [0391A] and there shall be salvation, and it shall be holy — that is, either the Lord himself will return to the temple which he had abandoned because of the people's sin, or say "holy" absolutely, that is, the Holy of holies. And the house of Jacob, under Zorobabel, Esdras and Nehemiah, shall possess those who had possessed them by inheritance; and the house of Jacob, that is, the house of Judah, shall be a fire. And the house of Joseph, of the ten tribes, a flame. But the house of Esau, that is, of the Idumaeans, who had shown themselves so savage and cruel against their own brother, shall be turned into stubble. And as fire and flame consume stubble, so the two kingdoms, leagued together in the bond of a single rod for themselves, according to Ezechiel, shall lay Idumaea waste and devour it. And there shall be none left over of the people who might announce the overthrow to the neighboring nations. All the things we have said and are [0391B] about to say, he promises will be seen by him in the time to come, when in place of Christ they shall receive Antichrist, the Saviour's prophecy being fulfilled: *I came in the name of my Father, and you receive [sic: accipistis] me not; if another shall come in his own name, him you will receive [n: (Joan. V)]*. Whatever we have interpreted against Idumaea, they dream against the Roman kingdom.

MORAL. What we have said was accomplished according to history under Zorobabel, we assert to be done daily in the Church according to prophecy and the mystical understandings, and to be accomplished in every man in the kingdom of the soul against the flesh. Mount Sion, allegorically, is the Church; tropologically, the soul set in the watchtower of heavenly things, lifted up by the joy of contemplation. Therefore, when Christ enters into Egypt upon a light cloud and goes down into Dothain, [0391C] while by the washing of saving water through the word the Saviour sanctifies the Church — he who is in very truth her sanctification — that he may present her to himself without spot and without wrinkle, mount Sion is said to be sanctified; because the Saviour, who is, as I have said, her sanctification, is joined to her by grace and by mystery. Hence the Son himself to the Father: *Father,* he says, *sanctify them in truth [n: (Joan. XVII)]*. Thy word is truth. Likewise he himself: *I,* he says, *sanctify myself for them [n: (ibid.)]*. See, reader, a new and wondrous kind of sanctification in the manner of our redemption: of what dignity the making of man was, and of how much greater moment his restoration was. For the Father sanctifies, the Word sanctifies, the Spirit sanctifies. For what is it to sanctify, if not to make holy? What is it to make holy, if not to set free from earthly [0391D] appetite, from earthly affection, from earthly understanding, from earthly contagion? For *agios* in Greek, that is, "holy," is in Latin called "without earth." Now in each single man there are by nature three things which, pressed down by earthly contagions, defiled with the filth of vices, were brought under the proud tyranny of demons, These however are: to be able, to will, to know. For man's power had been weakened, his will wounded, his knowledge troubled. The Apostle had felt his power weakened, who said: *I am delighted with the law of God according to the inward man; I see another law in my members fighting against the law of my mind, and leading me captive in the law of sin, which is in my members [n: (Rom. VII)]*. He had known his will wounded, when he said: *For the good which I will, [0392A] that I do not; but the evil which I hate, that I do [n: (ibid.)]*. He had seen his knowledge troubled too, saying: *For we know in part, and we prophesy in part [n: (I Cor. XIII)]*. This also the Psalmist briefly intimates, saying. *My heart is troubled [n: (Psal. XXXVII)]* — behold the will wounded; *And my strength hath forsaken me [n: (ibid.)]* — behold the power weakened; *The light of my eyes, and even that is not with me [n: (ibid.)]* — behold the knowledge darkened. Furthermore, in mount Sion, that is, in the loftiness of the watchtower, in the perfection of the Church, there shall be salvation: through the power of the Most High, through the incarnation of the Word, through the coming of the Paraclete. And that mountain shall be holy — namely the Church, in act, in sense and in affection wholly lifted up from earthly things, receiving power in the sacraments, wisdom in the precepts, fruitfulness in the gifts: from the Father power, [0392B] from the Son wisdom, from the Spirit fruitfulness, the charity poured into us by him. In saying these things I do not divide the unity of the divine essence, nor confound the properties of the persons; but in the divine operation I show, soundly and faithfully, the distinction of the persons and the unity of the essence. Mount Sion, then, is holy at the coming of the Saviour; because the Church, at the coming of her Bridegroom, received from him the holiness of the sacraments, the sanctity of the precepts, the sanctification of the gifts; by him, I say, she is sanctified, that is, she is lifted up from earthly things by the faith of the sacraments; by him she is lifted up by the hope of the precepts; by him she is raised on high by the charity of the heavenly gifts. Sanctified, therefore, she sanctifies and heals; illumined, she illumines; what she has received, she bestows, that all may be of one, both he who is sanctified and he who sanctifies. [0392C] There follows.

## HERE BEGINS THE EXPOSITION. (cont.)

And the house of Jacob shall possess, etc. The house of Jacob the supplanter is the Church, the bride of the Saviour, of which the Apostle says: *And Moses indeed was as a servant, for a testimony of those things which were to be said; but Christ as a son in his house: which house are we, if yet we hold the beginning of hope right up to that which is firm [n: (Hebr. III)]*. This Jacob, that is, the wrestler, is the Saviour of the human race. Historically we find that Jacob wrestled four times. Three times with his brother, once with an angel. First in the womb; second over the dish of lentils; third over the oracle of the father's blessing. With his brother, as he returned from Mesopotamia, as has been said above. Allegorically, our wrestler, who coming upon him as the stronger entered the strong man's house and bound the strong man. With the angel, [0392D] in the fourth place, he plundered his vessels — he to whom the Father gave a hard contest that he might conquer, so that all might know that wisdom is mightier than all things. Our Jacob, I say, is said to have wrestled three times already; and it is believed for certain that he will wrestle a fourth time. First in the womb, second on the gibbet, third in the tomb, fourth at the last judgment against servants and a most wicked seed. In the womb, by freedom from sin; on the gibbet, by the acquisition of glory and the honor of the kingdom; in the tomb, by the immortality of life and the glory of triumph; at the judgment, by the right of victory and the rigor of justice. First, then, he supplanted the devil in the womb; for he watched, and became like a solitary sparrow upon the housetop [n: (Psal. CI)]. Second, upon the cross: *When I shall have been lifted up,* he says, *from the earth, I will draw all things to myself [n: (Joan. XII)]*. [0393A] Third, the Jew, according to that word of the Psalmist: *In the multitude of thy strength thy enemies shall lie to thee [n: (Psal. LXV)]*; and in Genesis: *Judah is a lion's whelp: to the prey, my son, thou art gone up; resting, thou hast couched as a lion, and as a lioness — who shall rouse him? The sceptre shall not be taken away from Judah, nor a ruler from his thigh, until he come that is to be sent: and he shall be the expectation of the nations [n: (Gen. XLIX)]*. Fourth also he shall supplant the throng of goats, saying: *Go, ye cursed, into everlasting fire [n: (Matth. XXV)]*. Thou seest then, poor little man; thou seest — dust, worm, earth, ashes; thou seest, I say, what the Sun of justice endured for thee, what the Lord of hosts did for thee, what the King of glory suffered through thee. Hence he himself through Isaiah: *Thou hast made me to labour,* he says, *in thy sins, to serve in thy iniquities [n: (Isai. XLIII)]*. Likewise [0393B] the same through the same: *I have trodden the winepress alone, and of the nations there is no man with me. I looked about, and there was no helper; I sought, and there was none who would give aid; but my own arm shall save for me, and my indignation itself hath helped me [n: (Isai. LXIII)]*. Consider how his indignation helped him. For his indignation is his own incarnation, by which he destroyed death, and stormed him who held the empire of death, and sin, and subjected the world to himself. First he wrestled for thee, that thou mightest conquer the devil's arrogance and his kingdoms; second, that thou mightest overcome the world's excess and glory; third, that thou mightest drive out the concupiscence of the flesh and the wantonness of the senses; but the last wrestling he will make, that, all the foregoing being despised, thou mayest as victor possess the crown of glory. These are the four watches, of which it is read [0393C] in the Gospel: *And if he shall come,* he says, *in the second watch, and if he shall come in the third [n: (Matth. XIV)]*, etc. Blessed are those servants. And of the fourth, in the same place: *In the fourth,* he says, *watch I come to them upon the sea [n: (Ibid.)]*. The first watch shakes the mind out of the sleep of iniquity; the second out of the languor of curiosity; the third out of the torpor of unlawful pleasure; the fourth out of the negligence of vanity. The first triumphs over sin, the second over the world, the third over the flesh, the fourth over death and its sting. The form of this life, the rule of this discipline, this fourfold wrestling, he left behind to his bride. Whence also he says to his apostles: *I dispose to you, as my Father hath disposed to me, a kingdom [n: (Luc. XXII)]*, etc. The Church's first wrestling was with idolaters; the second with heretics; [0393D] the third with carnal men; the fourth with false Christians. First she supplanted by the confession of one God; second by the rule of holy faith; third by the bond of ordered love; fourth by the thirst, the zeal, the ardor, the joy of blessed contemplation. Of the first it is said to the bride: *Who is she that cometh up like the rising dawn, fair as the moon, choice as the sun, terrible as an army set in array? [n: (Cant. VI.)]* Of the second also: *Beautiful are thy steps in sandals, O prince's daughter [n: (Cant. VII)]*. Of the third: *Who is she that cometh up from the desert, flowing with delights, leaning upon her beloved? [n: (Cant. VIII.)]* Of the fourth: *Who is she that goeth up through the desert like a slender column of smoke from the spices of myrrh and frankincense? [n: (Cant. III.)]* Hence it is that Obadiah says: And the house [0394A] of Jacob shall possess those who had possessed them; because, namely, the Church knows how to triumph gloriously over the aforesaid enemies by the aforesaid kind of wrestlings — either by subjecting them to herself with authority, or by converting them religiously to her own faith and discipline. There follows:

And the house of Jacob shall be a fire; and the house of Joseph a flame; and the house of Esau stubble: and they shall be kindled among them, and shall devour them; and there shall be no remnants of the house of Esau, for the Lord hath spoken. ALLEGORICAL. By the house of Jacob and of Joseph is signified one Church, possessing a twofold state from a twofold gift of grace, and having, according to a double degree of discipline, a double adornment of religion. For the house of Jacob is the active household; the house of Joseph, the excellence of contemplatives. For Jacob is interpreted *wrestler,* Joseph [0394B] *increase* or *increasing.* The house of Jacob labors in the conflict of vices, sweats in the exercise of virtues, burns in the wrestling-school of discipline, is in anguish in the works of penance. But the house of Joseph rejoices in the increase of counsels, is glad at the disclosing of hidden things, exults in the variety of dishes, dances for the sweetness of kisses. The house of Jacob, therefore, toils in the field of action; the house of Joseph, upon the couch of contemplation. Jacob flees into Mesopotamia, rising up by night; Joseph feasts with his brethren and rejoices in the burning noonday. The one flees vices, with penance for his guide; the other keeps banquets for his brethren, receiving, that is, the converse of the spirits that enter in. The fire is the ardor of manly penance; the flame, the splendor of divine contemplation. [0394C] The fire is the compunction of the soul; the flame, the fiery contemplation of the Bridegroom. In the fire, two things; but in the flame, three are considered. In the fire, warmth and burning; in the flame, warmth, burning and splendor. Fire consumes and kindles; flame devours, kindles, and illumines. The fire of penance consumes guilt, kindles nature; consumes vices, kindles merits; consumes iniquity, kindles unto virtue. But the flame of contemplation consumes vanity, kindles unto perfect charity, illumines unto the brightness of the Bridegroom. It consumes whatever is formless, kindles unto the supercelestial, illumines unto the invisible.

By these things, and by things like them, the house of Esau becomes stubble; because by the works of penance iniquity is blotted out, and by the works of justice perverse curiosity is driven out, [0394D] and by the works of grace the unlawful pleasure of the flesh, and by the works of glory the vanity of the whole world is expelled. Esau is interpreted *bloody;* he is Seir, that is, *hairy;* he is the same as Edom, that is, *earthly:* bloody by iniquity, hairy by curiosity, earthly by pleasure. Bloody in act, hairy in sense, earthly in affection. This is the house of Esau: a troop of demons and ostriches, a herd of swine, a phalanx of goats, a servitude of wickedness, a cohort of uncleanness, an assembly of gluttony. Of these, indeed, the fire of the house of Jacob kindles one part — namely the ardor of penance and the heat of compunction; another part the flame of the house of Joseph devours — namely the warmth of divine love and the splendor of heavenly contemplation. Then they are kindled among them, and devour them: [0395A] Esau, that is; because they drive out as enemies the rebellious and unyielding sons, to be devoured by avenging flames and the burnings of Gehenna, or else by the grace of converse and the force of love they mercifully incorporate them into themselves and faithfully turn them to themselves.

We can interpret tropologically the things that were said allegorically above. For when the Bridegroom deigns to visit his bride, straightway the bride's chamber is adorned: adorned, I say, with the gold of faith and the silver of wisdom, with the gems of the virtues, the veils of holiness, the roses of modesty, the lilies of chastity, the violets of shamefastness. The bed is compassed about with the purple of mortification, the linen of devotion, the coverlet of love; round about are strewn the sweet-smelling grasses of heavenly affections. About the bride's neck the balsams of holy fame breathe out their scent; in her hands the most precious of ointments [0395B] give off their fragrance. *My hands,* she says, *have dropped with myrrh: and my fingers are full of the choicest myrrh [n: (Cant. V)]*. And Helios [id est sol], beholding this from on high, straightway leaps upon the mountains, passing over the hills and running through the garden; passing the storeroom, he hastens to the bridal chamber, and rushing into the bride's embrace, he lays her upon the couch of contemplative glory, saying: *Thou art all fair, my love, and there is no spot in thee [n: (Cant. IV)]*. And thus in mount Sion, in the loftiness of perfection, in the watchtower of contemplation, salvation comes to be. Then the aforesaid mountain becomes holy — nay rather, sanctification itself. For if what is read in the Apostle is true — nay, because it is true: *He who cleaves to the Lord is one spirit with him [n: (I Cor., VI)]* — then a spirit cleaving to truth becomes truth, and cleaving to holiness becomes [0395C] holiness. And then the house of Jacob shall possess those who had possessed them. The house of the wrestler is the conscience of the Saviour's bride. This conscience has afflicted and supplanted Esau by a fourfold wrestling: for before anyone escapes to persecution, before he passes over to the citadel of contemplation, in the wrestling-school and the course of this fourfold struggle he is in anguish and sweats. First, while he lies hidden in the womb, that is, while he tarries in the world, by pressing on toward the birthright, that is, by hastening to the exercises of religion; second, by buying up the right of the firstborn at the price of a dish of lentils, that is, by abstinence from food; third, by wresting away the grace of the father's blessing by a kind of guile; fourth, by wrestling spiritually with the angel. First he supplanted by confession, second by the submission of profession, third by the [0395D] confession of love, fourth by the contemplation of heavenly brightness. First he supplanted by penance, second by obedience, third by innocence, fourth by spiritual sympathy. In the first wrestling iniquity is overcome; in the second, abominable curiosity; in the third, unlawful pleasure; in the fourth, alluring vanity. The iniquity of the devil, curiosity about one's neighbor, one's own pleasure, the vanity of the world. The house of Jacob becomes a fire, and the house of Joseph a flame, and the house of Esau a brothel of utter confusion. In the house of Jacob burns the fire of manly penance, and in the house of Joseph shines the flame of wisdom. In the house of Esau the stubble of all malice abounds; in Esau there is in very truth a brothel, deceit, fraud and pretense, because he is hairy; the concupiscence of the flesh and [0396A] the concupiscence of the eyes, because he is bloody; lying, cruelty, devastation, because he is earthly. Now in the supplanting conscience — devouring the stubble of vices, burning up the hay of offenses, reducing to ashes the wood of sins — there burns the fire of saving penance, which drives out Esau's iniquity and sinks his pestilent curiosity. Furthermore, in the mind the flame of divine love, kindled, lit up by the Sun of justice, turned toward him by the zeal of unceasing love, fixing continually the spiritual eyes of a most pure heart upon his beauty — in the advance of virtues, in the contest of heavenly affections, in the desire of the heavenly embrace, in the hope of the divine touch, in the fragrance of kisses, in the thirst for supercelestial desires — that flame, thoroughly kindled, shines as the flame of heavenly wisdom: whence come forth [0396B] the fruits of innocence, the gems of grace are born, the flowers and the works of glory spring up, by which Esau's disordered pleasure is burned away and alluring vanity is utterly worn down. For the flame of heavenly wisdom consumes sins, kindles merits, illumines rewards.

## HERE BEGINS THE EXPOSITION. (cont.)

*And they that are toward the south shall inherit the mount of Esau, and they that are in the plains the Philistines: and they shall possess the country of Ephraim, and the country of Samaria: and Benjamin shall possess Galaad.* LITERAL. Judah having returned into his own kingdom — he who dwelt in the south and possessed the whole region according to the division of Jesus the son of Nave, which slopes toward the scorpion, that is, the whole [sic: *Achartumnam*]. These, who before were hemmed in by narrow bounds, shall possess the mount of Esau, that is, the mountains [0396C] of Seir and the highlands which Edom had formerly possessed. But those who dwell in Sichela, that is, in the plains of Lidan and Emmaus — meaning Diospolis and Nicopolis — shall possess the Palestinians, that is, the five cities of the Philistines: Gaza, Ascalon, Azotus, Acharon, Geth, or that whole region which, according to the Acts of the Apostles, is called Salonas. The border of the sons of Judah shall also be extended as far as Ephraim, where Neapolis now is; and as far as the country of Samaria, where Sebaste was founded. But Benjamin, whose borders are extended from Jerusalem toward the north, shall possess the whole of Arabia, which was formerly called Galaad and is now named Gerasii, according to the Seventy Interpreters; and the mount of Ephraim, and the fields of Samaria, and Benjamin, and Galaad, those who [0396D] were in the south shall possess. Whether this has come to pass, let God see to it. For it can in part have been fulfilled through the five hundred years down to the coming of Christ; and after the coming of Christ, more truly to have been fulfilled through the spreading of the faith — which I know most certainly, because it is fulfilled daily in us and is confirmed in the kingdom of the Church. There follows:

*And the removal of this host of the children of Israel shall possess all the places of the Chanaanites as far as Sarepta; and the removal of Jerusalem, which is in the Bosphorus, shall possess the cities of the south. And saviours shall go up into mount Sion, to judge the mount of Esau; and the kingdom shall be the Lord's.* Those who, according to the volume of Esdras and Nehemiah, shall have returned from Babylon into Judaea shall rightly [0397A] be called the removal. That whole host of the children of Israel, toward the south as well as toward the west and toward the north, shall possess the Idumaeans, and the Palestinians, and mount Ephraim and Samaria. Benjamin, because he borders upon the wilderness, shall in particular obtain Galaad. But toward the east they shall rule over all who are in the land of the Chanaanites, as far as Sarepta of the Sidonians, where once the widow fed Elias. Furthermore, those who shall have been carried over from Jerusalem herself, the mother city, to the Bosphorus, shall possess the cities of the south, which are in the tribe of Judah. For having returned into their own city, they shall obtain the places that are near the city. And when these things had been fulfilled, as it is written in the book of Judges, the Lord used to send saviours who should save the people from captivity. So they shall approach and shall come into [0397B] mount Sion, that they may judge and discern the mount of Esau — that is, the Idumaeans — as subject to them and serving them; and when all have been subjugated, the kingdom shall be the Lord's. Jerome: We, he says, have learned from the Hebrew who instructed us in the Scriptures. According to the Hebrew verity, Sapharat in the present passage is so called, that is, Bophorum [Bosphorum], and not Ephrata, as it pleased the Septuagint. And it is, he says, as it were "seeing" — the region to which Hadrian carried over the captives. When therefore our Christ shall have come, then that captivity too shall return into Judaea. But we can understand any place whatever of the kingdom of Babylon, which I judge to be something else. For it is the custom of the prophets, when they speak against Babylon, the Ammonites, the Moabites, the Philistines and the other nations, to make free use of many of their words [0397C] and to keep the idioms of the provinces. Since therefore in the tongue of the Assyrians a border, which in Hebrew is called Jebul, is called *sapharat*, I conjecture the sense to be this: The removal of Jerusalem, which has been divided among all the borders and regions, shall receive the cities of the south, that is, of its own tribe. Thus Jerome from the Hebrew; nay rather, the Hebrew from Jerome. But since we have interpreted according to history, as best we could, and have steered our little boat among the [sic: *confragrosos*] rocks, let us spread the sails of spiritual understanding, so that, with the Lord breathing upon us and unlocking his mysteries, we may come joyfully to harbor.

ALLEGORICAL. Behold, Obadiah in the present passage describes the land historically and divides it spiritually. We read of many divisions in the divine utterance: the divisions, namely, of the Red [0397D] Sea, whence comes that word: *Who divided the Red Sea into divisions [n: (Psal. CXXXV)]*. And in the Apostle: *Now there are divisions of graces, but the same Spirit. And there are divisions of ministries, but the same Lord. And there are divisions of operations, but the same God, who worketh all things in all [n: (I Cor. XII)]*. But we read that there have also been four divisions of the land. The first was made by Josue; the second by Ezechiel; the third here in Obadiah. And the fourth by the Saviour. The first is the sacrament of the second, the second of the third, the third of the fourth. Whence the first, by the same number, so stands historically as the second does spiritually according to that law; the third to the fourth. Consider, reader, the form of the order and the splendor of the proportion. For as the first [0398A] is to the second, so the third stands to the fourth. And as the first to the third, so the second to the fourth, so the second to the third. As to the judgment of proportions, I commit the reader to arithmetic for his instruction. But our purpose is to search out the hiding-places of allegorical obscurity, and to bring its darkness out into the light of explanation. The first division of the land, then, is made when the storming of the enemies has gone before, or their subjugation; the second without hostile surrender or civil upheaval; the third with a voluntary subjugation of the enemies; the fourth without condition or sinew of subjection, but with the glory and joy of mutual love. The first division is made with punishment and misery; the second with punishment without misery; the third without punishment and misery, though the shame of it is retained; the fourth without punishment and misery, every weakness being removed. The battle is to be unwilling [0398B] to consent to sin; the misery is that the unwilling man be harassed by an unlawful incitement; the shame of the misery is to be titillated by it; the removal of the weakness is the shutting out of temptation. There are four liberties: liberty of choice, liberty of exercise, liberty of counsel, liberty of joy. The first division was made with liberty of choice, but not with liberty of exercise. For the will, moved by its own choice, stormed whom it could, but did not subjugate all whom it wished. Whence it had liberty in the faculty and motion of judgment, but did not have it in the business of exercise; for if it had truly had it, it would have subjected all men to itself at a nod. The second had the first liberty and the second, but lacked the third; for moving itself by its own will, it uses the wished-for faculty of exercise; but liberty of counsel is wanting to it, because it did not know how to reach the bounds of knowledge and of order, [0398C] of the outcome, of the beginning. The third had all these three but lacked the fourth; because it obtained both will in motion, and faculty in act, and brightness in understanding, but did not have security in affection. But the fourth possesses all things; for it possesses both free will in choosing, and swift faculty in acting, and sincere brightness in intention, and secure perpetuity in enjoyment. The first liberty, then, is common to all; the second is general to the converted, but special to the imperfect; the third is general to the perfect, and special to those who soldier for God in this world; the fourth is singular to those who contemplate the Bridegroom and rejoice with him. The first belongs properly to servants; the second belongs properly [0398D] to hirelings; the third properly to friends; the fourth properly to sons. The first division is made through the grace of compunction; the second through the discipline and purpose of conversion; the third through the ecstasy of mind and the eminence of contemplation; the fourth through the taking up of glory and honor, and of immortality, straightway unto the vision of God. The first comes to pass when we withdraw from the darkness and servitude of sin; the second, when we follow the fleeing Bridegroom to the mountain of myrrh and to the hills of Lebanon; the third, when we go up through the desert like an army set in array; the fourth, when we enter the courts of the heavenly city with hymns. There are four things which have been given to the elect for their profit and salvation and happiness: namely exercises, joys, merits, rewards — the exercises of religion, the joys of contemplation, the merits [0399A] of perfection, the rewards of the most blessed vision; the exercises, I say, of discipline, the joys of spiritual union and of the heavenly bond, and the merits of justice, the rewards of glory. The first division, then, pertains to the exercises, the second to the joys, the third to the merits, the fourth to the rewards. Whence also in the first division it is said by Josue to the children of Israel: *These are the nations which the Lord thy God left in the midst of thee, that in them he might instruct Israel [n: (Judic. III)]*. Hence again it is written: *But the sons of Judah could not destroy the Jebusite, the inhabitant of Jerusalem [n: (Judic. I)]*. Likewise in the same place: *The sons of Manasses could not overthrow these cities, but the Chanaanite began to dwell in his own land. But after the children of Israel grew strong, they subjected the Chanaanites and made them their tributaries, and did not slay them [n: (Ibid.)]*.

## HERE BEGINS THE EXPOSITION. (cont.)

[0399B]Of the second division it is thus read in Ezechiel: *This is the land which you shall cast by lot to the tribes of Israel, and these are their portions, saith the Lord [n: (Ezech. XLVIII)]*. Toward the northern quarter, three gates of three tribes. On the southern side, as many of another three; on the eastern side, as many of another three; on the western side, as many of another three; from each quarter thou shalt measure five hundred cubits and four thousand. What are these four quarters, if not the four principal kinds of compunction, through which the holy mind enters and walks toward the temple of holy contemplation? And these are: fear of punishment, grief at the present exile, hope of the heavenly reward, love of the spiritual marriage. Fear is the western quarter; grief, the northern; hope, the eastern; love, [0399C] the southern. And what are the three gates set at each of them, if not the occasions of the aforesaid compunction, dedicated to the Trinity, consecrated to faith, hope, charity. For he who rightly fears punishments flees vices by faith, presses toward merits by hope, runs to rewards by charity. But he to whom the misery of the present exile is a grief presses by faith toward obedience, hastens by hope toward justice, and flies on the wings of charity to glory. Furthermore, he who thirsts for the unfading reward flees by faith the shipwreck of vices, enters by hope the racecourse of the spiritual contest, and, at the urging of love's zeal, hastens to the reward. And he who longs for the bond of the one Heavenly One removes from himself by faith the stain of all iniquity, follows everywhere and always by hope the rule of innocence, burns with the ardent desire of charity for the heavenly marriage, and with vehement [0399D] zeal hastens to the spiritual nuptials. In all these, the vision of the Trinity is sought, the eternity of glory, the possession of happiness. But that from the gate up to the temple he reckons five hundred cubits and four thousand — this is because the hundred and the thousand both signify perfection. The hundred multiplied five times signifies the honorable and perfect continence of the senses. The thousand multiplied four times, according to the faith and rule of the Gospel, signifies purity of conscience, perfection of life, innocence of manners. By the four thousand, then, is designated integrity of life; by the five hundred cubits, soundness of reputation. From the gate, therefore, up to the temple these things are reckoned; because from the entrance of compunction up to the joy of holy contemplation there is need [0400A] of honorableness of the senses, integrity of life, purity of conscience. There is need, I say, of continence of the senses, justice of acts, innocence of affections. Thus one goes from the gate to the temple; because through the guarding of and care for the aforesaid one arrives at the bond of the spiritual marriage and at the sweetness of the Bridegroom. Whence there is added next: *And the name of the city from that day, The Lord is there [n: (Ibid.)]*. From that day, that brightness, that bond, that union, the city's name is, The Lord is there; because he guards the going out of his bride to action, and her entrance to contemplation. He guards the gates of profession, watches over the streets of religion, venerates the temple of sanctification, fortifies the citadel of perfection, protects the people of spiritual exercises, and guards the choir of heavenly manners. [0400B] In her too the Lord is the bread of life, the wine of heavenly justice, the garment of justice, the law of clemency, the light of spiritual understanding, the water of spiritual doctrine. What more. From the time when the city's name is, The Lord is there [n: (Rom. I)], in her God becomes all things to all. These things we have said briefly of the first division and the second.

It remains that we say something of the third and the fourth. And as the first pertains to the exercises, the second to the joys, so the third looks to the merits, the fourth to the rewards. And as those two are distinguished by the number ten because of the perfection of action, so these are divided by the number seven because of spiritual perfection and the joy of heavenly contemplation. Therefore [sic: *Ab dias*] says:

[0400C]And they that are toward the south shall inherit the mount of Esau, etc. Under this sevenfold number there are set against the seven principal vices seven divisions of the land, seven petitions of the Lord's Prayer, seven gifts of the Holy Spirit, seven virtues contrary to those vices, and last of all seven beatitudes. In the first place are set the seven vices, against which are set the antidotes of all the foregoing. The first of the vices is pride, the second envy, the third anger, the fourth accidie or sadness, the fifth avarice, the sixth gluttony, the seventh lust. Against these, in the second place, are established the seven petitions which are contained in the Lord's Prayer. The first, in which it is said to God: *Hallowed be thy name;* the second, in which it is said: *Thy kingdom come;* the third, in which it is said: *Thy will be done, as [0400D] in heaven and on earth;* the fourth, in which it is said: *Give us this day our daily bread;* the fifth, in which it is said: *Forgive us our debts, as we also forgive our debtors;* the sixth, in which it is said: *And lead us not into temptation,* the seventh, in which it is said: *But deliver us from evil.* Afterward, in the third place, there follow the seven gifts of the Holy Spirit. The first, *the spirit of the fear of the Lord;* the second, *the spirit of piety;* the third, *the spirit of knowledge;* the fourth, *the spirit of fortitude;* the fifth, *the spirit of counsel;* the sixth, *the spirit of understanding;* the seventh, *the spirit of wisdom.* Then in the fourth place there follow four virtues. The first, poverty of spirit, that is, humility; the second, meekness, or kindness; the third, compunction, or grief; [0401A] the fourth, hunger for justice, or good desire; the fifth, mercy; the sixth, cleanness of heart; the seventh, peace. But in the very last place are arranged the seven beatitudes. The first, the kingdom of heaven; the second, the possession of the land of the living; the third, consolation; the fourth, the fullness of justice; the fifth, mercy; the sixth, the vision of God; the seventh, the sonship of God.

Pride is the love of one's own excellence. Envy is hatred of another's happiness. Anger is unjust rage, or the unlawful madness of a mind stirred up. Accidie, or sadness, is the disordered bitterness of the soul, or a perverse weariness of mind joined with sorrow. Avarice, which is the immoderate appetite for having, is signified by the mount of Esau. By the Philistines, which is interpreted *falling by the cup,* envy: for it falls as though by a foreign [0401B] draught, because it envies another's happiness. Distinguish these thus in the first place, that thou mayest understand the vices themselves as certain sicknesses of the soul, or wounds of the inner man; but the man himself as one sick, God as the physician, the gifts of the Holy Spirit as the antidote, the virtues as health, the beatitudes as the joy of happiness. There are, then, seven capital or principal vices, and from these all evils arise. These are the springs of the dark abyss, from which the rivers of Babylon go forth and, drawn out into every land, pour abroad the droppings of iniquity. Of which rivers the Prophet, in the person of the faithful people, sang, saying: *Upon the rivers of Babylon, there we sat and wept, when we remembered thee, O Sion [n: (Psal. CXXXVI)]*. Of these seven vices — layers waste, corrupting the whole integrity of nature, [0401C] and at the same time bringing forth the seeds of all evils — let us speak so far as we think sufficient for the present task of explanation. There are seven, then: of these, three strip the man; the fourth scourges him when stripped; the fifth casts out the scourged; the sixth seduces the cast out; the seventh subjects the seduced to servitude. For pride takes God away from a man. Envy takes his neighbor from him. Anger takes himself from him. Sadness scourges him when stripped. Avarice casts out the scourged. Gluttony seduces the cast out. Lust subjects the seduced to servitude. Now, returning, let us explain each in order. For pride is the love of one's own excellence, when the mind loves the good which it has singly — that is, apart from him from whom it received the good. [0401D] O pestilent pride, what art thou doing? Why dost thou persuade the streamlet to divide itself from the spring? Why dost thou persuade the ray to take itself away from the sun? Why? Save that the one, when it ceases to be poured into, may dry up; and the other, when it turns away from the one that illumines it, may become dark? And that each, while it ceases to receive what it does not yet have, may straightway lose also that which it has? And so it comes about that it cannot profitably have even what it has, while it does not love that good in him from whom it has it. For as every good is truly from God, so no good can profitably be had outside God; nay rather, by this very thing is what is had lost, that it is not loved with him and in him from whom it is had. For whoever knows only this, to love the good in himself which he has, must needs, when he has looked upon in another a good which he does not have, [0402A] be tormented by his own imperfection all the more bitterly, the less he loves him in whom every good consists. And therefore envy always follows pride: because he who does not fix his love there where every good is, the more perversely he is exalted over what is his own, the more grievously is he tormented at another's good. Most justly, then, has a punishment of its own been assigned to elation, namely the envy which it begets out of itself: which, because it would not love the whole and common good, now rightly wastes away with spite at another's good. Assuredly the success of another's happiness would not burn it, if it possessed by love him in whom every good is. Now, therefore, as much as it lifts itself up by elation against the Creator, so much does it fall by spite beneath its neighbor; and as much as it is deceitfully raised up there, so much is it truly cast down here. But neither can a corruption once begun come to a stand [sic: *hisistere*] [0402B]. For as soon as envy has been born of pride, the wretched mind itself brings forth anger out of itself. For it is angry with itself over its own imperfection for this reason, that it does not rejoice through charity at another's good. And therefore even that which it has begins to displease it, since it recognizes in another that which it cannot have. Therefore what it could have had only in God through charity, because it tried also through elation to have outside God, it loses its neighbor through envy, and itself through anger. Since therefore, all things being lost, there is nothing whence the unhappy conscience may rejoice, it is dashed against itself through sadness; and she who would not devoutly rejoice at another's good is justly tormented by her own evil. After pride, then, and envy, and anger, which strip the man, [0402C] there straightway follows sadness, which scourges him when stripped bare. Then avarice succeeds it, which casts out the scourged, because, the inward joy being lost, it compels him to seek consolation outside. Afterward gluttony comes on, which seduces the cast out; because this vice, tempting first of all as it were from close at hand a soul that gapes after outward things, entices it through natural appetite itself into excess. Last of all lust comes upon him, which violently subjects the seduced to servitude; because after the flesh has been puffed up by surfeiting, the soul, grown soft and nervelessly dissolved, cannot conquer the burning of lust that comes upon it. For the mind, shamefully subdued, serves a most savage domination; and unless the Saviour's mercy, entreated, comes to its aid, there will now be no source from which the lost liberty may be restored [0402D] to the captive in his servitude.

## HERE BEGINS THE EXPOSITION. (cont.)

And so there follow seven petitions against the seven vices, by which he is entreated to come to our aid who both taught us to pray and promised that he would give to those who pray the good that would serve to heal our wounds and to loose the yoke of our captivity. But before we come to the explanation of these, we wish first to show by yet another likeness how great a corruption the aforesaid vices beget in us, so that the more dangerous the sickness is shown to be, the more necessary the medicine may be proved. Through pride, then, the heart is puffed up; through envy it withers; through anger it bursts; through sadness it is ground down and, as it were, reduced to dust; through avarice it is scattered; through gluttony it is tainted and, as it were, made sodden; through lust it is [0403A] trampled underfoot and reduced to mud, so that the wretch may now say: *I am stuck fast in the mire of the deep, and there is no sure standing. I am come into the depth of the sea, and a tempest hath overwhelmed me [n: (Psal. LXVIII)]*. And when the soul has been stuck fast in this mire of the deep, and wrapped about in the mud of defilement and uncleanness, and can by no means be plucked out, let it cry to him and beg his help of whom the Psalmist speaks, saying: *With expectation I have waited for the Lord, and he was attentive to me, and he heard my prayers, and he brought me out of the pit of misery and out of the mire of dregs [n: (Psal. XXXIX)]*. For this reason, then, he himself taught us to pray, that we might understand our whole good to be from God. The first petition, therefore, is against pride, in which we say to God: *Hallowed be thy name.* For here we ask that he grant us to fear and venerate his name, [0403B] so that we may be subject to him through humility, because through pride we have shown ourselves rebellious and stubborn. To this petition is given the spirit of the fear of the Lord, that he, coming to the heart, may create in it the virtue of humility, which may heal the disease of pride, so that a humble man may be able to attain to the kingdom of heaven, which the proud angel lost through elation.

The second petition is against envy, in which it is said: *Thy kingdom come.* For the kingdom of God is the salvation of men: because God is then said to reign in men when men themselves are made subject to him, both now by cleaving to him through faith, and afterward by inhering in him through sight. He therefore who asks that the kingdom of God may come assuredly seeks the salvation of all; and in that he petitions for the common salvation of all, [0403C] he shows that he reproves the vice of spite. To this petition is given the spirit of piety, that he, coming to the heart, may kindle it to kindness, so that a man may himself attain to that same possession of the eternal inheritance to which he desires others to attain.

The third petition is against anger, in which it is said: *Thy will be done, as in heaven and on earth.* By this he declares that whatever the will of God dispenses, whether in himself or in others, according to the judgment of his own good pleasure, is pleasing to him. To this petition, then, is given the spirit of knowledge, that he, coming to the heart, may instruct it and wholesomely prick it, so that a man may know that the evil which he suffers comes from his own fault, but that whatever good he has proceeds from the mercy of God; and that by this he may learn, whether in the evils which he endures or in the goods which he does not have, [0403D] not to grow angry against the Creator, but in all things to show patience. Most excellently, then, is the anger and indignation of the soul mitigated by compunction of heart, which is born of humility, the spirit of knowledge working inwardly; because, on the contrary, anger kills the foolish man, when, driven and blinded by the vice of impatience, he does not recognize either that he has deserved the evil which he suffers, or that he has received through grace the good which he has. And this virtue — that is, compunction or grief — the reward of consolation follows, so that he who here of his own accord afflicts himself before God with lamentations may there deserve to find true joy and gladness.

The fourth petition is against sadness, or accidie, in which it is said: *Give us [0404A] this day our daily bread.* For sadness is a weariness of mind joined with sorrow: when the mind, in a manner wasted away and embittered by its own vice, does not desire inward goods, and, all vigor being dead, grows glad at no desire of spiritual refreshment. Therefore, to heal this vice, we must entreat the mercy of the Lord, that he with his wonted kindness may set the food of inward refreshment before the soul languishing in its weariness; so that what she, being absent from it, knows not how to desire, she may, admonished by the taste of it when present, begin to love. To this petition, then, is given the spirit of fortitude, to raise up the fainting soul, so that she, having received back the strength of her former vigor, may grow strong out of the disposition of her weariness into the desire of the inward savor. The Spirit, therefore, creates in the heart a hunger for justice, so that while here it is strongly kindled by the desire of piety, there [0404B] it may obtain for its reward the full satiety of blessedness.

The fifth petition is against avarice, in which it is said: *Forgive us our debts, as we also forgive our debtors.* For it is just that he should not have to be anxious in paying his debt who has been unwilling to be grasping in exacting it. And therefore, when the vice of avarice is taken from us by God's grace, it is granted us — the condition of salvation being set forth — how we ought to be absolved from our own debt. To this petition, then, is given the spirit of counsel, which may teach us in this world willingly to bestow mercy upon him who sins against us, so that in the world to come, when we are to render an account for our sins, we may deserve to find mercy.

The sixth petition is against gluttony, in which it is said: *And lead [0404C] us not into temptation* — that is, do not permit us to be led into temptation. This is the temptation which by the allurement of the flesh often strives to draw us through natural appetite into excess, and secretly slips pleasure beneath us while openly it flatters us with talk of necessity. Into which temptation we are assuredly in no way led, if we so strive to furnish nature its support according to the measure of necessity that we nevertheless always remember to restrain the appetite from the allurement of pleasure. And that we may be able to fulfill this, the spirit of understanding is given to us when we ask, that the inward refreshment of the word of God may check the outward appetite, and the mind be strengthened by spiritual food, so that neither bodily want may be able to break it, nor the pleasure of the flesh to overcome it. For this reason too the Lord himself, [0404D] when his tempter was practising deceit upon him in his hunger by the suggestion of outward bread, answered, saying: *Not in bread alone doth man live, but in every word that proceedeth from the mouth of God [n: (Matth. IV)]*; that he might plainly show that when the mind is refreshed inwardly by that bread, it does not greatly care if outwardly it suffers for a time the hunger of the flesh. There is given, therefore, against gluttony the spirit of understanding: and he, coming to the heart, cleanses and purifies it.

The seventh petition is against lust, in which it is said: *Deliver us from evil.* For although, as we have said elsewhere, evil is manifold — as the evil of the body and the evil of the soul; the evil which is fault, the evil which is punishment; the evil of this world, and the evil of the world to come — nevertheless [0405A] lust can in a manner be reckoned the chief evil, which reduces to [0406A] servitude the man it has caught with its allurements. Whence through the gift of wisdom we ask to be delivered, saying: *Deliver us from evil.* Amen.

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