site: migne

title: Liber III Regum

author: Anselm of Laon and his school

languages: en la

source_edition: Migne, Patrologia Latina, vol. 113, coll. 581A–610D

source_text:
## CAPUT PRIMUM.

[0581A]

VERS. 1.-- *Et rex David senuerat. [n: (HIERON., epist. ad Nepotianum, tom. I.)]* Nonne tibi videtur si occidentem sequaris litteram, figmentum esse vel atellanarum ludicra? Frigidus senex obvolvitur vestimentis, et nisi complexu adolescentulae non tepescit. Vivebat adhuc Bethsabee, etc., *usque ad* et Raab meretrix in typo Ecclesiae reticulam mysterium sanguinis continentem, ut Jericho pereunte domus ejus salvaretur, appendit, unde de sanctis dicitur: *Hi sunt qui venerunt de calore domus Rechab [n: (I Par. II)]*. Et alibi: *Ignem veni mittere in terram [n: (Luc. XII)]*, etc., qui scilicet in discipulorum corde succensus cogebat eos dicere: *Nonne cor nostrum ardens erat [n: (Ibid., XXIV)]*?

*Cumque operiretur,* etc. David nimium frigus pertulit, [0581B] vel quia de senioribus natus est parentibus, vel quia multum in praelio sanguinem fuderat, vel potius ex quo angelum caedentem populum vidit, pavore vehementi contabuit, unde in incommoditate frigoris usque ad mortem permansit.

VERS. 5.-- *Adonias autem.* Judaicum populum significat, qui major filius esse videtur, quia prior legem suscepit, et gentilem populum, qui per gratiam Dei posterior vocatus est, spernens, se solum cum Domino regnare putavit. Adonias enim *dominator dominus* interpretatur. Sed Ecclesiae populus cum vero Salomone, id est pacifico nostro, cujus ipse corpus est, per divinam ordinationem in regnum substituitur, de quo merito perfidiae major filius, id est prior populus, praecipitatur.

## CAPUT II.

[0581C]

VERS. 5.-- *Tu quoque.* David praecepit Salomoni de justa retributione eorum qui sibi solatio fuerunt, vel injuste nocuerunt, quos ipse patienter toleravit. Et prophetia indicat quid mali in futuro fieri oporteat vel boni, quod verus Salomon implebit. Interim tamen patientia Dei saepe bonos tribulari, reprobos deliciis uti concedit.

VERS. 19.-- *Venit ergo Bethsabee ad regem.* [n: (RAB.)] Adonias Bethsabee interveniente, etc., *usque ad* nec lex quam Judaei sibi adjutricem apud Deum esse opinantur.

VERS. 36.-- *Et non egredieris,* etc. Praecipit nobis verus Salomon habitantibus in Jerusalem, ne unquam [0581D] egrediamur. Quod si fugerint nos nobis ante subjecti, non ideo egrediamur, ut sequamur fugitivorum vestigia, ne dum volumus salvare fugientes, ipsi pereamus, quin potius mortui sepeliant mortuos, et scandalizantem oculum, manum, pedem, dum licet, eruamus et abscindamus a nobis.

## CAPUT III.

[0582A]

VERS. 4.-- *Abiit itaque Salomon.* In Gabaon erat excelsum maximum, ubi erat tabernaculum, quod fecit Moses, et altare aeneum, super quod Salomon offerens mille hostias divinum meruit oraculum.

VERS. 14.-- *Si autem ambulaveris in viis meis,* etc. Absque observatione mandatorum Dei, adipisci nemo potest longos dies, id est beatitudinem.

[n: (GREG., lib. VIII Moral., cap. 17.)] Postquam Dominus erroris nostri tenebras luce suae cognitionis illustrat, etc., *usque ad* ut ad promissae incorruptionis substantiam reformemur.

[n: (HIER., epist. 131, tom. I.)] Quidam autumant super Synagogam et Ecclesiam hoc esse sentiendum, etc., *usque ad* notandum quoque quid dicat Ecclesia [0582B] contra Synagogam.

VERS. 17.-- *Ego et mulier.* Quia post resurrectionem Salvatoris una de utroque populo congregata est. Eleganter vero adjunxit: *Peperi apud eam in cubiculo.* Ecclesia enim de gentibus, quae non habebat legem et prophetas, peperit in domo synagogae, nec egressa est de cubiculo, sed ingressa. Unde: *Introduxit me rex in cubiculum suum [n: (Cant. II)]*. Et: *Introducam te in domum matris meae, et in cubiculum ejus, quae concepit me [n: (Ibid., III)]*.

[n: (RAB.)] Si consideres Pilatum lavantem manus et dicentem: *Mundus ego sum a sanguine justi hujus [n: (Matth. XXVII)]*: et centurionem confitentem: *Vere hic erat Filius Dei [n: (Marc. XV)]*, et eos, qui ante passionem per Philippum Dominum videre desiderant, [0582C] non ambigis primum peperisse Ecclesiam; et post, natum populum Judaeorum, pro quo Dominus precabatur: *Pater, ignosce illis,* etc., et crediderunt una die tria millia et alia quinque millia.

[n: (GREG.)] Per matres lactantes ordo doctorum, etc., *usque ad* ipsi integros et viventes filios recipiunt, quando in supremo judicio ex eorum vita perfectam retributionem assequuntur.

VERS. 19.-- *Mortuus.* [n: (RAB.)] Dum enim legis sequitur observantiam et gratiam Evangelii copulat legi, tenebrarum errore cooperta est.

VERS. 20.-- *Tulit filium.* Vivum, scilicet: non ut possideret, sed ut occideret. Non enim fecit hoc filii amore, sed odio aemulae.

VERS. 21.-- *Quem diligentius intuens,* etc. [n: (RAB.)] [0582D] Longum est ostendere quomodo per Paulum et alios ecclesiasticos intellexerit Ecclesia non esse filium suum, qui timebatur in lege, et in luce cognovit quem in tenebris non videbat. Duae mulieres, quarum una dilectione ardebat, in altera simulatio subrepebat, Ecclesiam figurant, et Synagogam sive haereticam [0583A] pravitatem, quarum utraque et suos nequiter nutriendo interimit, et alienos quousque perdat alliciendo persuadet. Inter duas mulieres Dominus, dum id quod justum est spiritu oris sui dirimit, unicuique quod debetur restituit.

VERS. 24.-- *Dixit ergo.* [n: (RAB.)] Simulans ignorantiam humanos pro dispensatione carnis metitur affectus, sicut et ibi: *Ubi posuisti eum [n: (Joan. XX)]*? Et alibi: *Quis me tetigit [n: (Luc. VIII)]*?

VERS. 25.-- *Dividite.* [n: (ID.)] Tentat naturam naturae Dominus, et vult secundum utriusque voluntatem, viventem filium, in legem gratiamque dividere: non quod probet, sed ad arguendam Synagogae calumniam hoc se velle dicit.

VERS. 26.-- *Dixit autem.* [n: (ID.)] Ecclesia, quae [0583B] scit suum esse, libenter concedit aemulae, ut vivat saltem apud eam, ne inter legem divisus et gratiam, Christi mucrone feriatur, unde: *Ecce ego Paulus dico vobis, quia si legem observatis, Christus vobis nihil proderit [n: (Galat. V)]*.

## CAPUT IV.

VERS. 22.-- *Cibus Salomonis.* [n: (RAB.)] Refectio Christi, qui pascitur recta fide et operibus bonis, quae illi quotidie offeruntur ab Ecclesia catholica.

VERS. 23.-- *Viginti boves.* [n: (ID.)] Praedicatores Novi Testamenti, qui quasi geminatum Decalogum in se habent, cum Novum et Vetus Testamentum aequaliter praedicant pleni dilectione Dei et proximi.

*Excepta venatione.* Venatione diversorum animalium [0583C] sunt qui ex diversis gentibus quotidie retibus Evangelii per spirituales venatores capiuntur, et in pastum Salvatoris rediguntur.

VERS. 26.-- *Quadraginta,* etc. Per quadraginta tempora priscae legis designantur, quam Moses accepturus jejunavit quadraginta diebus, et populus qui ea instruebatur, quadraginta annis in deserto fuit.

*Et duodecim.* Hic numerus praesens tempus significat, in quo apostolica doctrina Novi Testamenti populum nutrit.

VERS. 28.-- *Hordeum,* etc. Ne quid desit in domo regis, ordo praedicatorum scribendo et loquendo laborat, ut in mensa Domini abundet, unde nutrientur fideles.

[0583D]VERS. 32.-- *Et fuerunt carmina ejus.* Constat neque carmina neque disputationes Salomonis hodie esse.

*Quinque millia.* Propter quinque sensus, quos, qui in diversis virtutibus bene regit, beatus est, et per eos quasi carmina quinque millia Domino canit.

VERS. 33.-- *Hyssopum.* [n: (RAB.)] Hyssopus, herba humilis et saxo haerens, etc., *usque ad* tunc enim cedrum, id est, arrogantiam saeculi inclinavit usque ad humilitatem hyssopi, id est, usque ad stultitiam crucis.

*Et disseruit.* [n: (ID.)] *Omnia enim nuda et aperta sunt Christo [n: (Hebr. IV)]*. Disputat autem, cum singulorum rationem nobis proponit in Scripturis suis, [0584A] manifestatque sacramenta, quae fuerunt abscondita a saeculis et generationibus, ut consideremus beatitudinem angelorum, utilitatem hominum, astutiam daemonum, et, reprobantes quod malum est, sectemur quod bonum est.

## CAPUT V.

VERS. 3.-- *Et quia non potuerit aedificare domum,* etc. [n: (BEDA, quaest. in lib. Reg.)] Domus quam Salomon aedificavit, Ecclesiae figura fuit, etc., *usque ad* in quibusdam remunerata cum angelis hominum certamina demonstret.

[n: (ID., lib. de templo Salom., cap. 1.)] Hanc domum spiritualem etiam tabernaculum in eremo factum significat, etc., *usque ad* et salutem omnium gentium in Christo multis modis ostendat et figuret.

[0584B]VERS. 6.-- *Praecipe igitur ut praecidant mihi,* etc. [n: (RAB.)] Servi Hiram praecidentes cedros Salomoni de Libano, etc., *usque ad* melius gentilium errores noverant, et ideo artificiosius expugnabant.

*Scis enim quomodo non est in populo meo vir qui noverit ligna,* etc. [n: (BEDA, ut supra. )] Dicendum est prius de operariis templi, qui vel unde fuerunt, et de ipsa materia, etc., *usque ad* triticum, scilicet, verbi Dei, oleum charitatis, unctionis et Spiritus sancti illuminationis.

VERS. 10.-- *Itaque Hiram dabat Salomoni ligna cedrina et ligna abiegna, juxta omnem,* etc. Tyrus, unde rex Hiram, insula est dedita negotiationi, ubi erant optimi fabricatores lignorum, qui dabant ligna pretiosa accipientes cibaria. Vivunt enim non agrum [0584C] colendo, sed negotiando. Ibi est mons Libanus, de cujus lignis facta est domus Domini. Unde et Libanus dicitur ibi: *Aperi, Libane, portas tuas [n: (Zach. XI)]*.

VERS. 13.-- *Elegitque rex Salomon. [n: (BEDA, ut supra, cap. 3.)]* Non frustra operarios de omni Israel elegit, etc., *usque ad* in qua mens fidelium a Domino quotidiana illustratione quasi luna a sole respicitur.

*Operarios de omni Israel, et erat indictio triginta millia virorum.* Hi operatores erant proselyti. Horum magistri de Judaeis, quia non fecit quemquam servire de Israel.

VERS. 14.-- *Adoniram erat super hujuscemodi indictionem. [n: (BEDA, ibid.)]* Dominus meus excelsus. Hic est Christus, qui operariis templi praeponitur, etc., *usque ad* ut orationibus et jejuniis superno inspectore [0584D] et visitatore digna sit.

VERS. 15.-- *Fuerunt itaque Salomoni septuaginta millia eorum, qui onera portabant, et octoginta millia latomorum in monte. [n: (BEDA, ibid.)]* Nec praetereundum quod septuaginta et octoginta millia portantium onera et latomorum cum praepositis suis non fuerunt Israelitae, etc., *usque ad* Quidam utraque virtute praediti ad opus domus Domini conveniunt; unde: *Corripite inquietos, consolamini pusillanimes,* etc. [n: (I Thes. V)].

*Latomorum. [n: (BEDA, ibid.)]*. Latomi sunt caesores lapidum, etc., *usque ad* quia eruti de potestate tenebrarum ad arcem virtutum quae est in unitate Ecclesiae pervenimus.

[0585A]VERS. 16.-- *Absque praepositis.* Praepositi autem sunt sacrae Scripturae conditores quorum magisterio crudimur inscios docere, contemptores corripere, et invicem onera nostra portare.

*Trium millium.* Propter fidem Trinitatis, quam sancta eloquia praedicant. Quod in Paralipomenis tria millia sexcenti scripti sunt, ad perfectionem eorum respicit. Senarius enim, in quo mundi completus est ornatus, perfecta bonorum opera significat: et quia sancta Scriptura cum fide veritatis opera justitiae docet habenda, recte praepositi operum templi tria millia et sexcenti fuerunt.

VERS. 17.-- *Praecepitque rex ut tollerent. [n: (BEDA, ibid.)]* Ad aedificandum domum Domini primo ligna et lapides de monte caeduntur, etc., *usque ad* unde: [0585B] *Superaedificati super fundamentum apostolorum et prophetarum [n: (Ephes. II)]*.

*Lapides grandes. [n: (BEDA, ibid., cap. 4.)]* Vel lapides pretiosi, grandes, quadrati, primi sunt magistri, qui ab ipso Domino audiere verbum salutis. Superpositi vero ordines lapidum vel lignorum sequentes sacerdotes vel doctores, quorum praedicatione crescit Ecclesia et ornatur virtutibus.

[n: (RAB. ex Bed.)] Quali autem colore fuerunt lapides, etc., *usque ad* marmor candidum ex quo constructa est domus electorum, actionem mundam et conscientiam ab omni naevo corruptionis castigatam significat; unde: *Mundemus nos ab omni inquinamento,* etc. [n: (II Cor. VII)].

*In fundamentum templi. [n: (BEDA, ibid.)]* Fundamentum [0585C] est Christus, etc., *usque ad* ut abjectis verbis, factis cogitationibusque supervacuis, ad portandum onus Ecclesiae digni fiant.

VERS. 18.-- *Porro Giblii praeparaverunt ligna et lapides. [n: (RAB. ex Bed., ibid.)]* Giblos est civitas Phoenicis. etc., *usque ad* nec sanctuarium Domino, sed ruinam sibi aedificat, qui docere praesumit quod ipse non didicit.

*Ad aedificandum domum. [n: (ID., ibid.)]* Post fundamentum de talibus compositum, aedificanda est domus praeparatis lignis et lapidibus, et ordine collocatis, qui de suo situ vel abstracti sunt, quia post prima fidei rudimenta, post collata in nobis juxta exemplum sublimium virorum fundamenta humilitatis, addendus est in altum paries bonorum operum, [0585D] et quasi superpositis sibi invicem ordinibus lapidum proficiendum de virtute in virtutem.

## CAPUT VI.

VERS. 1.-- *Factum est igitur. [n: (RAB. ex Bed., lib. de Templo Salom., cap. 5.)]* Fit commemoratio egressionis de Aegypto, etc., *usque ad* nec Scriptura quae gratiam Novi Testamenti intimaret in Veteri.

*Anno quarto.* Quarto anno regis Salomonis coepit aedificari domus: quia post expletam Christi incarnationis dispensationem in quatuor Evangeliis scriptam, misso Spiritu sancto Ecclesiae structura coepit.

*Mense Zio (ipse est mensis). [n: (BEDA, ibidem.)]* Quod mense secundo, etc., *usque ad* unde patet quia mox [0586A] peracto pascha coepit aedificare domum Domini et consecratus mystica solemnitate populus misit manus ad mysticum opus.

*Aedificare coepit. [n: (ID., ibid.)]* Ubi aedificatum sit templum in Paralipomenis manifestatur, etc., *usque ad* sed internae pacis, quam cum conditore suo haberet, compos effecta est.

*Quae praeparaverat David,* etc. Paraverat enim David psallendo, paraverunt alii prophetae vaticinando locum Domino: vero scilicet Salomoni, in quo domum aedificaret, quia corda auditorum fide instituerunt, monentes ut incarnatum Dei Filium fideli devotione susciperent. Unde: *Levate oculos vestros et videte regiones, quia albae sunt jam ad messem: et qui metit, mercedem accipit: et congregat fructum in vitam [0586B] aeternam, ut qui seminat simul gaudeat et qui metit [n: (Joan. IV)]*. Quod dicit: Levate oculos vestros et videte locum qui paratus est ad aedificandam domum, et qui aedificat docendo, mercedem accipit, et congregat lapides pretiosos in vitam aeternam: ut et qui parat locum aedificio simul gaudeat et qui aedificat, id est propheta venturum praedicens: et apostolus praedicans Dominum venientem, una simul mercede potiantur.

*In longitudine,* etc. Longitudo domus longanimitatem Ecclesiae significat, qua patienter adversa tolerat, donec ad patriam perveniat. Haec est sexaginta cubitorum, quia senarius perfectionem bonorum operum significat; quia debemus per longanimitatem ita adversa tolerare, ut per bona opera promissam [0586C] patriam mereamur intrare.

*Viginti cubitos.* Propter geminam charitatis distantiam, qua Deum diligimus et proximum.

*In latitudine.* Latitudo charitatem significat, quae dilatato sinu mentis amicos in Deo, et inimicos diligit propter Deum donec ad pacem conversis vel funditus exstinctis, cum solis amicis gaudeat in Domino.

[n: (BEDA, ibid.)] Notandum, quia triginta cubiti altitudinis non usque ad tectum templi, sed usque ad coenaculum inferius pertingebant. Aperte enim in Paralipomenis scriptum est quod altitudo centum viginti cubitorum erat, de cujus rei sacramentis aptius in sequenti tractabitur, ubi ad medium coenaculum et tertium lectionis ordo pervenerit.

[0586D] *Triginta cubitos.* Propter fidem Trinitatis, in cujus visione cuncta desideria spei nostrae suspendantur. Singuli numeri per decem multiplicantur, quia per fidem et custodiam legis patientia salubriter exercetur: charitas viriliter ardescit, et spes sublimiter ad aeterna rapitur.

*In altitudine.* Altitudo significat spem retributionis futurae, pro qua prospera vel adversa contemnit, donec videat bona Domini in terra viventium.

VERS. 3.-- *Porticus erat,* etc. De hac in Paralipomenis ita scriptum: *Porticum vero ante frontem quae tendebatur in longum juxta mensuram latitudinis cubitorum viginti [n: (II Paral. III)]*. Patet ergo quia porticus ista ad orientalem templi partem facta est. [0587A] Templum enim versum ad orientem erat sicut et tabernaculum: habebatque ostium ab oriente contra ostium templi, juxta Josephum, ita ut sol aequinoctialis oriens directis radiorum lineis per ostia tria, porticus, scilicet, templi et oraculi, arcam testamenti perfunderet. Templum Ecclesiam figurat, porticus quae ante templum prior lumen solis recipiebat, illam Ecclesiae partem quae Domini incarnationem praecessit: in qua patriarchae et prophetae orientem justitiae solem primi susceperunt, et nascenti Domino in carne vivendo, praedicando, nascendo, et moriendo testimonium praebuerunt.

*Viginti cubitorum longitudinis, juxta mensuram latitudinis templi. [n: (BEDA, lib. de temp. Salom., c. 6.)]* Quia antiqui justi in patientia et longanimitate [0587B] exspectabant, etc., *usque ad* tamen doctrinam ejus audire et sacramenta percipere nequiverunt.

VERS. 4.-- *Fenestras obliquas. [n: (ID., ibid., cap. 7.)]* Sanctos doctores quibus mente excedentibus Deo, arcana coelestium specialius videre conceditur. Qui dum quae in occulto vident, publice pandunt, quasi suscepto lumine solis fenestrae cuncta templi penetralia replent. Unde obliquae, id est, intus latiores fuisse perhibentur: quia qui jubar supernae contemplationis vel ad momentum percipit, mox sinum cordis amplius castigando dilatat, et ad majora capessenda solerti exercitatione praeparat.

VERS. 5.-- *Et aedificavit,* etc. [n: (ID., ibid.)] Haec tabulata in Evangelio ubi Dominus tentatur a diabolo, pinnacula templi vocantur, etc., *usque ad* quorum maximam [0587C] partem uxores reliquisse completius sancti Stephani testatur historia, ubi feminas eadem religione pollentes non conjuges, sed viduas eorum appellat.

*Latera. [n: (ID., ibid.)]* Id. est luriculas, ne quis inde facile ad inferiora decideret, etc., *usque ad Latera,* id est, muros vel cancellos, vel luriculas, doctores in tabulatis sedentes, qui ad circumstantem inferius populum concionabantur.

VERS. 6.-- *Trabes autem posuit in domo per circuitum forinsecus. [n: (BEDA, ibid.)]* Domus quae tabulata portant, etc., *usque ad* et tamen ex eis quae loquendo, agendo, vel patiendo foris ostendunt, invenimus salutis auxilium.

*Trabes,* etc., *forinsecus.* Tantae longitudinis erat, ut capita earum forinsecus prominerent. In infimo [0587D] ordine cubitorum septem, in medio sex, in supremo quinque, ut in capitibus earum tabulata componerentur, non muris templi infixa, sed juxta muros trabibus quae de muris exierant, superposita.

VERS. 7.-- *Domus autem,* etc. Haec ad illam Ecclesiae partem quae post saeculi labores et certamina ad aeterna praemia meruit introduci proprie pertinent. Nihil enim inquinatum intrabit in illam civitatem.

*Et malleus et securis.* Quia hic tundimur adversitatibus et disciplina veritatis exercemur, ut illic juxta meritum locis congruis disponamur, et castigatione cessante solo amoris glutino quo ad invicem copulemur, uno impleti spiritu perfundamur. Sed quamvis [0588A] dicatur: *Noe vir perfectus in generationibus suis,* et: *Beati immaculati in via,* et hujuscemodi, nullus vere perfectus et sine macula viam hujus vitae incedere potest. Non est enim qui faciat bonum, et non peccet. Sed secundum hujus temporis modum perfecti et immaculati vocantur, qui tunc vere perficiuntur, cum nexibus corporis absoluti ad immortalem domus Domini decorem pervenerint.

VERS. 8.-- *Ostium lateris. [n: (BEDA, ibid, cap. 8.)]* Qui dam hunc locum male intelligentes, etc., *usque ad* et bene unum ostium, propter consonam in omnibus sanctis fidem et dilectionem veritatis.

*Ascendebant in medium coenaculum et a medio in tertium. Et aedificavit. [n: (BEDA ibid.)]* Notandum quod triginta cubiti altitudinis de quo supra legitur, etc., [0588B] *usque ad* quia consona mente et voce omnes divinae majestatis gloriam collaudabunt.

VERS. 9.-- *Laquearibus. [n: (BEDA, ibid., cap. 9.)]* Laquearia sunt tabulata, quae magno decore composita et ornata, ab inferiori parte trabibus affiguntur, et quia ternae altitudinis domus Domini facta erat, terna habebat laquearia. Sanctis sublimioribus scilicet, quorum opus et doctrina cunctis in templo proposita, quasi longius in alto praeeminent; quicunque intercedendo, exhortando, animas infirmorum ne deficiant, protegant.

*Cedrinis. [n: (ID., ibid.)]* Cedrus arbor imputribilis, etc., *usque ad* nisi diligere Deum ex toto corde, tota anima, tota virtute, et proximum tanquam nos ipsos.

[0588C]VERS. 10.-- *Tabulatum super omnem domum quinque cubitis altitudinis. [n: (BEDA, ibid.)]* Hic supremum ipsius domus tectum dicitur, etc., *usque ad in spiritu et virtute Eliae.*

VERS. 15.-- *Et aedificavit parietes. [n: (BED., ibid.)]* Intrinsecus quidem domus cedro erat vestita, etc., *usque ad* sed non habent quos portent.

*Parietes domus.* Operiuntur cum corda fidelium amore virtutum redundant. Sicut enim cedrus perfectos significat, ita locis opportunis, celsitudinem virtutum, quibus ad eamdem pervenitur perfectionem.

*A pavimento.* Teguntur omnia lignis, a pavimento domus usque ad summitatem parietum et usque ad laquearia, cum electi a primis fidei rudimentis usque [0588D] ad perfectionem bonae actionis, et usque ad ingressum patriae coelestis insudant operibus bonis, cum a primis justis usque ad ultimos in consummatione saeculi omnes virtutibus student, quarum merito dicere audeant: *Christi bonus odor sumus Deo [n: (II Cor. II)]*.

*Et texit pavimentum. [n: (BED. ibid.)]* Hoc in Paralipomenis plenius scriptum est, etc., *usque ad* subjunxit: *Super omnia autem charitatem habentes,* etc. [n: (I Tim. I; Col. III)].

VERS. 16.-- *Aedificavit viginti. [n: (BED., ibid., cap. 10.)]* Quod tabulata, etc., *usque ad* et hoc per totam Ecclesiae latitudinem diffusae per orbem.

VERS. 17.-- *Porro. [n: (ID., ibid.)]* Decem quater ducta [0589A] quadraginta faciunt, etc., *usque ad* quadratus vero mundus in quo pro eadem acquirenda certamus. Unde: *De regionibus congregavit eos. A solis ortu et occasu, ab Aquilone et mari [n: (Psal. CVI)]*.

VERS. 18.-- *Et cedro omnis.* Cedrus insuperabilem virtutum venustatem signat, quo ligno omnis domus intrinsecus vestitur, cum corda justorum solo bonorum operum amore nitescunt.

*Habens tornaturas. [n: (BEDA, ibid., cap. 11.)]* Habet domus in tabulis cedrinis tornaturas suas et juncturas fabrefactas, cum electi ad invicem pulcherrima charitatis copula nectuntur, ut habeant cor unum et animam unam. Tornaturae enim quae juncturis tabularum opponuntur, ut unum tabulatum fiat ex omnibus, officia sunt charitatis quibus sancta fraternitas [0589B] copulatur, et in unam Christi domum toto orbe terrarum componitur.

*Caelaturas.* Opera sanctorum manifesta expressione quales sint in exemplum aliis proferunt. Unde Paulus et factis et dictis se in exemplum proponit.

*Omnia cedrinis,* etc. [n: (ID. ibid.)] Lapides parietis vel pavimentum, et tabulae, et aurum, etc., *usque* et *ad* qui gratiam Evangelii perfecte susceperunt, aeterna vita pariter perfruuntur.

VERS. 19.-- *Oraculum. [n: (BED., ibid.)]* Oraculum ubi erat arca, etc., *usque ad* qui post resurrectionem ascendens in coelum carnem sumptam de virgine in Patris dextera collocavit.

VERS. 20.-- *Porro oraculum.* Bene autem interior [0589C] domus viginti cubitis longa est, pro mysterio geminae dilectionis, de qua jam dictum est, quae in hac vita ex parte maxima illustrat electorum mentes, sed in patria cessantibus aliarum virtutum operibus sola regnat.

*Sed et altare. [n: (ID., ibid., cap. 12.)]* Thymiamatis scilicet, etc., *usque ad* quid autem lapis, cedrus, aurumque significent, supra dictum est.

VERS. 21.-- *Domum quoque ante oraculum. [n: (BED., ibid.)]* Domus ante oraculum auro tecta est, etc., *usque ad* unde: *Ego diligam eum, et manifestabo ei meipsum.* Et iterum: *Venit hora cum jam non in proverbiis loquar vobis,* etc. [n: (Joan. XIV; XVI)].

*Clavis aureis. [n: (ID., ibid.)]* Clavi autem sunt praecepta charitatis, etc., *usque ad* qui rursum ad perfectionem [0589D] veniens de clavis dilectionis ait: *Mihi autem adhaerere Deo,* etc. [n: (Psal. CXVIII, 72)].

## CAPUT VI. (cont.)

VERS. 22.-- *Nihilque erat in templo. [n: (ID., ibid.)]* Haec in Paralipomenis plenius explicantur [n: (II Par. III)], etc., *usque ad: et quae sursum sunt sapite, non quae super terram [n: (Col. III)]*.

VERS. 23.-- *Cherubim de lignis. [n: (ID., ibid., cap. 13.)]* Angelicae dignitatis vocabulum est, et dicitur singulariter cherub, pluraliter cherubim. Per cherubim ergo angelica ministeria quae conditori semper assistunt in coelis, possunt intelligi.-- *Olivarum.* Quia angeli gratia spirituali sunt uncti, ne unquam arescant ab amore Dei, quos luce coelestis sapientiae mox ipse qui creavit, implevit, [0590A] unde et cherubim dicuntur, id est, multiplicata scientia, vel scientiae multitudo. De lignis olivarum sunt facti, quia lucem nobis scientiae tribuunt, juvante flamma charitatis Dei, quae per Spiritum diffunditur in cordibus nostris.

*Decem cubitorum. [n: (BEDA ibid.)]* Decem cubitorum altitudinis sunt, quia denario aeternae vitae fruuntur, habentes inviolatam conditoris imaginem, servata sanctitate et justitia, et veritate in qua conditi sunt. Denarius enim decem obolis constat, et continere in se regis nomen et imaginem consuevit. Ideo figurae regni coelestis congruit, ubi angeli in imagine conditoris ad quam facti sunt, semper manent, et electi homines, imaginem quam peccando amiserunt, recipiunt, unde: *Cum apparuerit, similes ei erimus et [0590B] videbimus eum sicut est [n: (Joan. III)]*.

VERS. 24.-- *Quinque cubitorum. [n: (ID., ibid.)]* Alae cum in sanctorum hominum figuram ponuntur, etc., *usque ad* qui promissus est vitae cultoribus, veniunt denarium.

*Ala cherub altera.* Geminas habent alas, quia testamenta aeque per prospera et adversa, indefesso proposito semper ad coelestia tetendisse et pervenisse declarant, quia hoc idem suis auditoribus faciendum esse demonstrant.

VERS. 25.-- *Decem quoque cubitorum. [n: (BEDA, ibid.)]* Alti sunt decem cubitis, quia per observantiam Decalogi Deo serviendum praedicant, quia Deo fideliter servientes aeterni regni denario remunerandos esse ostendunt.

[0590C] *[n: (ID., ibid.)] Et opus.* Duo facti erant cherubim propter consortium charitatis significandum, etc., *usque ad* quibus post frigora et tenebras idololatriae, lucem veritatis cognoscere datum est.

[n: (ID., ibid.)] Possunt per duo cherubim duo Testamenta figurari, etc., *usque ad* sed quia major sit festivitas internae beatitudinis de consortio adunatae fraternitatis.

*In medio templi interioris. [n: (ID., ibid.)]* Manifestum est ex praedictis, etc., *usque ad* eam dilectionis gratiam qua se alterutrum complectuntur, exprimit.

VERS. 27.-- *Extendebant autem alas,* etc. [n: (ID., ibid.)] Extendunt autem cherubim ad utrumque parietem oraculi alas, etc., *usque ad* scriptores eorum jam regnantes cum Domino ipsumque laudantes curam [0590D] gerunt salutis, interpellantes pro nobis.

VERS. 28.-- *Texit quoque cherubim.* Circumdati sunt auro, quia praeclaris scriptorum suorum operibus confirmata est auctoritas testamentorum, manifestata autem per orbem cognitio est divinarum Scripturarum, vel interna gloria coelestium agminum. Utrumque enim cherubim et angelos, scilicet et testamenta significat.

VERS. 29.-- *Sculpsit variis coelaturis. [n: (BEDA, ibid., cap. 14.)]* Sculpuntur parietes torno, etc., *usque ad* longo usu virtutum exercitata didicit. *Et palmas. [n: (ID., ibid.)]* Palmas facit, cum memoriam aeternae remunerationis sanctorum mentibus infigit, ut [0591A] eo minus ab arcae justitiae cadant, quo mercedem justitiae semper ante oculos habent.

*Et picturas varias.* Facit picturas varias quasi prominentes de pariete et egredientes, cum omnes multifarias virtutum operationes fidelibus tribuit, viscera scilicet misericordiae, benignitatem, humilitatem, patientiam, modestiam, etc., *super omnia autem charitatem, quae est vinculum perfectionis [n: (Col. III)]*. Hae virtutes, cum in tantam electis consuetudinem venerint, ut naturaliter insitae videantur, quid aliud quam quia ut picturae domus Domini prominentes de pariete exeunt? Quia verba et opera veritatis non adhuc ab aliis extrinsecus discunt, sed sibimet infixa radicitus parata semper ab intimis cordis, quae sunt agenda vel docenda proferunt. Diximus autem [0591B] quod pavimenti aequalitas, humilem concordiam fraternitatis significat: ubi cum sint Judaei vel gentes, barbari et Scythae, liberi et servi, nobiles et ignobiles: cuncti se in Christo esse fratres, et eumdem patrem habere in coelis gloriantur. Concordissima enim humilitas supernorum civium nulli dubia est. Texit ergo Salomon pavimentum domus auro in oraculo intrinsecus, et in templo extrinsecus: quia Christus angelos et animas justorum in coelis, plenario dono perfectionis implevit, et peregrinantes in saeculo cives patriae coelestis, signaculo dilectionis aeterno, a mortalium vilitate secrevit. Unde: *In hoc cognoscent omnes, quia discipuli mei estis, si dilectionem habueritis ad invicem [n: (Joan. XIII)]*.

VERS. 31.-- *Et in ingressu oraculi,* etc. *(BEDA, [0591C] ibid., cap. 15.)* Unus erat ingressus, sed duobus ostiis claudebatur, etc., *usque ad* imo omnes electi per arma lucis et pietatis aditum sibi patriae coelestis aperiunt.

*Duo ostiola de ligno olivarum. [n: (ID., ibid.)]* Duo sunt ostiola, quia Deum et proximum diligunt angeli et homines sancti, neque januam vitae nisi per geminam dilectionem possunt intrare. Vel quia utriusque populi fidelibus, Judaeis, scilicet, et gentibus eadem vitae janua reseratur.

*Postesque angulorum.* Postes habent angulorum quinque, quia non solum animas electorum aula coelestis recipit, sed et corporibus immortali gloria praeditis in judicio fores aperit, quinque enim sunt corporis sensus. Vel uterque postis oraculi altus est [0591D] quinque cubitorum, quia solis illis supernae patriae introitus panditur, qui omnibus corporis et cordis sensibus Domino serviunt: corporis scilicet cum per eos aliquid pro illa agunt; cordis vero, cum sobrie, et juste, et pie cogitant de eis per ipsos corporis sensus agere decernunt.

VERS. 32.-- *Anaglypha.* Posset dici sculptura facta in junctura tabularum, sed large accipitur. [n: (BEDA, ibid.)] Ἀνάγλυφα anaglypha Graece, Latine dicuntur caelaturae, etc., *usque ad* horum intuitu continuo vestigia nostra regimus.

VERS. 33.-- *Fecitque in introitu.* Sicut ingressus oraculi quo ad arcam Domini cherubimque pervenitur, introitum coeli significat, quo ad visionem Dei [0592A] supernorumque civium nos introduci desideramus: ita introitus in templum, primordia nostrae conversionis ad Deum, quando in praesentem Ecclesiam intramus. Iste ingressum nostrum ad fidem, ille designat ad spem. Unde postes hujus introitus quadrangulati sunt propter quatuor Evangelii libros, quorum doctrina in fide veritatis erudimur. *Postes de lignis. [n: (BEDA, ibid.)]* Quadrangulos propter quatuor scilicet principales virtutes, etc., *usque ad* quarta post prudentiam, fortitudinem et temperantiam, justitia sequitur.

VERS. 34.-- *Altrinsecus.* Quia ad invicem respiciunt, ut una sine altera haberi non possit. Exterius ostium dilectio fraterna, interius divina: quia illa prior tempore, haec sublimior dignitate: et per [0592B] illam ad hanc intratur: quia in amore proximi discitur, qualiter conditor debeat amari.

*Et utrumque ostium. [n: (BEDA, ibid.)]* Quia in utraque dilectione duo sunt principaliter observanda, etc., *usque ad* quia exstinctis peccatis omnibus ad littus et soliditatem virtutum transeamus.

[n: (BEDA ubi supra.)] Notandum quod in egressu oraculi duo dicuntur fuisse ostia, etc., *usque ad* aliud mysterii dispensationem praefigurans.

*Et se invicem.* Vel ostium quod se invicem tenebat aperitur, cum per ministerium praedicatoris discernitur quid proprie ad cognitionem fidei, quid ad vivendi castitatem pertineat, quae utraque nequeunt separari, et quod parum sit, proximorum mala tolerare, et eis bona non commodare, cum haec certissime [0592C] soleant in corde perfectorum indissolubiliter permanere.

VERS. 35.-- *Et sculpsit cherubim.* Haec supra exposita sunt, quia in parietibus domus, et in ostiis interioribus eaedem picturae vel caelaturae factae sunt; quia eadem arcana fidei, spei, et charitatis, quae sublimes et perfecti sublimiter capiunt, et quae omnes electi plene in aeterna visione percipiunt, etiam catechizandis rudibus pro suo cuique captu discenda et confitenda traduntur, ut sacris initiati mysteriis, quandoque ad capienda ea quae pie crediderunt, proveniant.

VERS. 36.-- *Aedificavit atrium. [n: (BEDA ubi supra, cap. 16.)]* De interiori atrio breviter loquitur, etc., *usque ad* unde sequitur: *Aedificavit atrium interius [0592D] tribus ordinibus [n: (I Cor. II)]*.

*Et uno ordine.* Unus ordo lignorum cedri bona est operatio sine corruptione simulationis exhibita, sine cujus adjectione fides, spes, et charitas vera esse non potest. Ligna enim cedri propter odoris gratiam et imputribilem naturae potentiam, perseverantiam, et famam piae actionis designant. Usque ad hoc atrium universi conscendunt electi, qui fide, spe, charitate et opere, Deo placere appetunt, hoc alta meritorum gratia transcendunt perfecti, cum in tanto virtutum culmine proficiunt, ut dicere auditoribus possint: *Imitatores mei estote sicut et ego Christi [n: (I Cor. IV)]*; et: *Nescitis quoniam angelos judicabimus, quanto magis saecularia [n: (Ibid. VI)]*.

[0593A]VERS. 38.-- *Ipse est mensis. [n: (BEDA ubi supra.)]* Quaeritur quomodo dicatur domus Domini in mense octavo perfecta in omni opere suo, etc., *usque ad* unde David Psalmum pro octava intitulavit, quem pro metu judicii cantavit, dicens: *Domine, ne in furore tuo arguas me, neque in ira tua corripias me Psal. VI)*.

*Aedificavitque eam.* Quia Ecclesia toto hujus saeculi tempore, quod septem dierum circuitu peragitur, ex electis construitur animabus: et in fine saeculi suum incrementum ad finem perducit. Vel ob significationem gratiae spiritualis, per quam Ecclesia, solum ut sit Ecclesia, percipit: quia sine donis Spiritus, nemo fidelis effici, vel fidem servare, vel merito fidei ad coronam justitiae potest pervenire.

## CAPUT VII.

[0593B]

*Domum autem mulieris vi. [n: (BED., lib. de templo Salom., cap. 17.)]* Ecclesiae, scilicet praesentis, pro qua Christus vir suus morte gustata surrexit, etc., *usque ad* Aes enim est valde durabile et sonorum.

VERS. 14.-- *Fecit omne opus.* Quia sancti doctores dum ministerio verbi fideliter insistunt, opus Dei operantur, quia loquendo foris viam veritatis aperiunt illis, quos ipse intus illustrando ad vitam praeordinavit aeternam. Unde: *Ego plantavi, Apollo rigavit, Dominus autem incrementum dedit [n: (II Cor. III)]*.

VERS. 15.-- *Et finxit. [n: (BED. ubi supra, cap. 18.)]* Columna ante fores templi decem et octo cubitis alta est, etc., *usque ad* a recta via qua ad promissam [0593C] patriam gradimur, ulla in parte declinemus.

*Decem,* etc. Ter enim seni decem et octo faciunt: tria, scilicet ad fidem pertinent propter Trinitatem; sex ad operationem, quia sex diebus factus est mundus, tria per sex multiplicantur, cum justus ex fide vivit et cognitionem piae fidei cumulat exsecutione bonae actionis.

*Et linea. [n: (BEDA, ibid.)]* Norma apostolicae institutionis ambit columnam utramque, cum doctor Judaeis vel gentibus praedicare missus, ea tantum facere curat et docere, quae per apostolos accepit et didicit Ecclesia. Nam qui aliter docere, vivere vel praedicare voluerit, et apostolica decreta spernere vel pro libito suo nova statuere, non est columna in templo Dei: quia dum apostolica instituta sequi [0593D] contemnit, vel exilitate inertiae, vel elationis grossitudine duodecim cubitorum lineae non convenit.

VERS. 16.-- *Duo,* etc. [n: (ID., ibid.)] Capita columnarum, etc., *usque ad* evangelicae perfectionis est insita gratia.

VERS. 17.-- *Septena,* etc. [n: (ID., ibid.)] Hoc in Paralipomenis ita scriptum est, etc., *usque ad* quia patres utriusque testamenti per gratiam unius Spiritus septiformis, ut essent electi acceperunt.

VERS. 18.-- *Et duos.* [n: (ID.)] Videntur malagranata facta esse in circuitu capitellorum a parte inferiori, et ex ipsis malisgranatis oriri retiacula: quibus capitella ex parte aliqua tegerentur, signatur quod virtutes [0594A] ex virtutibus nascuntur, et quod sancti *ambulant de virtute in virtutem [n: (Psal. LXXXIII)]*.

[n: (ID., ibid.)] Duo ordines erant retiaculorum in gyro capitelli, etc., *usque ad* et in eis quae intelligimus late patet.

*Ut tegerent. [n: (ID., ibid.)]* Cum dictum sit de retiaculis, etc., *usque ad* apte subjungitur: *Capitella autem quae erant super capita columnarum,* etc.

*Malogranatorum.* Quae uno foris cortice multa interius grana circumdant, etc., *usque ad* sed quae intus est fidei, spei, et dilectionis, caeterorumque animi bonorum gratia non cernitur.

VERS. 19.-- *Quasi,* etc. [n: (ID., ibid.)] Per lilia, claritas supernae patriae et immortalitatis floribus redolens paradisi designatur amoenitas, etc., *usque [0594B] ad* quia non nisi per Evangelium optata vox illa mundo insonuit, *Poenitentiam agite,* etc. [n: (Matth. III)]. *In porticu.* Notandum autem in hac sententia Paralipomenis quod eadem porticus templi etiam vestibulum templi vocatur. Unde: *Inter vestibulum et altare plorabant;* id est, inter porticum et altare.

VERS. 20.-- *Et rursum [n: (BED. ubi supra.)]* Quorum scilicet factura perennis regni sublimitatem designat, etc., *usque ad* sed quia illa societas utriusque populi fidelibus tribuitur, recte subjungitur: *Malogranatorum. [n: (ID., ibid.)]* In malogranato totam significat Ecclesiam, etc., *usque ad* et utriusque populi electos in una beatitudinis arce colligunt.

[0594C] *Columnam. [n: (ID., ibid.)]* Dextera columna doctores primitivae Ecclesiae significat, etc., *usque ad* nihil industriae saltem ad intelligendos eorum quibus praelati sunt errores.

*Fecit quoque. [n: (ID., ibid.)]* Hoc mare in figuram baptismi factum est, etc., *usque ad* cum hunc in vinea laborantibus dandum esse praedixit.

VERS. 23.-- *A labio usque ad labium.* Quia a primo baptizato in nomine Jesu Christi usque ad ultimum qui in fine saeculi crediturus et baptizandus est, omnis fidelium chorus, eamdem veritatis viam ingredi, et communem debet sperare a Domino justitiae coronam.

*Quinque cubitorum.* Quia quidquid visu, auditu, gustu, odoratu, tactuque delinquimus, gratia Dei nobis [0594D] per ablutionem vivifici fontis relaxat. Sed non sufficit praeteritorum remissio peccatorum, nisi quis deinceps bonis studeat operibus; alioquin diabolus qui exierat de homine, si hunc a bonis operibus vacare viderit, multiplicius redit, et facit novissima illius pejora prioribus; unde subditur:

*Et resticula triginta cubitorum cingebat illud.* Disciplina coelestium praeceptorum qua a voluptatibus religamur; unde: *Funiculus triplex difficile rumpitur [n: (Eccl. IV)]*, quia observatio mandatorum quae in cordibus electorum fide, dilectione, spe supernae retributionis firmata est, nullo potest obstaculo dissolvi. Resticula mare ambit, cum sacramentum baptismi quod accepimus, piis operibus munire studemus. Haec [0595A] triginta cubitorum est, quinquies enim seni triginta faciunt. Senario autem in quo Dominus hominem fecit, cum non esset, et refecit cum periisset, bona operatio nostra figuratur. Et sex per quinque multiplicantur, ut ad triginta perveniant, cum omnes corporis sensus divinis subjungantur imperiis.

Aliter: ter deni faciunt triginta, et genus humanum post diluvium de progenie trium filiorum Noe latitudinem totius orbis implevit. Sem quippe Asiam, Cham Africam, Japhet soboles Europam et insulas maris obtinuit. Et quia baptismi mysterium cum exsecutione operum et spe coelestium cunctis erat nationibus ministrandum, resticula triginta cubitorum, mare in quo baptismus figurabatur, cingebat. Sed et hic dicendum, quod Dominus cum esset triginta [0595B] annorum venit ad baptismum, qui quoniam suo baptismate quod tricenarius accepit baptismum nostrum consecravit, recte mare, quod nostrum baptismum figurabat, triginta cubitorum restis circumibat, ut significaretur dono illius qui baptismum sine peccato subiit, baptismum nobis in eum credentibus in remissionem peccatorum dedicari.

*Et sculptura.* Cum praedictum sit, quod resticula triginta cubitorum mare circumierit, et nunc addatur quod sculptura haec subter labium posita, decem cubitis ambierit, patet quia vas erat in modum phialae expansum et diffusum, quod a triginta cubitis circuitus quos habebat in labio, usque ad decem est coactum. Sculptura autem histriata est quae aliquas [0595C] rerum historias imitatur. Unde per sculpturas histriatas quibus mare circumdatur exempla priorum temporum signantur, quae nobis sunt intuenda, ut videamus quibus operibus ab initio sancti Deo placuerunt, qua obstinatione iniqui in sceleribus perduraverunt, quanta infelicitate reprobi perierunt. Quomodo in exordio nascentis saeculi Cain ob malitiam invidiae damnatus, Abel justitiae merito coronatus, Lamech ob adulterium et homicidium maledictus, Enoch ob gratiam pietatis ad paradisum reductus, Cham post diluvium ob impietatem detestatus, Sem et Japhet pro obsequio reverentiae perpetua benedictione donati, Abraham fidei merito haeres divinae promissionis effectus, caetera gentium multitudo pro infidelitate relicta. Adveniente quoque in carne [0595D] Domino, Judaea pro perfidia repulsa, gentilitas gratia ad salutem reducta, et hujusmodi, quae in utroque testamento solerter considerata studiosis prosunt. Ideo forsitan duo sunt ordines sculpturarum histriatarum in mari aeneo, ut qui fonte baptismatis imbuti sunt, utriusque testamenti auscultent historias: ideo decem cubitorum erant in gyro, ut quoscunque in eisdem historiis deditos jussis coelestibus obedire, et tota intentione ad superna praemia suspensos prospexerint, imitari contendant.

VERS. 25.-- *Duodecim. [n: (BED. ubi supra)]*. Apostolus evangelistas, imo omnes verbi ministros; unde: *Non alligabis os bovi trituranti,* etc. [n: (I Cor. IX)]. Hi mare sibi superimpositum portant, cum apostoli [0596A] eorumque successores, injunctum sibi Evangelii officium prompta devotione implent.

*E quibus tres.* Quia in universis quadrati orbis partibus fidem praedicant Trinitatis. Hinc quoque apostoli duodecim, id est quater terni sunt electi, ut fidem et confessionem Trinitatis per quatuor mundi plagas evangelizantes, baptizarent omnes gentes in nomine Patris, et Filii, et Spiritus sancti. Quorum et successorum suorum verba, actus et passiones facile in praesenti videre et cognoscere legendo valemus. Quae vero illos in futuro maneat gloria retributionis, nondum videre possumus.

VERS. 26.-- *Grossitudo. [n: (BED. ubi supra.)]* Qui lavacrum baptismi ad salutem et vitam suscipit, fidem et spem et charitatem debet habere, sine quibus nemo [0596B] potest recte operari; unde subjungitur, *Grossitudo.* Quia robore fidei, spei, et charitatis munitur perceptio baptismi, neque aliter proficuum esse accipientibus ostenditur, nisi harum virtutum firma certitudo mentem accipientium et corpora confirmet.

*Lilii. [n: (ID., ibid.)]* Lilium comitante odoris gratia candidum colorem foris, etc., *usque ad* unde subditur:

*Duo millia batos capiebat et tria millia,* etc. [n: (ID., ibid.)] Batus Hebraeorum mensura est, etc., *usque ad* ejusdem regni facit esse participes.

VERS. 27.-- [n: (ID., ibid.)] Mille perfectionem significat, quia denarium quadratum solidum facit. Decies enim decem, centum faciunt, quae figura jam quadrata, sed adhuc plana. Verum ut in altitudinem [0596C] surgat et solida efficiatur, multiplica centum per decem, et fiunt mille. Quo numero stabilis et velut quadrata justorum conscientia signatur. Quocunque enim infertis quadratum, stabit, sic animus electorum nulla tentatione a statu rectitudinis inclinatur.

*Et fecit. [n: (ID., ibid., cap. 20.)]* Multifarie multisque modis eadem nostrae salutis sacramenta figurantur, etc., *usque ad* divino fecit amore fervescere.

[n: (ID., ibid.)] Quod ad portandos luteres decem bases sunt factae, etc., *usque ad* sed uno eodemque nomine Deum Patrem propter unius donum Spiritus invocantes.

*Quatuor cubitorum longitudinis. [n: (ID., ibid.)]* Quaternorum cubitorum erat longitudo et latitudo basium, quia praedicatores, sive adversa mundi, et [0596D] longitudinem exsilii, et laborum praesentium foris tolerent, sive cor in dilectione Dei et proximi interna exsultatione dilatent, semper virtutibus student, prudenter scilicet inter bona et mala discernentes, fortiter adversa sustinentes, cor ab appetitu voluptatum temperantes, justitiam in operatione tenentes.

VERS. 28.-- *Et ipsum opus basium.* Tabulae ex quibus bases factae sunt, quadratae fuerunt, in quibus formulae rotundae erant, quae coronulae sive plectae appellantur, in quarum medio caelaturae leonum, etc.

VERS. 29.-- *Inter et coronulas et plectas, leones et boves et cherubim. [n: (ID., ibid.)]* Non erat plana ulla ex [0597A] parte superficies basium, etc., *usque ad* unde hic quoque post sculpturas cherubim bene adjungitur:

*Et subter leones.* Quia doctores et in severitate districtionis qua peccatores judicant, et mansuetudine lenitatis qua poenitentibus remittunt, timent judicium Dei, ne injuste ligando atque solvendo juste ligentur ab eo cujus nequit errare judicium.

VERS. 30.-- *Et quatuor rotae. [n: (BEDA, ibid.)]* Quatuor Evangeliorum libri, etc., *usque ad* eos ab imis sustollunt et velut immissis rotis axes a terra basim altius sublevant.

## CAPUT VII. (cont.)

*Humeruli. [n: (ID., ibid.)]* Qui rotis antepositis ne ab axe dilabi possent obsistebant, praeconia sunt prophetarum, quibus evangelica et apostolica Scriptura, ne cui legentium in dubium veniat, confirmatur; unde: [0597B] *Habemus firmiorem propheticum sermonem, cui bene facitis attendentes,* etc. [n: (II Pet. I)]. Unde et Marcus ait: *Initium Evangelii Filii Dei sicut scriptum est in Isaia propheta;* et Matthaeus: *Hoc autem totum factum est, ut adimpleretur Scriptura prophetarum [n: (Mar. I; Matth. XXVI)]*.

*Contra. [n: (ID., ibid.)]* Quia omnis Scriptura prophetica sibi est consentanea, sicut uno spiritu condita. Quatuor autem fuere per bases singulas humeruli juxta scilicet numerum rotarum, non quod quatuor sint tantum libri prophetici, sed omnia quae locuti sunt prophetae quatuor Evangeliis testimonium praebuere, ut ex consensu utriusque Testamenti una fifides et dilectio Christi nostra omnium corda firmaret.

[0597C]VERS. 31.-- *Unum cubitum. [n: (ID., ibid.)]* Propter perfectionem, etc., *usque ad* unde: *Ex parte enim cognoscimus, et ex parte prophetamus,* etc. [n: (I Cor. XIII)].

*Media.* Dicit tabulam superiorem, quae sicut aliae quadrata erat similiterque sculpta, et in summitate sui habebat rotunditatem unius et dimidii cubiti, in qua luter ponebatur.

VERS. 37.-- *In hunc modum fecit decem bases, fusura una, et mensura, sculpturaque,* etc. [n: (BED., ibid.)] Quare decem bases sint factae et totidem luteres suppositi, dictum est supra; quod vero una erat mensura sculpturaque consimilis omnium basium vel luterum, non ea significatione factum est, quod aequalia possint esse omnium merita doctorum; sed [0597D] quia eis est una fides Evangelii, qua instruuntur, unum sacramentum baptismi quo abluuntur, unus idemque Spiritus quo omnes consecrantur, quamvis habeant diversas donationes in ipso Spiritu, qui dividit singulis prout vult.

VERS. 38.-- *Quadraginta batos capiebat luter unus,* etc. [n: (ID., ibid)] Quadraginta magnam perfectionem significat, quia quater deni faciunt quadraginta, decem autem sunt praecepta quibus nostra omnis operatio praefixa est in lege Dei. Quatuor vero Evangeliorum libri, in quibus per dispensationem Dominicae incarnationis, coelestis patriae nobis patefactus est introitus, et quia omnes qui ad mysterium baptismi pertinent, cum fide et sacramentis Evangelii, [0598A] fructum debent rectae operationis ostendere, singuli luteres in quibus holocausta lavabantur, quadraginta batos capiebant.

*Eratque. [n: (ID., ibid)]*. Quod supradictum est: *pariterque habebat unum cubitum et dimidium,* et utrum ibi amplitudinem an altitudinem significaret, non adjecit: videtur quod fundum ipsius luteris hujus esse amplitudinis voluerit intelligi, quod ex mensura basis in qua positus erat quisque luter, facillime conjicitur, quod ita describitur: *In summitate autem basis erat quaedam rotunditas unius et dimidii cubiti, ita fabrefacta ut luter superimponi posset.* Latitudo ergo fundi in luteribus unius erat cubiti et dimidii. Ipsa vero capacitas luterum quatuor habebat cubitos, sed utrum in altitudine, an in amplitudine, [0598B] an in utroque, dicat qui noverit.

[n: (ID., ibid.)] Propter quatuor Evangelia in quibus forma baptismi vel cardinales virtutes quibus baptizati debent institui, vel propter quatuor mundi plagas quibus baptisma ministratur.

VERS. 39.-- *Et constituit decem bases, quinque ad dexteram partem templi, et quinque ad sinistram. [n: (ID., ibid.)]* Sed dexteram partem templi et sinistram non intus in ipso templo, etc., *usque ad* et flamma divinae charitatis aliena esse considero.

*Mare autem posuit ad dexteram partem templi,* etc. [n: (ID., ibid.)] Et in hoc eodem atrio, etc., *usque ad* per quam eadem dilectio diffunditur in cordibus nostris.

VERS. 46.-- *Jordanis fudit ea rex in. [n: (ID., ibid.)]* [0598C] In quo Dominus noster baptizatus est, etc., *usque ad* per totam mundi latitudinem implevit.

*Argillosa terra. [n: (ID., ibid., cap. 21.)]* De qua factae sunt formae ad fundenda vasa Scripturae, etc., *usque ad* ut ad praemia eorum bene currendo perveniamus.

VERS. 48.-- *Fecitque Salomon omnia vasa in domo,* etc. [n: (ID., ibid.)] Superius dixit Hiram fecisse Salomoni omnia vasa, nunc Scriptura subjungit eadem fecisse Salomonem. Salomon enim fecit dictando, Hiram operando.

*Altare aureum. [n: (ID., ibid.)]* Corda perfectorum internae charitatis et castitatis luce coruscant, etc., *usque ad* sed solummodo lacrymarum et orationis ei vota pro desiderio regni coelestis offerunt.

[0598D] [n: (ID., ibid. cap. 22.)] Altare thymiamatis Moses fecit, etc., *usque ad* unde qui in vinea magni patrisfamilias laborant, denario numerantur.

*Mensam. [n: (ID., ibid.)]* Scriptura spirituali intelligentia clara, etc., *usque ad* quae quondam juxta litteram intelligenda putabatur.

[n: (ID., ibid.)] Sicut mensae in typo Scripturae ponuntur, etc., *usque ad* ita electi in Scriptura continentur erecto ad superna sensu bona coelestia a Domino quaerunt et percipiunt.

VERS. 49.-- *Quasi lilii. [n: (ID., ibid.)]* Hoc videtur dicere, quia suprema pars candelabrorum in modum repandi lilii erat efformata

*Lucernas desuper aureas.* Per quod continetur id [0599A] quod continet, id est vascula aurea in quibus oleum lucebat, designatur.

*Forcipes. [n: (BEDA., ibid.)]* Id est, emunctoria quibus emungebantur lychni, ut reparati melius lucerent.

VERS. 50.-- *Hydrias.* Hydriae praecordia sanctorum signant, aqua sapientiae et vino compunctionis repleta.

*Fuscinulas.* Fuscinulae quibus carnes praeparantur, praedicatores, qui suis auditoribus cibum intelligentiae administrant: quorum officium est corpus et sanguinem Christi credentibus distribuere, infidelibus abnegare.

*Domus interioris. [n: (ID., ibid., cap. 22.)]* Ostia domus interioris angelica, etc., *usque ad* vel quam habent in Deum charitatis.

[0599B]VERS. 51.-- *Perfecit omne opus. [n: (ID., ibid.)]* Dum status saeculi geritur, facit quidem opus domus Domini, sed nondum perficit, quia corda electorum Dominus, ut bona operentur, inspirat et adjuvat; nullum tamen in hac vita commorantem absque peccato esse tribuit. Namque hoc futurae beatitudini reservat. Perficit vero omne opus templi Salomonis et dedicacationi aptum reddit, cum noster pacificus in die novissima electos resurrectionis immortalitate glorificat, et aeternum perducit ad regnum. Unde templum septem annis aedificatum, octavo autem perfectum ac dedicatum est. Cui tempore convenit quod sequitur:

*Et intulit quae sanctificaverat. [n: (ID., ibid.)]* Sanctificaverat David pater Salomonis argentum, cum Deus [0599C] Pater eloquentes gratia sui Spiritus ad loquendum verbum Dei confortat. Sanctificat aurum, cum naturali ingenio praeditos ad intelligendam legem illuminat. Sanctificat etiam vasa, cum omnibus Ecclesiae filiis Spiritus sancti gratiam largitur. Haec sanctificata Salomon infert in templum, cum Dominus peracto judicio doctorum et caeterorum fidelium coetum in gaudium coelestis regni introducit.

*Reposuitque in thesauris domus Domini. [n: (ID., ibid.)]* Quia deos suos abscondit in abdito vultus sui a conturbatione hominum. Multi sunt thesauri in una domo Domini, quia in una Ecclesia sancti meritis distant. *Et una est patria coelestis, quamvis in ea stella a stella differat in claritate [n: (II Cor. XV)]*. Quod utrumque distributor praemiorum demonstravit, cum ait: [0599D] *In domo Patris mei mansiones multae sunt [n: (Joan. XV)]*.

## CAPUT VIII.

VERS. 6.-- *In sanctum [n: (BED., lib. de Templo Salom.)]* Domus templi exterior peregrinantem Ecclesiam, sancta sanctorum supernae patriae coelestis felicitatem designant. Illata in sancta sanctorum arca assumptam Christi humanitatem intra velum regiae coelestis inductam.

*Subter alas.* [n: (ID.)] Moses fecit duos cherubim aureos, quos posuit in propitiatorio quod erat super arcam. Salomon addidit duos majores, sub quorum alis arcam nunc dicitur posuisse cum propitiatorio et duobus cherubim prioribus.

[0600A]VERS. 8.-- *Cumque.* [n: (ID.)] Hoc manifestius, etc., *usque ad* si prominentes ultra ostium vectes producendis ad claudendum ostiis locum non darent.

*Qui et fuerunt.* In Paralipomenis dicitur: *Fuit itaque arca ibi usque ad praesentem diem:* quod a historiographo additum est, significante usque ad tempora aetatis suae eam ibi permansisse, quod non Esdra potest intelligi, quia jam erat incensum templum, sed de Nathan vel aliquo prophetarum, a quibus omnia gesta suorum temporum scripta esse creduntur.

VERS. 9.-- *In arca.* [n: (RAB.)] Erat in arca urna aurea habens manna, etc., *usque ad* quia soli supernae patriae cives gloriam ibi Redemptoris plene contemplantur.

[0600B]VERS. 10.-- *Nebula implevit domum Domini, et non poterant.* [n: (ID.)] Id est, synagogam implevit, quia eorum mentes infidelitatis caligo replevit, et sacerdotes propter nebulam ministrare non poterant, quia dum mysticos sensus litterae velamine coopertos, et nativitatis Christi sacramenta investigare despiciunt, debitum fidei suae ministerium per nebulam erroris perdiderunt, ita ut exigentibus meritis non agnoscant cultum credulitatis, quibus in nebula doctrinae suae Dominus de se etiam aperta narravit. Sed quia auditorum mentes infidelitatis caligo impleverat, quasi emissum solis radium nebula interjacens abscondebat.

VERS. 55.-- *Stetit.* In Paralipomenis refertur [0600C] quod hic non dicitur: *Fecerat Salomon basim aeneam, et posuit in medio basilicae, super quam stans benedixit omni Ecclesiae Israel.*

*Et benedixit.* [n: (RAB.)] Templum Domini, etc., *usque ad* et virtutum operibus proximis prosunt.

VERS. 64.-- *In die. [n: (RAB. in lib. Reg., tom. III.)]* Quid est quod Salomon aedificavit medium atrii offerens ibi, etc., *usque ad* sacrificia acceptabilia quotidie spiritualiter Deo offeruntur.

*Altare.* Quod fecit Moses positum erat ante templum contra januas ejus, et quia illud angustum erat, et capere non poterat, medium atrii sub divo sanctificavit, ubi posuit illud altare maximum, quod fecerat viginti cubitorum.

VERS. 65.-- *Festivitatem. [n: (RAB. ubi supra.)]* In [0600D] Verbis Dierum, etc., *usque ad* quod etiam Josephus attestatur.

[n: (ID., ibid.)] Solemnitas quam fecit Salomon et omnis Israel, etc., *usque ad* quae in Christo Pater contulit Christianis.

*Ab introitu. [n: (RAB., ibid.)]* Per introitum Emath septentrionalem Judaeae plagam, per rivum sive torrentem Aegypti designat Australem. Iste autem rivus non est Nilus, sed alius fluvius qui juxta Rivocorulam influit in mare. Emath autem civitas Syriae est. Nunc Epiphania vocatur ab Antiocho Epiphane.

VERS. 66.-- *Laetantes.* Decantantes cum delectatione hymnos, ita ut in ea jucunditate sine labore ad propria remearent.

## CAPUT IX.

[0601A]

VERS. 11.-- *Praebente regi. [n: (RAB. ubi supra.)]* Multum auri et argenti, etc., *usque ad* quia germen cum plenitudine fructuum non afferrent.

VERS. 17.-- *Aedificavit.* [n: (RAB.)] Urbes quas aedificasse dicitur, etc., *usque ad* ut hostibus spiritualibus insuperabiles exsistant.

[n: (RAB.)] Civitates quas Salomon aedificavit de reliquiis Amorrhaeorum fuerunt, quas non potuerunt filii Israel delere, sicut in Jesu Nave legitur [n: (Jos. IX)]: has postea rex Aegypti subvertit et dedit in dotem filiae suae uxori Salomonis, et idcirco reaedificavit eas Salomon.

VERS. 18.-- *Et Palmiram.* Inhabitabilis regio eo [0601B] quod nusquam aqua inveniretur; sed illo loco ubi aedificata est civitas, fontes abundant, et palma, quae Graece vocantur Palmira, ipsa est Emath, sive Epiphania vel Antiochia.

VERS. 20.-- *Universum. [n: (RAB. ubi supra.)]* Qui non fuerat de filiis Israel, fecit Pacificus noster tributarios, cum eis qui non sunt in filiorum numero; sed in servili conditione utitur ad proprium servitium. Tales licet in multis adversentur, tamen frequenter usibus serviunt Ecclesiae, cum in praesenti tempore de rebus suis solatia praebent.

*De filiis. [n: (ID., ibid.)]* Eos qui non ancillae filii sunt, sed liberae, etc., *usque ad* et in semitas justitiae ducant.

VERS. 23.-- *Quinquaginta.* [n: (ID.)] Quinquagesimo [0601C] die post Pascha et lex in monte Sina tributa est, et Spiritus paracletus super discipulos venit. Quid ergo significat iste praepositorum numerus, nisi quod hi qui Spiritus sancti gratia legis Domini scientiam habere merentur, ipsi et se et alios bene regere possunt?

VERS. 25.-- *Offerebat quoque.* [n: (ID.)] Offert Pacificus noster, etc., *usque ad* et ea quae sunt Deo placita postulat.

VERS. 26.-- *Classem.* [n: (ID.)] Classis est Ecclesia, etc., *usque ad* historiam, allegoriam, tropologiam, anagogen in duobus Testamentis.

VERS. 28--. *In Ophir.* [n: (ID.)] Ophir nomen est provinciae in India. Ab Ophir uno de posteris Heber nominatur, quae et terra aurea appellatur, eo quod montes [0601D] aureos habeat, qui a leonibus et saevissimis bestiis incoluntur. Ad quos nullus aliter accedere audet, nisi qui in navi stantes juxta littus, terram quam unguibus leonum effossam invenerint, in suam navem recipiunt, ut si bestiae eos senserint, facile in mare recipiantur.

## CAPUT X.

Allegorice. [n: (ISID. in lib. Reg., tom. V.)] Haec regina venturam Ecclesiam de gentibus, etc., *usque ad* in occulto sanctorum fieri concivis optans.

VERS. 4.-- *Videns autem. [n: (RAB. ubi supra.)]* Regina, viso Salomone et gloria ejus, stupens super prudentia ejus, dixit: *Verus est sermo,* etc. Sic sancta Ecclesia, auditis miraculis Christi, provocata [0602A] est ad quaerendum eum: quo per fidem invento, consideratis sanctae Scripturae testimoniis, divinitatis ejus potentiam agnoscens, parum putat esse omne quod sibi antea narratum est de eo.

VERS. 8.-- *Beati viri.* [n: (RAB.)] Regina admirando in laudem Salomonis erupit, dicens: *Beati viri.* Vere beati sunt quorum rex est Christus, et qui aeterna ejus visione perfrui merentur, et gloriam quam habet cum Patre et Spiritu sancto conspicere et sapientiam quae mundis corde se ostendit perpetualiter percipere laetantur.

VERS. 11.-- *Ligna.* [n: (ID.)] Conditor noster ligna pretiosa, hoc est, etc., *usque ad* et omnia instrumenta musicorum.

VERS. 12.-- *Cantoribus.* [n: (ID.)] Hi quidquid agunt [0602B] in verbo aut opere, omnia in laudem Dei faciunt: laudem inter adversa et prospera, corde, ore et opere pronuntiare non cessant, unde: *Super muros tuos, Hierusalem, constitui custodes, tota die et nocte non cessabunt laudare nomen Domini [n: (Isa. LXII)]*.

VERS. 13.-- *Rex autem.* [n: (ID.)] Et Pacificus noster Ecclesiae suae, omnia quae petit, dabit, unde: *Quaecunque petieritis Patrem in nomine meo, dabit vobis.* Non solum quod petimus, imo etiam quae humana fragilitas aut nescit, aut non praesumit petere, gratuito munere largitur.

VERS. 16.-- *Ducenta.* [n: (Id.)] In Paralipomenis scutis adduntur hastae aureae, quia lanceis et scutis utebantur duces excubantes ante ostium domus regis. Unde: *lectulum Salomonis septuaginta fortes ambiunt.*

[0602C] [n: (ID.)] Excubantes ad ostia domus regiae, etc., *usque ad* et scuto fidei tela nequissimi ignea repellentes, exstinguunt.

VERS. 17.-- *Saltus Libani.* Sylva Libani Ecclesiam gentium significat, quae de fastu superbiae abscissa in fabrica domus Dei aptatur. Unde: *Invenimus eam in campis sylvae.*

VERS. 18.-- *Thronum de ebore.* [n: (RAB.)] Thronus vel solium est imperialis sedes, quae in canticis ferculum appellatur, eo quod residentes ferat, vel de loco ad locum circumferat. Ad quod per sex ascensionis gradus ascendebatur. Sub solio erat scabellum aureum, et summitas throni rotunda, tenta duabus [0602D] manibus vel brachiis extrinsecus, juxtaque stabant duo leones adjuvantes sustentare sedile.

VERS. 20.-- *Et duodecim.* Quia sex ascensionis gradus altrinsecus positi erant pro sustentaculo ascendentis gradus.

[n: (ID.)] Solium Salomonis Ecclesia esse intelligitur, etc., *usque ad* munire certant.

*Non est factum,* etc. Apte Ecclesiae convenit istud, cui dicitur: *Multae filiae congregaverunt divitias, tu supergressa es universas [n: (Prov. XXXI)]*.

VERS. 21.-- *Sed et omnia vasa,* etc. Omnia vasa quae Pacifici nostri ministerio funguntur aurea sunt, quia omnes animae sanctorum quae sunt vasa Dei, ut divinae voluntati serviant, splendore sapientiae et dilectionis nitentes continent potum vitae, et fit in [0603A] eis *fons aquae salientis in vitam aeternam [n: (Joan. IV)]*.

*Nec alicujus,* etc. [n: (RAB.)] Quia, secundum Apostolum, *Non est in sermone verbum Dei, sed in virtute et praedicatione Evangelii [n: (I Cor. I)]*. Non in persuasibilibus humanae sapientiae verbis consistit, sed in ostensione spiritus et virtutis, ut fides nostra non in sapientia hominum, sed in virtute Dei sit.

VERS. 22.-- *Deferens inde aurum,* etc. [n: (ID.)] Quid aurum argentumve significet, etc., *usque ad* arma bellica prosequitur.

VERS. 26.-- *Congregavitque Salomon,* etc. [n: (ID.)] De his Josephus prosequitur. Exornabantur ascensores eorum, primum decora juventute florentes, habentes magnam proceritatem, diffundentes in equorum sessione comam, purpura circumamicti, qui armati [0603B] existentes circa regem arcusque ferentes equitabant ante eum, quando ad locum aliquem debebat exire.

## CAPUT XI.

VERS. 1.-- *Rex autem.* [n: (RAB.)] Salomonem arguit vehementer Scriptura, etc., *usque ad* mala illius mala Ecclesiae significant.

VERS. 27.-- *Voraginem.* Murus civitatis cecidit, eo quod ex uno latere praecipitio immineret. Quam voraginem cum rex vellet coaequare muris, constituit ducibus, ut hoc implerent opus; sed Jeroboam, qui erat princeps tribus Joseph, noluit obedire regi, qui constituerat eum prius super aedificia propugnaculorum, quae faciebat in Jerosolymis, ubi laboravit ita, ut rex [0603C] ei principatum militiae super tribum Joseph conferret. Sed rebellis factus egreditur de Jerusalem: cui occurrit propheta deflectens eum in agrum, ut nullus audiret quid ei diceret. Elatusque verbis prophetae suadebat populo, ut se regem faceret: Quod audiens Salomon quaerebat eum interficere.

*Erat autem.* Hoc mandatum restitutionis murorum recusavit. Sed unde tanta audacia? quia rex constituerat eum praefectum.

*Tolle tibi.* [n: (RAB.)] Decem tribus a domo David separatae sunt, etc., *usque ad* quia *unus Deus, una fides, unum baptisma.*

VERS. 42.-- *Dies autem.* Josephus dixit regnasse octoginta annis, et vixisse nonaginta quatuor. Sed divina Scriptura eos tantum annos exprimit quibus [0603D] regnavit antequam praevaricaretur.

## CAPUT XII.

VERS. 1-4.-- *Venit autem. Durissimum.* Quomodo hoc verum est, cum superius dictum sit, quod Salomon non constituit quemquam servire de filiis Israel? Utique non fecit eos servire in agricultura vel alio servili opere. Verum principes ex eis constituit per singulas tribus, qui reddebant regi per vices singulis mensibus annonam, etc., quae de expensa regis superius referuntur, quod modo durissimum jugum appellant.

VERS. 8.-- *Adolescentes.* De quibus Aduram unus fuit qui postea lapidatus est. Juvenes Scriptura non semper juxta aetatem appellat, sed juxta instabilitatem [0604A] animi. Nam Roboam quadragesimo aetatis suae anno regnare coepit.

VERS. 11.-- *Scorpionibus.* Genus est flagelli, sicut et de spinis vel pomariis solent esse virgae nodosae. Vel etiam flagellum Saracenorum cum duabus vel tribus virgis, quod habet in summitate plumbeas glandes, alias grandines.

VERS. 23.-- *Ad Roboam.* [n: (RAB.)] Roboam de domo David fuit, etc., *usque ad et cujus principes vescuntur in tempore suo.*

VERS. 28.-- *Fecit duos.* Jeroboam quare vitulus fecerit, vel quomodo Josephus sufficienter exponit.

## CAPUT XIII.

VERS. 1.-- *Ecce vir.* Cujus nomen hic tacetur, in [0604B] Paralipomenis Gaddo vocatur vel nuncupatur. Ipse est Gad qui monuit David ire in terram Juda. [n: (RAB.)] Propheta a Deo missus, etc., *usque ad* poenitenti venia daretur.

VERS. 11.-- *Prophetes.* Iste pseudopropheta princeps erat sacerdotum, et valde a rege colebatur tanquam divinus; timens autem ne per sermonem viri Dei rex a cultura idolorum recederet, et se tanquam maleficum interficeret, excogitavit ut virum Dei deciperet, satis astute agens, ut dum transgrederetur praeceptum Dei, illius iram incurreret, sicut postea fecit, cum magis homini quam Deo credidit. Ac per hoc monstrarentur esse falsa quae praedixit, sicque regi persuadere possent, sicut fecit. Audiens autem rex eventum, putavit irrita quae vir Dei dixerat, et [0604C] non declinavit a via sua mala.

*Omnia opera,* etc. [n: (GREG.)] In gestis prophetae mira antecedunt, misera succedunt: qua in re quid colligimus? nisi quod apud se propter magnalia gloriatus ab interna mox soliditate est quassatus, et inde ei in opere culpa subrepit, unde sibi gloria in corde subrepsit, ut a propheta falso disceret deceptus, quia nequaquam propriae fortitudinis fuit quod prius accidisset.

VERS. 21.-- *Haec dicit Dominus.* [n: (ID.)] Bene autem ore ejus sententiam mortis accepit, cujus reductione a vitae praeceptis deviavit, ut inde poenam veraciter sumeret, unde culpam negligenter admisisset.

VERS. 24.-- *Et leo stabat,* etc. [n: (RAB.)] Hic ostenditur, [0604D] quod peccatum inobedientiae in ipsa morte fuit laxatum, quia iste idem leo, qui viventem praesumpsit occidere, ausus contingere non est occisum. Qui enim occidendi habuit potestatem, de occisi cadavere comedendi licentiam non accepit, quia is cujus culpa in vita fuerat punita, erat jam justus ex morte.

VERS. 31.-- *Sepelite,* etc. Malus propheta sciens evenire quae vir Dei praedixit, praecepit ut sepeliretur juxta virum Dei, ne quando ossa illius comburenda effoderentur, sed conservarentur, per sanctum prophetam, sicut inferius idem testatur liber impletum.

## CAPUT XIV.

[0605A]

VERS. 25.-- *Ascendit Sesac,* etc. Sequebantur regem Aegypti currus mille et ducenti, equitum sexaginta millia, et quadraginta millia peditum, quorum plurimos habebat Libya, et Aethiopes. Invadens itaque Hebraeorum regionem, munitissimas civitates sine dimicatione detinuit, etc.

## CAPUT XV.

VERS. 6.-- *Attamen bellum fuit inter Abiam et Jeroboam omni,* etc. Jeroboam multo exercitu congregato, contra Abiam filium Roboam, qui in duabus tribubus patri successit, castrametatus est. Quod cum audisset Abia, obstupefactus est; verum roboratus, electo exercitu occurrit Jeroboam in locum qui vocatur [0605B] Mons Amorrhaeorum. Cumque orationem habuisset ad exercitum Jeroboam, tandem ait: In quo de victoria estis confidentes? An in vitulis aureis et aris, quae vestrae sunt impietatis et non religionis indicia? An multitudo spem vobis praebuit? Sed nulla virtus illic est, ubi (licet cum multis millibus) licet unus pugnat injuste. Solummodo enim in justitia et pietate spes victoriae consistit, quae scilicet apud nos est, servantes a principio leges et verum Deum venerantes, etc. Deus autem exercitus Jeroboami audaciam dissolvit; exercitum autem Abiae fecit excelsiorem. Nam quanta nullo bello refertur caedes fuisse commissa, neque Graecorum, neque Barbarorum, mirabilem perceperunt, Deo conferente, victoriam. Quingenta enim millia hostium bello prostrata [0605C] sunt, etc.

## CAPUT XVI.

VERS. 1.-- *Factus est autem sermo,* etc. Mentio hujus prophetae in nullo alio loco fit, sed subito introducitur sicut alii, unde Abdias dicitur pavisse in speluncis centum prophetas. Et Elias ait: *Prophetas tuos occiderunt.* Et filii prophetarum leguntur occurrisse Elisaeo, quorum alia nulla fit mentio, nulla specialis nominatio.

VERS. 3.-- *Ecce. [n: (RAB. in lib. Reg., tom. III.)]* Demetit Dominus hujus vel cujuscunque iniqui posteriora, cum peccata post finem vitae ulciscitur. Demetit et posteriora domus ejus, cum imitatorem aeternis cruciatibus damnat. Quicunque ergo usque in finem vitae in pravis operibus perseverat, posteriora [0605D] illius demetentur.

VERS. 4.-- *Qui mortuus fuerit.* [n: (ID.)] De Baasa, id est, de corpore diaboli confusione plenissimo, etc., *usque ad* secum ad aeternum rapiunt interitum.

VERS. 6.-- *In Thersa regna.* [n: (RAB.)] Sex annos fecit in Thersa, reliquos autem in civitate, quae Semeron appellatur, a Graecis vero Samaria. Hic nominavit eam Semeron a Semer priore domino, et est metropolis regni, et postea omnis regio ab eo Samaria appellatur, quae nunc Sebaste vocatur, ubi ossa beati Joannis Baptistae quiescunt.

VERS. 34.-- *Aedificavit Hiel.* [n: (RAB.)] Hiel, *vivens Deo;* Bethel, *domus Dei* interpretatur, destructa a [0606A] Josue atque anathematizata, Jericho moenia restauravit. Cum quis eorum, qui in Ecclesia habitum religionis assumpserant, ad agenda scelera, quae ei Dominus Jesus in die baptismatis donaverat, redit, quasque ipse anathematizaverat diaboli pompas, luxuriose vivendo repetit, cumque errorum dogmata vel gentilium fabulas veritati ecclesiasticae, qua imbutus est, praefert, quasi Bethel egrediens, ruinas Jericho resuscitat. Is et fundamenta fidei, a quibus bona aedificia inchoarat, et claustra bonae actionis quibus perfici debuerat, perdit.

*In Abiram.* [n: (ID.)] Cum conditor Jericho fundamenta poneret, primogenitus ejus nomine Abiram mortuus est. Cum portas muniret, Segub filium suum novissimum amisit, juxta imprecationem [0606B] Josue.

## CAPUT XVII.

VERS. 1.-- *Et dixit.* [n: (RAB.)] Elias interpretatur *Deus meus Dominus,* vel *Deus meus,* sive *Deus fortis,* et significat Christum. Thesbites *captivans* seu *convertens* interpretatur: et de Domino est scriptum: *Converte,* Domine, *captivitatem nostram.* Sicut Melchisedech, ita Eliae origo taceatur, cum subito ejus nomen introducitur, et hoc in Salvatoris praefiguratione.

*In cujus conspectu.* [n: (ID.)] In conspectu Domini stat justus modo, stabit et in futuro, modo, ut conditoris potentiam ad sensum reducat, et sic fideliter vivat, in futuro, ut veraciter vitae coronam accipiat.

[0606C]VERS. 3.-- *Abscondere.* [n: (RAB.)] Absconditus est Elias noster etc., *usque ad* et obsequium quod Domino a fidelibus ex Judaeis exhibitum est.

*In torrente Carith.* Torrens Cyson qui et Carith interpretatur *cognitio* sive *concisio* vel *divisio,* Judaico populo convenit.

VERS. 10.-- *Mulier.* [n: (ISID.)] Vidua quam Dominus non frumenti, sed verbi pane pascit, ea est, quae, mortuo viro, cui vult nubat, id est, excusso servitutis jugo, subit Christi jugum suave, et onus leve.

[n: (RAB.)] Haec vidua gentium significat Ecclesiam, etc., *usque ad* non defecisse dicitur.

[n: (ID.)] Vidua apud quam hospitabatur Elias, et cujus benedixit farinae et oleo, synagoga est Judaeorum, [0606D] quae Mosi morte viduata, filium nutriebat parvulum, hoc est carnalem populum Judaeorum. Hic ad ingressum Eliae, id est Salvatoris nostri, febre infidelitatis infirmabatur, quia in eum non credidit, sed sprevit. Unde mater Synagoga de adventu Salvatoris conqueritur, quasi ipse esset causa interfectionis populi, dicens: *Quid mihi et tibi,* etc. Hinc est quod Caiphas ait: *Expedit vobis ut unus moriatur pro populo, et non tota gens pereat [n: (Joan. XI)]*.

[n: (ID.)] Sicut propheta verbis viduae non est exasperatus, quin potius miseretur, ita Redemptor noster non exasperatur malitia Judaeorum, sed misertus sui populi tulit eum de sinu matris, cum tulit eum [0607A] de carnali observantia legis, et posuit super lectulum suum, hoc est, demonstravit ei vitam habere in morte sua, expanditque se tribus vicibus, dum Trinitatis fidem insinuabat.

VERS. 19.-- *Tulitque Elias.* [n: (RAB.)] Tulit Elias puerum et reddidit matri suae, cum Dominus noster populum salvans credentem, signa et miracula ostendebat incredulis, ut cognoscerent veraciter illum vivere qui credit in nomine ejus, et sic eveniet ut plebs Judaica, veritate superata, proclamet ad Christum - *Nunc in isto cognovi quoniam vir Dei es tu.*

## CAPUT XVIII.

VERS. 3.-- *Abdias autem*. Abdias princeps exercitus Israel, cujus nomen interpretatur servus Domini, [0607B] illos praefigurabat qui ex principibus Judaeorum crediderunt, et erant occulti discipuli, ut Nicodemus et Joseph.

VERS. 30.-- *Curavit altare.* [n: (RAB.)] Et Redemptor noster contra mundi principem ac satellites ejus decertans ac superans, altare Domini quod destructum fuerat, id est fidelium corda a labe iniquitatis purgans, aram Deo dedicat, quae ex duodecim lapidibus constructa memoratur, quia ex his qui propheticam et apostolicam fidem seu doctrinam sequuntur gratissima ara Deo construitur, in qua sacrificium laudis in odorem suavitatis offertur.

VERS. 32.-- *Fecitque.* [n: (ID.)] Ex contrito videlicet corde et humiliato, etc., *usque ad* in aeternum gratulando canamus: *Dominus ipse est Deus.*

[0607C]VERS. 40.-- *Apprehendite.* [n: (RAB.)] Sic Redemptor noster, adveniente die judicii, mittet angelos suos et colligent omnia scandala de regno ejus et mittent eos in stagnum ignis, ubi cruciabuntur secundum duritiam et impoenitens cor eorum.

VERS. 41.-- *Multae pluviae.* [n: (ISID.)] Nascente Christo Dei Filio inter homines et teneritudinem carnis nostrae accipiente, postquam mortem gustavit, et victor de mundo ad coelos ascendit, imbrem gratiae divinae per septiformem Spiritum de supernis ad terram misit, qui nos a peccato mundaret, et spirituales fructus gignere faceret.

[n: (RAB.)] In virtutibus Eliae qui potentia Dei pollebat in infirmitatibus suis, quid de se poterat agnoscebat. [0607D] Ibi ostendebat quod acceperat, hic quod acceperat custodiebat. In miraculis monstrabatur, in infirmitatibus servabatur.

## CAPUT XIX.

VERS. 3.-- *Timuit ergo Elias et surgens abiit,* etc. [n: (RAB.)] Sancti viri, sublevante spiritu ad summa rapiuntur: quandiu vero in hac vita sunt, ne superbiant, tentationibus reprimuntur. Hinc est quod Elias cum tot virtutibus processisset, Jezabel postmodum quamvis reginam tamen mulierculam fugit: et qui mortuos suscitabat, ventura praevidebat, alia quoque praeclara faciebat, timore percussus de manu mulieris mortem fugit, de manu Dei mortem petit, nec accipit.

[0608A]VERS. 5.-- *Et ecce angelus Domini tetigit.* [n: (RAB.)] Angelus qui Eliam pavit, magni consilii angelum signat; cujus opera, tam in corporali quam in spirituali natura subsistimus.

VERS. 6.-- *Et ecce ad caput suum,* etc. [n: (ID.)] Elias bis pastus exprimit nostrae naturae infirmitatem, quibus non sufficit simplex pastus, sed duplex, quatenus ad superna valeamus ascendere. Sicut enim corpus sine alimento corporali subsistere nequit, ita nec anima vivere potest sine verbo Dei.

[n: (ID.)] Sic et nos dum inertiae somnum a nobis excutimus, necesse est ut divino solatio confortati, gressu bonorum operum per omne tempus vitae praesentis summopere festinemus ascendere in montem Dei et in locum sanctum ejus, ut ibi requiem inveniamus [0608B] aeternam.

VERS. 11.-- *Et spiritus.* [n: (ID.)] Spiritus ante Dominum evertit montes et petras conterit, etc., *usque ad* ad cognitionem veritatis incipere exire.

*Non in spiritu.* Id est, non arbitreris, quod cum vento veniat Dominus, sed post spiritum commotionis, id est, turbinem et impetum venti transibit ignis, deinde sibilus aurae tenuis, post hoc transibit Dominus, ut loquatur tecum.

VERS. 14.-- *Ego solus,* etc. [n: (RAB.)] Tanto prophetae quid difficile fuit cognoscere in hoc mundo famulos remansisse Deo? Sed qui humilis etiam occulta Dei noverat, elatus etiam aperta nesciebat. Unde certum est, quod humilitatis radio se illuminat, qui aliorum bona subtiliter pensat: quia dum [0608C] ea quae ipse fecerit facta foris et ab aliis conspicit, eum qui de singularitate intus erumpere nititur superbiae tumorem premit. Hinc est, quod voce Dei ad Eliam solum se aestimantem dicitur. *Reliqui mihi septem millia virorum,* ut dum non solum se remansisse cognosceret elationis gloriam quae ei de singularitate surgebat, inclinaret.

[n: (RAB.)] Non aliter nisi quod eum regem futurum praedixit. Elisaeum non aliter quam pallium suum jactans super eum. Illos duos reges nec ipse per se, nec discipulis ejus Elisaeus unxit, sed quidam prophetarum missus est ut ungeret Jehu.

VERS. 17.-- *Quicunque.* [n: (ID.)] Nocentes, justitia divina alios per reges plecti facit mucrone, alios per prophetas et sacerdotes transverberat gladio linguae.

[0608D]VERS. 19.-- *Profectus.* Cum Redemptor noster descendens de coelo divino judicio acquisivit populum adhuc terrenis operibus inhiantem, in quo salutem fecit, cum eum ad fidem convertit. Elias enim interpretatur Dominus Deus, Saphat judicans, Elisaeus Dei mei salus. Super quem propheta pallium suum misit, cum Dominus populum fide catholica induit. Unde Apostolus: *Qui in Christo baptizati estis, Christum induistis [n: (Gal. III)]*. Relictis bobus cucurrit post Eliam: quia electorum chorus audito, *nisi quis renuntiat omnibus, non potest meus esse discipulus [n: (Luc. XIV)]*, statim cessavit terrenis lucris inhiare, saecularibus desideriis deservire, et sic aliis verbum vitae [0609A] praedicavit, hoc est enim osculari patrem et matrem, quoscunque potest sive de Judaeis, sive de gentibus sermone velle corrigere.

[n: (RAB.)] Populus quoque Christianus carnalia desideria mactans totum exercitum suum in opus evangelizandi convertit, unde sufficientem pastum adjutoribus suis praebere possit.

VERS. 21.-- *Secutus.* [n: (ID.)] Nostrum Eliam sequitur et ministrat ei, qui vestigia ejus sequens, hoc est mandata illius observans, ministerium et honorem condigne satagit exhibere.

## CAPUT XX.

[n: (RAB.)] Benadad significat diabolum, qui diversos exercitus malignorum spirituum ad subvertendum [0609B] populum Dei contrahit, sed per pueros principum Israel vincitur, id est, per bonos auditores doctorum, quia quod auribus audiunt, factis implent. Antiquus hostis in fugam vertitur, omnisque suus exercitus a militibus Christi perturbatur, qui bene ducenta millia et triginta duo esse dicuntur, quia qui utriusque Testamenti scientiam perfecte tenent, et Trinitatis fidem cum gemina charitate conservant, hi apti militiae summi regis esse comprobantur.

VERS. 10.-- *Haec faciant mihi.* Samaria morte civitatum habebat terram interius ipsis muris pene aequalem, quo subsidio ictibus arietis resisteret extra, murorum altitudo longe superficiem terrae transcenderat. Ait ergo rex superbus obsessos terrens, quod tantam haberet multitudinem, ut si quisque [0609C] militum unum lapidem vel stipitem vel cespitem ad construendum contra urbem aggerem apportasset, agger exsurgeret qui superficiei quae erat intra muros esse videretur aequalis, ita ut ex aequo pugnantes contra civitatem tela faces mitterent.

*Ne glorietur accinctus.* [n: (RAB.)] Accinctus est qui cingulo circumdatur, discinctus qui cingulum deposuit. Ait ergo rex Israel, regi Syriae glorianti quasi jam cepisset Samariam quam obsidere coeperat: *Ne glorietur accinctus aeque ut discinctus.* Ac si dicat: Noli gloriari quasi victor, qui adhuc in acie positus, quem victoria sequatur ignoras: quippe qui vincere credidit, victus est.

VERS. 20.-- *Fugit quoque.* [n: (RAB.)] Id est, diabolus princeps iniquorum, quorum oculi sublimes sunt. [0609D] Syria enim sublimis in equo suae superbiae confidens cum equitibus scilicet omnibus superbis, quia ipse est caput super omnes filios superbiae, ab exercitu Christi superatus in fugam vertitur, et rex Israel percutit equos et currus, etc., quia rex regum nequitias spirituales obruit humani generis delendo peccata.

[n: (ID.)] Diabolus licet a sanctis saepius vincatur, tamen [0610A] iterum instaurat praelium contra eos, et dum uno modo vincitur, alio statim vincere conatur

[n: (ID.)] Maligni spiritus si in spiritualibus vincuntur, in corporalibus bellum parant, satagentes ut animas de supernis ad ima praecipitent, quo facilius vincant. Si viderint coelestia desiderare, terrena ad amandum ingerunt. Si prosperitate concessa Deo gratiae agentur, student ut per adversa frangantur. Sed sicut Syri, ita daemones ubi se superare confidebant, ibi superati sunt.

VERS. 38.-- *Abiit ergo.* Michaeas parabola usus est propter sermones quos regi erat dicturus, ut ostenderet hoc ad illum magis quam ad se pertinere.

VERS. 39.-- *Erit anima.* Providendum est servis Dei, ne secundum exemplum Achab perniciosa [0610B] securitate sibi blandiantur, quandiu hostis vivit, ne dum se quasi victores arbitrentur per fraudem diaboli pacem promittentis citius, elidantur: quia sicut tunc propheta regi pro inconsiderata pietate pronuntiavit affore ultionem, ita nunc propheticus sermo pronuntiat, si paciscamur cum diabolo, aeternam nobis per hoc imminere poenam.

VERS. 43.-- *Et furibundus.* Iratus Achab prophetam clausum servari jussit, et confusus verbis Michaeae domum remeavit.

## CAPUT XXI.

*Post verba,* etc. [n: (RAB.)] *Naboth.* Interpretatur conspicuus, etc., *usque ad* sed per vana desideria defluebat.

## CAPUT XXII.

[0610C]

VERS. 17.-- *Vidi universum Israelem dispersum,* etc. Per haec autem ostendit, quod illius pravitas causa sit stragis. Nam si bonum ac pium habuisset pastorem, vi superasset hostes. Deinde ostendit etiam modum assequendae salutis. Si Dominus est, inquit eis, in Deum, revertatur unusquisque ad locum suum in pace. Si Deo creditis, et vultis ex eo scire quid agendum, dimittite exercitum.

VERS. 19.-- *Vidi Dominum,* etc. [n: (RAB.)] Solium Domini angelicae potestates, quarum mentibus Deus praesidens inferius cuncta disponit. Exercitus coeli ministrantium angelorum multitudo: dextera pars angelorum electa, sinistra pars reproba. Neque enim dextera concluditur Deus, neque sinistra: qui [0610D] ita est intra omnia, ut sit et extra. Sed quomodo mali de exercitu coeli? Quia quamvis ab aethereo coelo pulsi, adhuc tamen in aereo demorantur coelo; unde Paulus: *Contra spiritualia nequitiae in coelestibus [n: (Ephes. VI)]*. Omnis exercitus assistit Deo, quia et voluntas electorum spirituum divinae deseruit potestati, et reproborum sensus suae serviens malitiae, judicio Omnipotentis obtemperat.

english:
## CHAPTER ONE.

[0581A]

VERS. 1.-- *And king David had grown old. [n: (HIERON., epist. ad Nepotianum, tom. I.)]* Does it not seem to thee, if thou follow the killing letter, to be a fiction, or the sports of the Atellan farces? A cold old man is wrapped about with garments, and save by the embrace of a young girl he grows not warm. Bethsabee was yet living, etc., *as far as* and Rahab the harlot, in a figure of the Church, hung out the little net containing the mystery of blood, that when Jericho perished her house might be saved, whence it is said of the saints: *These are they that came of the heat of the house of Rechab [n: (I Par. II)]*. And elsewhere: *I am come to send fire upon the earth [n: (Luc. XII)]*, etc., which fire, kindled in the heart of the disciples, constrained them to say: *Was not our heart burning [n: (Ibid., XXIV)]*?

*And when he was covered,* etc. David suffered cold exceedingly, [0581B] either because he was born of aged parents, or because he had poured out much blood in battle, or rather because, from the time when he saw the angel striking the people, he wasted away with vehement dread, whence he remained in the discomfort of cold even unto death.

VERS. 5.-- *But Adonias.* He signifies the Jewish people, who seems to be the elder son, because he received the law first, and who, despising the Gentile people, which was called later through the grace of God, thought to reign alone with the Lord. For Adonias is interpreted *ruler lord*. But the people of the Church is set in the kingdom in his stead, together with the true Solomon, that is, with our peaceable one, whose body it is, by divine ordinance, and from that kingdom the elder son, that is, the former people, is cast headlong by the desert of his perfidy.

## CHAPTER II.

[0581C]

VERS. 5.-- *Thou also.* David gave charge to Solomon concerning the just requital of those who had been a solace to him, or had unjustly harmed him, whom he himself had patiently borne. And the prophecy indicates what evil or what good must come to pass in time to come, which the true Solomon will fulfil. Yet meanwhile the patience of God often grants that the good be afflicted and the reprobate enjoy delights.

VERS. 19.-- *Bethsabee therefore came to the king.* [n: (RAB.)] Adonias, by the intervention of Bethsabee, etc., *as far as* nor the law which the Jews suppose to be their helper with God.

VERS. 36.-- *And thou shalt not go out,* etc. The true Solomon commands us who dwell in Jerusalem never to [0581D] go out. But if they who were before subject to us have fled from us, let us not on that account go out to follow the footsteps of the fugitives, lest, while we wish to save them that flee, we ourselves perish, but rather let the dead bury their dead, and let us, while it is lawful, pluck out and cut off from us the eye, the hand, the foot that scandalizeth.

## CHAPTER III.

[0582A]

VERS. 4.-- *Solomon therefore went.* In Gabaon was the greatest high place, where was the tabernacle which Moses made, and the brazen altar, upon which Solomon, offering a thousand victims, deserved a divine oracle.

VERS. 14.-- *But if thou wilt walk in my ways,* etc. Without the keeping of God's commandments no man can attain long days, that is, blessedness.

[n: (GREG., lib. VIII Moral., cap. 17.)] After the Lord lights up the darkness of our error with the light of his own knowledge, etc., *as far as* that we may be reformed unto the substance of the incorruption that is promised.

[n: (HIER., epist. 131, tom. I.)] Some think that this is to be understood of the Synagogue and the Church, etc., *as far as* it is also to be noted what the Church saith [0582B] against the Synagogue.

VERS. 17.-- *I and the woman.* Because after the resurrection of the Saviour one Church was gathered out of both peoples. And elegantly he added: *I brought forth beside her in the chamber.* For the Church of the Gentiles, which had not the law and the prophets, brought forth in the house of the synagogue, and went not out of the chamber, but entered in. Whence: *The king brought me into his chamber [n: (Cant. II)]* [var: Vulg. *in cellaria sua*, "into his storerooms" (Cant. 1:3)]. And: *I will bring thee into the house of my mother, and into the chamber of her that conceived me [n: (Ibid., III)]*.

[n: (RAB.)] If thou considerest Pilate washing his hands and saying: *I am clean from the blood of this just man [n: (Matth. XXVII)]* [var: Vulg. *Innocens*, "innocent" (Matt. 27:24)]: and the centurion confessing: *Truly this was the Son of God [n: (Marc. XV)]*, and those who before the passion desired through Philip to see the Lord, [0582C] thou doubtest not that the Church brought forth first; and afterward that the people of the Jews was born, for whom the Lord prayed: *Father, forgive them,* etc., and in one day three thousand believed, and another five thousand.

[n: (GREG.)] By the nursing mothers the order of teachers, etc., *as far as* they themselves receive their sons whole and living, when in the last judgment they obtain a perfect recompense out of their life.

VERS. 19.-- *Dead.* [n: (RAB.)] For while she follows the observance of the law and couples the grace of the Gospel to the law, she is covered over with the error of darkness.

VERS. 20.-- *She took the son.* The living one, that is: not that she might possess him, but that she might kill him. For she did this not out of love of the son, but out of hatred of her rival.

VERS. 21.-- *Whom beholding more diligently,* etc. [n: (RAB.)] [0582D] It were long to show how through Paul and other churchmen the Church understood that he was not her son who was feared in the law, and in the light knew him whom in the darkness she did not see. The two women, of whom the one burned with love, while in the other dissimulation crept in, figure the Church, and the Synagogue or heretical [0583A] depravity, of whom each both slays her own by nourishing them wickedly, and by alluring persuades those of another until she destroy them. Between the two women the Lord, while by the spirit of his mouth he decides what is just, restores to each what is owed.

VERS. 24.-- *He said therefore.* [n: (RAB.)] Feigning ignorance, he measures human affections according to the dispensation of the flesh, as also there: *Where have you laid him [n: (Joan. XX)]*? And elsewhere: *Who hath touched me [n: (Luc. VIII)]*?

VERS. 25.-- *Divide.* [n: (ID.)] The Lord tries nature by nature, and wills, according to the will of them both, to divide the living son into law and grace: not that he approves it, but he says that he wills this in order to convict the calumny of the Synagogue.

VERS. 26.-- *But she said.* [n: (ID.)] The Church, who [0583B] knows him to be her own, willingly yields him to her rival, that he may live at least with her, lest, divided between law and grace, he be smitten with the sword of Christ, whence: *Behold, I Paul say to you, that if you observe the law, Christ shall profit you nothing [n: (Galat. V)]* [var: Vulg. *si circumcidamini*, "if you be circumcised" (Gal. 5:2)].

## CHAPTER IV.

VERS. 22.-- *The food of Solomon.* [n: (RAB.)] The refreshment of Christ, who is fed with right faith and with good works, which are daily offered to him by the Catholic Church.

VERS. 23.-- *Twenty oxen.* [n: (ID.)] The preachers of the New Testament, who have as it were a doubled Decalogue in themselves, when they preach the New and the Old Testament equally, being full of the love of God and of their neighbour.

*Besides the venison.* By the hunting of divers animals [0583C] are meant those who out of divers nations are daily taken by the nets of the Gospel through spiritual hunters, and are brought in for the food of the Saviour.

VERS. 26.-- *Forty,* etc. By forty are designated the seasons of the ancient law, which Moses fasted forty days that he might receive, and the people that was instructed in it was forty years in the desert.

*And twelve.* This number signifies the present time, in which the apostolic doctrine of the New Testament nourishes the people.

VERS. 28.-- *Barley,* etc. That nothing be wanting in the house of the king, the order of preachers labours by writing and by speaking, that there may be abundance upon the table of the Lord, whence the faithful shall be nourished.

[0583D]VERS. 32.-- *And his canticles were.* It is agreed that neither the canticles nor the disputations of Solomon are extant today.

*Five thousand.* [var: Vulg. *quinque et mille*, "a thousand and five" (III Reg. 4:32)] Because of the five senses, whereof he who governs them well in divers virtues is blessed, and through them sings as it were five thousand canticles to the Lord.

VERS. 33.-- *Hyssop.* [n: (RAB.)] Hyssop, a lowly herb and cleaving to the rock, etc., *as far as* for then he bowed down the cedar, that is, the arrogance of the world, even to the humility of hyssop, that is, even to the foolishness of the cross.

*And he treated.* [n: (ID.)] *For all things are naked and open to Christ [n: (Hebr. IV)]* [var: Vulg. *oculis ejus*, "to his eyes" (Heb. 4:13)]. And he disputes when he sets before us the reason of each several thing in his Scriptures, [0584A] and makes manifest the sacraments which were hidden from ages and generations, that we may consider the blessedness of the angels, the usefulness of men, the cunning of the demons, and, reproving what is evil, may follow after what is good.

## CHAPTER V.

VERS. 3.-- *And because he could not build a house,* etc. [n: (BEDA, quaest. in lib. Reg.)] The house which Solomon built was a figure of the Church, etc., *as far as* it may show in certain men the contests of men rewarded together with the angels.

[n: (ID., lib. de templo Salom., cap. 1.)] This spiritual house the tabernacle also that was made in the desert signifies, etc., *as far as* and may in many ways show forth and figure the salvation of all nations in Christ.

[0584B]VERS. 6.-- *Give order therefore that they cut down for me,* etc. [n: (RAB.)] The servants of Hiram cutting down cedars of Libanus for Solomon, etc., *as far as* they knew the errors of the Gentiles better, and therefore assailed them more skilfully.

*For thou knowest how there is not among my people a man that knoweth timber,* etc. [n: (BEDA, ut supra. )] First must be spoken of the workmen of the temple, who or whence they were, and of the material itself, etc., *as far as* wheat, that is, of the word of God, the oil of charity, of unction and of the illumination of the Holy Spirit.

VERS. 10.-- *And so Hiram gave Solomon cedar trees and fir trees, according to all,* etc. Tyre, whence came king Hiram, is an island given over to trading, where were the best workers in timber, who gave precious timber and received victuals. For they live not by [0584C] tilling the field, but by trading. There is mount Libanus, of whose timber the house of the Lord was made. Whence also Libanus is spoken of there: *Open thy gates, O Libanus [n: (Zach. XI)]*.

VERS. 13.-- *And king Solomon chose. [n: (BEDA, ut supra, cap. 3.)]* Not in vain did he choose workmen out of all Israel, etc., *as far as* in which the mind of the faithful is looked upon by the Lord with a daily enlightening, as the moon by the sun.

*Workmen out of all Israel, and the levy was thirty thousand men.* These workmen were proselytes. Their masters were of the Jews, because he made not any man of Israel to serve.

VERS. 14.-- *Adoniram was over this kind of levy. [n: (BEDA, ibid.)]* My lord is exalted. This is Christ, who is set over the workmen of the temple, etc., *as far as* that by prayers and fastings it may be worthy of the beholder [0584D] and visitor from on high.

VERS. 15.-- *And so Solomon had seventy thousand of them that carried burdens, and eighty thousand stone-hewers in the mountain. [n: (BEDA, ibid.)]* Nor is it to be passed over that the seventy and the eighty thousand of them that bore burdens and of the stone-hewers with their overseers were not Israelites, etc., *as far as* Certain men endowed with both virtues come together to the work of the house of the Lord; whence: *Rebuke the unquiet, comfort the feeble-minded,* etc. [n: (I Thes. V)].

*Of the stone-hewers. [n: (BEDA, ibid.)]*. Stone-hewers are cutters of stones, etc., *as far as* because, plucked out from the power of darkness, we come to the citadel of the virtues which is in the unity of the Church.

[0585A]VERS. 16.-- *Besides the overseers.* Now the overseers are the founders of holy Scripture, by whose teaching we are trained to teach the ignorant, to rebuke the despisers, and to bear one another's burdens.

*Of three thousand.* Because of the faith of the Trinity, which the holy oracles preach. That in Paralipomenon three thousand six hundred are written, has regard to their perfection. For the senary number, in which the adornment of the world was completed, signifies the perfect works of the good: and because holy Scripture teaches that the works of justice are to be had together with the faith of the truth, rightly were the overseers of the works of the temple three thousand and six hundred.

VERS. 17.-- *And the king commanded that they should take. [n: (BEDA, ibid.)]* For the building of the house of the Lord, timber and stones are first cut down from the mountain, etc., *as far as* whence: [0585B] *Built upon the foundation of the apostles and prophets [n: (Ephes. II)]*.

*Great stones. [n: (BEDA, ibid., cap. 4.)]* Or precious stones, great and squared, are the first masters, who heard the word of salvation from the Lord himself. But the courses of stones or of timbers set above are the priests or teachers that follow, by whose preaching the Church grows and is adorned with virtues.

[n: (RAB. ex Bed.)] But of what colour the stones were, etc., *as far as* the white marble, of which the house of the elect is constructed, signifies action that is clean and a conscience chastened from every blemish of corruption; whence: *Let us cleanse ourselves from all defilement,* etc. [n: (II Cor. VII)].

*Into the foundation of the temple. [n: (BEDA, ibid.)]* The foundation [0585C] is Christ, etc., *as far as* that, casting away superfluous words, deeds and thoughts, they may be made worthy to bear the burden of the Church.

VERS. 18.-- *And the Giblites prepared timber and stones. [n: (RAB. ex Bed., ibid.)]* Giblos is a city of Phoenicia. etc., *as far as* nor does he build a sanctuary to the Lord, but a ruin for himself, who presumes to teach what he has not himself learned.

*For the building of the house. [n: (ID., ibid.)]* After a foundation composed of such stones, the house is to be built with timber and stones prepared and set in order, which have even been drawn away from their own place, because after the first rudiments of faith, after the foundations of humility laid in us according to the example of lofty men, a wall of good works must be added on high, [0585D] and, as by courses of stones set one upon another, we must go forward from virtue to virtue.

## CHAPTER VI.

VERS. 1.-- *It came to pass therefore. [n: (RAB. ex Bed., lib. de Templo Salom., cap. 5.)]* Mention is made of the going forth out of Egypt, etc., *as far as* nor a Scripture which should intimate in the Old Testament the grace of the New.

*In the fourth year.* In the fourth year of king Solomon the house began to be built: because after the dispensation of Christ's incarnation, written in the four Gospels, was fulfilled, the Holy Spirit being sent, the building of the Church began.

*In the month Zio (that is the month). [n: (BEDA, ibidem.)]* That in the second month, etc., *as far as* whence it is plain that soon [0586A] after the pasch was over he began to build the house of the Lord, and the people, consecrated by the mystic solemnity, put their hands to the mystic work.

*He began to build. [n: (ID., ibid.)]* Where the temple was built is made manifest in Paralipomenon, etc., *as far as* but she was made possessed of that inward peace which she should have with her Creator.

*Which David had prepared,* etc. For David had prepared by his psalmody, and the other prophets prepared by their prophesying, a place for the Lord: that is, for the true Solomon, wherein he might build a house, because they instructed the hearts of their hearers in faith, admonishing them to receive the incarnate Son of God with faithful devotion. Whence: *Lift up your eyes and see the countries, for they are white already to harvest: and he that reapeth receiveth wages: and gathereth fruit unto life [0586B] everlasting, that both he that soweth may rejoice together, and he that reapeth [n: (Joan. IV)]*. Which is to say: Lift up your eyes and see the place that is prepared for the building of the house, and he that buildeth by teaching receiveth wages, and gathereth precious stones unto life everlasting: that both he that prepareth the place for the building may rejoice together, and he that buildeth, that is, that the prophet foretelling him that should come: and the apostle preaching the Lord already come, may obtain one and the same reward together.

*In length,* etc. The length of the house signifies the longsuffering of the Church, whereby she patiently bears adversities until she come to her country. This is of sixty cubits, because the senary number signifies the perfection of good works; because we ought so to bear adversities by longsuffering, that by good works we may deserve to enter the promised [0586C] country.

*Twenty cubits.* Because of the twofold distance of charity, whereby we love God and our neighbour.

*In breadth.* The breadth signifies charity, which with the bosom of the mind enlarged loves friends in God, and enemies for God's sake, until, when they are converted to peace or utterly destroyed, she may rejoice in the Lord with friends alone.

[n: (BEDA, ibid.)] It is to be noted that the thirty cubits of height reached not as far as the roof of the temple, but as far as the lower upper chamber. For it is plainly written in Paralipomenon that the height was of a hundred and twenty cubits, of the mysteries of which matter it shall be more fitly treated in what follows, when the order of the reading shall have come to the middle upper chamber and the third.

[0586D] *Thirty cubits.* Because of the faith of the Trinity, in the vision of which all the desires of our hope are suspended. The several numbers are multiplied by ten, because through faith and the keeping of the law patience is wholesomely exercised: charity burns manfully, and hope is caught up on high to things eternal.

*In height.* The height signifies the hope of the recompense to come, for which she despises things prosperous or adverse, until she see the good things of the Lord in the land of the living.

VERS. 3.-- *There was a porch,* etc. Of this it is thus written in Paralipomenon: *And the porch before the front, which was extended in length according to the measure of the breadth, of twenty cubits [n: (II Paral. III)]*. It is plain therefore that this porch was made toward the eastern part of the temple. [0587A] For the temple was turned to the east, as was the tabernacle also: and it had a door on the east over against the door of the temple, according to Josephus, so that the sun rising at the equinox might, by the straight lines of its rays, pour through three doors, namely of the porch, of the temple and of the oracle, upon the ark of the testament. The temple figures the Church, the porch, which before the temple first received the light of the sun, that part of the Church which went before the incarnation of the Lord: in which the patriarchs and prophets first received the rising sun of justice, and by living, preaching, being born and dying gave testimony to the Lord being born in the flesh.

*Of twenty cubits in length, according to the measure of the breadth of the temple. [n: (BEDA, lib. de temp. Salom., c. 6.)]* Because the just men of old in patience and longsuffering [0587B] waited, etc., *as far as* yet they could not hear his doctrine nor receive his sacraments.

VERS. 4.-- *Slanting windows. [n: (ID., ibid., cap. 7.)]* The holy teachers, to whom, going out of their mind unto God, it is granted to see the secret things of heaven more especially. Who, while they publicly disclose what they see in secret, fill all the inner places of the temple as windows that have taken in the light of the sun. Whence they are reported to have been slanting, that is, wider within: because he who receives the brightness of the contemplation above, if but for a moment, straightway by chastening enlarges the bosom of his heart the more, and prepares it by diligent exercise for the taking in of greater things.

VERS. 5.-- *And he built,* etc. [n: (ID., ibid.)] These boardings are called in the Gospel, where the Lord is tempted by the devil, the pinnacles of the temple, etc., *as far as* the greatest [0587C] part of whom the history of St. Stephen testifies more fully to have left their wives, where it calls the women that flourished in the same religion not their spouses, but their widows.

*Sides. [n: (ID., ibid.)]* That is, little parapets, lest any should easily fall thence to the lower parts, etc., *as far as Sides,* that is, walls or lattices, or little parapets, the teachers sitting upon the boardings, who harangued the people standing about below.

VERS. 6.-- *And he put beams in the house round about on the outside. [n: (BEDA, ibid.)]* The houses which bear the boardings, etc., *as far as* and yet out of those things which they show forth without by speaking, doing or suffering, we find the help of salvation.

*Beams,* etc., *on the outside.* It was of such length that their heads projected on the outside. In the lowest [0587D] course of seven cubits, in the middle of six, in the highest of five, so that upon their heads the boardings might be set together, not fastened into the walls of the temple, but laid beside the walls upon the beams which had come forth out of the walls.

VERS. 7.-- *And the house,* etc. These things pertain properly to that part of the Church which after the labours and contests of this world has deserved to be brought in to the eternal rewards. For nothing defiled shall enter into that city.

*And the hammer and the axe.* Because here we are beaten with adversities and are exercised with the discipline of truth, that there we may be disposed according to our merit in fitting places, and, chastisement ceasing, may be filled with one spirit and steeped in the sole glue of love whereby we are coupled to one another. But although [0588A] it be said: *Noe a perfect man in his generations,* and: *Blessed are the undefiled in the way,* and the like, no man can truly walk the way of this life perfect and without stain. For there is none that doth good and sinneth not. But according to the measure of this present time they are called perfect and undefiled, who are then truly made perfect, when, loosed from the bonds of the body, they shall have come to the immortal comeliness of the house of the Lord.

VERS. 8.-- *The door of the side. [n: (BEDA, ibid, cap. 8.)]* Certain men, ill understanding this place, etc., *as far as* and well one door, because of the faith and the love of truth that is harmonious in all the saints.

*They went up into the middle upper chamber, and from the middle into the third. And he built. [n: (BEDA ibid.)]* It is to be noted that the thirty cubits of height, of which we read above, etc., [0588B] *as far as* because with harmonious mind and voice all shall praise together the glory of the divine majesty.

VERS. 9.-- *With panelled ceilings. [n: (BEDA, ibid., cap. 9.)]* Panelled ceilings are boardings which, composed and adorned with great beauty, are fastened to the beams from the under part, and because the house of the Lord had been made of a threefold height, it had threefold panelled ceilings. That is, the more sublime saints, whose work and doctrine, set before all in the temple, stand out as it were farther on high; whosoever by interceding and exhorting protect the souls of the weak, that they fail not.

*Of cedar. [n: (ID., ibid.)]* The cedar, a tree that cannot rot, etc., *as far as* save to love God with the whole heart, the whole soul, the whole strength, and our neighbour as ourselves.

[0588C]VERS. 10.-- *A boarding over the whole house of five cubits in height. [n: (BEDA, ibid.)]* Here the topmost roof of the house itself is spoken of, etc., *as far as in the spirit and power of Elias.*

VERS. 15.-- *And he built the walls. [n: (BED., ibid.)]* Within indeed the house was clothed with cedar, etc., *as far as* but they have not any whom they may carry.

*The walls of the house.* They are covered when the hearts of the faithful overflow with the love of the virtues. For as the cedar signifies the perfect, so, in fitting places, the loftiness of the virtues, whereby that same perfection is attained.

*From the pavement.* All things are covered with timber, from the pavement of the house even to the top of the walls and even to the panelled ceilings, when the elect from the first rudiments of faith even [0588D] to the perfection of good action, and even to the entering in of the heavenly country, sweat at good works, when from the first just men even to the last at the consummation of the world all are zealous for the virtues, by whose merit they may dare to say: *We are the good odour of Christ unto God [n: (II Cor. II)]*.

*And he covered the pavement. [n: (BED. ibid.)]* This is more fully written in Paralipomenon, etc., *as far as* he subjoined: *But above all things having charity,* etc. [n: (I Tim. I; Col. III)].

VERS. 16.-- *He built twenty. [n: (BED., ibid., cap. 10.)]* That the boardings, etc., *as far as* and this throughout the whole breadth of the Church spread abroad through the world.

VERS. 17.-- *Moreover. [n: (ID., ibid.)]* Ten multiplied four times [0589A] make forty, etc., *as far as* but the four-square world, in which we strive to obtain the same. Whence: *He hath gathered them out of the countries. From the rising and the setting of the sun, from the north and from the sea [n: (Psal. CVI)]*.

VERS. 18.-- *And all with cedar.* The cedar marks the unconquerable comeliness of the virtues, with which timber the whole house is clothed within, when the hearts of the just shine with the love of good works alone.

*Having turned work. [n: (BEDA, ibid., cap. 11.)]* The house has in its cedar boards its turned work and its joinings skilfully wrought, when the elect are knit to one another by the most beautiful bond of charity, so that they have one heart and one soul. For the turned work which is set against the joinings of the boards, that one boarding may be made of them all, is the offices of charity by which the holy brotherhood is [0589B] coupled, and is composed into one house of Christ throughout the whole world.

*Carvings.* The works of the saints set forth by open expression what manner of men they are, for an example to others. Whence Paul both by deeds and by words sets himself forth for an example.

*All things with cedar,* etc. [n: (ID. ibid.)] The stones of the wall or the pavement, and the boards, and the gold, etc., *as far as* and *to* those who have perfectly received the grace of the Gospel alike enjoy eternal life.

VERS. 19.-- *The oracle. [n: (BED., ibid.)]* The oracle, where the ark was, etc., *as far as* who after the resurrection, ascending into heaven, placed at the Father's right hand the flesh he had taken of the Virgin.

VERS. 20.-- *Moreover the oracle.* And well is the inner [0589C] house twenty cubits long, for the mystery of the twofold love, of which it has already been spoken, which in this life for the greatest part enlightens the minds of the elect, but in the country above, the works of the other virtues ceasing, reigns alone.

*Yea and the altar. [n: (ID., ibid., cap. 12.)]* Of incense, that is, etc., *as far as* but what the stone, the cedar and the gold signify has been said above.

VERS. 21.-- *The house also before the oracle. [n: (BED., ibid.)]* The house before the oracle is covered with gold, etc., *as far as* whence: *I will love him, and will manifest myself to him.* And again: *The hour cometh when now I will no longer speak to you in proverbs,* etc. [n: (Joan. XIV; XVI)].

*With golden nails. [n: (ID., ibid.)]* Now the nails are the precepts of charity, etc., *as far as* who again, to perfection [0589D] coming, says of the nails of love: *But for me to adhere to God,* etc. [n: (Psal. CXVIII, 72)].

## CHAPTER VI. (cont.)

VERS. 22.-- *And there was nothing in the temple. [n: (ID., ibid.)]* These things are more fully explained in Paralipomenon [n: (II Par. III)], etc., *as far as: and mind the things that are above, not the things that are upon the earth [n: (Col. III)]*.

VERS. 23.-- *Cherubim of timber. [n: (ID., ibid., cap. 13.)]* It is a word of angelic dignity, and in the singular it is said cherub, in the plural cherubim. By the cherubim therefore may be understood the angelic ministries which always stand by the Creator in heaven.-- *Of olive.* Because the angels are anointed with spiritual grace, that they may never wither from the love of God, whom he who created them straightway filled with the light of heavenly wisdom, [0590A] whence also they are called cherubim, that is, multiplied knowledge, or a multitude of knowledge. They are made of the timbers of olive trees, because they bestow on us the light of knowledge, with the help of the flame of the love of God, which is poured forth through the Spirit in our hearts.

*Of ten cubits. [n: (BEDA ibid.)]* They are ten cubits in height, because they enjoy the denary of eternal life, having the image of their Creator inviolate, keeping the holiness and justice and truth in which they were created. For the denarius consists of ten obols, and is wont to contain in itself the name and the image of the king. Therefore it agrees with the figure of the heavenly kingdom, where the angels always abide in the image of their Creator according to which they were made, and the elect among men receive the image which they lost by sinning, whence: *When he shall appear, we shall be like to him, and [0590B] we shall see him as he is [n: (Joan. III)]*.

VERS. 24.-- *Of five cubits. [n: (ID., ibid.)]* When the wings are set for a figure of holy men, etc., *as far as* they come to the denary which is promised to the tillers of life.

*The other wing of the cherub.* They have twin wings, because the testaments declare that alike through prosperity and adversity, with unwearied purpose, they have always stretched toward heavenly things and attained them, because they show that this same thing is to be done by their hearers.

VERS. 25.-- *Ten cubits also. [n: (BEDA, ibid.)]* They are ten cubits high, because they preach that God is to be served through the observance of the Decalogue, because they show that they who faithfully serve God are to be rewarded with the denary of the eternal kingdom.

[0590C] *[n: (ID., ibid.)] And the work.* Two cherubim had been made for the signifying of the fellowship of charity, etc., *as far as* to whom, after the colds and the darkness of idolatry, it was given to know the light of truth.

[n: (ID., ibid.)] By the two cherubim the two Testaments may be figured, etc., *as far as* but because the festivity of inward blessedness is the greater from the fellowship of a brotherhood made one.

*In the midst of the inner temple. [n: (ID., ibid.)]* It is manifest from what has been said, etc., *as far as* it expresses that grace of love wherewith they embrace one another.

VERS. 27.-- *And they stretched forth their wings,* etc. [n: (ID., ibid.)] And the cherubim stretch forth their wings to either wall of the oracle, etc., *as far as* their writers, now reigning with the Lord and praising him, take [0590D] care for our salvation, making intercession for us.

VERS. 28.-- *He covered the cherubim also.* They are surrounded with gold, because by the illustrious works of their writers the authority of the testaments has been confirmed, and the knowledge of the divine Scriptures has been made manifest throughout the world, or the inward glory of the heavenly hosts. For the cherubim signify both, namely both the angels and the testaments.

VERS. 29.-- *He carved with divers carvings. [n: (BEDA, ibid., cap. 14.)]* The walls are carved with the turning-tool, etc., *as far as* she has learned, being exercised by long practice of the virtues. *And palms. [n: (ID., ibid.)]* He makes palms when he fixes the memory of the eternal recompense in the minds of the saints, that [0591A] they may fall the less from the citadel of justice, the more they have the reward of justice always before their eyes.

*And divers paintings.* He makes divers paintings as it were standing out from the wall and going forth, when he bestows on the faithful all the manifold workings of the virtues, namely the bowels of mercy, kindness, humility, patience, modesty, etc., *but above all things charity, which is the bond of perfection [n: (Col. III)]*. These virtues, when they have come into so great a habit in the elect that they seem naturally implanted, what else is it than that, like the paintings of the house of the Lord, they go forth standing out from the wall? Because they do not still learn the words and works of truth from others outwardly, but, fixed in themselves and rooted and ever ready, they bring forth from the inmost parts of the heart the things that are to be done or taught. And we have said [0591B] that the evenness of the pavement signifies the humble concord of the brotherhood: where, although there be Jews or Gentiles, barbarians and Scythians, free men and slaves, noble and ignoble: all glory that they are brethren in Christ and have the same Father in heaven. For the most concordant humility of the citizens above is doubtful to none. Solomon therefore covered the pavement of the house with gold, within in the oracle and without in the temple: because Christ filled the angels and the souls of the just in heaven with the full gift of perfection, and set apart the citizens of the heavenly country who are pilgrims in this world, by the eternal seal of love, from the vileness of mortal men. Whence: *By this shall all men know that you are my disciples, if you have love one for another [n: (Joan. XIII)]*.

VERS. 31.-- *And in the entrance of the oracle,* etc. *(BEDA, [0591C] ibid., cap. 15.)* There was one entrance, but it was closed with two doors, etc., *as far as* nay rather all the elect open for themselves the approach to the heavenly country by the arms of light and of piety.

*Two little doors of olive wood. [n: (ID., ibid.)]* There are two little doors, because the angels and holy men love God and their neighbour, nor can they enter the gate of life save through the twofold love. Or because to the faithful of both peoples, namely to Jews and to Gentiles, the same gate of life is unbarred.

*And the posts of the corners.* They have posts of five corners, because the heavenly hall receives not only the souls of the elect, but also opens its doors in the judgment to bodies endowed with immortal glory, for the senses of the body are five. Or each post of the oracle is [0591D] five cubits high, because the entrance of the country above is opened to those alone who serve the Lord with all the senses of body and of heart: of the body, that is, when through them they do somewhat for that country; but of the heart, when they think soberly, and justly, and piously, they determine to act upon those things through the senses of the body themselves.

VERS. 32.-- *Anaglypha.* It might be called a carving made in the joining of the boards, but it is taken broadly. [n: (BEDA, ibid.)] Ἀνάγλυφα, anaglypha in Greek, are in Latin called caelaturae, etc., *as far as* by the beholding of these we continually govern our steps.

VERS. 33.-- *And he made in the entry.* As the entrance of the oracle, by which one comes to the ark of the Lord and to the cherubim, signifies the entry of heaven, by which we desire to be brought in to the vision of God [0592A] and of the citizens above: so the entry into the temple signifies the first beginnings of our conversion to God, when we enter into the present Church. This designates our entrance unto faith, that unto hope. Whence the posts of this entry are four-cornered because of the four books of the Gospel, by whose doctrine we are instructed in the faith of the truth. *Posts of timber. [n: (BEDA, ibid.)]* Four-cornered, that is, because of the four principal virtues, etc., *as far as* fourth, after prudence, fortitude and temperance, justice follows.

VERS. 34.-- *On either side.* Because they look to one another, so that the one cannot be had without the other. The outer door is brotherly love, the inner divine: because that is the former in time, this the more sublime in dignity: and through [0592B] that one this is entered: because in the love of one's neighbour it is learned how the Creator ought to be loved.

*And both the doors. [n: (BEDA, ibid.)]* Because in each love there are two things principally to be observed, etc., *as far as* that, all sins being extinguished, we may pass over to the shore and the solid ground of the virtues.

[n: (BEDA ubi supra.)] It is to be noted that in the going out of the oracle two doors are said to have been, etc., *as far as* the other prefiguring the dispensation of the mystery.

*And one another.* Or the door which held one another is opened, when through the ministry of the preacher it is discerned what properly pertains to the knowledge of faith, and what to chastity of living, which two cannot be separated, and that it is a little thing to bear the evils of one's neighbours and not to bestow good things upon them, since these things most certainly [0592C] are wont to abide indissolubly in the heart of the perfect.

VERS. 35.-- *And he carved cherubim.* These things have been expounded above, because in the walls of the house and in the inner doors the same paintings or carvings were made; because the same secrets of faith, hope and charity, which the sublime and the perfect take in sublimely, and which all the elect fully receive in the eternal vision, are delivered also to the untaught who are to be catechized, to be learned and confessed according to each one's capacity, that, being initiated into the sacred mysteries, they may one day come to take in the things which they have piously believed.

VERS. 36.-- *He built the court. [n: (BEDA ubi supra, cap. 16.)]* He speaks briefly of the inner court, etc., *as far as* whence there follows: *He built the inner court [0592D] with three rows [n: (I Cor. II)]*.

*And with one row.* The one row of cedar timbers is good work shown forth without the corruption of dissimulation, without the adding of which faith, hope and charity cannot be true. For the timbers of cedar, because of the grace of their odour and the power of their nature that cannot rot, designate perseverance and the good report of pious action. Even to this court all the elect climb up, who by faith, hope, charity and work desire to please God, this the perfect pass beyond by the lofty grace of their merits, when they advance to so great a summit of the virtues that they can say to their hearers: *Be ye followers of me, as I also am of Christ [n: (I Cor. IV)]*; and: *Know you not that we shall judge angels, how much more things of this world [n: (Ibid. VI)]*.

[0593A]VERS. 38.-- *That is the month. [n: (BEDA ubi supra.)]* It is asked how the house of the Lord is said to have been perfected in the eighth month in all its work, etc., *as far as* whence David entitled a Psalm for the octave, which he sang for fear of the judgment, saying: *Lord, rebuke me not in thy indignation, nor chastise me in thy wrath Psal. VI)*.

*And he built it.* Because the Church throughout the whole time of this world, which is run through in the circuit of seven days, is built up of the souls of the elect: and at the end of the world brings her increase to its end. Or because of the signifying of spiritual grace, through which the Church receives only that she may be the Church: because without the gifts of the Spirit no one can be made faithful, or keep the faith, or come by the merit of faith to the crown of justice.

## CHAPTER VII.

[0593B]

*But the house of the woman vi. [n: (BED., lib. de templo Salom., cap. 17.)]* Of the Church, that is, of the present Church, for which Christ her husband rose again when he had tasted death, etc., *as far as* For brass is very lasting and full of sound.

VERS. 14.-- *He made all the work.* Because the holy teachers, while they faithfully persevere in the ministry of the word, work the work of God, because by speaking outwardly they open the way of truth to those whom he himself, by enlightening them within, has foreordained unto eternal life. Whence: *I have planted, Apollo watered, but the Lord gave the increase [n: (II Cor. III)]*.

VERS. 15.-- *And he fashioned. [n: (BED. ubi supra, cap. 18.)]* The pillar before the doors of the temple is eighteen cubits high, etc., *as far as* that in any part [cj: *ulla*; read *ne ulla*, "that we may not in any part turn aside"] we may turn aside from the straight way by which we walk toward the promised [0593C] country.

*Ten and eight,* etc. For three times six make eighteen: the three, that is, pertain to faith because of the Trinity; the six to work, because in six days the world was made, the three are multiplied by six, when the just man lives by faith and heaps up the knowledge of pious faith by the performance of good action.

*And a line. [n: (BEDA, ibid.)]* The rule of the apostolic institution encompasses both pillars, when the teacher sent to preach to Jews or to Gentiles takes care to do and to teach those things only which the Church received and learned through the apostles. For he who shall have willed to teach, to live or to preach otherwise, and to despise the apostolic decrees or to establish new ones at his own pleasure, is not a pillar in the temple of God: because while he scorns to follow [0593D] the apostolic institutions, he agrees not with the line of twelve cubits, either by the thinness of sloth or by the thickness of pride.

VERS. 16.-- *Two,* etc. [n: (ID., ibid.)] The heads of the pillars, etc., *as far as* the grace of evangelical perfection is implanted.

VERS. 17.-- *Seven apiece,* etc. [n: (ID., ibid.)] This is thus written in Paralipomenon, etc., *as far as* because the fathers of both testaments received through the grace of the one sevenfold Spirit that they should be elect.

VERS. 18.-- *And two.* [n: (ID.)] The pomegranates seem to have been made round about the capitals from the lower part, and the nettings to rise out of the pomegranates themselves: whereby the capitals were covered in some part, it is signified that virtues [0594A] are born of virtues, and that the saints *walk from virtue unto virtue [n: (Psal. LXXXIII)]*.

[n: (ID., ibid.)] There were two rows of nettings round about the capital, etc., *as far as* and in those things which we understand it lies widely open.

*That they might cover. [n: (ID., ibid.)]* Since it has been said of the nettings, etc., *as far as* it is fitly subjoined: *And the capitals that were upon the tops of the pillars,* etc.

*Of pomegranates.* Which with one rind without enclose many grains within, etc., *as far as* but the grace of faith, of hope and of love, and of the other goods of the mind, which is within, is not discerned.

VERS. 19.-- *As it were,* etc. [n: (ID., ibid.)] By the lilies is designated the brightness of the country above, and the pleasantness of paradise fragrant with the flowers of immortality, etc., *as far [0594B] as* because not except through the Gospel did that longed-for voice sound to the world, *Do penance,* etc. [n: (Matth. III)]. *In the porch.* And it is to be noted in this sentence of Paralipomenon that the same porch of the temple is also called the vestibule of the temple. Whence: *Between the vestibule and the altar they wept;* that is, between the porch and the altar.

VERS. 20.-- *And again [n: (BED. ubi supra.)]* Whose making, that is, designates the loftiness of the everlasting kingdom, etc., *as far as* but because that fellowship is granted to the faithful of both peoples, it is rightly subjoined: *Of pomegranates. [n: (ID., ibid.)]* In the pomegranate he signifies the whole Church, etc., *as far as* and they gather the elect of both peoples into the one citadel of blessedness.

[0594C] *The pillar. [n: (ID., ibid.)]* The right pillar signifies the teachers of the primitive Church, etc., *as far as* nothing of diligence at least for the understanding of the errors of those over whom they are set.

*He made also. [n: (ID., ibid.)]* This sea was made for a figure of baptism, etc., *as far as* when he foretold that this was to be given to them that labour in the vineyard.

VERS. 23.-- *From brim to brim.* Because from the first baptized in the name of Jesus Christ even to the last who at the end of the world shall believe and be baptized, the whole choir of the faithful ought to enter upon the same way of truth, and to hope for a common crown of justice from the Lord.

*Of five cubits.* Because whatsoever we offend in by sight, hearing, taste, smell and touch, the grace of God releases to us [0594D] through the washing of the life-giving font. But the remission of past sins does not suffice, unless a man thereafter be zealous for good works; otherwise the devil who had gone out of the man, if he shall see him to be empty of good works, returns the more manifoldly, and makes the last things of that man worse than the first; whence it is subjoined:

*And a little cord of thirty cubits encompassed it.* The discipline of the heavenly precepts, by which we are bound back from pleasures; whence: *A threefold cord is hardly broken [n: (Eccl. IV)]*, because the observance of the commandments, which is made firm in the hearts of the elect by faith, by love, and by hope of the recompense above, can be loosed by no obstacle. The little cord goes about the sea, when we are zealous to fortify with pious works the sacrament of baptism which we have received. This [0595A] is of thirty cubits, for five times six make thirty. And by the senary number, in which the Lord made man when he was not, and remade him when he had perished, our good working is figured. And six are multiplied by five, that they may come to thirty, when all the senses of the body are subjected to the divine commands.

Otherwise: three times ten make thirty, and the human race after the flood, from the offspring of the three sons of Noe, filled the breadth of the whole world. For Sem obtained Asia, Cham Africa, and the offspring of Japheth Europe and the islands of the sea. And because the mystery of baptism, together with the performance of works and the hope of heavenly things, was to be ministered to all nations, a little cord of thirty cubits encompassed the sea in which baptism was figured. But here too it must be said that the Lord, when he was thirty [0595B] years old, came to baptism, and because by his own baptism, which he received in his thirtieth year, he consecrated our baptism, rightly did a cord of thirty cubits go about the sea which figured our baptism, that it might be signified that by the gift of him who underwent baptism without sin, baptism is dedicated to us who believe in him unto the remission of sins.

*And a carving.* Since it has been said before that a little cord of thirty cubits went round the sea, and it is now added that this carving, set beneath the brim, went about by ten cubits, it is plain that the vessel was spread out and widened after the manner of a phial, which from the thirty cubits of circuit that it had at the brim was drawn in to ten. Now a storied carving is one which imitates [0595C] certain histories of things. Whence by the storied carvings with which the sea is surrounded are marked the examples of former times, which are to be beheld by us, that we may see by what works the saints from the beginning pleased God, with what obstinacy the wicked persisted in their crimes, with how great unhappiness the reprobate perished. How at the beginning of the world's birth Cain was condemned for the malice of envy, Abel crowned by the merit of justice, Lamech cursed for adultery and murder, Enoch brought back to paradise for the grace of piety, Cham after the flood detested for impiety, Sem and Japheth endowed with perpetual blessing for the obedience of reverence, Abraham made heir of the divine promise by the merit of faith, and the rest of the multitude of the nations left behind for unbelief. At the coming also in the flesh of [0595D] the Lord, Judaea was cast off for her perfidy, the Gentile world brought back by grace unto salvation, and things of this kind, which, diligently considered in both testaments, profit the studious. Therefore perhaps there are two rows of storied carvings in the brazen sea, that they who have been steeped in the font of baptism may hearken to the histories of both testaments: therefore they were of ten cubits round about, that whomsoever in those same histories they shall have looked upon as given up to obeying the heavenly commands, and held suspended with their whole intent toward the rewards above, they may strive to imitate.

VERS. 25.-- *Twelve. [n: (BED. ubi supra)]*. The Apostle, the evangelists, nay rather all the ministers of the word; whence: *Thou shalt not muzzle the mouth of the ox that treadeth out the corn,* etc. [n: (I Cor. IX)]. These bear the sea set upon them, when the apostles [0596A] and their successors fulfil with prompt devotion the office of the Gospel enjoined upon them.

*Of which three.* Because in all the parts of the four-square world they preach the faith of the Trinity. Hence also twelve apostles, that is, four times three, were chosen, that, evangelizing the faith and confession of the Trinity through the four quarters of the world, they might baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit. Whose words, deeds and sufferings, and those of their successors, we can easily see and know in the present by reading. But what glory of recompense awaits them in time to come we cannot yet see.

VERS. 26.-- *The thickness. [n: (BED. ubi supra.)]* He who receives the laver of baptism unto salvation and life ought to have faith and hope and charity, without which no man [0596B] can work rightly; whence it is subjoined, *The thickness.* Because the receiving of baptism is fortified by the strength of faith, of hope and of charity, nor is it shown to be profitable to them that receive it otherwise, unless the firm certainty of these virtues confirm the mind and the bodies of the receivers.

*Of a lily. [n: (ID., ibid.)]* The lily, with the grace of its odour accompanying it, a white colour without, etc., *as far as* whence it is subjoined:

*It held two thousand baths, and three thousand,* etc. [n: (ID., ibid.)] The bath is a measure of the Hebrews, etc., *as far as* he makes them partakers of the same kingdom.

VERS. 27.-- [n: (ID., ibid.)] A thousand signifies perfection, because it makes the denary squared into a solid. For ten times ten make a hundred, which figure is already four-square, but as yet flat. But that it may [0596C] rise into height and be made solid, multiply a hundred by ten, and there are made a thousand. By which number the stable and as it were four-square conscience of the just is marked. For whithersoever you set down a square, it will stand, so the mind of the elect is bent by no temptation from the state of rectitude.

*And he made. [n: (ID., ibid., cap. 20.)]* In many ways and in many manners the same sacraments of our salvation are figured, etc., *as far as* he made them glow with divine love.

[n: (ID., ibid.)] That ten bases were made for the carrying of the lavers, etc., *as far as* but calling upon God the Father by one and the same name, because of the gift of the one Spirit.

*Of four cubits in length. [n: (ID., ibid.)]* The length and breadth of the bases was of four cubits each, because the preachers, whether they bear outwardly the adversities of the world and [0596D] the length of exile and of present labours, or enlarge the heart in the love of God and of their neighbour with inward exultation, are always zealous for the virtues, prudently, that is, discerning between good and evil, bravely enduring adversities, temperately restraining the heart from the appetite of pleasures, and holding justice in their working.

VERS. 28.-- *And the work itself of the bases.* The boards of which the bases were made were four-square, and in them were round shapes, which are called little crowns or plaited work, in the midst of which were carvings of lions, etc.

VERS. 29.-- *Between the little crowns also and the plaited work, lions and oxen and cherubim. [n: (ID., ibid.)]* The surface of the bases was not plain on any [0597A] part, etc., *as far as* whence here also, after the carvings of the cherubim, it is well subjoined:

*And beneath, lions.* Because the teachers, both in the severity of strictness whereby they judge sinners, and in the meekness of gentleness whereby they remit to the penitent, fear the judgment of God, lest by binding and loosing unjustly they be justly bound by him whose judgment cannot err.

VERS. 30.-- *And four wheels. [n: (BEDA, ibid.)]* The four books of the Gospels, etc., *as far as* they lift them up from the lowest things and, as when wheels are put on, the axles raise the base higher from the ground.

## CHAPTER VII. (cont.)

*Little shoulder-pieces. [n: (ID., ibid.)]* Which withstood the wheels set before them, lest they might slip away from the axle, are the heraldings of the prophets, by which the evangelical and apostolic Scripture is confirmed, lest it come into doubt for any of them that read; whence: [0597B] *We have the more firm prophetical word, whereunto you do well to attend,* etc. [n: (II Pet. I)]. Whence Mark also saith: *The beginning of the Gospel of the Son of God, as it is written in Isaias the prophet;* and Matthew: *Now all this was done, that the Scripture of the prophets might be fulfilled [n: (Mar. I; Matth. XXVI)]*.

*Over against. [n: (ID., ibid.)]* Because all prophetic Scripture is in agreement with itself, as being composed by one Spirit. And there were four little shoulder-pieces to each base, that is, according to the number of the wheels, not that the books of the prophets are only four, but because all the things which the prophets spoke gave testimony to the four Gospels, so that out of the consent of both Testaments one faith and love of Christ might make firm the hearts of us all.

[0597C]VERS. 31.-- *One cubit. [n: (ID., ibid.)]* Because of perfection, etc., *as far as* whence: *For we know in part, and we prophesy in part,* etc. [n: (I Cor. XIII)].

*The middle.* He means the upper board, which like the others was four-square and likewise carved, and had at its top a roundness of one cubit and a half, in which the laver was set.

VERS. 37.-- *In this manner he made ten bases, of one casting, and measure, and carving,* etc. [n: (BED., ibid.)] Why ten bases were made and as many lavers set beneath has been said above; but that there was one measure and a like carving of all the bases and of the lavers was not done with this signification, that the merits of all teachers can be equal; but [0597D] because they have one faith of the Gospel, by which they are instructed, one sacrament of baptism, by which they are washed, one and the same Spirit, by whom all are consecrated, although they have divers gifts in that same Spirit, who divides to every one according as he will.

VERS. 38.-- *One laver held forty baths,* etc. [n: (ID., ibid)] Forty signifies great perfection, because four times ten make forty, and ten are the precepts by which our whole working is prescribed in the law of God. And there are four books of the Gospels, in which through the dispensation of the Lord's incarnation the entry of the heavenly country has been laid open to us, and because all who belong to the mystery of baptism ought, together with the faith and the sacraments of the Gospel, [0598A] to show the fruit of right working, the several lavers in which the holocausts were washed held forty baths.

*And it was. [n: (ID., ibid)]*. As to what was said above: *and it had likewise one cubit and a half,* he did not add whether it there signified breadth or height: it seems that he willed the bottom of the laver itself to be understood to be of this breadth, which is most easily gathered from the measure of the base on which each laver was set, which is thus described: *And on the top of the base there was a certain roundness of one cubit and a half, so wrought that the laver might be set upon it.* [var: Vulg. *rotunditas dimidii cubiti*, "a roundness of half a cubit" (III Reg. 7:35)] The breadth therefore of the bottom in the lavers was of one cubit and a half. But the capacity itself of the lavers had four cubits, yet whether in height, or in breadth, [0598B] or in both, let him say who knows.

[n: (ID., ibid.)] Because of the four Gospels, in which the form of baptism, or the cardinal virtues wherein the baptized ought to be instructed, or because of the four quarters of the world in which baptism is ministered.

VERS. 39.-- *And he set ten bases, five on the right side of the temple, and five on the left. [n: (ID., ibid.)]* But the right side of the temple and the left, not within in the temple itself, etc., *as far as* and I consider that they are alien from the flame of divine charity.

*And he put the sea on the right side of the temple,* etc. [n: (ID., ibid.)] And in this same court, etc., *as far as* through which the same love is poured forth in our hearts.

VERS. 46.-- *Of Jordan the king cast them in. [n: (ID., ibid.)]* [0598C] In which our Lord was baptized, etc., *as far as* he filled throughout the whole breadth of the world.

*Clayey ground. [n: (ID., ibid., cap. 21.)]* Of which were made the moulds for the casting of the vessels of Scripture, etc., *as far as* that by running well we may come to their rewards.

VERS. 48.-- *And Solomon made all the vessels in the house,* etc. [n: (ID., ibid.)] Above he said that Hiram had made all the vessels for Solomon, now the Scripture subjoins that Solomon made the same. For Solomon made them by dictating, Hiram by working.

*The altar of gold. [n: (ID., ibid.)]* The hearts of the perfect flash with the light of inward charity and chastity, etc., *as far as* but they offer him only the vows of tears and of prayer for the desire of the heavenly kingdom.

[0598D] [n: (ID., ibid. cap. 22.)] Moses made the altar of incense, etc., *as far as* whence they who labour in the vineyard of the great householder are reckoned with a denary.

*The table. [n: (ID., ibid.)]* The Scripture made clear by spiritual understanding, etc., *as far as* which was once thought to be understood according to the letter.

[n: (ID., ibid.)] As the tables are set for a figure of Scripture, etc., *as far as* so the elect are contained in Scripture, and with their mind lifted up to the things above they seek and receive heavenly goods from the Lord.

VERS. 49.-- *As it were of a lily. [n: (ID., ibid.)]* This he seems to say, because the topmost part of the candlesticks was formed after the manner of a lily bent back

*Golden lamps above.* By that which is contained is designated that [0599A] which contains, that is, the golden little vessels in which the oil shone.

*Tongs. [n: (BEDA., ibid.)]* That is, snuffers with which the lamps were snuffed, that being trimmed they might shine the better.

VERS. 50.-- *Waterpots.* The waterpots mark the inward parts of the saints, filled with the water of wisdom and the wine of compunction.

*Fleshhooks.* The fleshhooks with which the meats are prepared are the preachers, who administer to their hearers the food of understanding: whose office it is to distribute the body and blood of Christ to believers, and to deny them to unbelievers.

*Of the inner house. [n: (ID., ibid., cap. 22.)]* The doors of the inner house, angelic, etc., *as far as* or of the charity which they have toward God.

[0599B]VERS. 51.-- *He finished all the work. [n: (ID., ibid.)]* While the state of this world runs its course, he does indeed the work of the house of the Lord, but does not yet finish it, because the Lord inspires and helps the hearts of the elect that they may work good things; yet he grants that none abiding in this life is without sin. For this he reserves to the blessedness to come. But he finishes all the work of the temple of Solomon and renders it fit for dedication, when our peaceable one on the last day glorifies the elect with the immortality of the resurrection, and leads them through to the eternal kingdom. Whence the temple was built in seven years, but in the eighth it was finished and dedicated. To which in time agrees that which follows:

*And he brought in the things which he had sanctified. [n: (ID., ibid.)]* David the father of Solomon had sanctified the silver, when God [0599C] the Father strengthens the eloquent by the grace of his Spirit to speak the word of God. He sanctifies the gold, when he enlightens those endowed with natural talent for the understanding of the law. He sanctifies the vessels also, when he bestows the grace of the Holy Spirit upon all the sons of the Church. These sanctified things Solomon brings into the temple, when the Lord, the judgment being ended, brings the company of the teachers and of the rest of the faithful into the joy of the heavenly kingdom.

*And he laid them up in the treasures of the house of the Lord. [n: (ID., ibid.)]* Because he hides his gods in the hidden place of his countenance from the disturbance of men. Many are the treasures in the one house of the Lord, because in the one Church the saints differ in merits. *And the heavenly country is one, although in it star differs from star in glory [n: (II Cor. XV)]*. Which both things the distributor of rewards showed, when he said: [0599D] *In my Father's house there are many mansions [n: (Joan. XV)]*.

## CHAPTER VIII.

VERS. 6.-- *Into the holy place. [n: (BED., lib. de Templo Salom.)]* The outer house of the temple designates the pilgrim Church, the holy of holies the felicity of the heavenly country above. The ark brought into the holy of holies, the assumed humanity of Christ led within the veil of the heavenly court.

*Under the wings of the cherubim.* [n: (ID.)] Moses made two golden cherubim, which he set upon the propitiatory that was over the ark. Solomon added two greater ones, under whose wings he is now said to have placed the ark, with the propitiatory and the two former cherubim.

[0600A]VERS. 8.-- *And when the staves stood out.* [n: (ID.)] This more manifestly, etc., *as far as* if the staves, projecting beyond the door, did not give place to the doors that were to be drawn forward for shutting.

*Who also were there.* In Paralipomenon it is said: *The ark hath therefore been there until this present day:* which was added by the historian, signifying that it remained there down to the times of his own age, which cannot be understood of Esdras, because the temple had already been burnt, but of Nathan or some one of the prophets, by whom all the deeds of their own times are believed to have been written.

VERS. 9.-- *In the ark.* [n: (RAB.)] There was in the ark a golden urn having manna, etc., *as far as* because the citizens of the country above alone there fully contemplate the glory of the Redeemer.

[0600B]VERS. 10.-- *A cloud filled the house of the Lord, and they could not.* [n: (ID.)] That is, it filled the synagogue, because the darkness of unbelief filled their minds, and the priests could not minister because of the cloud, because, while they despise to search out the mystical senses covered with the veil of the letter, and the sacraments of Christ's nativity, they lost the ministry due to their faith through the cloud of error, so that, their deserts exacting it, they do not acknowledge the worship of belief, they to whom the Lord in the cloud of his own teaching narrated even open things concerning himself. But because the darkness of unbelief had filled the minds of the hearers, an intervening cloud hid, as it were, the ray of the sun that was sent forth.

VERS. 55.-- *He stood.* In Paralipomenon there is related [0600C] what is not said here: *Solomon had made a brazen base, and set it in the midst of the basilica, standing upon which he blessed all the Church of Israel.* [var: Vulg. 2 Par. 6:13 *stetitque super eam, et deinceps flexis genibus contra universam multitudinem Israel*, "and he stood upon it, and then, kneeling down before the whole multitude of Israel"]

*And he blessed.* [n: (RAB.)] The temple of the Lord, etc., *as far as* and by works of virtue they profit their neighbours.

VERS. 64.-- *In that day. [n: (RAB. in lib. Reg., tom. III.)]* What is it that Solomon built the middle of the court, offering there, etc., *as far as* acceptable sacrifices are daily offered spiritually to God.

*The altar.* That which Moses made was set before the temple over against its doors, and because it was narrow, and was not able to contain, he sanctified the middle of the court under the open sky, where he set that greatest altar which he had made of twenty cubits.

VERS. 65.-- *A festival. [n: (RAB. ubi supra.)]* In [0600D] the Words of the Days, etc., *as far as* which Josephus also attests.

[n: (ID., ibid.)] The solemnity which Solomon and all Israel made, etc., *as far as* which the Father hath conferred upon Christians in Christ.

*From the entrance of Emath. [n: (RAB., ibid.)]* By the entrance of Emath he designates the northern region of Judaea, by the river or torrent of Egypt the southern. But this river is not the Nile, but another stream which flows into the sea beside Rivocorula. And Emath is a city of Syria. It is now called Epiphania, from Antiochus Epiphanes.

VERS. 66.-- *Rejoicing.* Chanting hymns with delight, so that in that gladness they returned to their own homes without labour.

## CHAPTER IX.

[0601A]

VERS. 11.-- *Furnishing to the king. [n: (RAB. ubi supra.)]* Much gold and silver, etc., *as far as* because they would not bring forth the bud with fulness of fruits.

VERS. 17.-- *He built.* [n: (RAB.)] The cities which he is said to have built, etc., *as far as* that they may stand forth unconquerable to spiritual enemies.

[n: (RAB.)] The cities which Solomon built were of the remnants of the Amorrhites, which the children of Israel could not destroy, as is read in Jesus son of Nave [n: (Jos. IX)]: these the king of Egypt afterwards overthrew and gave as a dowry to his daughter, the wife of Solomon, and therefore Solomon rebuilt them.

VERS. 18.-- *And Palmira.* An uninhabitable region, for [0601B] that nowhere was water found; but in that place where the city was built, springs abound, and the palm, which in Greek are called Palmira. It is itself Emath, or Epiphania or Antioch.

VERS. 20.-- *The whole people. [n: (RAB. ubi supra.)]* He who had not been of the children of Israel, our peaceable one made tributaries, together with those who are not in the number of the sons; but he uses them in a servile condition for his own service. Such men, although in many things they are opposed, yet often serve the uses of the Church, when in the present time they furnish comforts out of their own goods.

*Of the children. [n: (ID., ibid.)]* Those who are sons not of the bondwoman but of the free, etc., *as far as* and may lead them into the paths of justice.

VERS. 23.-- *Fifty.* [n: (ID.)] On the fiftieth [0601C] day after the Pasch both the law was given on Mount Sina, and the Paraclete Spirit came upon the disciples. What therefore does this number of overseers signify, unless that they who by the grace of the Holy Ghost deserve to have knowledge of the law of the Lord, they themselves are able to rule well both themselves and others?

VERS. 25.-- *He offered also.* [n: (ID.)] Our peaceable one offers, etc., *as far as* and asks those things which are pleasing to God.

VERS. 26.-- *A fleet.* [n: (ID.)] The fleet is the Church, etc., *as far as* history, allegory, tropology, anagoge in the two Testaments.

VERS. 28--. *In Ophir.* [n: (ID.)] Ophir is the name of a province in India. It is named from Ophir, one of the posterity of Heber, and it is also called the golden land, because it has [0601D] golden mountains, which are inhabited by lions and most savage beasts. To which none dares to approach otherwise, save such as, standing in a ship near the shore, take into their own ship the earth which they have found dug out by the claws of the lions, so that if the beasts perceive them, they may easily be received back into the sea.

## CHAPTER X.

Allegorically. [n: (ISID. in lib. Reg., tom. V.)] This queen, the Church that was to come from the Gentiles, etc., *as far as* desiring to become a fellow-citizen in the secret place of the saints.

VERS. 4.-- *And seeing. [n: (RAB. ubi supra.)]* The queen, having seen Solomon and his glory, astonished at his prudence, said: *True is the word,* etc. So holy Church, having heard the miracles of Christ, was provoked [0602A] to seek him: and when he was found by faith, the testimonies of Holy Scripture being considered, acknowledging the power of his divinity, she counts all that was told her of him beforehand to be little.

VERS. 8.-- *Blessed are the men.* [n: (RAB.)] The queen in her wonder broke forth into the praise of Solomon, saying: *Blessed are the men.* Truly blessed are they whose king is Christ, and who deserve to enjoy the eternal vision of him, and who rejoice to behold the glory which he hath with the Father and the Holy Ghost, and to perceive perpetually the wisdom which shows itself to the clean of heart.

VERS. 11.-- *Wood.* [n: (ID.)] Our Creator, precious woods, that is, etc., *as far as* and all the instruments of musicians.

VERS. 12.-- *For the singers.* [n: (ID.)] Whatsoever these do [0602B] in word or in work, they do all unto the praise of God: they cease not to utter praise amid adversity and prosperity, in heart, in mouth and in work, whence: *Upon thy walls, Hierusalem, I have set watchmen, all the day and the night they shall not cease to praise the name of the Lord [n: (Isa. LXII)]*. [var: Vulg. Isa. 62:6 *tota die et tota nocte in perpetuum non tacebunt*, "all the day and all the night for ever they shall not hold their peace"]

VERS. 13.-- *And the king.* [n: (ID.)] And our peaceable one will give to his Church all things that she asks, whence: *Whatsoever you shall ask the Father in my name, he will give it you.* Not only what we ask, but even those things which human frailty either knows not, or presumes not to ask, he bestows by a free gift.

VERS. 16.-- *Two hundred shields.* [n: (Id.)] In Paralipomenon golden spears are added to the shields, because the captains keeping watch before the door of the king's house used lances and shields. Whence: *seventy valiant ones surround the bed of Solomon.* [var: Vulg. Cant. 3:7 *En lectulum Salomonis sexaginta fortes ambiunt*, "Behold, sixty valiant ones surround the bed of Solomon"]

[0602C] [n: (ID.)] Keeping watch at the doors of the royal house, etc., *as far as* and repelling with the shield of faith the fiery darts of the most wicked one, they quench them.

VERS. 17.-- *The forest of Libanus.* The wood of Libanus signifies the Church of the Gentiles, which, cut off from the haughtiness of pride, is fitted into the fabric of the house of God. Whence: *We have found it in the fields of the wood.*

VERS. 18.-- *A throne of ivory.* [n: (RAB.)] A throne or seat is an imperial chair, which in the Canticles is called a carriage, for that it carries those that sit thereon, or carries them about from place to place. To which men ascended by six steps of ascent. Under the seat was a golden footstool, and the top of the throne was round, held by two [0602D] hands or arms on the outside, and beside it stood two lions helping to sustain the seat.

VERS. 20.-- *And twelve little lions.* Because six steps of ascent were placed on either side for a support of the step of him that ascended.

[n: (ID.)] The seat of Solomon is understood to be the Church, etc., *as far as* they strive to fortify.

*There was not made,* etc. This aptly agrees with the Church, to which it is said: *Many daughters have gathered together riches, thou hast surpassed them all [n: (Prov. XXXI)]*.

VERS. 21.-- *But also all the vessels,* etc. All the vessels which discharge the ministry of our peaceable one are golden, because all the souls of the saints, which are the vessels of God, that they may serve the divine will, shining with the splendour of wisdom and of love, contain the draught of life, and there is made in [0603A] them *a fountain of water springing up into life everlasting [n: (Joan. IV)]*.

*Nor of any,* etc. [n: (RAB.)] Because, according to the Apostle, *The word of God is not in speech, but in power and in the preaching of the Gospel [n: (I Cor. I)]*. [var: Vulg. 1 Cor. 4:20 *Non enim in sermone est regnum Dei, sed in virtute*, "For the kingdom of God is not in speech, but in power"] It consists not in the persuasible words of human wisdom, but in the showing of the spirit and of power, that our faith may be not in the wisdom of men, but in the power of God.

VERS. 22.-- *Carrying from thence gold,* etc. [n: (ID.)] What gold or silver signifies, etc., *as far as* he pursues warlike arms.

VERS. 26.-- *And Solomon gathered together,* etc. [n: (ID.)] Of these Josephus discourses. Their riders were adorned, first flourishing in comely youth, having great stature, spreading out their hair as they sat upon the horses, clad about with purple, who, being armed [0603B] about the king and bearing bows, rode before him whenever he had to go forth to any place.

## CHAPTER XI.

VERS. 1.-- *And king Solomon.* [n: (RAB.)] The Scripture vehemently reproves Solomon, etc., *as far as* his evils signify the evils of the Church.

VERS. 27.-- *The gulf.* The wall of the city fell, for that on one side it hung over a precipice. And when the king wished to make this gulf level with the walls, he appointed it to the captains that they should fulfil this work; but Jeroboam, who was prince of the tribe of Joseph, would not obey the king, who had before appointed him over the buildings of the bulwarks which he was making in Jerusalem, where he laboured so that the king [0603C] conferred upon him the command of the soldiery over the tribe of Joseph. But being made a rebel he goes forth out of Jerusalem: whom the prophet met, turning him aside into a field, that no man might hear what he said to him. And being lifted up by the words of the prophet, he persuaded the people to make him king: Which Solomon hearing, sought to kill him.

*Now Jeroboam was a valiant man.* He refused this command of the restoring of the walls. But whence so great boldness? Because the king had appointed him governor.

*Take thee ten pieces.* [n: (RAB.)] Ten tribes were separated from the house of David, etc., *as far as* because *there is one God, one faith, one baptism.* [var: Vulg. Eph. 4:5 *Unus Dominus, una fides, unum baptisma*, "One Lord, one faith, one baptism"]

VERS. 42.-- *Now the days.* Josephus said that he reigned eighty years, and lived ninety-four. But divine Scripture expresses only those years in which [0603D] he reigned before he transgressed.

## CHAPTER XII.

VERS. 1-4.-- *And Roboam came. A most hard yoke.* How is this true, since it was said above that Solomon appointed none of the children of Israel to serve? Assuredly he did not make them serve in husbandry or in any other servile work. But he appointed princes out of them over the several tribes, who rendered to the king by the provision month by month, etc., which things are related above concerning the king's expense, which they now call a most hard yoke.

VERS. 8.-- *The young men.* Of whom Aduram was one, who was afterwards stoned. Scripture does not always name young men according to age, but according to the instability [0604A] of mind. For Roboam began to reign in the fortieth year of his age.

VERS. 11.-- *With scorpions.* It is a kind of scourge, even as knotted rods are wont to be made of thorns or of orchard trees. Or also the scourge of the Saracens with two or three rods, which has at the top leaden balls, otherwise hailstones.

VERS. 23.-- *To Roboam.* [n: (RAB.)] Roboam was of the house of David, etc., *as far as and whose princes eat in due season.*

VERS. 28.-- *He made two calves of gold.* Why Jeroboam made a calf, or how, Josephus sufficiently sets forth.

## CHAPTER XIII.

VERS. 1.-- *Behold a man of God.* Whose name is here kept silent, in [0604B] Paralipomenon he is called or named Gaddo. He is that Gad who admonished David to go into the land of Juda. [n: (RAB.)] A prophet sent by God, etc., *as far as* pardon might be granted to the penitent.

VERS. 11.-- *A prophet.* This false prophet was chief of the priests, and was greatly honoured by the king as one divine; but fearing lest through the word of the man of God the king should withdraw from the worship of idols, and should kill him as a malefactor, he devised how he might deceive the man of God, acting cunningly enough, that while he transgressed the precept of God he might incur his anger, as afterwards he did, when he believed a man rather than God. And through this the things which he had foretold might be shown to be false, and so they might be able to persuade the king, as he did. But the king, hearing the event, thought void the things which the man of God had said, and [0604C] did not turn aside from his evil way.

*All the works,* etc. [n: (GREG.)] In the deeds of the prophet marvellous things go before, wretched things follow after: in which matter what do we gather? unless that, having gloried within himself because of the great works, he was straightway shaken from his inward solidity, and thence a fault crept upon him in his work, whence glory had crept upon him in his heart, so that, deceived, he might learn from a false prophet that what had happened before was in no wise of his own strength.

VERS. 21.-- *Thus saith the Lord.* [n: (ID.)] And rightly did he receive the sentence of death by the mouth of him by whose leading back he strayed from the precepts of life, that from thence he might truly take his punishment, whence he had negligently admitted his fault.

VERS. 24.-- *And the lion stood,* etc. [n: (RAB.)] Here it is shown, [0604D] that the sin of disobedience was loosed in death itself, because this same lion, which presumed to kill him living, dared not touch him slain. For he that had the power of killing received not licence to eat of the corpse of the slain, because he whose fault had been punished in life was now just by death.

VERS. 31.-- *Bury me,* etc. The evil prophet, knowing that the things which the man of God had foretold would come to pass, commanded that he should be buried beside the man of God, lest at any time his bones should be dug up to be burnt, but should be preserved, through the holy prophet, as the same book testifies below to have been fulfilled.

## CHAPTER XIV.

[0605A]

VERS. 25.-- *Sesac came up,* etc. There followed the king of Egypt a thousand and two hundred chariots, sixty thousand horsemen, and forty thousand footmen, of whom Libya and the Ethiopians had very many. And so, invading the region of the Hebrews, he held the strongest cities without a battle, etc.

## CHAPTER XV.

VERS. 6.-- *Yet there was war between Abia and Jeroboam all,* etc. [var: Vulg. III Reg. 15:6 has *inter Roboam et Jeroboam omni tempore vitae ejus*, "between Roboam and Jeroboam all the time of his life"] Jeroboam, having gathered a great army, pitched his camp against Abia the son of Roboam, who succeeded his father in two tribes. Which when Abia had heard, he was astonished; but being strengthened, with a chosen army he met Jeroboam in the place which is called [0605B] the Mount of the Amorrhites. And when he had made a speech to the army of Jeroboam, at last he said: Wherein are you confident of victory? Is it in golden calves and altars, which are the tokens of your impiety and not of religion? Or hath the multitude afforded you hope? But there is no strength there, where (though with many thousands) though one fights unjustly. For only in justice and piety does the hope of victory consist, which is assuredly with us, keeping the laws from the beginning and worshipping the true God, etc. But God dissolved the boldness of Jeroboam's army; and made the army of Abia the higher. For, so great a slaughter as is related to have been committed in no war, neither of the Greeks nor of the Barbarians, they obtained a marvellous victory, God conferring it. For five hundred thousand of the enemy were laid low [0605C] in the battle, etc.

## CHAPTER XVI.

VERS. 1.-- *And the word was made,* etc. Mention of this prophet is made in no other place, but he is brought in suddenly like the others, whence Abdias is said to have fed a hundred prophets in caves. And Elias saith: *They have slain thy prophets.* And the sons of the prophets are read to have met Eliseus, of whom no other mention is made, no special naming.

VERS. 3.-- *Behold. [n: (RAB. in lib. Reg., tom. III.)]* The Lord cuts down the posterity of this man or of any wicked man whatsoever, when he avenges his sins after the end of his life. He cuts down also the posterity of his house, when he condemns the imitator to eternal torments. Whosoever therefore perseveres in depraved works even to the end of his life, his posterity [0605D] shall be cut down.

VERS. 4.-- *He that shall die.* [n: (ID.)] Of Baasa, that is, of the body of the devil most full of confusion, etc., *as far as* they hurry away with them to eternal destruction.

VERS. 6.-- *In Thersa reign.* [n: (RAB.)] Six years he spent in Thersa, but the rest in the city which is called Semeron, but by the Greeks Samaria. He named it Semeron from Semer its former lord, and it is the metropolis of the kingdom, and afterwards the whole region is called Samaria from him, which is now called Sebaste, where the bones of blessed John the Baptist rest.

VERS. 34.-- *Hiel built.* [n: (RAB.)] Hiel, *living to God;* Bethel, *the house of God* is interpreted, he restored the walls of Jericho, destroyed by [0606A] Josue and laid under anathema. When any one of those who in the Church had taken up the habit of religion returns to the doing of the crimes which the Lord Jesus had forgiven him on the day of his baptism, and by living luxuriously seeks again the pomps of the devil which he himself had anathematized, and when he prefers the doctrines of errors or the fables of the Gentiles to the ecclesiastical truth wherewith he was imbued, going forth as it were from Bethel, he raises up again the ruins of Jericho. He loses both the foundations of faith from which he had begun good buildings, and the enclosures of good action by which he ought to have been perfected.

*In Abiram.* [n: (ID.)] When the founder of Jericho was laying the foundations, his firstborn, Abiram by name, died. When he was fortifying the gates, he lost Segub his youngest son, according to the imprecation [0606B] of Josue.

## CHAPTER XVII.

VERS. 1.-- *And he said.* [n: (RAB.)] Elias is interpreted *My God the Lord,* or *My God,* or *Strong God,* and signifies Christ. Thesbites is interpreted *taking captive* or *converting*: and of the Lord it is written: *Turn,* O Lord, *our captivity.* As with Melchisedech, so let the origin of Elias be kept silent, since his name is brought in suddenly, and this in prefiguration of the Saviour.

*In whose sight.* [n: (ID.)] The just man stands in the sight of the Lord now, and shall stand also in time to come, now, that he may bring back the power of his Creator to his mind, and so live faithfully, in time to come, that he may truly receive the crown of life.

[0606C]VERS. 3.-- *Hide thyself.* [n: (RAB.)] Our Elias was hidden etc., *as far as* and the obedience which was shown to the Lord by the faithful of the Jews.

*By the torrent of Carith.* The torrent Cyson, which is also called Carith, is interpreted *knowledge* or *cutting off* or *division,* agrees with the Jewish people.

VERS. 10.-- *A woman.* [n: (ISID.)] The widow whom the Lord feeds not with the bread of wheat but of the word is she who, her husband being dead, may marry whom she will, that is, having shaken off the yoke of servitude, takes upon her the sweet yoke of Christ, and the light burden.

[n: (RAB.)] This widow signifies the Church of the Gentiles, etc., *as far as* it is said not to have failed.

[n: (ID.)] The widow with whom Elias lodged, and whose meal and oil he blessed, is the synagogue of the Jews, [0606D] which, widowed by the death of Moses, was nourishing a little son, that is, the carnal people of the Jews. He, at the coming in of Elias, that is, of our Saviour, was sick of the fever of unbelief, because he believed not in him, but despised him. Whence the mother Synagogue complains of the coming of the Saviour, as though he himself were the cause of the slaying of the people, saying: *What have I to do with thee,* etc. Hence it is that Caiphas saith: *It is expedient for you that one die for the people, and that the whole nation perish not [n: (Joan. XI)]*.

[n: (ID.)] As the prophet was not exasperated by the words of the widow, but rather had compassion, so our Redeemer is not exasperated by the malice of the Jews, but having compassion on his people took him from his mother's bosom, when he took him [0607A] from the carnal observance of the law, and laid him upon his own bed, that is, showed him that he had life in his death, and stretched himself three times, while he instilled the faith of the Trinity.

VERS. 19.-- *And Elias took the child.* [n: (RAB.)] Elias took the boy and restored him to his mother, when our Lord, saving the believing people, showed signs and miracles to the unbelieving, that they might know that he truly lives who believes in his name, and so it shall come to pass that the Jewish people, overcome by the truth, shall cry out to Christ - *Now in this I know that thou art a man of God.*

## CHAPTER XVIII.

VERS. 3.-- *And Abdias*. Abdias, prince of the army of Israel, whose name is interpreted the servant of the Lord, [0607B] prefigured those who of the princes of the Jews believed, and were secret disciples, as Nicodemus and Joseph.

VERS. 30.-- *He repaired the altar.* [n: (RAB.)] And our Redeemer, contending against the prince of the world and his satellites and overcoming them, purging the altar of the Lord which had been destroyed, that is, the hearts of the faithful, from the stain of iniquity, dedicates an altar to God, which is recorded to have been built of twelve stones, because out of those who follow the prophetic and apostolic faith or doctrine a most acceptable altar is built to God, in which the sacrifice of praise is offered for an odour of sweetness.

VERS. 32.-- *And he made a trench.* [n: (ID.)] Namely, out of a contrite and humbled heart, etc., *as far as* we may sing rejoicing for ever: *The Lord he is God.*

[0607C]VERS. 40.-- *Take the prophets of Baal.* [n: (RAB.)] So our Redeemer, when the day of judgment comes, will send his angels and they shall gather all scandals out of his kingdom and shall cast them into the pool of fire, where they shall be tormented according to their hardness and impenitent heart.

VERS. 41.-- *Of a great rain.* [n: (ISID.)] When Christ the Son of God was born among men and took the tenderness of our flesh, after he had tasted death, and as conqueror ascended from the world to the heavens, he sent from on high to the earth the shower of divine grace through the sevenfold Spirit, which should cleanse us from sin, and make us bring forth spiritual fruits.

[n: (RAB.)] In the virtues of Elias, who was strong by the power of God, in his infirmities he acknowledged what he was able of himself. [0607D] There he showed what he had received, here he guarded what he had received. In miracles he was displayed, in infirmities he was preserved.

## CHAPTER XIX.

VERS. 3.-- *Elias therefore was afraid, and rising up he went away,* etc. [n: (RAB.)] Holy men, the spirit lifting them up, are caught away to the highest things: but so long as they are in this life, lest they be proud, they are held down by temptations. Hence it is that Elias, when he had gone forward with so many virtues, afterwards fled from Jezabel, a queen indeed, yet a mere woman: and he who raised the dead, foresaw things to come, did other glorious things also, struck with fear, flees death from the hand of a woman, seeks death from the hand of God, and receives it not.

[0608A]VERS. 5.-- *And behold an angel of the Lord touched him.* [n: (RAB.)] The angel who fed Elias signifies the angel of great counsel; by whose work we subsist both in bodily and in spiritual nature.

VERS. 6.-- *And behold at his head,* etc. [n: (ID.)] Elias twice fed expresses the infirmity of our nature, for whom a single feeding does not suffice, but a double, that we may be able to ascend to things above. For as the body cannot subsist without bodily food, so neither can the soul live without the word of God.

[n: (ID.)] So we also, when we shake off from us the sleep of sloth, must needs, being strengthened by divine comfort, hasten with all our might, by the step of good works, through all the time of the present life, to ascend into the mountain of God and into his holy place, that there we may find [0608B] eternal rest.

VERS. 11.-- *And a wind.* [n: (ID.)] A wind before the Lord overthrows mountains and breaks rocks in pieces, etc., *as far as* to begin to go forth to the knowledge of the truth.

*Not in the wind.* That is, think not that the Lord comes with the wind, but after the wind of commotion, that is, the whirlwind and the rush of the wind, fire shall pass by, then a whistling of a thin air, after this the Lord shall pass by, that he may speak with thee.

VERS. 14.-- *I only,* etc. [n: (RAB.)] What was hard for so great a prophet to know, that servants had remained to God in this world? But he who, being humble, had known even the hidden things of God, being lifted up knew not even the open things. Whence it is certain that he enlightens himself with a ray of humility who subtly weighs the good things of others: because while [0608C] he beholds outwardly, and in others, the things which he himself has done, he presses down that swelling of pride which strives to break forth within out of singularity. Hence it is that by the voice of God it is said to Elias, who reckoned himself alone. *I have left me seven thousand men,* [var: Vulg. III Reg. 19:18 *Et derelinquam mihi in Israel septem millia virorum*, "And I will leave me seven thousand men in Israel"] that while he knew that not he alone had remained, he might bow down the glory of elation which was rising in him out of singularity.

[n: (RAB.)] Not otherwise, save that he foretold that he should be king. Eliseus not otherwise than by casting his mantle upon him. Those two kings neither he himself in person, nor Eliseus his disciple, anointed, but a certain one of the prophets was sent to anoint Jehu.

VERS. 17.-- *Whosoever.* [n: (ID.)] The guilty, divine justice makes some to be punished by kings with the sword, others it pierces through by prophets and priests with the sword of the tongue.

[0608D]VERS. 19.-- *He departed.* When our Redeemer, coming down from heaven, by the divine judgment acquired a people still gaping after earthly works, in whom he wrought salvation, when he converted him to the faith. For Elias is interpreted the Lord God, Saphat judging, Eliseus the salvation of my God. Upon whom the prophet cast his mantle, when the Lord clothed the people with the catholic faith. Whence the Apostle: *You who are baptized in Christ, have put on Christ [n: (Gal. III)]*. Leaving the oxen he ran after Elias: because the choir of the elect, having heard, *unless a man renounce all things, he cannot be my disciple [n: (Luc. XIV)]*, straightway ceased to gape after earthly gains, to serve secular desires, and so preached the word of life [0609A] to others, for this is to kiss father and mother, to will to correct by speech whomsoever one can, whether of the Jews or of the Gentiles.

[n: (RAB.)] The Christian people also, slaying carnal desires, turns its whole army into the work of evangelizing, whence it may be able to furnish sufficient food to its helpers.

VERS. 21.-- *He followed.* [n: (ID.)] He follows our Elias and ministers to him who, following his footsteps, that is, keeping his commandments, busies himself to render worthily ministry and honour.

## CHAPTER XX.

[n: (RAB.)] Benadad signifies the devil, who draws together divers armies of malignant spirits for the overthrowing [0609B] of the people of God, but is overcome by the servants of the princes of Israel, that is, by the good hearers of teachers, because what they hear with their ears they fulfil in deeds. The ancient enemy is turned to flight, and all his army is thrown into confusion by the soldiers of Christ, who are well said to be two hundred thousand and thirty-two, because they who perfectly hold the knowledge of both Testaments, and keep the faith of the Trinity with a twofold charity, these are approved to be fit for the warfare of the highest king.

VERS. 10.-- *These things may the gods do to me.* Samaria, by the death [cj: *morte*; read *more*, "after the manner"] of cities, had ground within almost level with the walls themselves, by which support it might withstand outside the strokes of the ram, and the height of the walls had far overtopped the surface of the ground. The proud king therefore said, terrifying the besieged, that he had so great a multitude that, if each [0609C] one of the soldiers had brought one stone or stake or turf to build a mound against the city, a mound would rise up which would seem to be level with the surface that was within the walls, so that fighting on equal ground they might cast darts and firebrands against the city.

*Let not the girded man glory.* [n: (RAB.)] He is girded who is encompassed with a girdle, ungirded who has laid the girdle aside. The king of Israel therefore said to the king of Syria, glorying as though he had already taken Samaria which he had begun to besiege: *Let not the girded man glory equally as the ungirded.* As if he should say: Glory not as a conqueror, thou who, still set in the line of battle, knowest not whom victory will follow: since he who believed that he should conquer, was conquered.

VERS. 20.-- *And he fled.* [n: (RAB.)] That is, the devil, the prince of the wicked, whose eyes are lofty. [0609D] For Syria the lofty, trusting in the horse of its pride, with horsemen, namely, all proud ones, because he himself is the head over all the children of pride, being overcome by the army of Christ is turned to flight, and the king of Israel strikes the horses and chariots, etc., because the King of kings overwhelms the spiritual wickednesses by blotting out the sins of the human race.

[n: (ID.)] The devil, although he is often overcome by the saints, yet [0610A] again renews the battle against them, and while he is overcome in one way, straightway he strives to conquer in another

[n: (ID.)] The malignant spirits, if they are overcome in spiritual things, prepare war in bodily things, busying themselves to cast souls headlong from the things above to the lowest, that they may the more easily conquer. If they see them desire heavenly things, they thrust earthly things upon them to be loved. If, prosperity being granted, thanks shall be rendered to God, they strive that they may be broken by adversities. But as the Syrians, so the demons, where they trusted to overcome, there were overcome.

VERS. 38.-- *He went therefore.* Micheas used a parable because of the words which he was about to say to the king, that he might show that this pertained rather to him than to himself.

VERS. 39.-- *Thy life shall be for his life.* It must be provided for by the servants of God that they flatter not themselves after the example of Achab with a pernicious [0610B] security, so long as the enemy lives, lest, while they reckon themselves as it were conquerors, they be the more quickly dashed down through the fraud of the devil promising peace: because as then the prophet declared to the king that vengeance would be at hand for his inconsiderate pity, so now the prophetic word declares that, if we make a covenant with the devil, eternal punishment hangs over us thereby.

VERS. 43.-- *And in a rage.* Achab, being angry, commanded the prophet to be kept shut up, and confounded by the words of Micheas returned home.

## CHAPTER XXI.

*After the words,* etc. [n: (RAB.)] *Naboth.* He is interpreted conspicuous, etc., *as far as* but flowed away through vain desires.

## CHAPTER XXII.

[0610C]

VERS. 17.-- *I saw all Israel dispersed,* etc. And by these things he shows that his depravity was the cause of the slaughter. For if it had had a good and pious shepherd, it would have overcome the enemies by force. Then he shows also the manner of obtaining salvation. If the Lord is, saith he to them, for God, let every one return to his own place in peace. If you believe in God, and wish to know from him what is to be done, dismiss the army.

VERS. 19.-- *I saw the Lord,* etc. [n: (RAB.)] The throne of the Lord, the angelic powers, over whose minds God presiding disposes all things below. The army of heaven, the multitude of ministering angels: the right hand part of the angels the elect, the left hand part the reprobate. For God is shut in neither by the right hand nor by the left: who [0610D] is so within all things that he is also without. But how are the evil of the army of heaven? Because although driven from the ethereal heaven, they yet still tarry in the airy heaven; whence Paul: *Against the spirits of wickedness in the high places [n: (Ephes. VI)]*. The whole army stands by God, because both the will of the elect spirits serves [cj: *deseruit*; read *deservit*, "serves"] the divine power, and the sense of the reprobate, serving its own malice, obeys the judgment of the Almighty.

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0