site: migne

title: De sacrificio David prophetae

author: Richard of Saint Victor

languages: en la

source_edition: Migne, Patrologia Latina, vol. 196, coll. 1031C–1042D

source_text:
## De sacrificio David prophetae

[1031C] *Holocausta medullata offeram tibi cum incenso [1031D] arietum; offeram tibi boves cum hircis [n: (Psal. LXX)]*. Videamus, si placet, quid sibi velint hujusmodi sacrificia, caro arietina, caro bovina, caro hircina. Puto namque haec omnia in figura esse dicta. Alioquin si in his omnibus carnaliter sapitis, si solam litteram attenditis, attendite quid dicatur vobis: *Nunquid manducabo carnes taurorum, aut sanguinem hircorum potabo? [n: (Psal. XLIX.)]* In carnalibus igitur Judaeorum sacrificiis nihil carnaliter sapiamus, sed quae juxta litteram carnem sapiunt spiritualiter discutiamus. Nunquam enim carnem arietinam, bovinam, vel hircinam Propheta Domino velut pro magno promitteret, nisi in his aliquid magnum, Dominoque admodum gratum adumbrari perspexisset. Aries est animal admodum mansuetum, quod coram tondente obmutescit, et non aperit os suum. In [1032C] hoc ipso itaque formam mansuetudinis gerit, quae [1032D] inter pressuras et contumelias patientiam custodit. Vultis audire quanta sit virtus mansuetudinis, vel quae sit retributio hujus muneris? *Mansueti autem,* inquit, *haereditabunt terram: et delectabuntur in multitudine pacis [n: (Psal. XXXVI)]*. Quantum, quaeso, est aeternam haereditatem accipere, et cum pace possidere? Sed quali pace? Delectabuntur, inquit, in multitudine pacis. Parum fuit ei dicere, delectabuntur in pace, sed delectabuntur, ait, in multitudine pacis, quia pacis illius non erit finis. Est autem aries dux gregis. Oportet ergo per virtutem mansuetudinis formam se exhibere totius congregationis, ita ut sit in exemplum omnibus aliis, qui vult esse auctor hujus muneris. Probatam ergo mansuetudinem et omnibus imitabilem habere, hoc est arietem offerre; probata autem virtus corripit [1033A] insipientes. Ecce de ariete, videamus nunc de bove. Bos, ut novimus, sponte inclinat collum suum ad portandum jugum. Haec est forma obedientiae quae se solet semper, et debet subdere voluntati alienae. Quemadmodum igitur in ariete probata mansuetudo, sic in bove intelligitur voluntaria subjectio. O quale quantumque sacrificium suam voluntatem omnino postponere, et totum se ad alienum arbitrium exponere, nihil sibi de semetipso reservare! O quam confidenter crucifixo astabit, qui se propter ipsum ad omnem obedientiam subdit! Cum quanta conscientiae securitate verus obediens ad thronum gratiae illius accedet, qui factus est Patri obediens usque ad mortem, mortem autem crucis! Cum quantis tropaeis de stadio hujus vitae exibit, qui semetipsum propter Christum [1033B] penitus abjicit, et alienae servituti addicit, juxta Salomonis sententiam: *Vir obediens loquitur victorias [n: (Prov. XI)]*. Profecto hoc loquitur quod operatur. Quanta victoria vincere peccatum! Quanta victoria vincere seipsum, vincere mundum, vincere diabolum! Sic omnia vincit qui propriam voluntatem evincit, qui cervicem suam obedientiae jugo libenter supponit. Bovem itaque offerre est voluntariam subjectionem libenter exhibere. Ecce de carne bovina. Videamus nunc quid sentiendum sit de carne hircina.

Scimus satis quae sit illa virtus quae hominem facit sibi ipsi vilescere, et quasi in suis naribus fetere. Hircus sane habet odorem fetidum, et quasi hircum Domino offerimus per voluntarium contemptum. [1033C] Sicut in bove itaque voluntaria subjectio, sic in hirco apte figuratur voluntaria abjectio. Semetipsum ergo ad omnem vilitatem et abjectionem propter Dominum exponere, et infirmitatem suam humiliter recognoscere, est Domino hircinam carnem offerre. Ejusmodi caro quanto minus sapit palato humano, tanto magis sapit palato divino. Excelsus enim Dominus et humilia respicit, et alta a longe cognoscit. Ecce jam diximus quid sibi velint hujusmodi sacrificia, caro arietina, caro bovina, caro hircina. Arietina caro, probata mansuetudo; bovina caro, voluntaria subjectio; hircina caro, voluntaria abjectio. Haec sunt sacrificia medullata, sacrificia Domino admodum grata. Medulla intra ossa latitat, et impinguat. Virtutum medulla, intentio bona; [1033D] virtutum medulla, devotio intima. Ex bona namque intentione, ex intima animi devotione virtutes irrigantur, et ad perseverantiae robur solidantur. Sacrificia itaque medullata, obsequia devota. Sit ergo devota mansuetudo nostra, sit obedientia nostra, sit humilitas nostra devota, ut sit medullata quaelibet oblatio nostra. Ecce habemus quales hostias Domino offerre debeamus. Ecce habemus quales epulas ei apponamus, cum volumus. Puto quia si ex designatis animalibus tria ei fercula opponimus, gratam admodum ei coenam exhibere poterimus: *Ecce ego,* inquit, *pulso ad ostium: si quis aperuerit mihi, intrabo ad ipsum, et coenabo cum illo [n: (Apoc. IV)]*. Introducamus cum interim ad coenam nostram, ut quandoque introduci mereamur ad coenam suam. [1034A] Si qui autem sunt in vobis viri divitiarum quibus parum sit tria tantummodo ei ad similitudinem David fercula apponere, studeant juxta exemplum Abrahae, quartum et quintum superaddere. Quinquepartitum namque sacrificium Domino Abraham obtulit, sicut ex ipsius Domini institutione accepit; accepta namque promissione Abraham de terra Chananaeorum quam in suis haeredibus possessurus erat, nimio familiaritatis ausu quam apud Dominum habebat, signum in hoc ipsum a Domino humiliter quaerebat: *Domine Deus,* inquit, *unde scire possum quod possessurus sim eam?* Et Dominus Abraham: *Sume,* inquit, *mihi vaccam triennem, et capram trimam, et arietem annorum trium: turturem, et columbam [n: (Gen. XV)]*. Fecit Abraham quod ex divina institutione [1034B] accepit, et super hostias suas accepto coelitus igne, signum quod concupierat obtinuit. Quia ignem coelitus accepit, signum profecto magnae dilectionis fuit, et merito sperandi majora magnam fiduciam praebuit: minora namque beneficia libenter impensa dant ausum absque dubio praesumendi majora. Sic arrhas accipimus, ut conventionis certitudinem inconcussam teneamus. Divinae ergo promissionis quasi quaedam arrha Abrahae, fuit ignis ille coelitus missus, qui suas hostias absumpsit. Puto quia et nos si ignem coelestem, si ignem divinitus missum acceperimus, de divinis promissionibus jam ulterius omnino dubitare non poterimus: *Ignem,* inquit, *veni mittere in terram; et quid volo, nisi ut ardeat? (Luc. [1034C] XII.)* Sed quando hunc ignem Jesus de summis attulit, nunquid in terris tunc temporis ignis defuit, aut forte bonus non fuit? Invenit absque dubio ignem terrestrem, attulit autem ignem coelestem. Illum venit exstinguere, istum vehementer accendere. Omnis amor ignis est, sed non omnis amor bonus est. Malus ignis amor saecularis, amor carnis, amor turpitudinis. Bonus ignis amor spiritualis, amor veritatis, amor virtutis. Bonum itaque est illum exstinguere, bonum nihilominus istum accendere, et diligenter nutrire. Bonus ignis, ignis charitatis, ignis bonus et vehementer nutriendus. Hic est ignis qui de coelis venit, qui super discipulos in igneis linguis descendit: *Charitas Dei,* dicit Apostolus, *diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis* [1034D] [n: (Rom. V)]. Ecce ignis qui coelitus mittitur; ecce ignis qui nonnisi divinitus datur. Absque dubio qui hunc ignem acceperit, de aeternae haereditatis promissione ulterius dubitare non poterit. Profecto ubi charitatis abundantia est, diffidentiae locus esse non potest. Perfecta enim charitas foras mittit timorem.

## De sacrificio David prophetae (cont.)

Vultis autem apertius nosse quia qui hunc ignem accipiunt, de aeternae haereditatis promissione haesitare non possunt: *Charitas,* inquit, *omnia suffert, omnia credit, omnia sperat [n: (I Cor. XIII)]*. Quomodo namque de divinis promissis diffidat, quae omnia credit, quae omnia sperat? Puto quia coelestem hunc ignem Propheta acceperat, quando dicebat: *Credo videre bona Domini interra viventium [n: (Psal. XXVI)]*. Et Abrahae [1035A] quidem Chananaeorum terra repromittitur, et quasi arrha quadam in igne desuper misso accepta in spei suae cercitudine solidatur. Quoniam igitur Abrahae dictae sunt promissiones, si volumus ejusmodi promissionum cohaeredes existere, satagamus designatum ignem a Domino precibus obtinere. Cogitemus quale sit terram lacte et melle manantem in haereditatem accipere, et eam de manibus Chananaeorum violenter eripere. Res utique grandis, et valde difficilis. Novit hoc patriarcha, et bene novit; et idcirco tantae promissionis confidentiam signo confirmari quaesivit. Sed quae est ista terra, putamus, quae lacte et melle manat, quae tanta dulcedine tota redundat? Ubi, quaeso, est haec terra? Ubi quaerenda, vel quo invenienda? De regno coelorum catholica [1035B] fides certissime agnovit quod intra nos sit. Sed coelum illud quod intra non est, cur non habeat sui generis terram, quemadmodum et illud quod cernitur habet terram suam? Si intra nos est regnum coelorum, cur non et intra nos sit terra viventium? Certe haereditas illa quae spiritualibus promittitur, spiritualis esse comprobatur. Si vultis, terra est; si vultis, coelum est. Terra propter stabilitatem, coelum propter sublimitatem. Si spirituales sumus, si spiritualiter sapimus, terram hanc lacte et melle manantem quaeramus interius, non exterius. Quaeramus itaque quae ista terra sit, quae cultores suos mira dulcedine reficit, dulcedine potat, dulcedine pascit. Scimus autem quia cum caetera elementa semper in motu sint et nunquam quiescere possint, sola [1035C] terra uno in loco subsistit, et summa se quiete componit. Scimus nihilominus quia timor solet semper mentem concutere, securitas autem stabilire, et ad quietem componere. Formam igitur terrae in eo ipso conscientiae securitas gerit quae cor humanum semper ad quietem colligere consuevit. Haec terra multa prorsus dulcedine manat, quia cordis jucunditatem conscientiae securitas parat. Promissionis terra, conscientia secura; terra melliflua, conscientia jucunda. Merito talis terra Chananaeis aufertur, merito talis terra Judaeis confertur. Pessimum hominum genus omnium, qui tunc temporis fuerunt in terra, genus Chananaeorum. Optimum hominum genus omnium, qui tunc temporis fuerunt in terra genus Hebraeorum. [1035D] Videtis quod haec terra sit aut valde malorum, aut valde bonorum. Profecto securitatem conscientiae non valent vel solent, nisi aut valde mali aut valde boni, habere. Vultis apertius nosse quomodo ejusmodi terram soleant valde mali possidere? Sunt impii qui ita securi sunt ac si opera habeant justorum [n: (Eccle. VIII)]. Impius enim cum venerit in profundum malorum contemnit [n: (Prov. XVIII)]. Scimus nihilominus quia perfecta charitas foras mittit timorem, et e vestigio intromittit securitatem. Si enim cor nostrum non reprehenderit nos, fiduciam habeamus apud eum. Vides certe quod securitatem conscientiae facit aut magna perversio, aut magna perfectio. Conscientia mala atque secura in valde malis; conscientia bona atque secura [1036A] in valde bonis; conscientia mala, sed non secura in non valde malis; conscientia bona et non secura in non valde bonis. Quandiu ergo conscientia est secura et mala, adhuc sunt Chananaei in terra. Cum autem coeperit esse conscientia secura et bona, noveris jam Judaeos morari in terra. Securitatem enim conscientiae non solet omnino facere, nisi aut multa enormitas vitiorum, aut magna perfectio virtutum. Haec est haereditas illa quam omnino oportet de manibus Chananaeorum eripere, et ab omni labe vitiorum summo studio purgare. Haec est haereditas illa quae fluit lacte et melle, quia securitas conscientiae solet mentem humanam laetitia et exsultatione replere. Lactis et mellis dulcedine refici nos voluit, qui dixit: *Laetamini in Domino et exsultate justi (Psal. [1036B] XXXII)*. Securitas falsa facit gaudium falsum, securitas vera gaudium verum. O quale quantumque gaudium habet bonae conscientiae testimonium! *Gloria nostra,* inquit, *haec testimonium conscientiae nostrae [n: (II Cor. I)]*. In lacte et melle intellige duplex gaudium, conscientiae securae et bonae. Geminum sane gaudium integra conscientia parit, gaudium de beatitudine corporis, gaudium de beatitudine mentis. Ex hac gemina retributione gaudemus interim in spe, in futuro autem gaudebimus in re; lac de carne profluit, mel cum rore de coelo descendit. Lactea dulcedo quidem de carne trahitur, quando ex corporis beatitudine gaudium et exsultatio oritur. Melliflua dulcedo velut e coelo defluit, quando de mentis incorruptibilitate inaestimabilis quaedam [1036C] gratulatio surgit. Lac est et illa dulcedo quam hauriemus in contemplandis creaturis; mel autem est illa quae mentem inebriat ex contemplatione Creatoris. Nonne et hoc erit lac sugere, de inspecta Christi humanitate gaudere? Nonne et hoc erit summae dulcedinis melle refici, de inspecta Christi divinitate in immensum gloriari? In lacte quidem dulcedo sola, non tamen summa; in melle vero dulcedo et sola et summa. Quid enim melle dulcius? In contemplanda Christi humanitate jucunditas quidem magna, non tamen summa. In contemplanda autem ejus divinitate jucunditas et sola et summa. Pertinet ad beatitudinem hominis exterioris exterioribus oculis videre in Deo naturam humanam. Pertinet [1036D] vero ad beatitudinem hominis interioris interioribus oculis videre in homine naturam divinam. In lacte ergo intellige quidquid beatificae dulcedinis corporeis sensibus corporea substantia subministrat. In melle accipe quidquid glorificae jucunditatis in corporeis sensibus incorporea substantia distillat

Quid itaque aliud erit terram lacte et melle manantem in haereditatem accipere, quam geminae beatitudinis aeternam securitatem in aeternum possidere? Si igitur hujusmodi promissionnes cum fideli Abraham haereditare cupimus ad spei nostrae certitudinem, coelestem illum quem superius designavimus ignem velut pro signo petamus. Nam, sicut superius docuimus, cor quod charitatis igne plene incanduerit, nulla ignorantiae nebula, nullus diffidentiae [1037A] torpor involvere poterit. Sed qui ad similitudinem Abrahae ignem coelitus missum optat accipere, studeat aeque et ipse simile sacrificium offerre. Jubetur itaque Abraham, uti jam dictum est, sumere vaccam triennem, et capram trimam, et arietem trium annorum, turturem quoque et columbam [n: (Gen. XV)]. Videamus modo quid sibi velit hoc sacrificium Abrahae, vel in quo videatur a jam dicto illo David sacrificio differre. Quid, quaeso, est quod Dominus a summo patriarcha non bovem, sed vaccam quaerit? Nunquidnam in hoc genere hostiarum plus feminam quam masculum diligit? Forte sic est. Neque enim a tanto amico exigeret quod minus ipse diligeret. Si mystice dicta mystica interpretatione discutiantur, puto palam fieri ratum inveniri quod [1037B] dicitur: Scimus de bove quia jugum portare potest, lac autem dare non potest. Contingit vero vaccam utrumque facere, et lac dare, et domini sui jugum portare. O quale sacrificium, et obedientiae jugum humiliter portare, et inter quaelibet obedientiae ardua cordis dulcedinem servare, et nil aliud quam lacteum dulcorem per verba distillare! Multi cum dura sibi praecipiuntur molestum quidem habent, nec tam dulciter quam fortiter sustinent. Scimus autem quia masculinus sexus quam femininus fortior est; sed lac tamen dare non potest. Bovem itaque facit obedientia fortis, vaccam vero obedientia dulcis. Bovem offerre est obedire viriliter, vaccam offerre est obedire gratanter. Bovem offerimus obediendo constanter, vaccam offerimus obediendo [1037C] gratulanter. Caro bovina, obedientia robusta, caro vaccina, obedientia jucunda. Qui igitur potest, carnem offerat vaccinam; qui hoc non potest, offerat bovinam. Qui neutrum potest ex istis, offerat saltem vitulum de armentis. Vitulus sane ad jugum portandum nutritur, interim tamen ad ipsum non applicatur. Quod autem interim non portat, non est ex vitio recalcitrationis, sed ex defectu possibilitatis. Si igitur obedientiam non profiteris, non quia non vis, sed quia non possis: vitulum voves et solvis. Quid enim intelligimus per vitulum, nisi obediendi propositum, quemadmodum in bove et vacca obedientiae exercitium? Si igitur vaccam vel bovem offerre non potes, offer vel [1037D] vitulum, quem, cum integre volueris, ad manum habere potes. Certe si non potes habere obedientiae officium vel usum, potes habere obedientiae propositum, potes habere obedientiae desiderium; et cum volueris, offerre potes ejusmodi vitulum. Qui matrimonio juncti sunt, non statim obedientiam profiteri possunt, cum volunt. Matrimonio namque juncti, sine alterutra licentia non possunt ab invicem separari, et ideo nec obedientiam profiteri. Vitulum ergo offerant qui ejusmodi sunt, qui obedientiae jugum pro mentis arbitrio subire non possunt. Hinc est quod pro peccato ignorantiae in lege unctus, sacerdos jubetur vitulum offerre. Sacerdos unctus, praelatus charitate praeditus. Sacerdos unctus, praelatus erga proximum pius et erga Deum devotus. [1038A] Ejusmodi sacerdos, quanto subjectos suos verius diligit, tanto eorum errata vehementius insectatur et odit. Sed saepe dum eorum culpas minus discrete percutit, dum percussorum vires pensare nescit, vel negligit, charitatem in eis minus caute feriens exstinguit. Per ignorantiam itaque peccat, quando malum unde amputare debuerat accumulat. Sacerdos igitur qui indiscrete agendo dum bonum intendit per errorem delinquit, vitulum pro peccato suo offerat, et obediendi potius quam imperandi desiderium de caetero habeat, qui creditum sibi regiminis officium ad plenum prout oportet dispensare non posse, per experientiam jam probat. Quid enim est aliud eum vitulum offerre, quam male jam et desiderare subesse potius quam praeesse, et obedientiam [1038B] aliis potius exhibere quam ab aliis exigere. Offert igitur vitulum de armentis, qui fieri jam optat quasi unus ex subjectis.

## De sacrificio David prophetae (cont.)

Notandum sane quod sacerdos per ignorantiam peccans jubetur pro peccato non bovem, sed vitulum offerre, ne pastoralem curam quam semel accepit audeat temere et inconsulte abjicere. Debet ergo qui ejusmodi est, subjectionis locum non tam subire quam ambire, non tam arripere quam desiderare, et hoc erit non tam bovem quam vitulum offerre. Amorem ergo praelationis ab affectu suo abscindat, praelationis tamen officium propter timorem Dei et utilitatem proximi teneat, donec opportunum et rationabilem exitum inveniat, et interim pro peccato suo vitulum per subjectionis desiderium [1038C] offerat. Illud autem quid esse dicimus quod David non bovem, sed boves promittit, de manibus vero Abrahae Dominus non vaccas, sed vaccam exigere voluit? Si plus est boves quam bovem promittere et exsolvere, cur non et aeque majus sit vaccas quam vaccam in Dei sacrificio exhibere? Sed nunquid in sacrificio Abrahae debemus credere aliquid minus a perfecto esse potuisse? Cui ergo perfectio jure ascribitur, si summo patriarchae denegatur? Quis autem dicat vel Dominum tantum amicum ad optima non instituisse, vel tantum virum ad perfectionis instituta animum promptum non habere? Ut autem breviter dicam quid in bove vel bobus sentiam, hoc est, ut mihi videtur, bovem offerre, manum suam ad [1038D] debitam obedientiam plene exsolvendam fortiter extendere. Haec hostia geminatur, quando et ad debitam et ad indebitam obedientiam operationis nostrae manus viriliter extenditur. Pene omnes cum ad religionem venimus, obedientiam cum determinatione promittimus, nam obedientiam secundum ordinem profitemur. Non est ergo in praelati potestate ad ea quae supra professionis suae ordinem sunt, subjectum suum violenter cogere. Debitum namque est quod praecipitur secundum ordinem, indebitum quod est supra professionem. Boves itaque cum Propheta offerimus, quoniam et debitam et indebitam obedientiam animo nostro extorquemus, et constanter exhibemus. Vaccas autem veraciter tunc offerimus, quando utramque obedientiam non [1039A] solum aequanimiter, sed etiam delectabiliter exsolvimus. Quomodo ergo ad Abraham sola vacca requiritur, vel a tanto, ut dictum est, viro una tantum exsolvitur? Nam nec sola indebita obedientia ad debiti solutionem, nec sola debita sufficit ad perfectionem. Dicam certe, dicam quod super hac re animus mihi suggerit, judicet quisque quomodo voluerit. Potes, si volueris, nullam obedientiam indebitam tibi facere, et tunc non video quomodo Deus a te possit plus quam unam vaccam exigere. Si promittis coram Deo tuo, vel profiteris coram praelato tuo obedientiam ad omnia, jam tibi de reliquo nulla obedientia erit indebita, et pro debito obedientiae sufficit tibi solam vaccam offerre. Melius, ut mihi videtur, una sola vacca juxta hunc modum offertur, [1039B] quam cum hostia tua juxta praedictum modum geminatur. Nulla sane tibi obedientia videbitur gravis, vel importabilis, si illius exemplum perfecte aemularis qui factus est obediens Patri usque ad mortem, mortem autem crucis [n: (Philipp. II)]. Vaccam ergo in Domini sacrificio juxta Abrahae exemplum offerimus, si plenam ad omnia obedientiam promittimus, et cum gaudio exsolvimus. Prompti autem et parati simus quantum in nobis est, non solum melioribus, vel aequalibus, verum et pejoribus talem obedientiam exhibere, et constabit nos procul dubio juxta Dominicum praeceptum vel documentum vaccam triennem obtulisse. Hostiam talem, vaccam profecto triennem, offerre nos [1039C] voluit qui dixit: *Subjecti estote humanae creaturae propter Deum [n: (I Petr. II)]*. Ecce de vacca, nunc videamus de capra. Sed facile est, ni fallor, ex superioribus colligere, cur maluit Dominus ab Abraham capram potius quam hircum exigere. In hirco vel capra intelligitur voluntarius contemptus. Capra autem lac praebere solet, non hircus. Capram ergo offerre est contemptum suum magna cordis dulcedine sustinere. Est autem, ut dictum est superius, fortior sexus masculinus quam femininus. Hircus ergo non capra offertur, cum sui contemptus a quolibet non tam gaudenter suscipitur, quam fortiter sustinetur. Qui ergo capram non potest, offerat vel hircum; qui horum potest neutrum, offerat vel haedum. Haedus tenera res est, et qui sine lacte [1039D] matris vix vel nullo modo vivere potest. Haedum itaque offert, qui contemptum suum aegre quidem et cum magna molestia sustinet, alienae tamen consolationis lacte recreatus patientiam sibi extorquet. Dum itaque contemptum suum alius sustinet patienter, alius fortiter, alius gratanter, unus haedum, alter caprum, alius capram offerre videtur. Si igitur contemptus patientiam amplecteris, offers haedum de capris. Offers caprum contemnendo contemptum tuum. Offers capram exhilarescendo ad illatam injuriam. Capra, ni fallor, erat oblatio eorum de quibus habetis in Actibus apostolorum: *Ibant apostoli gaudentes a conspectu concilii, quoniam digni, habiti sunt pro nomine Jesu contumeliam pati [n: (Act. V)]*. Si autem pauperculus es, et ad oblationem [1040A] caprae vel hirci non sufficis, offer saltem haedum de capris. Haedinis certe carnibus Jacob patrem suum satiavit, et fratri debitam benedictionem accepit. Audis benedictionem, attende et qualem: *Det tibi Deus,* inquit, *de rore coeli, et de pinguedine terrae, abundantiam frumenti, et vini, et olei, et serviant tibi populi, et adorent te tribus. Esto dominus fratrum tuorum, et incurventur ante te filii matris tuae. Qui maledixerit tibi, ille maledictus; et qui benedixerit tibi, benedictionibus repleatur [n: (Gen. XXVII)]*. Qui igitur cupit talem benedictionem haereditare, audiat consilium Rebeccae: *Affer,* inquit, *mihi duos haedos optimos, ut ex eis faciam escas patri tuo, quibus libenter vescitur [n: (ibid.)]*. Vides certe quod duos eum haedos parare oporteat, qui ad tantam benedictionem [1040B] anhelat. Certe cum male agis, juste contemneris. Et quid aliud quam haedinas carnes offers si patientiam amplecteris? Qui autem etiam inter bona opera contemnitur, et tamen patientiam amplectitur, hostiam suam geminare videtur. Geminos itaque haedos offerre, est tam justum quam injustum contemptum patienter sustinere. Geminum autem hircum tunc quivis offerre videtur, quando ad justum et ad injustum contemptum fortiter sustinendum promptus invenitur. Capras autem offerre, est ad utrumque contemptum mente hilarescere, et inter quaslibet injurias, quamlibet injustas, cordis dulcedinem corde retinere. Sed qui cum beato Job veraciter dicere potest: *Neque enim reprehendit me [1040C] cor meum in omni vita mea [n: (Job XXVII)]*, nescio quomodo in hoc genere sacrificii possit geminari illius hostia.

Quomodo enim, quaeso, justum contemptum incurrere valet, quem sua conscientia in nullo remordet? Merito ergo Dominus ab Abraham unam tantum capram quaesivit, cujus vita irreprehensibilis fuit, et qui ab aliis nonnisi indigne contemni potuit. Merito David suam in hac parte hostiam duplicavit, qui inter multa bona quae egit, gravissima etiam quaedam mala commisit. Habuit itaque in vita sua et unde juste et unde nonnisi injuste reprehendi vel contemni potuisset, unde et necesse fuit ut suam hostiam in Domini sacrificio geminaret. Felix qui sic vivit, ut non sit unde ab aliis jure reprehendi possit. [1040D] Sufficit ei qui ejusmodi est caprum unum offerre, et injustum contemptum aequanimiter sustinere. Capra autem tunc est perfecti viri oblatio, cum injuste spretus suscipit cum gaudio. Contemnimur sane modo a superioribus, modo a coaequalibus, modo ab inferioribus. Debemus autem quorumlibet derisus et opprobria injusta libenter, imo et gratulanter suscipere, et hoc erit, ut arbitror, capram trimam offerre. Ecce de vacca, ecce de capra. Superest adhuc considerare de oblatione arietina. Bidens animal mansuetum est, et idcirco, ut jam docuimus, potest hujusmodi animal mansuetudinem figurare. Pecudem ergo offers, cum mansuetudinem exhibes. In te autem est utrum velis agnum vel ovem sive arietem offerre, et in Domini sacrificium ponere. Agnus, ut [1041A] novimus, lac non tam fundit quam sugit. Econtrario autem ovis non tam sugit quam fundit. Aries vero neutrum horum solet facere, quin potius cornibus ferire. Agnum itaque facit, qui ex alienae consolationis dulcedine ad mansuetudinis gratiam proficit. Ovem autem in Domini sacrificio exhibet, qui blandae consolationis, et piae sollicitudinis studio alios ad mansuetudinis gratiam promovet. Arietem vero tunc veraciter offerimus, si in spiritu lenitatis delinquentes corripimus, et pro Domino zelantes contra praevaricatores piae severitatis cornibus saevimus. In agno itaque intelligimus mansuetudinem trepidantem, in ove mansuetudinem blandientem, in ariete mansuetudinem zelantem. In agno mansuetudinem timoratam, in ove mansuetudinem piam, in ariete [1041B] mansuetudinem severam. Agnum offers humiliter acquiescendo, ovem devote blandiendo, arietem pie increpando. Itaque in mansuetudine suscipite insitum verbum quod potest salvare animas vestras, et agnum obtulistis. Confortate manus fatigatas et genua dissoluta roborate, et ovem sacrificatis. Juxta Apostolum autem argue, obsecra, increpa [n: (II Tim. IV)] virtute mansuetudinis ubique servata, et erit aries, ut arbitror, oblatio tua. Puto jam non miraris cur Dominus in hoc genere hostiae masculinum sexum ab Abraham exegerit, qui in aliis hostiarum generibus femininum praeelegit. Non est mirum vel insolitum animum mansuetudine fundatum cordis dulcedinem corde servare, et juxta ovis similitudinem [1041C] conceptam dulcedinem quasi lac quoddam effundere, et per verba distillare. Sed hoc vere magnum, hoc vere mirandum, cum cor mansuetum et pium sibi extorquet pro Domino zelata, et increpationis cornibus delinquentes ferire.

## De sacrificio David prophetae (cont.)

Quantum ad me attinet plus miror, vel malo unum arietem juxta Danielis somnium ventilantem contra Occidentem, et contra Aquilonem, et Meridiem, quam plures oves lacte abundantes. O quale quantumque sacrificium erit pro veritatis testimonio, nec sibi ipsi quidem parcere, sed pro rectitudinis zelo persequentium furorem contra se sponte provocare. O quale sacrificium suas injurias cum mansuetudine pati, libenter oblivisci, domini injuriis vehementer indignari, et increpationis cornibus saeviendo [1041D] fortiter ulcisci! Hoc est, ut arbitror, arietem offerre, et in Domini sacrificio ponere. Sed merito et hoc in loco, juxta superiorem modum. quaeritur cur ab Abraham unus tantum aries exigitur, cum David propheta majus aliquid proponere vel promittere videatur, in eo quod dicitur: *Holocausta medullata offeram tibi cum incenso arietum [n: (Psal. LXV)]*. Non dicit cum incenso arietis, sed cum incenso arietum. Sed, sicut in caprae immolatione docuimus quia quandoque juste, quandoque injuste contemnimur, sic sane modo juste, modo injuste affligimur, et vicissim justam vel injustam persecutionem patimur. Qui igitur justam persecutionem quoties incurrit cum mansuetudine tolerat, quasi unum qui ejusmodi est arietem in Domini sacrificium immolat. [1042A] Qui autem inter zelandum pro Domino modo juste, modo injuste affligitur, et utramlibet persecutionem sine mansuetudinis suae detrimento patitur, iste profecto hostiam suam geminare videtur. Qui vero sine querela sunt, et irreprehensibiliter vivunt, hi sane non habent unde hostiam suam geminare vel debeant vel valeant. Puto quia illis sufficiebat ad perfectionem unius tantum arietis oblatio, de quibus testimonium habemus ex Evangelio: *Erant autem ambo,* inquit evangelista, *justi ante Deum incedentes in omnibus mandatis et justificationibus Domini sine querela [n: (Luc. I)]*. Animadvertis, ut arbitror, quod majus sit unum arietem juxta hunc modum offerre, quam juxta praedictum modum hostiam suam geminare. Ille vero trium annorum arietem [1042B] Domino immolat, qui non solum in potentiores vel aeque potentes, sed etiam potentiores liberae increpationis cornibus impugnat, quoties zelus rectitudinis hoc exigit, vel regula veritatis dictat. Ecce jam diximus quid de vacca, quid de capra, quid demum de ariete sentire debeamus. Ex his itaque, ut arbitror, animadvertitis qualia fercula in Domini mensam parare debeatis. Sed, si Domino mensam locupletem volumus exhibere, debemus ad similitudinem Abrahae ex turture et columba adhuc quartum vel quintum ferculum superaddere. Studiis igitur perfectae operationis adjungamus etiam studia contemplationis. Illa sane ad quadrupedia, ista pertinent ad volatilia. Quadrupedia in terra degunt, volatilia [1042C] pennis se in alta sustollunt. Per actionem quasi in terra conversamur, per cogitatum et desiderium in sublimibus suspendimur. Quasi igitur pennata animalia Domino offerimus, quoties ex devotionis officio ad futurorum considerationem penna contemplationis volamus. Per turturem et columbam intellige contemplationem geminam. In turture contemplationem aeternorum malorum, in columba contemplationem aeternorum bonorum. Hae autem aves non tam canere quam gemere solent, et gemitum pro cantu habent. Sicut in penna gratiam contemplationis, sic in earum cantu vel gemitu intellige virtutem compunctionis. Debemus itaque hinc inde aeterna mala vel bona meditari, contemplari et in eorum consideratione compungi, et hoc erit turturem et [1042D] columbam offerre, et pro parte hostiam nostram duplicare. Turtur solitudinem diligit, et solivagus incedit, et in hoc formam timoris gerit, qui semper diverticulum quaerit. Columba gregatim volat, et ex eo formam dilectionis ostentat, quae corda semper conciliat, et in unam pacis concordiam ligat. In turture igitur compunctio timoris, in columba attenditur compunctio amoris. Si aeterna mala meditaris, et in eorum consideratione non compungeris, turturis pennas habes, sed turturis cantum non habes. Si in aeternorum bonorum contemplatione defigeris et in eorum desiderio inardescis et lacrymas fundis, profecto columbinum et volatum et cantum te habere ostendis.

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## On the Sacrifice of David the Prophet

[1031C] *I will offer up to thee burnt offerings full of marrow, with the burning [1031D] of rams; I will offer to thee bullocks with goats [n: (Psal. LXX)]*. Let us see, if you please, what sacrifices of this kind mean — the flesh of the ram, the flesh of the ox, the flesh of the goat. For I think that all these things are spoken in figure. Otherwise, if in all these things you have a carnal understanding, if you attend to the letter alone, attend to what is said to you: *Shall I eat the flesh of bullocks? or shall I drink the blood of goats? [n: (Psal. XLIX.)]* In the carnal sacrifices of the Jews, therefore, let us understand nothing carnally, but let us examine spiritually those things which according to the letter savor of flesh. For the Prophet would never have promised the Lord the flesh of ram, of ox, or of goat as though it were something great, had he not perceived that in these something great, and exceedingly pleasing to the Lord, was foreshadowed. The ram is an exceedingly meek animal, which before its shearer is dumb, and openeth not its mouth. In [1032C] this very thing, then, it bears the form of meekness, which [1032D] amid oppressions and insults keeps patience. Do you wish to hear how great the power of meekness is, or what the recompense of this gift is? *But the meek,* he says, *shall inherit the land: and shall delight in abundance of peace [n: (Psal. XXXVI)]*. How great a thing is it, I ask, to receive an eternal inheritance, and to possess it with peace? But with what kind of peace? They shall delight, he says, in abundance of peace. It was too little for him to say, they shall delight in peace; but they shall delight, he says, in abundance of peace, because of that peace there shall be no end. Now the ram is the leader of the flock. He, therefore, who wishes to be the author of this gift must, through the virtue of meekness, show himself the pattern of the whole congregation, so as to be an example to all the rest. To have, then, a meekness that is proved and imitable by all — this is to offer a ram; and proved virtue rebukes [1033A] the foolish. So much for the ram; let us now see concerning the ox. The ox, as we know, of its own accord bows its neck to bear the yoke. This is the form of obedience, which is always wont, and ought, to subject itself to another's will. As, therefore, in the ram proved meekness is understood, so in the ox voluntary subjection. O what a sacrifice, and how great, wholly to set aside one's own will, and to expose oneself entirely to another's judgment, reserving nothing of oneself for oneself! O how confidently will he stand beside the Crucified who for his sake subjects himself to every obedience! With how great a security of conscience will the truly obedient man draw near to the throne of grace of him who was made obedient to the Father unto death, even the death of the cross! With how many trophies will he go forth from the racecourse of this life who for Christ's sake [1033B] utterly casts himself away, and makes himself over to another's service, according to Solomon's saying: *An obedient man shall speak of victories [n: (Prov. XI)]*. Assuredly he speaks that which he works. How great a victory, to conquer sin! How great a victory, to conquer oneself, to conquer the world, to conquer the devil! Thus he conquers all things who overcomes his own will, who willingly puts his neck under the yoke of obedience. To offer an ox, therefore, is willingly to display voluntary subjection. So much for the flesh of the ox. Let us now see what is to be thought concerning the flesh of the goat.

We know well enough what that virtue is which makes a man cheap in his own eyes, and, as it were, foul in his own nostrils. The goat indeed has a fetid odor, and we offer the Lord as it were a goat through voluntary self-contempt. [1033C] As, then, voluntary subjection is figured in the ox, so voluntary self-abasement is aptly figured in the goat. To expose oneself, therefore, to every meanness and abasement for the Lord's sake, and humbly to acknowledge one's own weakness — this is to offer the Lord the flesh of a goat. The less flesh of this sort is to the taste of the human palate, the more it is to the taste of the divine. For the Lord is high, and looketh on the low things: and the high things he knoweth afar off. See, we have now said what sacrifices of this kind mean — the flesh of the ram, the flesh of the ox, the flesh of the goat. The flesh of the ram, proved meekness; the flesh of the ox, voluntary subjection; the flesh of the goat, voluntary self-abasement. These are the sacrifices full of marrow, sacrifices exceedingly pleasing to the Lord. Marrow lies hidden within the bones, and fattens. The marrow of the virtues is good intention; [1033D] the marrow of the virtues is inward devotion. For from good intention, from the inmost devotion of the soul, the virtues are watered, and are made solid unto the strength of perseverance. Sacrifices full of marrow, therefore, are devout services. Let our meekness then be devout, let our obedience be devout, let our humility be devout, that every offering of ours may be full of marrow. See, we have what sort of victims we ought to offer the Lord. See, we have what sort of banquet we may set before him, whenever we will. I think that if from the animals designated we set three dishes before him, we shall be able to furnish him a supper exceedingly pleasing: *Behold I,* he says, *knock at the door: if any man shall open to me, I will come in to him, and will sup with him [n: (Apoc. IV)]*. Let us meanwhile bring in with to our supper, that one day we may deserve to be brought in to his. [1034A] But if there are among you men of riches for whom it is too little to set before him only three dishes after the likeness of David, let them be eager, after the example of Abraham, to add a fourth and a fifth. For Abraham offered the Lord a fivefold sacrifice, as he received it from the Lord's own instruction; for when Abraham had received the promise concerning the land of the Canaanites which he was to possess in his heirs, by the exceeding boldness of that familiarity which he had with the Lord he humbly sought of the Lord a sign to this very effect: *Lord God,* he says, *whereby may I know that I shall possess it?* And the Lord to Abraham: *Take,* he says, *me a cow of three years old, and a she-goat of three years, and a ram of three years: a turtledove also, and a dove [n: (Gen. XV)]*. Abraham did what by divine instruction [1034B] he had received, and, fire having been received from heaven upon his victims, he obtained the sign he had desired. That he received fire from heaven was assuredly a sign of great love, and rightly afforded great confidence for hoping greater things: for lesser benefits freely bestowed give, beyond doubt, the boldness to presume upon greater. So we receive earnest-money, that we may hold the certainty of the agreement unshaken. That fire, then, sent from heaven, which consumed his victims, was for Abraham as it were a certain earnest of the divine promise. I think that we too, if we have received the heavenly fire, the fire divinely sent, shall thenceforth be wholly unable to doubt any more concerning the divine promises: *Fire,* he says, *I came to send upon the earth; and what will I, but that it be kindled? (Luc. [1034C] XII.)* But when Jesus brought this fire from on high, was fire then lacking on the earth at that time, or was it perhaps not good? Beyond doubt he found an earthly fire, but he brought a heavenly one. The one he came to extinguish, the other to kindle vehemently. All love is a fire, but not all love is good. An evil fire is worldly love, the love of the flesh, the love of baseness. A good fire is spiritual love, the love of truth, the love of virtue. It is good, therefore, to extinguish the one, and no less good to kindle the other, and diligently to feed it. A good fire is the fire of charity, a good fire and one to be fed vehemently. This is the fire which came from the heavens, which descended upon the disciples in tongues of fire: *The charity of God,* says the Apostle, *is poured forth in our hearts by the Holy Spirit who is given to us* [1034D] [n: (Rom. V)]. Behold the fire that is sent from heaven; behold the fire that is given only from God. Beyond doubt, he who has received this fire will not be able to doubt any longer concerning the promise of the eternal inheritance. Assuredly, where there is abundance of charity, there can be no place for mistrust. For perfect charity casteth out fear.

## On the Sacrifice of David the Prophet (cont.)

But do you wish to know more plainly that those who receive this fire cannot waver concerning the promise of the eternal inheritance? *Charity,* he says, *beareth all things, believeth all things, hopeth all things [n: (I Cor. XIII)]*. For how should that charity mistrust the divine promises which believeth all things, which hopeth all things? I think that the Prophet had received this heavenly fire when he said: *I believe to see the good things of the Lord in the land [sic: interra] of the living [n: (Psal. XXVI)]*. And to Abraham [1035A] indeed the land of the Canaanites is promised, and, an earnest as it were having been received in the fire sent down from above, he is made firm in the [sic: *cercitudine*] of his hope. Since, therefore, the promises were spoken to Abraham, if we wish to become co-heirs of promises of this kind, let us take pains to obtain from the Lord by prayers the fire we have designated. Let us consider what it is to receive as an inheritance a land flowing with milk and honey, and to wrest it by force from the hands of the Canaanites. A great matter surely, and exceedingly difficult. The patriarch knew this, and knew it well; and therefore he sought that his confidence in so great a promise be confirmed by a sign. But what, do we suppose, is this land which flows with milk and honey, which wholly overflows with such sweetness? Where, I ask, is this land? Where is it to be sought, or where is it to be found? Concerning the kingdom of heaven the catholic [1035B] faith has most certainly acknowledged that it is within us. But that heaven which is not within — why should it not have a land of its own kind, just as that heaven which is seen has its own land? If the kingdom of heaven is within us, why should not the land of the living also be within us? Assuredly that inheritance which is promised to the spiritual is proved to be spiritual. If you will, it is a land; if you will, it is a heaven. A land because of its stability, a heaven because of its sublimity. If we are spiritual, if we have a spiritual understanding, let us seek this land flowing with milk and honey within, not without. Let us ask, then, what this land is, which refreshes its tillers with a wondrous sweetness, gives them sweetness to drink, feeds them with sweetness. Now we know that, whereas the other elements are always in motion and can never be at rest, the earth alone [1035C] abides in one place, and settles itself in utmost quiet. We know none the less that fear is wont always to shake the mind, but security to steady it and settle it to quiet. Security of conscience, therefore, bears the form of earth in this very thing, that it has always been accustomed to gather the human heart to quiet. This land flows with abundant sweetness indeed, because security of conscience prepares the heart's gladness. The land of promise is a secure conscience; the honey-flowing land, a glad conscience. Rightly is such a land taken away from the Canaanites; rightly is such a land conferred upon the Jews. The worst race of all the men who at that time were upon the earth was the race of the Canaanites. The best race of all the men who at that time were upon the earth was the race of the Hebrews. [1035D] You see that this land belongs either to the very evil or to the very good. Assuredly none can, or are wont to, have security of conscience save either the very evil or the very good. Do you wish to know more plainly how the very evil are wont to possess such a land? There are the wicked, who are as secure as if they had the works of the just [n: (Eccle. VIII)]. For the wicked man, when he is come into the depth of sins, contemneth [n: (Prov. XVIII)]. We know none the less that perfect charity casteth out fear, and straightway lets security in. For if our heart do not reprehend us, let us have confidence toward him. You see clearly that what makes security of conscience is either a great perversity or a great perfection. A conscience evil and secure, in the very evil; a conscience good and secure [1036A] in the very good; a conscience evil, but not secure, in those not very evil; a conscience good and not secure, in those not very good. So long, therefore, as the conscience is secure and evil, the Canaanites are still in the land. But when the conscience has begun to be secure and good, you may know that the Jews now dwell in the land. For nothing at all is wont to produce security of conscience save either a great enormity of vices or a great perfection of virtues. This is that inheritance which must altogether be wrested from the hands of the Canaanites, and purged with the utmost zeal from every stain of vices. This is that inheritance which flows with milk and honey, because security of conscience is wont to fill the human mind with gladness and exultation. He willed us to be refreshed with the sweetness of milk and honey who said: *Be glad in the Lord, and rejoice, ye just (Psal. [1036B] XXXII)*. A false security makes a false joy; a true security, a true joy. O what and how great a joy the testimony of a good conscience has! *Our glory,* he says, *is this, the testimony of our conscience [n: (II Cor. I)]*. In the milk and honey understand a twofold joy, of a conscience secure and good. A whole conscience indeed brings forth a twin joy: joy over the beatitude of the body, joy over the beatitude of the mind. From this twin recompense we rejoice meanwhile in hope, but in the time to come we shall rejoice in the reality; milk flows forth from flesh, honey comes down with the dew from heaven. The milky sweetness is indeed drawn from flesh, when from the beatitude of the body joy and exultation arise. The honeyed sweetness flows down as it were from heaven, when from the incorruptibility of the mind a certain inestimable [1036C] rejoicing arises. That sweetness too is milk which we shall drink in the contemplating of creatures; but that is honey which inebriates the mind from the contemplation of the Creator. Will not this also be to suck milk — to rejoice in the humanity of Christ beheld? Will not this also be to be refreshed with the honey of the highest sweetness — to glory beyond measure in the divinity of Christ beheld? In milk there is indeed sweetness alone, yet not the highest; but in honey sweetness both alone and highest. For what is sweeter than honey? In contemplating the humanity of Christ there is indeed great gladness, yet not the highest. But in contemplating his divinity, a gladness both alone and highest. It pertains to the beatitude of the outer man to see with outer eyes the human nature in God. But it pertains [1036D] to the beatitude of the inner man to see with inner eyes the divine nature in the man. In milk, therefore, understand whatever of beatifying sweetness a corporeal substance supplies to the bodily senses. In honey take whatever of glorifying gladness an incorporeal substance distils into the corporeal senses

What else, then, will it be to receive as an inheritance a land flowing with milk and honey, than to possess for ever the eternal security of a twofold beatitude? If, therefore, we desire to inherit [sic: *promissionnes*] of this kind together with faithful Abraham, let us, for the certainty of our hope, ask as it were for a sign that heavenly fire which we designated above. For, as we taught above, the heart which has fully glowed with the fire of charity no cloud of ignorance, no torpor of mistrust [1037A] will be able to enfold. But let him who desires, after the likeness of Abraham, to receive fire sent from heaven, be eager likewise himself to offer a like sacrifice. Abraham is therefore commanded, as has already been said, to take a cow of three years old, and a she-goat of three years, and a ram of three years, a turtledove also and a dove [n: (Gen. XV)]. Let us now see what this sacrifice of Abraham means, or in what it seems to differ from that sacrifice of David already spoken of. What is it, I ask, that the Lord requires of the great patriarch not an ox, but a cow? Does he then in this kind of victim love the female more than the male? Perhaps it is so. For he would not exact from so great a friend what he himself loved the less. If things mystically spoken are examined by a mystical interpretation, I think it becomes plain that what [1037B] is said is found to hold good: We know of the ox that it can bear the yoke, but cannot give milk. But it falls to the cow to do both — both to give milk, and to bear her master's yoke. O what a sacrifice, both humbly to bear the yoke of obedience, and amid whatever hardships of obedience to keep the sweetness of the heart, and to distil through one's words nothing other than a milky sweetness! Many, when hard things are enjoined upon them, take it ill indeed, and bear it not so much sweetly as bravely. Now we know that the male sex is stronger than the female; yet it cannot give milk. A brave obedience, then, makes the ox; but a sweet obedience the cow. To offer an ox is to obey manfully; to offer a cow is to obey graciously. We offer an ox by obeying steadfastly; we offer a cow by obeying [1037C] gladly. The flesh of the ox, a sturdy obedience; the flesh of the cow, a cheerful obedience. Let him, therefore, who can, offer the flesh of the cow; he who cannot do this, let him offer the ox's. He who can do neither of these, let him at least offer a calf from the herds. The calf indeed is reared for the bearing of the yoke, yet meanwhile is not put to it. But that meanwhile it does not bear it comes not from the fault of kicking back, but from a lack of ability. If, therefore, you do not profess obedience, not because you will not, but because you cannot, you vow a calf and pay it. For what do we understand by the calf but the purpose of obeying, just as in the ox and the cow the practice of obedience? If, then, you cannot offer a cow or an ox, offer at least [1037D] a calf, which, whenever you fully will it, you can have at hand. Assuredly, if you cannot have the office or the practice of obedience, you can have the purpose of obedience, you can have the desire of obedience; and whenever you will, you can offer a calf of this kind. Those who are joined in matrimony cannot at once profess obedience when they will. For those joined in matrimony cannot be separated from one another without the leave of either party, and therefore neither can they profess obedience. Let them, then, offer a calf who are of this sort, who cannot undergo the yoke of obedience at the judgment of their own mind. Hence it is that in the Law the anointed priest is commanded to offer a calf for a sin of ignorance. The anointed priest is a prelate endowed with charity. The anointed priest is a prelate loving toward his neighbor and devout toward God. [1038A] Such a priest, the more truly he loves those subject to him, the more vehemently does he pursue and hate their faults. But often, while he strikes at their faults with too little discretion, while he knows not how — or neglects — to weigh the strength of those he strikes, by striking too incautiously he extinguishes charity in them. Thus he sins through ignorance, when he heaps up the evil which he ought to have cut away. Let the priest, therefore, who by acting indiscreetly offends through error while he intends the good, offer a calf for his sin, and let him henceforth have the desire rather of obeying than of commanding — he who by experience now proves that he cannot fully dispense, as he ought, the office of rule entrusted to him. For what else is it for him to offer a calf, than now ill, and to desire to be under rather than over, and to render obedience [1038B] to others rather than to exact it from others. He, therefore, offers a calf from the herds who now desires to become as one of those subject.

## On the Sacrifice of David the Prophet (cont.)

It is indeed to be noted that the priest who sins through ignorance is commanded to offer for his sin not an ox, but a calf, lest he dare rashly and inconsiderately to cast off the pastoral care which he once received. He, therefore, who is of this sort ought not so much to enter upon the place of subjection as to seek after it, not so much to snatch at it as to desire it; and this will be to offer not so much an ox as a calf. Let him therefore cut away from his affection the love of prelacy, yet let him hold the office of prelacy for the fear of God and the profit of his neighbor, until he find a fitting and reasonable way out; and let him meanwhile, for his sin, through the desire of subjection [1038C] offer a calf. But what do we say this to be, that David promises not an ox but oxen, whereas from Abraham's hands the Lord willed to require not cows but a cow? If it is more to promise and to pay oxen than an ox, why should it not equally be greater to present cows rather than a cow in the sacrifice of God? But ought we to believe that in Abraham's sacrifice anything could have fallen short of the perfect? To whom, then, is perfection rightly ascribed, if it is denied to the greatest of the patriarchs? And who would say either that the Lord did not instruct so great a friend unto the best things, or that so great a man had not a mind ready for the instructions of perfection? But that I may say briefly what I think concerning the ox or the oxen, this, as it seems to me, is to offer an ox: bravely to stretch out one's hand to [1038D] the full paying of the obedience that is owed. This victim is doubled when the hand of our working is manfully stretched out both to the obedience that is owed and to that which is not owed. Almost all of us, when we come to religion, promise obedience with a limitation, for we profess obedience according to our order. It is not, therefore, in the prelate's power forcibly to compel his subject to those things which are above the order of his profession. For that is owed which is enjoined according to the order; that is not owed which is above the profession. We therefore offer oxen with the Prophet, since we wring from our own mind both the obedience that is owed and that which is not owed, and steadfastly display it. But we truly offer cows when we pay both obediences not [1039A] only with equanimity, but even with delight. How, then, is a single cow required of Abraham, or how is one only paid by so great a man, as has been said? For neither does the unowed obedience alone suffice for the paying of what is owed, nor the owed alone for perfection. I will surely say — I will say what my mind suggests to me on this matter; let each judge as he will. You can, if you will, make no obedience unowed for yourself; and then I do not see how God can require of you more than one cow. If you promise before your God, or profess before your prelate, obedience unto all things, then henceforth no obedience will be unowed by you, and for the debt of obedience it suffices you to offer a single cow. Better, as it seems to me, is one single cow offered after this manner, [1039B] than when your victim is doubled after the manner aforesaid. No obedience indeed will seem to you heavy or unbearable, if you perfectly emulate the example of him who was made obedient to the Father unto death, even the death of the cross [n: (Philipp. II)]. We therefore offer a cow in the Lord's sacrifice after Abraham's example, if we promise full obedience unto all things, and pay it with joy. And let us be prompt and ready, so far as in us lies, to display such obedience not only to our betters or our equals, but even to our inferiors; and it will be established beyond doubt that, according to the Lord's precept or teaching, we have offered a cow of three years old. He willed us to offer such a victim, assuredly a cow of three years old, [1039C] who said: *Be ye subject to every human creature for God's sake [n: (I Petr. II)]*. So much for the cow; now let us see concerning the she-goat. But it is easy, unless I err, to gather from what has gone before why the Lord preferred to require of Abraham a she-goat rather than a he-goat. In the he-goat or the she-goat voluntary self-contempt is understood. Now the she-goat is wont to furnish milk, not the he-goat. To offer a she-goat, then, is to bear the contempt shown one with great sweetness of heart. Now the male sex, as was said above, is stronger than the female. A he-goat, therefore, and not a she-goat, is offered when the contempt of oneself is by anyone not so much joyfully received as bravely borne. He, therefore, who cannot offer a she-goat, let him offer at least a he-goat; he who can offer neither of these, let him offer at least a kid. The kid is a tender thing, and one which without its mother's milk [1039D] can scarcely, or in no way at all, live. He therefore offers a kid who bears the contempt shown him with difficulty indeed and with great trouble, yet, refreshed by the milk of another's consolation, wrings patience from himself. While, therefore, one bears the contempt shown him patiently, another bravely, another gladly, the first is seen to offer a kid, the second a he-goat, the third a she-goat. If, then, you embrace patience under contempt, you offer a kid of the goats. You offer a he-goat by contemning the contempt shown you. You offer a she-goat by growing cheerful at the injury inflicted. A she-goat, unless I err, was the oblation of those of whom you have it in the Acts of the Apostles: *The apostles went from the presence of the council rejoicing, because they were accounted worthy to suffer reproach for the name of Jesus [n: (Act. V)]*. But if you are a poor little man, and are not equal to the oblation [1040A] of a she-goat or a he-goat, offer at least a kid of the goats. With the flesh of kids assuredly did Jacob satisfy his father, and received the blessing owed to his brother. You hear of a blessing; attend also to what sort it is: *God give thee,* he says, *of the dew of heaven, and of the fatness of the earth, abundance of corn, and wine, and oil; and let peoples serve thee, and tribes adore thee. Be thou lord of thy brethren, and let thy mother's sons bow down before thee. He that curseth thee, let him be cursed; and he that blesseth thee, let him be filled with blessings [n: (Gen. XXVII)]*. He, therefore, who desires to inherit such a blessing, let him hear the counsel of Rebecca: *Bring me,* she says, *two of the best kids, that of them I may make meats for thy father, whereon he feedeth willingly [n: (ibid.)]*. You see clearly that he must prepare two kids who pants after so great a blessing [1040B]. Assuredly, when you act badly, you are justly despised. And what else than the flesh of kids do you offer, if you embrace patience? But he who is despised even amid good works, and yet embraces patience, is seen to double his victim. To offer twin kids, therefore, is to bear patiently contempt both just and unjust. And anyone is then seen to offer a twin he-goat, when he is found ready to bear bravely both just and unjust contempt. But to offer she-goats is to grow cheerful in mind at either contempt, and amid whatever injuries, however unjust, to retain the heart's sweetness in the heart. But as for him who can truly say with blessed Job: *For neither doth my heart reprehend me [1040C] in all my life [n: (Job XXVII)]*, I know not how in this kind of sacrifice his victim can be doubled.

For how, I ask, can he incur just contempt whom his own conscience bites in nothing? Rightly, therefore, did the Lord seek of Abraham one she-goat only, whose life was beyond reproach, and who could be despised by others only undeservedly. Rightly did David in this part double his victim, who amid the many good things he did also committed certain most grievous evils. He had, therefore, in his life both that for which he could justly, and that for which he could only unjustly, be reprehended or despised; whence it was also necessary that he should double his victim in the Lord's sacrifice. Happy is he who so lives that there is nothing for which he can rightly be reprehended by others. [1040D] For him who is of this sort it suffices to offer one he-goat, and to bear unjust contempt with equanimity. But the she-goat is then the oblation of the perfect man, when, unjustly spurned, he receives it with joy. We are despised indeed now by superiors, now by equals, now by inferiors. But we ought to receive the mockeries and unjust reproaches of any whatsoever willingly, nay even gladly; and this will be, as I judge, to offer a she-goat of three years. So much for the cow, so much for the she-goat. It remains still to consider the oblation of the ram. The sheep is a meek animal, and therefore, as we have already taught, an animal of this kind can figure meekness. You offer, then, a beast of the flock when you display meekness. But it is in your power whether you will offer a lamb, or a ewe, or a ram, and set it in the Lord's sacrifice. The lamb, as [1041A] we know, does not so much pour out milk as suck it. But on the contrary the ewe does not so much suck as pour out. The ram indeed is wont to do neither of these, but rather to strike with his horns. He therefore makes a lamb who from the sweetness of another's consolation advances to the grace of meekness. But he presents a ewe in the Lord's sacrifice who by the zeal of gentle consolation and loving solicitude advances others to the grace of meekness. But we truly offer a ram then, if in the spirit of mildness we rebuke offenders, and, being zealous for the Lord, rage against transgressors with the horns of a loving severity. In the lamb, therefore, we understand a trembling meekness; in the ewe, a caressing meekness; in the ram, a zealous meekness. In the lamb a fearful meekness, in the ewe a loving meekness, in the ram [1041B] a severe meekness. You offer a lamb by humbly acquiescing, a ewe by devoutly soothing, a ram by lovingly rebuking. Therefore, with meekness receive the ingrafted word, which is able to save your souls — and you have offered a lamb. Strengthen the weary hands and make firm the feeble knees — and you sacrifice a ewe. But, according to the Apostle, reprove, entreat, rebuke [n: (II Tim. IV)], the virtue of meekness being everywhere preserved — and your oblation will be, as I judge, a ram. I think you no longer wonder why the Lord required the male sex of Abraham in this kind of victim, who in the other kinds of victims chose out the female. It is no wonder, nor unusual, that a mind founded in meekness should keep the heart's sweetness in the heart, and, after the likeness of the ewe, [1041C] pour out the sweetness it has conceived as a kind of milk, and distil it through its words. But this is truly great, this truly to be wondered at, when a meek and loving heart wrings from itself things zealously pursued for the Lord, and to strike offenders with the horns of rebuke.

## On the Sacrifice of David the Prophet (cont.)

So far as concerns me, I wonder at, or rather prefer, one ram — after Daniel's dream, butting against the West, and against the North, and the South — more than many ewes abounding in milk. O what and how great a sacrifice it will be, for the testimony of truth not to spare even oneself, but out of zeal for uprightness willingly to provoke against oneself the fury of persecutors. O what a sacrifice, to suffer one's own injuries with meekness, willingly to forget them, to be vehemently indignant at injuries done to one's Lord, and, by raging with the horns of rebuke, [1041D] bravely to avenge them! This is, as I judge, to offer a ram, and to set it in the Lord's sacrifice. But rightly in this place also, after the manner above. it is asked why one ram only is required of Abraham, whereas David the prophet seems to propose or to promise something greater, in that it is said: *I will offer up to thee burnt offerings full of marrow, with the burning of rams [n: (Psal. LXV)]*. He does not say, with the burning of a ram, but with the burning of rams. But, as we taught in the immolation of the she-goat that we are sometimes justly, sometimes unjustly despised, so indeed we are afflicted now justly, now unjustly, and by turns suffer a just or an unjust persecution. He, therefore, who bears with meekness a just persecution as often as he incurs it — such a one immolates as it were one ram in the Lord's sacrifice. [1042A] But he who, while being zealous for the Lord, is afflicted now justly, now unjustly, and suffers either persecution without loss of his meekness — he assuredly is seen to double his victim. But those who are without complaint, and live beyond reproach — these indeed have nothing whereby they either ought or are able to double their victim. I think that for those the oblation of one ram only sufficed unto perfection, concerning whom we have the testimony from the Gospel: *And they were both,* says the evangelist, *just before God, walking in all the commandments and justifications of the Lord without complaint [n: (Luc. I)]*. You perceive, as I judge, that it is greater to offer one ram after this manner than to double one's victim after the manner aforesaid. But he immolates to the Lord a ram of three years [1042B] who assails with the horns of free rebuke not only [d: those more powerful] or equally powerful, but even the more powerful, as often as zeal for uprightness demands it, or the rule of truth dictates. See, we have now said what we ought to think concerning the cow, concerning the she-goat, and finally concerning the ram. From these things, therefore, as I judge, you perceive what sort of dishes you ought to prepare for the Lord's table. But if we wish to set a rich table before the Lord, we ought, after the likeness of Abraham, to add still a fourth and a fifth dish out of the turtledove and the dove. To the pursuits of perfect action, therefore, let us join also the pursuits of contemplation. The former indeed pertain to the four-footed beasts, the latter to the winged creatures. Four-footed beasts live upon the earth; winged creatures [1042C] lift themselves on their feathers into the heights. By action we dwell as it were upon the earth; by thought and desire we are suspended among things sublime. We offer the Lord, therefore, as it were winged creatures, as often as, out of the duty of devotion, we fly on the wing of contemplation to the consideration of things to come. By the turtledove and the dove understand a twofold contemplation: in the turtledove, the contemplation of eternal evils; in the dove, the contemplation of eternal goods. Now these birds are wont not so much to sing as to moan, and have moaning for their song. As in the feather the grace of contemplation, so in their song or moaning understand the power of compunction. We ought, therefore, on either side to meditate upon eternal evils or goods, to contemplate them, and in the consideration of them to be pricked with compunction; and this will be to offer the turtledove and [1042D] the dove, and in part to double our victim. The turtledove loves solitude, and goes about wandering alone, and in this bears the form of fear, which is always seeking a byway. The dove flies in flocks, and thereby displays the form of love, which always reconciles hearts, and binds them into one concord of peace. In the turtledove, therefore, the compunction of fear is regarded; in the dove, the compunction of love. If you meditate upon eternal evils, and in the consideration of them are not pricked with compunction, you have the turtledove's feathers, but you have not the turtledove's song. If you are fixed fast in the contemplation of eternal goods, and burn in the desire of them and pour out tears, you assuredly show that you have both the dove's flight and the dove's song.

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