site: migne

title: Evangelium secundum Matthaeum

author: Anselm of Laon and his school

languages: en la

source_edition: Migne, Patrologia Latina, vol. 114, coll. 63A–178D

source_text:
## PROLOGUS.

[0063A]

Matthaeus cum primo praedicasset Evangelium in Judaea, volens transire ad gentes, primus Evangelium scripsit Hebraice: quod fratribus a quibus ibat, ad memoriam reliquit. Sicut enim necesse fuit ad confirmationem fidei Evangelium praedicare, sic et contra haereticos scribi. Cum autem plures Evangelium scripserint, quatuor tantum habent auctoritatis [0063B] testimonium: quia per quatuor mundi partes fidem nuntiant Trinitatis, et sunt quasi quatuor rotae in quadriga Domini, quae vehit eum per praedicationem Evangelii, et genus humanum quadrifida [0064A] morte peremptum eorum erat praedicatione vivificandum: unde et aliorum evangelia deciderunt, nec recepta sunt: quia nolebant praefinitum numerum cessari propter virtutem sacramenti. Designantur etiam evangelistae quatuor figuris, quae non sunt deceptoriae, sed jucundi mysterii sibi consciae. Matthaeus in homine intelligitur: quia circa humanitatem Christi principaliter immoratur. Marcus in [0064B] leone, quia agit de resurrectione. Lucas in vitulo, agens de sacerdotio. Joannes in aquila, scribens sacramenta Divinitatis. Christus vero quem describunt, homo fuit de virgine natus: vitulus in immolatione, [0065A] leo in resurrectione, aquila in ascensione. Vel in homine humanitas, in vitulo sacerdotium, in leone regnum, in aquila exprimitur Divinitatis sacramentum.

*Incipit Evangelium secundum Matthaeum.*

## CAPUT PRIMUM.

VERS. 1.-- *Liber generationis. [n: (HIER.)]* Hebraei voluminibus suis a principiis nomen imponunt, ut liber Genesis, etc., *usque ad* sed hic mos est in multis, maxime in prophetis, ut visio Isaiae, subaudis haec est.

*Filii David.* Ordo praeposterus ne praemisso Abraham, generationis contextio interrumperetur. Horum [0065B] duorum specialiter dicitur Filius: quia unus primus inter patriarchas, alter inter reges ad quos facta est de Christo promissio, ut Judaeis Christum ex lege venturum aperiret, in quo viderent vaticinia impleri.

*Filii David filii Abraham.* Hos duos de omnibus elegit quorum Filius dicitur Christus, ut Judaeis quibus scribit, scientibus ex lege Christum venturum, appareret hic esse qui diu erat promissus, in quo viderentur impleri omnia vaticinia; his enim solis in Veteri Testamento legitur facta promissio Abrahae, *et benedicentur in semine tuo omnes gentes terrae [n: (Gen. XXII)]*.

Abraham et David sunt duae columnae versantes in lege quasi in vestibulo ante ostium quod est Christus: [0065C] quas ambit funiculus duodecim cubitorum, id est fides apostolorum. Amplectitur hos in genealogia patres, de quorum medio ostium Christus aperitur credentibus.

VERS. 2.-- *Abraham genuit Isaac: Isaac autem genuit Jacob.* Ab eo congrue sit generationis exordium cui promissus est primum, in quo est benedictio omnium.

Matthaeus generationem incipit ab exordio promissionis. Et etiam usque in finem libri haec agitur, ut qui ex hac generatione natus est, Deus et homo intelligatur.

Ab initio ab eo cui primum facta est promissio fidei incipit, ut in hoc patre discant cui primum facta est promissio, qui et quales esse debeant qui [0065D] volunt in ejus semine benedici. Matthaeus generationem descendendo incipit vel computat: quia humanitatem Christi ostendit, per quam Deus ad homines descendit. Lucas ascendendo referens formam sacramenti aperit. A baptismo enim incipiens usque ad Deum ascendit, ostendens baptizatos ascendere ad hoc, ut sint filii Dei.

*Genuit.* Matthaeus ponit, *genuit:* qui naturae filios tantum numerat. Lucas: *Qui fuit:* qui aliquos secundum legem vel per adoptionem filios interponit. Matthaeus ponit genuit, et non generavit, forsitan ut ille cognosceretur in fine ostensus de quo dicitur: *Ego hodie genui te [n: (Psal. II)]*.

*Judam et fratres.* Ideo solus Judas nominatim exprimitur, [0066A] ut eum cognosceres qui ex ejus stirpe fuerat promissus.

Fratres Judae memorat praetermissis fratribus Isaac et Jacob: quia illi a populo Dei quasi alieni sunt repulsi: hi velut haeredes in libro vitae scripti, et quasi patriarchae duodecim, in quibus et numerus apostolorum signatur. Sed nominatim non exprimuntur, ne ultra numerum sacramenti generatio extendatur.

In semine praedictorum patrum Christus intravit in Aegyptum quod praesagiens inimicus populum premebat, et non feminas, sed mares interimebat, ut eum exstingueret.

De Juda Christus quem omnes gentes susceperunt: quo veniente jam Herodes alienigena principabatur.

[0066B]VERS. 3.-- *Judas autem.* Judas genuit Phares et Zaram antequam intraret Aegyptum in quam ambo postea cum patre transierunt.

*Phares autem genuit Esrom.* In Aegypto genuit Phares Esrom, et Esrom Aram, et Aram Aminadab, et Aminadab Naasson: et tunc Moyses eduxit eos de Aegypto. Naasson fuit dux sub Moyse in tribu Juda per desertum, in quo genuit Salmon. Iste Salmon fuit princeps in tribu Juda, qui cum Josue in terram promissionis intravit. Iste Salmon in terra promissionis genuit Booz de Raab.

Christus est Phares, id est divisio, quia separabit oves ab haedis. Ipse est Esrom, id est sagitta vel atrium, quia penetrat corda auditorum. Habet etiam [0066C] latitudinem charitatis, qua et inimicos dilexit.

VERS. 4.-- *Aram autem.* Aram *Christus electus* vel *excelsus* interpretatur: Electus de quo propheta: *Ecce puer meus quem elegi [n: (Ose. XI)]*. Et alibi: *Excelsus super omnes gentes Dominus [n: (Psal. CXII)]*. Ipse est Aminadab, id est voluntarius, qui dicit: *Voluntarie sacrificabo tibi [n: (Ibid. XXXIII)]*. Idem est Naasson, id est augurium, qui novit praeterita, praesentia et futura. Vel Naasson serpentinus, quia Christus more serpentis omnes cavit insidias.

VERS. 5.-- *Salmon autem genuit Booz.* Christus est Salmon, id est, *sensibilis,* quia omnia sentit. Ipse accepit Raab, id est Ecclesiam de gentibus. Raab, *fames,* vel *beatitudo,* vel *impetus:* quia Ecclesia gentium esurit et sitit justitiam, et dilatata per [0066D] orbem terrarum impetu doctrinae philosophos et reges convertit. Raab ostendit coccinum in fenestra, id est in ore per confessionem Christi passionem declarat. Raab meretrix quae nuntios Josue suscepit, quam Salmon princeps tribus Judae sibi copulavit, significat Ecclesiam de gentibus, quae principi ex Juda, id est Christo copulatur. Et sola cum suis salvatur, dum Jericho, id est praesens saeculum, septem muris vitiorum vallatum, septem dierum tempore tubis praedicationum circumvallatur, donec *in novissima tuba* omnes muri corruant, et novissima mors destruatur.

*Booz autem.* Booz Christus de quo dicitur: *Ecce Dominus Deus in fortitudine veniet [n: (Isa. XL)]*. Nota [0067A] nullam de sanctis feminis in genealogia Christi assumi, sed quas Scriptura reprehendit. Debuit enim de peccatoribus nasci, qui pro peccatoribus venerat, ut discerent sui peccata patrum sibi non obesse. Unde agnus in Pascha immolandus jussus est assumi ex capris et ovibus id est ex justis et peccatoribus generandus

*Ex Ruth.* Moabitide, ut ostendat impletum vaticinium Isaiae: *Emitte agnum, Domine, dominatorem terrae [n: (Isa. XVI)]*. Per hanc semen Abrahae ad Christum deducitur. Ecclesia de gentibus per Ruth significata, priusquam ad Booz, id est ad Christum veniret, ex patre diabolo erat.

Ruth significat Ecclesiam quae est de Moab, id est de gentibus, quae ex patre diabolo et petra deserti [0067B] propter idololatriam de qua Deus suscitavit filios Abrahae: oblita prioris gentis venit ad Booz, qui fortis dicitur, id est ad Christum, qui suscitat semen fratris sui, id est Moysi qui obiit sine liberis, *quia nihil ad perfectum adduxit lex [n: (Hebr. VII)]*. Ruth *videns* vel *festinans;* quia Ecclesia puro corde Deum videt quae festinat ad bravium supernae visionis et diffinit perseverare in fide et dilectione.

*Jesse autem.* Pater David saepius nominatur Isai, sed binomius fuit. Hic autem ideo dicitur Jesse: ut sciret eum venisse; de quo Isaia: *Egredietur virga de radice Jesse [n: (Isa. XI)]*, etc. Hic est flos quem odorat Isaac, dicens: *Ecce odor filii mei sicut odor agri pleni [n: (Gen. XXVII)]*, quia Spiritus eum abundantissime replevit.

[0067C] *Regem.* Non quod solus in hac genealogia rex, sed quia primus rex de Juda et regum principium, propter quem et caeteri in solio regni servantur: et per istum ordo generationis decurrit ad Christum qui habet regnum David.

VERS. 6.-- *David autem rex.* Mystice David, id est Christus qui Goliam, id est diabolum superavit. Ipse est manu fortis, vel visu desiderabilis. De eodem dicitur: *Dominus fortis et potens [n: (Psal. XXIII)]*, etc. Et iterum: *Speciosus forma prae filiis hominum [n: (Ibid. XLIV)]*.

*Uriae.* Uria, lux mea Dei scilicet, id est, diabolus, qui dixit: *Similis ero Altissimo [n: (Isa. XIV)]*: cui Ecclesiam conjugatam Christus de solario paternae majestatis adamavit, et pulchram factam sibi matrimonio [0067D] copulavit. Urias qui est figura diaboli, *lux mea Deus* interpretatur, qui adhuc transformat se in angelum lucis, et lucem Dei se facit.

VERS. 7.-- *Salomon autem.* Christus est Salomon, id est *pacificus,* quia ipse est pax nostra qui fecit utraque unum. Ipse est Roboam, id est impetus populi, qui velociter populos convertit ad fidem. *Roboam.* De isto dicitur: *Dabo ipsi Roboam tribum Judam, ut remaneat lucerna David cunctis diebus in Israel [n: (III Reg. XI)]*. Quod ad litteram non potest accipi, quia nec Israel cunctis diebus exstitit, nec de David post Christum dux aliquis in Israel fuit. Sed Christus lucerna est aeterna in coelesti Israel, et ideo servatur semper. Super solium autem David dicitur [0068A] sedere Christus, quia regnum David temporale figuravit aeternum Christi regnum. *Abias.* Pater Dominus, id est, Christus, qui dicit: *Ego ero illi in Patrem, quia tanquam Dominus omnia quaecunque voluit fecit [n: (Psal. CXIII)]*. Qui etiam est Asa, id est, attollens, quia ipse abstulit peccata mundi.

VERS. 8.-- *Josaphat,* etc. *Judicans* vel *judicium Dei,* scilicet Christus qui judicat orbem terrae in aequitate. *Joram autem genuit.* Christus est Joram, id est excelsus, qui ait: *Nemo ascendit in coelum nisi qui descendit de coelo filius hominis qui est in coelo [n: (Joan. III)]*.

VERS. 9.-- *Ozias autem.* Sub Ozia, Joathan, Achaz et Ezechia, prophetavit Isaias de Christo. Propter peccata principum claudebantur ora prophetarum. [0068B] *Ezechias.* Fortis Dominus, ipse est qui dicit apostolis: *Nolite timere.* Ezechiae cum esset sine liberis dictum est: *Dispone domui tuae, quia morieris tu et non vives [n: (Isa. XXXVIII)]*. Ideo flevit non propter longiorem vitam, cum sciret inde placuisse Deo Salomonem, quia non petiisset ampliores annos: sed quia dubitabat ne promissio Dei impleretur cum se sciret esse de genere David per quem oportebat venire Christum: et ipse erat sine liberis unde et dicebat [n: (Ibid. XXXVIII)]: *Non videbo Dominum Deum,* item, *non aspiciam hominem ultra,* etc. E contra credebat, quia fidelis est qui promiserat. Deus autem sententiam quam dederat, ad probationem fidei immutat, et spatium generandi dat.

VERS. 10.-- *Manasses.* Obliviosus. Iste est qui [0068C] quasi converso peccatori dixit: *Omnium iniquitatum ejus non recordabor [n: (Ezech. XVIII)]*. *Amon,* id est *fidelis* vel *nutritius,* significans Christum de quo dicitur: *Fidelis Dominus in omnibus viis suis, qui convocat filios, ut gallina pullos suos [n: (Psal. CXLIV)]*.

VERS. 11.-- *Josias,* id est *salus Domini* vel *incensum.* Ille est qui dicit: *Dirigatur oratio mea sicut incensum [n: (Psal. CXL)]*, etc.

Josias, rex justus, quod non filii ejus quos genuit, non in transmigratione, quia nunquam transmigravit: sed secundum praedestinationem Dei ad transmigrandum, Jechoniam et fratres ejus simul ponit, ut quorum est communis iniquitas similis sit et miseria. Jechonias praeparatio Domini, quia tam patrem quam filium Dominus ad transmigrandum praeparavit.

## CAPUT PRIMUM. (cont.)

[0068D] [n: (ISID.)] Veritas historiae habet, quod duo fuerunt Jechoniae, ut unus scilicet pater sit in fine praecedentis tesseradecadis, alter in principio sequentis Sed mystice secundum Augustinum unus et idem est in fide praecedentis et in principio sequentis. Sed quare praetermissus est Joachim pater Jechoniae? forsitan ut typum Christi faceret Jechoniam bis numeravit, et Joachim ne numerus augeretur praetermisit.

Omnes qui a David usque ad transmigrationem Babylonis numerantur, reges fuerunt.

*Jechonias.* Prior Jechonias, *resurrectio Domini,* sequens Jechonias *praeparatio Domini* dicitur. Utrumque [0069A] congruit Christo, qui est *resurrectio et vita [n: (Joan. XI)]*.

VERS. 12.-- *Salathiel.* Petitio mea Deus, Christo convenit qui dicit: *Pater sancte, serva eos quos dedisti mihi, ut sint unum sicut et nos [n: (Joan. XVII)]*.

VERS. 13.-- *Zorobabel autem genuit Abiud.* Magister Babylonis, id est confusionis. Illi convenit qui mundum ab errore idololatriae ad viam veritatis revocavit. Fuerunt viri studiosi ex Judaeis dicti Heriles propter propinquitatem generis Christi, erantque Nazaraei, qui ordinem genealogiae Christi partim memoriter, partim ex libris Dierum, partim ab avis et proavis retinentes secundum ordinem scripserunt. *Abiud,* id est, *pater meus.* Iste Christo convenit, de quo dicitur: *Ipse invocavit me: pater meus es tu* [0069B] [n: (Psal. LXXXVIII)], etc. *Eliachim.* Dominus resuscitans. Ille qui dicit: *Omnis qui videt Filium et credit in eum, habebit vitam aeternam, et ego resuscitabo eum [n: (Joan. VI)]*, etc.

VERS. 14.-- *Azor.* Adjutus. Ille est qui dicit: *Ecce Deus adjuvit me, Dominus susceptor est animae meae [n: (Psal. LIII)]*. *Sadoch.* Justus, id est Christus, de quo dicitur: *Justus Dominus et justitias dilexit [n: (Ibid. X)]*. *Achim,* id est, *frater meus iste.* Quis alius quam ille qui homo fieri voluit, ut possit habere fratres, de quibus diceret: *Nuntiabo nomen tuum fratribus meis [n: (Ibid. XXI)]*. *Eliud,* id est, Deus meus convenit Christo qui dicit: *Deus meus ut quid dereliquisti me [n: (Matth. XXVII)]*?

VERS. 15.-- *Eleazar,* id est, *Deus meus adjutor.* [0069C] Ille est qui ex persona hominis dixit: *Deus meus sperabo in eum [n: (Psal. XC)]*. *Mathan.* Donans vel donatus. Ille est qui dedit bona hominibus, et de quo dicitur: *Sic Deus dilexit mundum, ut Filium suum daret [n: (Joan. III)]*.

Per hos patres Christus in mundum, et omnium horum in se gerebat officium. Et dignum est ut per eamdem lineam sanctitatis ad eum ascendamus, per quam ad nos descendere est dignatus.

VERS. 16.-- *Joseph.* Apponens Christus qui Judaeis gentes apposuit, qui et pater Christi dicitur, quem de sua conjuge natum adoptive suscepit: sed et putative pater dicitur. *Joseph* Matthaeus dicit filium Jacob, et Jacob filium Mathan. Lucas Joseph filium Heli, et Heli filium Mathat, sed Mathan et [0069D] Mathat de eadem uxore Hesta nomine singulos genuerunt. Mathan qui per Salomonem descendit, eam prius duxit, et relicto uno filio Jacob obiit, et postea Mathat qui per Mathan descendit de David, eamdem duxit et genuit Heli, sic Jacob et Heli fratres sunt uterini. Jacob autem uxorem Heli fratris sui sine liberis defuncti, ad suscitandum semen ejus, accipiens, genuit Joseph natura suum, sed secundum legem Heli filium. Quod dicitur filius nomine ejus vocari cui suscitatur, non est verum cum Booz eum quem genuit ex Ruth, non Elimelech cui suscitatur, sed Obeth vocavit.

*Virum Mariae.* Quid ad Christum generatio ex David deducta ad Joseph, cum Christus non ex semine [0070A] Joseph? Sed non est consuetudo Scripturarum, ut ordo mulierum in generationibus texatur; et ideo non per Mariam, sed per Joseph inducitur, cum de una Joseph et Maria tribu fuerint. Unde et eam quasi propinquam cogebatur accipere, ne tribus in aliam se confunderet: unde etiam simul tanquam de una stirpe profitentur in Bethlehem redire cum singulis in suam civitatem.

Exemplo Mariae liquet fidelibus conjugatis servato pari consensu continentiam posse permanere, conjugiumque vocari non permisto corporeo sexu, sed custodito mentis affectu. Unde et Joseph vir Mariae dicitur, quia conjugium verum est ubi conservatur amoris effectus, et in Maria fructus nuptiarum invenitur.

[0070B]VERS. 17.-- *Omnes itaque.* Decurso ordine generationis tandem, in fine concludendo, evangelista recapitulat sub mystico numero.

VERS. 18.-- *Christi autem generatio.* Sine additamento, Jesu, ponit, ut eum intelligas de quo propheta: *Unxit te Deus tuus.* Jesus, quod substantialiter illi convenit, angelo reservat, ut qui post dicturus est conceptum de Spiritu sancto, nomen ei proprium ex salvationis officio sublimius declaret. *Sic erat.* Sicut dictum est, ut ex Joseph, origo Mariae, quae et de David claresceret: et Christus, non ex ejus semine, ut Deus et homo, per genealogiam homo, per hoc, de virgine de Spiritu sancto Deus ostenditur. Sic, inquam, erat ut praescripta est et mox dicetur, sicut postea signis et prodigiis manifestatur, [0070C] ut totus liber Deum et hominem natum demonstret: quod est credendum ut possit intelligi. Hic enim sensus deficit humanus, ubi non est natura, sed virtus: qui non credit non intelligit quod virgo peperit, quod verbum caro factum est.

*Cum esset desponsata. [n: (ORIG.)]* Ideo desponsata ut significaret Ecclesiam, quae virgo est et sponsa: et ut per Joseph, etc., *usque ad* desponsatio fiebat per aliquot dies ante assiduam cohabitationem, et interim erat uxor sub custodia viri.

*Antequam convenirent.* Non quod postea convenerint: ut si diceremus antequam poenituerit, morte praeventus est. Non quod postea convenerint; sed ostendit proximum tempus nuptiarum, in quo nuptiarum solemnia celebrantur.

[0070D] *Inventa est in utero habens.* Invenit Joseph in utero habere, sed non de Spiritu sancto sciebat esse: cum postea ut dubius deliberaret dimittere eam, apostolus autem hoc addit ne interim surreperet suspicio lectori. Quomodo hoc factum sit, et quo ordine, vel in qua civitate Christi conceptio sit celebrata, hoc praetermissum a Luca exponitur.

VERS. 19.-- *Justus.* Per fidem, qua credebat Christum de virgine nasciturum, et voluit se humiliare ante tantam gratiam.

Quod justus erat, hoc est testimonium castitatis Mariae, ut qui servat innocentem, justus dicatur: sed et pius dum nollet propalare, ex conscientia castitatis justus, ex timore pius. Sciebat illam esse [0071A] inculpabilem: sed unde vel quid esset ignorabat: et ideo mediam elegit viam effugiendi, ut neque innocentem proderet, neque rei incognitae consentiendo se reum faceret coram Deo. Vera virtus est, cum nec pietas sine justitia, nec sine pietate justitia, quae separatae ab invicem dilabuntur.

*Et nollet eam.* Quam desponsaverat in conjugium ducere, ne videretur quod ignorabat celare. Vel traducere ad poenam in qua noverat non esse infamiam, quia sciebat se eam virginem accepisse, intactam servasse.

VERS. 20.-- *Haec autem eo cogitante.* Hic docemur diu deliberandum esse in incertis, ne peccetur temeritate levitatis. *Ecce angelus Domini.* Quia sic pie cogitat, consolari meretur, et consilium suum [0071B] meliori consilio mutatur. *Fili David.* Recognosce quod promissum est domui David, de qua tu es et Maria, et vide impletum in ea. *Noli timere.* Quamvis tantum sit quantum credis, et ne timeas pro reatu, sed amplectere charitatis intuitu. *Conjugem.* Conjux erat non concubitu, sed affectu, non conjunctione corporis, sed copulatione animorum.

Nota conjugem dici a prima fide desponsationis. Igitur dispensationis est, si quis permittitur aliam ducere post sacramentum sponsionis, et si nunquam debitum solvere possit.

Bene Joseph vir, et Maria conjux dicitur, cum in eo servatur affectus amoris, quod verum conjugium, et in ea sine coitu est fructus nuptiarum.

*In ea natum est.* De ea nasci, est in lucem produci. [0071C] In ea vero nasci, est concipi, vel secundum praesentiam angeli quam habet ex Deo: cui futurum quasi praeteritum, natum dicitur. *De Spiritu sancto est.* Spiritus sanctus dicitur Deus, et donum Dei, et charitas, et sola charitas eum incarnari fecit.

VERS. 21.-- *Pariet.* Ne videretur Joseph non esse necessarius ei, subdit: *Pariet.* Et ita eris necessarius procurationi. *Et vocabis nomen ejus Jesum.* Idem dicit isti quod praedixerat Mariae ut promissum Salvatorem jam venisse tam viris quam feminis repraesentet ex voce. *Ipse enim.* Nomen interpretatur.

VERS. 22.-- *Hoc autem,* etc. Quod propinquo est desponsata: quod inventa est in utero habens: quod peperit virgo: quod Jesus vocatus est: quod salvat. Hoc enim ait Evangelista, quando jam omnia impleta [0071D] erant.

*Ut adimpleretur.* Isaiae prophetia, signum est praescientiae Dei, quia quod dicit certum est a Deo praesciri: et ideo ab homine debet timeri. Nullum autem signum quod designat, efficit: sed tantum signat quod ostendit, sic prophetia non necessitatem oerum facit quae praedicit, sed signum est praescientiae Dei.

[n: (HIER.)] Non est necessitas rerum ex eloquio prophetarum, sed sola exhibitio veritatis. Prophetia non fecit necessitatem eorum quae dicit, sed signum est praescientiae Dei.

Prophetia alia est ex praedestinatione Dei, quam necesse est omnibus modis evenire, ut sine nostro [0072A] impleatur arbitrio: ut haec de qua hic agitur. Alia est ex praescientia Dei cui nostrum admiscetur arbitrium. Alia est, quae comminatio dicitur, quae fit ob signum animadversionis divinae, ut fugiant a facie arcus electi, et juste pereant incauti, et non ex praescientia: quia longe aliter scitur, quam futurum comminetur.

VERS. 23.-- *Ecce virgo.* Admiratur propheta Isaias, et quasi omnes de somno suscitans, ait: *Ecce virgo in utero habebit [n: (Isa. VII)]*. Spiritui sancto praesens erat quod in tempore nondum erat. *Ecce virgo,* etc. Dicunt Judaei quod non est hoc nomen integritatis, sed aetatis puella. Sed quomodo tunc est signum? Sensum Isaiae sequitur, non verba. Pro concipiet, ponit: *In utero habebit:* et vocabunt, pro vocabis, [0072B] vel vocabitur.

*Emmanuel.* Proprium est Christi, ut Jesus, quia cum his quos salvat, semper adjuvando perseverat.

Tribus de causis de Veteri Testamento astruit ea quae ponit in Evangelio: pro testificatione, ut habeat testimonium a lege et prophetis: pro confirmatione fidei, quia facilius credimus cum videmus impleta quae sunt praedicta: pro conjunctione Novi et Veteris Testamenti.

## CAPUT PRIMUM. (cont.)

VERS. 24.-- *Exsurgens autem Joseph,* etc. [n: (BEDA.)] Moraliter. Quisquis a Deo movetur, solvat moras, surgat a somno: faciat quod jubetur. *Fecit sicut praecepit.* Perfecta obedientia. Fecit non tantum quod praecepit angelus, sed etiam sicut praecepit. Exhibitione servitutis, et effectu amoris obediens recte dicitur [0072C] fecisse sicut praecepit ei. *Angelus Domini.* Non relinquitur mentiendi locus, ubi officium angelorum celebratur. *Et accepit conjugem,* etc. Ad vitandam virginis infamiam, ad celandum Salvatoris adventum, ad necessarium pueri nascentis obsequium.

VERS. 25.-- *Donec peperit.* Non quod post, quod magis constat: cum multis modis cognovit Deum esse qui natus est.

Non quod postea cognoverit: sed ponitur *donec,* pro *et,* vel pro *aeterno,* ut: *Donec ponam inimicos tuos scabellum pedum tuorum [n: (Psal. CIX)]*. Dicitur quod Joseph Mariam facie ad faciem videre non poterat, quam Spiritus sanctus a conceptione impleverat penitus. Et ideo non cognoscebat facie ad faciem quam desponsaverat, donec uterus evacuaretur: [0072D] de quo hic non agitur. *Primogenitum,* etc. Primogenitum dicitur omne quod aperit vulvam, sive aliud sequatur sive non. Vel primogenitus inter omnes electos per gratiam. Proprie autem unigenitus Dei Patris vel Mariae dicitur.

## CAPUT II.

VERS. 1.-- *Cum ergo natus,* etc. Quamvis Matthaeus nativitatem praetermittat, tamen adventum magorum referens, breviter eam commemorat, sic dicens: *Cum ergo. [n: (RAB.)]* Quatuor hic ponuntur a prophetis roborata, nativitas, nomen, locus et tempus, etc., *usque ad* de adventu magorum Lucas tacet, et Matthaeus exponit.

[0073A] *Bethehem Judae.* Ad differentiam illius quae est in Galilaea, in tribu Zabulon. Duae enim sunt Bethlehem: Bethlehem prius dicta est Ephratha, Bethlehem domus panis, quia ibi nasciturus erat Panis vivus qui de coelo descendit, qui ponitur in praesepio: ut irrationabiles pastos, faciat socios angelorum. Significat autem Ecclesiam, quae est domus in qua panis vivus comeditur.

*In diebus. [n: (HIER.)]* Hoc non ponit tantum pro tempore, sed ut videatur impletum, etc., *usque ad* Judaei locum insinuant: tempus adventus non cognoscunt.

[n: (AUG.)] Manifestatus est Jesus non doctis nec justis: praevalet namque, etc., *usque ad* ut nullus magnus superbiret, nullus infirmus desperaret.

[0073B] *Venerunt.* Magi, non post annum: quia tunc non inveniretur in praesepio, sed in Aegypto, sed decima tertia die. Fuerunt autem de terra Persarum ubi et Saba fluvius a quo regio nominatur, juxta quam et Arabia est, ubi Magi fuerunt reges. Qui etsi tria munera obtulisse dicuntur, non ideo non plures quam tres fuisse probantur, sed ut per eos gentes quae ex tribus filiis Noe natae sunt, venturae ad fidem praefigurentur: vel tot fuerunt principes, qui multos duxerunt in suo comitatu. Ideo Magi apud Jerosolymam praecipue rogant: quia per Balaam de Israel nasciturum audierunt. Nova enim stella novum hominem indicabat. Stella, Christus quem sequi debemus, qui nisi in cordibus oriatur, rex Judaeorum in Oriente non quaeritur.

[0073C]VERS. 2.-- *Ubi est, qui natus est rex,* etc. Confusio Judaeorum est, ubi Christi nativitatem a gentibus discunt, et si non credunt, inexcusabiles sunt. *Vidimus enim stellam.* Haec stella Dominicae nativitatis nuntia nunquam prius apparuit, sed eam tunc puer creavit, et Magis deputavit: quae mox peracto officio esse desiit. Christum nondum loquentem muta stella praedicat, postea loquentem apostoli nuntiaverunt Judaeis, tanquam ratione utentibus; substantia rationalis, id est, angelus ortum Christi nuntiavit. Magos vero primitias gentium nondum ratione utentium irrationalis, id est stella, perduxit. Pastoribus angeli, Magis stella, utrisque tamen loquitur lingua coelorum, quia jam cessabat lingua prophetarum. Utrum stella orta sit in oriente, an [0073D] ipsi ibi positi natam ad occidentem viderint, ambiguum est. Potuit enim nasci in oriente, et eos in Jerusalem perducere. Sed dum humanum quasi ex lege quaerunt auxilium, divino deseruntur. Per stellam intellexerunt eum in Judaea natum, et ideo Jerusalem veniunt, ubi locum discentes tunc aggressi iter primum habent stellam praeviam quam recognoscunt.

Allegorice. Stella est illuminatio fidei quae ad Christum ducit. Dum divertunt ad Judaeos, eam amittunt: quia dum a malis consilium quaerunt, veram illuminationem perdunt.

[n: (LEO.)] Sequuntur tres viri superni luminis ductum et praevii fulgoris indicium intenta contemplatione [0074A] comitantes, ad agnitionem veritatis, etc., *usque ad* ut eos tantae visionis mysterium non lateret, et quod oculis ostendebatur insolitum, animis non esset obscurum.

VERS. 3.-- *Audiens autem Herodes,* etc. Rex dicitur, ut collatione ejus qui quaeritur, hic intelligatur extraneus, quia jam defecerat proprius.

*Audiens autem Herodes.* Alium regem Judaeorum quam se quaeri, volebat enim cum esset alienigena legitimus rex videri: et ideo codices quibus genealogia texitur cremavit.

*Turbatus est,* etc. Vel quia exitum regni sui timet, vel propter iram Romanorum si hoc pateretur, qui decreverant ne quis rex vel dominus sine eorum consilio diceretur. Nato rege coeli, rex terrae [0074B] turbatus est, quia nimirum terrena altitudo confunditur cum coelestis celsitudo praedicatur.

*Cum illo.* Propter favorem: quia saepe populus plus eis injuste favet, quos crudeles sustinent. Unde Salomon: *Rex* injustus *omnes ministros impios habet [n: (Prov. XXIX)]*.

VERS. 4.-- *Et congregans omnes principes sacerdotum.* Nota diligentiam inquirentis, ut si invenerit faciat quod post se velle ostendit: sin autem, excusatus sit Romanis. Explorabat etiam, si rex eorum tristes vel laetos faciat Judaeos. *Ubi Christus nasceretur.* A Judaeis quaerit locum, a Magis tempus, ut de utroque fiat certus.

VERS. 5.-- *In Bethlehem Judae.* Locum nativitatis exprimunt, quem testimonio Scripturae [0074C] didicerunt, ut ipsa eorum scientia illis fieret ad testimonium damnationis, nobis ad adjutorium fidei.

Ex hoc patet, quia non ex ignorantia, sed ex cordis duritia credere noluerunt.

VERS. 6.-- *Et tu, Bethlehem.* Hoc sic ponit, ut ab eis dictum est, quia etsi non verba, veritatem sensus quodammodo ponunt.

VERS. 7.-- *Clam vocatis Magis.* Remotis sacerdotibus et scribis; timebat enim ne Judaei quasi ex Dei oraculo promissum occultarent, si se velle eum perimere sentirent. Ideo etiam promisit se adorare, ne quis sentiret dolum ejus: sed sine suspicione ob gratiam favoris ei renuntiarent.

VERS. 8.-- *Adorem eum.* Herodes devotionem pro [0074D] mittit, sed gladium acuit: malitiam cordis depingens colore humilitatis. Finxit se vultu et verbis adorare eum, quem invida mente cogitabat occidere. Cujus personam repraesentant hypocritae, qui ficte Deum quaerunt, nunquam merentur invenire.

VERS. 9.-- *Et ecce stella quam viderant.* Ingressi Judaeam deseruntur indicio stellae, ut cogantur ex lege inquirere. Vel divino deseruntur auxilio qui quaerunt humanum. Nec decebat signum infidelibus datum apparere domesticis legis et prophetarum; quia, *si Moysen et prophetas non audiunt: neque si quis ex mortuis,* etc. Non tenuit aethereas vias: sed multum domui vicina, aliter non discernerent domum.

[0075A]Moraliter. Stella est bona exhortatio ducens ad Christum. Vel potius fides quae est mentis illuminatio, per quam ingrediens Christum videt qui est stella matutina: et eo viso gaudet gaudio et adorare non desinit.

VERS. 10.-- *Gavisi sunt gaudio magno,* etc. Gaudio gaudet, qui propter Deum (qui verum gaudium est) gaudet. Addit et magno, quo nihil est majus. Et valde gavisi, quia de magno potest alius plus, alius minus gaudere.

VERS. 11. *Et intrantes domum,* etc. Tres Magi uno itinere Deum veniunt adorare: quia in uno Christo (qui est via) inseparabilis Trinitas ab eis erat adoranda. *Puerum cum Maria matre ejus,* etc. Saepe puer nominatur, ut eum agnoscant, de quo [0075B] dictum est: *Puer natus est nobis.*

Cur non et Joseph cum Maria inventus est a Magis? Ne aliqua inde malae suspicionis occasio daretur gentibus, quae primitias suas statim nato Salvatore ad eum adorandum miserunt.

*Adoraverunt eum.* Sic confitentes Deum, quem actum esse hominem intelligunt, et moriturum quod per myrrham ostendunt.

*Et apertis,* etc. Fidem suam mysticis protestantur muneribus: Munera clausa, fides est cordis; munera aperta, etc., *usque ad* vel per haec tria in eodem Christo intimantur, regia potestas, divina majestas, humana mortalitas.

VERS. 12.-- *Et responso accepto.* Sicut Moyses tacens [0075C] clamabat, sic isti pio affectu interrogabant quid divina juberet voluntas. Haec responsio non fit per angelum, sed per ipsum Deum, quia nullus alius viam reversionis instituit, nisi ille qui dicit: *Ego sum via, veritas, et vita.* Non loquitur puer ad eos, ne divinitas ante tempus revelaretur, et vera humanitas habeatur. Unde et mox in Aegyptum mittitur: quia et fides nutrienda erat ad praemium, et vita doctrinae praeparanda est ad eundum. *Per aliam viam,* etc. In hoc forma datur credentibus, ut devoti ad Deum veniant: et quod jubeat intendant, scilicet, ne ad diabolum redeant: sed per semitas virtutum ad patriam veniant, et qui ceciderunt contemnendo resurgant obediendo.

[n: (LEO.)] Adorant in carne Verbum, in infantia sapientiam, [0075D] in infirmitate virtutem, et in hominis veritate Dominum majestatis, etc., *usque ad* quia quod erat in substantiis proprium, non erat in persona diversum.

VERS. 13.-- *Accipe puerum,* etc. [n: (HILAR.)] Cum desponsatam eam justo significabat, conjugem nuncupavit, sed post partum mater tantum Jesu ostenditur, ut quemadmodum justo Joseph deputaretur Mariae in virginitate conjugium, ita venerabilis ejus ostenderetur in Jesu matris virginitas.

VERS. 14, 15.-- *Qui consurgens.* Joseph figura praedicatorum, qui Christum, cum matre, id est, fidem Christi, et Ecclesiae tulerunt ad gentes, relicto Herode, id est Judaeorum infidelitate. *Nocte.* Quia [0076A] occulte per fugam ad illustrandam Aegyptum descendit, relicta nocte Judaeis.

Nocte tulit in Aegyptum, quia nocte ignorantiae his a quibus ipse recessit reliquit incredulis. Quando redit, noctis non fit mentio, quia in fine mundi, Judaei fidem tanquam Christum ab Aegypto revertentem suscipientes illuminabuntur.

*In Aegyptum, et erat ibi,* etc. Omnigenum Deum monstrat venerantem: quia Christus a Judaeis non receptus, per praedicationem transit ad gentes. Fugit in Aegyptum sicut natus est, ut corruptam reparet naturam. Sic fugit, ut fugaces revocaret. Quod fugit, sacramenti fuit non timoris, ut exemplum fugiendi daret suis. Non fugit mortem qui mori venerat: nec insidias expavit qui venerat aperire versutias [0076B] diaboli. De hac fuga praedixit Isaias: *Ecce Dominus ascendet super nubem levem,* id est, carnem sine peccato: *ingredieturque Aegyptum [n: (Isa. XIX)]*. Septem autem annis in Aegypto latuit.

*Ex Aegypto vocavi.* In Osaea juxta Hebraicam veritatem hoc invenitur: vel in libro Numerorum, ut quidam asserunt: quia totum dispositione Dei factum est.

VERS. 16.-- *Tunc Herodes videns.* Verisimile est, quod cum Herodi nihil renuntiatum esset a Magis, credidit illos fallaci stella deceptos esse, et ideo ad se non esse reversos: unde et tandiu quievit a pueri inquisitione. Deinde vulgatis his quae in templo facta dictave fuerant, se a Magis sensit illusum, et in mortem Christi properans pueros occidit.

[0076C]Verisimile est per annum et quatuor dies a nativitate Christi Herodem in pueros desaevisse: quod forsitan ideo distulit, quia Romam profectus est, vel ibi accusatus, vel ut Romanos consuleret super his quae de Christo dicebantur. Ideo forsitan tandiu ab inquisitione pueri se continuit, ut sollicitius eum deprehenderet, neque elabi aliquo modo posset.

*Occidit omnes pueros.* Quam cito Christus apparuit mundo, incepit in eum pesecutio: quae figuravit persecutionem sanctorum: et dum infans quaeritur, infantes occiduntur; in quibus forma martyrii nascitur, ubi infantia Ecclesiae dedicatur.

Figurat mors parvulorum passionem omnium martyrum, qui parvuli, humiles et innocentes occisi sunt: qui non in Judaea tantum, sed ubique passi [0076D] sunt ab impiis, quos significat Herodes. Quod bimi: quia doctrina et operatione perfecti. Illis occisis Christus evasit: quia corpora possunt perimi, divinitas non contingi.

## CAPUT II. (cont.)

*Et in omnibus finibus ejus.* Non est contentus vastatione Bethlehem, sed adjacentia loca vastavit; nec ullam misericordiam aetatis habuit a filio unius noctis usque ad filium duorum annorum, quin omnes occideret.

*A bimatu.* Ideo a bimatu, ut sicut praeoccupaverat Herodes fines civitatis, ita et praeoccuparet alium annum. Ideo etiam a bimatu: quia timebat, ne puer cui famulabantur sidera, paulo supra aetatem vel infra speciem sibi conformaret.

[0077A]VERS. 17.-- *Tunc adimpletum est.* Adimpletum dicitur: quia antequam fieret legentibus erat semiplenum, quia quod in littera sonabat, aliquid futurum occulte promittebat.

[n: (CHRYSOST.)] Dicit quod stella per annum apparuit, sicut in destructione Romanorum signa apparuerunt in coelo, quando vox angelorum audita est: Transeamus ab his sedibus.

VERS. 18.-- *Vox in Rama.* Id est, in excelso longe lateque diffusa est.

Allegorice. Vel, vox Ecclesiae de nece membrorum gementis usque ad solium superni ascendit judicis. *Vox in Rama.* Propter uxorem Levitae fornicatione peremptam, secundum numerum tribuum in duodecim partes divisam, omnis Israel [0077B] tribum Benjamin praeter trecentos viros delevit: eorum qui superfuerunt ploratus et ululatus auditus est usque Rama, qui est locus juxta Gabaa duodecimo milliario a Bethlehem. *Audita.* Exaggerat, ut hyperbolice Rachel jam mortua, dolentis affectu filios jam flere dicatur. Unde per hoc de Chaldaeis historia texitur quod similis esset ab eis cladi priori populo Judaeorum futura vastatio. Sed verius revelante per evangelistam spiritu, prophetia de nece puerorum accipitur. Dicit ergo, quod tunc completum sit quod dictum est, quia etsi ad imminentem captivitatem sermo prophetiae respicit, tamen in eo sicut in umbra, futura veritas caedis infantium pronuntiatur.

*Rachel.* Quia sepulta est juxta Bethlehem, et ex [0077C] terreno corporis hospitio matris nomen accepit. Vel quia multi de Benjamin et Joseph occisi sunt. De Rachel natus est Benjamin, ad cujus sortem non pertinet Bethlehem, sed ad tribum tantum Juda. Sed quia contiguae tribus sunt Juda et Benjamin in finibus Bethlehem, multi quoque de tribu Benjamin occisi sunt.

Nota quod melius per Rachel (quam si per Bethlehem plorasse diceretur) figura sacramenti innuitur, quia per eam in omnibus schema Ecclesiae commendatur, quae plorat non tam morte translatos, quam supplicio peremptos. *Rachel.* Id est Ecclesia, suos teneros agnos plorat peremptos: neque vult consolari in praesenti, quia non sunt: sed omnem spem et consolationem ad aeternam transmittit vitam.

Plorat Ecclesia, et non vult consolari hic: quia [0077D] filii sui non sunt de hoc mundo. Vel plorat: quia dum parit, justitiam habet unde dicitur: *Vos plorabitis,* etc., sed additur consolatio: *Tristitia vestra vertetur in gaudium [n: (Joan. XVI)]*.

VERS. 19.-- *Defuncto autem Herode, ecce,* etc. Quia sopita Judaeorum perfidia, et Helia et Enoch praedicantibus, Judaea verbum Dei recipiet.

Defuncto rege illico complices ejus pereunt, sic cessante persecutione Ecclesiae ad coelestia invitatur.

VERS. 20.-- *In terram.* Non determinat in quam partem, ut dubitante Joseph angelus revertatur: et frequenti ejus allocutione Joseph certior reddatur. Quia non distinxit in quam partem, ideo Josephus intellexit Judaeam quae dignior pars regni erat. *Defuncti.* [0078A] Tradunt quidam quia fecit Herodes super funus suum nobiliores Judaeorum occidere, ut sic cogeret Judaeos mortem suam flere.

VERS. 21.-- *Qui consurgens.* Allegorice. Joseph gerit figuram apostolorum, quorum officio Christus circumfertur. Apostoli primum venerunt in terram Israel: quia primum praedicaverunt Judaeis. Sed pro Herode, id est, manente haereditaria infidelitate, metuunt et recedunt admoniti gratiam gentibus praedicare, et ad eas Christum transferre.

Nominata terra Israel visum est Joseph non alicubi talem puerum debere habitare, nisi in Jerusalem ubi erat templum et celebratio prophetarum. Tamen angelus intelligi voluit Galilaeam, quam et Judaei incolebant, quod ostendit sic fuisse praedestinatum, [0078B] quia Nazareus vocabitur.

VERS. 22.-- *Timuit illo ire.* Si timuit Judaeam pro Archelao haerede paternae crudelitatis, cur non et Galilaeam, ubi Herodes alius frater ejus regnabat? Quia Archelaus post patrem monarchiam totius regni obtinuit: sed insolescens a Tiberio Caesare dejectus est Lugdunum in exsilium, et tunc divisum est regnum in quatuor tetrarchias, quarum unam, id est Galilaeam, Herodes frater ejus obtinuit.

Quaeritur: quare non timuit Joseph ire in Galilaeam sicut in Judaeam, cum et ibi regnaret Archelaus? Sed melius potuit in Nazareth (quae remota erat) latere quam in Jerusalem, ubi erat caput regni et assiduus Archelaus.

*Secessit in partes.* Quod Christus illuc non transfertur [0078C] ubi regnabat Archelaus, significat, quia illis abscondetur Christus, in quibus regnabit Antichristus.

VERS. 23.-- *Nazareth.* Nazareth, *germen novellum* vel *flos campi* interpretatur, de cujus radice germinis sanctus sanctorum ad significandum aeternitatis suae substantiam ascendisse legitur. Sicut ergo eligit tempus quo nasceretur et locum, ita et civitatem in qua coalesceret: cujus nomen indicio est, quod ipsa sanctitas, in sanctitate nutritus, sanctus sanctorum recte dicitur: unde et discipuli ejus prius Nazaraei dicti sunt, sed postea a Christo Christiani vocati sunt.

Nazareth Galilaeae quo transfertur, partem ejusdem gentis quae fidem susceptura erat, significat: unde *flos* interpretatur: quia Ecclesia quo ardentius a terrenis ad coelestia transmigrat, eo magis virtutum [0078D] flore et germine abundat.

*Per prophetas.* Prophetas pluraliter dicit, quia non habemus fixum de Scriptura exemplum: ostendit sensum non verba se sumpsisse. Vel eisdem verbis in Isaia juxta Hebraicam veritatem: *Nazaraeus de radice ejus ascendet [n: (Isa. XI)]*.

## CAPUT III.

VERS. 1.-- *In diebus autem.* Praeterit multa, et transit ad praedicationem Joannis. *In diebus.* Non solum pueritiae annos, sed omnes usque ad praedicationem Joannis comprehendit, id est, cum fere esset triginta annorum. Lucas significantius tempora exprimit: Anno quintodecimo imperii Tiberii Caesaris. *Praedicans.* Manifestavit se qui prius siluerat, baptizando, viam [0079A] praeparans Domino. *In deserto Judaeae.* Quia Judaei a Deo deserti erant, quibus necessaria est poenitentia, ut redeant.

VERS. 2.-- *Poenitentiam.* Hoc praeco nuntiat, quod post per seipsam Veritas; poenitentia praecedit, sequitur promissio regni: qui vere poenitet, in se praeteritos errores, deinde erigit animum ad coeleste regnum. Si gratis in baptismo fit remissio, cur praedicatur poenitentia? Sed triplex est modus poenitentiae. Primus, errores et omnia mala ante baptismum abrenuntiare et condemnare: quod necesse est ad Christum venturis. Secundus, post baptismum lapsos per poenitentiam revocari. Tertius, quo sancti quotidie a talibus purgantur peccatis sine quibus vita non agitur.

[0079B]Poenitere est ante acta deflere, et deflenda non committere. Poenitentibus regnum coelorum adesse dicitur. Non terrena, ut in veteri lege: et hoc per obedientiam Christi. Et hoc regnum coelorum primus Joannes praedicavit: *Poenitentiam agite.* Prima virtus est, per poenitentiam perimere veterem hominem, et vitia odisse: quod qui non facit, non modo virtutes non comprehendit, sed nec etiam supplicia fugit. Poenitentiae virtus timore concipitur, qui est initium sapientiae. Poenitentia a puniendo, qua quisque punit quod illicite commisit.

Poenitentiam agere est dignos fructus poenitentiae facere. *Regnum coelorum.* Id est Christus, per quem sancti regnant in coelestibus. Vel Evangelium, quo invitat ad regnum.

[0079C] *Appropinquavit enim,* etc. Nisi appropinquaret, nemo redire posset: quia infirmi et caeci via (quae est Christus) carebant: quam parans Joannes poenitenti anteponit.

VERS. 3.-- *Vox clamantis.* Joannes vox, Christus verbum, qui clamat in Joanne: Nullum verbum sine voce auditur, nec vox sine intelligentia verbi valet. Vox viam verbo praeparat, ut recipiatur. Unde: *Paravi lucernam Christo meo [n: (Psal. CXXXI)]*.

*In deserto.* Forma poenitentibus: locus conversationis, non frequentia hominum, sed desertum. Vestitus non mollis ad fluxum, sed asper: victus tenuis et inusitatus.

Typice, desertum significat sanctorum vitam a mundi illecebris segregatam.

[0079D] *Viam Domini.* Via Domini ad cor dirigitur, cum sermo ejus diligenter auditur.

VERS. 4.-- *Ipse autem Joannes.* Qui poenitentiam praedicat, habitum poenitentiae praetendit. In eo vilitas vestis et cibi laudatur, quorum usus in divite arguitur.

Ipse autem Joannes in semetipso erudit poenitentes, et formam vitae exhibet in deserto habitans, de locustis vivens, pilos cameli vestiens.

Servus Dei non debet habere vestimentum ad decorem vel ad delectationem, sed tantum ad tegendam nuditatem. Inde Joannes pilis vestiebatur.

VERS. 5.-- *Tunc exibat ad eum,* etc. Quia nisi quis a malis exeat, non abluitur. Unde apte sequitur: *Baptizabantur ab eo in Jordane:* qui *descensio* interpretatur, [0080A] quia de superbia veteris hominis ad humilitatem confessionis et emendationis descendebant. Jam tunc enim baptizandis exemplum dabatur confitendi peccata et promittendi meliora.

VERS. 6.-- *In Jordane.* Quia in eo figura baptismi praecessit, et ex nomine descensum de superbia exigit, quod congruit baptizatis. *Confitentes.* Confessio peccatorum, conscientiae est testimonium timentis Deum. Qui enim timet judicium Dei, peccata non erubescit confiteri. Perfectius timor solvit omnem pudorem. Confessio peccati pudorem habet, et ipsa erubescentia est gravis poena. Ideoque jubemur confiteri peccata, ut erubescentiam patiamur pro poena. Nam hoc ipsum pars est divini judicii.

VERS. 7.-- *Multos Pharisaeorum,* etc. Hi sunt ex [0080B] haereticis Judaeorum, et Pharisaei observationum et traditionum praeferunt justitiam. Unde et Pharisaei, id est, divisi a populo per privatam justitiam dicuntur. Sadducaei, id est justi: vindicant enim sibi quod non sunt: hi negant resurrectionem, dicentes animam interire cum corpore: quinque libros Moysi recipiunt, prophetas respuunt. Hos venientes ad baptismum Joannes increpat: quia maxime indigebant correctione et poenitentia.

*Progenies viperarum,* etc., id est, venenati venenatorum filii: quia bonis invident eosque persequuntur, proximos laedunt ut patres eorum.

Vipera patrem suum occidit, sic Judaei prophetas qui erant patres eorum.

VERS. 8.-- *Facite ergo fructus dignos. [n: (BEDA.)]* [0080C] Quasi diceret: Quare prius venena non deponitis, ut sic ad baptismum, etc., *usque ad* gratia est quae sentit, sentiens quaerit sanctitatem.

VERS. 9.-- *Dico enim.* A carne retrahit, ut cogitent opera praedestinationis Dei. Prima sunt rudimenta fidei, credere Deum posse quidquid voluerit, ut omnia qui de nihilo creavit, possit de lapidibus vel de pulvere filios Abrahae formare. *De lapidibus.* Demonstrative ad illos lapides quos Josue de Jordane transferre fecit, ad quos quasi digitum extendens ait.

Josue duodecim lapides de medio Jordanis in terram transportari fecit, et alios ex terra in eodem alveo restitui: per quos excaecatio Judaeorum et gentium ad lucem transformatio praesignatur.

[0080D]Vel gentiles lapides vocat: et est sensus: Ne gloriemini de semine carnis: quia hi tantum sunt filii Dei, qui per gratiam sunt illuminati et interius suscitati. Suscitare signanter dicit, quia Christus Saram, id est Ecclesiam, accepit, et suscitat per gratiam filios Abrahae defuncto sine liberis, ne tantus patriarcha privaretur promissis. In cujus rei praesagium olim Deus de Sara genuit filium.

VERS. 10.-- *Jam enim securis.* Ne autem viderentur immunes, si se a talibus sacramentis separarent, comminatur. *Securis.* Christus, qui ex manubrio constat et ferro, id est, humanitate qua tenetur, et divinitate quia incidit. *Posita est:* quia etsi per patientiam exspectat, videt tamen quid est facturus. [0081A] *Ad radicem.* Id est, finem Judaici populi, ut auferat de terra viventium eos qui in Christo non credunt. Vel, securis, sententia judicii, vel praedicatio Evangelii. *Ad radicem.* Nota non ad ramos, sed ad radicem. Cum enim filii malorum tolluntur, quid aliud quam rami infructuosae arboris abscinduntur? Cum tota progenies simul cum parente tollitur, arbor radicitus abscinditur, ne quid remaneat unde iterum aliquid germinis oriatur. Radices sunt cogitationes, quibus plantati, vel sursum coelo sustolluntur, vel ad ima inferni mittuntur. Arbor humanum genus: hujus rami, alii sunt aridi, id est, pagani incendio apti. Alii virides, sed sine fructu: ut hypocritae, qui speciem sanctitatis praetendunt, sed intus vacui: alii fructuosi, sed venenosi, id est, haeretici: qui praedicando [0081B] fructum pariunt, sed mortalem. Alii, id est, catholici, qui bonum fructum ferunt. *Omnis ergo arbor,* ut gentiles, hypocritae, qui nullum, et haeretici, qui malum.

VERS. 11.-- *Ego quidem.* Ne videatur sua auctoritate minari, incipit aperire quantae sit dignitatis: cujus praesentia comminatur, vel cujus beneficii persuadet: *Ego quidem baptizo vos in aqua.* Tantum corpora lavo, quia peccata solvere nequeo, ut sicut nascendo, praedicando, praecurro sic baptizando: ut poenitentes, quos ego hoc signaculo ab impoenitentibus discerno, ad baptismum Christi dirigam. *Post me venturus est.* Et si moneo dignos fructus poenitentiae facere, superbiam abjicere: non tamen possum a peccatis solvere. *Fortior me est.* Quia ego baptizo in [0081C] poenitentiam, ille in remissionem. Ego spiritum habeo, ille dat. Ego regnum coelorum praedico, ille dat.

*Cujus non sum,* etc. Alii scribunt: Cujus non sum dignus corrigiam calceamenti solvere. Potuit autem Joannes utrumque dicere, vel contextim vel diverso tempore: ut alius evangelista hoc, alius illud assumere. Omnes tamen verum narraverunt. Intendit autem in hoc ostendere excellentiam Christi et suam humilitatem.

Vel secundum allegoriam. Calceamentum est incarnationis mysterium; corrigia, mysterii ligatura. Non ergo valet Joannes corrigiam solvere, quia incarnationis mysterium non sufficit investigare. Vel, Non sum dignus solvere corrigiam calceamenti [0081D] ejus, id est, nomen sponsi mihi non usurpo, nec sponsus credi vel dici, sed amicus sponsi volo. Mos enim erat ut si quis eam quae sibi competeret accipere in uxorem nollet, ille ei calceamentum solveret qui ad hanc sponsus jure propinquitatis accederet. Joannes ergo, qui non sponsus, ait: Non sum dignus, etc. Ac si dicat. Ego redemptoris vestigia non valeo denudare: quia nomen sponsi non mihi usurpo.

Vel simpliciter se humiliat, vel Evangelii sacramenta non est dignus circumferre praedicando, quod non sibi deputatum, apostolis est commissum. Non sum dignus explicare naturam Divinitatis ad humanitatem. Vel, non sum dignus Evangelii praedicationem [0082A] portare, vel nomen sponsi usurpare. Joannes ut purus homo spiritum dare non poterat, quo remittitur culpa. Christus vero dat, quia Deus: et baptizat in verbo, de quo dicitur: *Et vos mundi estis propter verbum quod locutus sum vobis [n: (Joan. XV)]*; et alibi: *Mundans eos lavacro aquae in verbo vitae sanctificatae [n: (Ephes. V)]*.

*In Spiritu sancto.* Vel spiritu sanctificationis, et igne, id est probatione tribulationis. Vel spiritu in praesenti abluit: post, si quae macula surrepit, igne purgatorio ad purum exuret: quod de levioribus credendum est peccatis. Unde in Levitico, super altare semper ignis missus de coelo ardebat, id est, ignis divini amoris, qui omnes in Christo (id est, qui super altare offeruntur), quasi rebaptizat et exurit [0082B] carnis eorum vitia.

VERS.12.-- *Cujus ventilabrum.* Ventilabrum in manu est examen judicii quo discernuntur leves et vacui a fructu boni operis. *In manu,* quia Pater non judicat quemquam, sed omne judicium dedit Filio. *Permundabit,* id est, quotidie a variis tentationibus mundat. Vel, *Permundabit,* dum ob manifesta peccata perversus de Ecclesia ejicitur, vel post mortem damnatur. *Paleas autem.* Paleae de origine unde et triticum oriuntur, id est de semine, zizania vero de diversa. Paleae ergo sunt qui fidei sacramentis imbuuntur, sed solidi non sunt: zizania vero qui et opere et professione secernuntur ab electis. De his dicitur: *Qui non credit, jam judicatus est,* et ideo non fit hic mentio de illis. *Inexstinguibili.* Quia non [0082C] exstinguetur neque exstinguet cruciatos, sed aeternaliter puniet. Dicitur autem ad differentiam illius de quo dicitur: *Igne nos examinasti [n: (Psal. LXV)]*, etc.

## CAPUT III. (cont.)

VERS. 13.-- *Tunc venit.* Quando Joannes praedicabat et baptizabat, scilicet quando Jesus triginta erat annorum, ostendens nullum debere sacerdotem vel praedicatorem fieri nisi utilis aetatis. Sicut Joseph tricenarius regnum Aegypti suscepit. David regnum ea aetate inchoavit: Ezechiel prophetiam promeruit. Venit Jesus his de causis ut baptisma Joannis comprobaret, et ut (quia homo erat) omnem impleret justitiam et legis humilitatem: et ut aquas sanctificans, per columbam in lavacro, adventum Spiritus sancti ostenderet. Venit enim non necessitate [0082D] ablutionis, sed ut nemo quantumlibet sanctus baptismi gratiam superfluam judicaret. *A Galilaea in Jordanem.* Galilaea, transmigratio: Jordanis, descensus. Qui ergo vult baptizari transmigret a vitiis, et descendens humilietur.

VERS. 15.-- *Sine modo.* Sine modo me a te baptizari, ut postea quod a me quaeris in spiritu baptizeris. Sicut enim decet dare exemplum implendae omnis justitiae, ut discant omnes neminem sine unda baptismi esse perfectum.

*Tunc dimisit.* Cum tali ordine cognovisset implendam justitiam. Dimisit, quia vere est humilitas, quam non deserit comes obedientia.

Spiritus in momento eum docuit, quod prius nescivit [0083A] et ideo quod prius timuit humiliter, devotus implevit.

VERS. 16.-- *Baptizatus autem.* Christus aquas baptismi sanctificavit: quia cujus est creare, ejusdem est et sanctificare.

Sicut homo constat duobus, id est, corpore et anima, ita duobus renascitur: aqua quae purgat sordes et consepelit Christo: et igne spiritus quo conflagranti ad coelum rapimur. Sic Ecclesia post baptismum culmen virtutum quibusdam incrementis appetit, ut Christus baptizatus de aqua ascendit. Sic post baptismum ascendunt, qui ad virtutes proficiunt: et qui prius carnales et filii Adae, fiunt spirituales et filii Dei.

*Aperti sunt,* etc. Et hoc ad impletionem justitiae. [0083B] Non enim tunc primum sibi patuere coelestia vel Spiritus sanctus est datus: sed nobis per acceptum baptismum aditum coeli patere, et Spiritum sanctum dari monstravit. Quod enim coeli aperti, quod Spiritus sanctus venit, quod vox Patris insonuit, etc., haec mystica insunt nobis.

Patet renatis aditus in coelum per Christum, qui per Adam clausus fuit.

*Sicut columbam.* Verum corpus formatum ad horam habuit in specie columbae: quia aliter spiritus ab hominibus videri non posset sicut columba, non quia vera columba esset, sed quia spiritus in corporali specie, non tamen ipse corpus. Ita de hac figura sentitur sicut de aliis in quibus Deus apparuit: quae expleto officio resolvebantur. Bene spiritus in columba [0083C] quae simplex et mansueta descendit, ut et suae naturae simplicitatem, et eum in quem descendebat, mitem misericordiae praeconem datoremque indicaret. Similiter omnes baptismo renati septem virtutibus in columba significatis debent repleri. Columba a malitia fellis est aliena, in quo prohibemur ab ira. Nullum ore vel unguibus laedit, in quo notatur innocentia. Nec minimas aviculas invadit, in quibus aliae aves se et pullos suos nutriunt: in quo prohibemur a rapina. Puro pascitur grano: in quo notatur abstinentia, alienos tanquam pullos suos fovet, ecce charitas. Gemitum dat pro cantu, ecce compunctio. Super aquas sedet ut accipitrem praevisa in aquis umbra declinet: ecce sollicitudo. In columba super Dominum spiritus apparuit: quia venit nos per mansuetudinem [0083D] colligere. Super discipulos in igne quos ad consumendam rubiginem peccati contra seipsos veniebat accendere. Adam peccando coelum amisit, Christus a Spiritu sancto per columbam glorificatus apparuit: flammam vibrantem quae viam prohibuit aqua baptismi exstinxit: quia aqua est contraria igni.

*Complacui.* Id est, bene placitum meum constitui, ut tu in quo nihil nisi bonum placeas, et per te alii non in se, sed in te, id est, tibi fide et claritate uniti placeant.

## CAPUT IV.

VERS. 1.-- *Tunc Jesus.* Post baptismum, quia nulla est mora a tentatione: Ut mox doceat baptizatos [0084A] de mundo exire, in quiete Deo vacare: sic filii Israel post transitum maris per desertum ascendunt, et manna comedunt donec veniant ad terram promissionis. *Tunc Jesus ductus est,* etc. [n: (RAB.)] Hic est ordo rectae conversationis, ut post acceptam Spiritus sancti gratiam contra diabolum arctius accingamur: ea via Samaritanus descendit, quia carne indutus easdem tentationes sustinuit.

*Spiritui* Sancto, qui quos replet ad pugnam mittit fortes. Sine hoc spiritu qui ad pugnam vadit, cito cadit. *Ut tentaretur a diabolo.* Non tentatur a diabolo, nisi quia ad desertum exierit, id est, bono studere coeperit.

VERS. 2.-- *Et cum jejunasset. [n: (BEDA.)]* Jejunat ut tentetur, tentatur quia jejunat, et exemplum jejunandi [0084B] nobis dat, etc., *usque ad* et sic quandiu hic sumus, semper peccata ploremus: quia hoc numero praesens vita ostenditur.

[n: (LEO.)] Dum per varias actiones vitae hujus sollicitudo distenditur, necesse est de mundano pulvere, etc., *usque ad* ut in cujus sumus resurrectione conresuscitati, in ipsius inveniamur passione commortui.

*Postea esuriit.* Hoc est vere humanitatis: et per hoc est occasio tentandi. Latet potestas, patet infirmitas.

VERS. 3.-- *Et accedens.* Quia esuries est signum infirmitatis. Et sic nobis in abstinentia non deest tentatio. Per exteriorem infirmitatem Christum tentat in quo nullam legem peccati inveniebat. *Si Filius [0084C] Dei es.* Aliud horum explorantis est, aliud tentantis, dum Deum confiteri videtur, et hujusmodi illudere conatur. Sic enim tentat ut exploret quod veretur. Sic explorat, ut tentando decipiat. *Si Filius Dei es.* Noverat Filium Dei venisse in mundum, seu per prophetas seu per angelos nuntiantes, seu per Joannem demonstrantem: sed quia humilia in eo videbat, quod de Deitate suspicatus est, ex superbia ei in dubium venit. Unde et callide exquirit: Nec indignum fuit Christum tentari qui venerat occidi, ut tentationes superando nobis potestatem daret superandi tentationes, sicut sua morte abstulit nostram mortalitatem.

[n: (RAB.)] Christus non nisi post baptismum se tentari permisit, insinuans ad se euntes graviores passuros, [0084D] etc., *usque ad* Christus vero sola suggestione tentatus fuit: quia delectatio peccati mentem ejus non momordit.

VERS. 4.-- *Scriptum est.* Non utitur potestate, sed Scripturarum auctoritate, docens nos magis doctrina quam miraculis pugnare. *Non in solo pane vivit homo.* Quasi: Persuasio tua tentatio est: quia agis de cibo corporis, et non de cibo mentis. Inferior pars hominis pane sustentatur, alia verbo Dei reficitur: quia vero agis de inferiori, patet quod tentator sis. *Sed in omni verbo,* etc. Omne verbum charitas, in qua complentur omnia quae procedunt de ore Dei, quia cujuscunque ministerio dicantur, non ejus sunt, sed Dei: sed si adversum quid inseritur, hoc non est [0085A] Dei. De uno verbo, id est, sapientia Dei procedit quidquid loquuntur sancti qui sunt os ejus.

VERS. 5.-- *Tunc assumpsit.* Prima et ultima tentatio in deserto, media quoque historialiter, ultima fuit postquam regressus est Jerusalem. Quia Matthaeus non secundum ordinem historiae, sed secundum tentationem Adae prosequitur: Lucas vero ut res gesta est.

Quia ex responsione Christi victus et incertus remansit: post primam ad secundam accessit tentationem.

Quod permisit se assumi, non infirmitas fuit, sed patientia: in diabolo vero non virtus, sed superbia.

Nota haec omnia corporeis sensibus esse completa. Nec mirum si se permisit circumferri: si sic [0085B] accipitur assumptio, qui permisit se crucifigi.

*Supra pinnaculum. [n: (RAB.)]* In Palaestina desuper plana erant tecta, et ibi erat sedes doctorum, unde, etc., *usque ad* ostendit ut cuicunque bona et alta imperanti obediamus, sed praecipitare volenti contraeamus.

*Si filius. [n: (BEDA.)]* In omnibus tentationibus hoc agit, ut intelligat, etc., *usque ad* in specie hominis diabolum apparuisse verisimile est.

*Mitte.* Haec vox convenit illi, qui omnes praecipitare satagit: in quo infirmus ostenditur, quod nulli nocere possit, nisi prius ille se deorsum miserit. Suggerebat enim, ut aliquo signo exploraret quantum apud Deum posset. Sed nemo debet tentare Deum, quando habet ex humana ratione quid faciat. [0085C] Unde quamvis omnia posset, ait tamen suis: *Si persecuti vos fuerint in civitate ista, fugite in aliam.* Et ipse idem fugit et abiit et latuit. Nunc autem poterat aliter de templo descendere, quam per jactantiam se praecipitare. Postquam deficit humana ratio, commendet se homo Deo, non tentando, sed devote confitendo.

*Quia angelis suis mandavit de te. [n: (BEDA.)]* Quod bene dicitur de corpore, diabolus male interpretatur de capite, etc., *usque ad* sed de auxilio angelorum quasi ad infirmum loquitur, de sua conculcatione tacet.

VERS. 8.-- *Iterum assumpsit.* Haec tentatio ordine praecessit, sed narratur praepostero, secundum quod [0085D] factum est Adae.

*Ostendit,* etc. Non quod visum ejus qui omnia videt ampliaverit, sed vanitatem mundanae pompae quam amabat, quasi speciosam, etc., *usque ad* Non quod eam concupiscentiae oculo intueretur sicut nos, sed sic haec ostensio fuit in mente, sicut medici vident morbos sine laesione.

VERS. 9.-- *Haec omnia tibi dabo.* Haec de arrogantia dicit: non quod totus mundus suus sit.

A principio quod Dei erat ut sibi usurparet diabolus laboravit: unde ut in eis coleretur, idola invenit. In his tribus notantur gula, avaritia, superbia.

[n: (RAB.)] Lucas avaritiam mediam ponit, ultimam superbiam, [0086A] etc., *usque ad* in his tribus omnia genera tentationum comprehenduntur.

VERS. 10.-- *Scriptum est.* David Goliam tribus lapidibus de torrente prostravit, et Christus diabolum tribus testimoniis de lege. *Dominum Deum tuum.* Hoc vel ad diabolum dicitur: non quia ex devotione sit impleturus sed ut, econtra, quam ipse moliebatur scriptum ostendatur quod non ipse, sed Deus sit adorandus: vel, non diabolo, sed sibi secundum humanitatem et cuilibet homini hoc praeceptum esse insinuat. Similiter, et illud: *Non tentabis Dominum Deum tuum,* scilicet Filium et Patrem et Spiritum sanctum, qui est unus Deus. Deus adoratur, et specialiter ei propter se servitur.

Hic ostenditur, quod homo Christus, ut Deus et [0086B] Dominus sit adorandus ex debito.

*Servies.* Graece λατρεύσεις : λατρεία enim servitus dicitur. Servitus communis Deo et homini et cuicunque, Graece δουλεία dicitur. Illa vero quae soli Deo debetur, latria dicitur: unde idololatria, quae quod soli Deo debet, idolis dat.

Nota diabolum in his vinci in quibus Adam vicit. Quem de gula tentavit, dum de ligno vetito gustare rogavit. De vana gloria, cum dixit [n: (Gen. III)]: *Eritis sicut dii.* De avaritia, cum ait: *Scientes bonum et malum.*

VERS. 11.-- *Accesserunt.* Non quasi tunc primum adeuntes, sed agonem Domini procul aspicientes, ne videatur eorum praesidio eguisse vel vicisse. Sed ut ille victus abiit, parati ad obsequium venerunt. Sicut [0086C] in hoc agone militia nostra praestruitur, ita in obsequium angelorum gloriosa remuneratio docetur.

VERS. 12.-- *Cum autem audisset. [n: (RAB.)]* Hic Matthaeus, sicut Marcus et Lucas, praetermittit primum adventum Domini in Galilaeam, postquam, etc., *usque ad, Hoc fecit initium signorum Jesus.* Et iterum: *Nondum Joannes missus erat in carcerem.*

*Joannes,* etc. Quod erat propter Evangelium. Jesus hoc idem perfectius praedicans ad tempus cedit et fugit, ut sit exemplum suis. *In Galilaeam.* Duae sunt Galilaeae: una dicitur Judaeorum, altera gentium propter inhabitationem gentium, quam partem dedit Salomon regi Tyri qui gentes ibi posuit.

[0086D]VERS. 13.-- *Nazareth. [n: (RAB.)]* Unde Christus Nazaraeus dicitur, vicus est in Galilaea juxta montem Thabor, etc., *usque ad* quia in medio gentium ad dilatandum verbum Dei fortiter consistit, ut credentibus refugium periclitantibus ostendat fidei portum.

VERS. 15.-- *Terra Zabulon. [n: (ID.)]* Quod primo positum est praetermittit evangelista; scilicet: *Primo tempore alleviata est terra Zabulon et terra Nephtalim [n: (Isa. IX)]*: sicut et quod in medio est, etc., *usque ad* sed pro figura eorum qui vocandi sunt de gentibus, ea quae gentium est hic memoratur.

VERS. 16.-- *Populus. [n: (AUG.)]* Populus iste qui prior ductus est in captivitatem, et in tenebris vitiorum erat, prior lucem praedicationis Christi vidit. Deinde [0087A] in omnes Evangelium disseminatum est. Unde sequitur: *Habitantibus in regione.*

*Umbrae mortis.* Mors est in inferno. Umbra hujus mortis sunt peccata, quae nunquam sine morte. Qui ergo vult fugere mortem, vitet umbram.

VERS. 17.-- *Exinde.* Postquam baptizatus est. Baptismus idoneos facit ad praedicandum. *Exinde,* id est, tradito Joanne: quia lege desinente sequitur Evangelium, ut auroram sol. Humilis magister qui doctrinam discipuli non impedit, sed exspectat donec consummet cursum suum. In quo docet, ne quis ab inferiore persona sermonem contemnat. Unde Apostolus. *Si cui revelatum fuerit, prior taceat.*

*Poenitentiam agite.* Eadem quae praeco praedicat: [0087B] ut ostendatur non alius quam qui in voce clamaverat. Christus enim verbum quod clamat in Jordane organo et in omnibus qui ab initio aliquid divinitus dixerunt: et tamen iste solus vox, quia per eum praesens verbum ostenditur quod alii longe nuntiaverunt. Inter enim vocem et verbum nihil est medium, sed ut vox sonuit, mox verbum percipitur: sicut Joannes clausus destitit: Christus virtutibus claruit. Unde Joannes est figura prophetarum et legis, qui vere sunt vox clamantis sapientiae Dei, quorum Joannes est finis, quibus cessantibus solum verbum, quod in eis sonuerat, per se ostenditur.

[n: (RAB.)] Haec praedicatio Christi in Capharnaum coruscantibus miraculis incepta, dicitur, etc., *usque ad* Baptista incarcerato praedicare incepit.

[0087C]VERS. 18.-- *Qui vocatur Petrus.* Vel quando primum Andraeas adduxit eum, hoc nomen inditum est ei, dum dicitur: *Tu vocaberis Cephas [n: (Joan. I)]*, quod interpretatur *Petrus:* quanquam hic videtur de futuro promittere. Vel quando confessus est: *Tu es Christus Filius Dei vivi,* dictum est ei: *Tu es Petrus et super hanc petram aedificabo Ecclesiam meam [n: (Matth. XVI)]*.

[n: (BEDA.)] Petrus, *agnoscens:* Andraeas, *virilis:* quod doctoribus convenit: quia hi soli, etc., *usque ad* quia vero primus homo inobediens exivit, secundus obediens ingressus est [n: (RAB.)] Matthaeus dicit post habitationem Capharnaum discipulos vocasse. Joannes dicit, etc., *usque ad* ante autem quam veniret Jesus in Cana Galilaeae, Andraeas Petrum adduxit, sed [0087D] nondum discipuli.

## CAPUT IV. (cont.)

*Mittentes rete.* Quia quos saepe terrenis lucris inhiare considerat, coelestibus desideriis advocat, et per eos retibus Evangelii, alios de profundo iniquitatis eripit, unde subdit: *Venite post me, et faciam vos fieri piscatores hominum [n: (Joan. I)]*.

VERS. 19.-- *Piscatores.* Piscaturus per piscatoria vadit loca.

Mystice. Cum incarnatus carnem suscepit, divinitus vidit in mari mundi spirituales piscatores: et aliis quid essent ostendit, quos ab aeterno praevidit.

VERS. 20.-- *Continuo.* Perfecta obedientia est sua imperfecta relinquere. Relictis retibus: quia et [0088A] si postea resumunt, non cupiditate et proprietatis amore. In his datur forma volentibus sequi. Mutatur intentio non piscatio, mutantur retia in doctrinam, cupiditas in amorem animarum: fit mare saeculum, navis Ecclesia, pisces boni et mali homines.

VERS. 21.-- *Vidit alios duos.* Ecce in his quatuor numerus evangelistarum praefiguratur, qui animas a mundo extrahunt de quatuor partibus mundi.

Bini et bini vocantur, quia charitas non nisi inter duos est. Vocatio dicitur: Vel secundum electionem gratiae. Unde dicitur: *Quos vocavit [n: (Rom. VIII)]*, etc. Vel secundum illud: *Multi sunt vocati [n: (Matth. X)]*.

[n: (AUG.)] Quaeritur quomodo Matthaeus et Marcus dicant binos vocasse Jesum: primo Petrum et Andraeam, etc., *usque ad* ideo autem piscatores illitteratos [0088B] misit praedicare, ut fides in virtute Dei, non eloquentia hominum putetur.

*Zebedaei et Joannem.* Zebedaeus fugitivus, id est, diabolus. Jacobus, supplantator qui adjuvatur a Joanne, id est, a gratia Dei. *Et vocavit eos. Illi autem,* etc. Vocavit et alios, sed sufficit nominare istos.

VERS. 23.-- *Et circumibat Jesus totam Galilaeam.* Coadjutoribus vocatis praedicationi insistit, docens impigrum esse debere doctorem. *Docens in synagogis.* Docens de moribus, vitae activae subditos. Praedicans de futuris vitae contemplativae perfectis. Docens naturales justitias, castitatem scilicet et humilitatem et similia quae homo naturaliter habet. Praedicans Evangelium regni. Ad Evangelium pertinet [0088C] mysterium justitiae, bonum initium, beatitudinis promissio, peccatorum remissio, adoptio, resurrectio, coelestis haereditas, angelorum societas.

*In synagogis.* Nec otiosus doctor in vacuum discurrat, sed ubi sunt plures praedicet.

*Evangelium.* Quia justitia est molestia viventi in carne, labor justitiae non suscipitur, nisi merces operis exspectetur. Ideo Christus evangelizat beatitudinem, ut excitet ad boni operis patientiam.

*Et sanans.* Curare languorem et infirmitatem non fuit magnum, cum postea morituri. Sed ideo factum, ut sic erigerentur ad regnum. Moraliter instruens praedicatores etiam terrena subsidia subditis ministrare, et sic ad regnum trahere.

VERS. 24.-- *Et abiit opinio. [n: (BEDA.)]* Opera salutis [0088D] sine fama boni odoris non satis relucent auditoribus, nec fama sine opere proficit: sine quibus, etc., *usque ad* curat corpora, ut paratius audiant invisibilia. Aliter parum erat mox morituris curam impendere.

VERS. 25.-- *Secutae sunt. [n: (AUG.)]* Quadripartitae turbae, scilicet. Alii, etc., *usque ad* alii, per invidiam volentes eum accusare et in aliquo capere.

## CAPUT V.

VERS. 1.-- *Videns autem Jesus. [n: (AUG.)]* Huic rei consentit Lucas dicens: *Factum est autem in illis diebus, exiit in montem orare [n: (Luc. VI)]*, etc. Sed Lucas dicit, etc., *usque ad* non enim omnes omnia possunt: [0089A] quod verius putatur quamvis idem utriusque simul possit videri factus.

*Ascendit.* Docens suos ascendere nec in turba remanere: altiorem docturus justitiam, quam illam quae est Scribarum et Pharisaeorum. Ascendit ipse mons in montem, ut altiora virtutum culmina doceret, et Ecclesiam supra quam sedet praedicans praeceptum Domini sublimius erigendam ostenderet quam eadem doctrina usque ad finem saeculi plenius erudiret. Apostolos praeeminentius abducit, ut a monte prius suscipiant montes pacem populo. *Sedisset.* Sessio humanitatis per quam cognoscitur. Unde: *Et mundus eum non cognovit,* ante incarnationem. *Accesserunt.* Ut vicinius audiant, qui ad implendum animo properant.

[0089B]VERS. 2.-- *Et aperiens.* Apertio oris profunditatem significat sacramenti. Quasi abyssum, quasi thesaurum aperuit, quasi fluvium paradisi. In hoc monte Novum Testamentum in cordibus filiorum scribit, incipiens a beatitudine qui in monte Sinai Vetus Testamentum in lapidibus servis dedit incipiens a terrore.

[n: (AUG.)] Sermonem quem locutus est Dominus noster in monte, sicut in Evangelio, etc., *usque ad, Omnis qui audit verba mea haec et faciat, assimilabo eum viro sapienti [n: (Matth. VII)]*.

VERS. 3.-- *Beati. [n: (GREG. NYSS.)]* Beatitudo, ut mea fert opinio, comprehensio est omnium earum rerum quae, etc., *usque ad* miseria enim est in acerbis et tristibus nostraque voluntate non occidentibus casibus [0089C] et calamitatibus aerumna.

*Beati pauperes.* Sententiarum numerus diligenter est attendendus. Incipit enim beatitudo ab humilitate.

*[n: (HIER.)] Beati pauperes spiritu.* Quia non necessitas sed fides, et devotio paupertatis beatos facit, etc., *usque ad* sicut initium sapientiae timor Domini, sic paupertas est principium beatitudinis.

[n: (CHRYSOST.)] Pauperes spiritu sunt humiles et contriti corde. Spiritum autem hic animam et voluntatem dixit. Quoniam autem multi sunt humiles non spontanei, sed astricti necessitate, primos vocat beatos.

VERS. 4.-- *Beati mites.* Mites sunt qui malis moribus dominantur: perfecta virtus est morum possessio.

[0089D] [n: (THEOPH.)] Mites sunt, non qui prorsus non irascuntur, etc., *usque ad* sic doctrina viri per patientiam dignoscitur.

*Possidebunt terram. [n: (AUG.)]* Illam terram ego credo de qua in Psalmo dicitur: *Spes mea es tu, portio mea in terra viventium [n: (Psal. CLXI)]*.

VERS. 5.-- *Beati qui lugent.* Pro suis vel aliorum peccatis, qui est ab irriguo inferiori, sed qui fit ab irriguo superiori est ex desiderio coelestis patriae. Ille lavat praesentes sordes, hic accendit acrius aeternorum amatores. Qui autem peccata deposuit, mores mansuetudine correxit, flevit etiam, jam potest esurire et sitire justitiam, quod prius non poterat. Haec [0090A] virtus sine spiritu fortitudinis non impletur: quia per eum esuriendo ad satietatem quandoque veniemus. *Beati qui lugent.* Restat post praedicta ruinarum colluvionem luctu purgare. Luctus pro peccatis vel pro desiderio coelesti consolationem meretur et non alius.

Hi scientiae spiritu illustrantur, ut sciant quibus malis involvantur.

[n: (HILAR.)] Lugentibus non orbitates, aut contumelias, aut damna moerentibus, sed peccata vetera flentibus, et criminum quibus obsordescimus conscientia aerumnosis, haec sedula in coelo consolatio praeparatur.

VERS. 6.-- *Beati qui esuriunt.* Amatores verbi boni, quibus non satis est quod justi sunt, sed semper sitiunt opus justitiae.

[0090B]Justitia est sua cuique tribuere, sibi, et proximis, et Deo. Haec justitia non plene implebitur, donec Deus sit omnia in omnibus: ideo hic possumus esurire, non saturari. Justitiae lumen est misericordia, misericordiae virtus justitia; haec misericordia eget spiritu consilii, sine quo nemo circumspecte miseretur. Initium est sui misereri, finis est pro alio mori. Ordo enim est miserendi ut unusquisque incipiat a se. Finem Christus insinuat, pro peccatoribus mortuus ex misericordia.

VERS. 7.-- *Beati misericordes.* Misericordia nascitur de praecedentibus, quia si praecesserit vera humilitas et animus mansuescat, et suos et aliorum casus fleat, et justitiam esuriat, post nascitur vera misericordia. Tunc enim miserias alienas faciet suas [0090C] et pro viribus juvabit: et si juvandi facultas deest, compassio non deerit: *Estote misericordes sicut et Pater vester misericors est [n: (Luc. VI)]*, id est, ad hoc misereamini ad quod et Deus, ut bonitas redundet in omnibus: misericordia sine justitia remissio et tepiditas; justitia sine misericordia severitas et austeritas dicitur.

VERS. 9.-- *Beati pacifici. [n: (RAB.)]* Pacifici sunt qui omnes motus animi componunt et rationi subjiciunt, quia his nihil repugnat qui similes patri, etc., *usque ad* cum autem Deus erit omnia in omnibus, tunc beatitudo adoptionis dabitur.

VERS. 10.-- *Beati qui persecutionem.* In praedictis septem est perfectionis ostensio et probatio. Qui praedicta habent, pati possunt persecutionem: et [0090D] recte tenet praedicta quae accepit qui pro eis paratus est mori.

VERS. 11.-- *Beati estis cum maledixerint.* Hucusque generaliter sententias posuit quasi ad absentes, cum et ad praesentes pertinerent, nunc ad eos verba convertit (quamvis et hoc aliis conveniat), praedicens quanta pro nomine ejus essent passuri: quia dignitatem gradus eorum eis intimare volebat dicens: *Vos estis sal terrae, vos estis lux mundi;* ut ex tristibus humilitatem, ex laetis acciperent consolationem.

*Maledixerint.* Antiqua translatio habet: *Cum oderint vos homines, et dixerint omne malum, et expulerint.* Idem tamen sensus in nostra, cum maledieta ex odio cordis fiant. Qui gloriam coeli optat, non [0091A] timet opprobrium in terra; quantum quisque de laude hominum laetatur, tantum de opprobrio tristatur. Quem laus extollit, vituperatio deprimit: ubi quis quaerit laudari tantum apud Deum, non timet confundi in conspectu hominum. *Mentientes.* Hoc addit ne glorietur de quo vere mala dicuntur. Etiam addit: *Propter me,* quia aliquando falsa dicuntur, quod accedit temeritate hominum, non tamen propter Christum hoc patiuntur, quem non sequuntur.

VERS. 12.-- *Quoniam merces vestra copiosa est in coelis.* Non in volubilibus, cum non in rebus volubilibus merces aeterna esse debeat, sed in spiritualibus firmamentis, ubi habitat sempiterna justitia. Jam ergo sentiunt hanc mercedem qui spiritualibus bonis gaudent. Sed perficietur cum mortale hoc induet [0091B] immortalitatem. *Sic enim persecuti,* etc. Temperat exemplo rigorem passionis. Tribus modis fit persecutio: odio cordis, dictis, factis.

VERS. 13.-- *Vos estis sal terrae.* Hic jam ostenditur apostolorum officium, scilicet quod sunt sal terrae et lux mundi. Hoc specialiter ad apostolos, qui praedictis virtutibus, paupertate scilicet et aliis, debent ornari, ut sint sal optimum condientes alios doctrina, et vitae suae exemplo. Sal, salus a corruptione. Unde propheta: *Posui te in lucem gentium, ut sis salus mea usque ad extrema terrae.*

*Quod si sal,* etc. Id est, si vos, per quos alii condiendi sunt, adversis vel prosperis cesseritis: per quos a vobis error auferetur, cum vos Deus tollere [0091C] aliis elegerit? Ad nihilum valet: quia (ut alius evangelista ait) nec terrae utilis est quam suo injectu germinare prohibet, nec sterquilinio quod non fecundare sinit. Sic qui retro vadit, nec ipse fructum fert, nec alios valet excolere, sed ab Ecclesia ejicitur, et in haec verba ridetur: *Hic homo coepit aedificare, et non potuit consummare. Si sal evanuerit [n: (Luc. IV)]*. Id est, si timore vel cupidine doctor saporem sapientiae omiserit, per quem fatuitas ejus emendabitur? Hoc solis apostolis convenit: Quod sequitur, omnibus magistris: *Ad nihilum valet ultra,* etc. In fine de omnibus concludit sic: *Nisi abundaverit justitia,* etc.

*Et conculcetur ab hominibus.* Sanctus et verus minister Christi, etsi a malis ridetur, conculcari non [0091D] potest, quia mente fixus in coelo manet.

VERS. 14.-- *Vos estis lux mundi.* Prius sal quam lux, quia prius vita quam doctrina: vita ducit ad scientiam veritatis. Qui Deum timet, scientia non caret.

*Lux mundi.* Alia causa est quare non debent deficere: quia illuminati a Christo verbo et exemplo: quocunque illati mundanis lucem fidei et scientiae debent ministrare. Et sicut (quia sunt sal) debent corruptionem pellere: sic et tenebras (quia lux sunt) fugare.

*Non potest civitas,* etc. Quia apostoli fundamenta sunt, apte civitas dicuntur. *Supra montem.* Locus montem justitiae innuit, qui excelsus est, quo propalamini [0092A] ne vos abscondatis. Non enim facultas subterfugiendi vel clam aliquid faciendi; ideo subditos misericorditer intus consilio regite, et extra contra adversarios pro justitia pugnando defendite: quod pertinet ad spiritum consilii et fortitudinis.

VERS. 15.-- *Neque accendunt lucernam.* Domesticis exemplis docet, ne celent lucem verbi sibi commissam. Non accendunt, id est, non ideo data est doctrina praedicationis ut celent eam et subjiciant servituti corporis, dum aliqua timent. Sed corpus suum ministerio Dei subjiciant, ut per vocem et caetera corporis officia lux excellentior caeteris appareat. Unde dicitur [n: (I Cor. IX)]: *Castigo corpus meum,* etc. Vel, Christus lucernam accendit, dum testam humanae naturae flamma suae divinitatis implevit: [0092B] quam nec credentibus abscondit, nec modio, id est mensura legis, vel terminis unius gentis inclusit. Sed super candelabrum, id est, Ecclesiam fidem suae incarnationis affixit, ubi omnes possint intueri, qui in domo, id est, Ecclesia sunt vel mundo. Unde subdit: *Sic luceat,* etc. *Candelabrum.* Sicut lucerna Christus, candelabrum crux est, super quam erat levandus. Candelabrum Ecclesia, quae verbum vitae praesentis bajulat.

VERS. 16.-- *Sic luceat,* etc. Et haec omnia ita agite, ut non finem boni operis in laudibus hominum constituatis. *Ut videant,* etc. Opera requiro, ut videantur, et sic doctrina confirmetur: et hoc non ad gloriam vestram.

VERS. 17.-- *Nolite putare.* Postquam hortatus est [0092C] omnia pati pro veritate, et non celare, et gloriam Dei facere, incipit docere quid docturi sint. Quasi diceret: Quid est quod vetas abscondi, pro quo jubes omnia pati? an est aliquid contra legem? *Non veni solvere legem, sed adimplere,* vel faciendo quod dicit, vel supplendo quod deerat et imperfectum erat.

VERS. 18.-- *Iota. [n: (BEDA.)]* Hic ostenditur, quod quae minima putantur in lege, sacramentis spiritualibus plena sunt, et omnia, etc., *usque ad* quia iota decem significat, id est decalogum, cujus apex est Evangelii perfectio.

*Omnia fiant.* Spiritualiter impleantur, vel imperfecta perficiantur, et significantia, id est impletione, consummentur.

## CAPUT V. (cont.)

[0092D]VERS. 19.-- *Qui ergo solverit,* etc. Minima sunt crux Christi et passio, quam qui erubescit minimus est; qui confitetur magnus. Vel Pharisaeos notat, qui mandata Dei dimiserunt pro suis traditionibus, quae nihil valent, dum vel minimum, quod in lege est, praetereunt. Moraliter autem solvit qui non implet, sed tenet sicut infirmis data sunt. Vel qui non intelligit spiritualiter. Solvere, non est agere, quod recte intelligit, vel non intelligere quod non depravat, aut minuere integritatem superadditionis Christi.

*Minimus vocabitur,* etc. In regno coelorum minimus vocabitur qui erit in eo indignus, in quo nullus minimus sed omnes magni.

[0093A] *Qui autem fecerit.* Qui non solverit, et sic docet, non minimus, non tamen magnus: sed facit quod docet. *Soli enim factores legis justi sunt apud Deum [n: (Rom. II)]*.

VERS. 20.-- *Dico autem vobis.* Cum ait, dico, magnam vim et profundam intelligentiam cogitandi incussit: ostendit quomodo superaddit. Et non quae prius mandaverat, absolvit. Plus etiam est diligere inimicos quam non odisse: non cupere, quam non adulterari: non irasci, quam non occidere.

*Nisi,* etc. Id est, non solum minima legis praecepta impleveritis, sed et ea quae addo: quia dum fiunt addita ad perfectionem, etiam haec plenius aguntur quae praemissa sunt ad inchoationem: [0093B] quia qui non videt mulierem ad concupiscendum eam, nec fornicatur: nec occidit qui non irascitur.

*Justitia vestra.* Justitiam Pharisaeorum vocat omnia illa ad cultum Dei actualiter praecepta: seu figurarum mystica tantum ad litteram instituta.

VERS. 21.-- *Audistis,* etc. Exponit quae est justitia Pharisaeorum, quam qui adimplet non statim magnus, sed aliquem gradum conscendit.

VERS. 22.-- *Ego autem,* etc. Perfectionem quam venit implere incipit explanare, et quomodo justitia eorum debeat superabundare.

*Omnis qui irascitur.* Quia nesciebant homicidium esse nisi peremptionem: aperit omnem motum animi ad nocendum, in homicidium computari. Mandatum Christi non est contrarium legi, sed latius [0093C] legem in se continens. Qui non irascitur, non occidit. Sed non econtra, licentia irascendi causa homicidii. Tolle iram, et homicidium non fit.

VERS. 23.-- *Si ergo offers munus tuum.* Explanat ampliorem justitiam ostendendo quod si non licet fratri irasci, multo minus in animo retinere quod in odium quaerat converti. Si quidquam mali contra proximum in animo habemus, Deo placite offerre non possumus. *Si ergo offers.* Secundum litteram hoc absurdum est. Est ergo in interiori templo altare, id est fides, cui quodlibet munus, id est, psalmus, hymnus, oratio, et hujusmodi, nisi sit innixum non est Deo placiturum. *Et ibi,* etc., id est, cum in corde (quod est templum interius) tale munus oblaturus es, si in mentem [0093D] venerit quod frater tuus habet aliquid adversum te, quem tu laesisti. Si enim ipse te laesit, non ipse, sed tu habes adversus eum: nec tunc oportet te veniam petere, sed dare sicut vis tibi dimitti.

VERS. 24.-- *Relinque ibi,* etc. Non ait refer: quia quod recte offertur immutari non licet. Sed relinque, donec placabilius offeras: non enim munus repellit, sed charitatem proximi quaerit, sine qua nemo ad charitatem Dei pervenit. Unde: Prius charitatem proximo exsolvat qui munus suum Deo placere optat. *Vade.* Non pedibus, sed animo humiliter ei prosternas in conspectu illius cui oblaturus es. Vel petendo veniam si praesens est. *Offeres.* Hoc ex spiritu pietatis quo mitis fit, et divinum verbum [0094A] pie intelligit, intelligendo obedit, et ad implendum cor erigit.

VERS. 25.-- *Esto consentiens.* Sicut jam praecepit fratri reconciliari et post jubet inimicos diligi, ita hic dum currimus in via hujus saeculi, ad pacem et concordiam hortatur, sicut dicitur: *Si fieri potest quod ex vobis est cum omnibus hominibus pacem habentes [n: (Rom. XII)]*. Et pro consentiens ex Graeco habetur benignus vel benevolus. *Cito,* ne differas in crastinum: *Dum es in via,* dum adhuc licet operari.

Si fratrem laesisti, reconciliare ei. Si adversarius exstiterit, esto benevolus, ut fiat amicus.

*In via cum eo.* Sermo divinus, nobiscum est in Christi via. Adversarius nobiscum in via saeculi. [0094B] Sermo divinus nobis via est qua currimus. Unde: *Viam mandatorum tuorum cucurri, cum dilatasti cor meum [n: (Psal. CXVIII)]*.

*Ne forte tradat.* Sic temperavit, ut poenitentiae locum non afferret: putaretur enim, quod si obiisset adversarius et non posset ei in via esse benevolus, necessario judici traderetur. Sed et locum poenitentiae reliquit, et impoenitentem judici tradidit, dicens: Judex tradat te ministro. *Tradat,* id est, causa sit cur tradaris in manus Christi, cui Pater omne judicium dedit. Christus ministro, id est angelo, qui colliget zizania.

VERS. 26.-- *Novissimum quadrantem.* Id est, minuta peccata, quia nihil erit impunitum. Vel per quadrantem novissimum, significantur terrena peccata, [0094C] quia prima pars mundi coelum; secunda, aer; tertia aqua; quarta, novissima terra. Ergo donec reddas novissimum quadrantem, id est, donec luas peccata quae de terra contraxisti.

VERS. 27.-- *Audistis. [n: (RAB.)]* Adhuc qui dixit: *Non veni solvere legem, sed adimplere [n: (Marc. XI)]*. Addit: quantum debeat abundare, etc., *usque ad* quando anima relicta superiori lege, turpi voluntate inferiorum prostituta corrumpitur.

*Viderit mulierem. [n: (BEDA.)]* Magna superadditio. Visus ponitur pro omni motu qui est, etc., *usque ad* quia non secundum quod quisque potuit et non licuit, sed secundum quod voluit et proposuit ex conscientia accusatur vel defenditur.

*Ad concupiscendum.* Ut transeat in affectum cordis, [0094D] ut facere disponat, ubi non deest voluntas, sed occasio: quod passio dicitur, quae est mors in domo. Propassio est animi subitus affectus vel irae, vel amoris. Passio est animi forma vel deliberatio ex consensu. Unde dicitur aliquis iracundus vel amator.

[n: (ISID.)] Si contemplatio vertitur in taedium vel in arrogantiam, dimitte eam, et transi ad activam: quia melius est per activam salvari, quam per contemplativam perire.

VERS. 29.-- *Erue eum.* Ad litteram nullum membrum erui praecipitur, sed interior visus qui dexter, et exterior qui sinister dicitur, per studium pii laboris si nocet est revocandus vel removendus: et [0095A] etiam longe faciendus, ut scilicet nec in memoria habeatur. Eruitur oculus cum frangitur malus usus. Projicitur, cum ex toto annihilatur, nec intrare permittitur.

VERS. 30.-- *Dextera manus tua.* Prospera operatio, vel aliquis adjutor strenuus intra vitae negotia: qui si scandalum est in lege Dei, melius est illo praeciso salvari, quam cum illo damnari. *Abscinde eam,* etc. Si quis hoc praedicat de membris, affectu pietatis non debet audiri. Sed ut improbitas morum et pravitas actionum inde resecetur, ut quidquid in oculo mentis de via justitiae et morum probitate nos subvertit, et quidquid contra operationem virtutum extra pulsat, procul pellatur. *In gehennam.* Nomen gehennae in veteribus non invenitur: sed prius a [0095B] Domino ponitur. Cujus nominis occasio est. Idolum Baal fuit juxta Jerusalem ad radicem montis Moria ubi Siloe fuit. Haec vallis irrigua fuit et nemorosa et plena deliciis, et locus in ea idolis consecratus: populus autem Israel adeo insanivit, ut relicto templo ibi immolarent, et filios suos incenderent daemoniis. Et dicebatur locus iste Gehennon, id est, vallis Ennon. Comminatur autem Deus se impleturum locum illum cadaveribus, ut vocetur polyandrum, id est, tumulus mortuorum: hujus ergo loci nomine futura supplicia designantur.

VERS. 31.-- *Det illi. [n: (AUG.)]* Scripsit Moyses in Deuteronomio, quod si uxor non placet viro propter aliquam foeditatem, dimittat eam. Quod Christus exponit, etc., *usque ad* sicut diligit inimicum, non in [0095C] hoc quod inimicus et malus, sed quod homo ut secum sit salvus.

[n: (CHRYSOST.)] Permisit Moyses dari libellum repudii, ne propter odium funderetur sanguis. Permisit fieri mala, etc., *usque ad* quia malas hominum voluntates ad plenum prohibere non possumus.

VERS. 32.-- *Causa fornicationis.* Quia in hoc fides castitatis et connubii rumpitur: et ille non facit eam moechari, sed ipsa causa est reatus sui. Si autem pro fornicatione dimittit, a fornicatione debet esse immunis, nec aliam ducere licet dum illa vivit. *Fornicationis causa.* Feminae, quae fornicata est, vel viri ne fornicetur, scilicet si uxor cogat ad idololatriam, vel ad avaritiam, vel ad alias illicitas concupiscentias. Non enim fornicatio est tantum stupri, [0095D] sed generaliter quae a lege Dei aberrare facit. *Et qui,* etc. [n: (CHRYSOST.)] Non dicas quoniam vir suus eam dimisit, quia etiam postquam dimissa est, remanet dimittentis uxor.

VERS. 33.-- *Reddes autem.* Si jurare contigerit: per Creatorem jurabis: non per creaturam. Hoc enim per quod jurat quilibet veneratur: hoc amat, hoc timet. Ideo lex praecipit ut non juretur nisi per Deum.

*Ego autem,* etc. Docet nil tam vile in creaturis quod quis pejerare debeat, dum a summo usque ad imum, juramentum vetat, id est, a coelo usque ad capillum. In Deum pejerare convincitur, cujus thronus est coelum, et cujus est quidquid est.

[0096A] *Per coelum.* Illi vel coelum plus aliquid suspicabantur, vel per illud jurantes non putabant se juramento teneri: ideo sententiam sic temperat, ut et coelum creatura Dei credatur, non plus aliquid: et quia thronus ejus est perjurium timeatur. Sic et de terra, quia scabellum pedum ejus. Qui ergo per creaturam jurat, illi debet juramentum qui eam creavit et regit, nec alii recte putatur reddi.

Non juremus per creaturas ut veneremur eas ultra quam debemus per eas, ut viles existimemus, ut scilicet cum per eas juremus nihil jurare putemus.

*Neque per terram.* Alii per salutem Pharaonis, qui Dei judicio positus est in infimis. *Non est potestas nisi a Deo [n: (Rom. XIII)]*: et in hoc Deum juras.

[0096B] *Neque,* etc. Quod non est tuum opus, sed Dei: et ita in minimis Deum jurando perjurium incurrere potes.

Qui per caput jurat, illi debet cujus figura et potestas in eo manet.

VERS. 36.-- *Quia non potes,* etc. Haec praedicta cum sint ardua et difficilia, nemo sine spiritu fortitudinis servat. Compellit ad perfectionem, dum tollit jurandi occasionem.

VERS. 37.-- *Est, est; non, non.* Ideo bis dicit, ut quod ore dicis, operibus probes. Quod verbis negas, factis non comprobes vel confirmes.

## CAPUT V. (cont.)

Non penitus jurare prohibuit, sed occasione perjurii. Quod perfectius est docuit ostendens quod ulterius est a malo esse. Apostolus jurat, ut fidem [0096C] persuadeat: Ecclesia etiam pro foedere pacis ac fidei suos jurare concedit. Sed Christus quod perfectius est docuit, quod infirmitatis indulsit, quod superstitiosum resecavit.

Veritas Evangelii juramentum non recipit, sed alterius infirmitas id cogit, dum veritati non credit.

*A malo est.* Non quidem malum, quia etsi non bonum, tamen necessarium, sed a malo est, non tuo sed illius a quo cogeris jurare, id est, ab infirmitate illius quae malum est.

VERS. 38.-- *Audistis. [n: (AUG.)]* Lex modum ultionis instituit: oculum pro oculo. Quod si dici potest, etc., *usque ad* sed pro dilectione justitiae, justum pro injusto, quod est bonum pro malo, quod etiam judex facit.

[0096D]Quod dicit, *oculum pro oculo, dentem pro dente:* non alterum vult tollere, sed utrumque conservare, dum minatur talionem. Quam etiam cum modo facit, ut injuriam vindicta non transeat: et haec est pacis inchoatio, et quasi justitiae incoeptio.

VERS. 39.-- *Non resistere.* Justitia legis rudes instruit in initio justitiae, id est, non plus quam est illatum reddere. Justitia Evangelii (quae ducit homines ad regnum) est non resistere malo: *Non resistere:* ut ipse idem: *Discite a me, quia mitis sum, et humilis corde [n: (Matth. XI)]*. Et David: *Si reddidi retribuentibus mihi mala [n: (Psal. VII)]*. Jerem. *Et maxillam dedi percutienti [n: (Thren. III)]*. Ecce idem Dominus legis et Evangelii.

[0097A] *Praebe illi.* Non tantum non repercutias, sed si vult alteram ferire, patienter feras: hoc de injuria corporis. De necessariis autem si perdideris unum, sine tolli et reliquum. Quid ergo de superfluis?

*Alteram. [n: (CHRYSOST.)]* Primum indigna res est ut nomo fidelis stet in judicio ante conspectum judicis infidelis. Nam et si infidelis, etc., *usque ad* Si semel in judicium ingressus fueris, non jam desideras ut veritas causae appareat, sed ut quocunque modo victor exsistas.

VERS. 40.-- *Et ei qui,* etc. Consilium est antequam contendas. Licet quidem infirmis sua repetere, sed non contendere. Lucas econverso: Qui aufert vestem, etiam tunicam noli prohibere. Quod non de his solis, sed de omnibus temporalibus faciendum est. *Tunicam [0097B] tuam.* Vel, tunica est anima, quam si quis perdere noluerit, dimittat pallium, id est, corpus ad martyrium. Spiritualiter, doctor tunicam tollit, cum interiora vitia facit confiteri, ut est invidia, superbia, et hujusmodi. Ille addit: *Et pallium;* qui et exteriora, ut furtum et fornicationem, non erubescit confiteri.

VERS. 41.-- *Mille passus.* Hoc est iter sabbati, quo designatur perfectio spiritualis: quia non licet in sabbato servile opus facere. *Alia duo.* Vadit et alia duo qui dum corpore tantum in servitutem redigitur, spiritu et anima, id est ratione et voluntate, redigi est paratus.

VERS. 42.-- *Da ei.* Quae honeste et juste possunt dari. Si deest facultas, da affectum verbo vel obsequio. [0097C] *Da ei.* Ita, scilicet, ut nec tibi noceat, nec alii: pensanda est enim justitia. Ita enim omni petenti dabis, et si non id quod petit, sed melius cum injuste petentem correxeris. *Et volenti.* Duo genera praestandi complectitur. Vel enim benevole damus, vel reddituro commodamus. Et quandoque qui donat, non vult commodare, quasi nihil mercedis in eo sit cum rem acceptam debitor persolvit. Sed vere ille qui etiam hoc jubet, retribuit. Dicit ergo: *Ne avertaris,* id est, nec alienes voluntatem tuam. *Hilarem enim datorem diligit Deus [n: (II Cor. IX)]*, sic et spiritualis doctor verbi divini foenus auditoribus debet accommodare, ut boni operis retributionem ab illis possit accipere, et a Deo mercedem sperare.

VERS. 43.-- *Audistis.* Qui legem implere venit, in [0097D] fine ad charitatem plenam perducit, quae est impletio legis.

*Odio habebis.* Forsitan intelligendum est juxta hoc quod supra: *Oculum pro oculo,* etc. Vel subtrahendo officia humanitatis.

VERS. 44.-- *Diligite.* Contra Ecclesiam pugnatur tribus modis: odio, verbis, cruciatu corporis. Ecclesia econtra diligit, benefacit, orat. Hoc est novum mandatum, hoc de filiis irae facit filios Dei; unde sequitur: *Ut sitis fiili.* Adoptio filiorum sola charitate acquiritur.

*Benefacite.* Ministrando cibum mentis vel corporis. Quod facit etiam qui dicit eum hujusmodi nec cibum sumere. Omnia enim ea spectant, ut fratres fiant. [0098A] Singulis singula opponuntur, ut omnes partes malitiae bonitate vincantur. Videntur contra esse imprecationes prophetarum quae non dicuntur voto optantium, sed spiritu praevidentium.

*Orate. [n: (AUG.)]* Non ait hoc pro fratribus in quibus sunt aliquando peccata persecutione inimicorum graviora, etc., *usque ad* cum etsi peccasse fateantur, et fecisse mala vehementer eos poeniteat, tamen hujusmodi affectiones mentis habent ut se non humilient ad petendam veniam.

Movere autem potest, quod Joannes in Epistola de dilectione Dei et proximi tantum monere videtur, ut fratres diligamus, cum Dominus dicat et pro inimicis orandum. Sed fratres intelliguntur non solum qui jam credunt, sed qui credituri sunt, pro quibus [0098B] orandum est, ut fraterno foedere nobis socientur.

VERS. 45.-- *Filii.* Non degeneres. Quasi diceret: Accepta potestate operibus agite ut sitis filii renascendo per charitatem. *Patris.* Jam dicitur pater. Videte ut sitis filii renati ex Deo qui est charitas. *Qui solem.* Hunc visibilem. Nam inquiunt in libro Salomonis, *Sol justitiae non illuxit nobis [n: (Sap. V)]*. Et de pluvia doctrinae propheta dicit: *Super unam civitatem pluit, et non super alteram. Solem suum [n: (Amos. IV)]*, etc. Quasi dicat: Quem fecit, cujus proprie sunt omnia quae de nihilo creavit. Quid ergo nos faciemus de his quae de munere ejus accepimus?

VERS. 46.-- *Publicani.* Exactores Romanorum, quos Judaei sic vocant, quia de republica curam gerebant. Dicuntur et nomen traxisse a Publio Romano [0098C] rege, qui prius eos ordinavit.

VERS. 47.-- *Et si salutaveritis.* Si pro his tantum oraveritis, qui aliqua affinitate vobis sint conjuncti, quid amplius habet beneficium vestrum quam infidelium? Oportet fratres diligere, et humiliter salutare: sed parum est.

VERS. 48.-- *Perfecti.* In charitate Dei et proximi. Cumulus perfectionis diligere etiam inimicos, et orare pro illis, sicut et Christus fecit.

## CAPUT VI.

VERS. 1.-- *Attendite,* etc. Qui hucusque praecepit de misericordia, nunc praecipit de cordis munditia qua Deus videtur. Si enim non simplici intentione sed pro hominum laude, non probantur a Deo opera [0098D] misericordiae. Laus hominum non debet appeti, sed subsequi, ut exemplo alios invitet. Hactenus de justitia Evangelii, quae est super justitiam Scribarum et Pharisaeorum. Nunc qua munditia cordis eadem justitia debeat impleri: quod in eleemosyna servatur et oratione. Non enim monet hic vel orare vel eleemosynam facere: sed quo animo debemus facere. Agitur enim hic de mundando corde. *Apud Patrem vestrum.* Cujus gloriam filii quaerere debent, et omnia bona ad hoc ut placeant ei, referre.

VERS. 2.-- *Cum ergo,* etc. A toto in partes, ut exponat quae bona non sint pro hominum laude facienda. *Tuba canere.* Forsitan convocandi gratia hoc fecerunt: ut omnes irent quasi ad spectaculum. [0099A] *Ante te.* Ante se tuba canit qui ante alios vult laudari: ut appareat major illis. *Receperunt.* A Deo cordis inspectore fallaciae supplicium de quibus dicitur: *Recedite a me, operarii dolosi: nomen enim meum habuistis: sed opera mea non fecistis.*

VERS. 3.-- *Nesciat.* Sinistra, vitia: dextera, virtutes. Quod ergo agit virtus, nesciat elatio, vel vana gloria, seu aliquod vitium: sed lux rectae operationis fuget tenebras peccati.

VERS. 4.-- *In abscondito.* In abscondito eleemosyna fit, quae nullis miscetur tenebris: lux intus est, tenebrae extra. *Videt in abscondito.* Videre Dei est approbare. Illa autem tantum approbat quae sunt abscondita, quae extra sunt non placent ei neque approbat.

[0099B]VERS. 5.-- *Et cum oratis.* Ad superiora conjungitur haec sententia. Supra dixerat: *Attendite ne justitiam vestram faciatis coram hominibus;* hic subdit: *Et cum oratis.* Non prohibet orare, sed in orando hypocritis similes esse. *In angulis.* Quasi absconsores precum, et tamen in plateis ut videantur, et per hoc amplior gloria. Allegorice. In angulo orat qui in abscondito se orare simulat: et tamen in platea cum famam captat. Anguli platearum sunt ubi via per transitum viae ducitur, et quadrivium reddit. Non enim nefas est videri, sed appetere videri. *Receperunt.* In his non solum vera merces prava intentione evacuatur: sed vitium simulationis et irrisionis contra Deum augetur.

VERS. 6.-- *Tu autem.* Hoc simpliciter intellectum, [0099C] docet vanam gloriam mundi fugiendam. Sed magis videtur praecipi, ut, inclusa pectoris cogitatione labiisque compressis, oret Deum. Cubiculum autem est cordis secretum. Ostium, carnalis sensus per quem haec exteriora improbe se ingerunt, et turbae phantasmatum orantibus obstrepunt. Parum est ergo cubiculum intrare, si importunis cogitationibus ostium patet. Sed resistendum est carnali sensui, ut oratio spiritualis ex intimis cordis dirigatur ad Deum. *Clauso ostio.* Sensibus clausis, ne turbae phantasmatum exteriorum occurrant. Vel ostium vocat amorem vel timorem hujus saeculi. Sicut enim omne bonum ex timore et amore est Dei, sic omne malum ex amore et timore saeculi. His clausis, id est ablatis, ora.

[0099D] [n: (CHRYSOST.)] Quid ergo, inquis? in Ecclesia non oportet orare? Et valde quidem, sed cum hac voluntate ut illum unum intuearis, qui habet donandi quod petieris potestatem. Ubique enim Deus, quo aliquid facias intuitu, spectat.

*Patrem.* Quem intus habes per fidem; unde: *Apud me oratio Deo vitae meae [n: (Psal. XLI)]*.

VERS. 7.-- *Orantes autem.* Sicut hypocritarum est ostendi et placere hominibus, ita gentilium est multiloquium, a quibus et coepit. Hi enim exercendae linguae magis operam dant, quam menti mundandae: ut hoc nugatorii officii genus, etiam ad Deum prece flectendum transferant, putantes quod sicut orator judicem, ita et ipsi Deum flectere queant.

[0100A] [n: (CHRYSOST.)] Si paucis orandum est, cur parabolam proposuit Lucas ad montem semper esse orandum, etc., *usque ad* Si quidem et Christus et Paulus jussit breves, sed crebras fieri orationes ex paucis intervallis.

[n: (CASS.)] Utilius censent (Patres) breves quidem orationes, sed creberrimas, etc., *usque ad* succincta brevitate vitemus.

*Putant enim.* Putantes quod persuasibilibus verbis Deus mulceatur. Vel si absens est vocetur: et quod nescit, verborum ambagibus doceatur.

VERS. 8.-- *Nolite ergo assimilari eis.* Non enim apud Deum agendum est verbis, sed rebus, intentione cordis, affectu simplici. Quae cum dicimus, non eum docemus, sed nos tempore orandi recordamur. [0100B] *Scit enim pater.* Cur ergo scienti loquimur? Non ut nostrae faciamus indicium voluntatis, sed ut excitemus piae devotionis obsequium.

VERS. 9. *Pater noster. [n: (BEDA.)]* Inter caetera salutaria monita et divina, quibus consulit credentibus, formam orandi proposuit, etc., *usque ad* et hi sunt veri adoratores, qui Filii per gratiam adorant Patrem in spiritu et veritate.

Nulla oratio magis spiritualis est quam illa quae ex ore Filii, qui est Veritas, processit. *Pater noster.* Cui non timore, sed amore haereditatis servimus. Dum Pater dicitur, de adoptione cogitemus, ut Patri pium affectum rependamus. Dum dicitur *noster,* fraternitatis admonetur, cum sit communis adoptio omnibus. Nemo dicat meus, quod proprie filio convenit, [0100C] cui pater est per naturam. Unde alibi. *Vado ad Patrem meum [n: (Joan. VII)]*, specialiter per naturam: et vestrum, conjunctum per gratiam. *Pater noster dicitur,* quod commune omnibus, nemo dicat meus: quod solum Christo convenit, qui filius est per naturam; aliis conceditur communis gratia adoptionis.

[n: (RAB.)] Monetur nobilis et dives non superbire, etc., *usque ad* Quid negabit filiis, qui jam dedit quod pater est?

[n: (AUG.)] Nusquam invenitur praeceptum populo Israel, ut diceret: *Pater noster,* aut oraret, etc., *usque ad* si ab ejus mandatis non aberrarent. Sicut est illud: *Filios genui et exaltavi [n: (Isa. I)]*, etc

*In coelis.* Spiritualibus, ut ad spiritualitatem in qua [0100D] habitat, festinare discamus, et coelestia ab eo quaeramus.

*Sanctificetur nomen tuum.* Videnda est harum distinctio septem petitionum. Nam cum vita nostra temporaliter agitur speraturque aeterna, priora sunt, etc., *usque ad* liberatio enim facit liberos, id est, filios, ut dicamus spiritu adoptionis, Abba Pater.

*Amen,* significat in omnibus his petitionibus indubitanter a Domino tribui quod petitur, si ultimae conditionis pactum servare non negligimus. Unde subdit: *Si dimiseritis,* etc. *Sanctificetur,* etc. Hic spiritum sapientiae oramus, ne a sanctificatione nominis primus in aliquo discrepemus: sed patris nomen in filiis moribus et vita ostendatur.

[0101A]Nomen patris in nobis est, qui filii dicimur: quod petimus sanctificari. Non ut ipse sanctior sit, sed ut in nobis operetur augmentum suae sanctificationis: nam sanctificatio filiorum nomini ejus attribuitur. Ita dicitur sanctificari sicut clarificari, et magnificari in nobis: *Sanctificetur,* id est, ita sicut est sanctum, habeatur hominibus: et ita innotescat illis Deus, ut non putent aliquid sanctius.

VERS.10.-- *Adveniat regnum tuum.* Hic spiritus intelligentiae petitur, quo mundatur cor ut Deus videatur. Duritia et potestas diaboli excluditur, et in futuro perfectius, cum evacuaverit omnem principatum et potestatem, et tradetur regnum Deo Patri. Congrue sequitur, ut post adoptionem filiorum regnum petamus quod filiis debetur.

[0101B]Regnum Dei semper est: sed veniat, id est, manifestetur hominibus a quibus ut lux caecis non videtur, quod nullus ignorare poterit, cum Filius judicare venerit. In quo regnabunt et sancti, ut dicitur, *Percipite regnum quod vobis paratum [n: (Matth. XXV)]*, etc.

Spiritu intelligentiae regnum futurum ingredientibus declaratur, et munditia cordis attribuitur, per quam Deus ibidem regnans sicut est videbitur, ubi spiritus sapientiae complebitur septima sanctificatio nominis ejus. In perfectione senarii adventus regni poscitur, ut curramus omnes in virum perfectum: deinde in eo quiescentibus sanctificetur ipse in nobis dum nos in illo sanctificamur. Ejus requiem jure poscimus in nobis sanctificari, ut perenniter in eo sanctificati requiescamus, in qua sanctificatione pax [0101C] beatitudinis firmatur et plena sapientia donatur.

*Fiat voluntas tua.* Hic petitur spiritus consilii, per quem voluntas Dei inquiritur, ut a nobis impleatur.

Voluntas Dei in terris sicut in coelo spiritu consilii regitur. Nobis etiam opus est spiritu consilii: ut voluntas Dei dirigatur in nobis, ut misericordes in re esse possimus. Voluntas Dei semper fit: sed oramus ut libertas nostri arbitrii societur per gratiam suae voluntati, quae est sanctificatio nostra et vita aeterna. Voluntas Dei est praeceptorum ejus custodia.

*Sicut in coelo.* Sicut in angelis, ita in hominibus. Vel sicut justis, ita in peccatoribus conversis. Vel [0101D] sicut in Christo, ita in Ecclesia. Vel sicut mente servio legi Dei, ita et in carne.

Secundum spiritum coelum, secundum carnem terra sumus. Oramus ergo ut sicut in coelo, id est in spiritu, ita in terra fiat voluntas: ut caro et spiritus sit homo spiritualis de quo dicitur: *Cor meum et caro mea exsultaverunt in Deum vivum.* Nec tantum oratur ut bona velimus, sed fiat voluntas in nobis, ut vivamus tibi, non nobis. Haec tria perfectius habentur in futuro, sed hic interim ex parte oramus, ut postea perfectius habeantur. Quatuor sequentia praesentis vitae sunt praesidia.

VERS. 11.-- *Panem.* Esuries justitiae ut ad saturitatem pertingat, fulcitur spiritu fortitudinis. Ideo [0102A] oramus: Panem nostrum quotidianum da nobis: sine quo fame moreremur.

Panis, corpus Christi est, vel verbum Dei, vel ipse Deus, quo quotidie egemus, vel qui est super omnes substantias. *Hic est panis vivus qui de coelo descendit [n: (Joan. VI)]*, cujus naturae sublimitas super omnes substantias est.

*Nostrum.* Quia Christus noster est factus, et Deus Pater cum Christo omnia nobis donavit. Ideo oramus ut quod nostrum est per donum, quotidie detur per effectum.

*Supersubstantialem.* Vel quotidianum. Quia *qui edunt me adhuc esurient [n: (Eccl. XLIV)]*. Hic quotidianus, in patria aeternus. Hic panis assidue per fidem et charitatem interius reficere debet: quia sine eo [0102B] nemo vivere potest. Vel panis dicuntur spiritualia praecepta, quae semper sunt exercenda vel conservanda.

VERS. 12.-- *Et dimitte,* etc. Post cibum petit veniam peccatorum, ut qui a Deo pascitur, in Deo vivat, et ad vitam aeternam perveniat.

Cum dicimus: *Dimitte nobis debita nostra:* spiritum scientiae rogamus, quo delicta intelligimus, quae sine spiritu scientiae non intelliguntur. Scientia quippe ad usum temporalium pertinet, quae virtus est, in vitandis malis et petendis bonis, ut nostra et aliorum contagia ploremus, bona cupiamus.

*Sicut.* Ecce qua cautione constringimur, in qua etiam nos adinvicem ad misericordiam inflectit, et peccantibus in se veniam promittit, et nobis et per [0102C] nos aliis veniam promittit.

## CAPUT VI. (cont.)

Culpae veniam non debemus negare; unde: *Cum oratis, remittite si quid habetis adversus aliquem: aliter enim Pater vester non dimittet vobis peccata vestra.*

Pecuniam alicui repetere conceditur, sed debita peccatorum petenti veniam nunquam juste negamus.

VERS. 13.-- *Et ne nos inducas.* Sed spiritu scientiae illustra, ut sciamus quibus malis involvimur, et ut lacrymae prosint rogamus: *Dimitte nobis debita nostra. Et ne nos,* etc. Non quod ipse inducat, sed quia deserit et ire permittit. Non vero precatur non tentari, sed nec ad modicum vinci. Tentatio enim est necessaria ad coronam. *Et ne nos,* etc., deserens [0102D] in tentatione sinas vinci: etsi sinas tentari, sine qua nullus probatus est.

*Sed libera nos a malo.* Haec una petitio, tantum continet quantum omnes superiores.

Ut spiritu timoris Dei omnia noxia intus et exterius pellantur: et sub paupertate beate vivamus. *Sed libera nos.* In illam quae nondum est ne sinas induci, et ab ea in qua sumus ducti, libera: quo facto nihil est metuendum, nihil restat orandum.

*A malo,* omni, visibili et invisibili. Haec liberatio quotidie necessaria est, dum sine malo animae et corporis non vivitur, sed in fine complebitur, quando immortales et impassibiles erimus. De imis ad summa gradatim sic ascenditur. A malo per spiritum timoris [0103A] liberamur: inde liberati pauperes spiritu et rebus esse cupimus, dum dicimus, Ne nos inducas in tentationem. Spiritum pietatis rogamus, ut homo interior mansuescat et mitis fiat, ne tentatione moveatur.

VERS. 14.-- *Si enim dimiseritis.* Formam imposuit qualiter velimus judicari. Unde indulgentibus coram Deo fiducia respondet impetrandi: exigentes vero, poena remordet ultionis vel damnationis.

VERS. 15.-- *Si autem non dimiseritis.* Nulla excusatio relinquitur, quia unusquisque secundum hanc sententiam in futuro judicabitur. Ex hoc patet, quod unusquisque in sua infidelitate condemnatur.

VERS. 16.-- *Cum jejunatis.* Postquam docuit quomodo [0103B] orandum sit, docet de jejunio quod iterum pertinet ad munditiam cordis, ne non sit simplex ad Deum, dum ad exteriora rapitur. *Nolite fieri.* Non prohibet virtutem, sed fictam virtutis speciem.

Bonum est jejunio pro peccatis tristes esse ad poenitentiam, et humiliare animam nostram; unde: *Cor contritum et humiliatum, Deus, non despicies [n: (Psal. L)]*. Sed tristitiam quae pro laude est, prohibet. Unde non ait simpliciter: Nolite jejunare, sed addit: sicut hypocritae, tristes.

*Exterminant.* Id est, extra terminos humanae conditionis obducunt. Sicut de nitore vestium jactantia est: sic de nimio squalore et macie. Demoliri est quasi dissipare: et venustatem vultus quasi ad nihilum redigere. *Facies suas.* Luctuosis sordibus in [0103C] quibus etiam jactantia est: et magis sub specie religionis decipiunt.

Nota non debere oves pelles suas deponere, sed vestiri, si aliquando lupi eis se contegunt.

VERS. 17.-- *Unge caput tuum.* Spirituali laetitia mentem refice diebus abstinentiae: ut dilectionis odor fragret in operibus misericordiae. Conscientiam lava lacrymis: ut sit munda coram Deo. Non enim sufficit opus misericordiae sine munda conscientia: nec hoc sine illo. Palaestinis mos erat in festis caput ungere: ergo caput unge, id est, festivum et hilarem te exhibe: et mentem spirituali oleo refice: et de jejunio non quaeras laudem exterius. Sed quia sic a saeculo averteris, coram Deo gaudeas: et sic faciem, id est cor, mundabis a sordibus: quibus remotis, [0103D] Deum videre licebit. *Unge caput tuum.* Ecce nondum omnia in Novo Testamento ad litteram. Ridiculi enim essent in jejunio oleo delibuti: sed de spiritu amoris ejus, cujus passionibus debemus participare nos macerandum, mens debet inungi et non oleo adulationis: aliter vana sunt jejunia.

Christus factus est unguentum nobis: quod effusum per passionem mortis Ecclesiam suam suo odore implevit. Ideo non alterius causa jejunare debemus: sed ejus perfusi spiritu per abstinentiam macerantes carnem ejus passioni participemus. Illo ergo ungamur: ut opera misericordiae cumulentur: et charitas interius diffundatur: quia sine illo calix nostri jejunii non inebriatur affectu pietatis.

[0104A]Deo jejunat qui pro amore ejus se macerat et quod sibi subtrahit alteri largitur.

VERS. 18.-- *Et Pater tuus.* Pater per fidem intus est: et remunerat in abscondito facta. Ibi ergo jejunandum quo ipse videat. Et necesse est ut jejunans sic jejunet, ut ei placeat quem in pectore portat.

VERS. 19.-- *Nolite thesaurizare.* Ad munditiam cordis terrena erogari praecipit.

VERS 20.-- *Thesaurizare autem.* Quasi: Cum jejunatis aut aliquid boni operis agitis: ibi recondite ubi corruptio non possit accedere.

*In coelo.* Id est, omnem spem in coelestibus ponite: fide gradientes, charitatem amplectantes. *In coelo,* id est, in spirituali firmamento: quod non transit: [0104B] *Coelum et terra transibunt: verba autem mea non transibunt.* Si ergo cor est in coelo, mundum est, quia munda sunt coelestia. Si autem in terra volutatur, quomodo mundum est? id est, si quid agit ut terrena consequatur, quomodo mundum est? Si etenim illa in genere suo munda tamen sordescit res dignior dum inferiori miscetur: ut aurum argento, argentum plumbo.

VERS. 21.-- *Ubi enim est thesaurus.* Si in terra, cor est deorsum; si in coelestibus, cor est in Christo fixum.

VERS. 22.-- *Lucerna.* Prosequitur munditiam cordis. Sicut oculus membra ad operandum dirigit, sic intentio et lux fidei omnes virtutes. Lucerna est lumen in testa, sic charitas in fide. Cum fides cessabit, [0104C] sola charitas lux erit. De exteriori, docet officium interioris hominis, intentione mentis et luce fidei omnes virtutes illustrantur, ut reddant lucidum corpus.

Item ad munditiam cordis per se hoc capitulum est, vel gratia priorum operum quae palam apparent.

*Si fuerit oculus,* etc. Si pura intentione, quae potes bona agis, opera sunt lucis, etiamsi non ita hominibus videatur. Si perversa intentio est, pravum est quidquid agitur, etsi videatur rectum.

Oculus unus et simplex est, scilicet charitas, quae modo lucet in fide sicut in testa.

VERS. 23.-- *Si autem oculus.* Si intentio non est ex fide, totus homo interior tenebrosus est. Quia [0104D] quod non est ex fide, peccatum est. *Tenebrosum erit.* Quandoquidem intentio sequens opus informat. Ergo si bona quae agis, quia mala intentione fiunt, tenebrae sunt, quid ea quae per se mala sunt, et mala intentione fiunt? *Si ergo lumen.* Intentio qua facimus quodcunque, quae in nobis est nota, lumen dicitur; exitus vero rei incertus est, ut cum quid alicui do vel ago nescio utrum cedat ei bono an malo: et ideo tenebras vocat. Dicit ergo: Si intentio qua facis (quae tibi nota est) appetitu temporalium sordidatur: quanto magis ipsum factum cujus dubius est exitus? quia etsi bene cedat alii, quod non bona intentione facis, nihil tibi proderit: quia quomodo feceris tibi imputatur, non quomodo illi evenerit.

[0105A]VERS. 24.-- *Nemo potest,* etc. Quasi: non poteritis ad oculum hominum bona agere, et ex his Deo placere. Non simul in coelo et in terra thesaurizare, nec et vitiis et virtutibus deservire. Quidquid facis, vel ex amore Dei, vel servitute diaboli.

Cum regnum Dei et diaboli dissideant inter se, in utroque nemo potest simul militare: unde qui baptizantur, diabolo abrenuntiant et operibus ejus.

*Aut enim unum odio.* Nihil est medium. Quidquid enim facis, aut ex amore Dei, vel ex servitute diaboli.

[n: (AUG.)] Diabolus enim semper est odio habendus: Deus vero, etc., *usque ad* sed contemnunt, victi concupiscentia sua et persuasione diabolica.

*Aut unum sustinebit. [n: (ID.)]* Non quidem diligit: [0105B] nemo enim diabolum diligit, sed sua cupiditate implicatus, etc., *usque ad* etsi non amet illum cujus ancillam diligit.

*Alterum contemnet.* Non quidem odio habebit: nullius enim conscientia Deum potest odisse, quod retractavit idem Augustinus, dicens: Non video fuisse dicendum. Multi enim sunt de quibus scriptum est: *Superbia eorum qui te oderunt [n: (Psal. III)]*, etc.

*Et mammonae.* Mammona, Syra lingua, divitiae, quibus servire Deum negare est. Non dicit habere: quod fieri licet ut bene dispenset, sed servire, quod est avari. Dicitur hoc nomen esse daemonis qui praeest divitiis, non quod in ejus ditione sunt: sed quod his utitur ad decipiendum, irretiendo laqueis divitiarum.

[0105C]VERS. 25.-- *Ideo dico vobis,* etc. *Quia non potestis Deo servire et mammonae.* Ne sitis solliciti, quod est servire divitiis. Contemptum saeculi et fiduciam futurorum toto sermone praecepit, dum et mala sustinere et non ulcisci, et inimicos diligere jussit, et humanam gloriam fugere. Nunc vult confirmare per fidem in spe aeternorum, quia plures sunt quos amor praesentium et desperatio futurorum torpentes facit.

In sudore vultus paratur panis, sed labor est exercendus, sollicitudo tollenda est, quae mentem perturbat: dum timet ne aut possessa dispereant aut eleborata non contingant.

*Animae vestrae.* Id est animalitati cui haec necessaria sunt. Totam spem Deo committite, quia nihil, [0105D] nisi quod decrevit ille, potestis acquirere vel retinere.

Anima hic ponitur pro vita, quae cibo sustentatur, ut ibi: *Qui amat animam suam, perdet eam [n: (Joan. XII)]*.

Animalitas cibo alitur: et ponitur hic pro vita: vivit cum pecoribus. Quam qui perdit propter Christum, inveniet eam spiritualem in vitam aeternam.

*Nonne anima?* etc. Non vita propter escam, nec corpus propter vestimentum, sed econtra. Ideo non sit sollicitus animus, ut percipiat quod propter se creatum est.

Quasi dicat: Qui dedit majora, id est vitam et corpus, dabit et minora, id est victum et vestes. [0106A] In his promissis veritatis nemo dubitet: Sit homo quod esse debet, mox adduntur ei omnia propter quem sunt facta.

VERS. 26.-- *Respicite.* Hoc ad escam. Sancti merito comparantur avibus, quia coelum petunt, et quidam ita remoti sunt a mundo, ut jam in terris nil agant, sed sola contemplatione jam in coelo degunt. De quibus dicitur: *Qui sunt hi, qui ut nubes volant? [n: (Isa. LX)]*, etc.

Haec exempla non prohibent providentiam ne laboret, sed sollicitudinem, ut tota fiducia vestra sit in Deo, cum et aves sine cura vivant.

*Et Pater vester.* Exaggerat fiduciam filiorum et confirmat: quia si bonitas Patris etiam ad illa se extendit, quanto magis ad filios adoptionis?

[0106B]VERS. 27.-- *Quis autem vestrum,* etc. Illi autem curam regendi corporis relinquite, qui illud ad hanc mensuram fecit pervenire.

## CAPUT VI. (cont.)

VERS. 28.-- *Et de vestimentis.* Non quod laborare et providere hoc non deceat, sed omnis sollicitudo abjicienda est, et spes in Deo habenda est. *Considerate lilia agri.* Exhortationem de indumento satis congruo confirmat exemplo.

VERS. 29.-- *Quoniam nec Salomon,* etc. Quae purpura regum, quae pictura textricum potest floribus comparari? Ipse color dicitur operimentum florum, sicut dicimus: operuit istum rubor.

VERS. 30.-- *Si enim fenum agri.* Si ista quae ad usum sunt temporis tantum, et cito decidua igne cremabuntur, Deus tam venuste adornat.

[0106C]Cras pro futuro ponitur in Scripturis, dicente Jacob: *Exaudiet me cras justitia mea [n: (Gen. XXX)]*.

*In clibanum mittitur.* Alii libri habent: in ignem vel in acervum qui habet speciem clibani. *Quanto magis vos,* scilicet vestiet; et ideo omnis fiducia in eo habenda; quod si nec de his fidentes sumus, quomodo invisibilia speramus? Permodica fides est, quae nec de minimis certa est. Ideo et de aeternis ingerit fiduciam, et condemnat infidelitatem. *Modicae fidei.* Quicunque in aliqua promissione dubitat, modicus est fidei, et quanto plus dubitat, tanto minus invenit ea pro quibus sollicitus fuit.

VERS. 31.-- *Nolite ergo solliciti,* etc. Plenius inculcat [0106D] et revolvit, quod a principio sermonis docuit, ut absque sollicitudine vivamus. *Nolite,* etc. Hic videntur argui hi qui, spreto victu vel vestitu communi, lautiora sibi vel austeriora prae his cum quibus vivunt, alimenta quaerunt vel indumenta. *Solliciti esse.* Sollicitudo suffocat verbum Dei, ne fructum referat, et facit similem gentili, id est infidelem.

VERS. 32.-- *Haec enim omnia.* Quid ergo amplius habet a gentili: cujus infidelitas animum sollicitat, et curis vitae hujus fatigat? *Gentes.* Quibus de futuris cura non est, sed filiorum est quaerere regnum. *Scit enim.* Provisa sunt haec a Deo, qui novit nobis haec in via sua esse necessaria. *Pater vester.* Sic filios de [0107A] bonitate et providentia patris securos reddit, absque cura scilicet.

VERS. 33.-- *Quaerite ergo.* Hic aperte ostendit ista non esse petenda tanquam bona nostra, etsi necessaria. Regnum autem Dei petendum est, et in eo finis noster est ponendus, propter quem omnia faciamus: verbi gratia: Manducemus ut evangelizemus, non evangelizamus ut manducemus. Cum dicit primum, significat hoc posterius, non tempore, sed dignitate. Illud enim petendum est, hoc propter illud necessarium: ergo primum quaerite regnum Dei, id est, praeponite omnibus rebus caeteris.

*Et haec omnia.* Quia omnia sunt filiorum: et ideo haec omnia adjicientur, etiam non quaerentibus, quibus si subtrahuntur, ad probationem est; si [0107B] dantur, ad gratiarum actionem; quia omnia cooperantur in bonum.

VERS. 34.-- *Solliciti.* Timore, moerore, et anxietate curarum, quae mentem perturbant.

*In crastinum. [n: (AUG.)]* In futurum, de praesentibus concedit: unde Apostolus: *Nocte ac die operabamur ne quem gravaremus [n: (I Thes. II)]*. De futuris quae divina procurat ordinatio, non convenit, etc., *usque ad* quia ille qui hoc praecepit cui ministrabant angeli, propter hoc exemplum dandum loculos habuit: unde necessaria usibus praeberet, quorum custos erat Judas.

*Dies.* Non quem fecit Dominus, sed cui maledixit Job et Jeremias, scilicet quem diabolus invenit. *Sufficit.* Et quia cura praesenti mentes obruitur, non debet germinari malitia Dei.

## CAPUT VII.

[0107C]

VERS. 1.-- *Nolite judicare.* De dubiis, quia de manifestis judicatur, et non de illis de quibus incertum est quo animo fiant: de quibus nemo sine periculo judicat.

Judicium temerarium est quando, quibus commissum non est, judicant, sive sit de manifestis, sive de occultis. Committitur autem judicium vel magistris Ecclesiae vel principibus terrae. Hi ergo si de manifestis judicent, quae scilicet sunt convicta, vel confessa, non temere judicant; si autem de incertis, temere judicant haec judicia prohibet.

VERS. 2.-- *In quo enim.* Quasi diceret: In qua voluntate benefeceris, in ea liberaberis; et in qua [0107D] male, in eadem punieris. De his enim agitur in quibus vel temere judicantes offendimus, vel recte agentes excusamur; et ideo addit: *In qua mensura.* Et juste quorum voluntas non habuit finem peccandi, quamvis cum fine peccaverint, non habent finem ultionis; et quibus judicium fuit sine misericordia, sine misericordia judicabuntur.

*In qua mensura.* Potest in hac mensura in qua aliud mensuratum est, ut triticum, aliud mensurari, ut hordeum: et alia quantitas, ut si unus modius de uno, centum de alio. Ita facit Deus, et non inique ut illi in aeternum.

Et ipsa infamia, vel malum quod tuleris, causa est cur poenam debitam incurras.

[0108A]Juste qui aeternaliter peccato perfrui volunt, aeternam poenam et inveniunt: quorum voluntas non habuit finem peccandi, nec habebit finem torquendi.

VERS. 3.-- *Quid autem vides.* Ecce moderamen judicii, et praeventus majoribus, alium non judicet de minoribus. Multi enim praeventi majoribus, leviora in fratre magis volunt vituperare et damnare quam emendare. Ut si pleni odio vel invidia, vel malitia, damnent in eo quod delinquit ira; quae est ut festuca, odium, ut trabs. Iratus alicui vult aliquando eum corrigi; qui odit hoc velle nequit: et ideo impossibile dicitur ut festucam fratri demat, qui trabem gestat; prius ergo trabs odii, invidiae, simulationis et totius malitiae rejicienda est, ut sic misericorditer respectu Dei, non nostri, fratrem possimus [0108B] increpare: ut, sive prosit illi correctio, sive non, nos tamen de simplicitate nostri oculi simus securi.

Vix invenitur aliquis ab hoc vitio alienus, quia unusquisque suis favens, aliena facile reprehendit: et aliena gravius tolerando quam sua, sumit auctoritatem arguendi sine exemplo suae emendationis.

Salutem in eo quod temere judicant in oculo habent trabem.

VERS. 4.-- *Aut quomodo dicis fratri tuo.* Id est, non poteris minus (ut iram) in fratre emendare, donec majus, id est odium, vel invidiam pepuleris de corde tuo.

VERS. 5.-- *Hypocrita, ejice.* Hi enim odio et livore suscipiunt omnia accusare, et volunt videri consultores sine exemplo emendationis suae. Non [0108C] enim est idoneus doctor alii mederi, qui nondum se sanaverit.

VERS. 6.-- *Nolite sanctum,* etc. Purgato oculo, possunt dispensatores Ecclesiae alios castigare, sed non sanctum canibus dare; quia sicut periculosum est abscondere, ita prodigum est canibus dare. Talibus mystica non sunt aperienda, sed velo tegenda sancta sanctorum: apertiora vero et quasi viliora dici possunt. *Nolite.* Eadem dicitur sanctum et margarita, id est Evangelium et sacramenta ecclesiastica. *Sanctum,* quia natura inviolabile, nec debet ab aliquo corrumpi. *Margarita,* quae in abscondito latet: et de figuris, quasi apertis conchis eruitur, gemma est pretiosa quae non potest corrumpi. Canes vere sunt qui oblatrant, et quod integrum est [0108D] dilacerant; porci qui vilipendunt et conculcant: vel canes ad vomitum reversi, porci nondum conversi, sed in luto vitiorum versati.

*Et conversi.* Ne forte adhuc aliquid audire disrumpant, non margaritas quas conculcant, sed vos indignatione. Non enim facile potest inveniri quod talibus gratum sit.

VERS. 7.-- *Petite.* His gradibus via, veritas, et vita legitime certantibus, praestatur: Christus est via qua ambulatur, veritas qua invenitur, ostium ad quod pulsatur, ut ad ipsum per ipsum ingrediamur.

[n: (AUG.)] Operose quidem quod ista tria inter se differant exponendum putavi, sed longe melius, etc., [0109A] *usque ad* non enim dixit petentibus, et quaerentibus, et pulsantibus.

VERS. 8.-- *Omnis enim,* etc. Ut praebeat constantiam perseverandi, diligentiam quaerendi, fiduciam impetrandi, addit. *Omnis,* etc. Supra docuit quid petamus, regnum scilicet. Hic confidentiam, ut nihil haesitantes petamus. Non denegat se petentibus qui sponte obtulit se non petentibus: et quaerentes invenient eum qui non quaerentibus dedit ut invenirent, et pulsantibus aperiet, qui clamat: *Ecce ego sto ad ostium et pulso [n: (Apoc. III)]*.

VERS. 9.-- *Aut quis.* Explanat quid petendum sit, et ex humana circa filios benevolentia diligentiam Patris circa nos commendat. Petentibus Christum, recta fide non datur lapis offensionis nec duritia [0109B] cordis. Ita si petieritis patrem vestrum charitatem, sine qua nil sunt caetera, ut sine pane inops est mensa cui contraria est cordis duritia.

VERS. 10.-- *Si piscem.* Per piscem, fides quae sub fluentis Spiritus sancti nutritur.

Piscem dicit invisibilium fidem: vel propter aquam baptismi, vel quia de invisibilibus locis capitur, vel quia fluctibus hujus mundi non frangitur. In Evangelio Lucae sequitur comparatio ovi et scorpionis. In ovo et spes accipitur, quia in eo nondum est foetus persecutus; sed fovendo speratur. In scorpione, cujus aculeus retro timendus est, accipitur contrarium spei, scilicet retro aspicere, cum spes se debeat in anteriora extendere.

VERS. 11.-- *Si ergo vos.* Quandoquidem patres [0109C] bona tribuunt filiis, ergo multo magis Pater noster, qui bonus est incomparabiliter, bona dabit petentibus se filiis. *Nostis bona.* Secundum sensum eorum bona qui ea pro bonis habent, quanquam et in rerum natura bona sunt, et in vitam istam pertinentia, quae malus non de suo dat. *Domini enim est terra [n: (Psal. XXIII)]*, etc. Vel apostoli mali dicuntur, quantum ad se respectu Dei qui solus bonus, ex quo omnes boni. *Dabit bona.* Id est Spiritum sanctum. Vel bona scilicet aeterna, quae non dantur nisi filiis. *Petentibus se.* Omnium bonorum spiritualium distributorem ut opera charitatis impleantur.

VERS. 12.-- *Omnia ergo,* etc. Quia amare amantem naturae est; non amantem vero cogi beneficiis ad amorem, perfectionis Christi est. Cum nos priores, [0109D] ut nobis fieri velimus aliis facere juberet, mox eumdem sensum astruit dicens: *Omnia ergo quaecunque,* etc., id est, bona quae vultis accipere ab aliis, eadem facite illis ut charitas proximi impleatur, quae sine dilectione recte non potest perfici. Et ideo addit: *Haec est lex et prophetae,* etc.; quia nec Deus sine proximo, nec proximus diligitur sine Deo, quia non ex odio vel ex invidia judicandus est proximus: ergo qua charitate velletis moneri, facite aliis. *Ut faciant vobis homines.* Quia addit, homines, dicit tantum de dilectione proximi. Unde nec subdit, tota lex, relinquit vero de dilectione Dei. Quod si dixisset: Omnia quaecunque vultis fieri vobis, facite aliis: utrumque complexus esset, in quibus [0110A] tota lex, propter salutem hominum scriptum est in prophetis et lege.

VERS. 13.-- *Intrate.* Etsi difficile sit ut aliis facias quod tibi vis fieri, tamen sic faciendum est ut intremus. *Per angustam.* Angusta quaeritur, nec ab omnibus invenitur. Nec omnes qui inveniunt per eam ingrediuntur, quia capti saeculo retroeunt. *Et spatiosa.* Hanc etsi non quaerant, omnes tamen inveniunt, quia in ea nati. Voluptas, ut meretrix importuna, suis oblectamentis omnes invitat: et ideo multi intrant per eam.

VERS. 14.-- *Quam angusta.* Satis angustum est omnia praetermittere, unum solum diligere, unum quaerere, ad unum quotidie pulsare, prospera non ambire, adversa non timere. *Et pauci.* Si pauci inveniunt, [0110B] pauciores per eam intrare contendunt. Nemo intrat sine labore, et sine animi puritate.

VERS. 15.-- *Attendite.* Cum dixisset arctam viam a paucis inveniri, ne forte sui implicarentur erroribus pseudo-prophetarum, adjecit: Attendite: *Attendite.* Quod supra latam portam dixit, falsos prophetas apertius dicit. *Attendite.* Licet hoc de omnibus qui aliud habitu et sermone, aliud opere ostendunt, possit accipi; tamen specialiter de haereticis qui quadam pietatis veste tecti, venenato animo et intentione nocendi lupi sunt rapaces, vel exterius si copia datur persequendo, vel interius corrumpendo.

*Ad vos in vestimentis ovium.* In conspectu hominum similes ministris justitiae dum jejunant, orant, eleemosynas dant: sed non sunt eorum fructus, quia [0110C] pro vitio eis reputatur.

*A fructibus eorum. [n: (HIER.)]* Non a veste, sed ab operibus quod de manifestis, etc., *usque ad* sed non debent oves pelles suas deponere, etsi aliquando eis lupi se contegant.

VERS. 16.-- *Nunquid.* Allegorice. Spinae et tribuli sunt haeretici a quibus nullus sapientum sanctitatem vel veritatem poterit invenire: sed conscindunt et cruentant approximantes. Vel spinae et tribuli, curae sunt saeculi, punctionesque vitiorum. Uva et ficus, dulcedo novae conversationis quam Christus in nobis esuriit, et fervor dilectionis, qui laetificat cor hominis. Non ergo de spinis et tribulis uva et ficus: quia mens adhuc veteris hominis consuetudine pressa, potest simulare non ferre fructus [0110D] novi hominis. Quod si aliquando dicta vel facta malorum prosunt bonis, non hoc faciunt mali, sed fit de illis consilio Dei: quia non eorum fructus est, sed vitis quae super spinas aliquando exuberat. Sed carpendus est botrus, spina cavenda. Vitis Christus. Sui, palmites qui ferunt uvas, id est opera spiritus quae inebriant mentem.

VERS. 17.-- *Sic omnis arbor.* Id est secundum praedictam impossibilitatem: quia de mala radice non potest fructus suavitatis erumpere. Exspectandi sunt boni fructus de bona arbore. Arbor bona vel mala non natura quae in omnibus bona a Deo est creata, sed voluntas bona vel mala. Fructus, opera quae nec bona malae voluntatis possunt esse, nec [0111A] mala bonae voluntatis. Fructus bonae arboris gaudium, pax, patientia, longanimitas, etc.; quos fructus non nisi bona voluntas parturit. Sic econtrario malos mala intentio nutrit.

VERS. 18.-- *Non potest.* Non ait: Non potest mala arbor bona fieri, vel bona mala; quia Paulus de persecutore factus apostolus, et anima manente integra natura, affectu voluntatis corrumpitur, vel in melius mutatur.

Voluntas uniuscujusque arbor bona vel mala. Et sicut arbor radicatur in terra, sic voluntas in anima.

Fructus malae arboris sunt opera carnis, scilicet fornicatio immunda, luxuria.

VERS. 19.-- *Omnis arbor.* Hac sententia hypocritas [0111B] et pseudoprophetas damnat, et quod supra docuit de cordis munditia, hoc exemplo confirmat, quod nemo de mala intentione fructum bonum percipit, nec de bona nisi bonum metit.

## CAPUT VII. (cont.)

VERS. 20.-- *Igitur ex fructibus.* Quasi dicat: A falsis prophetis attendite, et ex fructibus eos cognoscite.

VERS. 21.-- *Non omnis qui dicit.* Sicut cavendi sunt qui habent speciem bonae vitae propter dogma nequitiae, sic et hic econtrario qui, cum integrae fidei et doctrinae sint, turpiter vivunt. Utrumque enim necesse est, ut et opus sermone et sermo operibus comprobetur.

*Qui dicit: Domine, Domine.* Iter regni Dei est obedientia, non nominis nuncupatio. Non est hoc illud [0111C] vere et proprie dicere ubi prolatio discordat a voluntate. De quo Apostolus ait: *Nemo potest dicere: Dominus Jesus, nisi in Spiritu sancto [n: (I Cor. XII)]*.

VERS. 22.-- *Multi dicent.* Maxime autem cavendum est ab his qui propter nomen Christi etiam miracula habent, quae cum propter infideles Dominus fecerit, monuit tamen ne a talibus decipiamur: putantes ibi esse invisibilem sapientiam, ubi est visibile miraculum; unde adjungit: *Multi dicent.* Quam mundo ergo et simplici oculo opus est, ut inveniatur via sapientiae inter tot deceptiones.

VERS. 23.-- *Nunquam novi vos.* Non novit lux tenebras, id est, non aspicit, quia si aspiceret, tenebrae non essent. *Qui operamini iniquitatem.* Non qui operati estis, ne tollat poenitentiam, sed qui in judicio; [0111D] licet non habeatis facultatem peccandi, tamen habetis affectum.

VERS. 24.-- *Omnis ergo.* Quasi dicat: Omnia praedicta bene tenenda sunt, quia qui tenet assimilabitur Christo; qui non tenet, diabolo. *Qui autem,* quae in monte habita sunt: quod dicit ut ostendat sermonem in monte habitum, omnibus praeceptis quibus Christiana vita informatur, esse perfectum. *Assimilabitur.* Quia sicut Christus de personis variis unam Ecclesiam construit, erudit, regit in vitam dedicaturus aeternam, sic iste variis virtutibus perpetuam mansionem sibi aedificat, et in futura dedicatione cum Christo laetabitur. *Viro.* Illi qui dicit: Ut sapiens architectus, fundamentum posui in Christo. [0112A] *Qui aedificavit.* Ille aedificat in Christo, qui quod audit ab illo facit. *Supra petram.* A qua Petrus nomen accepit pro firmitate fidei, id est, super seipsum aedificavit Ecclesiam.

VERS. 25.-- *Et descendit.* Tribus modis diabolus impugnat: carnis concupiscentia, exterioribus mundi oblectamentis, vel per se, cum universos ventus impulsionum laxat. *Pluvia.* Concupiscentia, a qua quisque tentatur, quae sensum rigorem fidei emollit, quae si non proficit, majora flumina eveniunt.

VERS. 26.-- *Qui audit verba mea,* etc., exterius. Et ideo non habet excusationem, sed est ruina ejus magna: quia monita salutis contempsit. *Viro stulto.* De quo dicitur: *Inimicus homo hoc fecit, cujus* opera omnia instabilia sunt, et ruinae patent. *Super arenam.* [0112B] Qualiacunque sint quae super concupiscentiam vitiorum fundantur, non stabunt.

VERS. 27.-- *Et cecidit fuitque ruina ejus magna.* Omnis conscientia quae fixa in Deum spe non permanet, in tentationibus non valet subsistere; et tanto amplius agitur, quanto plus in his quae mundi sunt a superioribus disjungitur: et vere omnes mali vel ficte boni, ingruente qualibet tentatione pejores fiunt.

VERS. 28.-- *Turbae.* Vel aliqui in turba, quia infideles, vel potius omnes de excellentia sapientiae.

## CAPUT VIII.

VERS. 1.-- *Cum autem descendisset.* Post descensionem Domini de monte, etc., *usque ad* ostendit [0112C] post quantum temporis intervallum. *Cum autem descendisset.* Secundum Lucam, et in campestri loco sermonem quem jam forsitan supra habuerat ei fecisset. *Secutae sunt.* Alii propter charitatem, alii propter doctrinam, alii propter admirationem et curationem.

VERS. 2.-- *Adorabat eum dicens: Domine.* Priusquam peteret, cultum divinitatis ostendit. *Si vis, potes me mundare.* De voluntate non quasi pietatis incredulus, dubito; sed quasi meae colluvionis conscius non praesumo.

VERS. 3.-- *Extendens.* Post sermonem et miracula facit, quibus sermo apud auditores confirmatur. *Tetigit.* Non quia sine tactu sanare posset, sed ut indicet se non subjectum esse legi, sed Dominum legis, [0112D] qui non timet contagium. *Tetigit.* Propter humanitatem, ut nos doceret nullum spernere pro aliqua corporis maculatione. Apparet supra legem (quae leprosum excludit) esse gratiam, quae sanat eum; ut ait: *Non veni solvere legem, sed adimplere,* etc. *Volo.* Eo sanavit genere quo fuerat obsecratus, deinde imperat: *Mundare.* Ecce potestas.

VERS. 4.-- *Vide, nemini,* etc. Tacere jussit, nec tamen tacere potuit. Non quod aliquid voluit et non potuit, sed dat exemplum, ut sui in magnis quae faciunt latere velint: sed ut prosint aliis, prodantur inviti. *Nemini dixeris [n: (Marc. I)]*. Hunc tamen Marcus ubi quod hoc praedicasse dicit quasi Evangelista factus sit. *Vade.* Mittit ad sacerdotes propter humilitatem, [0113A] ut sacerdotibus deferat honorem quibus lex jubet mundatos munera offerre, et ut videntes credant ei: vel si non credunt, inexcusabiles sint, et ne legem frangere videretur. *Ostende te sacerdoti.* Ut sacerdos non legis ordine, sed gratia Dei supra legem curatum esse intelligat. *Offer,* etc. Quia legem non solvo, quia nondum coepit verum sacrificium. *In testimonium.* Id est, Domino credant, si impietatis lepra discendat. *In testimonium.* Spiritualis curationis, offerendum est munus spirituale homo ipse.

VERS. 7.-- *Ego veniam et curabo eum. Et respondens centurio ait,* etc. Magna humilitas, etc., *usque ad* ob impotentiam virium corporaliter ire putaretur.

VERS. 8.-- *Non sum dignus.* Propter conscientiam [0113B] vitae gentilis, magis timet gravari praesentia quam juvari, quia et si erat fide praeditus, nondum tamen erat sacramentis imbutus. Sed quod nec infirmitas nostra praesumit gratia dare novit.

VERS. 9.-- *Nam et ego,* etc. Si ego homo, etc., *usque ad* ut Cornelius dicitur *vir justus et timens Deum [n: (Act. X)]*.

VERS. 11.-- *Ab oriente et occidente venient et recumbent.* Vel oriens, qui illuminati statim transeunt; occidens, qui passiones usque ad mortem tolerant. Per istas duas partes mundi ex quibus gentes vocandae erant designantur.

VERS. 12.-- *Filii autem regni ejicientur.* Quia in hoc mundo fruuntur beneficiis Dei; secundum illud: *Pluit super justos et injustos.* Nunc videntur in [0113C] facie Domini, sed tunc minime. *In tenebras exteriores.* Quia a Domino foras expellentur, etc., *usque ad* poenitet quod deliquit pertinaciter. *Fletus.* Per hoc ostenditur magnitudo tormentorum. Per fletum, tormentum animae; per stridorem dentium, corporis.

VERS. 14.-- *Et cum venisset,* etc. Quando hoc sit factum non expressit Matthaeus, etc., *usque ad* narranda recordationi ejus suggerere. *Et febricitantem.* Febris Graece, fervor Latine dicitur: et si quando haec passio faciat tremere, naturae est humanae.

VERS. 15.-- *Et tetigit,* etc. Lucas dicit, quod rogaverunt, etc., *usque ad* ut *Delicta quis intelligit: ab occultis meis munda me [n: (Psal. VIII)]*. *Et surrexit,* etc. [0113D] Naturale est febricitantibus incipiente sanitate lassescere, etc., *usque ad* ministrat in spiritu.

VERS. 16.-- *Vespere autem facto,* etc. Occasus solis, mors est Christi, per quam plures sanavit daemoniacos, quam ante vivens in carne aegrotos.

VERS. 18.-- *Videns autem Jesus.* Manifestum est alium esse diem, etc., *usque ad* amaros saeculi fluctus transeamus.

VERS. 19.-- *Et accedens.* Quod Matthaeus dicit hoc factum quando jussit ire trans fretum: Lucas vero *ambulantibus illis in via:* non est contrarium: quia via ambulabant ut venirent ad fretum. *Magister.* Quasi unus sit de pluribus. Et ipse litterator erat, non spiritualis auditor. *Magister.* Non dixit, [0114A] Domine, sed magister: unum de pluribus magistris aestimans.

VERS. 20.-- *Vulpes foveas habent.* Quasi dicat: Quid me propter lucra saeculi, etc., *usque ad* divinitati Christi non est locus. *Filius autem hominis non habet,* etc. Cum homines vocent eum Filium Dei, ipse seipsum vocat Filium hominis, humilitatis causa.

VERS. 21.-- *Alius autem.* Nota hunc vocatum esse a Jesu. *Domine.* Ille qui ingessit se vocat eum magister, ut elatus Pharisaeus, alter qui receptus est, Dominum vocat humiliter, sicut publicanus.

VERS. 22.-- *Mortuos suos.* Qui culpa exierunt, ut ipsi cum culpa vivunt. Mortuos sepelire, est peccatores in peccato fovere.

[0114B]VERS. 23.-- *Et ascendente.* Qui magna fecit in terra, transit ad mare, ut et ibi faciat, et Dominus terrae et maris appareat.

VERS. 24.-- *Ecce motus.* Non ex se orta est tempestas, sed ejus imperio: ut discipuli magis timeant et rogent: et rogantibus ostendat potentiam. *Dormiebat.* Dormit in nobis Dominus, id est fides Domini, cum negligentius agimus, et ideo tempestas. Si vero fides resurgit, imperat ventis et fluctibus.

VERS. 25. *Suscitaverunt.* Primum est Jesus in tribulationibus orationibus excitandus, ut post increpationem surgens imperet ventis et mari, et sit tranquillitas magna.

VERS. 26.-- *Modicae,* etc. Si novistis potentem [0114C] in terra, cur non creditis etiam in mari? Qui parum credit, arguitur: qui nihil, contemnitur. *Imperavit,* etc. Cui imperatur, imperantem sentit. Nota quod omnis creatura creatorem sentit. Quae apud nos insensibilia, isti sunt sensibilia.

VERS. 27.-- *Qualis est hic,* etc. [n: (ORIG.)] Qualis est iste, major Moyse, etc., *usque ad* non habent auditum obtemperant.

VERS. 28. *In regionem Gerazenorum.* Geraza urbs est Arabiae, etc., *usque ad* a Christo visitata per praedicatores. *Duo habentes.* Marcus et Lucas dicunt unum, etc., *usque ad* foeditatem corporum ostendebant. *Saevi.* Marcus dicit quod nullus jam daemoniacum, etc., *usque ad* impugnant aliquem transire.

VERS. 29.-- *Jesu fili Dei. [n: (HILAR.)]* Magis suspicati [0114D] quam nosse credendi sunt. *[n: (AMBR.)] Jesu fili Dei.* Tantum eis innotuit quantum voluit, etc., *usque ad* videbant in eo, non credebant. *Ante tempus.* Sciebant enim sibi futuram in Dei judicio, etc., *usque ad* fuerunt enim duo millia, ut Marcus ait. *Torquere nos.* Praesentia Christi tortura est eis; vel, torquentur dum de corporibus ejiciuntur, in quorum tortura delectabantur, sicut praesentia Dei refectio angelorum.

VERS. 31.-- *Mitte nos.* Nota multo minus eos sua potestate nocere hominibus, qui nec pecoribus possunt. Nisi quis more porci vixerit, diabolus in eum potestatem non accipit, nisi forte ad probandum.

VERS. 32.-- *Et ecce magno.* Dignior homo bestiis, [0115A] cum propter salutem duorum hominum duo millia porcorum perierunt. Liberato populo gentium, increduli agunt malos ritus in abditis: caeca et profunda curiositate submersi.

VERS. 33.-- *Pastores autem fugerunt.* Quia etiam quidam principes impiorum, et, si fugiunt fidem Christi, tamen potentiam ejus mirando nuntiare non cessant.

VERS. 34.-- *Exiit obviam. [n: (BED.)]* Prodeuntes, signant quosdam consuetudine ligatos, mirari quidem et venerari legem Christi, sed nolle pati: unde transire rogant. *Et invenerunt hominem* (ut Lucas ait) *vestitum et sana mente sedere ad pedes Jesu [n: (Luc. VIII)]*. *Rogabant eum.* Rogant non de superbia de humilitate judicantes se indignos, ut Petrus fecit, [0115B] et vidua de Elia. Timebant ne destrueret eos praesentia sanctitatis ejus propter peccata sua, sicut destruxerat porcos.

## CAPUT IX.

VERS. 1.-- *In civitatem.* Ne putes hanc esse Nazareth, etc., *usque ad* Capharnaum quasi metropolis.

VERS. 2.-- *Offerebant.* Doctores sunt, qui sublevant et offerunt Christo monendo et intercedendo. *Fidem.* Quantum valet apud Deum fides propria, apud quem sic valuit aliena, ut intus et extra sanaret hominem. *Confide, fili, remittuntur tibi.* Lucas dicit: Homo, etc., *usque ad* tollens causam morbi, post curat corpus.

VERS. 5.-- *Quid est.* Nota infirmitates aliquando [0115C] contingere propter peccata, etc., *usque ad* unde: *Duplici contritione conteret eos Dominus. [n: (BED.)] Quid est facilius,* sed quoniam hoc spirituale non creditis, probetur signo visibili quod non minoris constat esse potentiae, ut in Filio hominis latentem cognoscatis potentiam majestatis, quae potest dimittere peccata ut Deus.

VERS. 6.-- *Tunc ait paralytico.* Ecce per remissionem poenae, dimissionem culpae intellige. *Surge.* Surgere, est animam a carnalibus desideriis abstrahere. Lectum tollere, est carnem a terrenis desideriis ad voluntatem spiritus attollere. Domum ire, est ad paradisum redire, vel ad internam sui custodiam, ne iterum peccet. *Tolle lectum tuum et vade in domum tuam.* Ut quod fuit testimonium infirmitatis, [0115D] sit probatio sanitatis.

VERS. 7.-- *Et surrexit.* Magna virtus, ubi sine mora imperium salus comitatur. Unde merito, qui aderant relictis blasphemiis stupentes, ad laudem convertuntur tantae majestatis.

VERS. 9.-- *Vidit hominem.* Hic probabilius videtur, quod praetermissa memoret, cum duodecim elegit ante sermonem. *In telonio.* Τέλος Graece, Latine vectigal. Matthaeus Hebraice, Latine donatus, qui tantum munus gratiae accepit: Levi, additus vel assumptus, quia divina electio eum assumpsit, et numero apostolorum addidit. *Matthaeum.* Caeteri Evangelistae propter verecundiam, etc., *usque ad* sermo supradictus fuit. *Surgens. [n: (BED.)]* Lucas plenius dicit: [0116A] relictis omnibus, secutus est eum tam corpore quam mente. Non levitate ductus, sed veritate operum, et divina potentia intus operante tractus, perfecta obedientia, et perfecta abrenuntiatio, et lucra reliquit, cupidus sequendi Christum.

VERS. 10.-- *In domo.* Non dicit cujus, sed Lucas exprimit, etc., *usque ad* conversione poenitentium ostenditur. *Ecce multi publicani.* Bonum praesagium: jam ejus exemplo multi convertuntur. Jam post se multos trahit, Apostolus et doctor gentium futurus. *[n: (HIER.)] Publicanis et peccatoribus.* Tertullianus dicit hos fuisse ethnicos, etc., *usque ad* praecepit: *In viam gentium ne abieritis. Peccatores venientes discumbebant.* Poenitentes, exemplo Matthaei, veniam sperantes: unde Marcus dicit hic: *quia multi sequebantur [0116B] eum [n: (Marc. II)]*.

VERS. 11.-- *Quare cum publicanis.* Omnis quaestio, etc., *usque ad* et omnia quae gessit, saluti serviunt.

VERS. 12.-- *At Jesus audiens, ait.* Et susceptos poenitentes amplius in fide confortat, et superbos ad humilitatis et pietatis gratiam provocat. *Non est opus valentibus medicus, sed male habentibus.* Medicus est Christus, etc., *usque ad* Dei verbum recipiunt, esurire non possunt.

VERS. 13.-- *Euntes autem dicite.* Tumentibus de falsa justitia consilium correctionis dat, etc., *usque ad* ove, et drachma, et duobus filiis. *Non enim veni vocure justos.* Nonne Nathanael, et Petrum, et Andream, etc., *usque ad* jam non justi sibi videntur.

[0116C]VERS. 14.-- *Discipuli autem tui non jejunant.* Joannes, Marcus et Lucas, etc., *usque ad* gratiam et potestatem intelligas.

VERS. 15.-- *Nunquid possunt.* Quasi dicat: Facturi estis, ut lugentes, etc., *usque ad* sed ab omnibus terrenis. *Lugere quandiu cum illis est sponsus.* Hoc verbo exprimit illud jejunium, etc., *usque ad* postea jejunabunt, non lugebunt. *Et tunc jejunabunt.* Luctus de absentia sponsi, nec ante incarnationem defuit in patribus, nec post passionem, nisi quandiu in carne cum discipulis conversatus est. *Jejunabunt.* A mundi amore, non solum a cibis. Spirituale enim jejunium cum sit pars vitae novae, nondum eis convenit, qui per alia dediti sunt veteri vitae.

VERS. 16.-- *Nemo autem.* Quasi dicat: Carnales [0116D] nondum fide passionis et resurrectionis solidati, etc., *usque ad* ipsi vetustati non convenit. *Tollit enim.* Id est perfectio novae vitae quae una est dividitur, et veteri fides quam habet aufertur, cui perfectio novae debebatur.

VERS. 17.-- *Neque mittunt.* Eosdem discipulos veteribus utribus comparat, etc., *usque ad* in novitate sensus intus reformamur.

VERS. 18.-- *Ecce princeps unus accessit.* Marcus et Lucas dicunt archisynagogum, etc., *usque ad* coepit remedium sperare et quaerere.

VERS. 20.-- *Mulier quae.* Salutem Judaeis paratam, spe certa praeripuit gentilitas. *Duodecim annis.* Duodecim annis fluxit, sicut et illa filia creverat [0117A] duodenis: quia ex quo Synagoga coepit Deo famulari, coepit gentilitas idololatria et peccato pollui. *Accessit.* Credidit, dixit, quia his tribus fide et opere omnis salus acquiritur.

VERS. 21.-- *Si tetigero.* Fimbriam, non vestem. Quia non vidit in carne Dominum, sed suscepit per apostolos incarnationis verbum. Beatus qui vel extremam partem verbi fide tangit.

VERS. 22.-- *Confide, filia.* Credidit utique quae petiit, sed inculcat robur et perseverantiam in fide.

VERS. 23.-- *Vidisset.* Tibicines sunt carmen lugubre canantes. Hi sunt magistri moerore suo subditos demulcentes, et turbam Judaeorum adversus doctrinam Christi calcitrantium. *Et turbam.* Quia Synagoga laetitiam Dominicae inhabitationis, etc., [0117B] *usque ad* paruit in susceptione.

VERS. 24.-- *Non est.* Vobis mortua est. Deo autem qui suscitare potest, dormit, tam in anima quam corpore.

VERS. 25.-- *Et cum ejecta esset.* Id est, cum reprobati essent irrisores, intravit in electorum mentes. *Et tenuit manum.* Nisi prius manus Judaeorum, etc., *usque ad* secreta potest deleri poenitentia.

VERS. 27.-- *Transeunte.* Id est, de domo principis in tuam domum. Domus principis Synagoga est, sua domus coelestis Jerusalem. *Duo caeci,* etc. Duo caeci, duo populi inscii, etc., *usque ad* idem factum, sed aliud simile.

VERS. 32.-- *Hominem.* Significat gentilem populum: vel omne genus hominum, quo ducto per praedicationem [0117C] ad Christum, et ablata idololatria, confessus est Christum. Κωφὸς Graece usitatius, sed tamen indifferenter, et mutus et surdus dicunt.

VERS. 34.-- *Pharisaei autem.* In Pharisaeis infidelitas Judaeorum signatur.

## CAPUT X.

VERS. 1.-- *Et convocatis.* A curatione socrus Petri, etc., *usque ad* curatum centurionis servum. *Duodecim.* Hi sunt operarii qui mittendi erant, et quadrati orbis partes ad fidem Trinitatis vocaturi. Quorum praedicatio ut pondus haberet auctoritatis, datur eis potestas curandae omnis infirmitatis.

VERS. 2.-- *Petrus et Andreas.* Apostolorum paria jugaque sociat, etc., *usque ad* Christus in quem credebat.

[0117D]VERS. 3.-- *Thomas.* Abyssus: quia altitudinem divinae virtutis in resurrectione certa fide penetravit. Vel, Thomas geminus, quod est Graece didymus, propter dubium cor in credendo.

VERS. 4.-- *Et Judas Scariothis.* Magnum in nobis exemplum doctrinae, cum qui omnia noverat non dubitaret proditorem in discipulum eligere, atque apostolum ordinare. Habet enim Christus conscium munditiae testem, cum suum non dubitet eligere proditorem.

VERS. 5.-- *In viam.* Post resurrectionem dicit: *Docete omnes gentes.* Sed hoc ante: quia prius oportet Judaeis praedicari, ne causam habeant non recipiendi, quia ad gentes apostolos misit.

[0118A]VERS. 7.-- *Appropinquabit regnum coelorum.* Per fidem prope est regnum. Sicut enim sit peccans terra, ita justus sit coelum, in quo Deus praesidet; unde dicitur: *Regnum Dei intra vos est [n: (Luc. XVII)]*, etc. Ecce quid debeant praedicare: Appropinquabit regnum coelorum.

VERS. 8.-- *Infirmos curate.* Ecclesia infirmos statu boni operis confortat, mortuos in peccatis, vel sine fide, suscitat; leprosos erroribus aspersos mundat, daemones per exorcismos fugat. *Gratis accepistis.* Ne Judas, qui loculos habebat, de praedicta potestate pecuniam congregare vellet, neguitiam ejus supprimit Dominus, dicens: *Gratis accepistis,* etc. Damnat etiam hic perfidiam Simoniacae haereseos. Dona spiritualia pretio vilescunt.

[0118B]VERS. 9.-- *Aurum neque argentum.* Qui haec haberent, viderentur non causa salutis praedicare, sed lucri. *Neque pecuniam in zonis vestris.* Duo sunt genera necessariorum: unum quo emuntur necessaria, aliud ipsa necessaria. Per pecuniam in zonis, illud unde emuntur: per peram quod emitur, quod ibi reponitur. De hoc in passione: *Quando misi vos sine sacculo et pera, nunquid defuit vobis aliquid? At illi dixerunt: Non.*

VERS. 10.-- *Neque calceamenta.* Et Plato dicit duas corporum summitates non esse velandas, nec assuetam fieri debere mollitiem capitis et pedum: Cum autem haec habuerint firmitatem, caetera robustiora sunt. *Neque virgam.* Matthaeus et Lucas dicunt *neque virgam;* Marcus *non nisi virgam:* quo [0118C] nomine, etc., *usque ad* iter praedicationis pergere debeat, ostendatur. *Dignus est.* Unde ergo necessaria? Tantum accipite, quantum ad necessitatem sufficit, ut inde securi aeternis melius vacetis.

VERS. 11.-- *Interrogate quis.* Testimonio vicinorum eligendus est hospes, ne hujus infamia praedicatio laedatur. *Dignus sit.* Ut sciat se magis accipere gratiam quam dare. *Ibi manete. [n: (AMBR.)]* Dat constantiae generale mandatum ut hospitalis necessitudinis jura custodiant: ideo domus eligenda, ut mutandi hospitii necessitudinisque violandae causa non suppetat.

VERS. 14.-- *Excutite pulverem de pedibus.* Per excussionem pulveris, intelligitur amissio itineris. *Excutite* pulverem, ad contestationem terreni laboris [0118D] quem pro eis inaniter susceperant, etc., *usque ad* per ipsum Salvatorem narrantur abluti.

VERS. 16.-- *Ecce ego mitto.* Illis sua poena servabitur in futurum, etc., *usque ad* mala inferre non debet, sed tolerare. *Sicut serpentes.* Serpentis astutia est, etc., *usque ad* veterem exuit hominem.

VERS. 18.-- *In testimonium.* Ut inde perversi pereant, etc., *usque ad* testimonium ipsorum innocentiae.

VERS. 19.-- *Dabitur enim vobis in illa hora quid loquamini.* Voluntatem vestram pro Christo offerte; Christus vero loquetur pro se.

VERS. 21.-- *Tradet autem frater,* etc. Minorem dolorem ingerunt mala quae ab extraneis: majorem [0119A] quae ab illis patimur, de quorum mentibus praesumebamus: quia cum damno corporis, mala nos cruciant amissae charitatis.

VERS. 22.-- *Qui autem,* etc. Docet virtutem longanimitatis et patientiae, etc., *usque ad* hoc ipsum incipimus possidere quod sumus.

VERS. 23.-- *Cum autem.* Hoc ad illud tempus pertinet, quo dictum est.: *In via gentium ne abieritis,* quod persecutiones non debeant timere, sed declinare: ut tribulationis occasio sit Evangelii seminarium.

VERS. 24.-- *Non est discipulus,* etc. Ne indignemini tolerare quod tolero qui Dominus sum, faciens quod volo, et magister docens quod utile scio.

VERS. 25.-- *Si patrem familias.* Ostendit calumnias [0119B] suas, ut suo exemplo ferant injurias. Unde dixit: *Sufficit diei malitia sua. Beelzebub.* Beel ipse est Bel, Zebub, musca. etc., *usque ad* vir muscarum, sive habens muscas.

VERS. 26.-- *Ne ergo timueritis eos.* Eorum saevitiam vel blasphemias, quia veniet dies cum Deus judicabit occulta hominum, ubi et nequitia discooperietur, et vestra intentio, nunc soli Deo cognita, ab omnibus scietur.

VERS. 27.-- *Quod dico.* Hoc est, in quo volo vos constantes esse, etc., *usque ad* calcato carnis domicilio *praedicate.*

VERS. 29.-- *Super.* Loquitur juxta morem Palestinae, etc., *usque ad* in toto mundo dicite. *Nonne duo passeres?* Lucas: *Nonne quinque passeres veneunt [0119C] dipondio [n: (Luc. XII)]*? Nec multum distat, ut duo asse et quinque dipondio. Dipondio enim est ex duobus assibus. Quod autem in numeris est unus, hoc in pondere as: et quod duo, hoc dipondius. *Et unus ex illis.* Quomodo ergo Apostolus: *Nunquid de bobus cura est Deo [n: (Luc. IX)]*? Sed aliud est cura, aliud scientia.

VERS. 30.-- *Numerati.* Hoc est, scientia Dei, etc., *usque ad* parva otiosaque dicta eum lateant.

VERS. 32.-- *Qui confitebitur.* Vel confitetur quis Jesum ea fide, quae per dilectionem operatur: negat qui praeceptis Dei non obedit.

VERS. 33.-- *Qui autem.* Negatur a Filio apud Patrem, cui non manifestatur in divinitatis potentia [0119D] Filius et Pater. Confitetur a Filio apud Patrem, qui per Filium habet accessum ad Patrem.

VERS. 34.-- *Pacem.* Missum est bellum bonum, ut rumperetur pax mala.

VERS. 35.-- *Veni enim.* Hic Lucas ait: *Erunt quinque in una domo divisi, tres in duo et duo in tres dividentur.* Quomodo ergo, etc., *usque ad* circumcisionem caeterasque carnales observantias. *Separare.* Id est, privatos carnis affectus exstinguere, quibus ita invicem diliguntur, ut Deo minus serviant. Vel penitus avertantur, non quod non sint honorandi pater et mater, sed post Deum; hic est ordo charitatis.

VERS. 37.-- *Qui amat patrem.* Post Deum amandi [0120A] sunt, sed si utrumque non potest servari, odium in suos, pietas est in Deum.

VERS. 38.-- *Et qui non accipit,* etc. Crux duobus modis portatur, etc., *usque ad* amor Christi ostendatur. *Et sequitur me.* Aliquis enim carnem macerat pro inani gloria, vel proximo carnaliter compatitur ut culpae faveat: Hic crucem ferre videtur, sed Dominum non sequitur.

VERS. 39.-- *Qui invenit,* etc. Nomine animae vita praesens designatur.

VERS. 40.-- *Qui recipit,* etc. Cum ad praedicationem mittit, etc., *usque ad* debere stipendia accipere.

VERS. 42.-- *Et quicumque.* Qui periculum non suscipientium testimonio excussi pulveris denuntiavit, meritum [0120B] recipientium ultra speratum commendat. Nota Deum magis ad pium affectum respicere quam ad quantitatem rei exhibitae. *Uni ex minimis.* Minimi sunt qui nihil penitus habent in hoc mundo, et judices erunt cum Christo.

## CAPUT XI.

VERS. 2.-- *Joannes autem.* Et dum Christus praedicaret, etc., *usque ad* quis ordinem rei gestae teneat, non apparet.

VERS. 3.-- *Tu es.* Non ait *qui venisti,* quasi dicat: Cum ad inferna descensurus sum: debeo te nuntiare inferis, qui nuntiavi superis. An conveniat Filio Dei mori, an alium ad haec sacramenta missurus [0120C] es?

VERS. 6.-- *Qui non fuerit.* Qui de divinitatis potentia non dubitaverit, hoc non contra Joannem dixisse putandus est quem mox adeo commendat.

VERS. 7.-- *De Joanne.* Praecursor Christi de Christo certificare discipulos voluit, quia sensit eos dubitare. De praecursore, Christus turbas dubitantes ne dubitent docuit, mollem eum levemque putantes.

VERS. 8.-- *Ecce qui mollibus,* etc. *Qui ponunt pulvinaria sub cubito,* qui vitam peccantium palpant, non pungunt.

Rigida vita et praedicatio debet declinare mollium palatia, quae frequentant mollibus indutis adulantes.

[n: (CLEM. ALEX.)] Beatus Joannes, despectis quoque ovium pilis, qui delicias redoleant, pilos camelorum, [0120D] etc., *usque ad* ab omni inani studio, vanaque boni specie, sordidoque ac illiberali decore, se removit.

VERS. 9.-- *Plusquam propheta. [n: (BEDA.)]* Quia angelus non natura sed officio.

VERS. 11.-- *Major Joanne.* In hoc non praefertur patriarchis, et cunctis hominibus, sed aequalis caeteris sanctis ostenditur. *Qui autem.* Id est, omnis sanctus qui jam est cum Deo, major est eo qui adhuc in mundo. Vel ego quem minorem facit multorum opinio, in Ecclesia sanctorum illi praelatus sum. Vel novissimus angelus coeli melior est quovis homine. *In regno.* Regnum coelorum duobus modis accipitur: aut supernum, in quo nondum sumus: [0121A] aut praesens Ecclesia, in qua adhuc vivimus, et jam quodammodo regnamus.

VERS. 12.-- *A diebus Joannis.* Apostolos Dominus ad oves quae perierunt domus Israel ire jusserat, ut ad regnum reducerentur. Sed haec praedicatio ad profectum publicanorum et peccatorum versa est qui crediderunt. Caeterum Joanni a plebe non creditur, Christi opera non auctorisantur, quia crux est scandalo. Jam prophetia cessat, jam lex expletur; Christus aliis praedicatur, et ab aliis recipitur: sui respuunt, inimici accipiunt. Itaque regnum coelorum vim patitur, quia gloria Israel patribus debita, a prophetis nuntiata, a Christo oblata, fide gentium occupatur et rapitur. Vel a diebus Joannis, qui praesentiam praedicavit, qua peccator reviviscit: [0121B] et non ante, quia lex poenam intulit et non per poenitentiam vivificavit. Patria coelestis vim patitur dum peccator ad eam quasi in alienum locum intrat per poenitentiam. Grandi violentia est in terra nasci et coelum capere, et habere per virtutem quod non possumus per naturam.

VERS. 13.-- *Omnes enim.* Non quod post Joannem non fuerint aliqui, ut Agabus, sed quia quidquid prophetaverunt, de Domino vaticinati sunt. *Omnes enim.* Quia quidquid illi dixerunt, de venturo locuti sunt, hic vero venientem ostendit.

VERS. 14.-- *Et si vultis recipere.* Ut minus excusabiles sitis, quia eum non recepistis. Ipse est Elias in virtute, non in persona, par in vitae severitate, mentis rigore praecedens Christi primum adventum, [0121C] ut ille secundum.

VERS. 16.-- *Cui autem,* etc. Laudato Joanne transit ad increpandum illos, qui nec praedicatione Joannis moti sunt: vel ipsius Christi praedicationem despiciunt. Joannes talis ac tantus ut dixi, et adeo dignus, ut ei debeat credi: sed vos cui estis assimilandi, qui noluistis credere ei? *Similis est pueris.* Pueri doctores sunt humiles spiritu. Horum synagoga, vel ipsa Jerusalem, ubi jura praeceptorum Dei recondebantur. Coaequales contribules quos solebant exprobrare, quod ad laudes Dei non assurrexerunt corde devoto, membrorum agilitate quod notat saltus. Nec per lamenta prophetarum pro excidiis jam factis vel faciendis ad poenitentiam conversi sunt.

[0121D]VERS. 17.-- *Cecinimus vobis.* Ut David: *Exsultate Deo adjutori nostro, jubilate Deo Jacob [n: (Psal. LXXX)]*, et hujusmodi. *Lamentavimus.* Ut: *Convertimini ad me in toto corde vestro in jejunio et fletu et planctu [n: (Joel. II)]*, *et hujusmodi*

VERS. 18.-- *Venit enim.* Sicut tunc ita et nunc utramque viam salutis respuitis. Lamentavimus ad Joannem, cecinimus ad Christum. Haec est summa. Generatio ista nec plorat cum Joanne plorante, neque gaudet cum Christo gaudente. Nec mirum si duplicem viam salutis contemnunt, cum et jejunium et saturitatem petitur spernunt; si jejunium placet, cur Joannes displicet? si saturitas, cur Filius hominis?

[0122A]VERS. 19.-- *Et justificata est sapientia,* etc. Ostendit filios sapientiae intelligere, nec in abstinendo, nec in manducando esse justitiam: sed in aequanimitate tolerandi inopiam, et temperantiam non se corrumpendi per abundantiam. Non est regnum Dei esca et potus: quorum non usus sed concupiscentia reprehenditur, in quibusdam libris habetur: Justificata est sapientia ab operibus suis, quia sapientia non quaerit vocis testimonium, sed operum.

VERS. 20.-- *Tunc.* Qui hactenus Judaeos communiter increpavit, nunc nominatim civitates exprimit, quae frequenter audita doctrina et visis tot signis credere noluerunt, quibus non optat mala, sed praedicit ventura

[0122B]VERS. 21.-- *Vae tibi,* etc. Supra ubi legitur, quia circumibat Jesus civitates et omnes vicos, curans omnem languorem: intelligendum est inter alias etiam in Corozaim et Bethsaida Dominum fecisse virtutes. Corozaim interpretatur *mysterium meum;* Bethsaida *domus fructuum* vel *venatorum. Si in Tyro,* etc. Hoc impletum modo videmus, quia Corozaim et Bethsaida praesente Domino credere noluerunt. Tyrus et Sidon postea praedicantibus Apostolis crediderunt: adeo devoti, ut Paulum Tyro abeuntem omnes cum uxoribus et liberis usque ad naves prosequerentur. Cur ergo non credituris praedicavit, credituros evitavit: ipse scit cujus viae sunt misericordia et veritas. Proposuit tamen fines Judaeae non excedere, ne justam Pharisaeis et sacerdotibus [0122C] persecutionis occasionem daret. Et erant tunc qui in Corozaim essent vocandi: nec tamen de contemptu gravius puniendi.

Tyrus, *angustia.* Sidon, *venatio.*

VERS. 23.-- *Et tu, Capharnaum.* Non solum Corozaim et Bethsaidae vae erit, sed et tibi Capharnaum. *Nunquid usque in coelum exaltaberis?* Nonne tu es quae fama hospitii mei, et signorum in te factorum famosa efficeris, et contra praedicationem meam superbissime restitisti? Capharnaum interpretatur *villa pulcherrima,* in qua condemnatur perfida Jerusalem, cui dicitur: *Justificata est Sodoma soror tua ex te,* id est, ex tui comparatione cum illa, quae non est exemplo Loth correcta, tu Filii Dei verbis et miraculis semper *exstitisti* ingrata.

[0122D]VERS. 25.-- *Respodens Jesus.* Respondens tacitae objectionis quasi quaereretur, quae ratio quod Judaicus populus Dei cultor, Dei Filium in carne venientem tam obstinatus rejecit, quem gentilitas tam prona recepit? *Domine coeli et terrae.* Qui facis coelos, et relinquis in terrenitate quos vis, vel ad litteram. *Parvulis.* Sapientibus et prudentibus non opponit insipientes et hebetes, sed parvulos, ut probet se tumorem damnare, non acumen.

VERS. 26.-- *Ita pater.* Blandientis affectu loquitur ut inceptum in apostolis beneficium compleatur. Hic exemplum humilitatis accipimus, ne temere discutere praesumamus superna consilia de vocatione horum, et repulsione illorum; cum enim utrumque [0123A] attulisset, non mox rationem reddidit, sed sic Deo placitum dixit, ostendens quia injustum esse non potest quod justo placet. In omnibus ergo quae exterius disponuntur, apertae causa rationis est, occultae justitia voluntatis. *Quoniam sic fuit placitum ante te.* Ne quis iterum quaerat cur humiles eligat, sapientes reprobet.

VERS. 27.-- *Omnia mihi,* etc. Tradentem Patrem, accipientem Filium, mystice intellige. Alioquin, si juxta fragilitatem nostram accipis, cum coeperit habere qui accepit, incipiet non habere qui dedit per omnia coomnipotentem nota, per tradita, Filium, cui per naturam omnia pro unius substantiae jure sunt propria, non data per gratiam. Tradita autem omnia non coelum et terra et caetera quae fecit: sed hi qui [0123B] per Filium accessum habent ad Patrem, et ante rebelles, Dominum postea sentire coeperunt.

*Et nemo novit Filium,* etc. Seipsum revelare. Et nemo novit Patrem nisi Filius, et cui Patrem voluit revelare. Ad utrumque enim illud subditum refertur. Verbo enim suo Pater se declarat. Et Verbum seipsum declarat, quia mentis nostrae lumen est.

*Nisi Filius, et cui Filius voluerit,* etc. Mutua cognitio, quae est aequalitate naturae. Illa autem tantilla quae in nobis est, dignatione revelantis est.

VERS. 29.-- *Tollite jugum,* etc. Jugum Christi, Evangelium est, quod Judaeos et gentes in una fide conjungit. *Tollite super vos.* Id est, in honore habete: non subtus, ut contemnatis. Qui laboratis, difficultate legis, et onerati peccatis, scilicet, reficiam, [0123C] si jugum tollitis, id est, praecepta mea. Et quid jugo ejus suavius? quid onere levius? probabilem fieri, abstinere a malo, bonum velle, amare omnes, aeterna sequi, praesentibus non capi, nolle alii facere quod pati non vis.

*Discite a me.* Docente verbo et exemplo, ut sitis humiles mentibus, mites moribus. Humiles, ut neminem contemnant; mites, ut nullum laedant. Corde, ut idem extra in opere sit et in corde, ne lateat serpens in specie columbae.

VERS. 30.-- *Jugum enim meum.* Quomodo Evangelium lege levius est, cum ibi opera, hic et concupiscentia damnatur? Sed in lege multa jubentur, quae Apostolus impleri non posse dicit: hic voluntas quaeritur quae in arbitrio nostro est, et quae sola sufficere [0123D] potest et praemium habere. Item quomodo jugum Christi suave, cum supra dicitur: *Arcta via est quae ducit ad vitam.* Sed angusta, quia non nisi angusto initio incipitur, processu vero temporis ineffabili dilectionis dulcedine dilatatur.

*Onus meum. Quia illud momentaneum nostrae tribulationis aeternum pondus gloriae operatur in coelis [n: (I Cor. IV)]*.

## CAPUT XII.

VERS. 1.-- *In illo tempore.* Narrata praedicatione et miraculis unius anni ante quaestionem Joannis factis, transit ad illa quae facta sunt alio anno, scilicet, post mortem Joannis, quando jam in omnibus Christo contradicitur. *Esurientes,* etc. Quia, ut alius [0124A] ait evangelista, nec locum vescendi habebant pro turbis: propter nimiam importunitatem eorum. Alii Evangelistae addunt: *manibus confricasse [n: (Luc. VI)]*. Unde et Petro dicitur: *Macta et manduca [n: (Act. X)]*.

VERS. 2.-- *Non licet.* Secundum praeceptum legis. Sed quia alia scriptura dicit: *Misericordiam malo quam sacrificium [n: (Ose. VI)]*, melius fuit hominem de famis periculo liberare, quam sacrificium Deo offerre, quia hostia placens est salus hominum. De vastatione frugum non arguunt, quia licet per legem inde edere.

VERS. 3.-- *At ille dixit,* etc. In hoc facto nihil aliud instruimur, nisi ut sabbatum non ad litteram, sed spiritualiter intelligamus. *Non legistis.* Si David et Abimelech non reprehenditur, quorum uterque [0124B] mandatum legis probabili necessitate transgressus est, et hic similis causa famis est, cur non idem probatis in apostolis?

VERS. 4.-- *Panes propositionis.* Quod significavit sacerdotalem cibum transiturum in usum populorum. Vel quia omnes sacerdotes debemus imitari. Vel quod omnes sacerdotes sumus.

VERS. 5.-- *Quia sabbatis sacerdotes.* Hic sine necessitate ostendit sabbatum violari ab ipsis qui calumniantur. Unum exemplum datum est regiae potestatis de David: aliud sacerdotalis, de his qui per ministerium templi sabbatum violant, ut multo minus ad ipsum pertineat crimen spicarum sabbato vulsarum, qui verus rex et sacerdos est et dominus sabbati.

[0124C]VERS. 6.-- *Dico autem vobis.* Quasi dicat: Si figurale templum potuit defendere sacerdotes sibi servientes, cur spirituale non potest defendere discipulos sibi credentes?

VERS. 7.-- *Si autem.* Et vos ostenderet omnia futuri temporis speciem continere, adjecit: *Si autem sciretis,* id est, quia Deus per gratiam disposuit liberare populum, et non per exteriores observantias, non reprehenderetis meos, si vetera omittunt.

VERS. 8.-- *Dominus est enim.* Si David pastus et sacerdotes templi ministerio sabbatum violantes sine crimine sunt, quanto magis Filius hominis, qui verus est rex et sacerdos et dominus sabbati?

VERS. 10.-- *Et ecce homo.* Iste homo dicitur [0124D] caementarius fuisse, quia manus cui spiritualis aedificii cura commissa fuit, arida erat usque ad tempus Christi. *Ecce homo manum,* etc. Significat humanum genus in foecunditate boni operis arefactum pro manu ad pomum extensa, quam sanavit manus innocens in cruce extensa. Bene manus in Synagoga erat arida, quia ubi majus donum scientiae, ibi transgressor majori subjacet culpae.

*Interrogabant.* Quia discipulos de violatione sabbati probabili exemplo excusaverat, ipsum volunt calumniari, ut si non curet, crudelitatis, vel imbecillitatis: vel si curet, transgressionis arguant.

*Sabbatis,* etc. Praecipue sabbatis docet et operatur Jesus, non solum propter speciale sabbatum, [0125A] sed et propter celebriorem populi conventum, quaerens salutem omnium.

VERS. 11.-- *Quis erit.* Competenti exemplo solvit quaestionem, ut eos ostendat sabbatum violare in opere cupiditatis, qui eum violare arguunt in opere charitatis. Arguit eos qui legem male interpretantur, qui dicunt in sabbato a bonis operibus feriandum. Sed a malis tantum feriandum est; unde dicitur: *Omne opus servile non facietis in eo [n: (Levit. XXIII)]*. Id est, peccatum. Sic et in aeterna requie a malis tantum feriabuntur, non a bonis.

VERS. 13.-- *Extende.* Quia nil plus valet curationi eleemosynarum largitate, unde dicitur: *Non sit manus tua ad accipendum porrecta, sed ad dandum collecta [n: (Eccl. IV)]*. Quia frustra pro peccatis rogaturus [0125B] manus ad Deum expandit, qui has ad pauperes pro posse non extendit.

*Sicut altera.* Homo ante adventum Christi dexteram habuit languidam, quia ab eleemosynis torpebat: sinistram sanam quia suae utilitati intendebat: sed veniente Christo dextera sanatur ut sinistra: quia quod congregaverat avide, modo distribuit charitate.

VERS. 15.-- *Recessit inde.* Nota exemplum: *Si vos persecuti sunt in una civitate, fugite in aliam [n: (Matth. X)]*. *Secuti sunt.* Docti visis virtutibus persequuntur, indocti opinione ejus ducti amando sequuntur, unde et curari merentur.

VERS. 16.-- *Et praecepit.* Non timore, ne proditus occideretur, sed parcendo Judaeis, ne invidia trucidarentur [0125C] in ejus innocentia et mansuetudine. Hic mystice nos instruit, ne cum aliquid magnifacimus, laudem foris quaeramus.

VERS. 18.-- *Animae meae.* Per animam omnis affectus demonstratur.

VERS. 20.-- *Arundinem.* Judaeos, omni vento cedentes, qui ab invicem discrepando dissipati sunt, non mox damnabit, sed supportabit. *Arundinem quassatam.* Qui peccanti non porrigit manum, nec portat onus fratris, quassatum calamum confringit. Et qui fidei modicam scintillam contemnit in parvulis, linum fumigans exstinguit: quod Christus non fecit, qui potius venit quaerere quod perierat; patientiam namque servavit, donec judicium quod in eo agebatur, ad victoriam perveniret, et expulso [0125D] mundi principe ad regnum rediret, in dextera Patris sedens, donec ponat inimicos sub pedibus. *Linum fumigans.* Gentes, quas naturalis legis ardore fere exstincto fumus erroris amarissimus, et odoris noxius involvit: quas non exstinxit, sed de parva scintilla in magnum ardorem ignis Dei suscitavit. *Donec.* Tandiu praedicatio ejus nullis insidiis superata mundo lucet, donec ponat in terra judicium, et impleatur: *Fiat voluntas tua, sicut in coelo et in terra.*

VERS. 22.-- *Et curavit.* Tria signa simul facta sunt quae et quotidie in conversione hominum fiunt, ut expulso daemone lumen fidei videant et Deum laudent.

[0126A]VERS. 24.-- *In Beelzebub.* Beel, id est, Baal: muscarum, ob sordes immolatitii sanguinis: deus est Accaron, quo nomine vocant principem daemoniorum.

VERS. 25.-- *Omne regnum.* Necessaria complexione eos arguit. Vel enim Christus virtute Dei daemones ejicit, vel in principe daemoniorum. Si virtute Dei, frustra calumniantur. Si in principe daemoniorum, regnum ejus divisum est, nec stabit: et ideo a regno ejus recedant: quod innuit eos sibi elegisse, dum in se non credunt.

VERS. 26.-- *Et omnis civitas.* Eadem ratio est civitatis et domus, quae regni. Civitas Jerusalem semper gloriosa, postquam in Christum et in Apostolos exarsit, facta divisione, excidio cecidit.

[0126B]VERS. 27.-- *Et si ego in Beelzebub.* Si expulsio daemonum in filiis vestris Deo non daemonibus deputatur, quare in me idem opus eamdem non habet causam?

*Ipsi,* etc. Contemptibilia mundi in quibus sancta simplicitas meae virtutis apparet. Vel ita potius: Filii, id est, Apostoli qui bene sibi conscii erant, nihil malae artis ab eo didicisse: ideo ipsi testes mei judicii, judicantes duodecim tribus Israel.

VERS. 28.-- *Si autem ego.* Illa pars: *Si ego in Beelzebub ejicio daemones,* ad plura inconvenientia perducta est, modo agitur de alia parte complexionis. *Si autem ego in spiritu Dei.* Hic Lucas ait: *in digito [n: (Luc. XI)]*. Digitus dicitur Spiritus sanctus pro partitione donorum. Regnum Dei, vel seipsum dicit. [0126C] Unde alibi: *Medius inter vos stetit, quem vos nescitis [n: (Luc. XI, Joan. I)]*. Vel, regnum quod Joannes et ipse Jesus praedicavit. *Poenitentiam agite: appropinquabit enim regnum coelorum [n: (Matth. XXI)]*. Est et tertium regnum Scripturae sanctae, quod aufertur a Judaeis et datur genti facienti fructum ejus. Vel regnum, id est, omnes mundi partes, Apostolis et successoribus eorum ad convertendum distribuit.

VERS. 29.-- *Aut quomodo potest.* Ostendit ergo Dominus per manifestam parabolam, quod non concordat in fallaci operatione cum daemonibus sicut calumniabantur, sed virtute divinitatis homines a daemonio liberaret; ideoque grande scelus committunt, qui quod Dei esse cognoverant, diaboli esse clamabant. Neque enim possunt esse concordes: [0126D] quorum opera diversa sunt. Unde addit: *Qui non est mecum,* etc.

*Domum illius.* Vel domum, id est, omnes mundi partes Apostolis et eorum successoribus ad convertendum distribuit.

VERS. 30.-- *Qui non est mecum,* etc. Id est, qui dissimilia meis facit opera, contrarius mihi est: ille trahit ad vitia, ego ad virtutes.

VERS. 31.-- *Omne peccatum et blasphemia.* Quod humana fragilitate contrahitur, remissibile est, si congregatio non deseratur. Si vero diabolica obstinatione de dispersione ad congregationem nunquam reditur, peccatum insolubile judicatur.

*[n: (HIER.)] Omne peccatum.* Non omnia peccata omnibus [0127A] remittuntur, sed his, etc., *usque ad* omnes veniam consecuturos post universale judicium, transactis licet multis saeculis, asserens.

*Spiritus autem.* Qui manifeste opera Dei intelligit, cum de virtute negare non possit, si stimulatus: invidia calumniatur, et dicit esse Beelzebub, isti non dimittetur. Non quod et ei negetur remissio si poeniteret: sed quia hic blasphemus, exigentibus meritis suis malis, sicut nunquam ad remissionem, ita nec ad poenitentiam perventurus sit. Sicut Joannes evangelista de quibusdam blasphemiae suae merito excaecatis ait: *Propterea non poterant credere [n: (Joan. X)]*. Quod iterum dixit Isaias: *Excaecavit oculos eorum [n: (Isa. VI)]*. Qui Spiritum sanctum non esse, vel minorem Patre credunt, et dicunt: quia non invidia [0127B] diabolica, sed humana ignorantia hoc faciunt, irremissibili crimine non tenentur. Sed qui in similitudine diaboli contra conscientiam suam majestatem Dei oppugnant, non habent remissionem in aeternum, sicut Marcus aperte declarat: qui posito hoc testimonio Domini subjunxit: *Quoniam dicebant, spiritum immundum habet [n: (Matth. III)]*.

VERS. 32.-- *Et quicunque. [n: (AMBR.)]* Etiam qui scandalizatus infirmitate carnis meae, purum hominem vel voratorem suspicatus fuerit, remissibile erit.

*Qui autem.* Gratiam sancti Spiritus qua poenitentia inspiratur et ad congregationem reditur, non cognoscens impoenitenti corde permanserit: cum hoc jam non sit humanum, sed diabolicum, irremissibile [0127C] erit. *Neque in hoc saeculo.* Quaedam enim culpae in hoc saeculo laxantur: quaedam vero (parvae scilicet) etiam in futuro. Quae quidem post mortem gravant, sed et dimittuntur, si homo bonis actibus in vita, ut ibi dimittantur, promeruit. *Neque in futuro.* Quia sunt quaedam levia, quae si in hac vita nondum sunt remissa, post mortem gravant, sed et remittuntur, si digni sunt.

VERS. 33. *Aut facite.* Nihil enim medium quin boni auctoris bona tantum sint opera, et mali mala. Coarctat eos hinc inde complexione, et utroque cornu premit. Si malus est diabolus, non facit bona; si bona sunt, non sunt diaboli.

*Aut facite,* etc. Mystice arbor bona, Christus; fructus, praedicatio Evangelii; curationes, redemptio. [0127D] Arbor mala diabolus et sui, id est, Scribae et Pharisaei: et caeteri mali fructus, invidia, detractio, blasphemia, haeresis et hujusmodi.

## CAPUT XII. (cont.)

VERS. 34.-- *Progenies viperarum,* etc. Ostendit eos malam arborem: et fructus afferre blasphemiae. *Ex abundantia.* Homo saepe fallitur, qui pensat cor ex ore, et opere. Sed Deus opus et verba ex corde quod novit judicat. Illi ergo ex abundantia cordis os loquitur qui scit ex qua intentione exit.

VERS. 35.-- *Bonus homo.* Thesaurus cordis intentio est, ex qua Deus judicat opera, ut et aliquando minora majorem, majora minorem habeant mercedem. Hoc in loco, vel Judaeos ostendit de quali thesauro proferant blasphemiam. Vel cum superioribus [0128A] haeret, quod sicut bonus homo non potest proferre mala, vel malus bona, sic nec Christus mala, nec diabolus bona opera potest facere.

VERS. 36.-- *Verbum otiosum.* Si de otioso verbo reddet homo rationem in die judicii, quanto magis vos qui opera sancti Spiritus dicitis esse Beelzebub.

[n: (GREG.)] Otiosum verbum est, quod aut utilitate rectitudinis, aut ratione justae necessitatis caret, quod scilicet, etc., *usque ad* hic non otiosi verbi sed criminosi tenebitur reus.

VERS. 37. *Ex verbis.* Mors et vita in manibus linguae.

VERS. 38.-- *Tunc responderunt.* Cum Scribae et Pharisaei verba nullatenus possent improbare, in operibus quaerunt tentare, quaerentes signa videre, [0128B] quasi non fuerint signa quae viderant.

VERS. 39.-- *Nisi signum Jonae.* Ostendit Judaeos ad instar Ninivitarum criminosos, et nisi poeniteant subversioni proximos. Sed sicut illis et denuntiatur supplicium, et demonstratur remedium: ita Judaei non debent desperare veniam, si saltem postquam Christus resurrexit a mortuis, commoniti egerint poenitentiam: quia mors Christi reconciliatio est mundi.

VERS. 40.-- *Sicut enim fuit Jonas.* Jonas, id est, dolens, significat illum qui dolores nostros portavit. Vel columba: Piscis qui voravit in pelago, mors quam passus est in mundo. Sicut ejectus est in aridam, sic Christus surrexit in gloriam.

*Tribus diebus.* More antiquorum, qui diem cum [0128C] nocte praecedente computabant. Partem diei qua sepultus est cum praeterita nocte, pro nocte et die accipe, hoc est pro toto die per synecdochen. Sabbati noctem et diem integre. Noctem Dominicam cum eadem die illucescente, partem pro toto, et ita habes tres dies et tres noctes. Primi dies propter futurum hominis lapsum a luce in noctem. Isti propter hominis reparationem a tenebris ad lucem computantur.

Mystice. *Tres dies,* tria tempora, ante legem, sub lege, sub gratia. Tres noctes, tres mortui quos suscitavit Dominus.

VERS. 41.-- *Viri Ninivitae.* Et est sensus: Jonas paucis diebus et sine signis praedicavit genti incredulae, et profecit: ego longo tempore, et populo [0128D] Dei, et compluribus signis, in vanum praedico. Eo magis indigni sunt venia, qui ex lege sunt infideles, quo plus est fidei in his, qui legem nescierunt. Ninive, *speciosa:* signat gentilitatem quam Christus amavit foedam, ut faceret pulchram. In Ninivitis et regina Austri, fides Ecclesiae signatur, quae non minus per poenitentiam peractae insipientiae quam per industriam discendae sapientiae Deo conciliatur. Duae enim partes sunt Ecclesiae, quae peccare nescit, et quae peccare desistit, poenitentia enim peccatum abolet, sapientia cavet.

VERS. 43.-- *Cum autem,* etc. Quasi dicat: Vos non estis similes Ninivitis vel reginae Austri: quia me praedicante poenitentiam non poenituistis, et me [0129A] docente sapientiam non didicistis. Sed estis similes homini a quo diabolus exclusus iterum ingreditur.

Distat inter opera mea qui polluta mundo, et Satanae, qui mundata gravius contaminat.

*Ambulat per loca.* Explorat corda fidelium a mollitie fluxae cogitationis purgata, si quos gressus ibi figere possit quod, quia nequit, ad humida redit.

VERS. 44.-- *Revertar in domum.* Sub umbra dormit, in secreto calami, et locis humentibus. Umbra tenebrosa, conscientia: calamus foris nitidus, intus vacuus, simulator: locus humidus, lasciva mollisque mens.

VERS. 45.-- *Septem alios spiritus.* Septem vitia, septem virtutibus spiritualibus contraria. *Nequiores.* [0129B] Quia non modo habet vitia, sed et bona simulat. Tanto nequiores, quanto callidiores. Septem, quia tot erant gratiae cum Christo destinatae.

Septem vitia, septem daemonia septem spiritibus contraria spiritui sapientiae et intellectus, etc.

*Sic erit,* etc. Quod de una sola re dixit, hoc in hac tota gente fit. Immundus Spiritus a Judaeis exivit, quando legem acceperunt. Ambulavit ad gentes, quae cum postea Domino crederent, non invento loco in eis dixit: Revertar in Judaeos vacantes praesidio Dei et angelorum, increpationibus et correptionibus mundatos, ornatos superfluis observationibus. Adduntur septem, quia multo majore numero daemonum possidentur blasphemantes Jesum quam in Aegypto possessi fuerunt. Contra septem spiritus [0129C] virtutum est numerus vitiorum.

VERS. 46.-- *Ecce mater ejus. [n: (RAB.)]* Mystice. Mater et fratres populus est Judaeorum qui Jesu intus docente non possunt intrare, quia spiritualiter ejus verba, etc., *usque ad* Fratres Domini sunt consobrini ejus, filii Mariae materterae ejus: quae dicitur mater Jacobi minoris et Joseph, et Judae et Simonis.

VERS. 47.-- *Dixit autem ei.* Insidiose, utrum spirituali operi carnem praeferat: et ideo se nosse dissimulat matrem et proximos per cognitionem, sed per conjunctionem spiritus esse sibi proximos dicit.

VERS. 48.-- *Quae est mater mea?* Non recusat obsequia matris, sed praefert ministeria Patris: fratres [0129D] non contemnit, sed opus spirituale praefert cognationi, ut et nos carni spiritum praeferamus. Unde: *Qui amat patrem aut matrem plus quam me, non est me dignus [n: (Matth. X)]*. *Ecce mater mea,* etc. Hi sunt mater mea, qui me in credentium cordibus generant. Hi sunt fratres, qui faciunt opera Patris mei. Fratres et soror credendo, mater praedicando.

## CAPUT XIII.

VERS. 1.-- *In illo die.* Per hoc indicat hoc gestum consequenter, nisi forte dies ponatur pro tempore, more Scripturae. Marcus eumdem tenet ordinem. Lucas in aliud transit, sed nec repugnat huic. [n: (RAB.)] Non solum facta et dicta Domini, sed et [0130A] itinera, etc., *usque ad* ad quae Judaei non intraverunt, foris in littera fixi.

VERS. 2.-- *Turba stabat.* Hi sunt qui nuper audire venerunt, qui et a fluctibus maris secreti sunt, necdum coelestibus mysteriis quae desiderant imbuti cum Christo ascendunt.

VERS. 3.-- *Locutus est multa.* Quia turba non unius est sententiae sed diversarum voluntatum, loquitur eis multis parabolis, ut juxta varias voluptates, diversas recipiant disciplinas. *Qui seminat.* Ipse Christus, qui verbum veritatis quod apud Patrem vidit, hominibus per se vel per suos seminavit. Qui discipulis sacramenta loquebatur, exiit seminare Dei verbum in turbas.

VERS. 4.-- *Secus viam.* Via est, mens malarum [0130B] cogitationum sedulo meatu trita et arefacta. Ubi dupliciter perit semen, quia et transitu cogitationum conculcatur, ut Lucas ait, et a volucribus rapitur. Daemones dicuntur volucres, seu quia coelestis spiritualisque naturae, seu quia per aera volitant. *Et venerunt.* Secundum Lucam ab hominibus conculcatum est, quia prava persuasione impiorum sublatum est. *Et comederunt.* Quia a mentibus hominum illud surripuerunt.

VERS. 5.-- *In petrosa.* Petrosa cito quaerunt germinare, sed non figitur radix, quia non est alta terra, id est, quia parum inest desiderii salutaris. In hac expositione Domini discimus, quia res non semper in eadem significatione ponuntur. Nam petra hic pro duritia, terra pro lenitate mentis, sol pro fervore [0130C] persecutionis. Cum sol alibi in bono: *Fulgebunt justi sicut sol [n: (Matth. XIII)]*, et petra in fundamento, pro fortitudine fidei, et terra pro terrenis cogitationibus. *Altitudinem terrae.* Altitudo terrae est probitas animi disciplinis coelestibus eruditi, et in tentationibus probati.

VERS. 8.-- *Scaagesimum.* Quia in numero senario mundi ornatus expletus est, per hunc bona operatio signatur.

VERS. 9.-- *Qui habet aures audiendi.* Quoties haec admonitio in Evangelio vel in Apocalypsi Joannis interponitur, mysticum quod dicitur insinuatur.

VERS. 10.-- *Et accedentes discipuli,* etc. Quomodo accedunt discipuli cum Dominus in navi sederet? Sed forte intelligendum, quod dudum cum ipso navem [0130D] conscenderint: et ibi stantes quaerunt.

VERS. 11.-- *Vobis datum est.* Nota non solum verba Domini, sed et facta, parabolas esse: id est, signa mysticarum rerum, quae non intelligebant multi qui foris sunt.

VERS. 12.-- *Qui enim habet.* Id est, apostolis habentibus fidem, si quid minus virtutum habent, conceditur Judaeis, qui non credunt in Filium Dei, etiam si quid boni per naturam habent, tollitur. Nam nihil possunt sapienter intelligere qui caput non habent sapientiae. *Auferetur ab eo.* Nulla verae sapientiae dulcedine gaudebit.

VERS. 13.-- *Ideo in parabolis.* Dicitur quod ideo excaecati sunt, et sententiae Domini per parabolas [0131A] eis occultatae sunt, ut post salubrius converterentur. Nam quia obscure dicta non intellexerunt, ideo non crediderunt in eum, et sic crucifixerunt, et sic post resurrectionem miraculis territi, majoris criminis reatu compuncti sunt. Unde accepta indulgentia ampliori flagrant dilectione. Sed Joannes hunc locum ita dicit: *Propterea non poterant credere, quia iterum dixit Isaias: Excaevavit oculos eorum, ut non videant [n: (Joan. XI)]*. Ubi aperte dicit non ideo factam excaecationem, ut ea commoniti, et dolentes se non intelligere, converterentur aliquando: non enim hoc possent nisi crederent, sed potius ideo excaecati, ut non crederent, quod aliis peccatis meruerunt. *Videntes non vident.* Sicut avarus multas habet opes et nullas, quia inutiles sunt ei.

[0131B]VERS. 14.-- *Auditu audietis.* Haec de turbis prophetata sunt, quia stant in littore, et Domini non merentur audire sermonem.

VERS. 15.-- *Oculos suos.* Id est, ipsi sibi causa fuerunt ut Deus eis oculos clauderet.

*Ne quando.* Id est, ideo, quia oculos et aures aperire noluerunt, non meruerunt aliquando converti: quod tamen misericorditer factum est eis.

VERS. 16.-- *Beati.* Vere beati, quia hoc etiam praesentialiter videre et audire meruerunt, quod nullus priorum quantivis meriti meruit, quamvis multum desideraverit.

VERS. 17.-- *Et justi.* Lucas justos reges dicit, quia motus suos bene regunt

VERS. 18.-- *Vos ergo audite.* Primam parabolam [0131C] exponit, ut idem attendant in caeteris. Exponit non secundum singula verba, sed summam sententiae.

[n: (AUG. sup. Gen.)] Proinde quod narravit evangelista (etiam factum est) Dominum scilicet talia fuisse locutum. Ipsius autem, etc., *usque ad* illud quippe scripsit narrator rerum praeteritarum, hoc praenuntiator tantummodo futurorum.

VERS. 20.-- *Super petrosa.* Super petram et in spinis seminantur, qui bene accipiunt: sed vel adversa terrendo, vel prospera blandiendo, retardant eos ne perficiant. Divitiis jungitur sollicitudo custodiae, quae affligit, et voluptas, quae effluere facit.

VERS. 22.-- *Fallacia divitiarum. [n: (CHRYSOST.)]* Suffocantur spinis quae audivimus, non quidem ipsarum spinarum culpa, sed ejus qui illas, etc., *usque ad* [0131D] duo quippe vitia inter se opposita in divitiis sunt, unum quod incendit sollicitudinem, et offuscat curis: alterum quod molliores deliciis reddit.

VERS. 23.-- *Aliud quidem centesimum. [n: (RAB.)]* Tres differentiae sunt in bona terra, sicut fuere in mala. Triginta enim refertur ad nuptias. Sexaginta ad, etc., *usque ad* tricesimum conjugatorum, quia haec est aetas praeliantium, et his est major conflictus ne libidine superentur.

VERS. 24.-- *Aliam parabolam.* Quasi dives paterfamilias invitatos diversis reficit cibis, ut unusquisque secundum naturam stomachi sui varia alimenta susciperet. Unde et dixit aliam parabolam et non alteram, ut plures sequi intelligantur. Haec parabola [0132A] proponitur, dimissis turbis, domi rogantibus discipulis exponitur. Et docet hic bonam voluntatem, et cautelam, et patientiam, et discretionem, et longanimitatem, et justitiam.

VERS. 25.-- *Homines.* Qui aliis ad tutelam et custodiam deputati sunt praelati in Ecclesia: vel cum dormitionem mortis accipient apostoli.

VERS. 28.-- *Vis, imus.* Cum spiritualis homo audit hoc esse a diabolo qui nihil valet contra voluntatem Dei, potest ei voluntas suboriri, ut tales auferat de mundo si facultatem habeat. Sed consulit justitiam Dei, an facere debeat, et an Deus velit esse hoc officium hominum. Sed Veritas respondet: Non nosse hominem in hac vita qualis futurus sit qui modo errat, et quid bonis conferat ejus error: et [0132B] ideo eos non esse tollendos, ne forte interficiantur, qui forte futuri sunt: vel ne bonis obsit, quibus prosunt, etc. Tunc vero opportune fieri, cum jam non est commutandae vitae tempus et proficiendi aliis: et tunc non ab hominibus, sed ab angelis dicit fieri.

VERS. 29.-- *Et ait: Non,* etc. Ecce patientia. Non enim audito dolore exarsit in iram, nec mox ulcisci voluit, ita et nos laesi patienter feramus.

*Ne forte.* Hic datur locus poenitentiae et monemur non cito amputare: quia qui errat hodie, cras forte defendet veritatem. Si ergo modo avelleretur, triticum quod futurum erat eradicaretur. Vel necesse est ut mali permisti sint bonis per quos exerceantur. Vel quorum comparatione nitantur ad melius, quibus [0132C] sublatis altitudo charitatis marcescit quod est eradicari.

Ibi patienter tolerandi sunt mali, ubi aliqui inveniuntur quibus adjuventur boni.

[n: (AUG.)] Multitudo non est excommunicanda, nec princeps populi.

VERS. 30.-- *Sinite.* Hoc videtur contrarium illi apostolico: *Auferte malum ex vobis [n: (I Cor. V)]*. Sed sicut inter lolium et triticum quamdiu herba est, parum distat: ita monet Dominus ne de ambiguo judicemus, quod Dominus in die judicii non suspiciose, sed manifeste damnabit.

In patiendo justitiam meditemur: in judicando justitiam non negligamus.

*Et in tempore.* Qui longanimiter tulit per justitiam, [0132D] digna retribuit: discretae enim sunt virtutes, sed non contrariae. *Et alligate.* In hac vita non est alligatio, alioquin non tot ab errore resipiscerent.

VERS. 31.-- *Simile est regnum,* etc. Regnum coelorum, praedicatio est Evangelii, de qua alibi: *Auferetur a vobis regnum Dei, et dabitur genti facienti fructum ejus [n: (Matth. XXI)]*. Vel notitia Scripturarum. *Grano sinapis.* Grano sinapis comparatur pro fervore fidei, quia dicitur venena expellere, id est, omnia dogmata pravitatis. Potest in grano sinapis humilitas Dominicae incarnationis intelligi. Quo accepto homo misit in hortum suum, quia corpus crucifixi Salvatoris accipiens Joseph in horto sepelivit. Expandit ramos in quibus volucres coeli requiescent, [0133A] quia praedicatores dispersit in mundum, in quorum dictis et consolationibus fideles ab hujus vitae fatigatione respirarent.

VERS. 32.-- *Cum autem creverit.* Toto mundo vel in animo singulorum: quia nemo repente perfectus. Crevit et factum est in arborem, quia surrexit et ascendit in coelum. Vel creverit, id est, mentibus hominum quantae sit virtutis innotuerit. Caetera apparent olera, quae cito crescunt et corruunt: non vivida, sed marcida: illa non olus, sed arbor fit, ubi folia cum fructu, et in ejus diversis sententiis spirituales quiescunt.

*Oleribus et fit arbor.* Id est, dogmatibus philosophorum, quae cito crescunt et corruunt, nil vitale promittentia.

[0133B]VERS. 33.-- *In farinae satis.* Ut spiritus, anima, et corpus in unum redacta non discrepent inter se. Vel tres animae virtutes in unum rediguntur, ut in ratione possideamus prudentiam, in ira odium vitiorum, in cupiditate desiderium virtutum. Vel, mulier, Ecclesia, fidem hominum farinae tribus satis miscet, credulitati Patris et Filii et Spiritus sancti. Cumque in unum fuerit fermentatum, non nos ad triplicem Deum, sed unius deitatis notitiam perducit, quia non est diversa natura in singulis.

*Donec fermentatum.* Tandiu charitas in mente recondita crescere debet, donec mentem totam in sui perfectionem commutet, ut nihil praeter Deum diligat vel recolat, quod hic incipitur, in alia vita perficitur.

VERS. 34.-- *In parabolis ad turbas.* Quia quidquid [0133C] ibi dicitur de exercitu Israel, et omnia signa occulta sunt sacramenta.

VERS. 44.-- *Thesauro abscondito in agro.* Thesaurus potest accipi verbum Dei, qui in carne Christi absconditur. Vel Scriptura, in qua reposita est notitia Salvatoris. Vel, duo Testamenta in Ecclesia, pro quorum intelligentia omnibus renuntiatur ut in otio discantur.

Terrenis regnum coelorum similatur, ut per cognita surgat ad incognita animus, et diligat.

*Abscondit et prae gaudio illius.* Ut servetur a malignis spiritibus et laudibus hominum. Sic sit opus in publico, ut intentio maneat occulta.

## CAPUT XIII. (cont.)

VERS. 45.-- *Negotiatori.* Beatitudinem qua exuti sumus culpa primi hominis, debemus omnes, intelligendo [0133D] recte et operando bene, negotiari. *Bonas margaritas.* Bonae margaritae, lex et prophetae. Una pretiosa, scientia Salvatoris, pro qua homo, ut Paulus, omnibus mysteriis legis et observationibus renuntiavit.

VERS. 46.-- *Inventa autem.* Id est, Christo, qui praeest omnibus hominibus, vel spirituali praecepto dilectionis. Vel intellecto verbo, quod erat apud Deum penetrata carnis testudine. Vel coelestis vitae dulcedine, pro qua omnia vilescunt.

VERS. 47.-- *Sagenae missae.* Impletur Jeremiae vaticinium: *Ecce ego mitto ad vos piscatores multos [n: (Jer. XVI)]*. Postquam audierunt Petrus et Andreas, Jacobus et Joannes: *Sequimini me, faciam vos piscatores hominum:* contexuerunt sibi sagenam ex Veteri [0134A] et Novo Testamento, et in mare saeculi miserunt, quae usque hodie trahitur, et in fluctibus tenditur: capiens quidquid incidit, bonos et malos, quos ad littus trahit, id est, ad finem mundi, ut tunc fiat divisio. Unde sequitur: *Sic erit in consummatione saeculi,* etc. Sagenae comparatur Ecclesia vel praedicatio evangelica, quae a fluctibus saeculi ad, coelum trahit.

VERS. 48.-- *Et secus littus.* Littus, finis saeculi, in quo boni ad coelum, mali ad tenebras mittentur: in praesenti enim erant permisti.

VERS. 52.-- *Ideo omnis Scriba doctus,* etc. Quia intelligitis mysteria quae vobis revelo: ideo faciam vos praedicatores, et eritis mihi similes qui de thesauro scientiae meae, nova et vetera profero, ut vos [0134B] similiter faciatis.

Apostoli sunt scribae et notarii Christi, verba ejus signantes in tabulis cordis, et pollent opibus patrisfamilias, ejicientes de thesauro doctrinarum suarum nova et vetera, quia quidquid in Evangelio praedicatur, legis et prophetarum vocibus comprobant.

VERS. 54.-- *Ut mirarentur.* Magna caecitas, quem verbis et factis Christum cognoscunt, ob generis notitiam contemnunt.

VERS. 55.-- *Fabri filius.* Non sine re voluit dici fabri filius, non illius quem putant, sed fabricatoris omnium. Sed hujus sacramenti Judaei ignari divinae virtutis opera carnalis prosapiae contemplatione contemnunt. Non enim considerant praesentia ejus opera, sed fragilem recordantur infantiam.

[0134C]VERS. 57.-- *Propheta.* Christus dicitur propheta. Unde Moses dicit: *Prophetam suscitabit vobis Dominus de semine vestro [n: (Deut. XVIII)]*. *In patria.* Id est, in populo Judaeorum: majora autem facit in gentibus.

VERS. 58.-- *Et non fecit.* Fecit virtutes aliquas, sed non multas, ne incredulos condemnaret. Vel despectus pauca facit, ne penitus excusabiles sint, majora autem in gentibus facit.

## CAPUT XIV.

VERS. 1.-- *In illo tempore audivit Herodes.* Lucas vero ita: *Audivit autem Herodes tetrarcha [n: (Luc. IX)]*, etc. Quod ergo ait; *Hic est Joannes [n: (Joan. IV)]*. Vel confirmatus quorumdam sententia post haesitationem dixit, vel adhuc dubius: haec enim verba ad utrumque se habent.

[0134D]VERS. 2.-- *Et ait.* Nota invidiam Judaeorum. Hic alienigena dicit resurrexisse Joannem, qui nullum signum fecit. Illi Jesum tot virtutibus approbatum non resurrexisse contendunt. *Et ideo.* Senserunt enim quod majoris virtutis sunt futuri sancti a mortuis resurgentes, quam fragili carne gravati.

VERS. 3.-- *Herodes enim.* Quia dixit de opinione resurrectionis cum nihil de morte dixisset, revertitur et narrat qualiter et cur obierit. Herodes iste et Philippus fratres fuerunt filii Herodis, sub quo Dominus fugit in Aegyptum. *Herodiadem uxorem.* Herodias filia Arethae regis, quam ipse pater tulit Philippo, et in dolorem ejus dedit Herodi inimico illius.

VERS. 4.-- *Non licet.* Herodes forsitan legem Judaeorum [0135A] tenebat, et ideo Joannes eum ab adulterio prohibebat.

VERS. 5.-- *Timuit populum.* Populum timebat, sed amor superabat, pro quo et Deum postponebat. Timor Dei corrigit, timor hominum differt, sed voluntatem non aufert: unde et avidiores reddit ad crimen quos aliquando suspendit a crimine.

VERS. 7.-- *Cum juramento.* Ad hoc forte juravit ut occasionem pararet, qua videretur facere invitus quod faciebat spontaneus. Non enim hoc implesset de aliquo amato, quod implevit de propheta: quod et ante fecisset, si excusabiliter posset.

[n: (BEDA.)] Si quid nos forte incaute jurasse contigerit, etc., *usque ad* nec aliquid culpae se tali perjurio contraxisse doluit.

[0135B] [n: (ISID.)] Non est conservandum sacramentum quo malum incaute promittitur, velut si, etc., *usque ad* tolerabilius enim est non implere sacramentum, quam manere in stupro.

VERS. 9.-- *Constristatus.* Ut discumbentibus videbatur. Talis quippe erat tristitia Herodis, qualis poenitentia videlicet Pharaonis.

VERS. 10.-- *Et decollavit.* Minutus est Joannes capite, exaltatus est in cruce Christus: quia illius fama decrevit, istius crevit; unde: *Illum oportet crescere, me autem minui [n: (Joan. III)]*. In truncato capite Joannis, ostenduntur Judaei Christum (qui est caput omnium prophetarum) perdidisse.

Moraliter. Mors Joannis finem significat legis, qua finita merito migratur ad Christum, qui est finis [0135C] legis ad justitiam omni credenti.

VERS. 13.-- *Quod cum audisset Jesus.* Postquam apud Judaeos lex et propheta caput perdit et vocem: Jesus transit ad desertum Ecclesiae locum, quae ante non habebat virum. *Secessit.* Non fugit timore, sed secessit parcens inimicis ne homicidium homicidio jungerent, dans exemplum vitandae temeritatis. Vel *secessit,* ut probaret fidem credentium; unde: *Et cum audissent turbae,* etc. *Pedestres.* Proprio labore, ut ardorem mentis ostenderent. Relinquunt civitates, id est, pristinas conversationes. Habent voluntatem, sed non vires perveniendi. Ideo Jesus obviam exit, et misertus curat, ut plena fides statim praemium habeat. Ecce quantum delectatur devotione credentium.

VERS. 15.-- *Vespere autem facto,* etc. Recedit [0135D] Jesus de Judaea, vadit in desertum, turbae sequuntur, quibus obviat et curat. Hoc non mane vel meridie, sed vespere quando sol justitiae occubuit et finis mundi appropinquavit.

*Discipuli ejus.* Carnales, et de futuro miraculo refectionis ignari, quibus dictum erat: *In viam gentium ne abieritis [n: (Matth. X)]*.

Mystice. Fastidiunt Judaei gentes recipi et murmurant: quorum voce utitur Isaias [n: (Isa. XL)]: *Ecce gentes quasi stilla situlae.* Iterum: *Omnes gentes quasi non sint, sed sunt coram eo.* Sed Dominus per apostolos reficere decrevit; unde subdit: *Jesus autem,* etc.

*Dimitte turbas.* Diu est quod idola sequitur, ideoque non est a nobis pascenda pane verbi Dei.

[0136A]VERS. 16.-- *Date illis.* Provocat ad dandum, ut illis se non habere testantibus notior sit magnitudo signi, ubi etiam innuit, quod per eos sunt pascenda jejuna corda.

VERS. 17.-- *Quinque panes et duos pisces.* Per quinque panes et duos pisces, totum Vetus Testamentum significatur. Per quinque panes, quinque libri Moysi, qui bene hordeacei, qui cibus est jumentorum, rudibus enim aspera et grossa danda. *Animalis enim homo non percipit ea quae sunt spiritus Dei [n: (I Cor. I)]*. Intus tamen latet medulla suavissimi sensus. Per duos pisces, prophetae et psalmi: unde et post resurrectionem ait: *Quae scripta sunt in lege et prophetis plurimis de me [n: (Luc. XXIV)]*.

VERS. 19.-- *Acceptis quinque,* etc. Accepit quinque [0136B] panes, non novos creavit, quia veniens in carne non alia quam praedicta erant praedicavit, et opere implevit. *Benedixit.* Cum aperiens sensum, ut intelligerent Scripturas, dono internae suavitatis multiplicavit. Fregit cum mysteria legis in medium protulit.

VERS. 20.-- *Reliquias.* Secretiora quae a rudibus capi nequeunt, non sunt negligenter habenda, sed a duodecim apostolis qui per cophinos duodecim significantur, et ab eorum successoribus diligenter inquirenda. Cophinis servilia opera geruntur. *Et infirma mundi elegit Deus, ut confundat fortia [n: (I Cor. I)]*.

VERS. 21.-- *Exceptis mulieribus et parvulis.* Sexus fragilis et minor aetas sunt numero indigni. Significat infirmos in fide nondum idoneos pugnae.

VERS. 22. *Et statim compulit,* etc. [n: (RAB.)] Qui, [0136C] ut ait Joannes, *venturi erant ut facerent eum regem [n: (Joan. VI)]*, qui miraculum panum viderant, etc., *usque ad* pro quibus ne nos emolliant, oremus.

VERS. 23.-- *Ascendit.* Pavit turbam ut Deus, ascendit orare ut homo. Non quod omnia non habens in potestate, sed ut formam hominis impleret. In hoc officium pietatis est, sequitur insigne potestatis miraculum. *Vespere autem.* Merito dicitur haec tempestas esse in vespere, quia dum Ecclesia in tribulatione est, dicitur esse quasi in nocte, et sol justitiae se abscondisse videtur.

VERS. 24.-- *Navicula autem.* Navis in medio mari, solus Jesus in terra: quia aliquando ita est Ecclesia non modo afflicta, sed et foedata ut prorsus videatur derelicta a Deo: sed Deus eam non [0136D] relinquit. Unde Marcus ait: *Vidit eos laborantes remigando [n: (Marc. VI)]*. Etsi non praesens, et si differt, tamen videt et corroborat.

VERS. 25.-- *Quarta autem.* Tota nocte periclitantur, quia cum se homo considerat, nihil invenit nisi tenebras angustiarum et aestus hostium.

*Venit ad eos.* Marcus ait: *Volens praeterire eos,* pro quibus tamen liberandis venit. Quod fit ut ad horam turbati, sed mox liberati amplius stupeant, et gratias agant, quod idem saepe fit in passionibus sanctorum.

VERS. 26.-- *Et videntes,* etc. Quia saepe fit ut cum aliqua subito diutinae tribulationis oritur sedatio, non statim credatur vera liberatio. Ideoque permanente [0137A] priori formidine intensa, ad liberationem dirigitur oratio.

VERS. 27.-- *Ego sum, nolite timere.* Non supponit quis, quia ex voce sibi nota poterant eum cognoscere. Vel quia ipse est qui dixit: *Qui est misit me ad vos [n: (Exod. III)]*.

VERS. 28.-- *Domine, si tu es.* Si tu es ille liberator, jube me venire ad tuam imitationem superando pressuras.

VERS. 29.-- *Et descendens.* De humano desperans adjutorio, mente calcat pressuras, ut Jesu sit conformis. *Ambulabat,* etc. Ecce homo super aquas ambulat. Ne ergo dubites Christum verum corpus esse, quia super aquas ambulavit.

Super mare ambulare fecit, ut ostendat divinam [0137B] potestatem. Mergi facit, ne infirmitatem obliviscatur, ne putet se aequalem Deo, et ne superbiat.

VERS. 30.-- *Et cum coepisset,* etc. Paululum relinquitur tentationi, ut augeatur fides; ut enim credidit se ejus imperio posse fluctibus sustentari, sic dum mergitur, posse ejus virtute salvari.

VERS. 32.-- *Cessavit ventus.* In quocunque Deus per gratiam adest, mox universa bella quiescunt.

VERS. 33.-- *Et adoraverunt,* etc. Viso signo Filium Dei confitentur: cur ergo Arius creaturam esse perducat?

VERS. 34.-- *In terram Genesar.* Allegorice. Genesar interpretatur *hortus principum.* Per typum ergo apostolorum et navis, intelligendum est Ecclesiam de persecutionibus liberatam a Domino duci [0137C] ad littus, id est quietem, ubi paradisi restituetur haereditas et primae stolae jucunditas.

VERS. 36.-- *Fimbriam vestimenti,* etc. Id est, minimum mandatum, vel caro qua ad verbum Dei venimus, quem qui credendo tangit, ab omni morbo impietatis sanatur.

## CAPUT XV.

VERS. 1.-- *Tunc accesserunt.* Homines Genesar, minus docti, credunt, sed qui sapientes videntur ad pugnam veniunt.

[n: (CHRYSOST.)] Tunc, inquit, quando scilicet innumera signa operatus est, quando, etc., *usque ad* ut magnam eorum malitiam ostenderet.

VERS. 2.-- *Non enim lavant.* Intus nihil arguunt, [0137D] qui intus livore polluti sunt. In vanum quidem sua baptismata servant, qui suorum cordium et corporum sordes abluere negligunt.

VERS. 3.-- *Quare et vos.* Si vos mandata Dei contemnitis propter traditiones hominum, quare arguitis discipulos, qui mandata hominum dimittunt, ut scita Dei custodiant?

VERS. 4.-- *Honora patrem. [n: (HIER.)]* Honor in Scripturis, non tantum in salutationibus et officiis deferendis, quantum, etc., *usque ad* ut filii honorarent etiam in vitae necessariis ministrandis parentes suos.

VERS. 5.-- *Vos autem dicitis,* etc. Vestra autem traditio contraria est. Hoc filios dicere parentibus [0138A] compellitis: quod Deo oblaturus eram in tuos consumo cibos, tibique prodest, o pater, ut timeat consecrata comedere. Vel quod Deo offero, tibi ipsi prodest. *Quicunque dixerit.* Scilicet, vita aeterna dignus erit. Vel *dixerit,* id est, dicere proderit. *Proderit.* Quasi dicat: Non, imo sacrilegus esses, si acciperes, quia Deo devovi, *Vel tibi proderit:* si Deo dedero.

VERS. 7.-- *Bene prophetavit,* etc. In spiritu simulationem Judaeorum, quod in dolo repugnarent Evangelio.

VERS. 8.-- *Labiis me honorat. Magister, scimus quia verax es [n: (Marc. XII)]*. Vel exteriorem munditiam commendando, interior et quae vera est, in eis non est.

[0138B]VERS. 11.-- *Non quod intrat.* Nihil est extra hominem quod interius inquinet, nec idolothitum in hoc quod Dei creatura est; uno sermone omnis superstitio observationum eliditur, cum in discernendis cibis religio putetur.

VERS. 12.-- *Tunc accedentes.* Pharisaeorum magna est religio in cibis, qui audito verbo hoc scandalizati sunt, id est, indignati sunt. *Scandalizati sunt.* Σκάνδαλον Graece, nos offendiculum vel ruinam vel impactionem pedis possumus dicere. Unde: Qui scandalizaverit aliquem, id est, occasionem ruinae dederit.

VERS. 14.-- *Sinite,* etc. Permittite suo arbitrio, quia irrevocabiles sunt. Unde Paulus: *Haereticum hominem post primam et secundam correctionem devita* [0138C] [n: (Tit. III)].

VERS. 15.-- *Edissere.* Quod aperte est dictum, putant apostoli per parabolam dictum. Vitiosus est auditor, qui vel obscura manifeste, vel manifeste dicta obscure vult intelligere.

VERS. 19.-- *De corde,* etc. Non enim a diabolo immittuntur, sed ex propria voluntate nascuntur. Diabolus enim incentor est non auctor, quia nec interiora nisi per habitus et gestus novit.

VERS. 20.-- *Non lotis.* Spiritualia dicta prophetarum, de cordis et corporis castigatione, ut haec: *Lavamini, mundi estote [n: (Isa. I)]*. Pharisaei carnaliter de solo corpore accipiebant, quod vanum est fieri.

VERS. 21.-- *Et egressus,* etc. Relictis calumniatoribus [0138D] intra fines Tyri et Sidonis, ut filiam liberaret, et per fidem gentilis feminae perfidiam Scribarum argueret. Relictis calumniatoribus significat quod post resurrectionem relicturus esset perfidiam Judaeorum, per praedicationem iturus ad gentes.

VERS. 22.-- *Clamavit,* etc. Per fidem clamat, unde, novit vocare filium David, Christi incarnationem confitens. Rogat pro filia, id est, pro populo suo nondum credente, ut ipsa fraude diaboli absolvantur. Vel, filia est anima vel conscientia cujuslibet intra Ecclesiam diabolo mancipata, pro qua mater Ecclesia rogat, vel ipse homo pro foedata conscientia.

VERS. 23.-- *Qui non respondit.* Non de superbia, sed ne sit contrarius sententiae suae: *In viam gentium [0139A] ne abieritis [n: (Matth. X)]*. Unde vitat calumniam Judaeorum, gentium autem salus, passionis et resurrectionis tempori servatur.

VERS. 24.-- *Non sum missus.* Quasi dicat: Prius oportet me sacramentum mei adventus complere in Judaeis, et sic adducere alias oves, et hoc de signo petitionem hujus differendo.

VERS. 26.-- *Panem filiorum.* Verbum salutis, quod prius debetur Judaeis, non est bonum dare canibus vel gentibus, canina rabie latrantibus semper.

VERS. 27.-- *Etiam, Domine.* Sub persona mulieris, mira fides Ecclesiae, et patientia, et humilitas praedicatur. Fides, quia credit posse sanari filiam. Patientia, quia toties despecta in precibus perstat. [0139B] Humilitas, quia se non canibus, sed catellis comparat.

*Nam et catelli.* Mensa, est sacra Scriptura; micae puerorum, sunt interna mysteria quibus humiles reficiuntur sub mensa: quia Scripturae humiliter subditi, catelli gentes humiles. Parvuli edunt non panes, non crustas, id est, non litterae superficiem, sed medullam.

VERS. 28.-- *Magna est fides.* Sic superius de centurione: *Non inveni tantam fidem in Israel [n: (Matth. VIII)]*, qui similiter (ut haec Chananaea) fidem gentium praesignabat. Magna est fides gentium, quae in auditu auris obediunt: et in Deo salutem sibi suisque impetrat. Quod puerum centurionis et filiam Chananeae non veniens ad eos sanat, significat gentes, [0139C] ad quas non venit per praesentiam, salvandas per verbum suum.

*Et sanata est.* Ubi datur exemplum catechizandi et baptizandi infantes, qui nec sapere, nec facere aliquid possunt, sed per fidem et confessionem parentum liberantur a diabolo.

VERS. 29.-- *Et cum transisset.* Cum in filia Chananitidis salutem gentium praesignasset, revertitur in Judaeam, quia cum plenitudo gentium intraverit, tunc omnis Israel salvus fiet. *In montem.* Dominus in monte, verbum in alto sedet: quia in sua majestate non posset intelligi.

VERS. 30.-- *Caecos.* Caeci sunt qui non intelligunt, etiamsi obediant jubentibus. Surdi, qui non obediunt, etiamsi intelligant.

[0139D]VERS. 32.-- *Jesus autem.* Convocat discipulos, ut doceat magistros cum minoribus communicare consilia sua. Vel ut ex locutione intelligant signi magnitudinem. *Misereor turbae.* Turba triduo sustinet Dominum, quia fideles poenitentes se ad Dominum in opere et sermone et cogitatione convertunt, qui in praesentis vitae via deficerent, si in sua conscientia sine doctrinae pabulo dimitterentur. In superiori signo propinqui memorantur, et vicini quinque sensuum et eorum non recordatur Dominus, sed discipuli in vespera jam inclinato sole. Hic Dominus se misereri dicit, et quare, quia triduo jam perseverant mecum. In toto saeculo tertium tempus est, quo gratia datur, primum ante legem, secundum sub lege, [0140A] tertium sub gratia, quartum est in futuro: ubi dies erit sine nocte, ad quod tendens reficitur in via.

VERS. 33.-- *In deserto panes.* Panes praedicatores, desertum sese, id est, infecundos dicunt. Quasi dicat: Unde nobis tanta facundia ut possimus tam avidis auditoribus sufficere?

VERS. 36.-- *Et accipiens.* Ut ostendat se congaudere de salute hominum et nos ad agendas gratias informat etiam de temporalibus. *Septem panes.* Septiformi Spiritu pascit, adjuncta apostolica auctoritate, quasi paucorum piscium sapore qui nos reficiunt exemplo suae vitae vel mortis. Septem panes, Scriptura Novi Testamenti in quo gratia Spiritus sancti et revelatur et datur. Nec sunt hordeacei, [0140B] ut supra, quia hic non (ut in lege) vitale alimentum animae figuris, quasi tenacissima palea tegitur. Hic non duos pisces (ut in lege duo ungebantur, rex et sacerdos), sed pauci, id est, sancti Novi Testamenti, qui de fluctibus saeculi sunt erepti, et sustinent turbulentum mare, et exemplo suo nos reficiunt, ne in via deficiamus.

[n: (BEDA.)] Ibi supra fenum, ut desideria carnis comprimantur, hic super terram ubi et ipse mundus, etc., *usque ad* utraque refectio in monte celebrata est, quia utriusque Testamenti Scriptura altitudinem coelestium praeceptorum mandat et praemiorum: utraque altitudinem Christi praedicat.

*Et quod superfuit.* Altiora mysteria quae non capit communis turba, apostoli sustollunt et implent [0140C] septem sportas, id est, perfectorum corda septiformi Spiritus gratia ad intelligendum illustrata. *Septem sportas.* Sportae junco et palmarum foliis solent contexi, et significant sanctos, qui radicem cordis in ipso fonte vitae collocant, ne arescant, ut juncus in aqua: et palmam aeternae retributionis in corde retinent.

VERS. 39.-- *Et dimissa turba.* Hic docet quod praedicatores ministrato turbae verbo, ipsi intra cubiculum cordis virtutum debent refici pomis. *In fines.* Magedan quae alio nomine dicitur Dalmanuta, quae est regio circa Gerasam. Et interpretatur *poma* vel nuntia, et significat hortum de quo dicitur: *Hortus conclusus, fons signatus,* ubi crescunt poma virtutum. Et ibi nuntiatur nomen Domini.

## CAPUT XVI.

[0140D]

VERS. 1.-- *Et accesserunt,* etc. *Ut signum de coelo,* etc. Ut qui pavit multos paucis: manna plueret quo omnes reficeret. Unde Joannes post edulium panum: *Quod signum facis, ut videamus et credamus tibi? quid operaris? Patres nostri manducarunt manna in deserto [n: (Joan. VI)]*. Petebant tentando ut in morem Eliae ignem de sublimi mitteret, vel in similitudinem Samuelis aestivo tempore mugire tonitrua faceret, quasi non possent et illa calumniari, et dicere ex occultis et variis aeris passionibus accidisse.

VERS. 2.-- *Facto vespere.* Increpat eos, quod ex ordine elementorum discernant dies, sed signa temporum [0141A] ignorant, cum omnis lex et prophetae, adventus sui indicia ex operum quae gereret admiratione significent.

VERS. 3.-- *Rutilat enim.* Patiuntur apostoli post resurrectionem, per quos me judicare in futuro scire potestis, quia cum non parco meis bonis quin patiantur, non parcam aliis in futuro.

VERS. 4.-- *Signa.* Ad tempus gratiae pertinentia prophetis praedicta, non possunt vobis fidem facere de meo adventu. *Signa autem.* Signa temporum dixit de adventu suo vel passione cui simile est roseum coelum vespere. Et item de tribulatione ante adventum futurum, cui simile est roseum coelum cum tristitia. *Non dabitur ei.* Sed datur fidelibus de coelo quando videntibus apostolis in coelum ascendit, [0141B] et Spiritum sanctum misit.

VERS. 5.-- *Obliti sunt panes accipere.* Quomodo panes non habent qui modo impletis sportis navem ascenderunt et navigantes audiunt ut caveant a fermento Pharisaeorum. Sed tamen ait Scriptura quod obliti sunt tollere panes secum unius veri et interni panis (qui cum eis erat) dulcedine capti, parum se curare judicantes de cura corporis et necessariis, cum et ipsa naturalis refectio a mente excesserat.

VERS. 6.-- *A fermento.* Fermentum est perversa doctrina, quae vel modica totam massam corrumpit, et in suum saporem trahit.

VERS. 8.-- *Quid cogitatis.* Quid cogitatis me dixisse de terrenis panibus de quibus non est vobis dubitandum, cum de tam paucis tantas feci abundare [0141C] reliquias?

VERS. 11.-- *Cavete a fermento Pharisaeorum.* A superstitiosa doctrina, quae more fermenti veri panis simulat se substantiam habere. Per hoc innuit, quid significant quinque panes vel septem. Si enim fermentum dicit haeretica dogmata, panes sunt vera doctrina.

VERS. 13.-- *In partes Caesareae Philippi.* Iste locus est, ubi Jordanus oritur ad radicem Libani, ex Jor et Dan duobus fontibus. *Homines esse.* Homines sunt qui de Filio hominis loquuntur: dii enim qui Deitatem intelligunt. *Filium hominis?* Dominus de se humilitatem humanitatis profitetur, discipuli Deitatem intelligunt.

VERS. 14.-- *Alii Joannem Baptistam.* Sic poterant [0141D] errare in Elia vel in caeteris aliis, sicut Herodes erravit in Joanne cum ait: *Joannes quem ego decollavi surrexit a mortuis: et ideo virtutes operantur in eo [n: (Marc. VI)]*. Ideo vult exponi errores eorum, ut eis repulsis discipuli veritatem proferant, non ex vulgi opinione, sed ex Domini revelatione.

VERS. 17.-- *Respondens Simon Petrus.* Ideo unus respondens, et uni respondetur pro omnibus ut unitas in omnibus observetur. *Dei vivi.* Ad distinctionem falsorum deorum, quos gentes vel de mortuis hominibus, vel de sensibili materia sibi instituerunt.

*Barjona.* Bene filius columbae, quia Dominum pia simplicitate sequebatur, vel quia plenus spirituali gratia erat. Filius Spiritus sancti dicitur, [0142A] qui ostensus est in columba ab eo quem Filium Dei vivi vocaverat, et filio columbae pater revelat, quia una est operatio Patris et Filii cum sancto Spiritu. Revelat, inquam, mysterium fidei, quia caro et sanguis non revelare potuit, id est, homines carnali sapientia inflati, qui non columbae filii, et ideo a sapientia Spiritus alieni; de quibus supra: *Alii Joannem Baptistam, alii autem Etiam,* etc.

VERS. 18.-- *Tu es.* Non dico vocaberis, sed tu es Petrus ob fortitudinem fidei et confessionis constantiam. *Petrus.* A me petra, ita tamen ut mihi retineam dignitatem fundamenti: tu super me ordinabis lapides mundos, et abjicies leprosos.

Sicut lumen et caetera nomina, ut: *Vos estis sal terrae,* a Domino sortiti sunt, apostoli, sic Simoni a [0142B] se nomen Petri dedit.

*Et portae.* Portae inferi sunt peccata, minae, blandimenta, haereses, quibus infirmi ruunt in mortem, qui non vere supra petram, sed super arenam domum professionis suae credendi sunt aedificavisse, id est, non simplici et vera intentione Christum sequi, sed ob terrenam quamlibet causam habitum praetendisse. Qui enim in intimo cordis amore fidem Christi percipit, quidquid ingruit extra, facile vincit.

VERS. 19.-- *Et quodcunque ligaveris.* Id est, quem in peccatis persistentem aeternis poenis adjudicaveris: vel quem humilem et vere poenitentem absolveris, sic erit et in coelis.

*Et quodcunque ligaveris super terram. [n: (HIER.)]* Habent [0142C] quidem eamdem judiciariam potestatem alii apostoli, quibus post resurrectionem ait: *Accipite Spiritum sanctum [n: (Joan. XX)]*, etc., *usque ad* unde in Levitico ostendere se sacerdotibus jubentur leprosi, quos illi non faciunt leprosos, sed discernunt qui mundi vel immundi sunt, ita et hic.

VERS. 20.-- *Ut nemini,* etc. Supra adventum suum praedicare praecipit, hic ne dicant eum esse Jesum. Sed aliud est praedicare Christum, quod est commune nomen dignitatis: aliud Jesum, quod est proprium Salvatoris. Quasi dicat: Non prodest publice praedicari majestatem populis: qui visuri sunt me multa pati, quod tunc demum licebit, cum resurrectio potentiam Deitatis ostenderit. *Jesus Christus.* Salvator, ne scandalizarentur in eo quem paulo [0142D] post visuri sunt conspui et crucifigi.

VERS. 21.-- *Exinde,* etc. Ecce causa prohibitae praedicationis, quasi dicat: Tunc me praedicate cum ista passus fuero, quia non ante prodest.

VERS. 22.-- *Absit.* Non vult Petrus destrui confessionem suam: nec putat Filium Dei posse occidi.

VERS. 23.-- *Vade.* Supra: omnia illa gloriosa in futurum promissa sunt, non in praesenti data. *Aedificabo Ecclesiam meam, et tibi dabo claves,* etc. Quae si statim dedisset, nunquam postea locum error invenisset in eo. *Quia non.* Non placet tibi, ut per mortem meam mundum redimam, quae est voluntas Patris: sed carnaliter haec sapis.

[0143A]VERS. 24.-- *Si quis vult.* Praedicta apostolis passione et resurrectione, hortatur ad sequendum tam eos quam turbas. *Abneget semetipsum.* Quod per vetustatem est, ut capiat quod ultra se est. Remotis vitiis, virtus sequatur: tollat crucem suam, et sequatur me. Quod erat per vetustatem, abnegaverat ille qui dicebat: *Vivo autem ego, jam non ego.* Quod vero ultra se erat, coeperat: *vivit vero in me Christus [n: (Gal. II)]*. *Tollat crucem.* Scilicet: Crux tollitur vel cum per abstinentiam corpus, vel cum per compassionem proximi animus affligitur. Crucem abstinentiae habuit Paulus, dum dicebat [n: (II Cor. XI)]: *Castigo corpus meum et in servitutem redigo.* Compassionis quoque cum ait: *Quis infirmatur, et ego non infirmor?*

[0143B]VERS. 26.-- *Quid enim prodest.* Ecclesia habet tempus persecutionis: habet et tempus pacis. Haec tempora designat in praeceptis. Nam tempore persecutionis ponenda est anima, et tempore pacis frangenda sunt terrena desideria.

*Aut quam,* etc. Nec lucra, nec timor, nec aliquid aliud retrahat a salute: quia *quam commutationem dabit homo,* etc. *Calicem salutaris accipiam, et nomen Domini invocabo [n: (Psal. CXV)]*. Vel nihil terrenum pro anima perdita poterit homo dare.

VERS. 27.-- *Filius enim.* Nec durum videatur hoc pati: *Quia non sunt condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis [n: (Rom. VIII)]*.

VERS. 28.-- *Sunt quidam.* Quia rudes erant apostoli, etiam in praesenti vita promittitur eis aliqua [0143C] consolatio, ut certius credant de futuro. *In regno.* In regno beatitudinis aeternae, vel ostendendo suam potestatem in praesenti Ecclesia.

## CAPUT XVII.

VERS. 1.-- *Et post dies,* etc. Idem Marcus dicit, sed Lucas octo. Hi ergo ponunt medios, Lucas addit, etc., *usque ad* et in futuro omni modo separabuntur, cum abscondet eos in abscondito faciei suae a conturbatione hominum.

*Petrum.* Nomina istorum conveniunt. Quisque debet esse Petrus, id est firmus in fide. Inde Jacobus, id est supplantator vitiorum. Inde Joannes, id est, omnia gratiae divinae ascribens contra superbiam [0143D] vitae, quae solet oriri ex virtutibus.

VERS. 2.-- *Transfiguratus est.* Speciem quam habebat per naturam, ostendit non amittens carnem quam assumpserat voluntate. Illud autem corpus quod habuit per naturam, dedit discipulis suis in coena, non mortale, non corruptibile. *Resplenduit facies.* In exemplum futurae beatitudinis et claritatis, quam videbunt justi, prius sublatis impiis. *Vestimenta autem,* etc. Facta sunt alba quod non ante, quia nondum apparuit quod enimus, sed cum apparuerit, similes ei erimus. Marcus ait, qualia fullo super terram non potest facere. Id est, Deus in hac vita tam claras nequit facere, quia nullus sine peccato. Nullus mundator sui in terra faciet, quod Deus in coelo, [0144A] mundans vestem suam ab omni inquinamento. Fullo est doctor animarum, vel mundator sui corporis.

VERS. 3.-- *Et ecce.* Quales vel quid locuti, Lucas dicit: *Visi in majestate, et dicebant excessum ejus quem completurus erat in Jerusalem [n: (Luc. IX)]*, id est, passionem et resurrectionem. Significant oracula, etc., *usque ad* quod si Petrus, videns glorificatam humanitatem, tanto afficitur gaudio, ut nunquam velit ab ejus intuitu secerni, quid putandum est de his qui Divinitatem videre meruerunt.

VERS. 5.-- *Adhuc eo loquente.* Ut discat qui tabernaculum quaesivit, in resurrectione non tegmine domorum, sed Spiritus sancti gratia protegendos esse. *Ecce nubes lucida,* etc. Sicut baptizato Domino, [0144B] sic et clarificato mysterium sanctae Trinitatis ostenditur: quia gloriam ejus quam in baptismo confitemur credendo, in resurrectione laudabimus videndo. Spiritus sanctus ibi in columba, hic in nube lucida. Quia qui modo simplici corde fidem servat, tunc aperta visione quod crediderit contemplabitur, et ea gratia qua illustrabitur, protegetur. *Et ecce vox,* etc. Quia imprudenter quaesivit, responsionem Domini non meruit: sed vox Patris de Filio testatur, docetque Petrum, et in eo caeteros veritatem. *Hic est Filius.* Moyses et Elias sunt servi, et nobiscum debent in cordibus Domino praeparare tabernaculum. *Ipsum audite.* Hoc jam Pater praecipit, quod Moyses incarnationi testimonium dans praedixit: *Prophetam suscitabit [n: (Deut. XVIII)]*, etc. Quasi diceret: [0144C] Iste est quem Moyses promisit.

VERS. 6.-- *Et audientes discipuli ceciderunt in faciem.* Altiorem enim sensu unam utriusque intellexerunt Deitatem. Timuerunt, vel quia se errasse cognoverunt, vel quia nubes operuit eos, vel quia vocem Patris audierunt.

VERS. 7.-- *Surgite,* etc. Pulso metu, doctrina datur, quo manente non audiretur.

VERS. 8.-- *Levantes autem oculos,* etc. Ablata nube vident Jesum, et Moysen et Eliam evanuisse: quia postquam legis et prophetarum umbra discessit, quae velamento suo apostolos texerat, verum lumen in Evangelio reperitur. *Nisi solum Jesum.* Si enim Moyses et Elias cum Jesu perseverassent, vox Patris videretur incerta, cui potius dedisset testimonium.

[0144D]VERS. 9.-- *Nemini dixeritis nisi,* etc. Ne gloria futuri regni praeostensa incredibilis esset, et apud rudes sequens crux scandalum faceret.

VERS. 10.-- *Quod Eliam oporteat,* etc. Traditio Pharisaeorum est juxta Malachiam prophetam, quod Elias veniet ante adventum Salvatoris, et reducet corda patrum ad filios et filiorum ad patres, et restituet omnia in antiquum statum. Aestimant ergo apostoli transformationem gloriae ultimam hanc esse quam viderant et dicunt. Si jam venisti in gloria, quomodo praecursor tuus non apparet, maxime quia et Eliam viderant recessisse.

VERS. 13.-- *Tunc intellexerunt,* etc. Ex indicio [0145A] passionis suae quam saepe dixerat, et praecursoris sui quam completam videbant.

VERS. 14.-- *Et cum venisset.* Loca rebus congruunt, etc., *usque ad* infirmos confortat, docet, castigat. *Quia lunaticus est.* Hunc Marcus surdum et mutum dicit, etc., *usque ad* per creaturam infamet creatorem.

VERS. 15.-- *Et obtuli,* etc. Latenter accusat discipulos, cum saepe impossibilitas curandi non vitio curantium, sed eorum qui curandi sunt, proveniat.

VERS. 16.-- *Respondens.* Non taedio superatus, qui mitis est in verba erumpit, sed sicut medicus aegroto contra sua praecepta agenti.

VERS. 17.-- *Et increpavit.* Quia iratus est non homini, sed vitio: et per unum hominem Judaeos arguit [0145B] infidelitatis. Unde addit: *Afferte illum huc ad me. Et exiit ab eo daemonium.* Marcus dicit, etc., *usque ad* quam prius quando possidebat quietus.

VERS. 19.-- *Propter incredulitatem.* Ecce quando non exaudimur, non est impossibilitas praestantis, sed culpa deprecantis. Nam ex opposito si fides vestra tam fervens esset quam tribulata, magis et magis calesceret. *Sicut granum sinapis.* Fidem perfectam grano sinapis comparat, quae sit in facie humilis, et in pectore fervens: vilis videntibus, et nullarum virium apparens, sed pressuris trita, quod intus habet ostendit.

VERS. 20.-- *Hoc autem genus.* Quomodo protervitas diaboli superetur ostendit, ut graviora quaeque sciamus jejuniis et orationibus superanda: et iram [0145C] Dei in nos hoc remedio posse placari. *Nisi per orationem.* Ista carnalium voluptatum mutabilitas non mutatur, etc., *usque ad* unde dicitur: *Sine intermissione orate [n: (I Thess. V)]*.

VERS. 21.-- *Filius hominis.* Semper laetis miscet tristia, ut cum venerint quasi praevisa minus moleste ferantur.

VERS. 22.-- *Et contristati.* Hoc non de infidelitate provenit, sed de dilectione: quia nihil humile de eo patiuntur audire.

VERS. 23.-- *Et cum venissent Capharnaum.* Per Augustum Caesarem Judaea facta est tributaria, etc., *usque ad* utrum reddat tributa, an contradicat Caesari.

VERS. 24.-- *Quid tibi videtur.* Antequam Petrus [0145D] suggerat, Dominus interrogat ne scandalizentur discipuli ad postulationem tributi, cum videant eum nosse quae eo absente gesta sunt. *Reges terrae.* Dominus noster, et secundum carnem filius regis erat ex David natus, et omnipotentis verbum: ergo ut filius regum tributa non debebat, sed pro humilitate carnis decet eum implere omnem justitiam.

VERS. 25.-- *Ergo liberi,* etc. Liberi sunt filii regni in omni regno, tunc multo magis liberi sunt filii illius regni, sub quo sunt omnia regna in quolibet terreno regno.

## CAPUT XVIII.

VERS. 1.-- *Quis putas,* etc. Ex aequalitate pretii [0146A] qua in tributi redditione Domino fuerat comparatus, arbitrati sunt Petrum omnibus apostolis praelatum. *In regno coelorum.* Vel regnum Dei, doctrina est Evangelii, cui obedire simpliciter et sine ulla retractatione debemus, sicut puer non contradicit doctoribus.

VERS. 2.-- *Et advocans.* Secundum Marcum puerum Jesus complectitur, significans humiles dignos suo complexu et dilectione. *Parvulum,* etc. Parvulum aetate, ut similitudinem demonstraret. Vel se statuit in medio qui non venit ministrari, sed ministrare. Vel *parvulum,* id est, Spiritum sanctum posuit in cordibus eorum, ut humilitate superbiam vitarent.

VERS. 4.-- *Quicunque ergo humiliaverit,* etc. Invitat [0146B] discipulos suos, et omnes alios Dominus, ut quod puer habet per naturam, id est innocentiam et humilitatem, hoc habeant discipuli et omnes alii per virtutem. *Sicut parvulus iste.* Innocens erit sicut iste parvulus, qui non perseverat in ira: Jesus non meminit: visam mulierem non cupit.

VERS. 6.-- *Qui autem scandalizaverit.* Etsi hoc generaliter dicitur contra omnes, etc., *usque ad* nos oportet consulere expedit, etc. *Expedit.* Quia multo melius est pro culpa brevem suscipere poenam quam aeternis servari cruciatibus. *Non enim judicabit Deus bis in idipsum.*

VERS. 7.-- *Vae homini.* Quia non judicatur secundum utilitatem quae inde provenit, sed secundum exitum quem intendit.

[0146C]VERS. 8.-- *Si autem manus tua.* Docuit supra ne scandalizemus credentes, etc., *usque ad* per occasionem pietatis pateas scandalis. *Bonum tibi est,* etc. Melius est vitam solitariam ducere, quam ob vitae praesentis necessaria vitam aeternam perdere.

VERS. 10.-- *Videte ne contemnatis.* Sic praecipio vobis severitatem dimittendi omnes amicitias, etc., *usque ad* salutem infirmorum quantum potestis. *Quia angeli eorum.* Cur non sunt contemnendi? quia pro eis quotidie mittuntur angeli. [n: (HIER.)] Magna dignitas animarum, ut unaquaeque habeat ab ortu nativitatis in custodiam sui angelum delegatum. *Semper vident,* etc. Visione Dei manifesta perfruuntur, etc., *usque ad* intra ipsum currunt qui ubique est.

VERS. 12.-- *Si fuerint alicui centum,* etc. Dominus [0146D] centum oves habuit, etc., *usque ad* quibus ad perfectionem unitas deest. *Nonne relinquet,* etc. [n: (GREG.)] Quia *seipsum exinanivit formam servi accipiens,* etc., *usque ad* cum tantum sit si quod male gessit damnat injustus.

VERS. 13.-- *Gaudebit,* etc. Magis Dominus gaudet de nostra reparatione (quia magis nos gaudere facit) quam de angelorum immutabilitate. Major enim Dei virtus et humilitas in nostra reparatione cognoscitur quam in nostra creatione.

VERS. 15.-- *Si autem peccaverit in te,* etc. Si enim in Deum, non est nostri arbitrii. Hoc ordine scandala vitare debemus ne quem laedamus: et peccantem [0147A] zelo justitiae corripiamus, et poenitenti misericordiae viscera pandamus. *Corripe eum,* etc. Non passim jubet peccanti dimittere; sed poenitenti. Ita peccat qui videns fratrem peccare tacet: sicut qui poenitenti non indulget. Nam quod dixit: si poenitet dimitte, praemisit, si peccaverit increpa. Nec difficilis sit venia nec remissa indulgentia.

VERS. 17.-- *Dic Ecclesiae.* Ut detestationi eum habeat, etc., *usque ad* damnantur humanam sententiam divina sententia corroborari. *Sicut Ethnicus.* Detestabilior est qui sub nomine fidelis agit, etc., *usque ad* per furta et per perjuria.

VERS. 18.-- *Amen dico,* etc. Adeo vestra sententia confirmatur divina vel ad recipiendum poenitentem, vel ad abjiciendum contumacem.

[0147B]VERS. 20.-- *Si duo.* Typice. Ubi spiritus anima et corpus consenserint, ut non sit inter eos bellum, carne cupiente contra spiritum et spiritu contra carnem, quidquid petunt fiet. Quia si corpus vult quae spiritus vult, tantum bonarum rerum est petitio. *Ibi sum in me.* Omnis sermo scilicet ad concordiam provocat et pacem quam adeo commendat, ut dicat Deum in medio esse eorum, quia pax et charitas sedem sibi in pacificis constituit, et unitatis merito omnia petenda impetranda esse confirmat.

VERS. 23.-- *Ideo assimilatum.* Ut sciatis dimittendum esse conservis, ostendam per similitudinem, quia si ille rex et dominus dimisit servo, multo magis homo conservis suis.

VERS. 25.-- *Et uxorem.* Eum non solum populum, [0147C] sed etiam praelatos et subditos simul cum tota familia vel substantia eorum pro magnitudine delictorum tradidit exteris nationibus: ut quod noluerunt voto, solvant tormento. Jussit pro cupiditate et operibus quasi uxore et filiis poenas solvere.

VERS. 27.-- *Misertus autem.* Misericors Dominus non solum captivitatem Judaicam absolvit, sed etiam peccatorum omnium veniam in adventu Christi se dare promisit, si persisterent in incepto. *Dimisit ei.* Id est, pondere carnalium observationum absolvit, et debitum dimisit, id est priores transgressiones.

VERS. 28.-- *Invenit unum.* Gentilem populum, quasi sibi debitorem fatigabat: gratiam Christi non esse eis ad salutem dicens, carnales observantias ab eis non modo persuasionibus, sed etiam tormentis [0147D] exspectabat.

VERS. 32.-- *Serve nequam.* Saepe debita dimisi tibi, quando in angustiis rogasti; sed liberatus compassionem non habuisti, quin potius prophetas et apostolos persequeris, et ingratus et de justitia praesumens spernis gentes, indignas tua societate in Christo judicans.

## CAPUT XIX.

VERS. 3.-- *Et accesserunt.* Quasi complexione capiatur. Si diceret: Dimittenda est quacunque ex causa, et ducenda alia: pudicitiae praedicator contra se facit. Si dicit non est dimittenda, contra doctrinam Moysi et Dei facit. Ideo responsum temperat naturalem legem, primamque Dei sententiam secundo [0148A] opponens, quae non voluntate Dei, sed peccantium necessitate concessa est.

VERS. 4.-- *Et feminam.* Non ait feminas, ut unum conjugium sit non plura, quod ex repudio priorum quaerebatur.

VERS. 5.-- *Adhaerebit uxori.* Si malum moribus, si luxuriosa, seu quidlibet hujusmodi sit uxor, velimus nolimus sustinenda est. Cum enim liberi essemus, volentes nos subjecimus servituti. Si ancilla libero, vel servus liberae supponitur, non reputatur conjugium postquam detectum fuerit: sic et de consanguineis. *Et erunt duo in carne.* Praemium nuptiarum est ex duobus una caro: Castitas conjuncta spiritui unus spiritus efficitur. Salubri consilio Dei factum est, ut portionem sui corporis vir amplecteretur [0148B] in femina, ne a se putaretur diversum esse, quod de se cognosceret fabricatum.

VERS. 6.-- *Homo non separet.* Homo separat, quando pro desiderio secundae primam dimittit: Deus separat (qui et conjungit) quando ex consensu propter cultum Dei, eo quod tempus in arcto sit, sic habemus uxores quasi non habentes.

VERS. 7.-- *Quid ergo Moyses,* etc. [n: (CHRYS.)] Displicet peccatoribus doctrina, etc., *usque ad* veritatis interpretatio taceatur.

VERS. 9.-- *Et aliam duxerit maechatur. Et qui dimissam.* Quia poterat accidere, ut aliquis calumniam faceret innocenti, et ob secundam crimen impingeret primae uxori: sic priorem dimittere jubet, ut ea vivente secundam non habeat. Et ne uxor [0148C] idem faciat viro eadem cautela praecipitur ne secundum habeat virum. Et quia adultera non timet opprobrium, viro dicitur, quod si talem ducit, sub adulterii crimine sit, dicit Scriptura: *Qui adulteram tenet stultus et impius est [n: (Prov. XVIII)]*.

VERS. 10.-- *Non expedit.* Videbant grave pondus uxorum, quod iracundae, ebriosae et hujusmodi, quae quidem sunt sustinendae, quia, cum essemus liberi, subjecimus nos servituti.

VERS. 12.-- *Sunt enim.* Tria sunt genera eunuchorum, duo carnalia, eorum qui sic nascuntur, et qui captivitate et deliciis dominarum abscissi sunt. Tertium spirituale, qui, eum possent esse viri, propter Christum continent. *Qui facti sunt.* Inter hos computantur etiam hi qui specie religionis simulant [0148D] castitatem. *Qui potest.* Vox est hortantis non jubentis, quasi unusquisque vires suas consideret, an queat virginitatis et pudicitiae implere praecepta.

VERS. 14.-- *Sinite parvulos.* Si sancti sunt futuri, cur vetatis venire ad patrem? Si mali, cur sententiam profertis ante culpam. *Talium.* Nam quales sunt modo, meum quidem est, quod honorate: quales post futuri sunt, ipsorum est, quod miseremini. Non ait istorum sed talium: ut ostendant non aetatem regnare, sed mores: et his qui similem habent innocentiam et simplicitatem, praemium promittit.

VERS. 15.-- *Et cum imposuisset.* Imponit manus parvulis, quando humilibus auxilium gratiae tribuit.

VERS. 16.-- *Et ecce unus. [n: (BED.)]* Audierat ille [0149A] similes parvulo condignos esse regno, vultque certius non per parabolas sed aperte exponi, quibus meritis vitam possit consequi. [n: (HIER.)] Iste adolescens et dives et superbus erat. Et secundum alium evangelistam eum non voto discentis sed tentantis interrogat.

VERS. 17.-- *Quid me interrogas de bono?* Quia bonum dixit magistrum, et non Deum, vel Dei Filium confessus est: dicit quemlibet sanctum hominem comparatione Dei non esse bonum. Christus autem non renuit testimonium bonitatis, sed magistri absque Deo excludit errorem. Non se magistrum bonum esse negat, sed magistrum absque Deo nullum bonum esse dicit. *Serva mandata.* Iste quaesierat, quid faciam? contra non ait, disce: quia Deus eum docuerat factor rationalis creaturae: ostendens [0149B] quia ille non est bonus qui quaerit de bono, sed qui facit quod bonum est.

VERS. 20.-- *Dicit ei adolescens. [n: (BED.)]* Non putandus iste (ut quidam aiunt) vel Dominum tentasse, vel de sua vita mentitus esse, sed simpliciter ut vixit, confessus est: alioquin (ut alius Evangelista ait) non, intuitus arcana cordis ejus, diligere eum diceretur Jesus. Diligit enim eos qui mandata legis custodiunt, sed quod ibi minus est his qui perfecti volunt esse, adjungit; unde sequitur: *Si vis perfectus esse. Omnia haec. [n: (HIER.)]* Mentitur. Si enim diligeret proximum suum sicut seipsum, opere complesset, non esset tristis cum sua pauperibus dare juberetur.

VERS. 23.-- *Dives difficile.* Divites non manentes, sed qui esse desierunt intrabunt. De omnibus tutius [0149C] est, nec habere nec amare divitias.

VERS. 24.-- *Quam divitem. [n: (ISID.)]* Nullus dives intrabit, id est, confidens in divitiis, ut Jesus secundum Marcum exponit.

VERS. 25.-- *Mirabantur.* Quia in numero divitum deputabant omnes qui amant divitias, etsi non habeant. Aliter enim cum sit major turba pauperum, non dicerent: *Quis poterit salvus esse?*

VERS. 26.-- *Deum.* Qui ab amore terrenorum ad charitatem aeternorum convertit: non quod cupidi et superbi intrent.

VERS. 28.-- *In regeneratione.* Duae sunt regenerationes, prima ex aqua et Spiritu sancto, secunda in resurrectione. Ita duae adoptiones et duae resurrectiones. *Filius hominis.* Id est, cum servi forma [0149D] quae judicata est judiciariam exercuerit potestatem, eritis et vos mecum judices. *Super sedes duodecim.* Per duodecim sedes, universitas judicantium. Per duodecim tribus, universitas judicandorum intelligitur. Qui reliquerunt omnia, et secuti sunt Dominum, hi judices erunt: qui licita habentes recte usi sunt, judicabuntur, quibus dicetur: *Venite, benedicti Patris mei: Esurivi enim et dedistis mihi manducare.* Duo enim sunt ordines bonorum.

VERS. 29.-- *Centuplum.* Id est, qui carnalia pro Domino dimiserit, spiritualia accipiet quae comparatione et merito sui ita erunt, quasi parvo numero centenarius comparetur. Marcus ait: *Centies tantum nunc in tempore hoc cum persecutionibus fratres et [0150A] sorores, et in futuro vitam aeternam [n: (Marc. X)]*, id est, in hac vita persecutionibus plena gaudium regni degustant, et omnium electorum sincera dilectione fruuntur. Sed quia multi tepescunt vel retrocedunt, subdit: *Multi autem erunt primi [n: (Luc. XV)]*, etc.

## CAPUT XX.

VERS. 1.-- *Simile est regnum.* Ostendit per parabolam, quia primi erunt novissimi, et novissimi primi. Pater iste familias conditor noster est, qui habet vineam, universalem Ecclesiam, quae ab Abel usque ad ultimum electum qui in fine nasciturus est quotquot sanctos protulit, tot palmites misit. Hic pater exiit ad excolendam vineam mane hora tertia, sexta, nona, undecima operarios conduxit a mundi hujus initio usque ad finem: ad erudiendam fidelium [0150B] plebem praedicatores mittere non desistit. *Simile est regnum.* Non homini solum, sed toti negotio ab homine gesto, et in similibus similiter. *Primo mane.* Manifeste coepit a primo justo aeterna mercede praedicatores ad plantandam Ecclesiam invitare.

VERS. 2.-- *Conventione.* Id est, confirmata promissione quod ad imaginem Dei reformandi essent, si Ecclesiam aedificando mandatis decalogi insisterent.

*Ex denario. [n: (HIER.)]* Denarius habet imaginem regis, etc., *usque ad* vel in ultimis resipiscite.

*A novissimis usque,* etc. Quia qui in adventu Domini vocati sunt ad regnum, sine aliqua tarditate perveniunt, aequales his qui ab initio mundi coeperunt, omnes quidem idem coelum, sed stella differt a stella in claritate. A novissimis incoepit, dum prius [0150C] latronem quam Petrum in paradisum introduxit. Quia prius aliquando remunerantur sero venientes, quia prius de corpore exeunt, quam qui in pueritia vocati sunt.

VERS. 15.-- *Aut non licet.* Stulta quaestio contra bonitatem Dei. Quaerendum esset, non si daret quod non deberet: sed si non quod deberet. *An oculus tuus,* etc. Vere Judaei pravam intentionem habuerunt qui prohibuerunt apostolos gentibus loqui, ut salvae fierent.

VERS. 16.-- *Sic erunt novissimi primi. [n: (AUG.)]* Id est, Judaei de capite vertentur in caudam: et gentes de cauda in caput. Unde Moyses in Deuteronomii libro: *Advena qui tecum moratur, ascendet super te: ille erit in caput, et tu eris in caudam.* Sed tamen [0150D] nec omnes primi nec omnes novissimi ad numerum electorum pertinent.

VERS. 18.-- *Ecce ascendimus,* etc. [n: (HIER.)] Hoc saepe eis dixerat, etc., *usque ad* resurrecturum non dubitent.

VERS. 19.-- *Ad illudendum,* etc. Ideo Dominus in mundo noluit prosperari sed gravia pati, ut ostenderet nos qui per delectationem cecidimus cum qua amaritudine redire debeamus.

VERS. 20.-- *Tunc accessit ad eum.* Audita resurrectione putavit eum illico (immemor secundi adventus) regnaturum, et aviditate feminea praesentia cupit, immemor futurorum.

VERS. 21.-- *Dic ut,* etc. Bonum desiderium, sed [0151A] inconsiderata petitio. Et ideo non voluntas, non propositum culpatur, sed ignorantia: et si impetrare non debet simplicitas, non meretur confundi.

VERS. 22.-- *Nescitis.* Qui sedem gloriae petitis vel quaeritis, quam nondum meruistis, delectat culmen honoris quos nondum exercuit via laboris. *Potestis.* Et hoc sciebat, quod ejus passionem poterant imitari; sed hoc dicit, ut eo interrogante, et illis respondentibus, omnes audiamus: quia nemo potest cum Christo regnare, nisi passionem ejus sit imitatus.

VERS. 23.-- *Calicem.* Ut Jacobus ab Herode truncatus, et Joannes in ferventis olei dolium missus, et in Pathmos relegatus, animo non defuit martyrium. *Non est meum dare.* Hoc est regnum coelorum non est dantis sed accipientis. *Non enim personarum acceptio [0151B] est apud Deum:* sed quicunque dignus est accipit, quod non paratum personae est, sed vitae. Si itaque tales estis qui consequamini, quod victoribus pater paravit, accipietis. Vel, non est meum dare superbis, quod adhuc estis, sed aliis quibus paratum est. Ergo et vos nolite esse quod estis, sed estote alii, id est, humiliamini qui jam vultis exaltari, et est paratum vobis.

VERS. 24.-- *Et audientes decem.* Ut illi carnaliter petiverunt esse super omnes, sic et isti carnaliter contristati sunt esse aliquem ante se.

VERS. 30.-- *Et ecce duo caeci.* De istis unum commemorat Marcus, quia fuerat in illa civitate famosissimus: qui ex magna felicitate ejectus notissimae erat miseriae. Caecus nempe et mendicus, unde et nomen [0151C] ejus memorat, et nomen patris ejus Barthimaeus Thimaei filius, quod in aliis non facile occurrit, nisi in Jairo, qui et in illo loco nobilis fuit. Famositas autem illuminati, magnam famam miraculo comparavit. Veniens Jericho unum illuminat quod Lucas ait, quia morti propinquans lumen Evangelii praedicavit Judaeis, exiens duos, quia post resurrectionem Judaeis, et gentibus. De quibus Marcus unum ponit, qui gentibus scribit.

## CAPUT XXI.

VERS. 1.-- *Et cum appropinquassent.* Hic praetermittit Matthaeus ea quae facta sunt antequam intraret Jerosolymam, quae alii prolixius tractant. *Et cum appropinquassent.* Dominus spiritualiter Jerusalem [0151D] appropinquavit quando incarnatus, Ecclesiam in qua est visio pacis visitavit, quam per confessionem sibi reconciliavit. Bethphage enim domus buccae dicitur. *Bethphage.* Bethphage erat viculus sacerdotum in monte Oliveti, in cujus montis latere est civitas Bethania. Bethphage, domus buccae. Bethania, domus obedientiae. Has Dominus pergens, Jerusalem sua praesentia sublimat, quia multos ante passionem docendo donis piae confessionis et obedientiae implevit. Sitae autem sunt illae civitates in monte Olivarum, id est, in Christo Domino, a quo unctio et lux omnibus venit; unde: *Non potest civitas abscondi super montem posita.--Ad montem Oliveti: tunc Jesus,* etc. Ad sublimitatem misericordiae respiciens, [0152A] ἔλεος *misericordia* interpretatur. Olei natura lucis ministra est, et laborum et dolorum solamen, et excellit caeteris liquoribus. *Misit.* Quia lucernam quam accepit, non vult sub modio abscondi. *Duos discipulos.* Duo propter scientiam veritatis et munditiam operis, et sacramentum geminae dilectionis praedicaturi. Quidam dicunt hos duos Petrum et Philippum, qui primum gentiles ad Christum adduxerunt, Philippus Samariam quam *asinam* interpretantur, Petrus Cornelium quasi Samariae pullum.

VERS. 2.-- *Et pullum.* Pullus est populus gentium cui nullus doctorum frenum correctionis imposuit, liber et lascivus, qui et ipse vinculis peccatorum irretitus erat. *Omnes enim peccaverunt et egent gratia Dei [n: (Rom. III)]*. Alii de solo pullo: Matthaeus [0152B] qui Hebraeis scribit, et de asina dicit docens non desperari salutem Hebraeis si poeniteant. Marcus dicit pullum ante januam in bivio inventum. Janua Christus, extra quam populus gentium stabat ligatus: non in una via fidei, sed in diversis erroribus.

VERS. 5.-- *Dicite filiae Sion.* Filia Sion, est Jerusalem sita in monte Sion. Mystice. Ecclesia pertinens ad supernam Jerusalem quae est mater omnium nostrum, cujus non minima pars tunc erat in populo Israel. *Rex.* Ne dicatis: *Non habemus regem, nisi Caesarem [n: (Joan. XIX)]*. *Tibi.* Si credis; contra te si non credis. *Super asinam,* etc. Non ad litteram super utrumque sedit, sed in praecordiis utriusque populi. Potuit Dominus super utrumque ascendere, descendens de uno, et ascendens super [0152C] alium.

VERS. 7.-- *Et adduxerunt.* Sic et apostoli mundum virtute Christi a potestate diaboli solverunt, et imposuerunt vestimenta super eum. Sed caetera turba, id est, Judaei vestimenta, id est, legis mandata sternunt, quia a Christianis erant conculcanda, in via, id est, in Christo. *Super eos.* Vestes apostolorum sunt praecepta divina, et gratia spiritualis, quibus turpitudo carnis nostrae tegitur. His prius nudi populi, sed modo per apostolos ornati Christum habent sessorem. Minor turba non ponit vestes super asinam, sed in via nec ubi offendat: quia sancti martyres carnem exuentes, simplicioribus viam per exemplum suo sanguine parant.

VERS. 8.-- *Ramos de arboribus,* etc. Ramos vel [0152D] frondes caedunt, quia verba et sententias de libris Patrum excerperunt vel exempla.

VERS. 9.-- *Osanna. [n: (HIER.)]* Osi, id est, salva, salvifica. Anna interjectio deprecantis, quasi salva obsecro. Osanna totum Hebraicum est, et significat quod adventus Christi salus mundi sit: unde sequitur: *Benedictus. Osanna,* id est salva. *In excelsis.* Quia adventus Christi non tantum hominum sed totius mundi salus est, terrena conjungens coelestibus, *ut in nomine Jesu omne genu flectatur coelestium, terrestrium et infernorum [n: (Phil. II)]*. *In excelsis.* Quia et angelorum salus quorum numerum implet.

VERS. 10.-- *Cum intrasset.* Frequenter ingressus est civitatem Jerusalem, sed non cum his laudibus: [0153A] non rex vocatur, quod semper fugerat, nisi modo cum ascendit passurus. Quod ideo factum est, ut amplius illorum adversum se excitaret invidiam, quia jam tempus passionis instabat.

VERS. 12.-- *Et ejiciebat. [n: (AUG.)]* Ejecerat et ante alia vice, quod Joannes solus dicit: sed de hac ultima ejectione dicunt et alii. *Mensas numulariorum.* Quia de omnibus partibus ad templum veniebant, vendebant sacerdotes non habentibus omnia animalia, etiam columbas quas pauperes offerrent, ut vendita postea reciperent oblationes. Sed quia aliqui nihil habebant unde emerent, posuerunt numularios, qui mutuo darent: et quia lex vetat usuram, pro ea varias species, id est, poma, uvas et hujuscemodi accipiebant; hos ejicit. Sic et mystice quotidie de [0153B] Ecclesia ejicit. Et habet unius oriminis reos vendentes et ementes ecclesiastica officia. *Et cathedras vendentium.* Quae magistrorum sunt, id est, sacerdotium eorum destruit qui de impositione manus, per quam Spiritus sanctus datur, pretium accipiunt. Hinc est, quod haeresis Simonis damnatur. Ad litteram autem absurdum est dicere institores columbarum in cathedris sedere.

VERS. 13.-- *Latronum.* Latro est qui lucra sectatur, qui et non dantes corporaliter persequitur, et dantes necat spiritualiter, et dum laesionem proximi cogitat, quasi latro sedet in spelunca.

VERS. 14.-- *Et accesserunt.* Mystice. Simplices peccatores ad se per poenitentiam accedentes, prius caecos [0153C] in cognitione et claudos in operatione illuminando, et in vitam rectitudinis dirigendo quotidie sanat.

VERS. 15.-- *Mirabilia quae,* etc. Ut flagello unius et vilis tot ejici, mensas subverti, quo nihil mirabilius egit. Igneum et sidereum aliquid radiat ex ejus oculis, lucet in facie majestas deitatis.

VERS. 16.-- *Dixit eis.* Non patet calumniae, non, ait, bene faciunt vel male, vel aetati parcite, sed temperat, et se tacente verba puerorum testimonio Scripturae confirmat. *Infantium et lac.* Testes miraculorum. Christi infantes dicuntur, non aetate, sed simplicitate. Lactentes quasi lacte, id est, miraculorum suavitate delectati, quae dicuntur lac, panis vero doctrina perfecta.

VERS. 17.-- *Abiit foras.* Quia pauper, nullique [0153D] adulatus, nullum in tanta urbe invenit hospitem, sed apud Lazarum receptus est.

VERS. 19.-- *Fici arborem.* Sicut multa dixit in parabolis, ita et fecit. Cur enim in ficu fructum quaereret, cujus tempus nondum esse quilibet sciret, et ob id aeternae sterilitati damnaret, nisi quia plebem quam docebat verbo terruit hic facto; ne quis habens folia, id est verba justitiae sine fructu operum, mereatur excidi. *Folia.* Traditiones Pharisaeorum sine fructu veritatis, unde alius evangelista: nondum erat tempus salvationis Israel, eo quod populus gentium nondum subintrasset, vel quia praeteriit tempus fidei, cum spretus ad gentes transiit. *Nunquam ex te fructus.* Non facit injuriam creator [0154A] possidenti, si creatura sua ad arbitrium suum utitur, et ad utilitatem aliorum.

VERS. 20.-- *Et videntes.* Passurus Dominus et scandalum crucis portaturus, discipulorum animos debuit signi anticipatione signare, unde et mirabantur, quod ficus aruit: potuit eadem virtute inimicos siccare nisi per patientiam eorum exspectasset salutem.

VERS. 21.-- *Fidem.* Perfectam fidem habet, qui per dilectionem operatur: hic potest montes transferre. Alii de peccato veniam obtinent si ipsi aliis dimittunt.

VERS. 22.-- *Accipietis.* Et si differatur ad tempus opportunum, et si non his quibus petitur tamen qui digne petunt.

[0154B]VERS. 24.-- *Interrogabo,* etc. Poterat aperte confutare eos: sed ideo interrogat, ut suo vel silentio vel sententia damnentur, et in qua potestate hoc facit cognoscant per se, secundum illud: *Deus conteret dentes eorum in ore ipsorum.*

VERS. 27.-- *Nec ego dico vobis.* Duabus de causis occultatur veritas, vel quia non sunt capaces auditores, unde: *Habeo multa vobis dicere, sed non potestis portare modo;* vel quia sunt contemptores, unde *Nolite sanctum dare canibus.*

VERS. 28.-- *Homo quidam habebat duos filios, et accedens,* etc. Facta sacerdotibus cauta responsione, statim infert parabolam, quae et illos impietatis arguat, et ad gentes regnum Dei transferendum doceat.

[0154C]VERS. 31.-- *Dicunt ei.* In quibusdam codicibus habetur, *pro* primus, novissimus. Intelligunt enim veritatem, sed tergiversando nolunt dicere quod sentiunt, ut de baptismo Joannis.

VERS. 32.-- *Joannes in via justitiae.* Joannem Judaei contemnentes, nec viam justitiae comprehenderunt, nec de operibus malis poenitentiam egerunt. *Vos autem. [n: (GREG.)]* Quia aperte nolebant respondere sapientiae, in parabolis capiuntur.

VERS. 33.-- *Vineam.* De qua Isaias [n: (cap. IV)]. *Vinea Domini saba,* etc. *Fodit in ea torcular.* In fossione timor notatur, quia praecepta illa legalia non amore sed timore servabant.

VERS. 34.-- *Tempus fructuum appropinquasset,* [0154D] etc. Bene tempus fructuum, non fructus: quia nullus fuit in illo contumaci populo.

VERS. 37.-- *Novissime,* etc. Vide patrisfamilias patientiam qui exspectat ad poenitentiam. *Verebuntur.* Quasi faciam quod meum est, ipsi videant quod suum est.

VERS. 38.-- *Hic est haeres.* Patet principes sacerdotum non per ignorantiam, sed per invidiam occidisse Jesum, cum scirent eum esse, cui dicitur: *Postula a me, et dabo tibi gentes haereditatem tuam [n: (Psal. II)]*; unde et consulentes sibi aiebant: *Si dimittimus eum sic [n: (Joan. II)]*, etc. *Habebimus haereditatem.* Haereditas Christi quam resurgens possedit, Ecclesia est, quam moliebantur praeripere Judaei: [0155A] dum fide ejus exstincta justitiam quae ex lege est, gentibus persuadere conabantur.

VERS. 39.-- *Ejecerunt extra vineam.* Marcus mutat hunc ordinem, dicens: *Occiderunt et ejecerunt extra vineam [n: (Luc. XX)]*, quasi vile cadaver. In quo notat pertinaciam, quia occiso Domino et resuscitato, a suis finibus eum excluserunt, et gentibus miserunt.

VERS. 42.-- *Aedificantes.* Qui de subdita plebe quasi Deo domum struere videbantur.

*Et qui ceciderit,* etc. Qui credit, et tamen peccat: cadit super illum lapis et non conteritur: sed constringitur, quia per patientiam ad salutem reservatur, sed cui lapis irruit, id est, qui negat, penitus conteritur, ut nec testa remaneat; vel cadit super [0155B] eum qui modo contemnit et injuriis afficit, necdum penitus interiit, sed quassatur ut non ambulet rectus. Cadit super illum lapis, quando veniens in judicio opprimit, cum dicit: *Ite in ignem aeternum.*

## CAPUT XXII.

VERS. 2.-- *Simile factum.* Iterum arguit per parabolas: non tacet quia exasperati sunt, sed pejorem iram Dei per aliam parabolam dicit eis esse venturam. *Nuptias.* Nuptiarum thalamus est virginis uterus. De invitatis ad nuptias solus Matthaeus narrat. Aliud simile ex parte Lucas dicit de coena, id est, aeterno convivio, de quo nemo ingressus repellitur, sicut de praesenti Ecclesia.

[0155C]VERS. 4.-- *Tauri.* Quia prius prophetae, et post apostoli ab infidelibus passi sunt: qui vobis modo sunt in exemplum quid sit vobis credendum. Venite, fide, caeteris concordando. Tauri sunt patres Veteris Testamenti, quibus indulta est licentia inimicos quasi cornu feriendi. Altilia ab alendo, id est pinguia interna charitate praecones Novi Testamenti, contemplationis penna superna petentes. Occisa, vel ab eo quod fuerant, vel per mortem carnis jam in requie positi.

VERS. 5.-- *Alius in villam.* In villam ire est terreno labori immoderate incumbere. Negotiari vero, terrenis lucris inhiare.

VERS. 7.-- *Rex autem.* Supra homo dum invitabat et opera clementiae agebat, nunc in ultione rex tan [0155D] tum. *Et missis,* etc. Missis exercitibus, id est, angelis per quos judicium exercebit, persequentes perdit: et civitatem, id est, carnem in qua habitaverunt cum anima in gehenna cremabit.

VERS. 8.-- *Nuptiae quidem paratae.* Omne sacramentum incarnationis peractum est, nativitas et passio.

*Ad exitus,* etc. Actiones sunt viae: exitus, defectus actionum: quia plerumque facile convertuntur quos in terrenis actibus prospera nulla comitantur.

VERS. 11.-- *Ut videret discumbentes.* Id est, videri faciat judicandorum merita, et discernat. *Non restitum veste nuptiali.* Confutatis autem Pharisaeis [0156A] supponit non omnes qui sunt in Ecclesia, esse dignos regno, ne torpeant sui.

VERS. 12.-- *Amice quomodo huc intrasti non habens vestem nuptialem?* Amicus, quia ad nuptias invitatus. *Quomodo,* impudentiae arguit.

VERS. 13.-- *Ligatis manibus et pedibus.* Ligantur poena qui hic a malo noluerunt ligari, id est, cohiberi. Manus quae non extensae ad eleemosynam. Pedes tardi ad bonum. Ibi singula membra poenis subjicientur, quae hic singulis vitiis servierunt. *Exteriores,* etc. Quia hic interiores habent tenebras cordis.

VERS. 14.-- *Multi autem sunt vocati, pauci vero electi.* Repulso uno, in quo omne corpus malorum exprimitur, generalis sententia infertur. *Multi autem [0156B] sunt vocati.* Quasi dicat: Et si de uno dixi, de multis est intelligendum.

VERS. 16.-- *Cum Herodianis dicentes.* Tanquam ignotis, ut facilius deciperent, quia timebant turbas. Quod per se non audent, praesidis manibus attentant. *Cum Herodianis.* Id est, militibus Herodis. Sub Caesare Augusto quando descriptio facta est, Judaea facta est tributaria. His tributis praepositus est Herodes Antipatris filius alienigena et proselytus, rex Judaeis ab Augusto constitutus. Erat ergo seditio in populo, aliis dicentibus debere dari tributa, pro securitate et quiete, cum Romani pro omnibus militent. Pharisaeis contra nitentibus, non debere populum Dei qui decimas solvit, et caetera quae lex dicit, humanis legibus subjacere. Mittunt igitur Pharisaei [0156C] si possent decipere.

*Non est tibi cura,* etc. Illuc provocant, ut Deum magis timeat quam Caesarem: et ideo non debere solvi tributa dicat, ut Herodiani quasi auctorem seditionis teneant.

VERS. 18.-- *Hypocritae.* Quia aliud sunt, et aliud simulant.

VERS. 21.-- *Reddite ergo.* Vel sicut Caesar exigit impressionem suae imaginis, sic et Deus animam lumine sui vultus signatam.

VERS. 23.-- *Sadducaei,* etc. Duae erant haereses in Judaeis. Pharisaeorum qui praeferebant justitiam traditionum et observationum: et Sadducaeorum, qui et ipsi vindicabant sibi, quod nondum erant, id est [0156D] justi. Sadducaei namque *justi* interpretantur, qui resurrectionem corporum non credunt, et animas interire putant cum corpore, turpitudinem fabulae fingunt, quae deliramenti eos arguat qui resurrectionem asserunt. Potest autem fieri ut in gente eorum hoc aliquando acciderit.

VERS. 29.-- *Erratis.* Ideo quia nescitis Scripturas, Unde sequitur, ut nesciant virtutem Dei.

VERS. 30.-- *In resurrectione.* Resurgent quidem corpora, quae possent nubere et nubi: quod de his dicitur, qui habent membra genitalia: sed alia ratione non nubent.

VERS. 31.-- *Non legistis.* In Moyse quem recipitis, alioquin posset apertiora de resurrectione testimonia [0157A] prophetarum dare: sed prophetas Sadducaei non recipiunt.

VERS. 32.-- *Deus Abraham,* etc. Qui jam mortui erant, quando haec dicebat, ergo per hoc animas probat permanere post mortem: non enim diceretur Deus non exsistentium. Et sic introducitur et corporum resurrectio, quae cum animabus bona vel mala gesserunt: *Deus Abraham, Deus Isaac et Deus Jacob.* Per hoc probat aeternitatem animarum, et statim infert: *Non est Deus mortuorum,* etc., ut cum probaverit animas permanere post mortem, consequenter introduceretur etiam corporum resurrectio, quae cum animabus bona vel mala gesserunt.

VERS. 34.-- *Silentium.* Nota venena invidiae superari posse, sed difficile conquiescere. *Convenerunt.* [0157B] Ut multitudine vincerent quem non poterant ratione. In tentando conveniunt qui in doctrina contrarii sunt. Jam confutati erant in ostensione denarii, jam viderant etiam Sadducaeos obmutescere, sed tamen malevolentia et livor nutrit impudentiam.

VERS. 35.-- *Tentans eum.* Marcus ait, quod ei sapienter respondenti Dominus dixerit: *Non longe es a regno Dei.* Potuit enim fieri, ut qui tentans venit, responso Dominico conversus sit. Vel tentatio non est mala quasi volentis decipere, sed causa volentis amplius experiri ignotum.

VERS. 37.-- *Diliges Dominum Deum tuum.* Fictam conscientiam interrogantis Dominus primo responso percutit. *Deus tuus unus est. Non assumes nomen Dei tui in vanum. Observa diem sabbati.* Haec tria ad dilectionem [0157C] Dei pertinent: Cujus cogites unitatem, veritatem, voluntatem. *Ex toto corde.* Integritas fidei exprimitur. In tota anima, perfecta obedientia, exigitur. In tota mente, perseverantia ostenditur.

VERS. 42.-- *De Christo.* Sive venit, sive futurum creditis, quem purum hominem asseritis.

VERS. 44.-- *Dixit.* Istud dicere est aequalem sibi filium generare. *Domino.* Non secundum quod de eo natus, sed quod de patre semper fuit.

VERS. 45.-- *Quomodo.* Repugnantia sunt haec secundum vestrum intellectum.

VERS. 46.-- *Et nemo poterat,* etc. Nota venena invidiae superari posse, sed difficile conquiescere.

## CAPUT XXIII.

[0157D]VERS. 1.-- *Tunc locutus est.* Illis confutatis qui dolosi sunt, instruit eos qui idonei sunt, nihilominus hortans eos subjici illis propter sacerdotium et nominis dignitatem: non opera, sed doctrinam considerantes.

VERS. 4.-- *Onera gravia.* Legis mandata permistis suis traditionibus, secundum ea suadentes vivere: et non venire ad facilem et delectabilem gratiam Christi; unde supra: *Venite ad me qui laboratis et onerati estis.*

VERS. 5.-- *Omnia vero.* Dixit tales doctores audiendos esse, non imitandos: nunc ostendit causam propter quam non possunt credere Christo, id est quia omnia faciunt ut videantur ab hominibus. Non [0158A] potest enim Christo coelestia praedicanti credere, qui gloriam terrenam cupit.

VERS. 8.-- *Vos autem.* Duplici ratione ab his attendere jubet, ne eorum simulatione seducamur, vel ne aemulatione inflammemur.

VERS. 9.-- *Unus est.* Qui illuminat hominem, quod non alius homo, sed tantum exercet, docendo non intellectum praestat. *Pater vester.* Deus dicitur Pater et Magister natura, homo indulgentia. Pater, ut honor aetati deferatur, non ut auctor vitae habeatur. Magister, ex consortio veri magistri tanquam ejus nuntius: et pro reverentia ejus a quo mittitur, honoratur.

VERS. 13.-- *Clauditis.* Vel malo exemplo, vel mysteria Scripturarum tollendo. Exemplo enim et [0158B] doctrina eorum qui magistri sunt, alii quidem Christum non recipiunt.

VERS. 15.-- *Circumitis.* In toto orbe Evangelio detrahitis: et si quis vobis adhaeret, duplae poenae filius est: quia neque remissionem peccatorum accipit, et in eorum societatem incidit qui Christum sunt persecuti. Quisquis ejus Filius dicitur cujus opera agit. *proselytum.* Proselyti sunt de gentibus in Synagogam recepti, quorum raritas per unum significatur, quia vix aliquis post Christum.

VERS. 16.-- *Quicunque.* Pharisaei qui omnia fecerunt propter lucrum dicebant esse etiam sanctiora oblata quam templum vel altare: ut homines promptiores essent ad offerenda dona, quam ad preces fundendas in templo vel justitias faciendas. In quo [0158C] non Dei timorem, sed suam cupiditatem attendebant. Ideo arguit eos Dominus stultitiae et fraudulentiae.

VERS. 22.-- *In coelo.* Per creaturam: ubi non putatis perjurium esse, jurat in coelo, id est, per subjectam creaturam jurat, et per divinitatem praesidentem creaturae.

VERS. 23.-- *Vae vobis.* Et hic arguit eos avaritiae: quia nihil praetermittunt de his quae ad commodum suum sunt. *Qui decimatis.* Quia Deus praeceperat omnium rerum decimas offerri propter alimoniam sacerdotum. Nota quod per eleemosynam aliqua impunitas non emitur in iniquitate manentibus.

[0158D] *Haec oportuit.* Ne eleemosynas fructum terrae videretur respuere, haec addidit.

VERS. 24.-- *Duces caeci.* Opinione religionis in minimis quae lucrum habent diligentiam ostenditis: sed magna praecepta de judicio, fide et misericordia devoratis et negligitis. *Excolantes.* Mystice. Culicis nomine seditiosus homicida Barabbas signatur: quia hoc animal strependo inquietat et sanguine delectatur. Cameli nomine propter humilitatem ad subeunda onera, Dominus intelligitur. Colunt ergo Judaei culicem, in est, minima observant, quia Barabbam qui non solverat sabbatum, dimiserunt, et camelum glutiunt, id est, majora contemnunt: quia Christum spiritualiter sabbatum insinuantem per judicium et [0159A] misericordiam et fidem (quae illi contemnunt) occiderunt.

VERS. 25.-- *Vae vobis.* Diversis similitudinibus simulationis et mendacii arguit pharisaeos qui aliud hominibus ostendunt, aliud domi agunt. *Qui mundatis.* Frustra sanctitatem exterius praetenditis, sicut si quis calicem mundet exterius, intus autem relinquat sordes: cum ejus usus sit interior. Lucas ita. *Stulte, qui fecit quod deforis est etiam id quod intus est, fecit [n: (Luc. XI)]*, id est, qui utramque naturam hominis fecit, utramque mundari voluit. Nemo igitur putet fornicationem et hujusmodi corporalia vitia solummodo gravia esse, et avaritiam, et superbiam, et iram, et caetera spiritualia levia esse.

VERS. 26.-- *Calicis.* Per similitudinem, non quod [0159B] in calice et paropside sit eorum superstitio.

VERS. 29.-- *Qui aedificatis.* Extruitis memoriam occisorum propter favorem vulgi, ut justi videamini, arguitis etiam facinora patrum vestrorum.

VERS. 31.-- *Itaque.* Quia scelera patrum detestamini pro specie quidem sanctitatis; dum Christum persequendo et apostolos eadem facitis, facto probatis vos esse filios non solum carne, sed imitatione iniqua: et patet eos scientes peccare. Id est contra vos loquimini dum patres damnatis: similiter enim facitis.

VERS. 32.-- *Et vos.* Probato quod filii sunt homicidarum, ponit id ad quod tendebat: *Et vos implete,* quod illis defuit implete, illi prophetas, vos Dominum prophetarum occidite. Non jubet, sed quod [0159C] facturi sunt ostendit.

VERS. 33.-- *Quomodo fugietis. [n: (HIER.)]* Sepulcra sanctorum aedificando, an potius corda a malitia mundando. Liberabunt vos sancti, quorum sepulcra ornatis? Non certe. Sancti non sunt amici inimicis Dei: frustra sanctos honorant, qui sanctitatem spernunt.

VERS. 34.-- *Sapientes.* Qui sciunt quem proferant sermonem. *Scribas.* In lege peritos.

VERS. 35.-- *Ut veniat super vos.* Non hos tantum praesentes dicit, sed omnem generationem malorum praecedentem et futuram: quia omnes una civitas sunt, unum corpus diaboli. *Abel justi.* Justitia Abel approbata est per munerum acceptionem. *Usque ad sanguinem.* Cur usque adhuc, cum multi post hunc [0159D] occisi ante natalem Christi, et Christo nato mox pueri ab hac generatione sunt perempti? Sed quia Abel pastor ovium fuit necatusque in agro: Zacharias sacerdos necatus est in atrio templi: utriusque gradus martyres et laicos et officio altaris mancipatos, sub eorum voluit intimare vocabulis. Zacharias qui occisus est a rege Joas inter templum et altare, ut historia Regum narrat, filius fuit Joiadae, et in Evangelio quo utuntur Nazaraei, pro filio Barachiae legitur filius Joiadae. Sed ut justitia Joiadae sacerdotis praedicetur, ipse Barachias vocatur, id est, benedictus Domini. Iste Zacharias de duodecim prophetis unus erat, sicut pater Joannis de prophetis unus erat.

[0160A]VERS. 36.-- *Super generationem.* Quae a primo parricida usque ad ultimum perditionis filium computatur: quasi, similes erunt in poena sicut sunt et in culpa.

VERS. 37.-- *Jerusalem.* Quasi dicat: Rei estis sanguinis, et merito, quia multoties misi ad vos congregandos, et noluistis. *Quoties.* Ac si dicat: Ego volui, et tu noluisti, et quotquot congregavi mea voluntate semper efficaci te nolente feci, quia semper ingrata fuisti. *Gallina.* Hoc animal magnum affectum habet in filios, ita ut eorum infirmitate affecta infirmetur, et eos alis protegens contra milvum pugnet. Sic Dei sapientia per carnem infirmata, protegit nos et defendit a diabolo.

VERS. 38.-- *Relinquetur.* Civitas auxilio Dei nudata [0160B] suae ditioni relinquetur, quae bene derelicta est, cum a Deo derelinquitur.

VERS. 39.-- *Benedictus qui venit.* Hoc turbae dixerunt Domino venienti Jerusalem. Quod autem his transactis hic Dominus dicit, cogit mystice intelligi de adventu charitatis suae, ubi confitebuntur Filium quem crucifixerunt.

## CAPUT XXIV.

VERS. 2.-- *Non relinquetur hic lapis super lapidem.* Mystice. Recedente Domino de templo omnia legis aedificia et compositio mandatorum ista destructa est, ut nihil possit a Judaeis impleri. Divinitus autem provisum est, ut crescente Evangelii gratia templum illud cum suis caeremoniis tolleretur, ne [0160C] quis infirmus in fide illis stantibus Judaismi occasionem haberet. Idem qui comminatus est verbo, ostendit signo, dum egreditur ab illis facta comminatione.

VERS. 3.-- *Sedente autem.* Ubi Marcus ait, *contra templum.* Sedet contra templum cum de ruina ejus et excidio gentis disputat ut et corporis situs verbis suis congruat. Mystice. Sedet in monte Oliveti, id est in Ecclesia quietus manens superborum detestatur arrogantiam. *Dic nobis.* Quia dixit omnia destruenda, tempus et signa destructionis quaerunt. Tria quaerunt: quo tempore destruenda Jerusalem sit? quo venturus Christus? quo consummatio saeculi ventura sit?

VERS. 4.-- *Videte.* Cum haec fient, ne putemus [0160D] instare diem Domini, cujus signum perspicue ponitur in sequentibus. Praemunit ne turbentur vel deficiant per deceptionem, ut per Simonem Magum, vel per tribulationem et persecutionem, ut per Neronem. Nota haec venientia ante excidium Jerusalem similia sunt et eadem fere cum his quae fient in consummatione saeculi, et loquitur ita de uno quasi de alio.

VERS. 5.-- *multi.* Imminente Jerusalem excidio multi fuerunt principes qui se dicerent esse Christos, et tempus libertatis prope esse. Multi in Ecclesia temporibus apostolorum, qui praeter alia falsa dicerent instare diem Domini.

VERS. 6.-- *Audituri.* Haec in Judaea a passione Domini [0161A] abundaverunt: quibus ne territi apostoli Jerusalem et Judaeam deserant admonentur, quia non statim finis, sed post quadraginta duos annos.

VERS. 8.-- *Haec autem.* Haec autem omnia sunt initia, non consummatio quasi praeconia Antichristi, vel excidii urbis. Haec partim ad eversionem Judaeorum, partim ad diem judicii pertinent, quia ita apostoli interrogaverunt de utroque.

VERS. 9.-- *Tunc tradent.* Quo merito haec Judaeis eveniant subdit, qui post occisionem Christi, nominis et fidei ejus praecones persecuti sunt.

VERS. 11.-- *Et multi pseudoprophetae.* Quidam hoc ad eversionem Judaeorum referunt. Sed tunc inter eos, quia nullus erat fidelis, ad quem fieret exhortatio; melius hoc accipitur de haereticis, quorum [0161B] primus Simon Magus fuit. Extremus major omnibus, Antichristus est. Diligenter intuendum est, quod signorum ad excidium urbis, quod ad diem Domini referatur. Respondit enim Dominus, quae ex illo tempore erant secutura sive de excidio Jerusalem sive de adventu suo.

VERS. 14.-- *Et praedicabitur.* Quia noverat Dominus corda discipulorum de excidio et perditione suae gentis contristanda, haec solatio relevat ut scirent multo plures socios gaudii aeterni de toto orbe colligendos. Adhuc tenete hoc signum, quod non instet dies Domini vel desolatio Jerusalem antequam apostoli toto orbe dispersi sint, praeter duos Jacobos, qui primitus in Judaea interfecti sunt. Dispersi, inquam, ut si dolerent de perditione suae gentis, solatium [0161C] habeant plures socios de omni gente collectos.

VERS. 15.-- *Abominationem,* etc. Vel si de excidio urbis, abominatio, id est idolum. Pilatus enim posuit imaginem Caesaris in templo desolato. Vel hoc dicitur de statua Adriani equestri, quae in ipso sanctorum loco longo tempore stetit.

VERS. 16.-- *Tunc qui in Judaea.* Haec ad litteram facta sunt, cum, appropinquante exterminio Judaeorum, oraculo moniti omnes Christiani fugerunt in regnum Agrippae qui parebat Romanis.

VERS. 22.-- *Et nisi.* Quae ergo spes electis, nisi gratia Dei, quae dat patientiam piis, ut citius demat potentiam impiis? Quanto enim erit haec tribulatio gravior, tanto erit brevitate moderatior. Vel dierum [0161D] nomine, ipsa mala significantur. *Breviati fuissent.* Non mensura, sed numero, ne mora temporum fides concutiatur credentium. Erunt enim haec mala tribus annis, et dimidio tantum. *Ecce hic Christus.* Habet unaquaeque haeresis, vel certas mundi partes, unde dicitur: *Ecce hic et ecce illic.* Vel in occultis aut in obscuris conventiculis curiositatem hominum decipit, unde dicitur: *Ecce in cubilibus, ecce in deserto.* Multi erunt qui non credent Christum esse communem salutem omnium, sed quorumdam, unde dicitur: *hic aut illic.*

VERS. 24.-- *Si fieri posset.* Id est, si aliquo modo fieri posset, ut Dei praefinitio mutaretur, et ideo non de veris intelligi potest electis. *Electi.* Non quod divina [0162A] electio frustretur, sed qui judicio humano videntur electi.

VERS. 26.-- *Ecce in deserto.* Multi etiam credunt non venire in publicum, sed in deserto. Multi credunt Christum dedisse secretiora praecepta fidei aliis, non omnibus, unde dicitur, *in penetralibus. Nolite credere,* quod Christus in deserto vel in penetralibus, sed quod fides ejus ab Oriente in Occidentem in catholicis fulget clara et manifesta. Ne ergo credatur schismaticis. Nomine Orientis et Occidentis totum orbem designat.

VERS. 31.-- *A summis coelorum.* Ne quis putaret a quatuor plagis terrae, et non a cunctis finibus ejus, simul et mediterraneis regionibus electos esse congregandos, subditur: *A summo terrae usque ad [0162B] summum coeli,* id est, ab extremis terrae finibus per directum usque ad ultimos terminos ejus: ubi longe aspicientibus circulus coeli terrae videtur insidere.

VERS. 32.-- *Ab arbore.* Mystice. A populo Israel, in quo caecitas ex parte contigit: et fuit ficus damnata. Sed cum de arido ligno ramus fidei et charitatis in eo viruerit, et folia, id est, verba praedicationis exorta fuerint, prope est aestas, quae exspectatur, id est, aeterna serenitas et renascentium desiderata novitas. Cum enim tandem ablata perfidia Israel omnis salvus fiet, prope esse diem judicii non dubitandum est.

VERS. 35.-- *Coelum et terra.* Innovabuntur, deposita priori forma, permanente autem substantia, [0162C] unde dicitur: *Terra in aeternum stabit.*

VERS. 36.-- *De die.* Ne forte auditis signis, quaererent etiam illius diei certum terminum, ait: De die novissima, post quot annos vel dies ventura sit, nolite esse solliciti, nulli diffinitum est, quod vel in die vel in nocte judicium futurum sit, sed pro manifestatione dicitur dies, vel pro occultatione nox. *Nemo scit,* etc. In quibusdam codicibus additur, *neque Filius.* Qui quidem omnia scit cum Patre, sed non facit homines scire, sicut Apostolus ait: *In eo esse absconditos thesauros sapientiae et scientiae [n: (II Col. II)]*. Non facit scire, quia inutiliter sciretur. Sed semper simus incerti de adventu judicis, ut sic quotidie vivamus quasi in alia die judicandi simus. Neque electi angeli quemquam scire fecerunt. Vel [0162D] nulli sanctorum angelorum concessit Deus notitiam diei hujus, neque filio adoptivo, id est, neque ulli sanctorum hominum.

VERS. 37.-- *Sicut autem.* Subitum adventus sui diem plurimis affirmat exemplis: nam et fulguri cito omnia transvolanti comparavit et diebus Noe, vel Loth secundum alium evangelistam aequiparat.

VERS. 38.-- *Comedentes et bibentes, nubentes,* etc. Non alimenta et nuptiae, sed immoderatus licitorum usus arguitur. Post bella, fames, terraemotus, etc., tunc brevis sequetur pax, ut fidelis probetur, an transactis malis speret judicem venturum, unde dicitur: *Cum enim dixerint pax et securitas, tunc repentinus eis superveniet interitus [n: (I Thess. V)]*.

[0163A]VERS. 40.-- *Tunc,* etc. Lucas, *in illa nocte,* id est, in illa tribulatione qua probantur, in qua alii permanent, alii cadunt. *Duo erunt.* Duae differentiae praedictorum sunt in Ecclesia, quasi in agro laborantium, eorum qui sincere Christum annuntiant, et eorum qui verbum Dei adulterant.

VERS. 41.-- *Duae molentes.* Duae differentiae sequentium orbem rerum mobilium, qui feminino genere designantur, quia majorum consilio reguntur feminae a viris. *Duo in lecto.* Qui otium eligunt et quietem, quae significantur nomine lecti, nec saecularibus, nec ecclesiasticis negotiis occupati. *Unus assumetur.* Qui propter Deum continere studet, ut sine sollicitudine vivens cogitet quae Dei sunt. Qui autem humana laude vel aliqua vitiorum corruptione monasticam [0163B] vitam elegerit, relinquetur a Deo. Non sunt alia genera hominum, quam haec tria in Ecclesia. Unde Ezechiel tres viros liberatos vidit, Noe, Daniel et Job, id est rectores ut Noe, continentes ut Daniel, conjugatos ut Job. Et secundum haec tria genera hominum, tres supponit parabolas. In prima agit de laborantibus in agro, quod est ubi dicit: *Vigilate ergo.* In secunda agit de exsistentibus in lecto, quod est ubi dicit: *Simile est regnum coelorum decem virginibus.* In tertia agit de molentibus in mola, quod est ubi dicit: *Sicut enim homo peregre proficiscens,* etc.

VERS. 42.-- *Vigilate ergo. [n: (HIER.)]* Non dixit quia nescimus, sed quia nescitis, ut ostendat se diem judicii non ignorare.

[0163C]VERS. 43.-- *Si sciret,* etc. Nesciente patrefamilias fur domum perfodit, quia dum a sui custodia spiritus dormit, improvisa mors carnis habitaculum irrumpit, et ad supplicium trahit. Furi autem resisteret si vigilaret, quia adventum judicis occulte venientem praecavens occurreret poenitendo.

VERS. 45.-- *Quis putas est fidelis servus.* Tribus similitudinibus, fulguris, furis, et submersionis Pentapolis, terrorem judicii introduxit communiter ad omnes, ut vigilarent et parati essent. Nunc specialiter ad praelatos loquitur qui humiles, prudentes, non appetentes bonum propter lucrum temporale, sed verbo et exemplo et opere debent pascere oves. *Quis putas,* quasi dicat: Admonendi estis. Nam quam rarus est Domino propter Dominum serviens, oves [0163D] Christi non ad lucrum, sed amore Christi pascens. *Prudens.* In futuro sibi providens. *Quem constituit.* Quam rarus qui sit vocatus a Deo tanquam Aaron et non magis se ingesserit, et qui non magis se pascat quam oves.

VERS. 46.-- *Beatus ille.* Aeterna autem beatitudine glorificandus est qui Domino veniente ad judicium repertus fuerit fideliter annonam verbi ministrans et in cura gregis vigilans. Rarus invenitur fidelis vel prudens, sed qui talis invenitur beatus est.

VERS. 47.-- *Super.* Id est, super omnia coelestis regni gaudia, caeteros, id est, bonos auditores faciet discumbere, et transiens ministrabit eis.

VERS. 49.-- *Percutere conservos.* Injuriis afficere [0164A] vel infirmorum conscientias pravo verbo vel exemplo vitiare. Unde Lucas ait *servos vel ancillas [n: (Luc. XII)]*, quorum quanta infirmior est aetas vel sexus, tanto facilior est ruina.

VERS. 51.-- *Cum hypocritis,* etc. Cum illis scilicet qui erant in agro et qui molebant, et nihilominus derelicti sunt. Qui dicuntur hypocritae, et in agro, et in mola, id est, qui bona videbantur facere, sed exitus diversae voluntatis apparuit. *Fletus* Per similitudinem membrorum magnitudo ostenditur tormentorum.

## CAPUT XXV.

VERS. 1.-- *Decem virginibus.* Virgines sunt omnes qui se a luxu saeculi continent. *Et sponsae.* Omnes simul sunt sponsa quae modo desponsata est virgo a corruptione saeculi. Nubet, cum mortalis immortali [0164B] conjungetur.

VERS. 2.-- *Quinque.* Quia quinquepertita est continentia in carnalibus illecebris, videlicet ut in quinque sensibus contineant se a voluptatibus.

VERS. 5.-- *Moram autem faciente sponso.* Quia non est parum temporis inter priorem et secundum adventum Christi. *Dormitaverunt omnes et dormierunt.* Quia postea suscitandi.

VERS. 6.-- *Media autem nocte clamor factus est.* Id est, nullo sciente vel sperante. Unde *Dies Domini sicut fur in nocte veniet [n: (I Thess. III)]*.

VERS. 8.-- *Date nobis de oleo,* etc. Quorum facta aliena fulciuntur, laude eadem subtracta deficiunt, et de consuetudine id semper inquirunt, unde gaudere animus solet. Itaque hominum qui corda non [0164C] vident, testimonium volunt habere apud Deum, qui cordis inspector est.

*Exstinguuntur.* Id est, adventu judicis intus obscurantur, et a Deo non habent mercedem, quia receperunt laudem.

VERS. 9.-- *Ne forte.* Quia quisque pro se rationem reddet, nec alieno testimonio juvatur quis apud Deum, cui secreta patent, et vix sibi quisque sufficit ut ei perhibeat testimonium conscientia sua. *Ne forte* unusquisque pro suis operibus mercedem suscipiet, nec possunt in die judicii aliorum virtutes, aliorum vitia sublevare. *Ad vendentes.* Vendentes sunt adulatores, quia dant laudem et accipiunt aliquam mercedem.

VERS. 10.-- *Dum autem.* Inclinantibus se illis in [0164D] ea quae foris sunt, et solita gaudia requirentibus, cum interna non noverunt, venit ille qui judicat. *Clausa est.* Post judicium magna est ejus severitas, cujus est ante ineffabilis misericordia.

VERS. 11.-- *Novissime vero.* Per veram poenitentiam, per infructuosas lacrymas pulsant foris relictae. Non dicitur quod emerunt oleum: quia nullo jam remanente gaudio de alienis laudibus, in angustiis redeunt ad implorationem Dei.

VERS. 13.-- *Vigilate.* Videlicet ut testimonium bonae conscientiae nobis praeparemus, ne cum fatuis virginibus foris remaneamus. *Nescitis diem neque horam.* Non solum diem judicii, sed diem mortis cujusque, vel horam in qua qui paratus invenitur, [0165A] et tunc paratus invenietur. Et quia paratos nos invenire desiderat, subjicit aliam de eadem re parabolam.

VERS. 14.-- *Peregre proficiscens vocavit servos suos,* etc. Locus carnis terra est, ergo Christi carnem nostram ad peregrina duxit, quando coelum ascendit.

VERS. 15.-- *Et profectus est statim.* Non locum mutans, sed liberam eis potestatem operandi permittens.

VERS. 16.-- *Operatus est in eis.* A visibilibus se custodiendo, alios pro posse exhortando, ut de visibilibus ad invisibilia transeant. Vel utrique sexui praedicando, et de bonis moribus informando geminavit accepta talenta.

[0165B]VERS. 19.-- *Posuit autem.* Coepit singulorum actus discutere accusante conscientia unumquemque vel excusante.

VERS. 20.-- *Ecce alia quinque.* Quotquot ab errore convertit, tot Domino obtulit, testimonium sibi dante conscientia, quod per gratiam sibi datam non tantum sibi profuit, sed etiam quos potuit lucrifecit.

VERS. 21.-- *Super pauca.* Pauca sunt bona praesentis vitae quamvis multa videantur, quia non sine alicujus molestiae admistione sunt. Multa autem bona aeterna, quae sunt sine omni corruptionis molestia. *Intra in gaudium Domini tui.* Admistus choris angelorum: sic intus laetare de munere, ut jam non sit quod exterius doleas de corruptione.

[0165C]VERS. 22.-- *Qui duo talenta acceperat.* Iste viribus suis quidquid in lege Dei didicerat, in Evangelio duplicavit. Sive conscientiam et opera praesentis vitae futurae beatitudinis typos intellexit.

VERS. 24.-- *Durus es.* Quia ardua est via quae ducit ad vitam, et quia quanto gradus altior, tanto casus gravior.

VERS. 25.-- *Et timens abii,* etc. Et timens aggredi altioris vitae gradum, ne alterius salutem quaerens ipse periclitarer. *Abscondi talentum tuum.* Non praedicavi quod te donante intellexi.

VERS. 26.-- *Sciebas quia,* etc. Quare ista cogitatio non incussit tibi timorem ut scires me mea diligentius quaesiturum? Quod dixit pro excusatione vertitur in culpam.

[0165D]VERS. 27.-- *Nummulariis.* Vel caeteris doctoribus, ut apostolis et episcopis. Vel, cunctis credentibus qui possunt pecuniam duplicare.

VERS. 28.-- *Et date ei,* etc. Hoc in Ecclesia fieri plerumque videmus, quia plerique dum bene ministrant exteriora quae accipiunt per adjunctam gratiam ad intellectum quoque mysticum perducuntur.

VERS. 29.-- *Omni enim,* etc. Multi enim natura licet sapientes et acuti, si sint desides, perdunt bonum naturae, et praemium quod erat eis promissum, videtur transire ad alios qui quod habent minus, per naturam acquirunt per industriam. Vel qui habet fidem et bonam voluntatem, etiam si minus habet in opere dabitur ei a bono judice. Sed qui in fide non [0166A] habet etiam virtutes quas naturaliter habet, perdit sine qua non sunt virtutes. Vel qui habet amorem verbi, datur ei sensus intelligendi. Qui vero non habet, etiam si naturali studio callet, deficit. Vel qui non habet charitatem, amittit omne bonum quod habet. Nota quod hoc quod cuique datur in rebus mundanis vel spiritualibus, pro talento imputatur de quo est rationem redditurus.

VERS. 31.-- *Cum autem.* Tradendus in proximo cruci praemisit gloriam triumphantis, ut secutura scandala hac promissione compensaret. Post parabolas de fine mundi nunc exsequitur Dominus modum futuri judicii.

VERS. 32.-- *Oves ab,* etc. Duo ordines erunt in judicio electorum scilicet et reproborum: sed electorum [0166B] alii judicabunt, quibus dicitur: *Sedebitis et vos super sedes duodecim judicantes tribus Israel.* Alii judicabuntur quibus dicitur: *Esurivi et dedistis mihi manducare.* Item reproborum alii qui extra Ecclesiam sunt, non judicabuntur: alii qui judicabuntur, quibus dicitur: *Esurivi, et non dedistis mihi manducare,* etc.

VERS. 33.-- *Haedos.* Haedus est animal petulcum et olidum, qui pro peccatis offerebatur in lege, et significat peccatores: nec dicit capras quae possunt habere fetus.

VERS. 34.-- *Benedicti Patris.* Beneficio Patris mei promoti ad obtinendam gloriam, in qua sine corruptione regnetis, ad quam praedestinati estis a constitutione mundi.

[0166C]VERS. 37.-- *Tunc respondebunt.* Non diffidentes de verbis Domini, sed vel stupentes pro magnitudine majestatis regis; vel quia parum videtur illis omne bonum quod fecerunt, unde dicitur: *Non sunt condignae passiones hujus temporis ad futuram gloriam [n: (Rom. VIII)]*, etc.

VERS. 40.-- *De his fratribus.* Fratres mei et mater sunt qui faciunt voluntatem Patris mei.

VERS. 42.-- *Non dedistis,* etc. Quid meretur qui aliena rapuit, si aeternaliter damnatur quid de suo non dedit?

VERS. 44.-- *Domine, quando,* etc. Excusare se satagunt quasi Deum fallere possint qui homines fallebant. Sed non habent excusationem qui converti a malis et agere eleemosynas noluerunt; unde subdit: [0166D] *Quandiu non fecistis uni,* etc.

VERS. 46.-- *In supplicium aeternum.* Frustra ergo Origenes spondet liberationem post multos annos malis hominibus et ipsis daemonibus. *In supplicium aeternum. [n: (AUG.)]* Qua in re misericordior profecto fuit Origenes qui et ipsum diabolum atque angelos ejus post graviora pro meritis et diuturniora supplicia ex illis cruciatibus eruendos atque sociandos sanctis angelis credidit. Sed illum et propter hoc et propter alia nonnulla, et maxime propter alternantes sine cessatione beatitudines et miserias et statutis saeculorum intervallis, ab illis ad istas itus ac reditus interminabiles non immerito reprobavit Ecclesia.

## CAPUT XXVI.

[0167A]

VERS. 1.-- *Et factum est cum consummasset.* De consummatione saeculi et discretione judicii: vel ab initio Evangelii usque ad passionem omnia faciendo et praedicando compleverat. Post sermonem quo se venturum in claritate praedixit, passurum se ostendit, ut sacramentum crucis admistum esse gloriae aeternitatis admoneat.

VERS. 6.-- *Cum autem.* Habito consilio ordo narrationis illuc transit, *tunc abiit unus de duodecim,* ut factum Judae conjungatur ad consilium sacerdotum. Redit autem ad eum diem, qui erat ante sex dies paschae dicens: *Cum autem,* etc. *Simonis.* Permanet pristinum nomen ut virtus curantis appareat. Per eam domum accipe illam partem populi quae credidit [0167B] Domino et curata est. *Simon,* id est obediens.

VERS. 7.-- *Accessit. [n: (HIER.)]* Diligenter observa, quae de duabus super caput. Siquidem peccatrix, super pedes, et ea quae dicitur non fuisse peccatrix, super caput. *Mulier habens.* Maria Magdalena soror Lazari modo justa et familiaris, quae quondam peccatrix venit et pedes lacrymis lavit, nunc caput et pedes unxit, pedes nunc, ut Joannes dicit. *Unguenti pretiosi.* Marcus: nardi spicati, id est, de spicis et foliis confecti, quod pretiosius est. Joannes nardi pistici, id est, fidelis, non adulterati aliis herbis: πίστις Graece, fides Latine. *Mystice.* Haec devotio Mariae fidem significat Ecclesiae, quae dum deitatem Christi praedicat, caput ungit: dum humanitatem, pedes. De hoc unguento in domo Simonis leprosi in [0167C] Bethania dicunt, et Matthaeus et Marcus et Joannes. Lucas vero aliud dicit simile huic factum ante in domo alterius Simonis pharisaei non leprosi, neque in Bethania, sed de eadem muliere quae tunc accessit peccatrix.

VERS. 8.-- *Discipuli indignati.* Joannes dicit haec Judam locutum, et hoc gratia cupiditatis: alii potuerunt verbis ejus consentire, vel etiam idem dicere, sed propter curam pauperum.

VERS. 11.-- *Me autem,* etc. Corporali praesentia, alioquin dicit alibi: *Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi.*

VERS. 12.-- *Mittens enim.* Officium est sepulturae quod vos perditionem esse putatis. Nec mirum, si mihi dat fidei odorem, pro qua mox fusurus sum sanguinem.

[0167D]VERS. 15.-- *Quid vultis.* Quasi vile mancipium tradens, ponit in potestate ementium quantum velint dare.

VERS. 17.-- *Ubi vis,* etc. Non erat eis certa domus: in quo improbatur aedificatio superfluorum.

VERS. 18.-- *Ad quemdam.* Eumdem significat, quem Marcus et Lucas dicunt patremfamilias. Qui ergo ait ad quemdam, tanquam ex persona sua (et non Domini) studio brevitatis illum compendio insinuavit. *Ad quemdam.* Non ad quemlibet, sed ad aliquem certum, quem ex persona sua loquens recte posuisset. Modo autem cum verba Domini posuit, *Ite in civitatem:* interponit ipse, *ad quemdam:* non [0168A] quia Dominus hoc dixerit, sed ut ipse nobis insinuaret tacito nomine proprio fuisse ibi quemdam ad quem mittebantur.

VERS. 19.-- *Et fecerunt discipuli sicuti.* In alio Evangelio scribitur: *Invenerunt coenaculum grande stratum.* Coenaculum, lex spiritualis est, quae de angustiis litterae egrediens in sublimi loco recipit Salvatorem. Nam qui litteram sequitur in imo pascha facit. Sed qui aquae bajulum, id est praeconem gratiae, in domum Ecclesiae sequitur, hic per spiritum litteram transcendens in alto mentis Christo refectionem parat.

VERS. 21.-- *Quia unus.* Qui praedixit de passione, praedicit de proditore, ut videns se non latere poeniteret facti. Mittit crimen in numero, ut agat conscius [0168B] poenitentiam, non tamen designat specialiter, ne impudentior fieret.

VERS. 22.-- *Coeperunt singuli.* Quia plus credunt magistro quam sibi: et timentes etiam fragilitatem suam, quaerunt de peccato cujus non habent conscientiam.

VERS. 23.-- *Qui intingit.* Aliis contristatis et a cibo manum retrahentibus, ea impudentia qua tradidit, manum cum magistro mittit, ut audacia bonam conscientiam mentiretur. Ecce humilitas et patientia, qua proditorem ad mensam admittit. *In paropside.* Marcus: *in catino.* Paropsis est vas escarum quadrangulum a paribus absidibus, id est, ab aequis lateribus dictum: catinum vas fictile aptum ad immittendum liquorem, et potuit fieri ut mensa fictile vas [0168C] et quadrangulum contineret. Poena praedicitur, ut quem pudor non vicerat, corrigant denuntiata supplicia.

VERS. 24.-- *Bonum erat ei.* Multo melius esset omnino non esse quam male esse, usitate et simpliciter hoc dicit. Non potest enim ei bene esse qui non est. An diabolo dicit non nasci ad peccatum: an etiam bonum illi erat ut Christo non nasceretur per vocationem, ne esset apostata per proditionem? Vel solemus dicere simpliciter, melius esset non esse quam male esse.

*Rabbi.* Alii dicunt, Domine, iste, rabbi. Quasi minus peccatum habens prodere magistrum quam Dominum, vel blandiendo.

VERS. 25.-- *Tu dixisti.* Nec hic aperte dicitur an [0168D] ipse esset: potest enim intelligi, quasi dicat, non ego dixi.

VERS. 26.-- *Coenantibus autem,* etc. Finitis solemnibus gaudiis veteris paschae quae in memoriam liberationis populi Dei de Aegypto agebantur, transit ad novum quod in sui memoriam Ecclesiam frequentare volebat. Ut videlicet pro carne agni ac sanguine, sui corporis et sanguinis sacramentum substitueret, ipsumque esse monstraret, cui *juravit Dominus et non poenitebit eum: tu es sacerdos [n: (Psal. CIX)]*, etc. *Accepit. [n: (HIER.)]* Postquam typicum pascha fuerat impletum, et agni carnes cum apostolis comederat, assumit panem. *Et benedixit ac fregit.* Quia hominem assumptum ita morti subdidit, ut ei immortalitatis [0169A] potentiam inesse, et ideo cito resurrecturum esse monstraret. *Fregit,* ut ostendat corporis sui fractionem non sine sua sponte fore. Benedixit prius, quia naturam quam assumpsit cum Patre et Spiritu sancto, gratia divinae virtutis implevit. Ideo post coenam corpus suum dedit, quia necesse erat pascha typicum prius consummari, et sic veteri paschae sacramenta post substitui. Nos vero pro reverentia tanti sacramenti prius reficimur Dominicae passionis sacramentis, quam corporalibus escis.

VERS. 27.-- *Gratias egit.* Ostendit quod quisque facere debet in flagello culpae propriae, cum ipse aequanimiter tulit alienae: quia panis corpus confirmat, vinum sanguinem operatur.

VERS. 29.-- *Non bibam.* Non delectabor caeremoniis [0169B] hujus populi, in quibus sacra paschalis agni praecipua sunt. Post passionem non assumam carnem, donec assumam eam novam quae modo mortalis est.

*Novum in regno Patris.* Dicens illud *novum,* hoc vetus, ostendit corpus: scilicet, de veteri Adam quod immortalitate immutabitur. *Vobiscum,* per hoc et suis immortalitas promittitur, etsi non eodem tempore. *De hoc genimine,* quia eadem corpora resurrectura. Erit autem dies meae resurrectionis, cum in regno Dei, id est, immortalitatis gloria sublimatus, de salute ejusdem populi spirituali gratia regenerati, novo vobiscum gaudio perfundar.

VERS. 30.-- *Et hymno.* Hoc est quod psalmus dicit: *Edent pauperes et saturabuntur [n: (Psal. XXI)]*, etc. Vel hymnum secundum Joannem Patri gratias agens [0169C] cantabat, in quo pro se et discipulis et credituris precabatur. *Exierunt in montem,* etc. Ut per sacramentorum perceptionem et suam intercessionem ad altiora charismata quibus corde perungamur nos conscendere doceat: ubi laboris refectio, doloris solatium.

VERS. 31.-- *Omnes vos scandalum pati.* Praedicit illis quid passuri sunt, ut post eum tum non desperent, sed poenitentia liberentur.

VERS. 32.-- *Postquam.* Sicut praedixit locum passionis, sic praedicit locum resurrectionis, ut sicut sunt tristes ex passione, sic laetentur glorificati resurrectione vel visione. *Praecedam vos,* etc. Ut infirmitatem eorum sponsione reditus sui consolaretur.

[0169D]VERS. 33.-- *Etsi omnes.* Non est mendacium nec temeritas, sed fides et ardens dilectio, intantum ut imbecillitatem suam et fidem verborum Dei non contueretur.

VERS. 36.-- *Et orem.* Proxima morte apte orat in valle pinguedinis, quia per humilitatem et charitatis pinguedinem pro nobis subiit mortem.

VERS. 37.-- *Coepit contristari.* Non timore passionis, qui ad hoc venerat, sed pro scandalo apostolorum et perditione impiorum. *[n: (HIER.)] Coepit contristari,* ut veritatem assumpti hominis probaret. Vere contristatus est, sed non passio ejus animo dominatur: verum propassio est, unde ait: *Coepit [0170A] contristari.* Contristatur autem non timore patiendi, qui ad hoc venerat, sed propter infelicem Judam et scandalum apostolorum et ejectionem Judaeorum et eversionem Jerusalem.

VERS. 38.-- *Tristis.* Anima est quae timet et tristatur. Petrus inferior non timet, dicens: *Animam meam ponam pro te:* quia ut homo vim mortis ignorat. Christus timet, quia, ut Deus in corpore constitutus, fragilitatem carnis exponit: qui corpus suscepit omnia debuit subire quae corporis sunt.

*Usque ad mortem. [n: (HIL.)]* Non propter mortem, sed donec apostolos sua liberet passione. Non mors, sed tempus mortis in metu est, quia post virtutem resurrectionis, fides est firmanda credentium.

VERS. 39.-- *Si possibile est.* Hoc non pro timore, [0170B] sed pro misericordia, ne Judaei, qui excusationem ignorantiae non habent, non occidant; unde ait: *iste,* id est populi Judaeorum non simpliciter calix: *Si possibile est,* ut sine interitu Judaeorum credant gentiles, passionem recuso. Sin autem illi excaecandi sunt ut gentes intrent, fiat non mea, sed tua voluntas. *Non sicut ego volo. [n: (AUG.)]* Transfigurat in se suos, qui nihil aliud vult quam Pater, ut ibi: *Esurivi et dedistis mihi manducare. Et quid me persequeris?* Docet autem eos privatam voluntatem corrigere et dirigere juxta divinam. [n: (AMBR.)] Hominem quem veritate corporis demonstrabat, aequabat affectu, ut diceret: *Sed non sicut ego volo, sed sicut tu.* Suscepit voluntatem meam, suscepit tristitiam meam. [0170C] Confidenter tristitiam nomino qui crucem praedico.

VERS. 41.-- *Caro autem.* Non de se utique hoc dicit, sed de his qui dixerunt se nunquam negaturos.

VERS. 42.-- *Iterum secundo.* Secundo orat, id est, si non potest Ninive salvari aliter, nisi aruerit cucurbita, id est populus Judaeorum, qui prius fuit ejus tabernaculum, ut me occidat.

VERS. 44.-- *Oravit tertio.* Tribus vicibus oravit, ut et nos a praeteritis peccatis veniam, et a poenitentibus malis tutelam, et a futuris periculis cautelam oremus, et ut omnem orationem ad Patrem et Filium et Spiritum sanctum dirigamus. Item sicut est trina tentatio cupiditatis, ita et timoris. Est enim concupiscentia carnis, concupiscentia oculorum et ambitio saeculi. Est et timor mortis, et timor utilitatis, [0170D] et timor doloris, contra quae omnia docet nos debere muniri oratione. Unde et propter trinam tentationem passionis potest intelligi Dominus ter orasse.

VERS. 47.-- *Cum gladiis et fustibus.* Factum congruit mutatae menti. Jam enim venit cum fustibus qui quandiu cum pace fuit tranquillius se egit.

## CAPUT XXVI. (cont.)

VERS. 48.-- *Dedit eis signum.* Putabat signa quae viderat non divinitus, sed magice facta: et quem in monte transformatum audierat, timebat ne tali modo nunc de manibus eorum laberetur: et ideo dabat signum. *Quemcunque osculatus.* Habebat adhuc aliquid de verecundia discipuli, cum non eum palam tradidit persecutionibus, sed per signum osculi.

[0171A]VERS. 49.-- *Et osculatus est.* Suscepit Dominus osculum non quo simulare nos doceat, sed ne proditionem fugere videatur, unde: *Cum his qui oderunt pacem, eram pacificus [n: (Psal. CXIX)]*.

VERS. 52.-- *Gladio peribunt.* Gladio illo quo igneus vertitur ante paradisum, id est, divinae vindictae, et gladio spiritus, id est, verbi Dei.

VERS. 53.-- *An putas quia,* etc. Quasi dicat non indigeo auxilio apostolorum duodecim qui possum habere duodecim legiones angelorum, in quibus sunt septuaginta duo millia quibus omnium gentium lingua exprimitur. Innuit autem non esse verendum, si contra Jesum omnes nationes insurgant, cum multo fortiores ipse habeat exercitus angelorum. Aliter: Hic numerus significat omne genus hominum [0171B] cum Romano imperio contra Judaeos certaturum. Hi sunt angeli Dei, qui post resurrectionem anno quadragesimo secundo, cum Tito et Vespasiano perdiderunt, homicidas illos, et civitatem illorum succenderunt.

VERS. 55.-- *Existis cum gladiis.* Stultum est cum gladiis et fustibus quaerere eum qui ultro se tradit, et in nocte per proditorem investigare quasi latitantem, qui quotidie in templo docebat. Sed in tenebris congregamini, quia potestas vestra in tenebris.

VERS. 57.-- *Ad Caipham.* Convenit nomen actioni. Caiphas, id est, investigator vel sagax ad implendam, scilicet doli sui nequitiam. Vel vomens ore, quia impudens ad proferendum mendacium et ad petendum homicidium.

[0171C]VERS. 58.-- *A longe.* Merito a longe, qui in proximo fuerat negaturus, significat Ecclesiam imitaturam passionem Christi longe differenter, quia Ecclesia patitur pro se, sed Christus pro Ecclesia.

VERS. 64.-- *Tu dixisti.* Marcus: *Ego sum:* quod idem est: Et est similis contra Pilatum et Caipham responsio, ut a propria sententia condemnentur. *Filium hominis.* Me in forma quam judicatis exaltatum et habentem nomen quod est super omne nomen.

VERS. 65.-- *Scidit vestimenta.* Furor qui fecit de solio surgere, facit et vestem scindere. Magno mysterio: cum vestis Domini nec a militibus scindi potuit. Significat enim sacerdotium eorum pro sceleribus pontificatum esse penitus solvendum: sed soliditas [0171D] Ecclesiae (quae vestis Dei dicitur) usque in finem saeculi indirupta manebit. Mos est Judaeorum cum aliquid blasphemiae audiunt, scindunt vestimenta.

Quod Paulus et Barnabas fecerunt in Licaonia, cum dicti sunt Jupiter et Apollo.

VERS. 67.-- *Tunc exspuerunt.* Sicut tunc consputus est salivis infidelium, ita nunc opprobriis exhonoratur falsorum fidelium, et colaphis, id est, blasphemiis eorumdem caeditur.

VERS. 68.-- *Prophetiza.* Dicunt contumeliam ei qui se prophetam haberi voluit a populis. Velaverunt enim faciem ejus secundum Marcum, non ut eorum scelera non videat, sed ut a seipsis gratiam [0172A] cognitionis ejus abscondant. Sicut velum fuit super faciem Moysi, quod usque hodie manet.

VERS. 69.-- *Una ancilla.* Cur prima ancilla prodit cum viri magis poterant cognoscere, nisi ut iste sexus ostendatur in necem Domini peccasse: et per passionem redemptus. Et ideo, mulier prima rerurrectionis mysterium accepit: et mandata custodivit, ut veterem praevaricationis aboleret errorem. Sicut per feminam hostis antiquus primum parentem seduxit, ita per mulierem ad magistrum negandum quem Christum Filium Dei confessus fuerat, principem Ecclesiae compellit.

VERS. 72.-- *Non novi hominem.* Quam noxia pravorum colloquia, quae cogunt Petrum negare Christum, vel hominem se nosse, quem confessus est [0172B] inter discipulos Dei Filium.

VERS. 73.-- *Qui stabant.* Joannes et Lucas unum dicunt cognatum Malchi. Sed vel est plurale pro singulari. Vel unus erat qui eum viderat, et praecipue dicebat, quem secuti caeteri similiter arguebant.

VERS. 74.-- *Et continuo gallus cantavit.* Post tertiam negationem sequitur galli cantus. Sacramenta rerum per statum temporum designantur. Media nocte negat, in galli cantu poenitet, post resurrectionem sub luce quem ter negaverat ter se amare professus est: quia quod in tenebris oblivionis erravit, speratae jam lucis rememoratione correxit: et ejusdem verae lucis praesentia plene quidquid mutaverat, erexit.

VERS. 75.-- *Recordatus est.* In alio Evangelio dicitur, [0172C] *Respexit Dominus Petrum [n: (Luc. XXII)]*, et intuitu provocavit ad lacrymas, quasi in mentem ei reducens quoties negaverat, et quod ei praedixerat, nec potuit in tenebris permanere, quem lux mundi respexit. *Et egressus.* Ab impiorum consilio seclusus culpam lavat, quod non intus. Ob hoc haesitare permissus est ut in Ecclesiae principe remedium poenitentiae conderetur, et nemo auderet de sua virtute confidere.

## CAPUT XXVII.

VERS. 1.-- *Mane autem.* Matthaeus et Marcus contexerunt narrationem de his quae cum Domino acta sunt usque ad mane, sed postea redeunt usque ad negationem Petri narrandam: qua terminata redeunt [0172D] iterum ad mane, ut inde caetera contexerent.

VERS. 4. *Peccavi tradens,* etc. Quasi in potestate sua esset mutare persecutorum sententiam: licet autem mutaverit voluntatem, tamen primae voluntatis exitum non mutavit. *Quid ad nos.* Quid ad nos pertinet de hoc? *tu videris,* tu scias quid fecisti. Vel quid videris pertinere ad nos. Quid ad nos pertinet pretium acceptum: tu istud probaveras, tu inde fac quod vis. Qui ad mortem peccant, tantam habent ignorantiam et caecitatem, ut nec turbentur in sceleribus suis, nec poenitentiae dolore crucientur.

VERS. 5.-- *Et projectis.* Sicut poenitentia ejus fuit infructuosa, sic et haec oblatio in templo est exsecrabilis. *Et abiens. [n: (HIER.)]* Nihil profuit Judae egisse poenitentiam, per quam scelus corrigere non [0173A] potuit. Sed quando frater sic peccat in fratrem, ut emendare valeat quod peccavit, potest ei dimitti. Sin autem permanent opera, frustra voce assumitur poenitentia. Hoc est quod de eo dicitur: *Et oratio ejus fiat in peccatum [n: (Psal. CVIII)]*: ut non solum emendare nequiverit proditionis nefas, sed proprii homicidii scelus addiderit, unde scelestior.

VERS. 6.-- *Non licet eos.* Vere colentes culicem et camelum glutientes: si enim ideo non mittunt pecuniam in corbonam, id est, in gazophylacium, id est, inter dona Dei, quia pretium sanguinis est, cur ergo ipse sanguis effunditur? Et quid praemii eis, si inde ager emitur in sepulturam pauperum?

VERS. 9.-- *Per Jeremiam. [n: (HIER.)]* Hoc non in Jeremia, sed in Zacharia legitur: tamen aliis verbis. [0173B] Legi nuper Jeremiae apocryphum, in quo haec verba scripta reperi. Sed tamen magis mihi videtur hoc sumptum de Zacharia more apostolorum, qui verborum ordine praetermisso, sensus tantum de Veteri Testamento proferunt.

*A filiis Israel,* etc. A quibus minus oportuerat, qui magnificare debuerant.

VERS. 11.-- *Tu es rex Judaeorum.* Secundum Lucam duo objecerant, scilicet quod prohibebat dari censum Caesari, et quod diceret se regem. De regno ergo Pilatus, quia nescit, interrogat. De tributis: quia audierat eum respondisse: *Reddite quae sunt Caesaris Caesari [n: (Zac. II)]*: quasi apertum mendacium invidorum negligit. Unde Marcus: *Et non erant convenientia testimonia eorum [n: (Marc. XXIV)]*. In [0173C] hoc quod Pilatus nihil aliud criminis interrogat, nisi an sit rex Judaeorum: arguuntur impietatis Judaei, qui nec falso invenire potuerunt quod objicerent Salvatori.

VERS. 16.-- *Qui dicebatur Barabbas.* Barabbas in Evangelio secundum Hebraeos *filius patris* vel *magister eorum* interpretatur. Ipse est Antichristus, quem illi Christo praeferunt, quibus dicitur: *Vos ex patre diabolo estis [n: (Joan. VIII)]*. Pilatus qui *os malleatoris* interpretatur, diabolum significat, qui est malleus universae terrae, per quem Dominus vasa sua permittit probari: et ad ultimum conterit, quando in extrema damnatione confringet.

VERS. 17.-- *Quem vultis.* Populo volens satisfacere dat optionem quamvis non dubitet Christum [0173D] eligendum sciens per invidiam traditum. *Qui dicitur Christus.* Idem quod Marcus ait: regem Judaeorum, quorum rex Christus vocabatur.

VERS. 19.-- *Pro tribunali.* Tribunal sedes judicum, ut solium regum, cathedra doctorum. *Uxor ejus.* Uxor viri gentilis hoc in visione intelligit, quod Judaei vigilantes intelligere noluerunt. *Nihil tibi.* Nunc demum diabolus intelligens per Christum se spolia amissurum, sicut primum per mulierem mortem intulit; ita modo per mulierem vult Christum de manibus Judaeorum liberare, ne per mortem ejus mortis amittat imperium.

VERS. 21.-- *Barabbam,* etc. Filium diaboli elegerunt pro Filio Dei, ut Salvatorem cum sua salute perderent, [0174A] et proditorem liberarent, quae sua petitio hodie etiam haeret eis, amissa gente et loco et libertate: quia datorem libertatis perdere voluerunt.

VERS. 22.-- *Quid igitur faciam de Jesu.* Multas quaerebat occasiones, ut eum cum benevolentia populi liberaret. Primo, latronem justo conferens. Deinde: *Quid ergo faciam de Jesu, qui dicitur Christus?* Et cum dicerent: *crucifigatur,* non statim acquievit, sed juxta suggestionem uxoris ait: *Quid enim mali fecit?* Quo dicto Pilatus absolvit Christum.

VERS. 24.-- *Lavit manus.* Gentilem populum ab impietate Judaeorum alienum designans, qui clamaverunt: *Crucifige, crucifige eum.*

VERS. 25.-- *Sanguis ejus.* Perseverat usque hodie imprecatio, et sanguis Christi non aufertur [0174B] ab eis.

VERS. 26.-- *Tunc dimisit illis Barabbam.* Barabbas latro seditiosus et homicidiorum auctor, dimissus est populo Judaeorum. [n: (ISID.)] Diabolus qui jam olim ob superbiam a patria lucis expulsus, et in tenebrarum carcerem fuerat missus. Et ideo Judaei pacem habere non possunt, quia seditionum principem eligere maluerunt. Vel Barabbas typum gerebat Antichristi.

*Jesum vero flagellatum.* Ideo credendus est Pilatus Jesum flagellasse et militibus ad illudendum dedisse, ut satiati poenis ejus et opprobriis, Judaei ejus mortem ultra non sitirent. *Jesum vero.* Serviens Romanis legibus, quae crucifigendos prius jubent flagellari.

[0174C]VERS. 28.-- *Chlamydem coccineam. [n: (HIER.)]* In chlamyde coccinea opera gentium cruenta sustentat. In corona spinea, maledictum solvit antiquum. In calamo, venenata occidit animalia. Vel calamum tenet in manu, ut sacrilegium scriberet Judaeorum. In suis vestibus non illuditur, sed in his quae propter peccata nostra portavit. Cum crucifigeretur suum recepit ornamentum statim: quia elementa turbantur, et Creatori testimonium dat creatura.

VERS. 32.-- *Cyrenaeum.* Ecce non Hebraeus, sed alienigena opprobrio Christi subditur, ut plenitudo sacramentorum transire a circumcisione ad praeputium ostendatur.

VERS. 33.-- *Golgotha.* Syrum est, et interpretatur *Calvariae,* non ob calvitium Adae quem mentiuntur [0174D] ibi sepultum, sed ob decollationem damnatorum. Adam juxta Hebron in libro Jesu legitur sepultus.

VERS. 34.-- *Cum felle mistum.* Alius evangelista dicit *mirrhatum,* id est, amarissimum. Et potuit utraque esse commistio fellis et myrrhae. *Et cum gustasset noluit.* Hoc Marcus tacet: *noluit bibere.* Hoc est quod Marcus ait: *non accepit,* scilicet ut biberet.

VERS. 35.-- *Diviserunt.* Hoc Joannes distinctius: vestimenta in quatuor partes ut Ecclesia in quatuor partibus mundi signetur. Tunica sortita significat omnium partium unitatem vinculo charitatis, quae sorte, id est, gratia Dei provenit, non humano arbitrio.

VERS. 37.-- *Causam.* Pro quam eum Judaei Pilato [0175A] tradiderunt. Rex per crucem non perdidit, sed confirmavit imperium, velint nolint Judaei.

VERS. 38.-- *Unus a dextris.* Unus a dextris per quem mortificatio significatur carnis pro coelesti gloria: unus a sinistris, per quem iterum significatur mortificatio carnis pro aliqua mundi causa.

VERS. 39.-- *Blasphemabant.* Praedictum erat in libro Sapientiae [n: (Cap. II)]: *Morte turpissima condemnemus eum. Erit enim respectus in sermonibus illius. Si enim vere Filius Dei est, suscipiet illum et liberabit illum de manu contrariorum.* Quia ergo crucifigebatur, et non liberabatur, credebant illum non esse Dei Filium: propterea pendenti in ligno insultant, et caput agitant:

VERS. 40.-- *Si Filius Dei es.* Si insultantibus cedens [0175B] descenderet de cruce, virtutem patientiae non demonstraret.

VERS. 42.-- *Et credemus ei.* Fraudulenta promissio: majus facit surgens de sepulcro, et non creditis: si ergo de cruce descenderet, non crederetis. Sed hoc daemones immiserunt; statim enim senserunt virtutem crucis, et suas vires fractas et hoc agunt ut de cruce descendat. Sed sciens hoc Dominus, permanet ut diabolum destruat.

VERS. 44.-- *Idipsum autem et latrones.* Prius uterque blasphemavit, deinde visis signis unus credidit. Ita uterque populus Deum prius blasphemavit: sed alter signis territus poenituit, et nunc Judaeos arguit.

VERS. 45.-- *A sexta autem hora.* Nota, sole a centro mundi recessuro crucifigitur Dominus, quia [0175C] propter peccata moritur, et Adam post meridiem cum peccasset vocem Domini audivit. Et ordo est rationis, ut quo tempore praevaricanti Adae clausit, eo tempore poenitenti latroni januam reseret paradisi. Quod Marcus ait hora tertia crucifixisse Dominum, ideo est, ut Judaeos qui se excusant, magis crucifixisse ostendat linguis, quam milites quorum manibus factum est: qui hora tertia ut crucifigeretur inclamaverunt. Quando enim crucifixus est, hora erat quasi sexta, id est non adhuc plene sexta.

VERS. 46.-- *Et circa horam nonam.* Cum inclinata est dies ad vesperam et tepefactus est sol a fervore, passionem consummat, ostendens se mori propter peccata nostra quibus a divina luce et dilectione in hanc noctem cecidimus. Mane surrexit Dominus, [0175D] docens resuscitatos in anima se esse producturum in lucem aeternae felicitatis. *Eli, Eli, lamma.* Quorum suscipit naturam, eorumdem plorat miseriam. In quo ostendit quantum ipsi flere debent qui peccant. Ne mireris verborum humilitatem et querimonias derelicti, cum formam servi sciens scandalum crucis videas.

VERS. 47.-- *Quidam autem.* Non omnes, forsitan Romani, Hebraei sermonis ignorantes proprietatem. Vel aliqui Judaei Christum minorem Elia reputantes, ut ejus auxilium deprecetur.

VERS. 49.-- *Sine videamus.* Quia vocem Domini male intelligebant, frustra Eliae exspectabant adventum.

[0176A]VERS. 51.-- *Et ecce velum templi.* Ut arca testamenti et omnia sacramenta legis quae tegebantur appareant, et ad gentes transeant. Josephus ait virtutes angelicas praesides quondam templi tunc pariter conclamasse: transeamus de his sedibus. Velum quod dicebatur exterius: quia nunc ex parte videmus; cum autem venerit quod perfectum est, tunc velum interius dirumpetur. *Terra mota est.* Omnia elementa suum Dominum crucifixum demonstrant. Terra movetur, Dominum suum pendentem ferre non sustinens. *Petrae.* Id est corda gentilium, vel vaticinia prophetarum, qui petrae dicuntur a petra Christo, ut quidquid in eis duro legis velamine clausum erat, scissum pateret gentibus.

VERS. 52.-- *Et monumenta.* Et tamen cum monumenta [0176B] aperta sunt, non ante surrexerunt, quam Dominus resurgeret, ut esset primogenitus ex multis fratribus. *Corpora sanctorum.* Hi credendi sunt cum Domino ascendente similiter ascendisse cum corpore.

VERS. 53.-- *In sanctam civitatem.* Jerusalem quae sancta dicitur propter templum, et Sancta sanctorum, quod nulla alia.

VERS. 54.-- *Centurio autem.* Hi in scandalo crucis confitentur Deum. Arius in Ecclesia praedicat creaturam, quem caeci Judaei nec tot miraculis credunt. In centurione fides Ecclesiae designatur, quae velo coelestium mysteriorum per mortem Domini reserato, Jesum Filium Dei tacente Synagoga confirmat.

## CAPUT XXVII. (cont.)

VERS. 55.-- *Mulieres multae.* Matthaeus et Lucas dicunt Mariam Magdalenam a longe stetisse. Joannes [0176C] vero juxta crucem, quia tanto intervallo aberat, ut juxta diceretur: quia praesto erat in conspectu ejus, et longe comparatione turbae propioris. Possumus etiam dicere quod illae quae erant cum matre Domini postquam eam commendavit discipulo, abire coeperint jam, ut a densitate turbae eruerent se et caetera quae facta sunt longius intuerentur. *Ministrantes ei.* Consuetudinis Hebraicae erat, ut mulieres de substantia sua praeceptoribus suis ministrarent: quod Dominus accepit, ut exemplum daret apostolis.

VERS. 56.-- *Jacobi.* Jacobus Alphaei minor dicitur ad differentiam Jacobi, qui inter primos apostolos vocatus est et electus a Domino.

VERS. 57.-- *Homo dives.* Quia ad praesidem nisi dives accedere non poterat, non quod divitias commendet [0176D] evangelista. Dictus est et decurio, quia fuit de ordine curiae et officium curae ministrabat, per hoc potuit habere facultatem, per hoc quod discipulus, hoc ministerio dignus fuit. *Discipulus erat Jesu. Hic accessit ad Pilatum.* Etsi occultus, vitans prius inimicitias Judaeorum, in hoc extremo officio nihil curat de illis.

VERS. 59.-- *In syndone munda.* Mystice. Sindone munda Jesum involvit, qui pura mente eum suscepit. Hinc etiam mos Ecclesiae habet, ut sacrificium altaris non serico, non panno tincto, sed puro lineo celebretur.

VERS. 60.-- *In monumento suo novo.* Quia si in monumento, ubi alius positus esset, poneretur, alius [0177A] fortasse resurrexisse fingeretur. In petra, ne si ex multis lapidibus aedificatum esset, suffossis tumuli fundamentis ablatus furto diceretur.

VERS. 61.-- *Erant autem ibi.* Aliis notis Jesu ad sua redeuntibus, solae mulieres quae arctius amabant, obsequium funeris inspiciebant, exspectantes quod promiserat Jesus: et ideo primae resurrectionem vident.

VERS. 63.-- *Post tres.* A parte totum, sexti diei quo crucifixus est cum sua nocte pro uno die. Sabbatum integre. Tertius dies a parte prima, id est, nocte totius cum suo diurno, et sic est triduum.

VERS. 66.-- *Munierunt sepulcrum.* Diligentia eorum nostrae profuit fidei. Nam quanto amplius servabatur, tanto magis virtus resurrectionis ostenditur.

## CAPUT XXVIII.

[0177B]

VERS. 1.-- *Vespere,* etc. [n: (HIER.)] Quod diversa tempora istarum mulierum, etc., *usque ad* adire non potuerunt, mane adeunt. *Maria Magdalene, et altera Maria.* Duae unius nominis et devotionis mulieres, duas significant plebes pari devotione Christi passionem et resurrectionem amplectentes.

VERS. 2.-- *Terrae motus.* Sicut in passione et in resurrectione fit motus terrae: significat autem corda terrenorum per fidem passionis et resurrectionis ad poenitentiam movenda. *Revolvit lapidem.* Clauso potuit exire sepulcro, qui clauso natus est virginis utero. Revolutio lapidis significat reserationem sacramentorum Christi, quae velo litterae tegebantur: [0177C] quo ablato, resurrectio, mortis abolitio, vita aeterna coepit toto orbe praedicari.

VERS. 3.-- *Sicut fulgur.* In candore vestis significabat blandum justis, in terrore fulguris, significat terribilem futurum reprobis.

VERS. 5.-- *Nolite timere.* Quae vestros concives videtis. Illi timeant qui ad eorum societatem non pertinent.

VERS. 7.-- *Et cito euntes.* Nec concessum est nobis hoc gaudium occulto cordis tenere, sed similiter amantibus pandere.

VERS. 8.-- *Cum timore et gaudio.* Duplex est affectus in eis, timoris et gaudii. Alter de magnitudine miraculi, alter ex desiderio resurgentis, et uterque gradum femineum concitabat.

[0177D]VERS. 9.-- *Et ecce Jesus,* etc. Sic omnibus iter virtutum inchoantibus adjuvando occurrit Christus. *Et tenuerunt.* Superius dictum est clauso exisse monumento, ut immortale corpus intelligeres: hic tenentur pedes, ut veram carnem comprobes. Et quia tantam visionem tremebant, primum pellitur timor: *Nolite timere,* ut mente placida possint audire quae dicuntur. Istae tenent pedes quae adorant resuscitatum: sed illa quae nesciebat adhuc resurrexisse [0178A] Filium Dei, audit merito: *Noli me tangere, nondum enim ascendi ad Patrem meum [n: (Joan XX)]*.

VERS. 10.-- *Nuntiate.* Ut mulier mortifera serpentis verba narravit, ita modo verba vivificatoris, ut a qua tunc mors, modo ab ea vita. *Fratribus meis.* Ante etiam servos vocavit, modo fratres, ut post resurrectionem eamdem humanitatem resumpsisse, et illos idem sperare doceat.

VERS. 12.-- *Pecuniam copiosam. [n: (HIER.)]* Qui rebus Ecclesiae abutuntur in aliis rebus quibus suam expleant voluntatem, similes sunt scribarum et Pharisaeorum et sacerdotum redimentium mendacium et sanguinem Salvatoris.

VERS. 13.-- *Furati sunt eum nobis dormientibus. [n: (AUG.)]* Si dormierunt, quomodo viderunt? Si non [0178B] viderunt, quomodo testes esse potuerunt? Avaritia quae captivavit discipulum comitem Domini, decepit et milites custodes sepulcri: et sic Judaeos seduxit, unde subdit: *Et divulgatum est.*

VERS. 16.-- *Abierunt.* A Jerusalem in Galilaeam. *In montem:* quia corpus de communi terra susceptum super omnia terrena erat elevatum. Et monet nos, ut si eum videre volumus, ad superna de infimis elevemur. Praecessit Christus primitiae dormientium, sequuntur alii in suo ordine, et videntes eum adorant, id est, sine fine laudant.

VERS. 17.-- *Quidam autem dubitaverunt,* ut Lucas ait: existimantes se spiritum videre, quem moriendo tradidit.

VERS. 18.-- *Et accedens.* Et ideo pius magister et [0178C] illos ad fidem confortat, et dubios ad fidem vocat intimans ad quantam pervenerit gloriam. *Data est.* Hoc non de coaeterna Patris divinitate, sed de assumpta dicit humanitate, in qua minor angelis, in qua etiam gloria et honore coronatus est et omnibus superpositus.

VERS. 19.-- *Euntes.* Qui jam in lucem venit, quod hactenus quibusdam de causis dubium hominibus fuerat. *Docete.* Congruus ordo. Primo enim docendus est auditor. Deinde fidei sacramentis imbuendus, tunc ad servanda mandata instruendus. Quia nisi prius anima fidem recipiat, non est dandus baptismus, nec valet mundari, si post non insistat bonis operibus.

VERS. 20.-- *Et ecce ego vobiscum sum.* Quae autem [0178D] merces piae conversationis, quodve pignus futurae beatitudinis etiam in praesenti sit fidelibus, subdit: *Ecce ego vobiscum sum,* etc. Quod apostolis per successiones universali Ecclesiae promittit. Nota quod usque in finem saeculi non sunt desituri qui divina mansione sunt digni.

[n: (AUG.)] Prima sabbati diluculo, etc., *usque ad* dicente eis angelo: *Sic veniet quemadmodum vidistis eum euntem in coelum [n: (Act. I)]*.

english:
## PROLOGUE.

[0063A]

Matthew, when he had first preached the Gospel in Judaea, wishing to pass over to the Gentiles, was the first to write the Gospel in Hebrew: which he left for a remembrance to the brethren from whom he was going. For as it was necessary that the Gospel be preached for the confirmation of the faith, so also that it be written against the heretics. But although many have written a Gospel, only four have the [0063B] testimony of authority: because through the four quarters of the world they announce the faith of the Trinity, and they are as it were four wheels in the Lord's chariot, which bears him through the preaching of the Gospel, and the human race, destroyed by a fourfold [0064A] death, was to be quickened by their preaching: whence also the gospels of the others fell away, nor were they received: because they were unwilling that the predetermined number should be brought to an end, on account of the power of the sacrament. The evangelists are also designated by four figures, which are not deceptive, but conscious to themselves of a delightful mystery. Matthew is understood in the man: because he dwells principally upon the humanity of Christ. Mark in the [0064B] lion, because he treats of the resurrection. Luke in the calf, treating of the priesthood. John in the eagle, writing the sacraments of the Divinity. But Christ, whom they describe, was a man born of a virgin: a calf in the immolation, [0065A] a lion in the resurrection, an eagle in the ascension. Or in the man is expressed humanity, in the calf priesthood, in the lion kingship, in the eagle the sacrament of the Divinity.

*Here begins the Gospel according to Matthew.*

## CHAPTER ONE.

VERS. 1.-- *The book of the generation. [n: (HIER.)]* The Hebrews impose upon their volumes a name taken from their beginnings, as the book of Genesis, etc., *as far as* but this custom holds in many, chiefly in the prophets, as "the vision of Isaiah," where thou suppliest, "this is."

*Of the son of David.* The order is inverted, lest, Abraham being set first, the connected sequence of the generation should be broken. Of these [0065B] two he is specially called Son: because the one was first among the patriarchs, the other among the kings, to whom the promise concerning Christ was made, that he might disclose to the Jews that Christ was to come out of the law, in whom they should see the prophecies fulfilled.

*Of the son of David the son of Abraham.* He chose these two out of all, whose Son Christ is called, that to the Jews to whom he writes, who knew from the law that Christ was to come, it might appear that this is he who had long been promised, in whom all the prophecies should be seen to be fulfilled; for to these alone in the Old Testament is the promise of Abraham recorded as made, *and in thy seed shall all the nations of the earth be blessed [n: (Gen. XXII)]*.

Abraham and David are two pillars standing in the law as in a porch before the door which is Christ: [0065C] which a cord of twelve cubits encircles, that is, the faith of the apostles. He embraces these fathers in the genealogy, from the midst of whom Christ the door is opened to believers.

VERS. 2.-- *Abraham begot Isaac: and Isaac begot Jacob.* Fittingly let the beginning of the generation be from him to whom he was first promised, in whom is the blessing of all.

Matthew begins the generation from the beginning of the promise. And even to the end of the book this is pursued, that he who was born of this generation may be understood as God and man.

From the outset he begins from him to whom the promise of faith was first made, that in this father, to whom the promise was first made, they may learn who and what manner of men they ought to be who [0065D] wish to be blessed in his seed. Matthew begins, or reckons, the generation by descending: because he shows the humanity of Christ, through which God descended to men. Luke, relating it by ascending, discloses the form of the sacrament. For beginning from the baptism he ascends as far as God, showing that the baptized ascend to this, that they may be sons of God.

*Begot.* Matthew sets down, *begot:* he who numbers only the sons of nature. Luke: *Who was:* he who inserts some who are sons according to the law or by adoption. Matthew sets down "genuit," and not "generavit," perhaps that he might be recognized, shown forth at the end, of whom it is said: *This day have I begotten thee [n: (Psal. II)]*.

*Judas and his brethren.* Therefore Judas alone is named expressly, [0066A] that thou mightest recognize him who had been promised out of his stock.

He mentions the brethren of Judas, the brethren of Isaac and Jacob being passed over: because those were driven off from the people of God as strangers: these were written as heirs in the book of life, and are as it were the twelve patriarchs, in whom the number of the apostles also is signified. But they are not expressed by name, lest the generation be extended beyond the number of the sacrament.

In the seed of the aforesaid fathers Christ entered into Egypt, and the enemy, foreboding this, oppressed the people, and slew not the women, but the males, that he might extinguish him.

From Judas is Christ, whom all the Gentiles received: at whose coming Herod, a foreigner, was already ruling.

[0066B]VERS. 3.-- *And Judas.* Judas begot Phares and Zaram before he entered Egypt, into which both afterwards passed over with their father.

*And Phares begot Esrom.* In Egypt Phares begot Esrom, and Esrom Aram, and Aram Aminadab, and Aminadab Naasson: and then Moses led them out of Egypt. Naasson was leader under Moses in the tribe of Judah through the desert, in which he begot Salmon. This Salmon was prince in the tribe of Judah, who entered with Joshua into the land of promise. This Salmon in the land of promise begot Booz of Raab.

Christ is Phares, that is, division, because he will separate the sheep from the goats. He himself is Esrom, that is, an arrow or a court, because he pierces the hearts of his hearers. He has also [0066C] the breadth of charity, wherewith he loved even his enemies.

VERS. 4.-- *And Aram.* Aram is interpreted *Christ the elect* or *the exalted*: the Elect, of whom the prophet says: *Behold my servant whom I have chosen [n: (Ose. XI)]*. And elsewhere: *The Lord is high above all nations [n: (Psal. CXII)]*. He himself is Aminadab, that is, willing, who says: *I will freely sacrifice to thee [n: (Ibid. XXXIII)]*. The same is Naasson, that is, augury, who knows things past, present and to come. Or Naasson, serpentine, because Christ after the manner of a serpent guarded against all snares.

VERS. 5.-- *And Salmon begot Booz.* Christ is Salmon, that is, *perceiving,* because he perceives all things. He himself took Raab, that is, the Church of the Gentiles. Raab, *hunger,* or *blessedness,* or *onrush:* because the Church of the Gentiles hungers and thirsts after justice, and, spread abroad through [0066D] the world, converts philosophers and kings by the onrush of doctrine. Raab displayed the scarlet in the window, that is, in the mouth she declares the passion of Christ by confession. Raab the harlot, who received the messengers of Joshua, whom Salmon, prince of the tribe of Judah, joined to himself, signifies the Church of the Gentiles, which is joined to the prince out of Judah, that is, to Christ. And she alone with her own is saved, while Jericho, that is, the present world, walled about with seven walls of vices, is beset for the space of seven days with the trumpets of preachings, until *at the last trump* all the walls fall down, and the last death is destroyed.

*And Booz.* Booz is Christ, of whom it is said: *Behold the Lord God shall come with strength [n: (Isa. XL)]*. Note [0067A] that none of the holy women is taken into the genealogy of Christ, but those whom Scripture reproves. For he ought to be born of sinners, who had come for sinners, that his own might learn that the sins of the fathers do not stand in their way. Whence the lamb to be immolated at the Passover was commanded to be taken from the goats and the sheep, that is, to be begotten from the just and from sinners

*Of Ruth.* A Moabitess, that he may show the prophecy of Isaiah fulfilled: *Send forth the lamb, O Lord, the ruler of the earth [n: (Isa. XVI)]*. Through her the seed of Abraham is brought down to Christ. The Church of the Gentiles, signified by Ruth, before she came to Booz, that is, to Christ, was of her father the devil.

Ruth signifies the Church which is of Moab, that is, of the Gentiles, which [was] of her father the devil and of the rock of the desert [0067B] because of idolatry, out of which God raised up sons of Abraham: forgetful of her former nation she came to Booz, who is called strong, that is, to Christ, who raises up the seed of his brother, that is, of Moses, who died without children, *because the law brought nothing to perfection [n: (Hebr. VII)]*. Ruth, *seeing* or *hastening;* because the Church with a pure heart sees God, which hastens to the prize of the heavenly vision and determines to persevere in faith and love.

*And Jesse.* The father of David is more often named Isai, but he bore two names. Yet here he is called Jesse for this reason: that he might know that he had come; of whom Isaiah says: *There shall come forth a rod out of the root of Jesse [n: (Isa. XI)]*, etc. This is the flower which Isaac smells, saying: *Behold the smell of my son is as the smell of a full field [n: (Gen. XXVII)]*, because the Spirit filled him most abundantly.

[0067C] *King.* Not that he alone is king in this genealogy, but because he is the first king of Judah and the beginning of the kings, for whose sake the rest also are kept upon the throne of the kingdom: and through him the order of the generation runs down to Christ, who has the kingdom of David.

VERS. 6.-- *And David the king.* Mystically David, that is, Christ, who overcame Goliath, that is, the devil. He himself is strong of hand, or desirable in aspect. Of the same it is said: *The Lord strong and mighty [n: (Psal. XXIII)]*, etc. And again: *Beautiful in form above the sons of men [n: (Ibid. XLIV)]*.

*Of Urias.* Urias, my light, namely of God, that is, the devil, who said: *I will be like the Most High [n: (Isa. XIV)]*: whose wedded wife, the Church, Christ loved from the upper chamber of the Father's majesty, and, when she was made fair, joined her to himself [0067D] in marriage. Urias, who is a figure of the devil, is interpreted *my light is God*, who still transforms himself into an angel of light, and makes himself the light of God.

VERS. 7.-- *And Solomon.* Christ is Solomon, that is, *peaceable,* because he himself is our peace, who made both one. He himself is Roboam, that is, the onrush of a people, who swiftly converts peoples to the faith. *Roboam.* Of him it is said: *I will give to Roboam himself the tribe of Judah, that a lamp may remain to David all his days in Israel [n: (III Reg. XI)]*. [var: Vulg. 3 Reg. 11:36 reads *filio autem ejus dabo tribum unam, ut remaneat lucerna David servo meo cunctis diebus coram me in Jerusalem*, "to his son I will give one tribe, that a lamp may remain to David my servant all his days before me in Jerusalem"] Which cannot be taken according to the letter, because neither did Israel endure for all days, nor after Christ was there any leader of David's line in Israel. But Christ is an eternal lamp in the heavenly Israel, and therefore is kept always. But Christ is said [0068A] to sit upon the throne of David, because David's temporal kingdom prefigured the eternal kingdom of Christ. *Abias.* The Lord is Father, that is, Christ, who says: *I will be to him a Father, for as Lord he has done all things whatsoever he would [n: (Psal. CXIII)]*. Who is also Asa, that is, lifting up, because he himself took away the sins of the world.

VERS. 8.-- *Josaphat,* etc. *Judging* or *the judgment of God,* namely Christ, who judges the world in equity. *And Joram begot.* Christ is Joram, that is, exalted, who says: *No man ascends into heaven but he who descended from heaven, the Son of man who is in heaven [n: (Joan. III)]*.

VERS. 9.-- *And Ozias.* Under Ozias, Joathan, Achaz and Ezechias, Isaiah prophesied concerning Christ. Because of the sins of the princes the mouths of the prophets were shut. [0068B] *Ezechias.* The Lord is strong, he it is who says to the apostles: *Fear not.* To Ezechias, when he was without children, it was said: *Set thy house in order, for thou shalt die and shalt not live [n: (Isa. XXXVIII)]*. Therefore he wept not for the sake of a longer life, since he knew that Solomon had for that very reason pleased God, because he had not asked for more years: but because he was in doubt whether the promise of God would be fulfilled, when he knew himself to be of the stock of David, through whom Christ must needs come: and he himself was without children, whence also he said [n: (Ibid. XXXVIII)]: *I shall not see the Lord God,* likewise, *I shall not look upon man any more,* etc. On the contrary he believed, because he who had promised is faithful. But God changes the sentence which he had given, for the testing of faith, and grants space for begetting.

VERS. 10.-- *Manasses.* Forgetful. This is he who [0068C] said, as it were to a converted sinner: *I will not remember all his iniquities [n: (Ezech. XVIII)]*. *Amon,* that is, *faithful* or *a fosterer,* signifying Christ, of whom it is said: *The Lord is faithful in all his ways, who calls his sons together, as a hen her chicks [n: (Psal. CXLIV)]*. [var: Vulg. Ps. 144:13 reads *Fidelis Dominus in omnibus verbis suis*, "faithful in all his words"; *in omnibus viis suis* belongs to Ps. 144:17, *Justus Dominus in omnibus viis suis*, and the clause about the hen stands nowhere in the psalm (cf. Matt. XXIII)]

VERS. 11.-- *Josias,* that is, *the salvation of the Lord* or *incense.* He it is who says: *Let my prayer be directed as incense [n: (Psal. CXL)]*, etc.

Josias, a just king, which his sons whom he begot were not; not in the transmigration, because he never went into transmigration: but according to God's predestination to the transmigration, he sets Jechonias and his brethren together, that of those whose iniquity is common the misery also may be alike. Jechonias, the preparation of the Lord, because the Lord prepared both the father and the son for the transmigration.

## CHAPTER ONE. (cont.)

[0068D] [n: (ISID.)] The truth of the history holds that there were two Jechoniases, so that the one, namely the father, stands at the end of the preceding fourteen, the other at the beginning of the following. But mystically, according to Augustine, one and the same is in the faith of the preceding and at the beginning of the following. But why has Joachim, the father of Jechonias, been passed over? Perhaps, that he might make Jechonias a type of Christ, he numbered him twice, and passed Joachim over lest the number should be increased.

All who are numbered from David to the transmigration of Babylon were kings.

*Jechonias.* The former Jechonias is called *the resurrection of the Lord,* the latter Jechonias *the preparation of the Lord.* Both [0069A] agree with Christ, who is *the resurrection and the life [n: (Joan. XI)]*.

VERS. 12.-- *Salathiel.* My petition is God, it agrees with Christ, who says: *Holy Father, keep them whom thou hast given me, that they may be one as we also are [n: (Joan. XVII)]*.

VERS. 13.-- *And Zorobabel begot Abiud.* The master of Babylon, that is, of confusion. It agrees with him who called the world back from the error of idolatry to the way of truth. There were zealous men from among the Jews called Heriles on account of the nearness of Christ's kindred, and they were Nazaraeans, who, retaining the order of Christ's genealogy partly by memory, partly from the books of Days, partly from grandfathers and great-grandfathers, wrote it down in order. *Abiud,* that is, *my father.* This agrees with Christ, of whom it is said: *He hath called upon me: thou art my father* [0069B] [n: (Psal. LXXXVIII)], etc. [var: Vulg. Ps. 88:27 reads *Ipse invocabit me*, "He shall call upon me": the future, where Migne prints the perfect *invocavit*] *Eliachim.* The Lord raising up. He who says: *Every one who sees the Son and believes in him shall have life everlasting, and I will raise him up [n: (Joan. VI)]*, etc.

VERS. 14.-- *Azor.* Helped. He it is who says: *Behold God hath helped me, the Lord is the upholder of my soul [n: (Psal. LIII)]*. [var: Vulg. Ps. 53:6 reads *Ecce enim Deus adjuvat me*, "Behold, for God helpeth me": the present, where Migne prints the perfect *adjuvit*, answering to his own etymology of the name, "Helped"] *Sadoch.* Just, that is, Christ, of whom it is said: *The Lord is just and hath loved justices [n: (Ibid. X)]*. *Achim,* that is, *this my brother.* Who else than he who willed to be made man, that he might have brethren, of whom he should say: *I will declare thy name to my brethren [n: (Ibid. XXI)]*. *Eliud,* that is, my God, it agrees with Christ, who says: *My God, why hast thou forsaken me [n: (Matth. XXVII)]*?

VERS. 15.-- *Eleazar,* that is, *my God is my helper.* [0069C] He it is who said in the person of man: *My God, I will hope in him [n: (Psal. XC)]*. *Mathan.* Giving or given. He it is who gave good things to men, and of whom it is said: *So God loved the world, that he gave his Son [n: (Joan. III)]*.

Through these fathers Christ [came] into the world, and bore in himself the office of them all. And it is fitting that we ascend to him by that same line of holiness by which he deigned to descend to us.

VERS. 16.-- *Joseph.* One who adds. Christ, who added the Gentiles to the Jews, who is also called the father of Christ, whom, born of his own wife, he received by adoption: but he is also called father by supposition. *Joseph* Matthew calls the son of Jacob, and Jacob the son of Mathan. Luke calls Joseph the son of Heli, and Heli the son of Mathat; but Mathan and [0069D] Mathat begot one son each of the same wife, Hesta by name. Mathan, who descended through Solomon, married her first, and, leaving one son, Jacob, died, and afterwards Mathat, who descended from David through Mathan, married the same woman and begot Heli, thus Jacob and Heli are brothers by the same mother. But Jacob, taking the wife of Heli his brother, who had died without children, to raise up his seed, begot Joseph, his own by nature, but by the law the son of Heli. That the son is said to be called by the name of him for whom he is raised up, is not true, since Booz called him whom he begot of Ruth not Elimelech, for whom he was raised up, but Obeth.

*The husband of Mary.* What has the generation traced from David down to Joseph to do with Christ, since Christ is not of the seed [0070A] of Joseph? But it is not the custom of the Scriptures that the order of women should be woven into the generations; and therefore it is brought in not through Mary, but through Joseph, since Joseph and Mary were of one tribe. Whence also he was compelled to take her as a kinswoman, lest one tribe should be confounded with another: whence also they make their declaration together, as of one stock, returning to Bethlehem when each went to his own city.

By the example of Mary it is clear to faithful married persons that, an equal consent being kept, continence can abide, and that it is called a marriage not by the mingling of bodily sex, but by the guarding of the mind's affection. Whence also Joseph is called the husband of Mary, because a marriage is true where the effect of love is preserved, and in Mary the fruit of the nuptials is found.

[0070B]VERS. 17.-- *All therefore.* The order of the generation having at length been run through, the evangelist, concluding at the end, recapitulates under a mystical number.

VERS. 18.-- *Now the generation of Christ.* He sets it down without the addition, "Jesu," that thou mayest understand him of whom the prophet says: *Thy God hath anointed thee.* The name Jesus, which belongs to him substantially, he reserves for the angel, so that he who is afterwards to speak of the conception of the Holy Spirit may the more sublimely set forth his proper name from the office of salvation. *So it was.* As has been said, that from Joseph the origin of Mary, who was also of David, might be made clear: and Christ, not of his seed, is shown as God and man, as man through the genealogy, as God through this, that he was of a virgin by the Holy Spirit. So, I say, it was, as has been written above and will presently be said, as afterwards it is made manifest by signs and prodigies, [0070C] so that the whole book may demonstrate that God and man was born: which must be believed that it may be understood. For here human sense fails, where there is not nature, but power: he who does not believe does not understand that a virgin brought forth, that the word was made flesh.

*When she had been espoused. [n: (ORIG.)]* She was espoused for this reason, that she might signify the Church, which is virgin and spouse: and that through Joseph, etc., *as far as* the espousal was made some days before the constant cohabitation, and in the meantime she was a wife under the guardianship of her husband.

*Before they came together.* Not that they came together afterwards: as if we should say, before he repented, he was overtaken by death. Not that they came together afterwards; but he shows the time next to the nuptials, in which the solemnities of the nuptials are celebrated.

[0070D] *She was found with child.* Joseph found that she was with child, but did not know that it was of the Holy Spirit: since afterwards, as one in doubt, he deliberated to put her away; but the apostle adds this, lest in the meantime a suspicion should creep upon the reader. How this was done, and in what order, or in what city the conception of Christ was accomplished, this, being here passed over, is set forth by Luke.

VERS. 19.-- *Just.* By the faith whereby he believed that Christ was to be born of a virgin, and he willed to humble himself before so great a grace.

That he was just, this is a testimony to the chastity of Mary, so that he who preserves the innocent may be called just: but merciful also in that he was unwilling to make it public, just from his knowledge of her chastity, merciful from fear. He knew that she was [0071A] blameless: but whence or what the matter was he did not know: and therefore he chose a middle way of escape, that he might neither betray the innocent, nor by consenting to a thing unknown make himself guilty before God. It is true virtue when there is neither mercy without justice, nor justice without mercy, which, separated from one another, fall away.

*And would not have her.* Whom he had espoused, to lead into marriage, lest he should seem to conceal what he did not know. Or to expose her to a punishment in which he knew there was no infamy, because he knew that he had received her a virgin and had kept her untouched.

VERS. 20.-- *But while he thought on these things.* Here we are taught that in uncertain matters we must deliberate long, lest we sin by the rashness of levity. *Behold the angel of the Lord.* Because he thinks thus mercifully, he deserves to be consoled, and his own counsel [0071B] is changed for a better counsel. *Son of David.* Acknowledge what was promised to the house of David, of which thou art, and Mary also, and see it fulfilled in her. *Fear not.* Although it be as great as thou believest, yet fear not on account of guilt, but embrace her with the regard of charity. *Thy wife.* She was a wife not by intercourse, but by affection, not by the joining of bodies, but by the coupling of souls.

Note that she is called wife from the first pledge of the espousal. It is therefore a matter of dispensation if any one is permitted to marry another after the sacrament of betrothal, and if he can never pay the debt.

Rightly is Joseph called husband, and Mary wife, since in him the affection of love is preserved, which is true marriage, and in her without intercourse there is the fruit of the nuptials.

*It is born in her.* To be born of her is to be brought forth into the light. [0071C] But to be born in her is to be conceived; or according to the presence of the angel which he has from God: to whom the future is as the past, it is called born. *It is of the Holy Spirit.* The Holy Spirit is called God, and the gift of God, and charity; and charity alone made him to be incarnate.

VERS. 21.-- *She shall bring forth.* Lest Joseph should seem not to be necessary to her, he adds: *She shall bring forth.* And so thou shalt be necessary for her care. *And thou shalt call his name Jesus.* He says the same to this man which he had foretold to Mary, that from the utterance he may set before men as well as women that the promised Saviour has already come. *For he.* The name is interpreted.

VERS. 22.-- *Now this,* etc. That she was espoused to a kinsman: that she was found with child: that a virgin brought forth: that he was called Jesus: that he saves. For the Evangelist says this when all things had already been [0071D] fulfilled.

*That it might be fulfilled.* The prophecy of Isaiah is a sign of the foreknowledge of God, because what it says is certainly foreknown by God: and therefore it ought to be feared by man. But no sign effects what it designates: but only signifies what it shows, so prophecy does not make a necessity of those things which it foretells, but is a sign of the foreknowledge of God.

[n: (HIER.)] There is no necessity of things from the utterance of the prophets, but only the showing forth of truth. Prophecy did not make a necessity of those things which it says, but is a sign of the foreknowledge of God.

One prophecy is from the predestination of God, which must in all ways come to pass, so that it is fulfilled without our [0072A] choice: as is this of which we here treat. Another is from the foreknowledge of God, with which our choice is mingled. Another there is which is called a threatening, which is made for a sign of divine punishment, that the elect may flee from the face of the bow, and the incautious justly perish; and this not from foreknowledge: because a thing is known far otherwise than it is threatened as to come.

VERS. 23.-- *Behold a virgin.* The prophet Isaiah marvels, and as it were rousing all from sleep, says: *Behold a virgin shall be with child [n: (Isa. VII)]*. To the Holy Spirit that was present which in time was not yet. *Behold a virgin,* etc. The Jews say that this is not a name of integrity, but of age, a girl. But how then is it a sign? He follows the sense of Isaiah, not the words. In place of "she shall conceive" he sets down: *She shall be with child:* and "they shall call" for "thou shalt call," [0072B] or "he shall be called."

*Emmanuel.* It is proper to Christ, as is Jesus, because he abides always with those whom he saves, by helping them.

For three causes he supports from the Old Testament the things which he sets down in the Gospel: for testification, that he may have testimony from the law and the prophets: for the confirmation of faith, because we believe more easily when we see fulfilled the things which were foretold: for the joining of the New and the Old Testament.

## CHAPTER ONE. (cont.)

VERS. 24.-- *And Joseph rising up,* etc. [n: (BEDA.)] Morally. Whosoever is moved by God, let him break off delays, let him rise from sleep: let him do what is commanded. *He did as he had commanded.* Perfect obedience. He did not only what the angel commanded, but also as he commanded. Obedient by the showing of service and by the effect of love, he is rightly said [0072C] to have done as he commanded him. *The angel of the Lord.* No place is left for lying, where the office of angels is performed. *And he took his wife,* etc. To avoid the infamy of the virgin, to conceal the coming of the Saviour, for the necessary service of the child at his birth.

VERS. 25.-- *Till she brought forth.* Not that afterwards, which is the more certain: since in many ways he knew that he who was born was God.

Not that he knew her afterwards: but *till* is set for *and,* or for *for ever,* as: *Till I make thy enemies the footstool of thy feet [n: (Psal. CIX)]*. It is said that Joseph could not see Mary face to face, whom the Holy Spirit had wholly filled from the conception. And therefore he did not know face to face her whom he had espoused, until the womb was emptied: [0072D] of which there is no question here. *The firstborn,* etc. Everything is called firstborn which opens the womb, whether another follow or not. Or the firstborn among all the elect by grace. But properly he is called the only-begotten of God the Father, or of Mary.

## CHAPTER II.

VERS. 1.-- *When therefore he was born,* etc. Although Matthew passes over the nativity, yet in relating the coming of the Magi he briefly commemorates it, saying thus: *When therefore. [n: (RAB.)]* Four things are here set down, confirmed by the prophets, the nativity, the name, the place and the time, etc., *as far as* of the coming of the Magi Luke is silent, and Matthew sets it forth.

[0073A] *Bethlehem of Juda.* To distinguish it from that which is in Galilee, in the tribe of Zabulon. For there are two Bethlehems: Bethlehem was formerly called Ephratha; Bethlehem is the house of bread, because there the living Bread was to be born, who came down from heaven, who is laid in a manger: that having fed the irrational he may make them fellows of the angels. But it signifies the Church, which is the house in which the living bread is eaten.

*In the days. [n: (HIER.)]* He sets this down not only for the time, but that it may be seen fulfilled, etc., *as far as* the Jews point out the place: the time of the coming they do not know.

[n: (AUG.)] Jesus was made manifest not to the learned nor to the just: for it prevails, etc., *as far as* that no great man might be proud, no weak man despair.

[0073B] *They came.* The Magi, not after a year: because then he would not be found in the manger, but in Egypt, but on the thirteenth day. But they were from the land of the Persians, where also is the river Saba, from which the region is named, near which is Arabia also, where the Magi were kings. Who, although they are said to have offered three gifts, are not on that account proved not to have been more than three; but that through them the Gentiles which were born of the three sons of Noe, and were to come to the faith, might be prefigured: or there were so many princes, who led many in their train. Therefore the Magi make their request chiefly at Jerusalem: because through Balaam they had heard that he was to be born of Israel. For a new star was showing forth a new man. The star is Christ, whom we ought to follow, who unless he arise in our hearts, the king of the Jews is not sought in the East.

[0073C]VERS. 2.-- *Where is he that is born king,* etc. It is the confusion of the Jews, when they learn the nativity of Christ from the Gentiles, and if they do not believe, they are without excuse. *For we have seen his star.* This star, the herald of the Lord's nativity, never appeared before, but the child then created it and assigned it to the Magi: which soon, its office performed, ceased to be. A mute star proclaims Christ not yet speaking; afterwards, when he spoke, the apostles announced him to the Jews, as to those using reason; a rational substance, that is, an angel, announced the birth of Christ. But an irrational thing, that is, a star, led the Magi, the firstfruits of the Gentiles, not yet using reason. To the shepherds angels, to the Magi a star, yet to both the tongue of the heavens speaks, because the tongue of the prophets was already ceasing. Whether the star arose in the east, or whether [0073D] they, being placed there, saw it risen toward the west, is doubtful. For it could arise in the east, and lead them to Jerusalem. But while they seek human help, as it were from the law, they are forsaken by the divine. By the star they understood that he was born in Judaea, and therefore they come to Jerusalem, where, learning the place and then setting out upon their journey, they first have the star going before them, which they recognize.

Allegorically. The star is the illumination of faith which leads to Christ. While they turn aside to the Jews, they lose it: because while they seek counsel from the wicked, they lose the true illumination.

[n: (LEO.)] Three men follow the leading of the light from above, accompanying with intent contemplation the token of the brightness that went before them, [0074A] to the acknowledgment of the truth, etc., *as far as* that the mystery of so great a vision might not lie hidden from them, and that what was shown to their eyes as unwonted might not be obscure to their minds.

VERS. 3.-- *But Herod hearing,* etc. He is called king, that by comparison with him who is sought, this one may be understood a stranger, because the proper one had already failed.

*But Herod hearing.* That another king of the Jews than himself was sought; for, being a foreigner, he wished to seem the lawful king: and therefore he burned the records in which the genealogy is woven.

*He was troubled,* etc. Either because he fears the end of his kingdom, or on account of the wrath of the Romans if he should allow this, who had decreed that no one should be called king or lord without their counsel. The king of heaven being born, the king of earth [0074B] was troubled, because assuredly earthly height is confounded when heavenly loftiness is proclaimed.

*With him.* Because of favour: because often the people the more unjustly favour those whom they endure as cruel. Whence Solomon: *A king* unjust *has all his ministers wicked [n: (Prov. XXIX)]*. [var: Vulg. Prov. 29:12 reads *Princeps qui libenter audit verba mendacii, omnes ministros habet impios*, "A prince that gladly heareth lying words hath all his servants wicked"; Migne's *Rex* stands where the received text has *Princeps*, and *injustus*, set in roman between his italics, is his own supplied word]

VERS. 4.-- *And assembling all the chief priests.* Note the diligence of the inquirer, that if he should find him he might do what he afterwards showed himself to wish: but if not, that he might be excused to the Romans. He was also probing whether their king would make the Jews sad or glad. *Where Christ should be born.* From the Jews he asks the place, from the Magi the time, that he may be made certain of both.

VERS. 5.-- *In Bethlehem of Juda.* They express the place of the nativity, which by the testimony of Scripture [0074C] they had learned, so that their very knowledge might become for them a testimony of damnation, for us a help to faith.

From this it is clear that not from ignorance, but from hardness of heart, they refused to believe.

VERS. 6.-- *And thou, Bethlehem.* He sets this down as it was said by them, because although they do not set down the words, they do in some manner set down the truth of the sense.

VERS. 7.-- *The Magi being called privately.* The priests and scribes being removed; for he feared lest the Jews should hide the promised one as by an oracle of God, if they should perceive that he wished to destroy him. Therefore also he promised that he would adore him, lest any should perceive his guile: but that without suspicion, for the favour of his good will, they might bring him word.

VERS. 8.-- *That I may adore him.* Herod promises [0074D] devotion, but sharpens the sword: painting the malice of his heart with the colour of humility. He feigned by countenance and by words to adore him whom with envious mind he was planning to kill. Whose person the hypocrites represent, who seek God feignedly, and never deserve to find him.

VERS. 9.-- *And behold the star which they had seen.* Having entered Judaea they are forsaken by the token of the star, that they may be compelled to inquire from the law. Or they who seek human help are forsaken by the divine. Nor was it fitting that a sign given to unbelievers should appear to those of the household of the law and the prophets; because, *if they hear not Moses and the prophets: neither if one from the dead,* etc. It did not keep the paths of the upper air: but being very near the house, otherwise they would not have distinguished the house.

[0075A]Morally. The star is a good exhortation leading to Christ. Or rather faith, which is the illumination of the mind, through which he who enters sees Christ, who is the morning star: and having seen him he rejoices with joy and does not cease to adore.

VERS. 10.-- *They rejoiced with a great joy,* etc. He rejoices with joy who rejoices for the sake of God (who is the true joy). He adds also "great," than which nothing is greater. And "they rejoiced exceedingly," because of a great thing one man can rejoice more, another less.

VERS. 11. *And entering the house,* etc. Three Magi come by one journey to adore God: because in the one Christ (who is the way) the inseparable Trinity was to be adored by them. *The child with Mary his mother,* etc. Often is he named a child, that they may recognize him of whom [0075B] it was said: *A child is born to us.* [var: Vulg. Isa. 9:6 reads *Parvulus enim natus est nobis*, "For a little one is born to us"; Migne prints *Puer*, which is the very word the gloss is expounding]

Why was not Joseph also found with Mary by the Magi? Lest any occasion of evil suspicion should thence be given to the Gentiles, who sent their firstfruits to adore him as soon as the Saviour was born.

*They adored him.* Thus confessing him God, whom they understand to have been brought to be man, and about to die, which they show by the myrrh.

*And opening,* etc. They testify their faith by mystical gifts: the gifts closed are the faith of the heart; the gifts opened, etc., *as far as* or by these three there are intimated in the same Christ royal power, divine majesty, human mortality.

VERS. 12.-- *And having received an answer.* As Moses, being silent, [0075C] cried out, so these with devout affection were asking what the divine will might command. This answer is not made through an angel, but through God himself, because no other appointed the way of return, save he who says: *I am the way, the truth, and the life.* The child does not speak to them, lest the divinity be revealed before the time, and that the true humanity may be held. Whence also he is soon sent into Egypt: because faith had to be nourished unto the reward, and the life of doctrine must be prepared for the going. *By another way,* etc. In this a pattern is given to believers, that they may come devoutly to God: and that they may attend to what he commands, namely, that they return not to the devil: but that they may come by the paths of the virtues to their country, and that they who fell by despising may rise again by obeying.

[n: (LEO.)] They adore in the flesh the Word, in infancy wisdom, [0075D] in weakness power, and in the truth of man the Lord of majesty, etc., *as far as* because what was proper in the substances was not diverse in the person.

VERS. 13.-- *Take the child,* etc. [n: (HILAR.)] When he was signifying that she was espoused to a just man, he called her wife; but after the birth she is shown only as the mother of Jesus, so that, as to the just Joseph the marriage with Mary was reckoned in virginity, so her venerable virginity as a mother might be shown in Jesus.

VERS. 14, 15.-- *Who rising up.* Joseph is a figure of the preachers, who bore Christ, with his mother, that is, the faith of Christ and of the Church, to the Gentiles, Herod being left behind, that is, the unbelief of the Jews. *By night.* Because [0076A] secretly by flight he went down to enlighten Egypt, night being left to the Jews.

By night he bore him into Egypt, because in the night of ignorance he left them to those unbelieving ones from whom he himself withdrew. When he returns, no mention is made of night, because at the end of the world the Jews, receiving the faith as though Christ returning from Egypt, shall be enlightened.

*Into Egypt, and he was there,* etc. He shows [Egypt] venerating a God of every kind: because Christ, not received by the Jews, passes over by preaching to the Gentiles. He fled into Egypt as he was born, that he might repair corrupted nature. So he fled, that he might call back the fugitives. That he fled was a matter of sacrament, not of fear, that he might give his own an example of fleeing. He did not flee death, who had come to die: nor did he dread the snares, who had come to lay open the craft [0076B] of the devil. Of this flight Isaiah foretold: *Behold the Lord shall ascend upon a light cloud,* that is, flesh without sin: *and shall enter into Egypt [n: (Isa. XIX)]*. But for seven years he lay hid in Egypt.

*Out of Egypt I have called.* This is found in Osee according to the Hebrew verity: or in the book of Numbers, as some assert: because the whole was done by the disposition of God.

VERS. 16.-- *Then Herod seeing.* It is likely that, since nothing had been reported to Herod by the Magi, he believed that they had been deceived by a false star, and had therefore not returned to him: whence also he rested so long from the search for the child. Then, when the things which had been done or said in the temple were made public, he perceived that he had been mocked by the Magi, and hastening to the death of Christ he slew the children.

[0076C]It is likely that for a year and four days from the nativity of Christ Herod raged against the children: which perhaps he deferred for this reason, that he set out for Rome, or was accused there, or that he might consult the Romans concerning those things which were said about Christ. Perhaps therefore he held himself back so long from the search for the child, that he might apprehend him the more carefully, and that he might not be able to slip away in any manner.

*He slew all the children.* As soon as Christ appeared to the world, persecution began against him: which prefigured the persecution of the saints: and while the infant is sought, infants are slain; in whom the form of martyrdom is born, where the infancy of the Church is consecrated.

The death of the little ones figures the passion of all the martyrs, who were slain as little ones, humble and innocent: who suffered not in Judaea only, but everywhere [0076D] at the hands of the wicked, whom Herod signifies. That they were two years old: because they were perfect in doctrine and in work. Those being slain, Christ escaped: because bodies can be destroyed, the divinity cannot be touched.

## CHAPTER II. (cont.)

*And in all the borders thereof.* He was not content with the devastation of Bethlehem, but laid waste the neighbouring places; nor had he any mercy for age, from a son of one night to a son of two years, but that he slew them all.

*From two years old.* Therefore from two years old, that as Herod had taken in beforehand the borders of the city, so also he might take in beforehand another year. Therefore also from two years old: because he feared lest the child, whom the stars served, should fashion for himself an appearance a little above or below his age.

[0077A]VERS. 17.-- *Then was fulfilled.* It is called fulfilled: because before it came to pass it was but half-full to those who read it, since what sounded in the letter secretly promised something to come.

[n: (CHRYSOST.)] He says that the star appeared for a year, as in the destruction of the Romans signs appeared in heaven, when the voice of the angels was heard: Let us pass over from these seats.

VERS. 18.-- *A voice in Rama.* That is, in a high place it was spread far and wide.

Allegorically. Or, the voice of the Church groaning over the slaughter of her members ascends to the throne of the judge on high. *A voice in Rama.* On account of the Levite's wife, destroyed by fornication and divided into twelve parts according to the number of the tribes, all Israel [0077B] destroyed the tribe of Benjamin save three hundred men: the weeping and wailing of those who survived was heard as far as Rama, which is a place near Gabaa, at the twelfth milestone from Bethlehem. *Was heard.* He heightens it, so that hyperbolically Rachel, already dead, is said with the feeling of one grieving to be already weeping for her sons. Whence by this the history concerning the Chaldeans is woven, that the devastation to come from them upon the people of the Jews would be like to the former disaster. But more truly, the Spirit revealing it through the evangelist, the prophecy is taken of the slaughter of the children. He says therefore that what was spoken was then completed, because although the word of the prophecy looks to the impending captivity, yet in it, as in a shadow, the future truth of the slaughter of the infants is proclaimed.

*Rachel.* Because she was buried near Bethlehem, and from [0077C] the earthly lodging of her body received the name of mother. Or because many of Benjamin and Joseph were slain. Of Rachel was Benjamin born, to whose lot Bethlehem does not belong, but only to the tribe of Judah. But because Judah and Benjamin are neighbouring tribes in the borders of Bethlehem, many also of the tribe of Benjamin were slain.

Note that the figure of the sacrament is better intimated through Rachel (than if Bethlehem were said to have wept), because through her in all things the pattern of the Church is commended, which weeps not so much for those carried off by death as for those destroyed by torment. *Rachel.* That is, the Church, weeps for her tender lambs destroyed: neither will she be comforted in the present, because they are not: but she sends forward all her hope and consolation to the eternal life.

The Church weeps, and will not be comforted here: because [0077D] her sons are not of this world. Or she weeps: because while she brings forth, she has justice [sic: justitiam], whence it is said: *You shall weep,* etc., but a consolation is added: *Your sorrow shall be turned into joy [n: (Joan. XVI)]*.

VERS. 19.-- *But Herod being dead, behold,* etc. Because, the perfidy of the Jews being lulled to sleep, and Elias and Enoch preaching, Judaea shall receive the word of God.

The king being dead, his accomplices straightway perish, so, the persecution of the Church ceasing, she is invited to heavenly things.

VERS. 20.-- *Into the land.* He does not determine into what part, so that, Joseph doubting, the angel may return: and that by his frequent address Joseph may be made the more certain. Because he did not distinguish into what part, therefore Josephus understood Judaea, which was the worthier part of the kingdom. *They are dead.* [0078A] Some relate that Herod caused the nobler of the Jews to be slain over his own funeral, that he might so compel the Jews to weep for his death.

VERS. 21.-- *Who rising up.* Allegorically. Joseph bears the figure of the apostles, by whose office Christ is carried about. The apostles came first into the land of Israel: because they preached first to the Jews. But because of Herod, that is, the hereditary unbelief remaining, they fear and withdraw, being admonished to preach grace to the Gentiles, and to carry Christ over to them.

The land of Israel being named, it seemed to Joseph that such a child ought to dwell nowhere but in Jerusalem, where the temple was and the celebration of the prophets. Yet the angel wished Galilee to be understood, which the Jews also inhabited, which shows that it had thus been predestined, [0078B] because he shall be called a Nazarene.

VERS. 22.-- *He feared to go thither.* If he feared Judaea on account of Archelaus, the heir of his father's cruelty, why not Galilee also, where another Herod, his brother, was reigning? Because Archelaus after his father obtained the sole rule of the whole kingdom: but growing insolent he was cast down by Tiberius Caesar into exile at Lyons, and then the kingdom was divided into four tetrarchies, one of which, that is Galilee, Herod his brother obtained.

It is asked: why did Joseph not fear to go into Galilee as into Judaea, since Archelaus reigned there also? But he could better lie hid in Nazareth (which was remote) than in Jerusalem, where was the head of the kingdom and Archelaus constantly present.

*He withdrew into the parts.* That Christ is not carried over thither [0078C] where Archelaus was reigning signifies that Christ shall be hidden from those in whom Antichrist shall reign.

VERS. 23.-- *Nazareth.* Nazareth is interpreted *a new shoot* or *the flower of the field*, from the root of which shoot the holy of holies is read to have ascended, to signify the substance of his eternity. As therefore he chose the time in which he should be born and the place, so also the city in which he should grow up: whose name is a token that he who is holiness itself, nurtured in holiness, is rightly called the holy of holies: whence also his disciples were first called Nazaraeans, but afterwards from Christ were called Christians.

Nazareth of Galilee, whither he is carried over, signifies that part of the same nation which was to receive the faith: whence it is interpreted *a flower*: because the more ardently the Church passes over from earthly things to heavenly, the more it abounds in the flower and shoot [0078D] of the virtues.

*By the prophets.* He says prophets in the plural, because we have no fixed instance from Scripture: he shows that he took the sense, not the words. Or in the same words in Isaiah according to the Hebrew verity: *A Nazarene shall ascend from his root [n: (Isa. XI)]*.

## CHAPTER III.

VERS. 1.-- *In those days.* He passes over many things, and crosses to the preaching of John. *In those days.* He takes in not the years of boyhood only, but all of them up to the preaching of John, that is, when he was nearly thirty years old. Luke expresses the times more exactly: In the fifteenth year of the reign of Tiberius Caesar. *Preaching.* He who had before kept silence made himself known by baptizing, preparing the way [0079A] for the Lord. *In the desert of Judaea.* Because the Jews had been deserted by God, and for them repentance is necessary, that they may return.

VERS. 2.-- *Repentance.* The herald announces this, which afterwards the Truth announces through himself; repentance goes before, the promise of the kingdom follows: he who truly repents, in himself his past errors, then lifts up his mind to the heavenly kingdom. If remission is made freely in baptism, why is repentance preached? But the manner of repentance is threefold. The first, to renounce and condemn errors and all evils before baptism: which is necessary for those who are coming to Christ. The second, that those who have fallen after baptism be called back through repentance. The third, whereby the saints are daily cleansed of such sins as life is not lived without.

[0079B]To repent is to weep for things done before, and not to commit what must be wept for. The kingdom of heaven is said to be at hand for the penitent. Not earthly things, as in the old law: and this through the obedience of Christ. And John first preached this kingdom of heaven: *Do penance.* The first virtue is, through repentance to slay the old man, and to hate vices: and he who does not do this not only fails to lay hold of the virtues, but does not even escape punishments. The virtue of repentance is conceived by fear, which is the beginning of wisdom. Repentance is from punishing, whereby each man punishes what he has unlawfully committed.

To do penance is to make fruits worthy of repentance. *The kingdom of heaven.* That is, Christ, through whom the saints reign in the heavenly places. Or the Gospel, by which he invites to the kingdom.

[0079C] *For it hath drawn near,* etc. Unless it had drawn near, no one could return: because the weak and the blind were without the way (which is Christ): and John, preparing that way, sets it before the penitent.

VERS. 3.-- *The voice of one crying.* John is the voice, Christ the word, who cries in John: No word is heard without a voice, nor is a voice of any avail without the understanding of the word. The voice prepares the way for the word, that it may be received. Whence: *I have prepared a lamp for my Christ [n: (Psal. CXXXI)]*.

*In the desert.* A pattern for the penitent: the place of his converse is not the throng of men, but the desert. His clothing is not soft to the point of looseness, but rough: his food scanty and unaccustomed.

Typically, the desert signifies the life of the saints, set apart from the enticements of the world.

[0079D] *The way of the Lord.* The way of the Lord is made straight to the heart, when his word is diligently heard.

VERS. 4.-- *And John himself.* He who preaches repentance displays the habit of repentance. In him the meanness of clothing and of food is praised, the use of which in the rich man is called to account.

And John himself instructs the penitent in his own person, and sets forth a pattern of life by dwelling in the desert, living on locusts, clothing himself in camel's hair.

The servant of God ought not to have clothing for adornment or for delight, but only for covering nakedness. Hence John was clothed in hair.

VERS. 5.-- *Then there went out to him,* etc. Because unless a man go out from evils, he is not washed. Whence it fitly follows: *They were baptized by him in the Jordan:* which is interpreted *a going down*, [0080A] because they were going down from the pride of the old man to the humility of confession and amendment. For already then an example was given to those about to be baptized, of confessing sins and promising better things.

VERS. 6.-- *In the Jordan.* Because in it the figure of baptism went before, and from its name it requires a going down from pride, which is fitting for the baptized. *Confessing.* The confession of sins is the testimony of a conscience that fears God. For he who fears the judgment of God is not ashamed to confess his sins. More perfectly, fear looses every shame. The confession of sin has shame in it, and that blushing is itself a heavy punishment. And therefore we are bidden to confess our sins, that we may suffer the blushing for a punishment. For this very thing is part of the divine judgment.

VERS. 7.-- *Many of the Pharisees,* etc. These are of the [0080B] heretics of the Jews, and the Pharisees set the righteousness of observances and traditions before all else. Whence also they are called Pharisees, that is, divided from the people by a private righteousness. The Sadducees, that is, the just: for they claim for themselves what they are not: these deny the resurrection, saying that the soul perishes with the body: they receive the five books of Moses, they reject the prophets. These, when they come to baptism, John rebukes: because they most of all had need of correction and repentance.

*Brood of vipers,* etc., that is, poisoned sons of the poisoned: because they envy the good and persecute them, they wound their neighbors as their fathers did.

The viper kills its own father, so the Jews killed the prophets who were their fathers.

VERS. 8.-- *Bring forth therefore fruits worthy. [n: (BEDA.)]* [var: Vulg. Mt 3:8 *fructum dignum*, singular; the plural *fructus dignos* is Lc 3:8's] [0080C] As if he were saying: Why do you not first lay aside your poisons, that so to baptism, etc., *as far as* it is grace that feels, and feeling seeks holiness.

VERS. 9.-- *For I say.* He draws them back from the flesh, that they may consider the works of God's predestination. The first are the rudiments of faith, to believe that God can do whatever he will, so that he who created all things out of nothing can form sons of Abraham from stones or from dust. *Of stones.* Pointing to those stones which Josue caused to be carried over out of the Jordan, toward which he says this as though stretching out his finger.

Josue caused twelve stones to be carried from the midst of the Jordan onto dry land, and others to be set in their place out of the land in the same channel: by which the blinding of the Jews and the transforming of the Gentiles to the light are foresignified.

[0080D]Or he calls the Gentiles stones: and the sense is: Do not glory in the seed of the flesh: because these only are the sons of God who have been enlightened by grace and inwardly raised up. He says "raise up" pointedly, because Christ received Sara, that is, the Church, and raises up sons of Abraham by grace, he having died without children, lest so great a patriarch should be deprived of the promises. In presage of this thing God once begot a son of Sara.

VERS. 10.-- *For now the axe.* But lest they should seem free of danger if they kept themselves apart from such sacraments, he threatens. *The axe.* Christ, who consists of haft and iron, that is, of the humanity by which he is held, and the divinity because he cuts. *Is laid:* because although he waits through patience, he yet sees what he is about to do. [0081A] *To the root.* That is, the end of the Jewish people, that he may take away from the land of the living those who do not believe in Christ. Or, the axe is the sentence of judgment, or the preaching of the Gospel. *To the root.* Note, not to the branches, but to the root. For when the sons of the wicked are taken away, what else is cut off but the branches of an unfruitful tree? When the whole offspring is taken away together with the parent, the tree is cut off at the root, that nothing may remain from which some shoot might spring up again. The roots are thoughts, by which men, being planted, are either lifted up on high to heaven, or sent down to the depths of hell. The tree is the human race: of this tree some branches are dry, that is, the pagans, fit for the burning. Others are green, but without fruit: as the hypocrites, who make a show of holiness, but are empty within: others are fruitful, but poisonous, that is, the heretics: who by preaching [0081B] bring forth fruit, but a deadly fruit. Others, that is, the catholics, who bear good fruit. *Every tree therefore,* as the Gentiles, the hypocrites, who bear none, and the heretics, who bear evil fruit.

VERS. 11.-- *I indeed.* Lest he should seem to threaten on his own authority, he begins to disclose of how great dignity he is: whose presence he holds out as a threat, or whose benefit he urges upon them: *I indeed baptize you in water.* I only wash bodies, because I cannot loose sins, so that as I run before in being born and in preaching, so I do in baptizing: that I may direct to the baptism of Christ the penitent, whom I mark off by this sign from the impenitent. *He who is to come after me.* And though I admonish you to bring forth fruits worthy of repentance, to cast away pride: yet I cannot loose from sins. *He is mightier than I.* Because I baptize unto [0081C] repentance, he unto remission. I have the Spirit, he gives it. I preach the kingdom of heaven, he gives it.

*Whose I am not,* etc. Others write: Whose I am not worthy to loose the latchet of his shoe. Now John could have said both, either in one continuous speech or at different times: so that one evangelist took up this, another that. Yet all of them told the truth. His aim in this is to show the excellence of Christ and his own humility.

Or according to the allegory. The shoe is the mystery of the incarnation; the latchet, the tying of the mystery. Therefore John is not able to loose the latchet, because he does not suffice to search out the mystery of the incarnation. Or, I am not worthy to loose the latchet of his shoe, [0081D] that is, I do not usurp for myself the name of bridegroom, nor do I wish to be believed or called the bridegroom, but the friend of the bridegroom. For it was the custom that if any man refused to take to wife her who fell to him, the man who should come forward as bridegroom to her by right of kinship would loose his shoe. John therefore, who is not the bridegroom, says: I am not worthy, etc. As if he were to say: I cannot uncover the footsteps of the Redeemer: because I do not usurp for myself the name of bridegroom.

Or he simply humbles himself, or he is not worthy to carry about the sacraments of the Gospel by preaching, which was not assigned to him but committed to the apostles. I am not worthy to unfold the nature of the Divinity to the humanity. Or, I am not worthy to bear [0082A] the preaching of the Gospel, or to usurp the name of bridegroom. John, as a mere man, could not give the Spirit, by whom guilt is remitted. But Christ gives it, because he is God: and he baptizes in the word, of which it is said: *And you are clean by reason of the word which I have spoken to you [n: (Joan. XV)]* [var: Vulg. Jo 15:3 *Jam vos mundi estis propter sermonem quem locutus sum vobis*]; and elsewhere: *Cleansing them by the laver of water in the word of sanctified life [n: (Ephes. V)]* [var: Vulg. Eph 5:26 *ut illam sanctificaret, mundans lavacro aquae in verbo vitae*, without *eos* and *sanctificatae*].

*In the Holy Spirit.* Either in the spirit of sanctification, and in fire, that is, in the proving of tribulation. Or in the spirit he washes in the present: afterwards, if any stain has crept in, he will burn it away to purity by the fire of purgatory: which is to be believed of the lighter sins. Whence in Leviticus, upon the altar a fire sent down from heaven burned continually, that is, the fire of divine love, which as it were rebaptizes all those in Christ (that is, those who are offered upon the altar) and burns away [0082B] the vices of their flesh.

VERS.12.-- *Whose fan.* The fan in his hand is the sifting of judgment by which are distinguished the light and those empty of the fruit of good work. *In his hand,* because the Father judges no man, but has given all judgment to the Son. *He shall thoroughly cleanse,* that is, he daily cleanses from divers temptations. Or, *He shall thoroughly cleanse,* when for manifest sins the perverse man is cast out of the Church, or after death is damned. *But the chaff.* The chaff springs from the same origin as the wheat, that is, from the seed, but the cockle from a different one. The chaff, therefore, are those who are steeped in the sacraments of the faith, but are not solid: the cockle are those who are severed from the elect both in work and in profession. Of these it is said: *He that believeth not is already judged,* and therefore no mention is made here of them. *Unquenchable.* Because it shall not [0082C] be quenched, neither shall it quench those it torments, but shall punish them eternally. And it is so called by way of distinction from that fire of which it is said: *Thou hast tried us by fire [n: (Psal. LXV)]*, etc.

## CHAPTER III. (cont.)

VERS. 13.-- *Then he came.* When John was preaching and baptizing, namely when Jesus was thirty years old, showing that no one ought to be made a priest or a preacher save at a serviceable age. As Joseph at thirty took up the rule of Egypt. David began his reign at that age: Ezekiel merited the gift of prophecy. Jesus came for these causes, that he might approve the baptism of John, and that (because he was man) he might fulfil all righteousness and the humility of the law: and that, sanctifying the waters, he might show through the dove the coming of the Holy Spirit in the laver. For he came not out of any need [0082D] of washing, but that no one, however holy, should judge the grace of baptism superfluous. *From Galilee to the Jordan.* Galilee, a passing over: the Jordan, a going down. He therefore who wishes to be baptized, let him pass over from vices, and going down, let him be humbled.

VERS. 15.-- *Suffer it now.* Suffer me now to be baptized by thee, that afterwards thou mayest be baptized in the Spirit with that which thou seekest of me. For as it is fitting to give an example of fulfilling all righteousness, that all may learn that no one is perfect without the water of baptism.

*Then he suffered him.* When he had come to know that righteousness was to be fulfilled in such an order. He suffered him, because that is true humility which its companion obedience does not desert.

The Spirit taught him in a moment what he had not known before, [0083A] and therefore what he had before humbly feared, he devoutly fulfilled.

VERS. 16.-- *And being baptized.* Christ sanctified the waters of baptism: because it belongs to him whose it is to create, to sanctify also.

As man consists of two things, that is, of body and of soul, so he is reborn of two: of water, which cleanses filth and buries him together with Christ: and of the fire of the Spirit, by whose blaze we are caught up to heaven. So the Church after baptism reaches after the summit of the virtues by certain increases, as Christ when baptized came up out of the water. So after baptism those go up who advance to the virtues: and those who before were carnal and sons of Adam become spiritual and sons of God.

*They were opened,* etc. And this too belongs to the fulfilling of righteousness. [0083B] For not then for the first time did the heavenly things lie open to him, nor was the Holy Spirit then given: but he showed that to us, through the baptism we have received, the entrance of heaven lies open, and that the Holy Spirit is given. For that the heavens were opened, that the Holy Spirit came, that the voice of the Father sounded, etc., these mystical things are within us.

The entrance into heaven lies open to the reborn through Christ, which through Adam had been closed.

*As a dove.* He had a true body, formed for the hour, in the appearance of a dove: because otherwise the Spirit could not be seen by men as a dove, not because it was a true dove, but because the Spirit was in a bodily appearance, yet was not itself a body. So of this figure it is judged as of the others in which God appeared: which, their office fulfilled, were dissolved. Fitly the Spirit came down in a dove, [0083C] which is simple and gentle, that he might point out both the simplicity of his own nature, and him upon whom he was descending, the meek herald and giver of mercy. In like manner all who are reborn by baptism ought to be filled with the seven virtues signified in the dove. The dove is a stranger to the malice of gall, in which we are forbidden anger. It wounds none with beak or claws, in which innocence is marked. Nor does it fall upon the smallest little birds, on which other birds feed themselves and their young: in which we are forbidden robbery. It feeds on clean grain: in which abstinence is marked, it cherishes the young of others as its own, behold charity. It gives a moan for a song, behold compunction. It sits above the waters, that by the shadow foreseen in the waters it may turn aside from the hawk: behold watchfulness. In a dove the Spirit appeared above the Lord: because he came to gather us through meekness. [0083D] Above the disciples in fire, whom he was coming to kindle against their own selves for the consuming of the rust of sin. Adam by sinning lost heaven, Christ appeared glorified by the Holy Spirit through the dove: the quivering flame which barred the way, the water of baptism quenched: because water is contrary to fire.

*I am well pleased.* That is, I have established my good pleasure, that thou, in whom is nothing but good, mayest please, and that through thee others may please, not in themselves, but in thee, that is, united to thee by faith and brightness.

## CHAPTER IV.

VERS. 1.-- *Then Jesus.* After baptism, because there is no delay before temptation: that he may straightway teach the baptized [0084A] to go out of the world, and in quiet to be free for God: so the sons of Israel after the passage of the sea go up through the desert, and eat manna until they come to the land of promise. *Then Jesus was led,* etc. [n: (RAB.)] This is the order of right converse, that after receiving the grace of the Holy Spirit we should gird ourselves the more closely against the devil: by that way the Samaritan came down, because clothed in flesh he bore the same temptations.

*To the Spirit*, the Holy, who sends strong to the battle those whom he fills. Without this Spirit, he who goes to the battle quickly falls. *That he might be tempted by the devil.* He is not tempted by the devil save because he has gone out to the desert, that is, has begun to be zealous for good.

VERS. 2.-- *And when he had fasted. [n: (BEDA.)]* He fasts that he may be tempted, he is tempted because he fasts, and he gives us an example of fasting, [0084B] etc., *as far as* and so, as long as we are here, let us always bewail our sins: because by this number the present life is shown.

[n: (LEO.)] While through the various actions of this life our solicitude is stretched out, it must needs be that from the dust of the world, etc., *as far as* that we, who have been raised together in his resurrection, may be found to have died together in his passion.

*Afterwards he was hungry.* This belongs to true humanity: and through this comes the occasion of tempting. The power lies hidden, the weakness lies open.

VERS. 3.-- *And coming.* Because hunger is a sign of weakness. And so temptation is not wanting to us in abstinence. Through the outward weakness he tempts Christ, in whom he found no law of sin. *If thou be the Son [0084C] of God.* It is one thing to be a man exploring these matters, another to be a man tempting, while he seems to confess God and endeavors to mock at one of this kind. For so he tempts, that he may explore what he fears. So he explores, that by tempting he may deceive. *If thou be the Son of God.* He had known that the Son of God had come into the world, whether by the prophets, or by the angels announcing it, or by John pointing him out: but because he saw humble things in him, what he had suspected concerning the Godhead came into doubt with him out of pride. Whence also he cunningly makes inquiry: Nor was it unworthy that Christ, who had come to be slain, should be tempted, that by overcoming temptations he might give us the power of overcoming temptations, as by his own death he took away our mortality.

[n: (RAB.)] Christ did not suffer himself to be tempted except after baptism, hinting that those who come to him will suffer heavier things, [0084D] etc., *as far as* but Christ was tempted by suggestion only: because the delight of sin did not bite his mind.

VERS. 4.-- *It is written.* He does not use his power, but the authority of the Scriptures, teaching us to fight rather with doctrine than with miracles. *Not in bread alone doth man live.* As if to say: Thy persuasion is a temptation: because thou treatest of the food of the body, and not of the food of the mind. The lower part of man is sustained by bread, the other is refreshed by the word of God: but because thou treatest of the lower part, it is plain that thou art a tempter. *But in every word,* etc. Every word is charity, in which are fulfilled all the things that proceed out of the mouth of God, because by whosesoever ministry they are spoken, they are not his but God's: but if anything contrary is inserted, this is not [0085A] of God. Out of the one word, that is, the wisdom of God, proceeds whatever the saints speak, who are his mouth.

VERS. 5.-- *Then he took him.* The first and the last temptation were in the desert; the middle one, moreover, was historically the last, after he had returned to Jerusalem. Because Matthew follows not the order of the history, but the order of Adam's temptation: whereas Luke follows the order in which the thing was done.

Because he was left conquered and uncertain by Christ's answer: after the first he went on to the second temptation.

That he permitted himself to be taken up was not weakness, but patience: whereas in the devil it was not power, but pride.

Note that all these things were accomplished by the bodily senses. Nor is it a wonder if he permitted himself to be carried about: if the taking up is so [0085B] understood, he who permitted himself to be crucified.

*Upon the pinnacle. [n: (RAB.)]* In Palestine the roofs were flat on top, and there was the seat of the teachers, whence, etc., *as far as* he shows that we should obey whoever commands good and lofty things, but resist him who wills to cast us down.

*If thou be the Son. [n: (BEDA.)]* In all the temptations he does this, that he may understand, etc., *as far as* it is likely that the devil appeared in the shape of a man.

*Cast thyself.* This voice befits him who busies himself to cast all men down: in which he is shown to be weak, because he can hurt no one, unless that man first cast himself down. For he was suggesting that by some sign he should explore how much he could avail with God. But no one ought to tempt God, when he has from human reason what he may do. [0085C] Whence though he could do all things, he yet says to his own: *If they persecute you in this city, flee into another.* [var: Vulg. Mt 10:23 *Cum autem persequentur vos in civitate ista, fugite in aliam*] And he himself likewise fled and departed and hid himself. Now he could have come down from the temple otherwise than by casting himself down out of boastfulness. When human reason fails, let a man commend himself to God, not by tempting, but by devoutly confessing.

*For he hath given his angels charge over thee. [n: (BEDA.)]* What is rightly said of the body, the devil wrongly interprets of the head, etc., *as far as* but he speaks of the help of the angels as though to a weak man, and is silent about his own being trodden underfoot.

VERS. 8.-- *Again he took him.* This temptation went before in order, but is related out of its place, according to what [0085D] was done in Adam's case.

*He showed him,* etc. Not that he enlarged the sight of him who sees all things, but the vanity of worldly pomp, which he loved, as though it were beautiful, etc., *as far as* Not that he beheld it with the eye of concupiscence as we do, but this showing was in the mind, as physicians see diseases without being harmed by them.

VERS. 9.-- *All these will I give thee.* This he says out of arrogance: not that the whole world is his.

From the beginning the devil labored to usurp for himself what was God's: whence, that he might be worshipped in them, he invented idols. In these three are marked gluttony, avarice, pride.

[n: (RAB.)] Luke sets avarice in the middle, and pride last, [0086A] etc., *as far as* in these three all the kinds of temptations are comprehended.

VERS. 10.-- *It is written.* David laid Goliath low with three stones from the torrent, and Christ laid the devil low with three testimonies from the law. *The Lord thy God.* This is either said to the devil: not because he was going to fulfil it out of devotion, but that, on the contrary to what he himself was attempting, it might be shown by what is written that not he, but God is to be adored: or he hints that this precept was given not to the devil, but to himself according to his humanity, and to any man whatsoever. Likewise also that other word: *Thou shalt not tempt the Lord thy God,* namely the Son and the Father and the Holy Spirit, who is one God. God is adored, and is served especially for his own sake.

Here it is shown that the man Christ, as God and [0086B] Lord, is to be adored by debt.

*Thou shalt serve.* In Greek λατρεύσεις : for λατρεία is called service. Service common to God and to man and to whomsoever is called in Greek δουλεία. But that which is owed to God alone is called latria: whence idolatry, which gives to idols what it owes to God alone.

Note that the devil is conquered in those things in which he conquered Adam. Him he tempted by gluttony, when he asked him to taste of the forbidden tree. By vainglory, when he said [n: (Gen. III)]: *You shall be as gods.* By avarice, when he said: *Knowing good and evil.*

VERS. 11.-- *They came.* Not as though then coming to him for the first time, but beholding the Lord's contest from afar, lest he should seem to have needed their protection or to have conquered by it. But when the other went away conquered, they came ready for his service. As [0086C] in this contest our warfare is laid out beforehand, so in the service of the angels a glorious recompense is taught.

VERS. 12.-- *And when he had heard. [n: (RAB.)]* Here Matthew, like Mark and Luke, passes over the Lord's first coming into Galilee, after which, etc., *as far as, This beginning of miracles did Jesus.* And again: *John was not yet cast into prison.* [var: Vulg. Jo 3:24 *Nondum enim missus fuerat Joannes in carcerem*]

*John,* etc. Which was for the Gospel's sake. Jesus, preaching this same thing more perfectly, gives place for a time and flees, that he may be an example to his own. *Into Galilee.* There are two Galilees: one is called the Galilee of the Jews, the other of the Gentiles, because of the dwelling of Gentiles there, which portion Solomon gave to the king of Tyre, who settled Gentiles there.

[0086D]VERS. 13.-- *Nazareth. [n: (RAB.)]* From which Christ is called a Nazarene, is a village in Galilee beside mount Thabor, etc., *as far as* because in the midst of the Gentiles it stands firm for the spreading abroad of the word of God, that it may show to believers in peril the harbor of faith.

VERS. 15.-- *The land of Zabulon. [n: (ID.)]* The evangelist passes over what stands first; namely: *In the first time the land of Zabulon and the land of Nephtalim was lightened [n: (Isa. IX)]*: as also what stands in the middle, etc., *as far as* but for a figure of those who are to be called from among the Gentiles, that which is of the Gentiles is here mentioned.

VERS. 16.-- *The people. [n: (AUG.)]* That people which was first led into captivity, and was in the darkness of vices, first saw the light of Christ's preaching. Thereafter [0087A] the Gospel was scattered abroad among all. Whence it follows: *To them that dwell in the region.* [var: Vulg. Mt 4:16 *sedentibus in regione*, "to them that sit"]

*Of the shadow of death.* Death is in hell. The shadow of this death are sins, which are never without death. He therefore who wishes to flee death, let him avoid the shadow.

VERS. 17.-- *From that time.* After he was baptized. Baptism makes men fit for preaching. *From that time,* that is, John having been delivered up: because when the law ceases the Gospel follows, as the sun follows the dawn. A humble master, who does not hinder the teaching of his disciple, but waits until he complete his course. In which he teaches that no one should despise a word from a lesser person. Whence the Apostle. *If anything be revealed to another, let the first hold his peace.* [var: Vulg. 1Cor 14:30 *Quod si alii revelatum fuerit sedenti, prior taceat*]

*Do penance.* The same things which the herald preaches: [0087B] that it may be shown that he is no other than he who had cried in the voice. For Christ is the Word which cries in the Jordan by his instrument, and in all who from the beginning spoke anything by divine inspiration: and yet this man alone is the voice, because through him is shown the Word present, which the others announced from afar. For between the voice and the word there is nothing between, but as soon as the voice has sounded, straightway the word is perceived: as John, shut up, ceased: Christ shone forth in mighty works. Whence John is the figure of the prophets and of the law, who are truly the voice of the crying wisdom of God, of whom John is the end, and when they cease the Word alone, which had sounded in them, is shown by itself.

[n: (RAB.)] This preaching of Christ, begun in Capharnaum with miracles flashing forth, is said, etc., *as far as* he began to preach when the Baptist was imprisoned.

[0087C]VERS. 18.-- *Who is called Peter.* Either when Andrew first brought him to him, this name was put upon him, when it is said: *Thou shalt be called Cephas [n: (Joan. I)]*, which is interpreted *Peter:* although here he seems to promise it for the future. Or when he confessed: *Thou art Christ the Son of the living God,* it was said to him: *Thou art Peter, and upon this rock I will build my Church [n: (Matth. XVI)]*.

[n: (BEDA.)] Peter, *acknowledging:* Andrew, *manly:* which befits teachers: because these alone, etc., *as far as* but because the first man went out disobedient, the second entered in obedient [n: (RAB.)] Matthew says that he called the disciples after his dwelling at Capharnaum. John says, etc., *as far as* but before Jesus came into Cana of Galilee, Andrew brought Peter, yet [0087D] they were not disciples.

## CHAPTER IV. (cont.)

*Casting a net.* Because those whom he sees often gaping after earthly gains he calls to heavenly desires, and through them, by the nets of the Gospel, he snatches others out of the deep of iniquity, whence he adds: *Come ye after me, and I will make you to be fishers of men [n: (Joan. I)]*.

VERS. 19.-- *Fishers.* He who is about to fish goes through the places of fishing.

Mystically. When being incarnate he took flesh, he saw by his divinity in the sea of the world spiritual fishers: and to others he showed what they were, whom he had foreseen from eternity.

VERS. 20.-- *Immediately.* Perfect obedience is to leave one's own things unfinished. Their nets being left: because even [0088A] if afterwards they take them up again, it is not out of covetousness and the love of ownership. In these a pattern is given to those who wish to follow. The intention is changed, not the fishing, the nets are changed into doctrine, covetousness into the love of souls: the sea becomes the world, the ship the Church, the fishes good and evil men.

VERS. 21.-- *He saw two others.* Behold, in these four the number of the evangelists is prefigured, who draw souls out of the world from the four quarters of the world.

They are called two and two, because charity is not save between two. A calling is spoken of: either according to the election of grace. Whence it is said: *Whom he called [n: (Rom. VIII)]*, etc. Or according to that word: *Many are called [n: (Matth. X)]*.

[n: (AUG.)] It is asked how Matthew and Mark say that Jesus called them two by two: first Peter and Andrew, etc., *as far as* but he sent unlettered fishermen [0088B] to preach for this reason, that faith might be reckoned to stand in the power of God, not in the eloquence of men.

*Of Zebedee, and John.* Zebedee, a fugitive, that is, the devil. James, a supplanter, who is helped by John, that is, by the grace of God. *And he called them. But they,* etc. He called others also, but it suffices to name these.

VERS. 23.-- *And Jesus went about all Galilee.* His fellow workers being called, he presses on with preaching, teaching that a teacher ought to be untiring. *Teaching in the synagogues.* Teaching about morals, those subject to the active life. Preaching about things to come, those perfect in the contemplative life. Teaching the natural righteousnesses, namely chastity and humility and the like, which man has by nature. Preaching the Gospel of the kingdom. To the Gospel belongs [0088C] the mystery of righteousness, a good beginning, the promise of beatitude, the remission of sins, adoption, resurrection, the heavenly inheritance, the fellowship of the angels.

*In the synagogues.* Nor let an idle teacher run about to no purpose, but let him preach where there are many.

*The Gospel.* Because righteousness is a trouble to one living in the flesh, the labor of righteousness is not undertaken unless the wage of the work be looked for. Therefore Christ preaches beatitude for good news, that he may stir men up to patience in good work.

*And healing.* To cure sickness and infirmity was no great thing, since they were to die afterwards. But it was done for this reason, that they might so be raised up to the kingdom. Morally instructing preachers to minister earthly supports also to their subjects, and so to draw them to the kingdom.

VERS. 24.-- *And his fame went abroad. [n: (BEDA.)]* The works of salvation [0088D] do not shine out enough to hearers without the fame of a good odor, nor does fame profit without the work: without which, etc., *as far as* he cures bodies, that they may the more readily hear invisible things. Otherwise it was a small thing to spend care upon men soon to die.

VERS. 25.-- *They followed. [n: (AUG.)]* Fourfold crowds, namely. Some, etc., *as far as* others, wishing out of envy to accuse him and to catch him in something.

## CHAPTER V.

VERS. 1.-- *And Jesus seeing. [n: (AUG.)]* With this Luke agrees, saying: *And it came to pass in those days, he went out into a mountain to pray [n: (Luc. VI)]*, etc. But Luke says, etc., *as far as* for not all men can do all things: [0089A] which is thought the truer, although the same [sermon] of both may be seen to have been delivered at once.

*He went up.* Teaching his own to go up and not to remain in the crowd: being about to teach a higher righteousness than that which is of the Scribes and the Pharisees. He himself, a mountain, went up into a mountain, that he might teach the higher summits of the virtues, and might show that the Church, above which he sits preaching, is to be raised more loftily by the Lord's precept, which the same teaching would more fully instruct unto the end of the world. He leads the apostles apart more eminently, that from the mountain the mountains may first receive peace for the people. *He was set down.* The sitting is of the humanity, by which he is known. Whence: *And the world knew him not,* before the incarnation. *They came.* That they may hear the nearer, who hasten in mind to fulfil.

[0089B]VERS. 2.-- *And opening.* The opening of the mouth signifies the depth of the sacrament. He opened as it were an abyss, as it were a treasure, as it were a river of paradise. On this mountain he writes the New Testament in the hearts of sons, beginning from beatitude, who on mount Sinai gave the Old Testament on stones to servants, beginning from terror.

[n: (AUG.)] The sermon which our Lord spoke on the mountain, as in the Gospel, etc., *as far as, Everyone who hears these my words and shall do them, I will liken him to a wise man [n: (Matth. VII)]*. [var: Vulg. Mt 7:24 *Omnis ergo qui audit verba mea haec, et facit ea, assimilabitur viro sapienti*]

VERS. 3.-- *Blessed. [n: (GREG. NYSS.)]* Beatitude, as my opinion carries it, is the comprehension of all those things which, etc., *as far as* for misery is a wretchedness in bitter and sorrowful chances [0089C] and calamities that do not fall out by our own will.

*Blessed are the poor.* The number of the sentences is to be diligently attended to. For beatitude begins from humility.

*[n: (HIER.)] Blessed are the poor in spirit.* Because it is not necessity but faith, and the devotion of poverty, that makes men blessed, etc., *as far as* as the fear of the Lord is the beginning of wisdom, so poverty is the beginning of beatitude.

[n: (CHRYSOST.)] The poor in spirit are the humble and contrite of heart. And by spirit he here means the soul and the will. But because many are humble not of their own accord, but constrained by necessity, he calls the first sort blessed.

VERS. 4.-- *Blessed are the meek.* The meek are those who master evil habits: perfect virtue is the possession of one's habits.

[0089D] [n: (THEOPH.)] The meek are not those who are not angry at all, etc., *as far as* so the doctrine of a man is discerned through patience.

*They shall possess the land. [n: (AUG.)]* That land I believe to be the one of which it is said in the Psalm: *Thou art my hope, my portion in the land of the living [n: (Psal. CLXI)]*.

VERS. 5.-- *Blessed are they that mourn.* For their own sins or for others', which mourning is from the lower watering, but that which comes from the upper watering is out of desire for the heavenly country. The one washes present filth, the other kindles more sharply the lovers of eternal things. But he who has laid down his sins, has corrected his habits by meekness, and has wept besides, can now hunger and thirst after righteousness, which before he could not. This [0090A] virtue is not fulfilled without the spirit of fortitude: because through him, by hungering, we shall one day come to fulness. *Blessed are they that mourn.* It remains, after the things aforesaid, to purge by mourning the foulness of our ruins. Mourning for sins or out of heavenly desire earns consolation, and no other does.

These are enlightened by the spirit of knowledge, that they may know in what evils they are wrapped.

[n: (HILAR.)] For those that mourn, not for those grieving over bereavements, or insults, or losses, but for those weeping over their old sins, and made wretched by the consciousness of the crimes with which we are befouled, this assiduous consolation is prepared in heaven.

VERS. 6.-- *Blessed are they that hunger.* Lovers of the good word, to whom it is not enough that they are just, but they always thirst for the work of righteousness.

[0090B]Righteousness is to render to each his own, to oneself, and to one's neighbors, and to God. This righteousness will not be fully fulfilled until God be all in all: therefore here we can hunger, not be filled. The light of righteousness is mercy, the strength of mercy is righteousness; this mercy has need of the spirit of counsel, without which no one is merciful with circumspection. The beginning is to have mercy on oneself, the end is to die for another. For the order of showing mercy is that each man begin from himself. Christ hints at the end, having died out of mercy for sinners.

VERS. 7.-- *Blessed are the merciful.* Mercy is born of the things that go before, because if true humility has gone before, and the mind grows meek, and weeps for its own falls and others', and hungers after righteousness, afterwards true mercy is born. For then it will make others' miseries its own [0090C] and will help according to its powers: and if the means of helping is wanting, compassion will not be wanting: *Be ye merciful as your Father also is merciful [n: (Luc. VI)]*, that is, let us have mercy unto that end unto which God also has mercy, that goodness may overflow upon all: mercy without righteousness is called remission and lukewarmness; righteousness without mercy is called severity and harshness.

VERS. 9.-- *Blessed are the peacemakers. [n: (RAB.)]* The peacemakers are those who compose all the motions of the mind and subject them to reason, because nothing resists those who are like the Father, etc., *as far as* but when God shall be all in all, then the beatitude of adoption will be given.

VERS. 10.-- *Blessed are they that suffer persecution.* In the seven aforesaid there is the showing and the proving of perfection. Those who have the aforesaid things can suffer persecution: and [0090D] he rightly holds the aforesaid things which he has received who is ready to die for them.

VERS. 11.-- *Blessed are you when they shall revile you.* Thus far he set down his sentences generally, as though to those absent, although they belonged to those present also, now he turns his words to them (although this belongs to others also), foretelling how great things they should suffer for his name: because he wished to make known to them the dignity of their rank, saying: *You are the salt of the earth, you are the light of the world;* that from the sad things they might take humility, from the glad things consolation.

*Shall revile.* The ancient translation has: *When men shall hate you, and shall say all that is evil, and shall cast you out.* Yet the sense is the same in ours, since revilings come from hatred of the heart. He who chooses the glory of heaven does not [0091A] fear reproach on earth; as much as each man rejoices at the praise of men, so much does he grieve at reproach. Him whom praise lifts up, blame casts down: where a man seeks to be praised only before God, he does not fear to be confounded in the sight of men. *Lying.* He adds this, lest he glory of whom evil things are truly said. He adds also: *For my sake,* because sometimes false things are said, which comes about through the rashness of men, yet they do not suffer this for Christ's sake, whom they do not follow.

VERS. 12.-- *For your reward is very great in heaven.* Not in rolling things, since an eternal reward ought not to be in rolling things, but in spiritual firmaments, where everlasting righteousness dwells. Already therefore they feel this reward who rejoice in spiritual goods. But it will be made perfect when this mortal shall put on [0091B] immortality. *For so they persecuted,* etc. He tempers the rigor of the passion by an example. Persecution is made in three ways: by hatred of the heart, by words, by deeds.

VERS. 13.-- *You are the salt of the earth.* Here now is shown the office of the apostles, namely that they are the salt of the earth and the light of the world. This belongs especially to the apostles, who ought to be adorned with the aforesaid virtues, namely poverty and the rest, that they may be the best salt, seasoning others by doctrine and by the example of their own life. Salt, health from corruption. Whence the prophet: *I have set thee for a light of the Gentiles, that thou mayest be my salvation unto the ends of the earth.* [var: Vulg. Is 49:6 *dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae*; Act 13:47 has *Posui te in lucem gentium, ut sis in salutem*]

*But if the salt,* etc. That is, if you, by whom others are to be seasoned, give way before adverse or prosperous things: by whom shall error be taken away from you, when God has chosen [0091C] to raise you up for others? It is good for nothing: because (as another evangelist says) it is useful neither to the earth, which by being cast upon it it hinders from sprouting, nor to the dunghill, which it does not suffer to grow fruitful. So he who goes backward neither bears fruit himself, nor is able to till others, but is cast out of the Church, and is laughed at in these words: *This man began to build, and was not able to finish. If the salt shall lose its savor [n: (Luc. IV)]*. That is, if through fear or through greed the teacher has let go the savor of wisdom, by whom shall his foolishness be amended? This befits the apostles alone: what follows befits all masters: *It is good for nothing any more,* etc. At the end he concludes thus concerning all: *Unless your righteousness abound,* etc.

*And be trodden upon by men.* The holy and true minister of Christ, even if he is laughed at by the wicked, cannot [0091D] be trodden upon, because fixed in mind he remains in heaven.

VERS. 14.-- *You are the light of the world.* Salt before light, because life before doctrine: life leads to the knowledge of truth. He who fears God does not lack knowledge.

*The light of the world.* There is another cause why they ought not to fail: because they are enlightened by Christ in word and in example: wherever they are carried among worldly men they ought to minister the light of faith and of knowledge. And as (because they are salt) they ought to drive away corruption: so also they ought to put darkness (because they are light) to flight.

*A city cannot,* etc. Because the apostles are foundations, they are fitly called a city. *Upon a mountain.* The place hints at the mountain of righteousness, which is lofty, whereby you are made public [0092A] so that you may not hide yourselves. For there is no power of slipping away or of doing anything in secret; therefore rule your subjects mercifully within by counsel, and without against adversaries defend them by fighting for righteousness: which belongs to the spirit of counsel and of fortitude.

VERS. 15.-- *Neither do they light a lamp.* By household examples he teaches them not to hide the light of the word committed to them. They do not light, that is, the doctrine of preaching was not given for this, that they should hide it and subject it to the servitude of the body, while they fear certain things. But let them subject their body to the ministry of God, that through the voice and the other offices of the body the light may appear more excellent than the rest. Whence it is said [n: (I Cor. IX)]: *I chastise my body,* etc. Or, Christ lit a lamp, when he filled the earthen shell of human nature with the flame of his divinity: [0092B] which he neither hid from believers, nor shut up under a bushel, that is, the measure of the law, or within the bounds of a single nation. But upon the candlestick, that is, the Church, he fastened the faith of his incarnation, where all can behold it who are in the house, that is, in the Church, or in the world. Whence he adds: *So let your light shine,* etc. *A candlestick.* As Christ is the lamp, the candlestick is the cross, upon which he was to be lifted up. The candlestick is the Church, which bears the word of the present life.

VERS. 16.-- *So let your light shine,* etc. And do all these things in such a way that you do not set the end of your good work in the praises of men. *That they may see,* etc. I require works, that they may be seen, and that so the doctrine may be confirmed: and this not to your own glory.

VERS. 17.-- *Do not think.* After he had exhorted them [0092C] to suffer all things for the truth, and not to hide it, and to work the glory of God, he begins to teach what they are to teach. As if he were saying: What is this that thou forbiddest to be hidden, for which thou biddest all things to be suffered? is there anything against the law? *I am not come to destroy the law, but to fulfil,* [var: Vulg. Mt 5:17 *non veni solvere, sed adimplere*, without *legem* in the second clause] either by doing what it says, or by supplying what was lacking and imperfect.

VERS. 18.-- *One jot. [n: (BEDA.)]* Here it is shown that the things which are thought least in the law are full of spiritual sacraments, and all things, etc., *as far as* because the jot signifies ten, that is, the decalogue, whose apex is the perfection of the Gospel.

*All things be fulfilled.* Let them be spiritually fulfilled, or let the imperfect be perfected, and let the things that signify be consummated, that is, by the fulfilment.

## CHAPTER V. (cont.)

[0092D]VERS. 19.-- *He therefore that shall break,* etc. The least things are the cross of Christ and his passion, and he who is ashamed of them is least; he who confesses them is great. Or he marks the Pharisees, who let go the commandments of God for their own traditions, which are worth nothing, while they pass over even the least thing that is in the law. But morally he breaks it who does not fulfil it, but holds it as these things were given to the weak. Or he who does not understand it spiritually. To break, is not to do what one rightly understands, or not to understand what one does not distort, or to lessen the wholeness of Christ's superadding.

*He shall be called the least,* etc. In the kingdom of heaven he shall be called least who will be unworthy in it, in which there is none least but all are great.

[0093A] *But he that shall do.* He who shall not break it, and so teaches, is not least, yet not great: but he does what he teaches. *For only the doers of the law are just before God [n: (Rom. II)]*. [var: Vulg. Rom 2:13 *Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur*]

VERS. 20.-- *But I say to you.* [var: Vulg. Mt 5:20 *Dico enim vobis*] When he says, I say, he struck in a great force and a deep understanding for thinking: he shows how he superadds. And he does not undo the things he had commanded before. It is even more to love enemies than not to hate them: not to covet, than not to commit adultery: not to be angry, than not to kill.

*Unless,* etc. That is, you shall fulfil not only the least precepts of the law, but also those which I add: because while the things added are done unto perfection, these too are more fully performed which were set down before unto a beginning: [0093B] because he who does not look upon a woman to lust after her, neither does he commit fornication: nor does he kill who is not angry.

*Your righteousness.* He calls the righteousness of the Pharisees all those things actually commanded for the worship of God: or the mystical things of the figures, established only according to the letter.

VERS. 21.-- *You have heard,* etc. He sets forth what the righteousness of the Pharisees is, and he who fulfils it is not at once great, but has climbed some step.

VERS. 22.-- *But I,* etc. He begins to unfold the perfection which he came to fulfil, and how their righteousness ought to abound the more.

*Everyone who is angry.* Because they did not know that anything was murder except a killing: he discloses that every motion of the mind toward doing harm is reckoned as murder. The commandment of Christ is not contrary to the law, but more broadly [0093C] contains the law in itself. He who is not angry does not kill. But not conversely, the leave to be angry is the cause of murder. Take away anger, and murder is not committed.

VERS. 23.-- *If therefore thou offer thy gift.* He unfolds the fuller righteousness by showing that if it is not lawful to be angry with a brother, much less is it lawful to keep in the mind that which seeks to be turned into hatred. If we have anything of evil in the mind against a neighbor, we cannot offer to God in a way that pleases him. *If therefore thou offer.* According to the letter this is absurd. There is therefore in the inner temple an altar, that is, faith, upon which any gift whatsoever, that is, a psalm, a hymn, a prayer, and the like, unless it rest, will not be pleasing to God. *And there,* etc., that is, when in the heart (which is the inner temple) thou art about to offer such a gift, if it should come into thy mind [0093D] that thy brother has something against thee, whom thou hast wronged. For if he has wronged thee, it is not he, but thou who hast something against him: nor is it needful for thee then to seek pardon, but to give it, as thou wishest to be forgiven thyself.

VERS. 24.-- *Leave there,* etc. He does not say, Carry it back: because what is rightly offered may not be changed. But leave it, until thou mayest offer it more acceptably: for he does not drive back the gift, but seeks charity toward one's neighbor, without which no one comes to the charity of God. Whence: Let him first pay charity to his neighbor who desires his gift to please God. *Go.* Not with the feet, but in mind mayest thou humbly prostrate thyself before him in the sight of him to whom thou art about to offer. Or by seeking pardon if he is present. *Thou shalt offer.* This is from the spirit of piety, whereby a man becomes meek, and understands the divine word [0094A] piously, and by understanding obeys, and lifts up his heart to fulfil it.

VERS. 25.-- *Be at agreement.* As he has already commanded a man to be reconciled to his brother, and afterwards bids that enemies be loved, so here, while we run in the way of this world, he exhorts to peace and concord, as it is said: *If it be possible, as much as is in you, having peace with all men [n: (Rom. XII)]*. And in place of "consenting" the Greek has "kindly" or "well-disposed." *Quickly,* lest thou put it off till the morrow: *While thou art in the way,* while it is still lawful to work.

If thou hast wronged a brother, be reconciled to him. If an adversary has arisen, be well-disposed, that he may become a friend.

*In the way with him.* The divine word is with us in the way of Christ. The adversary is with us in the way of the world. [0094B] The divine word is to us the way in which we run. Whence: *I have run the way of thy commandments, when thou didst enlarge my heart [n: (Psal. CXVIII)]*.

*Lest perhaps he deliver thee up.* He so tempered it, that it should not bring in a place of repentance: for it might be thought that if the adversary had died and one could not be well-disposed to him in the way, he would necessarily be delivered up to the judge. But he both left a place of repentance, and delivered the impenitent up to the judge, saying: Let the judge deliver thee to the officer. *Let him deliver thee up,* that is, let him be the cause why thou art delivered into the hands of Christ, to whom the Father has given all judgment. Christ to the officer, that is, to the angel, who shall gather the cockle.

VERS. 26.-- *The last farthing.* That is, small sins, because nothing will be unpunished. Or by the last farthing are signified earthly sins, [0094C] because the first part of the world is heaven; the second, air; the third water; the fourth, and last, earth. Therefore until thou repay the last farthing, that is, until thou pay for the sins which thou hast contracted from the earth.

VERS. 27.-- *You have heard. [n: (RAB.)]* Still he who said: *I am not come to destroy the law, but to fulfil [n: (Marc. XI)]*. He adds: how much it ought to abound, etc., *as far as* when the soul, having left the higher law, is corrupted, prostituted by a base will for lower things.

*Shall look upon a woman. [n: (BEDA.)]* A great superadding. Sight is put for every motion which is, etc., *as far as* because a man is accused or defended out of his conscience not according to what he was able to do and was not permitted, but according to what he willed and purposed.

*To lust after her.* That it may pass over into the affection of the heart, [0094D] so that he sets himself to do it, where the will is not wanting, but the occasion: which is called passion, which is death in the house. Pro-passion is a sudden affection of the mind, either of anger or of love. Passion is a form or deliberation of the mind out of consent. Whence a man is called wrathful or a lover.

[n: (ISID.)] If contemplation turns into weariness or into arrogance, let it go, and pass over to the active life: because it is better to be saved through the active than to perish through the contemplative.

VERS. 29.-- *Pluck it out.* According to the letter no member is commanded to be plucked out, but the inner sight, which is called the right, and the outer, which is called the left, if it hurts, is to be called back or removed by the zeal of dutiful labor: and [0095A] even to be put far away, so that it may not so much as be held in memory. The eye is plucked out when an evil habit is broken. It is cast away when it is wholly brought to nothing, nor is it suffered to enter.

VERS. 30.-- *Thy right hand.* Prosperous working, or some vigorous helper within the business of life: and if he is a scandal in the law of God, it is better to be saved with him cut off than to be damned along with him. *Cut it off,* etc. If anyone preaches this of the bodily members, he ought not to be listened to out of any affection of dutifulness. But that from thence the wickedness of habits and the crookedness of actions may be cut away, so that whatever in the eye of the mind overturns us from the way of righteousness and from uprightness of habits, and whatever beats without against the working of the virtues, may be driven far off. *Into hell.* The name of gehenna is not found among the ancients: but is first set down by the [0095B] Lord. The occasion of that name is this. The idol of Baal was beside Jerusalem at the foot of mount Moria, where Siloe was. This valley was well-watered and wooded and full of delights, and a place in it was consecrated to idols: but the people of Israel went so far in madness that, leaving the temple, they sacrificed there, and burned their own sons to demons. And that place was called Gehennon, that is, the valley of Ennon. And God threatens that he will fill that place with corpses, so that it may be called polyandrum, that is, a burial-mound of the dead: by the name of this place therefore the punishments to come are designated.

VERS. 31.-- *Let him give her. [n: (AUG.)]* [var: Vulg. Mt 5:31 *det ei libellum repudii*] Moses wrote in Deuteronomy that if a wife does not please her husband on account of some foulness, he should put her away. Which Christ expounds, etc., *as far as* as he loves an enemy, not in [0095C] this, that he is an enemy and evil, but that he is a man, so that he may be saved along with him.

[n: (CHRYSOST.)] Moses permitted a bill of divorce to be given, lest for hatred's sake blood should be shed. He permitted evils to be done, etc., *as far as* because we cannot forbid to the full the evil wills of men.

VERS. 32.-- *By reason of fornication.* Because in this the faith of chastity and of wedlock is broken: and he does not make her commit adultery, but she herself is the cause of her own guilt. But if he puts her away for fornication, he ought to be free from fornication himself, nor is it lawful to marry another while she lives. *By reason of fornication.* Of the woman, who has committed fornication, or of the man, lest he commit fornication, namely if the wife compels him to idolatry, or to avarice, or to other unlawful lusts. For fornication is not only of defilement, [0095D] but generally that which makes a man stray from the law of God. *And he that,* etc. [n: (CHRYSOST.)] Do not say that her husband has put her away, because even after she is put away, she remains the wife of him who put her away.

VERS. 33.-- *But thou shalt render.* If it should happen that thou swear: thou shalt swear by the Creator: not by a creature. For each man venerates that by which he swears: this he loves, this he fears. Therefore the law commands that no oath be sworn save by God.

*But I,* etc. He teaches that there is nothing so cheap among creatures that a man ought to forswear himself by it, since he forbids the oath from the highest to the lowest, that is, from heaven to a hair. He is convicted of forswearing himself against God, whose throne is heaven, and whose is whatever is.

[0096A] *By heaven.* They either supposed heaven to be something more, or, swearing by it, did not think themselves held by an oath: therefore he so tempers the sentence, that heaven may be believed to be a creature of God, and not something more: and that, because it is his throne, perjury may be feared. So also concerning the earth, because it is the footstool of his feet. He therefore who swears by a creature owes the oath to him who created and rules it, nor is it rightly thought to be paid to another.

Let us not swear by creatures so as to venerate them beyond what we ought by them, so as to esteem them cheap, namely so that when we swear by them we should think we swear by nothing.

*Nor by the earth.* Others swear by the safety of Pharao, who by the judgment of God is set among the lowest. *There is no power but from God [n: (Rom. XIII)]*: and in this thou swearest by God.

[0096B] *Nor,* etc. Because it is not thy work, but God's: and so in the least things, by swearing by God, thou canst incur perjury.

He who swears by his head owes it to him whose image and power abides in it.

VERS. 36.-- *For thou canst not,* etc. Since these things aforesaid are hard and difficult, no one keeps them without the spirit of fortitude. He drives men to perfection, while he takes away the occasion of swearing.

VERS. 37.-- *Yea, yea; no, no.* He says it twice for this reason, that what thou sayest with the mouth thou mayest prove by works. What thou deniest in words, thou mayest not approve or confirm by deeds.

## CHAPTER V. (cont.)

He did not altogether forbid swearing, but the occasion of perjury. He taught what is more perfect, showing that what goes beyond is of evil. The Apostle swears, that he may persuade [0096C] to faith: the Church too, for the sake of a covenant of peace and of faith, grants her own to swear. But Christ taught what is more perfect, indulged what belonged to weakness, cut away what was superstitious.

The truth of the Gospel does not admit an oath, but another's weakness compels it, so long as he does not believe the truth.

*It is of evil.* Not indeed evil, because although not good, yet necessary, but it is of evil, not of thine, but of his by whom thou art compelled to swear, that is, of that weakness of his which is an evil.

VERS. 38.-- *You have heard. [n: (AUG.)]* The law appointed a measure of vengeance: an eye for an eye. But if it can be said, etc., *as far as* but out of love of justice, the just for the unjust, which is good for evil, which the judge also does.

[0096D]As to what he says, *an eye for an eye, a tooth for a tooth:* he does not wish to take away the one, but to preserve both, while he threatens retaliation. Which he also does with measure, that the vengeance may not exceed the injury: and this is the beginning of peace, and as it were the commencement of justice.

VERS. 39.-- *Not to resist.* The justice of the law instructs the untaught in the beginning of justice, that is, to repay no more than was inflicted. The justice of the Gospel (which leads men to the kingdom) is not to resist evil: *Not to resist:* as he himself likewise: *Learn of me, because I am meek and humble of heart [n: (Matth. XI)]*. And David: *If I have repaid them that repaid me evils [n: (Psal. VII)]*. Jerem. *And I have given my cheek to him that struck me [n: (Thren. III)]* [var: Vulg. Lam 3:30 *Dabit percutienti se maxillam*, "He shall give his cheek to him that striketh him"]. Behold, the same Lord of the law and of the Gospel.

[0097A] *Offer to him.* Not only shouldst thou not strike back, but if he wishes to strike the other cheek, bear it patiently: this concerning injury to the body. But as to necessary things, if thou hast lost one, allow the remainder also to be taken away. What then of things superfluous?

*The other. [n: (CHRYSOST.)]* First, it is an unworthy thing that a faithful man [sic: *nomo*] should stand in judgment before the sight of an unbelieving judge. For even if he be an unbeliever, etc., *as far as* If once thou hast entered into judgment, thou dost no longer desire that the truth of the cause should appear, but that in whatever way thou mayest come off victor.

VERS. 40.-- *And to him who,* etc. It is counsel, before thou contend. It is indeed lawful for the weak to demand back their own, but not to contend. Luke conversely: He that taketh away thy garment, forbid not thy coat also. Which is to be done not concerning these things alone, but concerning all temporal things. *Thy [0097B] coat.* Or, the coat is the soul, which if a man be unwilling to lose, let him give up his cloak, that is, his body to martyrdom. Spiritually, the teacher takes away the coat when he makes a man confess his inward vices, such as envy, pride, and the like. He adds: *And the cloak;* he who does not blush to confess the outward ones also, such as theft and fornication.

VERS. 41.-- *A thousand paces.* This is a sabbath day's journey, by which spiritual perfection is signified: because it is not lawful to do servile work on the sabbath. *Other two.* He goes other two also who, while he is reduced to servitude in body only, is ready to be reduced in spirit and soul, that is, in reason and in will.

VERS. 42.-- *Give to him.* Such things as can be given honourably and justly. If the means be wanting, give the affection by a word or by a service. [0097C] *Give to him.* So, namely, that it hurt neither thee nor another: for justice is to be weighed. For thus wilt thou give to everyone that asketh, and if not that which he asks, yet something better, when thou shalt have corrected him that asks unjustly. *And to him that would borrow.* He embraces two kinds of bestowing. For either we give of good will, or we lend to one who will repay. And sometimes he who gives is unwilling to lend, as though there were no reward in it when the debtor pays back the thing received. But truly he who commands even this, repays. He says therefore: *Turn not away,* that is, nor alienate thy will. *For God loveth a cheerful giver [n: (II Cor. IX)]*, and so the spiritual teacher ought to put out to his hearers the interest of the divine word, that he may be able to receive from them the recompense of a good work, and to hope for a reward from God.

VERS. 43.-- *You have heard.* He who came to fulfil the law leads at the [0097D] end to full charity, which is the fulfilling of the law.

*Thou shalt hate.* Perhaps it is to be understood according to what is above: *An eye for an eye,* etc. Or by withdrawing the offices of humanity.

VERS. 44.-- *Love.* The Church is fought against in three ways: by hatred, by words, by the torment of the body. The Church on the contrary loves, does good, prays. This is the new commandment, this makes, out of sons of wrath, sons of God; whence there follows: *That you may be sons.* The adoption of sons is acquired by charity alone.

*Do good.* By ministering food to the mind or to the body. Which he also does who says that such a one is not even to take food. For all these things look to this, that they may become brethren. [0098A] Single things are set against single, that all the parts of malice may be overcome by goodness. The imprecations of the prophets seem to be against this, which are not uttered by the wish of those desiring, but by the spirit of those foreseeing.

*Pray. [n: (AUG.)]* He does not say this for brethren, in whom there are sometimes sins graver than the persecution of enemies, etc., *as far as* although they confess that they have sinned, and vehemently repent of having done evil, yet they have such dispositions of mind that they do not humble themselves to ask pardon.

But it may move one, that John in his Epistle seems to admonish, concerning the love of God and of the neighbour, only that we should love the brethren, whereas the Lord says that prayer is to be made even for enemies. But by brethren are understood not only those who already believe, but those who are to believe, for whom [0098B] prayer must be made, that they may be joined to us by a brotherly covenant.

VERS. 45.-- *Sons.* Not degenerate. As if he should say: Having received the power, act by works that you may be sons by being born again through charity. *Of the Father.* He is already called Father. See that you be sons born again of God, who is charity. *Who maketh his sun to rise.* This visible one. For they say in the book of Solomon, *The sun of justice hath not shined upon us [n: (Sap. V)]* [var: Vulg. Sap 5:6 *justitiae lumen non luxit nobis*, "the light of justice hath not shined upon us"]. And of the rain of doctrine the prophet says: *Upon one city it rained, and not upon another. His sun [n: (Amos. IV)]* [var: Vulg. Am 4:7 *et plui super unam civitatem, et super alteram civitatem non plui*, "and I rained upon one city, and upon another city I rained not"], etc. As if he should say: Whom he made, whose properly are all the things which he created out of nothing. What then shall we do concerning those things which we have received of his gift?

VERS. 46.-- *The publicans.* The exactors of the Romans, whom the Jews so call, because they bore the charge of the commonwealth. They are also said to have drawn their name from Publius, a Roman [0098C] king, who first appointed them.

VERS. 47.-- *And if you salute.* If you shall have prayed for those only who are joined to you by some kinship, what more has your benefit than that of unbelievers? Brethren must be loved, and humbly saluted: but it is little.

VERS. 48.-- *Perfect.* In the love of God and of the neighbour. The crown of perfection is to love even enemies, and to pray for them, as Christ also did.

## CHAPTER VI.

VERS. 1.-- *Take heed,* etc. He who hitherto has given precept concerning mercy, now gives precept concerning cleanness of heart, by which God is seen. For if not with a simple intention but for the praise of men, the works [0098D] of mercy are not approved by God. The praise of men ought not to be sought, but to follow, that by example it may invite others. Thus far concerning the justice of the Gospel, which is above the justice of the Scribes and Pharisees. Now with what cleanness of heart that same justice ought to be fulfilled: which is observed in almsgiving and in prayer. For he does not here admonish either to pray or to give alms: but with what mind we ought to do it. For the matter here is of cleansing the heart. *With your Father.* Whose glory sons ought to seek, and to refer all good things to this, that they may please him.

VERS. 2.-- *When therefore,* etc. From the whole to the parts, that he may set forth what good things are not to be done for the praise of men. *To sound a trumpet.* Perhaps they did this for the sake of calling men together: that all might go as if to a spectacle. [0099A] *Before thee.* He sounds a trumpet before himself who wishes to be praised before others: that he may appear greater than they. *They have received.* From God, the inspector of the heart, the punishment of their deceit, of whom it is said: *Depart from me, you crafty workers: for you have had my name: but you have not done my works.*

VERS. 3.-- *Let it not know.* The left hand, vices: the right hand, virtues. What therefore virtue does, let not elation know, nor vainglory, nor any vice: but let the light of right working put to flight the darkness of sin.

VERS. 4.-- *In secret.* That alms is done in secret which is mingled with no darkness: the light is within, the darkness without. *He seeth in secret.* To see, in God, is to approve. But he approves only those things which are hidden, the things which are without do not please him, neither does he approve them.

[0099B]VERS. 5.-- *And when you pray.* This sentence is joined to what goes before. He had said above: *Take heed that you do not your justice before men;* here he adds: *And when you pray.* He does not forbid to pray, but to be like the hypocrites in praying. *In the corners.* As it were hiders of prayers, and yet in the streets that they may be seen, and by this a fuller glory. Allegorically. He prays in a corner who feigns to pray in secret: and yet in the street, when he catches at fame. The corners of the streets are where a way is led through by the crossing of a way, and makes a crossroads. For it is not wrong to be seen, but to desire to be seen. *They have received.* In these men not only is the true reward emptied out by a depraved intention: but the vice of dissimulation and of mockery against God is increased.

VERS. 6.-- *But thou.* This, simply understood, [0099C] teaches that the vainglory of the world is to be fled. But it seems rather to be enjoined that, the thought of the breast being enclosed and the lips pressed together, one should pray to God. Now the chamber is the secret place of the heart. The door, the carnal sense through which these outward things shamelessly thrust themselves in, and the crowds of phantasms make a din against those who pray. It is little therefore to enter the chamber, if the door stands open to importunate thoughts. But the carnal sense must be resisted, that spiritual prayer may be directed to God out of the inmost parts of the heart. *The door being shut.* The senses being shut, lest the crowds of outward phantasms should meet him. Or he calls the door the love or the fear of this world. For as every good thing is of the fear and love of God, so every evil is of the love and fear of the world. These being shut, that is, taken away, pray.

[0099D] [n: (CHRYSOST.)] What then, sayest thou? ought one not to pray in the church? And very much indeed, but with this will, that thou look upon that one alone who has the power of granting what thou shalt have asked. For God everywhere beholds with what regard thou doest anything.

*The Father.* Whom thou hast within by faith; whence: *With me is prayer to the God of my life [n: (Psal. XLI)]*.

VERS. 7.-- *But praying.* As it is of hypocrites to be shown and to please men, so it is of the Gentiles to use much speaking, from whom also it began. For these give more pains to exercising the tongue than to cleansing the mind: so that they transfer this kind of trifling office even to the bending of God by prayer, thinking that as an orator bends a judge, so they too can bend God.

[0100A] [n: (CHRYSOST.)] If we must pray in few words, why did Luke set forth a parable that we must always pray upon the mountain, etc., *as far as* If indeed both Christ and Paul commanded that prayers be made short, but frequent, at short intervals.

[n: (CASS.)] They (the Fathers) judge it more useful that prayers be short indeed, but very frequent, etc., *as far as* let us avoid by a concise brevity.

*For they think.* Thinking that God is soothed by persuasive words. Or that if he is absent he is called: and that what he does not know he is taught by the windings of words.

VERS. 8.-- *Be not therefore like to them.* For with God the business is not to be done with words, but with things, with the intention of the heart, with a simple affection. Which things when we say, we do not teach him, but we ourselves remember at the time of praying. [0100B] *For the Father knoweth.* Why then do we speak to one who knows? Not that we may make a declaration of our will, but that we may stir up the service of a devout affection.

VERS. 9. *Our Father. [n: (BEDA.)]* Among the other saving and divine admonitions with which he takes counsel for believers, he set forth a form of praying, etc., *as far as* and these are the true adorers, who as Sons by grace adore the Father in spirit and in truth.

No prayer is more spiritual than that which proceeded from the mouth of the Son, who is Truth. *Our Father.* Whom we serve not by fear, but by love of the inheritance. While he is called Father, let us think of adoption, that we may repay to the Father a dutiful affection. While it is said *our,* he is admonished of brotherhood, since the adoption is common to all. Let no one say "mine," which belongs properly to the Son, [0100C] to whom he is Father by nature. Whence elsewhere. *I go to my Father [n: (Joan. VII)]*, specially by nature: and yours, joined by grace. *Our Father is said,* which is common to all, let no one say "mine": which belongs to Christ alone, who is Son by nature; to others is granted the common grace of adoption.

[n: (RAB.)] The noble and the rich man is admonished not to be proud, etc., *as far as* What will he deny to sons, who has already given that he is Father?

[n: (AUG.)] Nowhere is a precept found for the people of Israel, that it should say: *Our Father,* or should pray, etc., *as far as* if they did not stray from his commandments. As is that: *I have begotten sons and exalted them [n: (Isa. I)]* [var: Vulg. Is 1:2 *Filios enutrivi, et exaltavi*, "I have brought up children, and exalted them"], etc

*In the heavens.* The spiritual ones, that we may learn to hasten to the spirituality in which [0100D] he dwells, and may seek heavenly things from him.

*Hallowed be thy name.* The distinction of these seven petitions is to be observed. For since our life is carried on in time and eternal life is hoped for, the former are, etc., *as far as* for liberation makes free men, that is, sons, so that we may say in the spirit of adoption, Abba, Father.

*Amen,* signifies that in all these petitions what is asked is granted by the Lord without doubt, if we do not neglect to keep the compact of the last condition. Whence he adds: *If you shall forgive,* etc. *Hallowed be,* etc. Here we pray for the spirit of wisdom, that we may not, first, in anything depart from the sanctification of the name: but that the name of the Father may be shown in the sons by manners and by life.

[0101A]The name of the Father is in us, who are called sons: which we ask to be hallowed. Not that he himself may be holier, but that he may work in us an increase of his sanctification: for the sanctification of the sons is attributed to his name. So he is said to be hallowed as he is glorified and magnified in us: *Hallowed be,* that is, so as it is holy, let it be held by men: and so let God become known to them, that they may not think anything holier.

VERS.10.-- *Thy kingdom come.* Here the spirit of understanding is asked for, by which the heart is cleansed that God may be seen. The hardness and power of the devil is shut out, and in the future more perfectly, when he shall have made void all principality and power, and the kingdom shall be delivered to God the Father. It fittingly follows, that after the adoption of sons we should ask for the kingdom which is due to sons.

[0101B]The kingdom of God always is: but let it come, that is, let it be made manifest to men by whom, as light by the blind, it is not seen, which no one will be able to be ignorant of, when the Son shall have come to judge. In which the saints also shall reign, as it is said, *Receive the kingdom which is prepared for you [n: (Matth. XXV)]* [var: Vulg. Mt 25:34 *possidete paratum vobis regnum*, "possess the kingdom prepared for you"], etc.

By the spirit of understanding the future kingdom is declared to those entering in, and cleanness of heart is bestowed, through which God, reigning there, shall be seen as he is, where by the spirit of wisdom the seventh sanctification of his name shall be completed. In the perfection of the number six the coming of the kingdom is asked for, that we may all run into the perfect man: then, for those resting in him, may he himself be hallowed in us while we are hallowed in him. His rest we rightly ask to be hallowed in us, that being hallowed in him we may rest perpetually, in which sanctification the peace [0101C] of blessedness is made firm and full wisdom is given.

*Thy will be done.* Here the spirit of counsel is asked for, by which the will of God is sought out, that it may be fulfilled by us.

The will of God on earth as in heaven is governed by the spirit of counsel. We too have need of the spirit of counsel: that the will of God may be directed in us, that we may be able to be merciful in deed. The will of God is always done: but we pray that the liberty of our choice may be joined by grace to his will, which is our sanctification and life everlasting. The will of God is the keeping of his commandments.

*As in heaven.* As in the angels, so in men. Or as in the just, so in sinners converted. Or [0101D] as in Christ, so in the Church. Or as in mind I serve the law of God, so also in the flesh.

According to the spirit we are heaven, according to the flesh we are earth. We pray therefore that as in heaven, that is, in the spirit, so on earth the will may be done: that flesh and spirit may be a spiritual man, of whom it is said: *My heart and my flesh have rejoiced in the living God.* Nor is it only prayed that we may will good things, but that the will may be done in us, that we may live to thee, not to ourselves. These three are had more perfectly in the future, but here meanwhile we pray in part, that afterwards they may be had more perfectly. The four following are the safeguards of the present life.

VERS. 11.-- *Bread.* The hunger of justice, that it may attain to fullness, is propped up by the spirit of fortitude. Therefore [0102A] we pray: Give us this day our daily bread: without which we should die of hunger.

Bread is the body of Christ, or the word of God, or God himself, of whom we daily have need, or that which is above all substances. *This is the living bread which came down from heaven [n: (Joan. VI)]* [var: Vulg. Jo 6:51 *Ego sum panis vivus, qui de caelo descendi*, "I am the living bread which came down from heaven"], the sublimity of whose nature is above all substances.

*Our.* Because Christ has been made ours, and God the Father with Christ has given us all things. Therefore we pray that what is ours by gift may daily be given by effect.

*Supersubstantial.* Or daily. Because *they that eat me shall yet hunger [n: (Eccl. XLIV)]*. Here daily, in the fatherland eternal. This bread ought continually to refresh us inwardly by faith and charity: because without it [0102B] no one can live. Or spiritual precepts are called bread, which must always be practised or kept.

VERS. 12.-- *And forgive,* etc. After food he asks pardon of sins, that he who is fed by God may live in God, and may come to eternal life.

When we say: *Forgive us our debts:* we ask for the spirit of knowledge, by which we understand our offences, which without the spirit of knowledge are not understood. For knowledge belongs to the use of temporal things, which is a virtue in avoiding evils and seeking goods, that we may bewail our own contagions and those of others, and may desire good things.

*As.* Behold with what caution we are bound, in which also he bends us mutually to mercy, and promises pardon to those who sin against him, and promises pardon to us and through [0102C] us to others.

## CHAPTER VI. (cont.)

We ought not to deny pardon of a fault; whence: *When you pray, forgive if you have anything against any man: for otherwise your Father will not forgive you your sins.* [var: Vulg. Mc 11:25 *dimittite si quis habetis adversus aliquem : ut et Pater vester, qui in caelis est, dimittat vobis peccata vestra*, "forgive if you have anything against any man: that your Father also, who is in heaven, may forgive you your sins"]

It is granted to demand money back from someone, but we never justly deny pardon to one asking it for the debts of sins.

VERS. 13.-- *And lead us not.* But enlighten us with the spirit of knowledge, that we may know by what evils we are entangled, and we ask that our tears may profit: *Forgive us our debts. And lead us not,* etc. Not that he himself leads in, but because he deserts and permits us to go. Nor indeed does he pray not to be tempted, but not to be overcome even a little. For temptation is necessary for the crown. *And lead us not,* etc., deserting us [0102D] in temptation, do not suffer us to be overcome: even though thou suffer us to be tempted, without which no one is proved.

*But deliver us from evil.* This one petition contains as much as all the foregoing.

That by the spirit of the fear of God all hurtful things within and without may be driven away: and that under poverty we may live blessedly. *But deliver us.* Into that which is not yet, suffer us not to be led, and from that into which we have been led, deliver us: which being done, nothing is to be feared, nothing remains to be prayed for.

*From evil,* from all evil, visible and invisible. This deliverance is daily necessary, since without evil of soul and body there is no living, but it shall be completed in the end, when we shall be immortal and impassible. From the lowest to the highest the ascent is thus made by degrees. From evil, through the spirit of fear, [0103A] we are delivered: thence being delivered we desire to be poor in spirit and in goods, while we say, Lead us not into temptation. We ask for the spirit of piety, that the inward man may grow gentle and become meek, lest he be moved by temptation.

VERS. 14.-- *For if you shall forgive.* He has imposed a form of how we would be judged. Whence for those who pardon there answers before God a confidence of obtaining: but those who exact, the penalty of vengeance or of damnation bites again.

VERS. 15.-- *But if you shall not forgive.* No excuse is left, because everyone shall be judged in the future according to this sentence. From this it is plain that everyone is condemned in his own unbelief.

VERS. 16.-- *When you fast.* After he taught how [0103B] one must pray, he teaches concerning fasting, which again pertains to cleanness of heart, lest it be not simple toward God, while it is carried away to outward things. *Be not made.* He does not forbid the virtue, but the feigned appearance of virtue.

It is good to be sorrowful by fasting for sins unto repentance, and to humble our soul; whence: *A contrite and humbled heart, O God, thou wilt not despise [n: (Psal. L)]*. But the sadness that is for praise, he forbids. Whence he does not say simply: Do not fast, but adds: like the hypocrites, sad.

*They drive beyond bounds.* That is, they draw them beyond the bounds of the human condition. As there is boasting from the sheen of garments: so from excessive squalor and leanness. To demolish is as it were to destroy: and to reduce as it were to nothing the comeliness of the countenance. *Their faces.* With mournful filth in [0103C] which also there is boasting: and the more do they deceive under the appearance of religion.

Note that sheep ought not to lay aside their own skins, but to be clothed, if sometimes wolves cover themselves with them.

VERS. 17.-- *Anoint thy head.* Refresh thy mind with spiritual gladness on the days of abstinence: that the odour of love may be fragrant in works of mercy. Wash thy conscience with tears: that it may be clean before God. For the work of mercy does not suffice without a clean conscience: nor this without that. It was the custom among the Palestinians to anoint the head at feasts: therefore anoint thy head, that is, show thyself festive and cheerful: and refresh thy mind with spiritual oil: and seek not praise outwardly for thy fasting. But because thou art thus turned away from the world, rejoice before God: and so shalt thou cleanse thy face, that is, thy heart, from filth: which being removed, [0103D] it will be permitted to see God. *Anoint thy head.* Behold, not yet all things in the New Testament according to the letter. For they would be ridiculous who were smeared with oil in fasting: but of the spirit of his love, in whose sufferings we ought to share, ourselves being to be mortified, the mind ought to be anointed, and not with the oil of flattery: otherwise fastings are vain.

Christ was made an ointment for us: which being poured out through the passion of his death filled his Church with his odour. Therefore we ought not to fast for another's sake: but being poured over with his spirit, mortifying the flesh by abstinence, let us share in his passion. Let us then be anointed with him: that the works of mercy may be heaped up: and charity be poured abroad within: because without him the cup of our fasting is not made drunk with the affection of piety.

[0104A]He fasts to God who mortifies himself for love of him and bestows on another what he withdraws from himself.

VERS. 18.-- *And thy Father.* The Father is within through faith: and rewards deeds done in secret. There therefore must one fast, where he himself may see. And it is necessary that he who fasts should so fast that he may please him whom he carries in his breast.

VERS. 19.-- *Lay not up treasures.* He commands that earthly things be paid out unto cleanness of heart.

VERS 20.-- *But to lay up treasures.* [var: Vulg. Mt 6:20 *Thesaurizate*, imperative, "lay up treasures"] As if: When you fast or do any good work: lay it up there where corruption cannot come.

*In heaven.* That is, place all your hope in heavenly things: walking by faith, embracing charity. *In heaven,* that is, in the spiritual firmament: which does not pass away: [0104B] *Heaven and earth shall pass away: but my words shall not pass away.* If therefore the heart is in heaven, it is clean, because heavenly things are clean. But if it is rolled about upon the earth, how is it clean? that is, if it does anything in order to obtain earthly things, how is it clean? For if those things are clean in their own kind, yet the worthier thing grows foul while it is mingled with the lower: as gold with silver, silver with lead.

VERS. 21.-- *For where the treasure is.* If on earth, the heart is below; if in heavenly things, the heart is fixed in Christ.

VERS. 22.-- *The lamp.* He pursues cleanness of heart. As the eye directs the members to work, so do intention and the light of faith direct all the virtues. A lamp is a light in an earthen vessel, so is charity in faith. When faith shall cease, [0104C] charity alone will be the light. From the outward, he teaches the office of the inward man, by the intention of the mind and the light of faith all the virtues are illuminated, that they may render the body lightsome.

Likewise this chapter is of itself unto cleanness of heart, or by reason of the former works which appear openly.

*If the eye be,* etc. If with a pure intention thou doest the good things thou canst, the works are of light, even if it does not so appear to men. If the intention is perverse, whatever is done is depraved, even though it seem right.

The eye is one and simple, namely charity, which now shines in faith as in an earthen vessel.

VERS. 23.-- *But if the eye.* If the intention is not of faith, the whole inward man is dark. Because [0104D] what is not of faith is sin. *Shall be darksome.* Since indeed the intention that follows forms the work. Therefore if the good things which thou doest, because they are done with an evil intention, are darkness, what of those which are of themselves evil, and are done with an evil intention? *If then the light.* The intention with which we do whatever we do, which is known within us, is called light; but the outcome of the thing is uncertain, as when I give or do something to someone I know not whether it turn out to him for good or for evil: and therefore he calls it darkness. He says therefore: If the intention with which thou doest (which is known to thee) is soiled by an appetite for temporal things: how much more the deed itself, whose outcome is doubtful? because even if it turn out well for another, what thou doest not with a good intention will profit thee nothing: because it is imputed to thee how thou hast done it, not how it has turned out for him.

[0105A]VERS. 24.-- *No man can,* etc. As if: you will not be able to do good things before the eyes of men, and by these to please God. Not to lay up treasure at once in heaven and on earth, nor to serve both vices and virtues. Whatever thou doest, either of the love of God, or of the servitude of the devil.

Since the kingdom of God and of the devil are at variance among themselves, no one can serve as a soldier in both at once: whence they who are baptized renounce the devil and his works.

*For either he will hate the one.* There is nothing between. For whatever thou doest, either of the love of God, or of the servitude of the devil.

[n: (AUG.)] For the devil is always to be held in hatred: but God, etc., *as far as* but they despise, overcome by their own concupiscence and by diabolical persuasion.

*Or he will sustain the one. [n: (ID.)]* Not indeed that he loves him: [0105B] for no one loves the devil, but being entangled by his own cupidity, etc., *as far as* even if he love not him whose handmaid he loves.

*He will despise the other.* Not indeed that he will hate him: for no one's conscience can hate God, which the same Augustine retracted, saying: I do not see that it ought to have been said. For there are many of whom it is written: *The pride of them that hate thee [n: (Psal. III)]*, etc.

*And mammon.* Mammon, in the Syrian tongue, riches, to serve which is to deny God. He does not say to have: which is lawful to be done so that one may dispense it well, but to serve, which belongs to the covetous. This is said to be the name of a demon who presides over riches, not because they are in his dominion: but because he uses these for deceiving, ensnaring men in the nets of riches.

[0105C]VERS. 25.-- *Therefore I say to you,* etc. *Because you cannot serve God and mammon.* Be not solicitous, which is to serve riches. He has enjoined contempt of the world and confidence in things to come throughout the whole sermon, since he commanded both to bear evils and not to avenge, and to love enemies, and to flee human glory. Now he wishes to confirm it through faith in the hope of eternal things, because there are many whom the love of present things and despair of things to come make torpid.

In the sweat of the face bread is got ready, but labour is to be exercised, solicitude is to be removed, which disturbs the mind: while it fears lest either the things possessed perish or the things laboured for do not come to hand.

*Your soul.* That is, to the animal nature to which these things are necessary. Commit your whole hope to God, because you can acquire or retain nothing, [0105D] except what he has decreed.

Soul is here put for life, which is sustained by food, as there: *He that loveth his soul shall lose it [n: (Joan. XII)]*.

The animal nature is nourished by food: and is here put for life: it lives with the cattle. And he who loses it for Christ's sake shall find it spiritual unto life everlasting.

*Is not the soul?* etc. Not life for the sake of food, nor the body for the sake of raiment, but the contrary. Therefore let not the mind be solicitous, that it may receive that for whose sake it was created.

As if he should say: He who gave the greater, that is, life and body, will give also the lesser, that is, food and clothing. [0106A] Let no one doubt in these promises of the truth: Let man be what he ought to be, and forthwith all things are added to him for whose sake they were made.

VERS. 26.-- *Behold.* This concerning food. The saints are deservedly compared to birds, because they seek heaven, and some are so far removed from the world that they now do nothing on earth, but by contemplation alone already dwell in heaven. Of whom it is said: *Who are these that fly as clouds? [n: (Isa. LX)]*, etc.

These examples do not forbid providence, that it should not labour, but solicitude, that your whole confidence may be in God, since even the birds live without care.

*And your Father.* He heightens and confirms the confidence of sons: because if the goodness of the Father extends itself even to those things, how much more to the sons of adoption?

[0106B]VERS. 27.-- *And which of you,* etc. But leave to him the care of governing the body, who made it come to this measure.

## CHAPTER VI. (cont.)

VERS. 28.-- *And for raiment.* [var: Vulg. Mt 6:28 *Et de vestimento*, singular] Not that this, to labour and to provide, is not fitting, but all solicitude must be cast away, and hope must be had in God. *Consider the lilies of the field.* He confirms by a sufficiently fitting example the exhortation concerning clothing.

VERS. 29.-- *That not even Solomon,* etc. What purple of kings, what painting of weaving-women can be compared to flowers? The colour itself is called the covering of the flowers, as we say: a redness has covered that man.

VERS. 30.-- *For if the grass of the field.* [var: Vulg. Mt 6:30 *Si autem foenum agri*, "But if the grass of the field"] If those things which are for the use of time only, and quickly falling, shall be burnt with fire, God adorns them so beautifully.

[0106C]"Tomorrow" is put for the future in the Scriptures, Jacob saying: *My justice shall hear me tomorrow [n: (Gen. XXX)]* [var: Vulg. Gn 30:33 *Respondebitque mihi cras justitia mea*, "And my justice shall answer for me tomorrow"].

*Is cast into the oven.* Other books have: into the fire, or into a heap which has the appearance of an oven. *How much more you,* namely, will he clothe; and therefore all confidence is to be had in him; but if we are not confident even about these things, how do we hope for things invisible? Very small is the faith which is not certain even about the least things. Therefore he both presses upon us confidence about eternal things, and condemns unbelief. *Of little faith.* Whosoever doubts in any promise, is of little faith, and the more he doubts, the less he finds those things for which he was solicitous.

VERS. 31.-- *Be not therefore solicitous,* etc. He more fully inculcates [0106D] and turns over what he taught from the beginning of the sermon, that we should live without solicitude. *Be not,* etc. Here those seem to be reproved who, despising the common food or clothing, seek for themselves foods or garments more sumptuous or more austere than those among whom they live. *To be solicitous.* Solicitude chokes the word of God, that it may not bear fruit, and makes a man like a Gentile, that is, unbelieving.

VERS. 32.-- *For all these things.* What more then has he than a Gentile: whose unbelief makes the mind anxious, and wearies it with the cares of this life? *The Gentiles.* Who have no care about things to come, but it belongs to sons to seek the kingdom. *For he knoweth.* These things are provided by God, who knows that they are necessary for us on his way. *Your Father.* Thus he makes sons secure concerning [0107A] the goodness and providence of the Father, that is, without care.

VERS. 33.-- *Seek therefore.* Here he plainly shows that these things are not to be sought as our goods, although they are necessary. But the kingdom of God is to be sought, and in it our end is to be placed, for whose sake we should do all things: for example: Let us eat that we may preach the Gospel, we do not preach the Gospel that we may eat. When he says "first," he signifies that this is later, not in time, but in dignity. For that is to be sought, this is necessary for the sake of that: therefore seek first the kingdom of God, that is, set it before all other things.

*And all these things.* Because all things are the sons': and therefore all these things shall be added, even to those who do not seek them, from whom if they are withdrawn, it is for a trial; if [0107B] they are given, it is for thanksgiving; because all things work together unto good.

VERS. 34.-- *Solicitous.* By fear, by grief, and by the anxiety of cares, which disturb the mind.

*For the morrow. [n: (AUG.)]* For the future, concerning present things he grants it: whence the Apostle: *Night and day we worked, that we might not burden any man [n: (I Thes. II)]* [var: Vulg. 1Thes 2:9 *nocte ac die operantes, ne quem vestrum gravaremus*, "working night and day, that we might not burden any of you"]. Concerning things to come, which the divine ordering provides for, it is not fitting, etc., *as far as* because he who gave this precept, to whom angels ministered, in order that this example might be given had purses: whence he might supply the things necessary for their uses, of which Judas was the keeper.

*The day.* Not that which the Lord made, but that which Job and Jeremias cursed, namely that which the devil found. *It sufficeth.* And because minds are overwhelmed by present care, the malice of God [cj: *Dei*; read *diei*, "of the day"] ought not to be made to sprout.

## CHAPTER VII.

[0107C]

VERS. 1.-- *Judge not.* Of doubtful matters, since judgment is passed on manifest ones, and not on those of which it is uncertain with what mind they are done: of which no one judges without danger.

Rash judgment is when men judge in matters not committed to them, whether it be of manifest things or of hidden ones. Now judgment is committed either to the masters of the Church or to the princes of the earth. These therefore, if they judge of manifest things, those namely which are proved or confessed, do not judge rashly; but if of uncertain things, they judge rashly: these judgments he forbids.

VERS. 2.-- *For with what.* As if he were to say: In what will thou hast done well, in that same shalt thou be set free; and in what [0107D] ill, in that same shalt thou be punished. For the matter here concerns those things in which we either offend by judging rashly, or are excused by acting rightly; and therefore he adds: *With what measure.* And justly, those whose will had no end of sinning, although they sinned with an end, have no end of vengeance; and those whose judgment was without mercy shall be judged without mercy.

*With what measure.* It can be that in this same measure, in which one thing has been measured out, wheat for instance, another should be measured, barley for instance: and another quantity too, as if one bushel of the one, a hundred of the other. So God does, and not unjustly, that for them [it be] unto eternity.

And the very infamy, or the evil which thou hast brought, is the cause why thou incurrest the punishment that is due.

[0108A]Justly do those who wish to enjoy sin eternally find also an eternal punishment: whose will had no end of sinning, nor shall it have an end of being tormented.

VERS. 3.-- *And why seest thou.* Behold the moderation of judgment, and let not one who is himself forestalled by greater faults judge another for lesser ones. For many, forestalled by greater faults, would rather find fault with lighter ones in a brother and condemn them than amend them. As if, being full of hatred or envy or malice, they should condemn in him that wherein anger offends; which anger is as a mote, and hatred as a beam. One who is angry with another sometimes wishes him to be corrected; he who hates cannot wish this: and therefore it is called impossible that he should take away the mote from his brother who carries a beam; first therefore the beam of hatred, of envy, of dissimulation and of all malice must be cast away, so that we may thus mercifully, with regard to God, not to ourselves, rebuke [0108B] our brother: so that, whether the correction profit him or not, we at any rate may be secure concerning the singleness of our own eye.

Scarcely is anyone found free from this vice, since each man, favouring his own, easily reprehends what is another's: and, bearing another's faults more heavily than his own, he assumes the authority of reproving without the example of his own amendment.

Salvation, in that they judge rashly they have a beam in the eye.

VERS. 4.-- *Or how sayest thou to thy brother.* That is, thou wilt not be able to amend the lesser thing (anger, for instance) in thy brother, until thou hast driven the greater, that is hatred, or envy, out of thy own heart.

VERS. 5.-- *Thou hypocrite, cast out.* For these men take it upon themselves out of hatred and spite to accuse everything, and wish to seem counsellors without the example of their own amendment. For [0108C] he is no fit teacher to heal another who has not yet healed himself.

VERS. 6.-- *Give not that which is holy,* etc. The eye being cleansed, the stewards of the Church can chastise others, but not give what is holy to dogs; for as it is dangerous to hide it, so it is prodigal to give it to dogs. To such men mystical things are not to be opened, but the holy of holies is to be covered with a veil: yet things more open, and as it were commoner, may be spoken. *Give not.* The same thing is called both what is holy and a pearl, that is, the Gospel and the sacraments of the Church. *That which is holy,* because by nature inviolable, and it ought not to be corrupted by anyone. *A pearl,* which lies hidden in secret: and out of the figures, as out of opened shells, is drawn a precious gem which cannot be corrupted. Dogs indeed are those who bark against it and tear in pieces [0108D] what is whole; swine, those who set it at nought and trample it: or dogs are those returned to their vomit, swine those not yet converted, but wallowing in the mire of the vices.

*And turning upon you.* Lest perchance, hearing yet something further, they rend, not the pearls, which they trample, but you, by their indignation. For it cannot easily be found what would be pleasing to such men.

VERS. 7.-- *Ask.* By these steps the way, the truth, and the life are granted to those who strive lawfully: Christ is the way by which one walks, the truth by which he is found, the door at which one knocks, that we may enter to him through him.

[n: (AUG.)] Laboriously indeed did I think it must be set forth how these three differ among themselves, but far better, etc., [0109A] *as far as* for he did not say, to those asking, and seeking, and knocking.

VERS. 8.-- *For every one,* etc. That he may furnish constancy in persevering, diligence in seeking, confidence in obtaining, he adds. *Every one,* etc. Above he taught what we should ask, namely the kingdom. Here, confidence, that we may ask hesitating in nothing. He does not deny himself to those who ask, who freely offered himself to those who did not ask: and those who seek shall find him who granted to those who did not seek that they should find, and to those who knock he will open, who cries: *Behold, I stand at the door and knock [n: (Apoc. III)]*.

VERS. 9.-- *Or what man.* He explains what is to be asked, and from human kindness toward children he commends the Father's care toward us. To those who ask for Christ with right faith there is given no stone of stumbling, nor hardness [0109B] of heart. So if you ask your father for charity, without which all else is nothing, as without bread the table is destitute, to which hardness of heart is contrary.

VERS. 10.-- *If he ask a fish.* By the fish, the faith which is nourished beneath the streams of the Holy Spirit.

By the fish he means faith in things invisible: either because of the water of baptism, or because it is taken out of invisible places, or because it is not broken by the waves of this world. In Luke's Gospel there follows the comparison of the egg and the scorpion. In the egg hope also is understood, because in it the young is not yet brought through; but by cherishing it is hoped for. In the scorpion, whose sting is to be feared behind, is understood the contrary of hope, namely to look backward, whereas hope ought to stretch itself forward.

VERS. 11.-- *If you then.* Since fathers [0109C] bestow good things upon their children, therefore much more will our Father, who is incomparably good, give good things to the children who ask him. *You know how to give good things.* Good according to the judgment of those who hold them for good, although in the nature of things they too are good, and pertain to this present life, which an evil man does not give of his own. *For the earth is the Lord's [n: (Psal. XXIII)]*, etc. Or the apostles are called evil, as regards themselves in comparison with God, who alone is good, from whom all are good. *Will give good things.* That is, the Holy Spirit. Or good things, namely eternal ones, which are not given save to sons. *To them that ask him.* The distributor of all spiritual goods, that the works of charity may be fulfilled.

VERS. 12.-- *All things therefore,* etc. Because to love one who loves is a thing of nature; but that one who does not love should be constrained by benefits to love, is of Christ's perfection. When he had commanded us first, [0109D] to do to others what we would wish to be done to us, he at once builds up the same sense, saying: *All things therefore whatsoever,* etc., that is, the good things which you wish to receive from others, do the same to them, that the charity of the neighbour may be fulfilled, which without love cannot rightly be perfected. And therefore he adds: *This is the law and the prophets,* etc.; because neither is God loved without the neighbour, nor the neighbour without God, since the neighbour is not to be judged out of hatred or out of envy: therefore with what charity you would wish to be admonished, do to others. *That men should do to you.* Because he adds "men", he speaks only of the love of the neighbour. Whence neither does he subjoin "the whole law", but leaves aside what belongs to the love of God. But if he had said: All things whatsoever you wish to be done to you, do to others: he would have embraced both, in which [0110A] is the whole law, for the salvation of men it is written in the prophets and in the law.

VERS. 13.-- *Enter ye.* Although it be hard that thou shouldst do to others what thou wishest to be done to thee, yet so it must be done that we may enter. *By the narrow gate.* The narrow one is sought, and is not found by all. Nor do all who find it enter by it, because, taken captive by the world, they go back. *And broad.* Although they do not seek this one, yet all find it, because they were born in it. Pleasure, like an importunate harlot, invites all by her delights: and therefore many enter by it.

VERS. 14.-- *How narrow.* It is narrow enough to pass by all things, to love one alone, to seek one, to knock daily at one, not to court prosperity, not to fear adversity. *And few.* If few find it, [0110B] fewer strive to enter by it. No one enters without labour, and without purity of mind.

VERS. 15.-- *Beware.* When he had said that the narrow way is found by few, lest perchance his own should be entangled in the errors of the pseudo-prophets, he added: Beware: *Beware.* What above he called the broad gate, he more openly calls false prophets. *Beware.* Although this may be understood of all who show one thing in dress and speech and another in deed; yet it is especially of heretics, who, covered with a certain garment of piety, are ravening wolves with a venomous mind and an intent to harm, either outwardly by persecuting, if opportunity be given, or inwardly by corrupting.

*To you in the clothing of sheep.* In the sight of men they are like ministers of justice while they fast, pray, give alms: but these are not their fruits, because [0110C] it is reckoned to them for a vice.

*By their fruits. [n: (HIER.)]* Not by the vesture, but by the works, which is of things manifest, etc., *as far as* but the sheep ought not to lay aside their fleeces, even if wolves sometimes cover themselves with them.

VERS. 16.-- *Do they gather.* Allegorically. Thorns and thistles are the heretics, from whom no one of the wise will be able to find holiness or truth: rather they tear and bloody those who come near. Or thorns and thistles are the cares of the world, and the prickings of the vices. The grape and the fig are the sweetness of the new manner of life, for which Christ hungers in us, and the fervour of love, which gladdens the heart of man. Not from thorns and thistles, therefore, come the grape and the fig: because a mind still pressed down by the habit of the old man can feign, not bear, the fruits [0110D] of the new man. But if sometimes the words or deeds of evil men profit the good, the evil do not do this, but it comes about from them by the counsel of God: because it is not their fruit, but the vine's, which sometimes runs over upon the thorns. But the cluster is to be plucked, the thorn avoided. Christ is the vine. His own are the branches which bear the grapes, that is, the works of the spirit, which make the mind drunk.

VERS. 17.-- *So every tree.* That is, according to the aforesaid impossibility: because from an evil root the fruit of sweetness cannot break forth. Good fruits are to be looked for from a good tree. A tree good or evil is not nature, which in all things was created good by God, but the will, good or evil. The fruits are the works, which can neither be good works of an evil will, nor [0111A] evil works of a good will. The fruits of a good tree are joy, peace, patience, long-suffering, etc.; which fruits none but a good will brings forth. So on the contrary an evil intention nourishes evil ones.

VERS. 18.-- *A good tree cannot.* He does not say: An evil tree cannot become good, or a good one evil; for Paul from a persecutor was made an apostle, and, the soul's nature remaining whole, it is corrupted by the affection of the will, or is changed for the better.

The will of each man is a tree good or evil. And as a tree is rooted in the earth, so is the will in the soul.

The fruits of an evil tree are the works of the flesh, namely unclean fornication, luxury.

VERS. 19.-- *Every tree.* By this sentence he condemns hypocrites [0111B] and pseudo-prophets, and what he taught above concerning cleanness of heart he confirms by this example, that no one receives good fruit from an evil intention, nor reaps from a good one anything but good.

## CHAPTER VII. (cont.)

VERS. 20.-- *Therefore by their fruits.* As if he should say: Beware of false prophets, and know them by their fruits.

VERS. 21.-- *Not every one that saith.* As those are to be guarded against who have the appearance of a good life because of a doctrine of wickedness, so here on the contrary are those who, though they be of entire faith and doctrine, live basely. For both are needful, that the work be approved by the word, and the word by the works.

*That saith: Lord, Lord.* The road of the kingdom of God is obedience, not the calling of a name. This is not that [0111C] saying truly and properly, where the utterance is at variance with the will. Of which the Apostle says: *No man can say: Lord Jesus, but in the Holy Ghost [n: (I Cor. XII)]*.

VERS. 22.-- *Many will say.* But most of all are those to be guarded against who, for the name of Christ, have even miracles, and although the Lord wrought these for the sake of unbelievers, yet he warned us not to be deceived by such men: thinking that invisible wisdom is there where there is a visible miracle; whence he adds: *Many will say.* How clean and single an eye then is needed, that the way of wisdom may be found amid so many deceptions.

VERS. 23.-- *I never knew you.* The light does not know the darkness, that is, it does not look upon it, since if it looked upon it, it would not be darkness. *You that work iniquity.* Not "who have worked", lest he take away repentance, but "who work" at the judgment; [0111D] although you have not the power of sinning, yet you have the desire.

VERS. 24.-- *Every one therefore.* As if he should say: All the foregoing must be well kept, because he who keeps them shall be likened to Christ; he who keeps them not, to the devil. *But he who,* which things were delivered on the mount: this he says in order to show that the sermon delivered on the mount is perfect in all the precepts by which the Christian life is formed. *Shall be likened.* Because, as Christ out of various persons builds up one Church, instructs it, rules it, being about to dedicate it unto eternal life, so this man by various virtues builds for himself a perpetual dwelling, and in the dedication to come will rejoice with Christ. *To a man.* To him who says: As a wise architect, I have laid the foundation in Christ. [0112A] *Who built.* He builds in Christ who does what he hears from him. *Upon a rock.* From which Peter received his name, for the firmness of his faith, that is, he built the Church upon himself.

VERS. 25.-- *And there came down.* In three ways the devil assails: by the concupiscence of the flesh, by the outward delights of the world, or by himself, when he looses upon all the wind of his impulsions. *The rain.* Concupiscence, by which each man is tempted, which softens the sense, the rigour of faith, which if it does not prevail, greater floods come on.

VERS. 26.-- *Who heareth these my words,* etc., outwardly. And therefore he has no excuse, but great is his ruin: because he despised the warnings of salvation. *To a foolish man.* Of whom it is said: *An enemy hath done this, whose* works are all unstable, and lie open to ruin. *Upon the sand.* [0112B] Of whatever sort the things be that are founded upon the concupiscence of the vices, they shall not stand.

VERS. 27.-- *And it fell, and great was the ruin thereof.* Every conscience which does not remain fixed in God by hope has no strength to stand in temptations; and it is driven the further, the more it is severed from the things above in those things which are of the world: and truly all who are evil, or feignedly good, become worse when any temptation presses upon them.

VERS. 28.-- *The crowds.* Either some in the crowd, because unbelievers, or rather all, [wondered] at the excellence of his wisdom.

## CHAPTER VIII.

VERS. 1.-- *And when he was come down.* After the Lord's descent from the mountain, etc., *as far as* he shows [0112C] after how great an interval of time. *And when he was come down.* According to Luke, and in a level place, he had delivered to him the discourse which perhaps he had already held above. *There followed him.* Some for charity's sake, some for doctrine's, some for wonder and for healing.

VERS. 2.-- *Adored him, saying: Lord.* Before he asked, he showed the worship due to divinity. *If thou wilt, thou canst make me clean.* Concerning the will I am in doubt, not as one incredulous of his mercy; but, as one conscious of my own foulness, I do not presume.

VERS. 3.-- *Stretching forth.* After the discourse he works miracles also, by which the discourse is confirmed with the hearers. *He touched him.* Not because he could heal without touch, but that he might show himself not subject to the law, but the Lord of the law, [0112D] who fears no contagion. *He touched him.* For humanity's sake, that he might teach us to despise no one for any defilement of the body. It appears that grace, which heals him, is above the law (which shuts out the leper); as he says: *I am not come to destroy the law, but to fulfil,* etc. *I will.* He healed in that same manner in which he had been besought, then he commands: *Be thou made clean.* Behold his power.

VERS. 4.-- *See, tell no man,* etc. He bade him keep silence, nor yet could he keep silence. Not that he willed something and could not do it, but he gives an example, that his own should wish to lie hidden in the great things they do: yet that they may profit others, they are made known against their will. *Tell no man [n: (Marc. I)]*. Yet Mark, where he says that he preached this, [says] that he was as it were made an Evangelist. *Go.* He sends him to the priests for humility's sake, [0113A] that he may render honour to the priests, to whom the law bids the cleansed offer gifts, and that seeing they may believe him: or, if they do not believe, that they may be without excuse, and lest he should seem to break the law. *Show thyself to the priest.* That the priest may understand that he was healed not by the ordinance of the law, but by the grace of God above the law. *Offer,* etc. Because I do not destroy the law, because the true sacrifice has not yet begun. *For a testimony.* That is, let them believe the Lord, if the leprosy of impiety depart. *For a testimony.* Of the spiritual healing, the spiritual gift to be offered is the man himself.

VERS. 7.-- *I will come and heal him. And the centurion, making answer, said,* etc. Great humility, etc., *as far as* he might be thought to go bodily because of a weakness of strength.

VERS. 8.-- *I am not worthy.* Because of the consciousness [0113B] of his Gentile life, he fears rather to be burdened by his presence than to be helped, for although he was endowed with faith, he was not yet steeped in the sacraments. But what our infirmity does not even presume, grace knows how to give.

VERS. 9.-- *For I also,* etc. If I, a man, etc., *as far as* as Cornelius is called *a just man and one that feareth God [n: (Act. X)]*.

VERS. 11.-- *From the east and the west they shall come and shall sit down.* Or the east means those who, being enlightened, straightway pass over; the west, those who bear sufferings even unto death. By these two quarters of the world, out of which the Gentiles were to be called, they are designated.

VERS. 12.-- *But the children of the kingdom shall be cast out.* Because in this world they enjoy the benefits of God; according to that word: *He raineth upon the just and the unjust.* Now they are seen in [0113C] the face of the Lord, but then not at all. *Into the exterior darkness.* Because they shall be driven forth from the Lord, etc., *as far as* he repents of what he obstinately did amiss. *Weeping.* By this is shown the greatness of the torments. By the weeping, the torment of the soul; by the gnashing of teeth, that of the body.

VERS. 14.-- *And when he was come,* etc. When this was done Matthew has not expressed, etc., *as far as* to suggest to his memory the things to be narrated. *And sick of a fever.* Fever is said in Greek, heat in Latin: and if at any time this affliction makes one tremble, it belongs to human nature.

VERS. 15.-- *And he touched,* etc. Luke says that they besought him, etc., *as far as* as *Who can understand sins: from my secret sins cleanse me [n: (Psal. VIII)]*. *And she arose,* etc. [0113D] It is natural for the fevered to grow faint when health begins, etc., *as far as* she ministers in the spirit.

VERS. 16.-- *And when evening was come,* etc. The setting of the sun is the death of Christ, through which he healed more demoniacs than, living before in the flesh, he had healed sick men.

VERS. 18.-- *And Jesus seeing.* It is manifest that it is another day, etc., *as far as* that we may pass over the bitter waves of the world.

VERS. 19.-- *And there came.* That Matthew says this was done when he bade them go across the strait: but Luke *as they walked in the way:* is not contrary: because they walked in the way that they might come to the strait. *Master.* As though he were one of many. And he himself was a man of letters, not a spiritual hearer. *Master.* He did not say [0114A] Lord, but Master: reckoning him one among many masters.

VERS. 20.-- *The foxes have holes.* As if he should say: Why me, for the gains of the world, etc., *as far as* there is no place for the divinity of Christ. *But the Son of man hath not,* etc. Although men call him the Son of God, he himself calls himself the Son of man, for humility's sake.

VERS. 21.-- *And another.* Note that this man was called by Jesus. *Lord.* He who thrust himself forward calls him Master, like the puffed-up Pharisee, the other, who was received, humbly calls him Lord, like the publican.

VERS. 22.-- *Their dead.* Those who went out in fault, as they themselves live with fault. To bury the dead is to cherish sinners in their sin.

[0114B]VERS. 23.-- *And when he went up.* He who did great things on land passes over to the sea, that he may do them there also, and appear Lord of land and sea.

VERS. 24.-- *Behold a commotion.* The tempest did not arise of itself, but at his command: that the disciples might fear the more and entreat him: and that to those entreating he might show his power. *He was asleep.* The Lord sleeps in us, that is, faith in the Lord, when we act more negligently, and therefore comes the tempest. But if faith rises again, he commands the winds and the waves.

VERS. 25. *They awaked him.* First, Jesus must be roused in tribulations by prayers, that afterwards, rising unto rebuke, he may command the winds and the sea, and there may be a great calm.

VERS. 26.-- *O ye of little faith,* etc. If you have known him powerful [0114C] on land, why do you not believe him so on the sea also? He who believes little is reproved: he who believes nothing is despised. *He commanded,* etc. That which is commanded feels him who commands. Note that every creature feels its Creator. The things which are insensible with us are to him things that feel.

VERS. 27.-- *What manner of man is this,* etc. [n: (ORIG.)] What manner of man is this, greater than Moses, etc., *as far as* they have no hearing, they obey.

VERS. 28. *Into the country of the Gerazenes.* Geraza is a city of Arabia, etc., *as far as* visited by Christ through his preachers. *Two having demons.* Mark and Luke say one, etc., *as far as* they showed the foulness of their bodies. *Exceeding fierce.* Mark says that no one now [could bind] the demoniac, etc., *as far as* they assail any who would pass.

VERS. 29.-- *Jesus, Son of God. [n: (HILAR.)]* They are to be believed rather to have suspected [0114D] than to have known. *[n: (AMBR.)] Jesus, Son of God.* He became known to them just so far as he willed, etc., *as far as* what they saw in him, they did not believe. *Before the time.* For they knew that there would be for them at the judgment of God, etc., *as far as* for there were two thousand, as Mark says. *To torment us.* The presence of Christ is a torture to them; or, they are tormented while they are cast out of the bodies in whose torture they took delight, just as the presence of God is the refreshment of the angels.

VERS. 31.-- *Send us.* Note that they can far less harm men by their own power, who cannot do so even to beasts. Unless a man live after the manner of a swine, the devil receives no power over him, save perhaps for his testing.

VERS. 32.-- *And behold with great violence.* [var: Vulg. Mt 8:32 *et ecce impetu abiit totus grex*, without *magno*] Man is worthier than beasts, [0115A] since for the salvation of two men two thousand swine perished. The people of the Gentiles being set free, unbelievers practise their evil rites in hidden places: sunk in blind and deep curiosity.

VERS. 33.-- *And the keepers fled.* Because certain leaders even of the impious, though they flee the faith of Christ, yet do not cease to proclaim his power in wonder.

VERS. 34.-- *Went out to meet him. [n: (BED.)]* Those coming forth signify certain men bound by habit, who indeed admire and venerate the law of Christ, but are unwilling to suffer it: whence they beg him to pass on. *And they found the man* (as Luke says) *clothed and in his right mind, sitting at the feet of Jesus [n: (Luc. VIII)]*. *They besought him.* They beseech him not out of pride, out of humility judging themselves unworthy, as Peter did, [0115B] and the widow in the case of Elias. They feared lest the presence of his holiness should destroy them because of their sins, as it had destroyed the swine.

## CHAPTER IX.

VERS. 1.-- *Into the city.* Lest thou think this to be Nazareth, etc., *as far as* Capharnaum, as it were the metropolis.

VERS. 2.-- *They offered.* They are the teachers, who lift men up and offer them to Christ by admonishing and by interceding. *Faith.* How much a man's own faith avails with God, with whom another's so availed that he healed the man within and without. *Be of good heart, son, they are forgiven thee.* Luke says: Man, etc., *as far as* taking away the cause of the disease, he afterwards heals the body.

VERS. 5.-- *Which is.* Note that infirmities sometimes [0115C] come about on account of sins, etc., *as far as* whence: *The Lord shall crush them with a double crushing. [n: (BED.)] Which is easier,* [var: Vulg. Jer 17:18 *duplici contritione contere eos*, an imperative with no subject: "crush thou them"] but since you do not believe this spiritual thing, let it be proved by a visible sign, which is agreed to be of no less power, so that in the Son of man you may recognize the hidden power of majesty, which can forgive sins as God.

VERS. 6.-- *Then said he to the man sick of the palsy.* Behold, by the remission of the penalty understand the forgiveness of the fault. *Arise.* To arise is to draw the soul away from carnal desires. To take up the bed is to lift the flesh from earthly desires to the will of the spirit. To go home is to return to paradise, or to the inward keeping of oneself, lest one sin again. *Take up thy bed and go into thy house.* That what was the witness of infirmity [0115D] may be the proof of health.

VERS. 7.-- *And he arose.* Great is the power, where without delay healing accompanies the command. Whence deservedly those who were present, leaving their blasphemies and amazed, are turned to the praise of so great majesty.

VERS. 9.-- *He saw a man.* Here it seems more probable that he is recording things passed over, since he chose the twelve before the sermon. *In the custom-house.* Τέλος in Greek, in Latin a toll. Matthew in Hebrew is in Latin "given", who received so great a gift of grace: Levi, "added" or "taken up", because the divine election took him up and added him to the number of the apostles. *Matthew.* The other Evangelists, out of modesty, etc., *as far as* the aforesaid discourse was. *Rising up. [n: (BED.)]* Luke says more fully: [0116A] leaving all things, he followed him as much in body as in mind. Led not by levity, but drawn by the truth of the works and by the divine power working within, a perfect obedience and a perfect renunciation, he left his gains also, eager to follow Christ.

VERS. 10.-- *In the house.* He does not say whose, but Luke expresses it, etc., *as far as* is shown by the conversion of the penitent. *Behold many publicans.* A good omen: already by his example many are converted. Already he draws many after him, being about to be an Apostle and teacher of the Gentiles. *[n: (HIER.)] With publicans and sinners.* Tertullian says these were heathen, etc., *as far as* he commanded: *Go ye not into the way of the Gentiles. Sinners coming sat down.* Penitents, by Matthew's example, hoping for pardon: whence Mark says here: *that many followed [0116B] him [n: (Marc. II)]*.

VERS. 11.-- *Why with publicans.* Every question, etc., *as far as* and all that he did serves for salvation.

VERS. 12.-- *But Jesus hearing it, said.* He both strengthens further in faith the penitents he has received, and provokes the proud to the grace of humility and of mercy. *They that are in health need not a physician, but they that are ill.* Christ is the physician, etc., *as far as* they receive the word of God, they cannot hunger.

VERS. 13.-- *And going, say ye.* [var: Vulg. Mt 9:13 *discite*, "learn"] To those swelling with a false righteousness he gives counsel of correction, etc., *as far as* by the sheep, and the drachma, and the two sons. *For I am not come to call the just.* Were not Nathanael, and Peter, and Andrew, etc., *as far as* they no longer seem just to themselves.

[0116C]VERS. 14.-- *But thy disciples do not fast.* John, Mark and Luke, etc., *as far as* thou mayest understand the grace and the power.

VERS. 15.-- *Can they.* As if he should say: You are about to do so, that mourning, etc., *as far as* but from all earthly things. *To mourn as long as the bridegroom is with them.* By this word he expresses that fast, etc., *as far as* afterwards they shall fast, they shall not mourn. *And then they shall fast.* Grief for the bridegroom's absence was wanting neither in the fathers before the incarnation, nor after the passion, save for so long as he lived in the flesh with the disciples. *They shall fast.* From the love of the world, not only from foods. For since the spiritual fast is a part of the new life, it does not yet befit those who in other respects are given over to the old life.

VERS. 16.-- *And no man.* As if he should say: The carnal, [0116D] not yet made firm by faith in the passion and the resurrection, etc., *as far as* it does not suit that very oldness. *For it taketh away.* That is, the perfection of the new life, which is one, is divided, and from the old is taken away the faith which it has, to which the perfection of the new was owed.

VERS. 17.-- *Neither do they put.* He compares those same disciples to old bottles, etc., *as far as* we are inwardly renewed in newness of understanding.

VERS. 18.-- *Behold a certain ruler came up.* Mark and Luke call him a ruler of the synagogue, etc., *as far as* he began to hope for a remedy and to seek it.

VERS. 20.-- *A woman who.* The salvation prepared for the Jews the Gentile world snatched beforehand by a sure hope. *Twelve years.* For twelve years she had an issue, as that daughter also had grown [0117A] to twelve: because from the time when the Synagogue began to serve God, the Gentile world began to be defiled with idolatry and sin. *She came near.* She believed, she spoke, because by these three, by faith and by work, all salvation is gained.

VERS. 21.-- *If I shall touch.* The hem, not the garment. Because she did not see the Lord in the flesh, but received the word of the incarnation through the apostles. Blessed is he who touches by faith even the outermost part of the word.

VERS. 22.-- *Be of good heart, daughter.* She who asked did indeed believe, but he impresses upon her strength and perseverance in faith.

VERS. 23.-- *He had seen.* The minstrels are those singing a mournful song. These are the masters soothing their subjects by their own grief, and the crowd of the Jews kicking against the doctrine of Christ. *And the crowd.* Because the Synagogue the joy of the Lord's indwelling, etc., [0117B] *as far as* it was obedient in the receiving.

VERS. 24.-- *She is not.* To you she is dead. But to God, who can raise her up, she sleeps, as much in soul as in body.

VERS. 25.-- *And when the crowd was put forth.* That is, when the mockers had been rejected, he entered into the minds of the elect. *And he took her hand.* Unless first the hand of the Jews, etc., *as far as* can be blotted out by secret penance.

VERS. 27.-- *As he passed.* That is, from the ruler's house into thy house. The ruler's house is the Synagogue, his own house is the heavenly Jerusalem. *Two blind men,* etc. Two blind men, two ignorant peoples, etc., *as far as* the same deed, but another like it.

VERS. 32.-- *A man.* He signifies the Gentile people: or the whole race of men, which, being led by preaching [0117C] to Christ, and idolatry being taken away, confessed Christ. Κωφὸς is the more usual Greek word, but yet they say indifferently both dumb and deaf.

VERS. 34.-- *But the Pharisees.* In the Pharisees the unbelief of the Jews is signified.

## CHAPTER X.

VERS. 1.-- *And having called together.* From the healing of Peter's mother-in-law, etc., *as far as* the centurion's servant healed. *Twelve.* These are the labourers who were to be sent, and who were to call the quarters of the four-square world to faith in the Trinity. That their preaching might have the weight of authority, power is given them to heal every infirmity.

VERS. 2.-- *Peter and Andrew.* He joins the apostles in pairs and yokes, etc., *as far as* Christ, in whom he believed.

[0117D]VERS. 3.-- *Thomas.* The abyss: because by a sure faith he penetrated the depth of the divine power in the resurrection. Or, Thomas a twin, which in Greek is didymus, because of a doubting heart in believing.

VERS. 4.-- *And Judas Scariothis.* A great example of teaching for us, since he who knew all things did not hesitate to choose a betrayer for a disciple and to ordain him an apostle. For Christ has a witness conscious of his own cleanness, since he does not hesitate to choose his own betrayer.

VERS. 5.-- *Into the way.* After the resurrection he says: *Teach ye all nations.* But this beforehand: because the Jews must first be preached to, lest they have a cause for not receiving him, in that he sent the apostles to the Gentiles.

[0118A]VERS. 7.-- *The kingdom of heaven shall draw near.* [var: Vulg. Mt 10:7 *appropinquavit*, "hath drawn near"] Through faith the kingdom is near. For as one who sins is earth, so let the just man be heaven, in which God presides; whence it is said: *The kingdom of God is within you [n: (Luc. XVII)]*, etc. Behold what they ought to preach: The kingdom of heaven shall draw near.

VERS. 8.-- *Heal the sick.* The Church strengthens the sick by the standing of good work, raises the dead in sins, or without faith; cleanses the lepers sprinkled with errors, puts demons to flight by exorcisms. *Freely have you received.* Lest Judas, who had the purse, should wish to gather money out of the aforesaid power, the Lord suppresses his wickedness, saying: *Freely have you received,* etc. Here also he condemns the perfidy of the Simoniac heresy. Spiritual gifts are cheapened by a price.

[0118B]VERS. 9.-- *Gold nor silver.* Those who had these would seem to preach not for the sake of salvation, but of gain. *Nor money in your purses.* There are two kinds of necessary things: one whereby necessaries are bought, the other the necessaries themselves. By the money in the purses, that whereby they are bought: by the scrip, what is bought, what is stored there. Of this in the passion: *When I sent you without purse and scrip, did you want anything? But they said: No.* [var: Vulg. Lc 22:35 *At illi dixerunt : Nihil*, "Nothing"]

VERS. 10.-- *Nor shoes.* Plato too says that the two extremities of the body are not to be covered, and that softness of head and of feet ought not to be made habitual: But when these have firmness, the rest are stronger. *Nor a staff.* Matthew and Luke say *nor a staff;* Mark, *nothing but a staff:* by which [0118C] name, etc., *as far as* it may be shown by what way he ought to go upon the journey of preaching. *He is worthy.* Whence then necessaries? Take only so much as suffices for need, that thence being free from care you may better have leisure for eternal things.

VERS. 11.-- *Inquire who.* By the testimony of the neighbours the host is to be chosen, lest the preaching be injured by his ill fame. *Is worthy.* That he may know that he rather receives a favour than gives one. *There abide. [n: (AMBR.)]* He gives a general command of constancy, that they should keep the rights of the bond of hospitality: therefore a house is to be so chosen that no occasion be at hand for changing the lodging and for violating the bond.

VERS. 14.-- *Shake off the dust from your feet.* By the shaking off of the dust is understood the loss of the journey. *Shake off* the dust, for a testimony of the earthly labour [0118D] which they had undertaken for them in vain, etc., *as far as* they are said to have been washed by the Saviour himself.

VERS. 16.-- *Behold I send you.* Their punishment shall be kept for them in the time to come, etc., *as far as* he ought not to inflict evils, but to bear them. *As serpents.* The serpent's craft is, etc., *as far as* he puts off the old man.

VERS. 18.-- *For a testimony.* That thence the perverse may perish, etc., *as far as* the testimony of their innocence.

VERS. 19.-- *For it shall be given you in that hour what to speak.* Offer your will for Christ; but Christ will speak for himself.

VERS. 21.-- *And the brother shall deliver up,* etc. Less grief do those evils bring which are from strangers: greater [0119A] those which we suffer from those upon whose minds we had counted: because, along with the harm of the body, the evils of a charity lost torment us.

VERS. 22.-- *But he that,* etc. He teaches the virtue of long-suffering and of patience, etc., *as far as* we begin to possess this very thing which we are.

VERS. 23.-- *And when.* This belongs to that time of which it was said: *Go ye not into the way of the Gentiles,* namely that they ought not to fear persecutions, but to shun them: so that the occasion of tribulation may be a seed-plot of the Gospel.

VERS. 24.-- *The disciple is not,* etc. Do not disdain to bear what I bear, who am the Lord, doing what I will, and the master teaching what I know to be useful.

VERS. 25.-- *If the master of the house.* He shows his own calumnies, [0119B] that by his example they may bear injuries. Whence he said: *Sufficient for the day is the evil thereof. Beelzebub.* Beel is Bel himself, Zebub, a fly, etc., *as far as* the man of flies, or having flies.

VERS. 26.-- *Therefore fear them not.* Their savagery or their blasphemies, because the day will come when God shall judge the hidden things of men, where both their wickedness shall be uncovered, and your intention, now known to God alone, shall be known by all.

VERS. 27.-- *What I tell you.* That is, in what I wish you to be constant, etc., *as far as* the dwelling-place of the flesh being trodden underfoot, *preach ye.*

VERS. 29.-- *Upon.* He speaks according to the custom of Palestine, etc., *as far as* tell it in the whole world. *Are not two sparrows?* Luke: *Are not five sparrows sold for [0119C] two farthings [n: (Luc. XII)]*? Nor is there much difference, seeing that two go for an as, and five for a dipondius. For a dipondius is out of two asses. And what one is in numbers, that the as is in weight: and what two is, that is the dipondius. *And one of them.* How then does the Apostle say: *Doth God take care for oxen [n: (Luc. IX)]*? But care is one thing, knowledge another.

VERS. 30.-- *Numbered.* That is, by the knowledge of God, etc., *as far as* small and idle words should lie hidden from him.

VERS. 32.-- *Whosoever shall confess.* Or a man confesses Jesus with that faith which works by love: he denies who does not obey the precepts of God.

VERS. 33.-- *But he that.* He is denied by the Son before the Father, to whom there is not manifested, in the power of the divinity, [0119D] the Son and the Father. He is confessed by the Son before the Father, who through the Son has access to the Father.

VERS. 34.-- *Peace.* A good war was sent, that an evil peace might be broken.

VERS. 35.-- *For I came.* Here Luke says: *There shall be five in one house divided, three against two and two against three shall be divided.* How then, etc., *as far as* circumcision and the other carnal observances. *To set apart.* That is, to extinguish the private affections of the flesh, by which men so love one another that they serve God the less. Or that they be utterly turned away, not that father and mother are not to be honoured, but after God; this is the order of charity.

VERS. 37.-- *He that loveth father.* After God they [0120A] are to be loved, but if both cannot be kept, hatred toward one's own is piety toward God.

VERS. 38.-- *And he that taketh not,* etc. The cross is borne in two ways, etc., *as far as* the love of Christ may be shown. *And followeth me.* For one man mortifies the flesh for empty glory, or has a carnal compassion for his neighbour so as to favour his fault: he seems to bear the cross, but does not follow the Lord.

VERS. 39.-- *He that findeth,* etc. By the name of the soul the present life is designated.

VERS. 40.-- *He that receiveth,* etc. When he sends them to preach, etc., *as far as* that they ought to receive their wages.

VERS. 42.-- *And whosoever.* He who by the testimony of the shaken-off dust denounced the peril of those who do not receive them, [0120B] commends beyond what was hoped the desert of those who do receive them. Note that God looks rather to the devout affection than to the quantity of the thing bestowed. *To one of these least ones.* The least are those who have absolutely nothing in this world, and will be judges with Christ.

## CHAPTER XI.

VERS. 2.-- *Now John.* And while Christ was preaching, etc., *as far as* it does not appear who keeps the order of the thing done.

VERS. 3.-- *Art thou he.* He does not say *who hast come,* as if he should say: Since I am about to descend to the lower regions: I ought to announce thee to those below, who have announced thee to those above. Is it fitting for the Son of God to die, or art thou about to send another for these sacraments [0120C]?

VERS. 6.-- *He that shall not be scandalized.* He who shall not have doubted of the power of the divinity, he is not to be thought to have said this against John, whom he presently commends so greatly.

VERS. 7.-- *Concerning John.* The forerunner of Christ wished to make his disciples certain concerning Christ, because he perceived that they doubted. Concerning the forerunner, Christ taught the doubting crowds not to doubt, since they thought him soft and light.

VERS. 8.-- *Behold they who are clothed in soft garments,* etc. *Who put pillows under the elbow,* who soothe the life of sinners, and do not prick them.

A rigorous life and preaching ought to shun the palaces of the soft, which those frequent who flatter men clothed in soft garments.

[n: (CLEM. ALEX.)] Blessed John, despising even the hairs of sheep, which savour of delicacies, [chose] the hairs of camels, [0120D] etc., *as far as* he removed himself from all empty zeal, and from the vain appearance of good, and from a sordid and illiberal elegance.

VERS. 9.-- *More than a prophet. [n: (BEDA.)]* Because he is an angel not by nature but by office.

VERS. 11.-- *Greater than John.* In this he is not preferred to the patriarchs and to all men, but is shown equal to the other saints. *But he that.* That is, every saint who is now with God is greater than he who is still in the world. Or I, whom the opinion of many makes less, am set before him in the Church of the saints. Or the last angel of heaven is better than any man whatever. *In the kingdom.* The kingdom of heaven is taken in two ways: either the one above, in which we are not yet: [0121A] or the present Church, in which we still live, and already in a manner reign.

VERS. 12.-- *From the days of John.* The Lord had bidden the apostles go to the sheep which had perished of the house of Israel, that they might be brought back to the kingdom. But this preaching turned to the profit of publicans and sinners, who believed. For the rest, John is not believed by the people, Christ's works are given no authority, because the cross is for a scandal. Now prophecy ceases, now the law is fulfilled; Christ is preached to some, and received by others: his own reject him, his enemies accept him. And so the kingdom of heaven suffers violence, because the glory of Israel, owed to the fathers, announced by the prophets, offered by Christ, is seized and carried off by the faith of the Gentiles. Or, from the days of John, who preached his presence, by which the sinner comes to life again: [0121B] and not before, because the law brought in punishment and did not give life through penance. The heavenly fatherland suffers violence while the sinner enters into it, as into a place not his own, through penance. It is by a great violence to be born on earth and to lay hold of heaven, and to have through virtue what we cannot have through nature.

VERS. 13.-- *For all.* Not that after John there were not some, as Agabus, but because whatever they prophesied, they foretold of the Lord. *For all.* Because whatever they said, they spoke of one to come, but he pointed out the one who was coming.

VERS. 14.-- *And if you will receive it.* That you may be the less excusable, because you did not receive him. He is Elias in power, not in person, equal in severity of life, going before by rigour of mind Christ's first coming, [0121C] as that other the second.

VERS. 16.-- *But to whom,* etc. John being praised, he passes to rebuking those who were not moved by John's preaching: or who despise the preaching of Christ himself. John is such and so great as I have said, and so worthy that he ought to be believed: but to whom are you to be likened, who would not believe him? *He is like to children.* The children are teachers humble in spirit. Their synagogue, or Jerusalem itself, where the ordinances of God's precepts were laid up. Their equals, their fellow-tribesmen, whom they used to reproach, because they did not rise up to the praises of God with a devout heart, with the nimbleness of limbs which the dance marks. Nor by the lamentations of the prophets for the destructions already wrought or yet to be wrought were they turned to penance.

[0121D]VERS. 17.-- *We have piped to you.* As David: *Rejoice in God our helper, sing aloud to the God of Jacob [n: (Psal. LXXX)]*, and the like. *We have lamented.* As: *Be converted to me with your whole heart, in fasting and in weeping and in mourning [n: (Joel. II)]*, *and the like*

VERS. 18.-- *For John came.* As then, so now also you reject both ways of salvation. We lamented to John, we piped to Christ. This is the sum. This generation neither weeps with John weeping, nor rejoices with Christ rejoicing. Nor is it a wonder if they despise the twofold way of salvation, when they spurn both fasting and the fullness that is sought; if fasting pleases, why does John displease? if fullness, why the Son of man?

[0122A]VERS. 19.-- *And wisdom is justified,* etc. He shows that the sons of wisdom understand that righteousness is neither in abstaining nor in eating: but in an evenness of mind in bearing want, and a temperance in not corrupting oneself through abundance. The kingdom of God is not meat and drink: of which not the use but the concupiscence is blamed, in certain books it stands: Wisdom is justified by her works, because wisdom does not seek the testimony of the voice, but of works.

VERS. 20.-- *Then.* He who hitherto rebuked the Jews in general, now names the cities by name, which, having often heard his doctrine and seen so many signs, would not believe, to whom he does not wish evils, but foretells the things that are to come

[0122B]VERS. 21.-- *Woe to thee,* etc. Above, where it is read that Jesus went about the cities and all the towns, healing every disease: it is to be understood that among the others the Lord wrought miracles also in Corozain and Bethsaida. Corozain is interpreted *my mystery;* Bethsaida *the house of fruits* or *of hunters. If in Tyre,* etc. We now see this fulfilled, because Corozain and Bethsaida would not believe when the Lord was present. Tyre and Sidon afterwards believed when the Apostles preached: so devoted that all, with their wives and children, followed Paul as far as the ships when he departed from Tyre. Why then he preached to those who would not believe, and avoided those who would believe: he himself knows, whose ways are mercy and truth. Yet he purposed not to go beyond the borders of Judaea, lest he should give the Pharisees and the priests a just [0122C] occasion of persecution. And there were then those in Corozain who were to be called: nor yet were they to be punished more heavily for their contempt.

Tyre, *narrowness.* Sidon, *hunting.*

VERS. 23.-- *And thou, Capharnaum.* Not to Corozain and Bethsaida only shall there be woe, but to thee also, Capharnaum. *Shalt thou be exalted up to heaven?* Art not thou she who art made famous by the report of my lodging and of the signs wrought in thee, and hast most proudly withstood my preaching? Capharnaum is interpreted *a most beautiful village,* in which perfidious Jerusalem is condemned, to which it is said: *Sodom thy sister is justified by thee,* that is, by the comparison of thee with her, who was not corrected by the example of Lot, thou, to the words and miracles of the Son of God, hast always *proved* ungrateful.

[0122D]VERS. 25.-- *Jesus answering.* Answering of a tacit objection, as though it were asked what the reason was that the Jewish people, a worshipper of God, so obstinately rejected the Son of God coming in the flesh, whom the Gentile world so readily received? *Lord of heaven and earth.* Thou who makest the heavens, and leavest in earthliness whom thou wilt, or according to the letter. *To little ones.* To the wise and prudent he does not oppose the foolish and the dull, but little ones, that he may prove that he condemns swelling, not sharpness.

VERS. 26.-- *Yea, Father.* He speaks with the affection of one caressing, that the benefit begun in the apostles may be completed. Here we take an example of humility, that we may not rashly presume to discuss the counsels above concerning the calling of these and the rejection of those; for when he had brought forward both, [0123A] he did not at once render a reason, but said that it so pleased God, showing that what pleases the Just One cannot be unjust. In all things therefore which are ordered outwardly, there is the cause of an open reason, the justice of a hidden will. *Because so it hath seemed good before thee.* Lest anyone should again ask why he chooses the humble and rejects the wise.

VERS. 27.-- *All things are delivered to me,* etc. Understand mystically the Father delivering, the Son receiving. Otherwise, if thou takest it according to our frailty, when he who has received has begun to have, he who gave will begin not to have, by "all things" note the co-omnipotent, by "delivered", the Son, to whom by nature all things are his own by the right of one substance, not given through grace. But all things delivered are not heaven and earth and the rest which he made: but those who [0123B] through the Son have access to the Father, and who, rebels before, afterwards began to perceive the Lord.

*And no one knoweth the Son,* etc. To reveal himself. And no one knoweth the Father but the Son, and he to whom he willed to reveal the Father. For that which is subjoined refers to both. For by his Word the Father declares himself. And the Word declares itself, because it is the light of our mind.

*But the Son, and he to whom the Son will,* etc. A mutual knowledge, which is by equality of nature. But that little which is in us is of the condescension of him who reveals.

VERS. 29.-- *Take up my yoke,* etc. The yoke of Christ is the Gospel, which joins Jews and Gentiles in one faith. *Take it upon you.* That is, hold it in honour: not underneath, that you should despise it. You who labour, by the difficulty of the law, and are burdened with sins, namely, I will refresh you, [0123C] if you take up the yoke, that is, my precepts. And what is sweeter than his yoke? what lighter than his burden? to become approved, to abstain from evil, to will the good, to love all men, to follow after eternal things, not to be taken by things present, to be unwilling to do to another what thou art unwilling to suffer.

*Learn of me.* He teaching by word and by example, that you may be humble in mind, meek in manners. Humble, that they may despise no one; meek, that they may injure none. In heart, that the same be outwardly in work as in the heart, lest the serpent lie hidden in the appearance of a dove.

VERS. 30.-- *For my yoke.* How is the Gospel lighter than the law, when there works are condemned, here concupiscence also? But in the law many things are commanded which the Apostle says cannot be fulfilled: here the will is required, which is in our own choice, and which alone can suffice [0123D] and have a reward. Again, how is the yoke of Christ sweet, when it is said above: *Narrow is the way that leadeth to life.* But it is narrow, because it is begun only with a narrow beginning, but in the course of time is widened with the unspeakable sweetness of love.

*My burden. Because that which is momentary of our tribulation worketh an eternal weight of glory in the heavens [n: (I Cor. IV)]*. [var: Vulg. 2 Cor 4:17 *operatur in nobis*, "worketh in us"]

## CHAPTER XII.

VERS. 1.-- *At that time.* The preaching and the miracles of one year, done before John's question, having been related, he passes over to those things which were done in another year, namely, after John's death, when now in all things Christ is contradicted. *Being hungry,* etc. Because, as another [0124A] evangelist says, they had not even room to eat, for the crowds: on account of their exceeding importunity. The other Evangelists add: *that they rubbed them with their hands [n: (Luc. VI)]*. Whence also it is said to Peter: *Slaughter and eat [n: (Act. X)]* [var: Vulg. Act 10:13 *occide, et manduca*, "kill, and eat"].

VERS. 2.-- *It is not lawful.* According to the precept of the law. But because another scripture says: *I choose mercy rather than sacrifice [n: (Ose. VI)]* [var: Vulg. Os 6:6 *misericordiam volui, et non sacrificium*, "I have willed mercy, and not sacrifice"; the comparison is Migne's, and the gloss argues from it], it was better to free a man from the peril of famine than to offer sacrifice to God, since the victim that pleases is the salvation of men. Of the wasting of the crops they bring no charge, because by the law it is lawful to eat thereof.

VERS. 3.-- *But he said,* etc. In this deed we are taught nothing else, save that we should understand the sabbath not according to the letter, but spiritually. *Have ye not read.* If David and Abimelech are not reproved, each of whom [0124B] transgressed the commandment of the law under a probable necessity, and here the cause of hunger is like theirs, why do you not approve the same in the apostles?

VERS. 4.-- *The loaves of proposition.* Which signified that the priestly food would pass over into the use of the peoples. Or because we ought all to imitate priests. Or because we are all priests.

VERS. 5.-- *That on the sabbaths the priests.* Here he shows that the sabbath is violated without necessity by those very men who bring the charge. One example is given of the royal power, from David: another of the priestly, from those who by the ministry of the temple violate the sabbath, so that much less does the crime of the ears of corn plucked on the sabbath pertain to him who is the true king and priest and lord of the sabbath.

[0124C]VERS. 6.-- *But I say to you.* As if he should say: If the figurative temple could defend the priests that served it, why cannot the spiritual defend the disciples that believe in it?

VERS. 7.-- *But if.* And that he might show you that all things contain the figure of the time to come, he added: *But if you knew,* that is, that God has appointed to free the people by grace, and not by outward observances, you would not reprove mine, if they let the old things go.

VERS. 8.-- *For he is Lord.* If David when he was fed, and the priests who violate the sabbath by the ministry of the temple, are without crime, how much more the Son of man, who is the true king and priest and lord of the sabbath?

VERS. 10.-- *And behold a man.* This man is said [0124D] to have been a mason, because the hand to which the care of the spiritual building had been committed was withered until the time of Christ. *Behold a man having a hand,* etc. It signifies the human race dried up in the fruitfulness of good work, in requital for the hand stretched out to the apple, which hand the innocent hand stretched out upon the cross healed. Well was the hand withered in the Synagogue, because where the gift of knowledge is greater, there the transgressor lies under a greater fault.

*They asked.* Because he had excused the disciples concerning the violation of the sabbath by a probable example, they wish to accuse him himself, so that, if he should not heal, they may charge him with cruelty or with weakness: or if he should heal, with transgression.

*On the sabbaths,* etc. Chiefly on the sabbaths does Jesus teach and work, not only on account of the special sabbath, [0125A] but also on account of the more crowded gathering of the people, seeking the salvation of all.

VERS. 11.-- *What man shall there be.* By a fitting example he resolves the question, that he may show that they violate the sabbath in a work of covetousness who charge him with violating it in a work of charity. He reproves those who interpret the law ill, who say that on the sabbath one must keep holiday from good works. But one must keep holiday from evil ones only; whence it is said: *Ye shall not do any servile work therein [n: (Levit. XXIII)]*. That is, sin. So also in the eternal rest they shall keep holiday from evil things only, not from good.

VERS. 13.-- *Stretch forth.* Because nothing avails more for healing than largeness in almsgiving, whence it is said: *Let not thy hand be stretched out to receive, but closed to give [n: (Eccl. IV)]* [var: Vulg. Sir 4:36 joins the two members with *et*, not *sed*, so that the single negative governs both]. For in vain does he spread out [0125B] his hands to God when about to entreat for his sins, who does not stretch them out to the poor according to his power.

*As the other.* Man before the coming of Christ had his right hand feeble, because he was sluggish toward almsgiving: his left hand sound, because he was intent upon his own advantage: but at Christ's coming the right hand is healed like the left: because what he had gathered greedily, he now distributes in charity.

VERS. 15.-- *He departed thence.* Mark the example: *If they have persecuted you in one city, flee into another [n: (Matth. X)]* [var: Vulg. Mt 10:23 *Cum autem persequentur vos in civitate ista*, "But when they shall persecute you in this city"]. *They followed.* The learned, when they have seen his miracles, persecute; the unlearned, led by his repute, follow him in love, whence also they deserve to be healed.

VERS. 16.-- *And he charged.* Not out of fear, lest being betrayed he should be killed, but sparing the Jews, lest out of envy they should be slaughtered [0125C] in the face of his innocence and meekness. Here he instructs us mystically, that when we make much of anything, we should not seek praise abroad.

VERS. 18.-- *My soul.* By the soul every affection is shown.

VERS. 20.-- *The reed.* The Jews, yielding to every wind, who by disagreeing among themselves have been scattered, he will not straightway condemn, but will bear with them. *The bruised reed.* He who does not stretch out a hand to one that sins, nor bear his brother's burden, breaks the bruised reed. And he who despises the small spark of faith in the little ones, quenches the smoking flax: which Christ did not do, who came rather to seek that which had perished; for he kept patience, until the judgment that was being carried on in him should come through to victory, and, the prince of the world being cast out, [0125D] he should return to his kingdom, sitting at the right hand of the Father, until he put his enemies under his feet. *Smoking flax.* The Gentiles, whom, the ardour of the natural law being well-nigh quenched, the most bitter smoke of error, and hurtful of odour, wrapped about: whom he did not quench, but from a small spark he roused up into a great burning of the fire of God. *Until.* So long does his preaching, overcome by no snares, shine to the world, until he set judgment in the earth, and this be fulfilled: *Thy will be done, as in heaven and in earth.*

VERS. 22.-- *And he healed.* Three signs were wrought together, which are also wrought daily in the conversion of men, that, the demon being cast out, they may see the light of faith and praise God.

[0126A]VERS. 24.-- *In Beelzebub.* Beel, that is, Baal: of flies, on account of the filth of the sacrificial blood: he is the god of Accaron, by which name they call the prince of the demons.

VERS. 25.-- *Every kingdom.* He convicts them by a necessary dilemma. For either Christ casts out demons by the power of God, or in the prince of the demons. If by the power of God, they accuse him in vain. If in the prince of the demons, his kingdom is divided, and shall not stand: and therefore let them withdraw from his kingdom: which he hints that they have chosen for themselves, while they do not believe in him.

VERS. 26.-- *And every city.* The same reason holds of a city and of a house as of a kingdom. The city Jerusalem, ever glorious, after it blazed out against Christ and against the Apostles, division being made, fell in destruction.

[0126B]VERS. 27.-- *And if I in Beelzebub.* If the casting out of demons in your sons is ascribed to God and not to demons, why in me does the same work not have the same cause?

*They themselves,* etc. The contemptible things of the world, in which the holy simplicity of my power appears. Or rather thus: The sons, that is, the Apostles, who were well aware in themselves that they had learned nothing of evil art from him: therefore they themselves are the witnesses of my judgment, judging the twelve tribes of Israel.

VERS. 28.-- *But if I.* That member: *If I cast out demons in Beelzebub,* has been carried through to many absurdities; now the other member of the dilemma is handled. *But if I in the spirit of God.* Here Luke says: *in the finger [n: (Luc. XI)]*. The Holy Spirit is called a finger, on account of the parcelling out of gifts. By the kingdom of God, either he means himself. [0126C] Whence elsewhere: *There hath stood among you one whom you know not [n: (Luc. XI, Joan. I)]* [var: Vulg. Jo 1:26 *medius autem vestrum stetit*, "there hath stood in the midst of you"]. Or the kingdom which John and Jesus himself preached. *Do penance: for the kingdom of heaven shall draw near [n: (Matth. XXI)]*. There is also a third kingdom, that of Holy Scripture, which is taken away from the Jews and given to a nation bringing forth the fruit thereof. Or the kingdom, that is, all the parts of the world, which he distributed to the Apostles and their successors to be converted.

VERS. 29.-- *Or how can.* The Lord therefore shows by a plain parable that he is not in concord with the demons in a deceitful working, as they falsely charged, but that by the power of his divinity he was freeing men from the demon; and therefore they commit a great crime who cried that what they had recognized to be of God was of the devil. For neither can they be in concord: [0126D] they whose works are diverse. Whence he adds: *He that is not with me,* etc.

*His house.* Or the house, that is, all the parts of the world, which he distributed to the Apostles and their successors to be converted.

VERS. 30.-- *He that is not with me,* etc. That is, he who does works unlike mine is contrary to me: he draws to vices, I to virtues.

VERS. 31.-- *Every sin and blasphemy.* What is contracted by human frailty is remissible, if the congregation be not forsaken. But if by diabolical obstinacy there is never a return from dispersion to the congregation, the sin is judged indissoluble.

*[n: (HIER.)] Every sin.* Not all sins are remitted to all [0127A], but to these, etc., *as far as* asserting that all shall obtain pardon after the universal judgment, though many ages have passed.

*But the Spirit.* He who manifestly understands the works of God, since he cannot deny their power, if goaded: out of envy he accuses, and says that it is Beelzebub, to him it shall not be forgiven. Not that remission would be denied even to him if he should repent: but because this blasphemer, his own evil merits requiring it, as he will never come to remission, so neither will he come to repentance. As John the evangelist says of certain men blinded by the desert of their blasphemy: *Therefore they could not believe [n: (Joan. X)]*. Which Isaias said again: *He hath blinded their eyes [n: (Isa. VI)]*. They who believe that the Holy Spirit is not, or is less than the Father, and say so: because they do this not out of diabolical envy, [0127B] but out of human ignorance, they are not held by an irremissible crime. But they who, in the likeness of the devil, assail the majesty of God against their own conscience, have no remission for ever, as Mark plainly declares: who, this testimony of the Lord being set down, subjoined: *Because they said, he hath an unclean spirit [n: (Matth. III)]*.

VERS. 32.-- *And whosoever. [n: (AMBR.)]* Even he who, being scandalized at the infirmity of my flesh, shall have suspected me a mere man or a glutton, it shall be remissible.

*But he that.* He who, not acknowledging the grace of the Holy Spirit by which repentance is inspired and return is made to the congregation, shall have remained with an impenitent heart: since this now is not human but diabolical, it will be irremissible [0127C]. *Neither in this world.* For certain faults are loosed in this world: but certain (the small ones, namely) even in the world to come. These indeed weigh heavy after death, but they are also forgiven, if a man by good acts in this life has deserved that they be forgiven there. *Neither in the world to come.* Because there are certain light ones, which, if in this life they are not yet remitted, weigh heavy after death, but they are also remitted, if they are worthy.

VERS. 33. *Either make.* For there is nothing between, but that the works of a good author are good only, and those of an evil author evil. He hems them in on this side and on that with a dilemma, and presses them with both horns. If the devil is evil, he does not do good things; if they are good, they are not the devil's.

*Either make,* etc. Mystically the good tree is Christ; the fruit, the preaching of the Gospel; the healings, redemption. [0127D] The evil tree is the devil and his own, that is, the Scribes and Pharisees: and the other evil fruits are envy, detraction, blasphemy, heresy and the like.

## CHAPTER XII. (cont.)

VERS. 34.-- *Offspring of vipers,* etc. He shows that they are an evil tree: and that they bring forth the fruits of blasphemy. *Out of the abundance.* A man is often deceived who weighs the heart by the mouth and by the deed. But God judges the deed and the words out of the heart, which he knows. To him therefore the mouth speaks out of the abundance of the heart, who knows out of what intention it comes forth.

VERS. 35.-- *A good man.* The treasure of the heart is the intention, out of which God judges works, so that sometimes the lesser works have a greater reward and the greater a lesser. In this place he either shows out of what sort of treasure the Jews bring forth blasphemy. Or it hangs together with the things above [0128A], that as a good man cannot bring forth evil things, nor an evil man good, so neither can Christ do evil works, nor the devil good ones.

VERS. 36.-- *An idle word.* If a man shall render an account for an idle word in the day of judgment, how much more you who say that the works of the Holy Spirit are Beelzebub.

[n: (GREG.)] An idle word is that which lacks either the usefulness of rectitude or the ground of a just necessity, that namely, etc., *as far as* he shall here be held guilty not of an idle word but of a criminal one.

VERS. 37. *By thy words.* Death and life are in the hands of the tongue.

VERS. 38.-- *Then answered.* Since the Scribes and Pharisees could in no way disprove his words, they seek to tempt him in his works, seeking to see signs, [0128B] as though the things they had seen were not signs.

VERS. 39.-- *But the sign of Jonas.* He shows that the Jews are criminal after the likeness of the Ninivites, and, unless they repent, near to overthrow. But as to those men both the punishment is announced and the remedy is shown: so the Jews ought not to despair of pardon, if at least, after Christ has risen from the dead, they be admonished and do penance: because the death of Christ is the reconciliation of the world.

VERS. 40.-- *For as Jonas was.* Jonas, that is, one grieving, signifies him who bore our griefs. Or a dove: the fish that devoured him in the deep is the death which he suffered in the world. As he was cast out upon the dry land, so Christ rose again into glory.

*Three days.* After the manner of the ancients, who reckoned the day together with [0128C] the night preceding. Take the part of the day on which he was buried, together with the night gone before, for a night and a day, that is, for a whole day, by synecdoche. The night and the day of the sabbath entire. The Lord's night with the same day dawning, the part for the whole, and so thou hast three days and three nights. The first days are reckoned on account of man's coming fall from light into night. These on account of man's restoration, from darkness to light.

Mystically. *Three days,* three times, before the law, under the law, under grace. Three nights, the three dead whom the Lord raised up.

VERS. 41.-- *The men of Ninive.* And the sense is: Jonas in a few days and without signs preached to an unbelieving nation, and prevailed: I over a long time, and to the people [0128D] of God, and with very many signs, preach in vain. They are so much the more unworthy of pardon who are unfaithful though they have the law, by how much there is more faith in those who have not known the law. Ninive, *comely:* it signifies the Gentile world, which Christ loved when it was foul, that he might make it fair. In the Ninivites and the queen of the South the faith of the Church is signified, which is reconciled to God no less by repentance for folly committed than by diligence in learning wisdom. For there are two parts of the Church, that which knows not how to sin, and that which ceases from sinning, for repentance abolishes sin, wisdom guards against it.

VERS. 43.-- *But when,* etc. As if he should say: You are not like the Ninivites or the queen of the South: because when I preached repentance you did not repent, and when I [0129A] taught wisdom you did not learn. But you are like the man from whom the devil, being shut out, enters in again.

There is a difference between my works, who cleanse the things that are polluted, and Satan's, who more grievously defiles the things that have been cleansed.

*He walketh through places.* He explores the hearts of the faithful, cleansed from the softness of fluid thought, whether he can fix any steps there; and because he cannot, he returns to the damp places.

VERS. 44.-- *I will return into my house.* He sleeps under the shadow, in the covert of the reed, and in damp places. The dark shadow is the conscience: the reed, bright without and empty within, is the dissembler: the damp place is the wanton and soft mind.

VERS. 45.-- *Seven other spirits.* The seven vices, contrary to the seven spiritual virtues. *More wicked.* [0129B] Because he not only has vices, but also counterfeits good things. The more wicked, by so much the more crafty. Seven, because so many were the graces appointed with Christ.

Seven vices, seven demons contrary to the seven spirits, to the spirit of wisdom and of understanding, etc.

*So shall it be,* etc. What he said of one single case, this comes to pass in this whole nation. The unclean Spirit went out from the Jews when they received the law. He walked to the Gentiles, and when these afterwards believed the Lord, finding no place in them he said: I will return to the Jews, who stand empty of the protection of God and of the angels, cleansed by rebukes and chastisements, adorned with superfluous observances. Seven are added, because they that blaspheme Jesus are possessed by a far greater number of demons than they were possessed by in Egypt. Against the seven spirits [0129C] of the virtues is the number of the vices.

VERS. 46.-- *Behold his mother. [n: (RAB.)]* Mystically. The mother and the brethren are the people of the Jews, who, while Jesus teaches within, cannot enter in, because his words spiritually, etc., *as far as* The brethren of the Lord are his cousins, the sons of Mary his mother's sister: who is called the mother of James the less and of Joseph, and of Jude and of Simon.

VERS. 47.-- *And one said to him.* Insidiously, to try whether he would prefer the flesh to the spiritual work: and therefore he feigns not to know his mother and his kinsfolk by acquaintance, but says that they are near to him by the joining of the spirit.

VERS. 48.-- *Who is my mother?* He does not refuse the dutiful service of his mother, but prefers the ministries of the Father: he does not [0129D] despise the brethren, but prefers the spiritual work to kinship, that we too may prefer the spirit to the flesh. Whence: *He that loveth father or mother more than me, is not worthy of me [n: (Matth. X)]*. *Behold my mother,* etc. These are my mother, who beget me in the hearts of them that believe. These are the brethren, who do the works of my Father. Brethren and sister by believing, a mother by preaching.

## CHAPTER XIII.

VERS. 1.-- *On that day.* By this he indicates that this was done next in order, unless perhaps the day be put for the time, after the manner of Scripture. Mark keeps the same order. Luke passes to another matter, yet neither does he contradict this. [n: (RAB.)] Not only the deeds and the sayings of the Lord, but his [0130A] journeys also, etc., *as far as* to which the Jews did not enter in, fixed outside in the letter.

VERS. 2.-- *The crowd stood.* These are they who have lately come to hear, who are also set apart from the waves of the sea, and do not yet ascend with Christ, steeped in the heavenly mysteries which they desire.

VERS. 3.-- *He spoke many things.* Because the crowd is not of one mind but of diverse wills, he speaks to them in many parables, that according to their various pleasures they may receive diverse instructions. *He that soweth.* Christ himself, who sowed among men, by himself or by his own, the word of truth which he had seen with the Father. He who was speaking sacraments to the disciples went out to sow the word of God among the crowds.

VERS. 4.-- *By the way side.* The way is a mind trodden and dried up by the [0130B] busy passage of evil thoughts. There the seed perishes in two ways, because it is both trampled by the passing of thoughts, as Luke says, and snatched away by the birds. The demons are called birds, either because they are of a heavenly and spiritual nature, or because they fly through the air. *And they came.* According to Luke it was trodden down by men, because it was taken away by the crooked persuasion of the wicked. *And they ate it up.* Because they stole it away from the minds of men.

VERS. 5.-- *Upon stony ground.* Stony places seek to sprout quickly, but the root is not fixed, because the earth is not deep, that is, because there is little of saving desire within. In this exposition of the Lord we learn that things are not always set down in the same signification. For the rock here stands for hardness, the earth for softness of mind, the sun for the heat [0130C] of persecution. Whereas elsewhere the sun is in a good sense: *The just shall shine as the sun [n: (Matth. XIII)]*, and the rock in a foundation, for the strength of faith, and the earth for earthly thoughts. *The depth of earth.* The depth of earth is the uprightness of a mind schooled in heavenly disciplines and proved in temptations.

VERS. 8.-- *Sixtyfold.* Because in the number six the adornment of the world was completed, by this good working is signified.

VERS. 9.-- *He that hath ears to hear.* As often as this admonition is interposed in the Gospel or in the Apocalypse of John, it is intimated that what is said is mystical.

VERS. 10.-- *And the disciples coming,* etc. How do the disciples come to him, when the Lord was sitting in the boat? But perhaps it is to be understood that they had some while before gone up into the boat [0130D] with him: and standing there they ask.

VERS. 11.-- *To you it is given.* Mark that not only the words of the Lord, but his deeds also, are parables: that is, signs of mystical things, which many that are without did not understand.

VERS. 12.-- *For he that hath.* That is, to the apostles, who have faith, if they have anything less of the virtues, it is granted; from the Jews, who do not believe in the Son of God, even if they have anything of good by nature, it is taken away. For they can understand nothing wisely who have not the head of wisdom. *It shall be taken away from him.* He shall rejoice in no sweetness of true wisdom.

VERS. 13.-- *Therefore in parables.* It is said that they were blinded for this reason, and that the Lord's sentences were hidden from them by parables [0131A], that afterwards they might be more wholesomely converted. For because they did not understand the things obscurely spoken, therefore they did not believe in him, and so they crucified him, and so, after the resurrection, being terrified by miracles, they were pricked with the guilt of a greater crime. Whence, having received pardon, they burn with a fuller love. But John states this passage thus: *Therefore they could not believe, because Isaias said again: He hath blinded [sic: Excaevavit] their eyes, that they should not see [n: (Joan. XI)]*. Where he plainly says that the blinding was not brought about that, admonished by it and grieving that they did not understand, they might at some time be converted: for they could not do this unless they believed; but rather that they were blinded for this reason, that they should not believe, which they deserved by their other sins. *Seeing they see not.* As a covetous man has many riches and none, because they are useless to him.

[0131B]VERS. 14.-- *With hearing you shall hear.* These things were prophesied of the crowds, because they stand on the shore, and do not deserve to hear the discourse of the Lord.

VERS. 15.-- *Their eyes.* That is, they themselves were the cause to themselves that God should close their eyes.

*Lest at any time.* That is, therefore, because they would not open their eyes and ears, they did not deserve to be converted at any time: which nevertheless was done mercifully for them.

VERS. 16.-- *Blessed.* Truly blessed, because they deserved to see and hear even in the present that which none of the former men, of however great merit, deserved, however much he desired it.

VERS. 17.-- *And the just.* Luke calls the just kings, because they rule their own motions well

VERS. 18.-- *Hear you therefore.* He expounds the first parable [0131C], that they may attend to the same in the rest. He expounds it not according to the several words, but the sum of the meaning.

[n: (AUG. sup. Gen.)] Accordingly, what the evangelist related (was also done), namely that the Lord had spoken such things. But of his own, etc., *as far as* for that a narrator of things past wrote, this only a foreteller of things to come.

VERS. 20.-- *Upon stony ground.* They are sown upon the rock and among thorns who receive well: but either adversity by terrifying, or prosperity by flattering, holds them back from bringing to perfection. To riches is joined the anxiety of keeping them, which afflicts, and pleasure, which makes a man run to waste.

VERS. 22.-- *The deceitfulness of riches. [n: (CHRYSOST.)]* The things we have heard are choked by thorns, not indeed by the fault of the thorns themselves, but of him who them, etc., *as far as* [0131D] for there are in riches two vices opposed to one another, one which kindles anxiety and darkens with cares: the other which makes men softer with delights.

VERS. 23.-- *Some a hundredfold. [n: (RAB.)]* There are three differences in the good earth, as there were in the bad. For thirty is referred to marriage. Sixty to, etc., *as far as* the thirtyfold of the married, because this is the age of them that do battle, and to these the conflict is greater, lest they be overcome by lust.

VERS. 24.-- *Another parable.* As a rich householder refreshes those he has invited with diverse foods, that each one might take various nourishments according to the nature of his own stomach. Whence he also said another parable and not the other, that more may be understood to follow. This parable [0132A] is set forth, and, the crowds being dismissed, it is expounded at home to the disciples who ask. And here he teaches good will, and caution, and patience, and discretion, and long-suffering, and justice.

VERS. 25.-- *Men.* Those who are appointed over others in the Church for their protection and keeping: or when the apostles shall receive the sleep of death.

VERS. 28.-- *Wilt thou that we go.* When a spiritual man hears that this is from the devil, who avails nothing against the will of God, a will may arise in him to take such men out of the world, if he should have the power. But he consults the justice of God, whether he ought to do it, and whether God wills this to be the office of men. But the Truth answers: that a man does not know in this life what he will be who now errs, and what his error confers upon the good: and [0132B] that they are therefore not to be taken away, lest perhaps they be slain who perhaps are yet to be [good]: or lest it hurt the good, to whom they are profitable, etc. But that this is then done seasonably, when there is no longer a time for changing one's life and for profiting others: and then, he says, it is done not by men, but by angels.

VERS. 29.-- *And he said: No,* etc. Behold patience. For he did not blaze out into anger when the grievance was heard, nor did he wish to avenge himself at once; so let us also, when injured, bear it patiently.

*Lest perhaps.* Here place is given to repentance, and we are admonished not to cut off quickly: because he who errs today will perhaps tomorrow defend the truth. If therefore he were plucked up now, the wheat that was to be would be rooted out. Or it is necessary that the evil be mingled with the good, by whom they may be exercised. Or by comparison with whom they may strive toward what is better; and when these are taken away, [0132C] the height of charity withers, which is to be rooted out.

There the evil are to be borne patiently, where some are found by whom the good are helped.

[n: (AUG.)] A multitude is not to be excommunicated, nor the prince of the people.

VERS. 30.-- *Suffer.* This seems contrary to that word of the Apostle: *Put away the evil one from among you [n: (I Cor. V)]*. But as between the cockle and the wheat, so long as it is in the blade, there is little difference: so the Lord admonishes us not to judge concerning a doubtful thing, which the Lord in the day of judgment will condemn not by suspicion, but manifestly.

In suffering let us meditate justice: in judging let us not neglect justice.

*And in the time.* He who has borne long-sufferingly, by justice [0132D] repays what is deserved: for the virtues are distinct, but not contrary. *And bind ye.* In this life there is no binding, otherwise so many would not come to their senses out of error.

VERS. 31.-- *The kingdom is like,* etc. The kingdom of heaven is the preaching of the Gospel, concerning which elsewhere: *The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruit thereof [n: (Matth. XXI)]*. Or the knowledge of the Scriptures. *To a grain of mustard seed.* It is compared to a grain of mustard seed for the fervour of faith, because it is said to drive out poisons, that is, all the doctrines of depravity. In the grain of mustard seed the humility of the Lord's incarnation may be understood. Which being received, a man put it in his garden, because Joseph, receiving the body of the crucified Saviour, buried it in a garden. It spread out branches in which the birds of the air shall rest, [0133A] because he scattered preachers throughout the world, in whose words and consolations the faithful might take breath from the weariness of this life.

VERS. 32.-- *But when it is grown up.* In the whole world, or in the mind of each: because no one is perfect on a sudden. It grew and became a tree, because he rose again and ascended into heaven. Or it shall have grown, that is, it shall have become known to the minds of men how great its power is. The rest appear as herbs, which grow quickly and fall: not living, but withered: that becomes not an herb, but a tree, where there are leaves with fruit, and in its diverse meanings spiritual men rest.

*Than herbs, and becometh a tree.* That is, than the doctrines of the philosophers, which grow quickly and fall, promising nothing that has life.

[0133B]VERS. 33.-- *In three measures of meal.* That spirit, soul and body, brought into one, may not disagree among themselves. Or the three powers of the soul are brought into one, that in reason we may possess prudence, in anger the hatred of vices, in desire the longing for virtues. Or, the woman, the Church, mixes the faith of men in three measures of meal, in the belief of the Father and of the Son and of the Holy Spirit. And when it has been leavened into one, it leads us not to a threefold God, but to the knowledge of one deity, because the nature is not diverse in the several persons.

*Until it was leavened.* So long ought charity, hidden in the mind, to grow, until it change the whole mind into its own perfection, so that it love or think upon nothing beside God, which is begun here, and perfected in the other life.

VERS. 34.-- *In parables to the crowds.* Because whatsoever [0133C] is there said of the army of Israel, and all the signs, are hidden sacraments.

VERS. 44.-- *To a treasure hidden in a field.* By the treasure may be understood the word of God, which is hidden in the flesh of Christ. Or the Scripture, in which the knowledge of the Saviour is laid up. Or the two Testaments in the Church, for the understanding of which all things are renounced, that they may be learned in leisure.

The kingdom of heaven is likened to earthly things, that through things known the mind may rise to things unknown, and love them.

*He hideth it, and for joy thereof.* That it may be kept safe from malignant spirits and from the praises of men. Let the work be so in public, that the intention remain hidden.

## CHAPTER XIII. (cont.)

VERS. 45.-- *To a merchant.* The blessedness of which we were stripped by the fault of the first man, we ought all to trade with, by understanding [0133D] rightly and working well. *Good pearls.* The good pearls are the law and the prophets. The one precious pearl is the knowledge of the Saviour, for which a man, like Paul, renounced all the mysteries and observances of the law.

VERS. 46.-- *But having found.* That is, Christ, who is over all men, or the spiritual precept of love. Or the Word understood, which was with God, the shell of the flesh being pierced through. Or the sweetness of the heavenly life, in comparison with which all things grow cheap.

VERS. 47.-- *To a net cast.* The prophecy of Jeremias is fulfilled: *Behold I send to you many fishers [n: (Jer. XVI)]* [var: Vulg. Jr 16:16 *Ecce ego mittam piscatores multos*, "Behold I will send many fishers"; the verb is future, and there is no "to you"]. After Peter and Andrew, James and John had heard: *Follow me, I will make you fishers of men:* [var: Vulg. Mt 4:19 *Venite post me, et faciam vos fieri piscatores hominum*, "Come ye after me, and I will make you to be fishers of men"] they wove themselves a net out of the Old [0134A] and the New Testament, and cast it into the sea of the world; which is drawn even to this day, and is stretched among the waves: taking whatsoever falls in, good and bad, whom it draws to the shore, that is, to the end of the world, that then the division may be made. Whence follows: *So shall it be at the consummation of the world,* etc. To a net is compared the Church, or the preaching of the Gospel, which draws from the waves of the world to heaven.

VERS. 48.-- *And by the shore.* The shore is the end of the world, in which the good shall be sent to heaven, the bad to darkness: for in the present they were mingled together.

VERS. 52.-- *Therefore every Scribe instructed,* etc. Because you understand the mysteries which I reveal to you: therefore I will make you preachers, and you shall be like me, who out of the treasure of my knowledge bring forth new things and old, that you [0134B] may do likewise.

The apostles are the scribes and notaries of Christ, marking his words upon the tablets of the heart, and they are strong in the riches of a householder, bringing forth out of the treasure of their doctrines new things and old, because whatsoever is preached in the Gospel they confirm by the voices of the law and of the prophets.

VERS. 54.-- *So that they wondered.* A great blindness, him whom by words and deeds they recognize to be Christ, they despise on account of their acquaintance with his family.

VERS. 55.-- *The carpenter's son.* Not without cause did he will to be called the carpenter's son, not of him whom they suppose, but of the maker of all things. But the Jews, ignorant of this sacrament, despise the works of the divine power by looking upon his fleshly lineage. For they do not consider his present works, but remember his frail infancy.

[0134C]VERS. 57.-- *A prophet.* Christ is called a prophet. Whence Moses says: *The Lord shall raise up to you a prophet out of your seed [n: (Deut. XVIII)]* [var: Vulg. Dt 18:15 *Prophetam de gente tua et de fratribus tuis, sicut me, suscitabit tibi Dominus Deus tuus*, "A prophet of thy nation and of thy brethren, like unto me, shall the Lord thy God raise up unto thee"]. *In his own country.* That is, among the people of the Jews: but he does greater things among the Gentiles.

VERS. 58.-- *And he did not.* He did some miracles, but not many, lest he should condemn the unbelieving. Or, being despised, he does few, lest they be wholly excusable, but he does greater things among the Gentiles.

## CHAPTER XIV.

VERS. 1.-- *At that time Herod heard.* But Luke thus: *And Herod the tetrarch heard [n: (Luc. IX)]*, etc. What therefore he says: *This is John [n: (Joan. IV)]*. Either he said it after his hesitation, being confirmed by the opinion of certain men, or being still in doubt: for these words admit of either.

[0134D]VERS. 2.-- *And he said.* Mark the envy of the Jews. Here a foreigner says that John has risen again, who wrought no sign. They contend that Jesus, approved by so many miracles, has not risen again. *And therefore.* For they perceived that the saints, rising again from the dead, are to be of greater power than when weighed down with frail flesh.

VERS. 3.-- *For Herod.* Because he spoke of the opinion of the resurrection when he had said nothing of the death, he turns back and relates how and why he died. This Herod and Philip were brothers, sons of that Herod under whom the Lord fled into Egypt. *Herodias his brother's wife.* Herodias was the daughter of king Aretas, whom her own father took away from Philip, and, to Philip's grief, gave to Herod his enemy.

VERS. 4.-- *It is not lawful.* Herod perhaps held the law of the Jews [0135A], and therefore John forbade him the adultery.

VERS. 5.-- *He feared the people.* He feared the people, but love prevailed, for which he even set God behind. The fear of God corrects; the fear of men puts off, but does not take away the will: whence it also makes the more eager for the crime those whom for a time it holds back from the crime.

VERS. 7.-- *With an oath.* Perhaps he swore to this end, that he might prepare an occasion by which he should seem to do unwillingly what he was doing of his own accord. For he would not have fulfilled this concerning anyone he loved, which he fulfilled concerning the prophet: which he would have done even before, if he could have done it excusably.

[n: (BEDA.)] If it should happen that we have perhaps sworn something incautiously, etc., *as far as* nor did he grieve that he had contracted any fault to himself by such perjury.

[0135B] [n: (ISID.)] An oath is not to be kept whereby an evil is incautiously promised, as if, etc., *as far as* for it is more tolerable not to fulfil an oath than to remain in defilement.

VERS. 9.-- *Being made sorrowful [sic: Constristatus].* As it seemed to those that sat at meat. For such was the sorrow of Herod as was, namely, the repentance of Pharaoh.

VERS. 10.-- *And he beheaded.* John was made less by the head, Christ was lifted up on the cross: because the fame of the one decreased, that of the other increased; whence: *He must increase, but I must decrease [n: (Joan. III)]*. In the severed head of John it is shown that the Jews had lost Christ (who is the head of all the prophets).

Morally. The death of John signifies the end of the law, which being ended, one deservedly passes over to Christ, who is the end [0135C] of the law unto justice to everyone that believeth.

VERS. 13.-- *And when Jesus had heard it.* After among the Jews the law and the prophet lose their head and their voice: Jesus passes over to the desert place of the Church, which before had no husband. *He withdrew.* He did not flee out of fear, but he withdrew, sparing his enemies, lest they should join murder to murder, giving an example of rashness to be shunned. Or *he withdrew,* that he might prove the faith of them that believe; whence: *And when the crowds had heard,* etc. *On foot.* By their own labour, that they might show the ardour of their mind. They leave the cities, that is, their former ways of life. They have the will, but not the strength to arrive. Therefore Jesus goes out to meet them, and having pity heals them, that a full faith may have its reward at once. Behold how greatly he is delighted with the devotion of them that believe.

VERS. 15.-- *And when it was evening,* etc. Jesus withdraws [0135D] from Judea, goes into the desert, the crowds follow, whom he meets and heals. This not in the morning or at midday, but in the evening, when the sun of justice had set and the end of the world had drawn near.

*His disciples.* Carnal, and ignorant of the coming miracle of the refreshment, to whom it had been said: *Go ye not into the way of the Gentiles [n: (Matth. X)]*.

Mystically. The Jews disdain that the Gentiles should be received, and they murmur: whose voice Isaias uses [n: (Isa. XL)]: *Behold the nations are as a drop of a bucket.* Again: *All nations are as though they were not, but they are before him.* [var: Vulg. Is 40:17 *sic sunt coram eo*, "so are they before him"] But the Lord determined to refresh them by the apostles; whence he subjoins: *But Jesus,* etc.

*Send away the crowds.* It is long that she has followed idols, and therefore she is not to be fed by us with the bread of the word of God.

[0136A]VERS. 16.-- *Give ye them.* He provokes them to give, that, when they testify that they have nothing, the greatness of the sign may be the better known; wherein he also hints that by them the hungry hearts are to be fed.

VERS. 17.-- *Five loaves and two fishes.* By the five loaves and the two fishes the whole Old Testament is signified. By the five loaves, the five books of Moses, which are well of barley, which is the food of beasts of burden, for to the untaught things rough and coarse must be given. *For the sensual man perceiveth not the things that are of the spirit of God [n: (I Cor. I)]* [var: Vulg. 1 Cor 2:14 *Animalis autem homo*, "But the sensual man"]. Within, nevertheless, lies hidden the marrow of a most sweet meaning. By the two fishes, the prophets and the psalms: whence also after the resurrection he says: *The things that are written in the law and in very many prophets concerning me [n: (Luc. XXIV)]* [var: Vulg. Lc 24:44 *in lege Moysi, et prophetis, et Psalmis de me*, "in the law of Moses, and the prophets, and the psalms concerning me"; the gloss's own point is the psalms].

VERS. 19.-- *Having taken the five,* etc. He took five [0136B] loaves, he did not create new ones, because coming in the flesh he preached no other things than those which had been foretold, and fulfilled them in deed. *He blessed.* When, opening their understanding that they might understand the Scriptures, he multiplied them by the gift of an inward sweetness. He broke, when he brought forth the mysteries of the law into the midst.

VERS. 20.-- *The fragments.* The more secret things, which cannot be grasped by the untaught, are not to be held negligently, but are to be diligently sought out by the twelve apostles, who are signified by the twelve baskets, and by their successors. With baskets servile works are carried on. *And the weak things of the world hath God chosen, that he may confound the strong [n: (I Cor. I)]*.

VERS. 21.-- *Besides women and children.* The frail sex and the lesser age are unworthy of the number. It signifies those weak in faith, not yet fit for battle.

VERS. 22. *And immediately he compelled,* etc. [n: (RAB.)] Who, [0136C] as John says, *were about to come to make him king [n: (Joan. VI)]*, who had seen the miracle of the loaves, etc., *as far as* let us pray for them, lest they soften us.

VERS. 23.-- *He went up.* He fed the crowd as God, he went up to pray as man. Not as one not having all things in his power, but that he might fulfil the form of a man. In this there is a duty of piety; there follows a notable miracle of power. *And when it was evening.* Rightly is this storm said to be in the evening, because while the Church is in tribulation, she is said to be as it were in the night, and the sun of justice seems to have hidden himself.

VERS. 24.-- *But the boat.* The ship in the midst of the sea, Jesus alone on the land: because sometimes the Church is so, not only afflicted but also defiled, that she seems utterly forsaken by God: but God does not [0136D] forsake her. Whence Mark says: *He saw them labouring in rowing [n: (Marc. VI)]* [var: Vulg. Mc 6:48 *videns eos laborantes in remigando*, "seeing them labouring in rowing"]. Though not present, and though he defers, yet he sees and strengthens.

VERS. 25.-- *And in the fourth.* [var: Vulg. Mt 14:25 *Quarta enim vigilia noctis*, "For in the fourth watch of the night"] They are in peril the whole night, because when a man considers himself, he finds nothing but the darkness of straits and the surgings of enemies.

*He came to them.* Mark says: *Willing to pass by them,* for whose deliverance nevertheless he came. Which happens so that, being troubled for an hour but soon delivered, they may wonder the more, and give thanks; which same thing often happens in the passions of the saints.

VERS. 26.-- *And seeing him,* etc. Because it often happens that when some sudden abatement of a long tribulation arises, it is not straightway believed to be a true deliverance. And therefore, the former dread remaining intense [0137A], prayer is directed toward deliverance.

VERS. 27.-- *It is I, fear ye not.* He does not add who, because from the voice known to them they could recognize him. Or because he himself is he who said: *He who is hath sent me to you [n: (Exod. III)]*.

VERS. 28.-- *Lord, if it be thou.* If thou art that deliverer, bid me come to the imitation of thee by overcoming pressures.

VERS. 29.-- *And going down.* Despairing of human help, he treads down pressures with his mind, that he may be conformed to Jesus. *He walked,* etc. Behold, a man walks upon the waters. Doubt not therefore that Christ is a true body, because he walked upon the waters.

He made him walk upon the sea, that he might show the divine [0137B] power. He makes him sink, lest he forget his infirmity, lest he think himself equal to God, and lest he grow proud.

VERS. 30.-- *And when he had begun,* etc. He is left a little to temptation, that faith may be increased; for as he believed that by his command he could be upheld upon the waves, so, while he sinks, that he could be saved by his power.

VERS. 32.-- *The wind ceased.* In whomsoever God is present by grace, straightway all wars grow quiet.

VERS. 33.-- *And they adored him,* etc. The sign being seen, they confess him the Son of God: why then should Arius bring it about that he is a creature?

VERS. 34.-- *Into the land of Genesar.* Allegorically. Genesar is interpreted *the garden of princes.* By the type therefore of the apostles and of the ship, it is to be understood that the Church, delivered from persecutions, is led by the Lord [0137C] to the shore, that is, to rest, where the inheritance of paradise and the gladness of the first robe shall be restored.

VERS. 36.-- *The hem of his garment,* etc. That is, the least commandment, or the flesh by which we come to the word of God, and he who touches him by believing is healed of every disease of impiety.

## CHAPTER XV.

VERS. 1.-- *Then they drew near.* The men of Genesar, being less learned, believe, but those who seem wise come for a fight.

[n: (CHRYSOST.)] Then, he says, that is, when he had wrought countless signs, when, etc., *as far as* that he might show how great their malice was.

VERS. 2.-- *For they wash not.* Within they reprove nothing, [0137D] who within are polluted with spite. In vain indeed do they keep their washings, who neglect to wash away the filth of their own hearts and bodies.

VERS. 3.-- *Why do you also transgress.* If you despise the commandments of God for the sake of the traditions of men, why do you reprove the disciples, who let go the commandments of men that they may keep the decrees of God?

VERS. 4.-- *Honour father. [n: (HIER.)]* Honour, in the Scriptures, is not so much in salutations and in the paying of courtesies, as, etc., *as far as* that sons should honour their parents also in the ministering of the necessaries of life.

VERS. 5.-- *But you say,* etc. But your tradition is contrary. You compel sons to say this to their parents: [0138A] What I was to have offered to God I spend upon food for thee, and it profits thee, O father, that he should be afraid to eat what has been consecrated. Or: what I offer to God profits thee thyself. *Whosoever shall say.* That is, he will be worthy of eternal life. Or *shall say,* that is, to say it will profit. *It shall profit.* As if he said: No, nay, thou wouldst be sacrilegious if thou didst take it, because I have vowed it to God, *Or it shall profit thee:* if I shall have given it to God.

VERS. 7.-- *Well hath he prophesied,* etc. In the spirit, the dissembling of the Jews, that in guile they would fight against the Gospel.

VERS. 8.-- *He honoureth me with the lips. Master, we know that thou art true [n: (Marc. XII)]*. Or, by commending outward cleanness — the inward, and that which is true, is not in them.

[0138B]VERS. 11.-- *Not that which entereth in.* There is nothing outside a man that defiles him within, nor meat offered to idols in this, that it is God's creature; by one word every superstition of observances is struck down, when religion is thought to lie in distinguishing foods.

VERS. 12.-- *Then the disciples, drawing near.* Great is the Pharisees' religion in the matter of foods, who on hearing this word were scandalized, that is, were indignant. *They were scandalized.* Σκάνδαλον in Greek, we can say a stumbling-block, or a ruin, or the striking of the foot. Whence: He that shall scandalize anyone, that is, shall have given occasion of ruin.

VERS. 14.-- *Let them alone,* etc. Leave them to their own judgment, because they are past recall. Whence Paul: *A man that is a heretic, after the first and second correction, avoid* [0138C] [n: (Tit. III)]. [var: Vulg. Tit 3:10 *post unam et secundam correptionem*, "after one and a second rebuke"]

VERS. 15.-- *Expound.* What was said plainly, the apostles think was said in a parable. He is a faulty hearer who wishes to understand either obscure things plainly, or things plainly said obscurely.

VERS. 19.-- *Out of the heart,* etc. For they are not sent in by the devil, but are born of a man's own will. For the devil is an inciter, not an author, since neither does he know inward things save through outward bearing and gesture.

VERS. 20.-- *With unwashen hands.* The spiritual sayings of the prophets, concerning the chastening of the heart and of the body, such as these: *Be washed, be clean [n: (Isa. I)]*. The Pharisees took them carnally, of the body alone, which it is vain to do.

VERS. 21.-- *And going out,* etc. The slanderers being left behind, [0138D] within the borders of Tyre and Sidon, that he might set the daughter free, and by the faith of a Gentile woman convict the perfidy of the Scribes. "The slanderers being left behind" signifies that after the resurrection he would leave behind the perfidy of the Jews, and would go by his preaching to the Gentiles.

VERS. 22.-- *She cried out,* etc. By faith she cries out, whence, she knows how to call him Son of David, confessing the incarnation of Christ. She prays for her daughter, that is, for her own people not yet believing, that they may be loosed from that very deceit of the devil. Or, the daughter is the soul or the conscience of anyone within the Church that has been made over to the devil, for which mother Church prays, or the man himself for his defiled conscience.

VERS. 23.-- *Who answered not.* Not out of pride, but lest he should be contrary to his own saying: *Into the way of the Gentiles [0139A] go ye not [n: (Matth. X)]*. Whence he avoids the slander of the Jews, but the salvation of the Gentiles is reserved for the time of the passion and the resurrection.

VERS. 24.-- *I was not sent.* As if he said: First I must fulfil the sacrament of my coming among the Jews, and so bring in other sheep, and this by deferring, in the matter of the sign, the petition of this woman.

VERS. 26.-- *The children's bread.* The word of salvation, which is owed first to the Jews, is not good to give to dogs, or to the Gentiles, that always bark with a dog's madness.

VERS. 27.-- *Yea, Lord.* Under the person of the woman, the marvellous faith of the Church, and her patience, and her humility are proclaimed. Faith, because she believes that her daughter can be healed. Patience, because so often despised she persists in her prayers. [0139B] Humility, because she compares herself not to dogs, but to whelps.

*For even the whelps.* The table is Holy Scripture; the children's crumbs are the inward mysteries with which the humble are refreshed under the table: because, being humbly subject to the Scriptures, the whelps are the humble Gentiles. The little ones eat not loaves, not crusts, that is, not the surface of the letter, but the marrow.

VERS. 28.-- *Great is the faith.* So above, of the centurion: *I have not found so great faith in Israel [n: (Matth. VIII)]*, who likewise (as this Canaanite woman does) prefigured the faith of the Gentiles. Great is the faith of the Gentiles, who at the hearing of the ear obey: and in God she obtains salvation for herself and for her own. That he heals the centurion's servant and the Canaanite woman's daughter without coming to them signifies that the Gentiles, [0139C] to whom he did not come by his presence, were to be saved by his word.

*And she was healed.* Here an example is given of catechizing and baptizing infants, who can neither understand nor do anything, but are set free from the devil through the faith and confession of their parents.

VERS. 29.-- *And when he had passed over.* When in the daughter of the Canaanite woman he had prefigured the salvation of the Gentiles, he returns into Judaea, because when the fulness of the Gentiles shall have come in, then all Israel shall be saved. *Into a mountain.* The Lord on the mountain, the Word, sits on high: because in his own majesty he could not be understood.

VERS. 30.-- *The blind.* The blind are those who do not understand, even if they obey those who command. The deaf, those who do not obey, even if they understand.

[0139D]VERS. 32.-- *But Jesus.* He calls the disciples together, that he may teach masters to share their counsels with their inferiors. Or that from his speech they may understand the greatness of the sign. *I have compassion on the crowd.* The crowd endures with the Lord for three days, because faithful penitents turn themselves to the Lord in deed and in word and in thought, who would faint on the way of the present life if they were left in their own conscience without the food of doctrine. In the earlier sign the kinsfolk are called to mind, and the neighbours of the five senses, and the Lord does not remember them, but the disciples do, at evening, the sun being now declined. Here the Lord says that he has compassion, and why: because they have now continued with me three days. In the whole world the third is the time in which grace is given: the first before the law, the second under the law, [0140A] the third under grace, the fourth is in the world to come, where there will be day without night, toward which, as he presses on, a man is refreshed on the way.

VERS. 33.-- *Loaves in the desert.* The loaves are the preachers, the desert, themselves, that is, they call themselves unfruitful. As if he said: Whence have we such eloquence that we can suffice for hearers so greedy?

VERS. 36.-- *And taking.* That he may show that he rejoices together with us over the salvation of men, and he forms us to give thanks even for temporal things. *Seven loaves.* He feeds with the sevenfold Spirit, with apostolic authority joined to it, as with the savour of a few fishes, who refresh us by the example of their life or of their death. Seven loaves: the Scripture of the New Testament, in which the grace of the Holy Spirit is both revealed and given. Nor are they of barley, [0140B] as above, because here the life-giving food of the soul is not (as in the law) covered over with figures, like a most clinging husk. Here there are not two fishes (as in the law two were anointed, the king and the priest), but a few, that is, the saints of the New Testament, who have been snatched from the waves of the world, and endure the troubled sea, and refresh us by their example, lest we faint on the way.

[n: (BEDA.)] There upon the grass, that the desires of the flesh may be pressed down, here upon the ground, where the world itself also, etc., *as far as* both refreshments were celebrated on a mountain, because the Scripture of both Testaments enjoins the height of the heavenly precepts and of the rewards: both proclaim the height of Christ.

*And that which was left over.* The higher mysteries which the common crowd does not grasp, the apostles take up and fill [0140C] seven baskets, that is, the hearts of the perfect, enlightened for understanding by the sevenfold grace of the Spirit. *Seven baskets.* Baskets are wont to be woven of rush and of palm leaves, and they signify the saints, who set the root of the heart in the very fountain of life, lest they wither, as the rush in the water: and they keep the palm of the eternal reward in their heart.

VERS. 39.-- *And having sent away the crowd.* Here he teaches that preachers, when the word has been ministered to the crowd, ought themselves to be refreshed within the chamber of the heart with the fruits of the virtues. *Into the coasts.* Magedan, which by another name is called Dalmanutha, which is the region about Gerasa. And it is interpreted *fruits* or tidings, and it signifies the garden of which it is said: *A garden enclosed, a fountain sealed,* where the fruits of the virtues grow. And there the name of the Lord is announced.

## CHAPTER XVI.

[0140D]

VERS. 1.-- *And they came,* etc. *That he would show a sign from heaven,* etc. That he who fed many with few things should rain down manna wherewith to refresh all. Whence John, after the eating of the loaves: *What sign dost thou do, that we may see and believe thee? what dost thou work? Our fathers did eat manna in the desert [n: (Joan. VI)]*. They asked by way of tempting, that after the manner of Elias he should send fire from on high, or in the likeness of Samuel should make the thunders roar in the summer season, as though they could not have slandered those things too, and said that they had come to pass from the hidden and various affections of the air.

VERS. 2.-- *When it is evening.* He rebukes them, because from the order of the elements they distinguish the days, but the signs of the times [0141A] they do not know, since the whole law and the prophets signify the tokens of his coming out of the wonder of the works that he was to do.

VERS. 3.-- *For it is red.* The apostles suffer after the resurrection, by whom you can know that I shall judge in time to come, because when I do not spare my own good ones but that they suffer, I shall not spare others in time to come.

VERS. 4.-- *Signs.* Things belonging to the time of grace, foretold by the prophets, cannot make you believe concerning my coming. *But the signs.* He spoke of the signs of the times concerning his own coming or his passion, to which a rosy sky at evening is like. And likewise concerning the tribulation before the coming that is to be, to which a rosy sky with gloom is like. *It shall not be given him.* But it is given to the faithful from heaven, when, the apostles looking on, he ascended into heaven, [0141B] and sent the Holy Spirit.

VERS. 5.-- *They forgot to take bread.* How do they not have loaves, who but now, the baskets being filled, went up into the boat, and as they sail hear that they are to beware of the leaven of the Pharisees. But nevertheless the Scripture says that they forgot to take loaves with them, being caught by the sweetness of the one true and inward bread (who was with them), judging that they cared little about the care of the body and about necessaries, since even natural refreshment itself had passed from their mind.

VERS. 6.-- *Of the leaven.* Leaven is perverse doctrine, which even in small quantity corrupts the whole mass, and draws it into its own savour.

VERS. 8.-- *Why do you think.* Why do you think that I spoke of earthly loaves, about which you need not be in doubt, since out of so few I made so many [0141C] leavings abound?

VERS. 11.-- *Beware of the leaven of the Pharisees.* Of superstitious doctrine, which after the manner of leaven feigns that it has the substance of true bread. By this he hints what the five loaves or the seven signify. For if by leaven he means heretical teachings, the loaves are true doctrine.

VERS. 13.-- *Into the parts of Caesarea Philippi.* This is the place where the Jordan rises at the foot of Lebanon, out of Jor and Dan, two springs. *That men say he is.* They are men who speak of the Son of man: for they are gods who understand the Godhead. *The Son of man?* The Lord professes of himself the lowliness of his humanity, while the disciples understand his Godhead.

VERS. 14.-- *Some, John the Baptist.* So they could [0141D] err about Elias or about the rest of the others, as Herod erred about John when he said: *John, whom I beheaded, is risen from the dead: and therefore mighty works are wrought in him [n: (Marc. VI)]* [var: Vulg. Mc 6:16 *Quem ego decollavi Joannem, hic a mortuis resurrexit*, "John, whom I beheaded, he is risen again from the dead", and the clause about the mighty works belongs to Mc 6:14, *et propterea virtutes operantur in illo*]. Therefore he wills that their errors be set forth, so that, these being driven off, the disciples may bring forth the truth, not out of the opinion of the common people, but out of the Lord's revelation.

VERS. 17.-- *Simon Peter answering.* Therefore one answers, and to one answer is made on behalf of all, that unity may be kept in all. *Of the living God.* For a distinction from the false gods, which the Gentiles set up for themselves either out of dead men or out of sensible matter.

*Barjona.* Well is he the son of the dove, because he followed the Lord with a devout simplicity, or because he was full of spiritual grace. He is called the son of the Holy Spirit, [0142A] who was shown in the dove, by him whom he had called the Son of the living God, and to the son of the dove the Father reveals, because the operation of the Father and of the Son with the Holy Spirit is one. He reveals, I say, the mystery of faith, because flesh and blood could not reveal it, that is, men puffed up with carnal wisdom, who are not sons of the dove, and therefore strangers to the wisdom of the Spirit; of whom above: *Others John the Baptist, and others Elias,* etc.

VERS. 18.-- *Thou art.* I do not say, thou shalt be called, but thou art Peter, for the strength of thy faith and the constancy of thy confession. *Peter.* From me, the Rock, yet so that I keep for myself the dignity of the foundation: thou shalt set clean stones upon me, and shalt cast away the leprous.

Just as light and the other names, as: *You are the salt of the earth,* were allotted to the apostles by the Lord, so to Simon he gave from [0142B] himself the name of Peter.

*And the gates.* The gates of hell are sins, threats, blandishments, heresies, by which the weak rush into death, who are to be believed to have built the house of their profession not truly upon the rock, but upon the sand, that is, not to follow Christ with a simple and true intention, but to have put forward the habit for some earthly cause. For he who receives the faith of Christ in the inmost love of the heart easily overcomes whatever assails him from without.

VERS. 19.-- *And whatsoever thou shalt bind.* That is, whomsoever thou shalt have adjudged to eternal punishments as persisting in his sins, or whomsoever thou shalt have absolved as humble and truly penitent, so shall it be also in heaven.

*And whatsoever thou shalt bind upon earth. [n: (HIER.)]* The other apostles have [0142C] indeed the same judicial power, to whom after the resurrection he says: *Receive ye the Holy Spirit [n: (Joan. XX)]*, etc., *as far as* whence in Leviticus the lepers are bidden to show themselves to the priests, whom the priests do not make lepers, but discern who are clean or unclean, so also here.

VERS. 20.-- *That they should tell no man,* etc. Above he commands them to preach his coming, here that they should not say that he is Jesus. But it is one thing to preach Christ, which is a common name of dignity: another to preach Jesus, which is the Saviour's own name. As if he said: It does not profit that my majesty be publicly preached to the peoples, who are to see me suffer many things, which will be lawful only then, when the resurrection shall have shown the power of the Godhead. *Jesus Christ.* The Saviour: lest they should be scandalized in him whom a little [0142D] after they are to see spat upon and crucified.

VERS. 21.-- *From that time,* etc. Behold the reason why the preaching was forbidden, as if he said: Preach me then, when I shall have suffered these things, because before that it does not profit.

VERS. 22.-- *Far be it.* Peter does not wish his own confession to be destroyed, nor does he think that the Son of God can be slain.

VERS. 23.-- *Go.* Above: all those glorious things were promised for the future, not given in the present. *I will build my Church, and to thee I will give the keys,* etc. Which if he had given at once, error would never afterwards have found place in him. *Because thou savourest not.* It does not please thee that I should redeem the world by my death, which is the will of the Father: but thou savourest these things carnally.

[0143A]VERS. 24.-- *If any man will.* The passion and the resurrection having been foretold to the apostles, he exhorts both them and the crowds to follow. *Let him deny himself.* That which is by oldness, that he may take hold of that which is beyond himself. Vices being removed, let virtue follow: let him take up his cross, and follow me. That which was by oldness, he had denied who said: *But I myself live, now not I.* [var: Vulg. Gal 2:20 *Vivo autem, jam non ego*, without the emphatic *ego* Migne adds after *Vivo autem*] But that which was beyond himself he had begun: *yet Christ liveth in me [n: (Gal. II)]*. *Let him take up his cross.* That is: the cross is taken up either when the body is afflicted through abstinence, or when the mind is afflicted through compassion for one's neighbour. Paul had the cross of abstinence when he said [n: (II Cor. XI)]: *I chastise my body and bring it into subjection.* And the cross of compassion too, when he says: *Who is weak, and I am not weak?*

[0143B]VERS. 26.-- *For what doth it profit.* The Church has a time of persecution: it has also a time of peace. These times he designates in his precepts. For in the time of persecution the soul must be laid down, and in the time of peace earthly desires must be broken.

*Or what,* etc. Let neither gains, nor fear, nor anything else draw a man back from salvation: because *what exchange shall a man give,* etc. *I will take the chalice of salvation, and I will call upon the name of the Lord [n: (Psal. CXV)]*. Or: a man will be able to give nothing earthly for a soul that is lost.

VERS. 27.-- *For the Son.* Nor let it seem hard to suffer this: *Because the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us [n: (Rom. VIII)]*.

VERS. 28.-- *There are some.* Because the apostles were untaught, there is promised them even in the present life some [0143C] consolation, that they may believe the more surely concerning the life to come. *In the kingdom.* In the kingdom of eternal blessedness, or by showing his power in the Church that now is.

## CHAPTER XVII.

VERS. 1.-- *And after days,* etc. Mark says the same, but Luke eight. These therefore set down the middle days, Luke adds, etc., *as far as* and in the world to come they shall be parted in every way, when he shall hide them in the hiding of his face from the disturbance of men.

*Peter.* The names of these men are fitting. Each ought to be Peter, that is, firm in faith. Then James, that is, the supplanter of vices. Then John, that is, one ascribing all things to divine grace against the pride [0143D] of life, which is wont to arise out of the virtues.

VERS. 2.-- *He was transfigured.* The form which he had by nature he showed, not losing the flesh which he had assumed by will. But that body which he had by nature he gave to his disciples at the supper, not mortal, not corruptible. *His face did shine.* As a pattern of the blessedness and brightness to come, which the just shall see, the wicked being first taken away. *And his garments,* etc. They were made white, which they were not before, because it hath not yet appeared what we shall be, but when it shall appear, we shall be like to him. Mark says, such as a fuller upon earth cannot make. That is, God cannot in this life make them so bright, because no one is without sin. No cleanser of himself upon earth will do what God does in heaven, [0144A] cleansing his garment from every defilement. The fuller is a teacher of souls, or one who cleanses his own body.

VERS. 3.-- *And behold.* Of what sort they were, or what they spoke, Luke says: *Seen in majesty, and they spoke of his decease which he was to accomplish in Jerusalem [n: (Luc. IX)]*, that is, his passion and resurrection. They signify the oracles, etc., *as far as* that if Peter, seeing the humanity glorified, is affected with so great joy that he would never wish to be parted from the sight of it, what is to be thought of those who have deserved to see the Godhead.

VERS. 5.-- *As he was yet speaking.* That he who sought a tabernacle may learn that in the resurrection they are to be sheltered not by the roof of houses, but by the grace of the Holy Spirit. *Behold a bright cloud,* etc. As when the Lord was baptized, [0144B] so also when he was glorified the mystery of the holy Trinity is shown: because his glory, which in baptism we confess by believing, in the resurrection we shall praise by seeing. The Holy Spirit there in a dove, here in a bright cloud. Because he who now keeps the faith with a simple heart will then contemplate in open vision what he has believed, and will be sheltered by that grace by which he will be enlightened. *And behold a voice,* etc. Because he asked imprudently, he did not deserve an answer from the Lord: but the voice of the Father bears witness concerning the Son, and teaches Peter, and in him the rest, the truth. *This is the Son.* Moses and Elias are servants, and together with us they ought to prepare in their hearts a tabernacle for the Lord. *Hear ye him.* This the Father now enjoins, which Moses, giving testimony to the incarnation, foretold: *He shall raise up a prophet [n: (Deut. XVIII)]*, etc. As if he said: [0144C] This is he whom Moses promised.

VERS. 6.-- *And the disciples hearing fell upon their face.* For they understood, higher than their sense, the one Godhead of both. They feared, either because they knew that they had erred, or because the cloud covered them, or because they heard the voice of the Father.

VERS. 7.-- *Arise,* etc. Fear being driven off, doctrine is given, which while fear remained would not be heard.

VERS. 8.-- *And lifting up their eyes,* etc. The cloud being taken away, they see Jesus, and that Moses and Elias had vanished: because after the shadow of the law and of the prophets departed, which had covered the apostles with its veil, the true light is found in the Gospel. *But only Jesus.* For if Moses and Elias had remained with Jesus, the voice of the Father would seem uncertain, to which of them it had rather given testimony.

[0144D]VERS. 9.-- *Tell it to no man unless,* etc. [var: Vulg. Mt 17:9 *Nemini dixeritis visionem*, "Tell the vision to no man", and Migne prints *nisi* where the received text has *visionem*] Lest the glory of the kingdom to come, being shown beforehand, should be past belief, and lest among the untaught the cross that followed should make a scandal.

VERS. 10.-- *That Elias must,* etc. It is the tradition of the Pharisees, according to Malachi the prophet, that Elias will come before the coming of the Saviour, and will turn back the hearts of the fathers to the sons and of the sons to the fathers, and will restore all things to their ancient state. The apostles therefore judge that this transformation of glory which they had seen is the last, and they say: If thou hast already come in glory, how does thy forerunner not appear, especially because they had seen Elias too depart.

VERS. 13.-- *Then they understood,* etc. From the token [0145A] of his own passion, which he had often spoken of, and of his forerunner's, which they saw fulfilled.

VERS. 14.-- *And when he was come.* The places agree with the things, etc., *as far as* he comforts the weak, teaches, chastens. *For he is a lunatic.* Mark calls him deaf and dumb, etc., *as far as* that through the creature he may defame the creator.

VERS. 15.-- *And I brought him,* etc. He secretly accuses the disciples, whereas often the impossibility of healing comes not from the fault of those who heal, but of those who are to be healed.

VERS. 16.-- *Answering.* Not overcome by weariness does he who is meek break out into words, but as a physician does with a sick man who acts against his own prescriptions.

VERS. 17.-- *And he rebuked.* Because he was angry not with the man, but with the vice: and through one man he convicts the Jews [0145B] of unbelief. Whence he adds: *Bring him hither to me. And the demon went out of him.* Mark says, etc., *as far as* than before, when it possessed him quietly.

VERS. 19.-- *Because of unbelief.* Behold, when we are not heard, it is no impossibility on the part of him who grants, but the fault of him who prays. For on the contrary, if your faith were as fervent as it is troubled, it would grow warm more and more. *As a grain of mustard seed.* He compares perfect faith to a grain of mustard seed, which is lowly in appearance and fervent in the breast: mean to those who see it, and appearing of no strength, but when bruised by pressures it shows what it has within.

VERS. 20.-- *But this kind.* He shows how the insolence of the devil is overcome, that we may know that all the graver things are to be overcome by fastings and prayers, and that the anger [0145C] of God against us can be appeased by this remedy. *But by prayer.* This changeableness of carnal pleasures is not changed, etc., *as far as* whence it is said: *Pray without ceasing [n: (I Thess. V)]*.

VERS. 21.-- *The Son of man.* He always mixes sad things with glad, that when they have come they may be borne less grievously, as things foreseen.

VERS. 22.-- *And they were sorrowful.* This came not from unbelief, but from love: because they cannot bear to hear anything lowly of him.

VERS. 23.-- *And when they were come to Capharnaum.* Through Augustus Caesar Judaea was made tributary, etc., *as far as* whether he pays the tribute, or gainsays Caesar.

VERS. 24.-- *What is thy opinion.* Before Peter [0145D] can suggest it, the Lord asks, lest the disciples be scandalized at the demand of the tribute, since they see that he knows the things that were done in his absence. *The kings of the earth.* Our Lord was, according to the flesh also, a king's son, born of David, and the Word of the Almighty: therefore, as a son of kings, he did not owe tribute, but for the lowliness of the flesh it becomes him to fulfil all justice.

VERS. 25.-- *Then the sons are free,* etc. The sons of a kingdom are free in every kingdom, then much more are the sons of that kingdom free under which all kingdoms are, in any earthly kingdom whatever.

## CHAPTER XVIII.

VERS. 1.-- *Who, thinkest thou,* etc. From the equality of the price [0146A] by which, in the paying of the tribute, he had been reckoned with the Lord, they judged that Peter was set above all the apostles. *In the kingdom of heaven.* Or the kingdom of God is the teaching of the Gospel, which we ought to obey simply and without any drawing back, as a child does not contradict his teachers.

VERS. 2.-- *And calling to him.* According to Mark, Jesus embraces the child, signifying that the humble are worthy of his embrace and of his love. *A little one,* etc. A little one in age, that he might show a likeness. Or he set himself in the midst, who came not to be ministered unto, but to minister. Or *a little one,* that is, he set the Holy Spirit in their hearts, that by humility they might shun pride.

VERS. 4.-- *Whosoever therefore shall humble himself,* etc. The Lord invites [0146B] his disciples, and all others, that what a child has by nature, that is, innocence and humility, this the disciples and all others may have by virtue. *As this little child.* He will be innocent as this little child, who does not persist in anger: Jesus [cj: *Jesus*; read *laesus*, "when hurt"] does not remember: having seen a woman he does not desire her.

VERS. 6.-- *But he that shall scandalize.* Although this is said generally against all, etc., *as far as* we ought to take counsel, it is expedient, etc. *It is expedient.* Because it is much better to undergo a short punishment for a fault than to be kept for eternal torments. *For God will not judge twice for the same thing.*

VERS. 7.-- *Woe to the man.* Because he is not judged according to the profit that comes of it, but according to the outcome that he intends.

[0146C]VERS. 8.-- *And if thy hand.* He taught above that we should not scandalize believers, etc., *as far as* that under the occasion of piety thou shouldst lie open to scandals. *It is good for thee,* etc. It is better to lead a solitary life than for the necessaries of the present life to lose life eternal.

VERS. 10.-- *See that you despise not.* Thus I enjoin upon you the severity of putting away all friendships, etc., *as far as* the salvation of the weak as far as you can. *For their angels.* Why are they not to be despised? because for them angels are daily sent. [n: (HIER.)] Great is the dignity of souls, that each one should have, from the beginning of its birth, an angel deputed to guard it. *They always see,* etc. They enjoy the manifest vision of God, etc., *as far as* they run within him who is everywhere.

VERS. 12.-- *If a man have a hundred,* etc. The Lord [0146D] had a hundred sheep, etc., *as far as* to whom, for perfection, unity is wanting. *Doth he not leave,* etc. [n: (GREG.)] Because *he emptied himself, taking the form of a servant,* etc., *as far as* whereas it is only so much, if the unjust man condemns what he has done amiss.

VERS. 13.-- *He shall rejoice,* etc. [var: Vulg. Mt 18:13 *gaudet super eam magis*, "he rejoiceth for it more": the present, where Migne prints the future *Gaudebit* — the gloss itself reverts to the present *gaudet* in its next words] The Lord rejoices more over our restoration (because he makes us rejoice the more) than over the unchangeableness of the angels. For the power and the humility of God are known to be greater in our restoration than in our creation.

VERS. 15.-- *But if he shall offend against thee,* etc. For if against God, it is not in our judgment. In this order we ought to shun scandals, that we hurt no one: and that we rebuke the sinner [0147A] with a zeal for justice, and open the bowels of mercy to him that repents. *Rebuke him,* etc. He does not bid us forgive the sinner indiscriminately; but him that repents. He sins thus, who seeing his brother sin keeps silent: as does he who does not pardon the penitent. For what he said, "if he repents, forgive," he prefaced by "if he shall have sinned, rebuke." Let pardon be neither hard, nor indulgence slack.

VERS. 17.-- *Tell the Church.* That it may hold him in detestation, etc., *as far as* they are condemned, that a human sentence is confirmed by the divine sentence. *As the heathen.* More detestable is he who acts under the name of a believer, etc., *as far as* through thefts and through perjuries.

VERS. 18.-- *Amen I say,* etc. So far is your sentence confirmed by the divine, whether for receiving the penitent, or for casting off the obstinate.

[0147B]VERS. 20.-- *If two.* Typically. Where the spirit, the soul and the body have agreed, so that there is no war between them, the flesh lusting against the spirit and the spirit against the flesh, whatsoever they ask shall be done. Because if the body wills what the spirit wills, the asking is only for good things. *There am I in me.* [var: Vulg. Mt 18:20 *ibi sum in medio eorum*, "there am I in the midst of them" — the words the gloss goes on to quote, *ut dicat Deum in medio esse eorum*] That is, every discourse calls to concord and to the peace which he so far commends that he says God is in the midst of them, because peace and charity set up their seat in the peaceable, and he affirms that by the merit of unity all things that are to be asked are to be obtained.

VERS. 23.-- *Therefore is likened.* That you may know that one must forgive one's fellow servants, I will show by a likeness, that if that king and lord forgave his servant, much more must a man forgive his fellow servants.

VERS. 25.-- *And his wife.* Him, not only the people, [0147C] but also the prelates and the subjects, together with all their household or substance, he delivered over to foreign nations for the greatness of their offences: that what they would not pay by vow, they might pay by torment. He commanded them to pay the penalties for their covetousness and their works, as for a wife and children.

VERS. 27.-- *And moved with pity.* The merciful Lord not only loosed the Jewish captivity, but also promised that at the coming of Christ he would give pardon of all sins, if they persisted in what they had begun. *He forgave him.* That is, he loosed him from the weight of carnal observances, and forgave the debt, that is, his former transgressions.

VERS. 28.-- *He found one.* The Gentile people he wearied, as though it were his debtor: saying that the grace of Christ was not unto salvation for them, not only by persuasions, but even by torments [0147D] he exacted carnal observances from them.

VERS. 32.-- *Thou wicked servant.* Often have I forgiven thee thy debts, when thou didst ask in thy straits; but being set free thou hadst no compassion, nay rather thou persecutest the prophets and the apostles, and, ungrateful and presuming upon justice, thou despisest the Gentiles, judging them unworthy of thy fellowship in Christ.

## CHAPTER XIX.

VERS. 3.-- *And they came.* As though he might be caught in a dilemma. If he should say: She is to be put away for any cause whatever, and another is to be married, the preacher of chastity acts against himself. If he says she is not to be put away, he acts against the teaching of Moses and of God. Therefore he tempers his answer, setting the natural law and the first sentence of God over against the second, [0148A] which was granted not by the will of God, but by the necessity of those who sin.

VERS. 4.-- *And female.* He does not say females, that there may be one marriage and not many, which was being sought by the putting away of former wives.

VERS. 5.-- *He shall cleave to a wife.* If a wife be evil in her ways, if wanton, or of any such sort whatever, willing or unwilling we must bear with her. For when we were free, we willingly subjected ourselves to servitude. If a bondwoman is put under a free man, or a bondman under a free woman, it is not reckoned a marriage after it has been found out: so also concerning kindred. *And they shall be two in flesh.* The reward of marriage is one flesh out of two: chastity joined to the spirit is made one spirit. It was done by the wholesome counsel of God that a man should embrace a portion of his own body [0148B] in the woman, lest that should be thought different from himself which he knew to have been fashioned out of himself.

VERS. 6.-- *Let not man separate.* Man separates, when out of desire for a second he puts away the first: God separates (who also joins) when by consent, for the worship of God, because the time is short, we so have wives as though not having them.

VERS. 7.-- *Why then did Moses,* etc. [n: (CHRYS.)] Doctrine displeases sinners, etc., *as far as* that the interpretation of the truth be passed over in silence.

VERS. 9.-- *And shall marry another, committeth adultery. And he that shall marry her that is put away.* Because it could happen that someone should bring a false charge against an innocent woman, and for the sake of a second fasten a crime upon his first wife: so he bids him put away the first in such a way that while she lives he may not have a second. And lest a wife [0148C] should do the same to her husband, the same caution is enjoined, that she should not have a second husband. And because an adulteress does not fear reproach, it is said to the husband that if he marries such a one he is under the charge of adultery, the Scripture says: *He that keepeth an adulteress is foolish and wicked [n: (Prov. XVIII)]*.

VERS. 10.-- *It is not expedient.* They saw the heavy burden of wives, that they are wrathful, given to drink and the like, who nevertheless must be borne with, because, when we were free, we subjected ourselves to servitude.

VERS. 12.-- *For there are.* There are three kinds of eunuchs, two carnal: of those who are so born, and of those who have been cut by captivity and by the pleasures of their mistresses. The third is spiritual: those who, though they could be husbands, are continent for Christ's sake. *Who were made so.* Among these are reckoned also those who under the appearance of religion feign [0148D] chastity. *He that can.* It is the voice of one exhorting, not of one commanding, as though each should weigh his own strength, whether he is able to fulfil the precepts of virginity and of chastity.

VERS. 14.-- *Suffer the little children.* If they are to be holy, why do you forbid them to come to the Father? If evil, why do you pronounce sentence before the fault. *Of such.* For as to what sort they now are, that indeed is mine, in that you honour them: as to what sort they are afterwards to be, that is their own, in that you have pity on them. He does not say, of these, but, of such: that they may show that it is not age that reigns, but character: and to those who have a like innocence and simplicity he promises the reward.

VERS. 15.-- *And when he had laid on.* He lays hands upon little ones, when he bestows the help of grace upon the humble.

VERS. 16.-- *And behold one. [n: (BED.)]* He had heard [0149A] that those like a little child are worthy of the kingdom, and he wishes it to be set forth more certainly, not by parables but openly, by what merits he might obtain life. [n: (HIER.)] This young man was both rich and proud. And according to another evangelist he questions him not with the intent of one learning but of one tempting.

VERS. 17.-- *Why askest thou me concerning good?* Because he called him a good master, and did not confess him God, or the Son of God: he says that any holy man whatever is not good in comparison with God. But Christ does not refuse the testimony of goodness, but shuts out the error of a master apart from God. He does not deny that he is a good master, but he says that no master apart from God is good. *Keep the commandments.* This man had asked, what shall I do? in return he does not say, learn: because God, the maker of the rational creature, had taught him: showing [0149B] that he is not good who asks about the good, but he who does what is good.

VERS. 20.-- *The young man saith to him. [n: (BED.)]* [var: Vulg. Mt 19:20 *Dicit illi adolescens*, and Migne prints *ei* where the received text has *illi*] This man is not to be thought (as some say) either to have tempted the Lord, or to have lied about his own life, but he confessed simply as he had lived: otherwise (as another Evangelist says) Jesus, looking into the secrets of his heart, would not be said to love him. For he loves those who keep the commandments of the law, but what is lacking there he adds for those who wish to be perfect; whence there follows: *If thou wilt be perfect. All these. [n: (HIER.)]* He lies. For if he loved his neighbour as himself, he would have fulfilled it in deed, and would not have been sad when he was bidden to give his own goods to the poor.

VERS. 23.-- *A rich man hardly.* Not the rich who remain such, but those who have ceased to be such, shall enter. Of all things it is safer [0149C] neither to have nor to love riches.

VERS. 24.-- *Than for a rich man. [n: (ISID.)]* No rich man shall enter, that is, no one trusting in riches, as Jesus expounds it according to Mark.

VERS. 25.-- *They wondered.* Because they counted in the number of the rich all who love riches, even if they do not have them. For otherwise, since the crowd of the poor is greater, they would not say: *Who shall be able to be saved?*

VERS. 26.-- *God.* Who turns them from the love of earthly things to the charity of eternal things: not that the covetous and the proud enter.

VERS. 28.-- *In the regeneration.* There are two regenerations, the first of water and of the Holy Spirit, the second in the resurrection. So there are two adoptions and two resurrections. *The Son of man.* That is, when the form of a servant [0149D] which was judged shall have exercised judicial power, you also shall be judges with me. *Upon twelve seats.* By the twelve seats, the whole company of those who judge. By the twelve tribes is understood the whole company of those who are to be judged. Those who left all things and followed the Lord, these shall be judges: those who, having lawful goods, used them rightly, shall be judged, to whom it shall be said: *Come, ye blessed of my Father: For I was hungry, and you gave me to eat.* For there are two orders of the good.

VERS. 29.-- *A hundredfold.* That is, he who shall have left carnal things for the Lord shall receive spiritual things, which in comparison and by their own worth will be such as if a hundred were set against a small number. Mark says: *A hundred times as much now in this time, with persecutions, brethren and [0150A] sisters, and in the world to come life everlasting [n: (Marc. X)]*, that is, in this life full of persecutions they taste beforehand the joy of the kingdom, and enjoy the sincere love of all the elect. But because many grow lukewarm or fall back, he adds: *But many shall be first [n: (Luc. XV)]*, etc.

## CHAPTER XX.

VERS. 1.-- *The kingdom is like.* He shows by a parable that the first shall be last, and the last first. This father of the household is our Creator, who has a vineyard, the universal Church, which from Abel to the last of the elect who is to be born at the end has sent forth as many branches as it has brought forth saints. This father went out to dress his vineyard in the morning, at the third hour, the sixth, the ninth, the eleventh he hired workmen, from the beginning of this world to its end: he does not cease to send preachers to school the people of the faithful. [0150B] *The kingdom is like.* Not to the man only, but to the whole business carried on by the man, and so likewise in like cases. *Early in the morning.* Plainly he began from the first just man to invite preachers, with an everlasting wage, to plant the Church.

VERS. 2.-- *By agreement.* That is, by a confirmed promise that they should be reformed to the image of God, if by building up the Church they should press on in the commandments of the decalogue.

*For a penny. [n: (HIER.)]* The penny bears the image of the king, etc., *as far as* or in your last days come to your senses.

*From the last even unto,* etc. Because those who at the Lord's coming have been called to the kingdom arrive without any lateness, equal to those who began from the beginning of the world, all indeed have the same heaven, but star differs from star in brightness. He began from the last, when he brought the thief into paradise [0150C] before Peter. Because those who come late are sometimes rewarded first, because they go forth out of the body before those who were called in boyhood.

VERS. 15.-- *Or is it not lawful.* A foolish question against the goodness of God. The thing to be asked would be, not whether he gave what he did not owe: but whether he did not give what he did owe. *Is thy eye,* etc. Truly the Jews had a crooked intent, who forbade the apostles to speak to the Gentiles, that they might be saved.

VERS. 16.-- *So the last shall be first. [n: (AUG.)]* That is, the Jews shall be turned from the head into the tail: and the Gentiles from the tail into the head. Whence Moses in the book of Deuteronomy: *The stranger that sojourneth with thee shall go up above thee: he shall be for the head, and thou shalt be for the tail.* But yet [0150D] neither all the first nor all the last belong to the number of the elect.

VERS. 18.-- *Behold we go up,* etc. [n: (HIER.)] This he had often told them, etc., *as far as* let them not doubt that he would rise again.

VERS. 19.-- *To be mocked,* etc. Therefore the Lord would not prosper in the world but suffer heavy things, that he might show us who fell through delight with what bitterness we ought to return.

VERS. 20.-- *Then came to him.* Having heard of the resurrection she thought that he would reign on the spot (forgetful of the second coming), and with a woman's greed she desires things present, forgetful of things to come.

VERS. 21.-- *Say that,* etc. A good desire, but [0151A] an unconsidered petition. And therefore not the will, not the purpose is blamed, but the ignorance: and if simplicity ought not to obtain what it asks, it does not deserve to be put to confusion.

VERS. 22.-- *You know not.* You who ask or seek the seat of glory which you have not yet deserved, the summit of honour delights those whom the way of labour has not yet exercised. *You can.* And this he knew, that they were able to imitate his passion; but he says this so that, with him questioning and them answering, we may all hear: that no one can reign with Christ unless he has imitated his passion.

VERS. 23.-- *The chalice.* As James was beheaded by Herod, and John was sent into a cauldron of boiling oil and banished to Patmos, martyrdom was not wanting to his mind. *It is not mine to give.* That is, the kingdom of heaven is not the giver's but the receiver's. *For there is no respect of persons [0151B] with God:* but whosoever is worthy receives that which is prepared not for the person, but for the life. If therefore you are such as may obtain it, you shall receive what the Father has prepared for the victors. Or, it is not mine to give to the proud, which you still are, but to others for whom it is prepared. Therefore be not you either what you are, but be others, that is, be humbled, you who already wish to be exalted, and it is prepared for you.

VERS. 24.-- *And the ten hearing it.* As those asked carnally to be above all, so these too were carnally grieved that anyone should be before them.

VERS. 30.-- *And behold two blind men.* Of these Mark commemorates one, because he had been most famous in that city: who, cast out from great prosperity, was of a most notorious misery. Blind indeed and a beggar, whence he records both his name [0151C] and the name of his father, Bartimeus the son of Timeus, which does not easily occur in the others, save in Jairus, who was noble in that place too. But the notoriety of the man enlightened won great fame for the miracle. Coming to Jericho he enlightens one, which Luke tells, because drawing near to death he preached the light of the Gospel to the Jews, going out, two, because after the resurrection to the Jews and to the Gentiles. Of whom Mark sets down one, who writes to the Gentiles.

## CHAPTER XXI.

VERS. 1.-- *And when they drew nigh.* Here Matthew passes over the things that were done before he entered Jerusalem, which the others treat at greater length. *And when they drew nigh.* The Lord drew nigh to Jerusalem [0151D] spiritually when he was made flesh, he visited the Church, in which is the vision of peace, and reconciled her to himself by confession. For Bethphage is called the house of the mouth. *Bethphage.* Bethphage was a hamlet of priests on mount Olivet, on the side of which mountain is the town of Bethany. Bethphage, the house of the mouth. Bethany, the house of obedience. These the Lord, journeying to Jerusalem, exalts by his presence, because before his passion he filled many by his teaching with the gifts of devout confession and of obedience. And those towns are set on the mount of Olives, that is, in Christ the Lord, from whom anointing and light come to all; whence: *A city cannot be hid, set upon a mountain.--To mount Olivet: then Jesus,* etc. Looking to the loftiness of mercy, [0152A] ἔλεος is interpreted *mercy.* The nature of oil is to be the servant of light, and the solace of labours and of pains, and it excels the other liquids. *He sent.* Because he does not wish the lamp which he received to be hidden under a bushel. *Two disciples.* Two, as being about to preach the knowledge of truth and cleanness of work, and the sacrament of the twofold love. Some say that these two are Peter and Philip, who first brought Gentiles to Christ, Philip, Samaria, which they interpret as the *she-ass*, Peter, Cornelius, as it were the colt of Samaria.

VERS. 2.-- *And the colt.* The colt is the people of the Gentiles, on which none of the teachers had put the bridle of correction, free and wanton, which itself also was ensnared in the bonds of sins. *For all have sinned and need the grace of God [n: (Rom. III)]* [var: Vulg. Rom 3:23 *egent gloria Dei*, "need the glory of God"]. Others, of the colt only: Matthew, [0152B] who writes to the Hebrews, speaks also of the she-ass, teaching that salvation is not to be despaired of for the Hebrews if they repent. Mark says that the colt was found before the gate where two ways met. The gate is Christ, outside which the people of the Gentiles stood bound: not in the one way of faith, but in divers errors.

VERS. 5.-- *Tell ye the daughter of Sion.* The daughter of Sion is Jerusalem, set on mount Sion. Mystically. The Church belonging to the Jerusalem above, which is the mother of us all, of which no small part was then in the people of Israel. *King.* Lest you say: *We have no king but Caesar [n: (Joan. XIX)]*. *To thee.* If thou believest; against thee if thou believest not. *Upon a she-ass,* etc. He did not sit upon both according to the letter, but in the hearts of both peoples. The Lord could go up upon both, coming down from the one, and going up upon [0152C] the other.

VERS. 7.-- *And they brought.* So the apostles also loosed the world by the power of Christ from the power of the devil, and laid their garments upon it. But the rest of the crowd, that is, the Jews, strew their garments, that is, the commandments of the law, because they were to be trodden underfoot by Christians, in the way, that is, in Christ. *Upon them.* The garments of the apostles are the divine precepts and spiritual grace, by which the foulness of our flesh is covered. Naked of these before, but now adorned by the apostles, the peoples have Christ for their rider. The lesser crowd does not put its garments upon the she-ass, but in the way, and not where he might stumble: because the holy martyrs, putting off the flesh, prepare a way for the simpler sort by the example of their own blood.

VERS. 8.-- *Branches from the trees,* etc. They cut branches or [0152D] leafy boughs, because they culled words and sentences, or examples, from the books of the Fathers.

VERS. 9.-- *Osanna. [n: (HIER.)]* Osi, that is, save, make safe. Anna is the interjection of one entreating, as though, save, I beseech. Osanna is wholly Hebrew, and it signifies that the coming of Christ is the salvation of the world: whence there follows: *Blessed. Osanna,* that is, save. *In the highest.* Because the coming of Christ is the salvation not of men only but of the whole world, joining earthly things to heavenly, *that in the name of Jesus every knee should bow, of things in heaven, of things on earth, and of things under the earth [n: (Phil. II)]*. *In the highest.* Because it is the salvation of the angels also, whose number he fills up.

VERS. 10.-- *When he had entered.* He entered the city of Jerusalem often, but not with these praises: [0153A] he is not called king, which he had always fled, save only now when he goes up to suffer. And this was done for this reason, that he might the more stir up their envy against himself, because the time of the passion was now at hand.

VERS. 12.-- *And he cast out. [n: (AUG.)]* He had cast them out at another time before, which John alone tells: but of this last casting out the others also speak. *The tables of the money-changers.* Because they came to the temple from all quarters, the priests sold all the animals to those who had them not, even the doves which the poor were to offer, so that afterwards, when these had been sold, they might get back the offerings. But because some had nothing wherewith to buy, they set up money-changers who might make loans: and because the law forbids usury, in its place they took various kinds of goods, that is, apples, grapes and the like; these he casts out. So too mystically he casts them daily out of [0153B] the Church. And he holds guilty of one and the same crime both those who sell and those who buy ecclesiastical offices. *And the chairs of them that sold.* Which belong to the masters, that is, he destroys the priesthood of those who take a price for the laying on of the hand, by which the Holy Spirit is given. Hence it is that the heresy of Simon is condemned. But according to the letter it is absurd to say that dealers in doves sat in chairs.

VERS. 13.-- *Of thieves.* He is a thief who follows after gain, who both persecutes bodily those who do not give, and slays spiritually those who do give, and while he plots the hurt of his neighbour, sits like a thief in a den.

VERS. 14.-- *And there came.* Mystically. He daily heals simple sinners coming to him by penance, enlightening them first when they are blind [0153C] in knowledge and lame in work, and directing them into the life of uprightness.

VERS. 15.-- *The wonderful things which,* etc. That by the scourge of one man, and he of low account, so many should be cast out and the tables overturned, than which he did nothing more wonderful. Something fiery and starlike shines out from his eyes, the majesty of the godhead gleams in his face.

VERS. 16.-- *He said to them.* He does not lie open to a false charge, he does not say, they do well or ill, or, spare their age, but he holds the mean, and, himself keeping silence, confirms the words of the children by the testimony of Scripture. *Of infants and sucklings.* Witnesses of the miracles. They are called Christ's infants, not by age, but by simplicity. Sucklings, as delighted, so to speak, by milk, that is, by the sweetness of the miracles, which are called milk, whereas bread is perfect doctrine.

VERS. 17.-- *He went forth abroad.* Because he was poor and flattered [0153D] no man, he found no host in so great a city, but was received in the house of Lazarus.

VERS. 19.-- *The fig tree.* As he said many things in parables, so he also did them. For why should he seek fruit on a fig tree whose season anyone would know was not yet come, and for that condemn it to everlasting barrenness, unless it were that he here terrified by a deed the people whom he was teaching by word; lest anyone having leaves, that is, words of justice without the fruit of works, should deserve to be cut down. *Leaves.* The traditions of the Pharisees without the fruit of truth, whence another evangelist: the time of the salvation of Israel was not yet, because the people of the Gentiles had not yet come in, or because the time of faith has passed by, when, being despised, he went over to the Gentiles. *Never fruit from thee.* The Creator does no wrong [0154A] to the possessor if he uses his own creature at his own will, and for the profit of others.

VERS. 20.-- *And seeing it.* Since the Lord was to suffer and to bear the scandal of the cross, he had to mark the minds of the disciples by the anticipation of a sign, whence they wondered too that the fig tree had withered: he could by the same power have dried up his enemies, had he not by his patience awaited their salvation.

VERS. 21.-- *Faith.* He has perfect faith who works by love: he can remove mountains. Others obtain pardon of sin if they themselves forgive others.

VERS. 22.-- *You shall receive.* Even if it be deferred to a fitting time, and even if not to those for whom it is asked, yet to those who ask worthily.

[0154B]VERS. 24.-- *I will ask,* etc. He could have refuted them openly: but he asks for this reason, that they may be condemned either by their own silence or by their own sentence, and may know of themselves by what power he does this, according to that saying: *God shall break their teeth in their mouth.*

VERS. 27.-- *Neither do I tell you.* For two causes the truth is hidden, either because the hearers are not capable, whence: *I have many things to say to you, but you cannot bear them now;* or because they are despisers, whence *Give not that which is holy to dogs.*

VERS. 28.-- *A certain man had two sons, and coming,* etc. When he had made a wary answer to the priests, he at once brings in a parable, both to convict them of impiety and to teach that the kingdom of God is to be carried over to the Gentiles.

[0154C]VERS. 31.-- *They say to him.* In certain codices there stands, *instead of* the first, the last. For they understand the truth, but by shifting about they are unwilling to say what they think, as in the case of John's baptism.

VERS. 32.-- *John in the way of justice.* The Jews, despising John, neither grasped the way of justice, nor did penance for their evil works. *But you. [n: (GREG.)]* Because they were unwilling to answer wisdom openly, they are caught in parables.

VERS. 33.-- *A vineyard.* Of which Isaias [n: (cap. IV)]. *The vineyard of the Lord of Sabaoth,* etc. *He dug in it a winepress.* By the digging fear is marked, because they kept those commandments of the law not out of love but out of fear.

VERS. 34.-- *When the time of the fruits drew nigh,* [0154D] etc. Rightly the time of the fruits, not of the fruit: because there was none in that stubborn people.

VERS. 37.-- *Last of all,* etc. See the patience of the father of the household, who waits for repentance. *They will reverence.* As though, I shall do what is mine, let them see to what is theirs.

VERS. 38.-- *This is the heir.* It is plain that the chief priests killed Jesus not through ignorance but through envy, since they knew him to be the one to whom it is said: *Ask of me, and I will give thee the Gentiles for thine inheritance [n: (Psal. II)]*; whence also, taking counsel for themselves, they said: *If we let him alone so [n: (Joan. II)]*, etc. *We shall have his inheritance.* The inheritance of Christ, which he possessed in rising again, is the Church, which the Jews were striving to snatch away: [0155A] while, his faith being put out, they endeavoured to persuade the Gentiles of the justice that is of the law.

VERS. 39.-- *They cast him forth out of the vineyard.* Mark changes this order, saying: *They killed him and cast him forth out of the vineyard [n: (Luc. XX)]*, as a worthless corpse. In which he marks their obstinacy, because when the Lord had been killed and raised again, they shut him out from their own borders and sent him to the Gentiles.

VERS. 42.-- *The builders.* Who seemed to be building a house for God, as it were, out of the people subject to them.

*And he that shall fall,* etc. He who believes and yet sins: the stone falls upon him and he is not ground to powder, but he is bound tight, because through patience he is kept for salvation; but he upon whom the stone rushes down, that is, he who denies, is utterly ground to powder, so that not even a shard remains; or it falls upon [0155B] him who now despises and does injuries, and he has not yet utterly perished, but is shaken so that he does not walk upright. The stone falls upon him when, coming in judgment, it crushes him, when he says: *Go into everlasting fire.* [var: Vulg. Mt 25:41 *Discedite a me maledicti in ignem aeternum*, "Depart from me, ye cursed, into everlasting fire"]

## CHAPTER XXII.

VERS. 2.-- *It was made like.* Again he convicts them by parables: he is not silent because they are exasperated, but by another parable he tells them that a worse anger of God is to come. *A marriage feast.* The bridal chamber of the marriage is the virgin's womb. Of those invited to the marriage Matthew alone tells. Luke tells another likeness in part, of a supper, that is, of the eternal banquet, from which no one who has entered is driven out, as he is from the present Church.

[0155C]VERS. 4.-- *The oxen.* Because first the prophets, and afterwards the apostles, suffered from unbelievers: who are now to you for an example of what you must believe. Come, by faith, by agreeing with the rest. The oxen are the fathers of the Old Testament, to whom leave was granted to strike their enemies as with a horn. The fatlings, from feeding, that is, the heralds of the New Testament, fat with inward charity, seeking things on high on the wing of contemplation. Slain, either from what they had been, or already set in rest through the death of the flesh.

VERS. 5.-- *Another to his farm.* To go to a farm is to lie immoderately upon earthly labour. But to trade is to gape after earthly gains.

VERS. 7.-- *And the king.* Above, he was a man while he was inviting and doing works of clemency, now in taking vengeance he is king only [0155D]. *And having sent,* etc. Having sent his armies, that is, the angels by whom he will exercise judgment, he destroys the persecutors: and the city, that is, the flesh in which they dwelt, he will burn with the soul in hell.

VERS. 8.-- *The marriage indeed is ready.* The whole sacrament of the incarnation is accomplished, the nativity and the passion.

*To the outgoings,* etc. Actions are the ways: the outgoings are the failing of actions: because for the most part those are easily converted whom no prosperity attends in earthly doings.

VERS. 11.-- *That he might see the guests.* [var: Vulg. Mt 22:11 *ut viderent discumbentes*, plural, "that they might see"] That is, that he may make the merits of those to be judged be seen, and may discern them. *Not clothed with a wedding garment.* Now, the Pharisees having been refuted, he adds [0156A] that not all who are in the Church are worthy of the kingdom, lest his own grow slothful.

VERS. 12.-- *Friend, how camest thou in hither not having a wedding garment?* A friend, because invited to the marriage. *How,* he convicts him of shamelessness.

VERS. 13.-- *His hands and feet being bound.* They are bound by punishment who here would not be bound from evil, that is, restrained. The hands which were not stretched out to almsgiving. The feet slow to good. There each several member shall be subjected to punishments, which here served each several vice. *Outer,* etc. Because here they have the inward darkness of the heart.

VERS. 14.-- *But many are called, but few chosen.* [var: Vulg. Mt 22:14 *Multi enim sunt vocati*, "for many are called"] One being cast out, in whom the whole body of the wicked is set forth, a general sentence is brought in. *But many [0156B] are called.* As though he should say: Even if I have spoken of one, it is to be understood of many.

VERS. 16.-- *With the Herodians, saying.* As though to men unknown, that they might the more easily deceive, because they feared the crowds. What they dare not by themselves, they attempt by the governor's hands. *With the Herodians.* That is, with the soldiers of Herod. Under Caesar Augustus, when the enrolment was made, Judea was made tributary. Over these tributes was set Herod the son of Antipater, an alien and a proselyte, appointed king for the Jews by Augustus. There was therefore sedition among the people, some saying that tributes ought to be given, for security and quiet, since the Romans bear arms for all. The Pharisees striving against it, that the people of God, which pays tithes and the rest that the law prescribes, ought not to lie under human laws. The Pharisees therefore send [0156C] to see whether they might deceive him.

*Thou hast no care,* etc. To this they provoke him, that he should fear God more than Caesar: and therefore should say that tributes ought not to be paid, so that the Herodians might hold him as the author of sedition.

VERS. 18.-- *Hypocrites.* Because they are one thing and feign another.

VERS. 21.-- *Render therefore.* Or, as Caesar exacts the stamping of his own image, so also does God the soul signed with the light of his countenance.

VERS. 23.-- *Sadducees,* etc. There were two heresies among the Jews. That of the Pharisees, who set forward the justice of traditions and observances: and that of the Sadducees, who also claimed for themselves what they were not yet, that is, [0156D] just men. For Sadducees is interpreted *just men*, they do not believe the resurrection of bodies, and think that souls perish with the body, they invent the foulness of a fable to convict of raving those who assert the resurrection. But it may be that this once happened among their nation.

VERS. 29.-- *You err.* For this reason, because you know not the Scriptures, Whence there follows, that they know not the power of God.

VERS. 30.-- *In the resurrection.* Bodies shall indeed rise which could marry and be given in marriage: which is said of those who have the members of generation: but for another reason they shall not marry.

VERS. 31.-- *Have you not read.* In Moses, whom you receive, otherwise he could have given plainer testimonies of the resurrection [0157A] from the prophets: but the Sadducees do not receive the prophets.

VERS. 32.-- *The God of Abraham,* etc. Who were already dead when he said these things, therefore by this he proves that souls remain after death: for he would not be called the God of those that do not exist. And thus the resurrection of bodies also is brought in, which together with the souls did good or evil: *The God of Abraham, the God of Isaac and the God of Jacob.* By this he proves the eternity of souls, and at once brings in: *He is not the God of the dead,* etc., so that when he had proved that souls remain after death, the resurrection of bodies also, which together with the souls did good or evil, might consequently be brought in.

VERS. 34.-- *Silence.* Note that the poisons of envy can be overcome, but with difficulty are laid to rest. *They came together.* [0157B] That by their multitude they might overcome him whom they could not by reason. In tempting him those come together who in doctrine are contrary to one another. They had already been refuted in the showing of the penny, they had already seen the Sadducees too struck dumb, but yet ill-will and spite nourish shamelessness.

VERS. 35.-- *Tempting him.* Mark says that the Lord said to him, when he had answered wisely: *Thou art not far from the kingdom of God.* For it could come to pass that he who came tempting was converted by the Lord's answer. Or the temptation is not an evil one, as of a man wishing to deceive, but by reason of a man wishing to try out further what he does not know.

VERS. 37.-- *Thou shalt love the Lord thy God.* With his first answer the Lord strikes the feigned conscience of the questioner. *Thy God is one. Thou shalt not take the name of thy God in vain. Observe the day of the sabbath.* These three belong to the love [0157C] of God: That thou shouldst think upon his unity, his truth, his will. *With thy whole heart.* The integrity of faith is expressed. In the whole soul, perfect obedience is required. In the whole mind, perseverance is shown.

VERS. 42.-- *Of Christ.* Whether he has come, or whether you believe he is to come, whom you assert to be mere man.

VERS. 44.-- *He said.* To say that is to beget a Son equal to himself. *To my Lord.* Not according to that whereby he was born of him, but according to that whereby he always was of the Father.

VERS. 45.-- *How.* These things are contradictory according to your understanding.

VERS. 46.-- *And no man could,* etc. Note that the poisons of envy can be overcome, but with difficulty are laid to rest.

## CHAPTER XXIII.

[0157D]VERS. 1.-- *Then he spoke.* Those being refuted who are crafty, he instructs those who are fit, none the less exhorting them to be subject to those men for the sake of the priesthood and the dignity of the name: considering not their works, but their teaching.

VERS. 4.-- *Heavy burdens.* The commandments of the law, with their own traditions mixed in, persuading men to live according to these: and not to come to the easy and delightful grace of Christ; whence above: *Come to me, you that labour and are burdened.*

VERS. 5.-- *But all things.* He said that such teachers are to be heard, not imitated: now he shows the cause for which they cannot believe Christ, that is, because they do all things to be seen of men. For he who [0158A] desires earthly glory cannot believe Christ preaching heavenly things.

VERS. 8.-- *But you.* For a twofold reason he bids us take heed of them, lest we be led astray by their dissembling, or lest we be inflamed with emulation.

VERS. 9.-- *One is.* Who enlightens man, which no other man does, but only trains him, by teaching he does not bestow understanding. *Your Father.* God is called Father and Master by nature, man by indulgence. Father, that honour may be paid to age, not that he be held the author of life. Master, from fellowship with the true Master, as his messenger: and he is honoured out of reverence for him by whom he is sent.

VERS. 13.-- *You shut.* Either by evil example, or by taking away the mysteries of the Scriptures. For by the example and [0158B] teaching of those who are masters, others indeed do not receive Christ.

VERS. 15.-- *You go about.* In the whole world you disparage the Gospel: and if anyone cleaves to you, he is the son of a twofold punishment: because he neither receives the remission of sins, and he falls into the fellowship of those who have persecuted Christ. Everyone is called the son of him whose works he does. *a proselyte.* Proselytes are those received from among the Gentiles into the Synagogue, whose rarity is signified by the one, because scarcely any after Christ.

VERS. 16.-- *Whosoever.* The Pharisees, who did all things for gain, used to say that the offerings were even holier than the temple or the altar: so that men might be readier to offer gifts than to pour out prayers in the temple or to do works of justice. In which [0158C] they were looking not to the fear of God, but to their own greed. Therefore the Lord convicts them of folly and of fraud.

VERS. 22.-- *By heaven.* By the creature: where you do not think there is any perjury, he swears by heaven, that is, he swears by the creature that is subject, and by the divinity that presides over the creature.

VERS. 23.-- *Woe to you.* Here too he convicts them of avarice: because they pass over nothing of the things that are for their own advantage. *You that tithe.* Because God had commanded the tithes of all things to be offered for the sustenance of the priests. Note that by almsgiving no impunity is bought for those who remain in iniquity.

[0158D] *These things ye ought.* Lest he should seem to spurn alms, the fruit of the earth, he added these words.

VERS. 24.-- *Blind guides.* Under the opinion of religion you show diligence in the least things which have gain in them: but the great commandments concerning judgment, faith and mercy you devour and neglect. *Straining out.* Mystically. By the name of the gnat the seditious murderer Barabbas is signified: because this creature disquiets by its buzzing and delights in blood. By the name of the camel, for its lowliness in taking up burdens, the Lord is understood. The Jews therefore strain the gnat, that is [sic: *in est*], they observe the least things, because they let Barabbas go, who had not broken the sabbath, and they swallow the camel, that is, they despise the greater things: because they killed Christ, who was setting forth the sabbath spiritually through judgment and [0159A] mercy and faith (which things they despise).

VERS. 25.-- *Woe to you.* By divers likenesses he convicts the pharisees of dissembling and of lying, who show one thing to men and do another at home. *You that make clean.* In vain do you hold out holiness outwardly, as if a man should cleanse a cup on the outside, but leave the filth within: whereas the use of it is within. Luke thus. *Fool, he that made that which is without made also that which is within [n: (Luc. XI)]* [var: Vulg. Lc 11:40 *Stulti nonne qui fecit quod deforis est, etiam id quod deintus est fecit?*, a question addressed to many: "Ye fools, did not he that made that which is without make also that which is within?"], that is, he who made both natures of man willed both to be cleansed. Let no one therefore think that fornication and bodily vices of this kind are alone grievous, and that avarice, and pride, and wrath, and the other spiritual vices are light.

VERS. 26.-- *Of the cup.* By way of likeness, not that [0159B] their superstition is in the cup and the dish.

VERS. 29.-- *You that build.* You raise up a memorial of the slain for the favour of the common people, that you may seem just, you even accuse the crimes of your fathers.

VERS. 31.-- *Wherefore.* Because you detest the crimes of your fathers under an appearance indeed of holiness; while by persecuting Christ and the apostles you do the same things, you prove by the deed that you are their sons not only in flesh, but in wicked imitation: and it is plain that they sin knowingly. That is, you speak against yourselves while you condemn your fathers: for you do the like.

VERS. 32.-- *And you.* When it has been proved that they are the sons of murderers, he sets down that to which he was tending: *And fill you up,* fill up what was lacking to them, they slew the prophets, do you slay the Lord of the prophets. He does not command, but shows what [0159C] they are about to do.

VERS. 33.-- *How will you flee. [n: (HIER.)]* By building the sepulchres of the saints, or rather by cleansing your hearts from malice. Will the saints, whose sepulchres you adorn, set you free? Certainly not. The saints are not friends to the enemies of God: in vain do they honour the saints who despise holiness.

VERS. 34.-- *Wise men.* Who know what discourse they utter. *Scribes.* Men skilled in the law.

VERS. 35.-- *That upon you may come.* He speaks not of these present only, but of the whole generation of the wicked, going before and to come: because all are one city, one body of the devil. *Of just Abel.* The justice of Abel was approved by the acceptance of his gifts. *Even to the blood.* Why only thus far, since many were slain after him [0159D] before the birth of Christ, and, when Christ was born, the children were straightway destroyed by this generation? But because Abel was a shepherd of sheep and was slain in the field: Zacharias a priest was slain in the court of the temple: he willed to signify under their names the martyrs of both ranks, both laymen and those bound to the office of the altar. Zacharias, who was slain by king Joas between the temple and the altar, as the history of the Kings relates, was the son of Joiada, and in the Gospel which the Nazaraeans use, instead of the son of Barachias there is read the son of Joiada. But that the justice of Joiada the priest may be proclaimed, he himself is called Barachias, that is, blessed of the Lord. This Zacharias was one of the twelve prophets, as the father of John was one of the prophets.

[0160A]VERS. 36.-- *Upon the generation.* Which is reckoned from the first parricide to the last son of perdition: as though, they shall be alike in punishment as they are also in guilt.

VERS. 37.-- *Jerusalem.* As though he should say: You are guilty of blood, and deservedly, because many times I sent to gather you, and you would not. *How often.* As if he should say: I would, and thou wouldst not, and as many as I gathered, I did by my own will, which is always effectual, while thou wouldst not, because thou wast always ungrateful. *A hen.* This creature has great affection toward her young, so that, touched by their weakness, she grows weak, and, covering them with her wings, fights against the kite. So the wisdom of God, made weak through the flesh, protects us and defends us from the devil.

VERS. 38.-- *It shall be left.* The city, stripped of the help of God, [0160B] shall be left to its own dominion, and it is well left desolate, when it is forsaken by God.

VERS. 39.-- *Blessed is he that cometh.* This the crowds said to the Lord as he came to Jerusalem. But that the Lord says this here, when these things are past, compels it to be understood mystically of the coming of his charity, where they shall confess the Son whom they crucified.

## CHAPTER XXIV.

VERS. 2.-- *There shall not be left here a stone upon a stone.* Mystically. When the Lord withdrew from the temple, all the buildings of the law and that framing of the commandments was destroyed, so that nothing can be fulfilled by the Jews. And it was divinely provided that, as the grace of the Gospel increased, that temple with its ceremonies should be taken away, lest [0160C] anyone weak in faith should, while those things stood, have occasion of Judaism. The same who threatened by word showed it by a sign, when he goes out from them after the threat has been made.

VERS. 3.-- *And as he sat.* Where Mark says, *over against the temple.* He sits over against the temple when he discourses of its ruin and of the destruction of the nation, so that the posture of his body also may agree with his words. Mystically. He sits on mount Olivet, that is, remaining at rest in the Church he detests the arrogance of the proud. *Tell us.* Because he had said that all things were to be destroyed, they ask the time and the signs of the destruction. They ask three things: at what time is Jerusalem to be destroyed? when is Christ to come? when is the consummation of the world to come?

VERS. 4.-- *Take heed.* When these things shall come to pass, let us not think [0160D] that the day of the Lord is at hand, the sign of which is plainly set down in what follows. He forearms them lest they be troubled or fail through deception, as through Simon Magus, or through tribulation and persecution, as through Nero. Note that these things which come before the destruction of Jerusalem are like, and almost the same as, those which shall come to pass at the consummation of the world, and he speaks of the one as though of the other.

VERS. 5.-- *many.* When the destruction of Jerusalem was at hand there were many leaders who said that they were Christs, and that the time of liberty was near. Many in the Church in the times of the apostles, who besides other falsehoods said that the day of the Lord was at hand.

VERS. 6.-- *You shall hear.* These things abounded in Judea from the passion of the Lord [0161A] onward: and lest the apostles, terrified by them, should forsake Jerusalem and Judea, they are admonished that the end is not at once, but after forty-two years.

VERS. 8.-- *And all these things.* But all these things are beginnings, not the consummation, being as it were the heralds of Antichrist, or of the destruction of the city. These belong partly to the overthrow of the Jews, partly to the day of judgment, because the apostles asked in that way about both.

VERS. 9.-- *Then shall they deliver you up.* He adds by what desert these things befall the Jews, who after the killing of Christ persecuted the heralds of his name and of his faith.

VERS. 11.-- *And many false prophets.* Some refer this to the overthrow of the Jews. But then among them, because there was no believer to whom the exhortation might be made; this is better taken of the heretics, of whom the [0161B] first was Simon Magus. The last, greater than all, is Antichrist. It is to be diligently considered which of the signs is to be referred to the destruction of the city, and which to the day of the Lord. For the Lord answered concerning the things that were to follow from that time, whether of the destruction of Jerusalem or of his own coming.

VERS. 14.-- *And it shall be preached.* Because the Lord knew that the hearts of the disciples were to be saddened over the destruction and ruin of their own nation, he lifts them up with this consolation, that they might know that far more companions of eternal joy were to be gathered out of the whole world. Hold moreover this sign, that neither the day of the Lord nor the desolation of Jerusalem is at hand before the apostles have been scattered through the whole world, except the two Jameses, who were killed first in Judea. Scattered, I say, so that if they should grieve over the ruin of their own nation, they might have as a solace [0161C] more companions gathered out of every nation.

VERS. 15.-- *The abomination,* etc. Or if it be said of the destruction of the city, the abomination, that is, an idol. For Pilate set the image of Caesar in the desolated temple. Or this is said of the equestrian statue of Hadrian, which stood a long time in the very place of the holy things.

VERS. 16.-- *Then they that are in Judea.* These things were done according to the letter, when, as the extermination of the Jews drew near, all the Christians, warned by an oracle, fled into the kingdom of Agrippa, who was obedient to the Romans.

VERS. 22.-- *And unless.* What hope then is there for the elect, save the grace of God, which gives patience to the godly, that it may the sooner take away power from the ungodly? For by how much this tribulation shall be the heavier, by so much shall it be the more moderate in its shortness. Or by the name [0161D] of days the evils themselves are signified. *Had been shortened.* Not in measure, but in number, lest by the delay of the times the faith of believers be shaken. For these evils shall last three years and a half only. *Behold, here is Christ.* Each several heresy has also its own fixed parts of the world, whence it is said: *Lo here, and lo there.* Or in hidden or in obscure conventicles it deceives the curiosity of men, whence it is said: *Behold, in the chambers, behold, in the desert.* There shall be many who will not believe that Christ is the common salvation of all, but of some only, whence it is said: *here or there.*

VERS. 24.-- *If it could be done.* [var: Vulg. Mt 24:24 *(si fieri potest)*, present indicative, "if it can be done"] That is, if in any way it could come to pass that God's predetermination were changed, and therefore it cannot be understood of the true elect. *The elect.* Not that the divine [0162A] election is made void, but those who by human judgment seem elect.

VERS. 26.-- *Behold, in the desert.* Many also believe that he does not come into the open, but into the desert. Many believe that Christ gave the more secret precepts of the faith to some, not to all, whence it is said, *in the inner chambers. Do not believe,* that Christ is in the desert or in the inner chambers, but that his faith shines clear and manifest from the East to the West among catholics. Let no credit therefore be given to schismatics. By the name of East and West he designates the whole world.

VERS. 31.-- *From the utmost parts of the heavens.* Lest anyone should think that the elect were to be gathered from the four quarters of the earth, and not from all its bounds, and from the inland regions besides, it is added: *From the utmost part of the earth to [0162B] the utmost part of heaven,* that is, from the farthest bounds of the earth straight on to its uttermost limits: where to those who look from far off the circle of heaven seems to rest upon the earth.

VERS. 32.-- *From the tree.* Mystically. From the people of Israel, in whom blindness has happened in part: and it was the fig tree that was condemned. But when out of the dry wood the branch of faith and charity shall have grown green in him, and the leaves, that is, the words of preaching, shall have sprung forth, the summer which is looked for is near, that is, eternal calm and the longed-for newness of those born again. For when at last, unbelief being taken away, all Israel shall be saved, it must not be doubted that the day of judgment is near.

VERS. 35.-- *Heaven and earth.* They shall be made new, the former shape laid aside, but the substance remaining, [0162C] whence it is said: *The earth shall stand for ever.* [var: Vulg. Ecl 1:4 *terra autem in aeternum stat*, present, "the earth standeth for ever"]

VERS. 36.-- *Of the day.* Lest perhaps, when the signs had been heard, they should seek also the fixed limit of that day, he says: Of the last day, after how many years or days it is to come, be not solicitous, it has been defined to no one whether the judgment shall be by day or by night, but the day is spoken of for manifestation, or the night for concealment. *No one knows,* etc. In certain codices there is added, *neither the Son.* Who indeed knows all things with the Father, but does not make men know, as the Apostle says: *That in him are hidden the treasures of wisdom and of knowledge [n: (II Col. II)]*. He does not make it known, because it would be known to no profit. But let us always be uncertain of the coming of the judge, that we may so live every day as though we were to be judged on the next. Nor have the elect angels made anyone know it. Or [0162D] God has granted the knowledge of this day to none of the holy angels, nor to an adopted son, that is, nor to any of holy men.

VERS. 37.-- *But as.* He affirms the suddenness of the day of his coming by very many examples: for he both compared it to the lightning that flies swiftly over all things, and likens it to the days of Noe, or of Lot according to another evangelist.

VERS. 38.-- *Eating and drinking, marrying,* etc. Not foods and marriages, but the immoderate use of lawful things is reproved. After wars, famines, earthquakes, etc., then a short peace shall follow, that the believer may be tried, whether, when the evils are past, he hopes that the judge will come, whence it is said: *For when they shall say peace and security, then shall sudden destruction come upon them [n: (I Thess. V)]*.

[0163A]VERS. 40.-- *Then,* etc. Luke, *in that night,* that is, in that tribulation in which they are tried, in which some stand fast, others fall. *Two shall be.* There are two sorts of the aforesaid in the Church, of those labouring as it were in a field, of those who sincerely announce Christ, and of those who adulterate the word of God.

VERS. 41.-- *Two grinding.* Two sorts of those who follow the round of changeable things, who are designated by the feminine gender, because women are governed by men, by the counsel of their betters. *Two in a bed.* Those who choose leisure and rest, which are signified by the name of the bed, occupied neither with secular nor with ecclesiastical business. *One shall be taken.* He who for God's sake strives to be continent, that living without solicitude he may think on the things that are God's. But he who has chosen the monastic [0163B] life for human praise or through some corruption of vices, shall be left by God. There are no other kinds of men in the Church than these three. Whence Ezechiel saw three men delivered, Noe, Daniel and Job, that is, rulers like Noe, the continent like Daniel, the married like Job. And according to these three kinds of men he sets down three parables. In the first he treats of those labouring in the field, which is where he says: *Watch ye therefore.* In the second he treats of those who are in the bed, which is where he says: *The kingdom of heaven is like to ten virgins.* In the third he treats of those grinding at the mill, which is where he says: *For even as a man going into a far country,* etc.

VERS. 42.-- *Watch ye therefore. [n: (HIER.)]* He did not say, because we know not, but, because you know not, that he might show that he himself is not ignorant of the day of judgment.

[0163C]VERS. 43.-- *If he knew,* etc. The thief breaks through the house while the father of the household knows it not, because while the spirit sleeps from its own guarding, unforeseen death bursts into the dwelling of the flesh, and drags it away to punishment. But he would withstand the thief if he watched, because, guarding beforehand against the coming of the judge who comes secretly, he would meet him by doing penance.

VERS. 45.-- *Who, thinkest thou, is the faithful servant.* By three likenesses, of the lightning, of the thief, and of the drowning of the Pentapolis, he brought in the terror of judgment to all in common, that they might watch and be ready. Now he speaks especially to prelates, who ought to be humble, prudent, not seeking the good for the sake of temporal gain, but to feed the sheep by word and by example and by work. *Who, thinkest thou,* as though he should say: You are to be admonished. For how rare is he that serves the Lord for the Lord's sake, feeding the sheep [0163D] of Christ not for gain, but out of love of Christ. *Prudent.* Providing for himself in what is to come. *Whom he hath appointed.* How rare is he who is called by God as Aaron was and has not rather thrust himself forward, and who does not feed himself rather than the sheep.

VERS. 46.-- *Blessed is that servant.* But he is to be glorified with eternal blessedness who, when the Lord comes to judgment, shall be found faithfully dispensing the allowance of the word and watching in the care of the flock. Rarely is one found faithful or prudent, but he who is found such is blessed.

VERS. 47.-- *Over.* That is, over all the joys of the heavenly kingdom he will make the rest, that is, the good hearers, sit down, and passing by he will minister to them.

VERS. 49.-- *To strike his fellow servants.* To do them injuries, [0164A] or to corrupt the consciences of the weak by a crooked word or example. Whence Luke says *menservants or maidservants [n: (Luc. XII)]*, whose fall is by so much the easier as their age or sex is the weaker.

VERS. 51.-- *With the hypocrites,* etc. With those, namely, who were in the field and who were grinding, and were nevertheless left behind. Who are called hypocrites both in the field and at the mill, that is, who seemed to do good things, but the outcome of a different will appeared. *Weeping* By a likeness of the members the greatness of the torments is shown.

## CHAPTER XXV.

VERS. 1.-- *Ten virgins.* The virgins are all who refrain themselves from the luxury of the world. *And the bride.* All together are the bride, who has now been espoused a virgin away from the corruption of the world. She shall be wedded, when the mortal shall be joined to the [0164B] immortal.

VERS. 2.-- *Five.* Because continence in carnal enticements is fivefold, namely that in the five senses they should refrain themselves from pleasures.

VERS. 5.-- *And the bridegroom tarrying.* Because there is no little time between the first and the second coming of Christ. *They all slumbered and slept.* Because they are afterwards to be raised up.

VERS. 6.-- *And at midnight there was a cry made.* That is, with no one knowing or hoping for it. Whence *The day of the Lord shall come as a thief in the night [n: (I Thess. III)]*.

VERS. 8.-- *Give us of your oil,* etc. Those whose deeds are propped up by what is another's fail when that same praise is withdrawn, and out of habit they always seek that whence the mind is wont to rejoice. And so they wish to have before God, who is the searcher of the heart, the testimony of men, who do not [0164C] see hearts.

*They are going out.* That is, at the coming of the judge they are darkened within, and they have no reward from God, because they have received their praise.

VERS. 9.-- *Lest perhaps.* Because each shall render an account for himself, nor is anyone helped before God by another's testimony, since to him secret things lie open, and each scarcely suffices for himself, that his own conscience may bear him witness. *Lest perhaps* each one shall receive a reward for his own works, nor in the day of judgment can the virtues of some relieve the vices of others. *To them that sell.* They that sell are flatterers, because they give praise and receive some reward.

VERS. 10.-- *But whilst.* While they bend themselves toward [0164D] the things that are without, and seek their accustomed joys, since they have not known the things within, he comes who judges. *It was shut.* After the judgment great is the severity of him whose mercy before it is unspeakable.

VERS. 11.-- *But last of all.* By true penance, by fruitless tears, those left outside knock. It is not said that they bought oil: because, no joy from the praises of others now remaining, in their straits they return to the imploring of God.

VERS. 13.-- *Watch ye.* Namely, that we may prepare for ourselves the testimony of a good conscience, lest with the foolish virgins we remain outside. *You know not the day nor the hour.* Not only the day of judgment, but the day of each man's death, or the hour in which he who is found ready [0165A] shall then also be found ready. And because he desires to find us ready, he adds another parable on the same matter.

VERS. 14.-- *Going into a far country he called his servants,* etc. The place of the flesh is the earth, therefore he led the flesh of Christ, our own, unto foreign parts, when he ascended into heaven.

VERS. 15.-- *And immediately he took his journey.* Not changing place, but allowing them a free power of working.

VERS. 16.-- *He traded with them.* By keeping himself from visible things, by exhorting others as he was able, that they might pass over from visible things to invisible. Or by preaching to both sexes, and by forming them in good morals, he doubled the talents he had received.

[0165B]VERS. 19.-- *But he reckoned.* He began to examine the deeds of each, their conscience accusing or excusing every one.

VERS. 20.-- *Behold other five.* As many as he converted from error, so many he offered to the Lord, his conscience bearing him witness that by the grace given him he not only profited himself, but also gained those whom he could.

VERS. 21.-- *Over a few things.* The good things of the present life are few, although they seem many, because they are not without an admixture of some trouble. But the eternal good things are many, which are without any trouble of corruption. *Enter into the joy of thy Lord.* Mingled with the choirs of angels: so rejoice within over the gift, that there may now be nothing without over which thou shouldst grieve for corruption.

[0165C]VERS. 22.-- *He that had received two talents.* This man by his own powers doubled in the Gospel whatever he had learned in the law of God. Or he understood the conscience and the works of the present life as figures of the blessedness to come.

VERS. 24.-- *Thou art a hard man.* Because the way that leads to life is steep, and because the higher the step, the heavier the fall.

VERS. 25.-- *And being afraid I went away,* etc. And fearing to attempt the step of a higher life, lest, seeking another's salvation, I myself should be endangered. *I hid thy talent.* I did not preach what I understood by thy gift.

VERS. 26.-- *Thou knewest that,* etc. Why did that thought not strike fear into thee, so that thou shouldst know that I would seek my own more diligently? What he said by way of excuse is turned into blame.

[0165D]VERS. 27.-- *To the bankers.* Or to the other teachers, as to the apostles and bishops. Or, to all believers who are able to double the money.

VERS. 28.-- *And give it to him,* etc. We see this for the most part done in the Church, because very many, while they minister well the outward things which they receive, are led on by an added grace to the mystical understanding also.

VERS. 29.-- *For to everyone,* etc. For many, though wise and sharp by nature, if they are slothful, lose the good of nature, and the reward that had been promised them seems to pass over to others, who acquire by industry what they have less of by nature. Or he who has faith and a good will, even if he has less in work, it shall be given to him by the good judge. But he who has it not in faith [0166A] loses even the virtues which he has naturally, without which [faith] there are no virtues. Or he who has love of the word, to him is given the sense of understanding. But he who has it not, even if he is skilled by natural study, fails. Or he who has not charity loses every good that he has. Note that whatever is given to each in worldly or in spiritual things is reckoned for a talent of which he is to render an account.

VERS. 31.-- *And when.* Being about to be delivered to the cross very soon, he set before them the glory of him who triumphs, that he might make up by this promise for the scandals that were to follow. After the parables about the end of the world, the Lord now sets forth the manner of the judgment to come.

VERS. 32.-- *The sheep from,* etc. There shall be two orders in the judgment, namely of the elect and of the reprobate: but of the elect [0166B] some shall judge, to whom it is said: *You also shall sit upon twelve seats, judging the tribes of Israel.* Others shall be judged, to whom it is said: *I was hungry and you gave me to eat.* Likewise of the reprobate, some who are outside the Church shall not be judged: others who shall be judged, to whom it is said: *I was hungry, and you gave me not to eat,* etc.

VERS. 33.-- *The goats.* The he-goat is a butting and rank-smelling animal, which was offered for sins in the law, and it signifies sinners: nor does he say she-goats, which can have young.

VERS. 34.-- *Blessed of the Father.* Advanced by the benefit of my Father to the obtaining of glory, in which you may reign without corruption, to which you have been predestined from the foundation of the world.

[0166C]VERS. 37.-- *Then shall they answer.* Not distrusting the words of the Lord, but either amazed at the greatness of the king's majesty; or because every good thing that they did seems little to them, whence it is said: *The sufferings of this time are not worthy to be compared with the glory to come [n: (Rom. VIII)]*, etc.

VERS. 40.-- *Of these brethren.* My brethren and my mother are they who do the will of my Father.

VERS. 42.-- *You gave me not,* etc. What does he deserve who has seized what belongs to another, if he is eternally damned who has not given anything of his own?

VERS. 44.-- *Lord, when,* etc. They busy themselves to excuse themselves, as though they who were deceiving men could deceive God. But they have no excuse who would not be converted from evils and do alms; whence he adds: [0166D] *As long as you did it not to one,* etc.

VERS. 46.-- *Into everlasting punishment.* In vain therefore does Origen promise deliverance after many years to evil men and to the demons themselves. *Into everlasting punishment. [n: (AUG.)]* In which matter Origen was assuredly the more merciful, who believed that the devil himself too and his angels, after punishments heavier according to their deserts and of longer duration, were to be rescued out of those torments and joined to the holy angels. But the Church has not undeservedly condemned him, both for this and for sundry other things, and chiefly for the blessednesses and miseries alternating without ceasing, and for the endless goings and returnings from those to these at fixed intervals of ages.

## CHAPTER XXVI.

[0167A]

VERS. 1.-- *And it came to pass when he had finished.* Concerning the consummation of the world and the separation of the judgment: or, from the beginning of the Gospel until the passion he had accomplished all things by doing and by preaching. After the discourse in which he foretold that he would come in brightness, he showed that he would suffer, that he might give warning that the sacrament of the cross is mingled with the glory of eternity.

VERS. 6.-- *And when.* The counsel having been held, the order of the narrative passes over to that place, *then went one of the twelve,* so that the deed of Judas may be joined to the counsel of the priests. But he returns to that day which was before the six days of the Pasch, saying: *And when,* etc. *Of Simon.* The former name remains, that the power of him who heals may appear. By that house understand that part of the people which believed [0167B] the Lord and was healed. *Simon,* that is, obedient.

VERS. 7.-- *There came near. [n: (HIER.)]* Observe diligently what is said of the two women concerning the head. For indeed the sinful woman, upon the feet, and she who is said not to have been a sinner, upon the head. *A woman having.* Mary Magdalen, the sister of Lazarus, now just and of his household, who once came a sinner and washed his feet with tears, now anointed his head and his feet, the feet now, as John says. *Of precious ointment.* Mark: of spikenard, that is, made of the spikes and the leaves, which is more precious. John, of pistic nard, that is, faithful, not adulterated with other herbs: πίστις in Greek, faith in Latin. *Mystically.* This devotion of Mary signifies the faith of the Church, which, while it preaches the Godhead of Christ, anoints the head: while it preaches his humanity, the feet. Of this ointment in the house of Simon the leper in [0167C] Bethany both Matthew and Mark and John speak. But Luke tells of another thing like to this, done before in the house of another Simon, a Pharisee, not a leper, nor in Bethany, but concerning the same woman who then came a sinner.

VERS. 8.-- *The disciples had indignation.* John says that Judas spoke these things, and this for the sake of covetousness: the others could agree with his words, or even say the same, but out of care for the poor.

VERS. 11.-- *But me,* etc. In bodily presence, otherwise he says elsewhere: *Behold I am with you all days, even to the consummation of the world.*

VERS. 12.-- *For she in pouring.* It is an office of burial, which you think to be waste. Nor is it a wonder if she gives me the odour of faith, for which I am soon to pour out my blood.

[0167D]VERS. 15.-- *What will you give.* Betraying him as though a worthless chattel, he puts it in the power of the buyers how much they will give.

VERS. 17.-- *Where wilt thou,* etc. There was no fixed house for them: wherein the building of superfluous things is condemned.

VERS. 18.-- *To a certain man.* He signifies the same man whom Mark and Luke call the master of the house. He therefore who says to a certain man, as though in his own person (and not the Lord's), for the sake of brevity indicated him in a summary way. *To a certain man.* Not to anyone whatever, but to some certain man, whom, speaking in his own person, he would rightly have set down. But now, when he has set down the words of the Lord, *Go ye into the city:* he himself puts in, *to a certain man:* not [0168A] because the Lord said this, but that he himself might indicate to us, the proper name being left unspoken, that there was there a certain man to whom they were sent.

VERS. 19.-- *And the disciples did even as.* In another Gospel it is written: *They found a large upper room furnished* [var: Vulg. Mc 14:15 *Et ipse vobis demonstrabit coenaculum grande, stratum*, "and he will show you a large upper room furnished"]. The upper room is the spiritual law, which, going forth from the straits of the letter, receives the Saviour in a lofty place. For he who follows the letter keeps the Pasch in the lowest place. But he who follows the water-bearer, that is, the herald of grace, into the house of the Church, he, transcending the letter by the spirit, prepares a refreshment for Christ in the height of the mind.

VERS. 21.-- *That one of you.* He who foretold concerning the passion foretells concerning the betrayer, that seeing himself not to be hidden he might repent of the deed. He casts the charge upon the number, that the guilty one might do [0168B] penance, yet he does not point him out particularly, lest he should become more shameless.

VERS. 22.-- *They began every one.* Because they believe the master more than themselves: and fearing also their own frailty, they ask concerning a sin of which they have no knowledge in themselves.

VERS. 23.-- *He that dippeth.* While the others were made sorrowful and were drawing back their hand from the food, with that shamelessness with which he betrayed him he puts his hand in with the master, that by boldness he might feign a good conscience. Behold the humility and the patience with which he admits the betrayer to the table. *In the dish.* Mark: *in the bowl.* A paropsis is a four-cornered vessel for food, so called from equal apsides, that is, from equal sides: a catinum is an earthen vessel fit for pouring in liquid, and it could happen that the table held a vessel both earthen [0168C] and four-cornered. The penalty is foretold, that the punishments declared might correct him whom shame had not overcome.

VERS. 24.-- *It were better for him.* It would be much better not to be at all than to be in evil case, he says this in the customary and simple way. For it cannot be well with him who is not. Or does he say to the devil, not to be born unto sin: or was it also good for him that he should not be born to Christ by calling, lest he should be an apostate by betrayal? Or we are wont to say simply, it would be better not to be than to be in evil case.

*Rabbi.* The others say, Lord, this man, Rabbi. As though it were a lesser sin to betray a master than the Lord, or else by way of flattery.

VERS. 25.-- *Thou hast said it.* Nor is it openly said here whether [0168D] it was he: for it can be understood as though he were saying, I did not say it.

VERS. 26.-- *And whilst they were at supper,* etc. The solemn joys of the old Pasch being ended, which were kept in memory of the deliverance of the people of God out of Egypt, he passes over to the new, which he willed the Church to frequent in memory of himself. Namely, that in place of the flesh and blood of the lamb he might substitute the sacrament of his own body and blood, and might show that he is the one to whom *the Lord hath sworn, and he will not repent: thou art a priest [n: (Psal. CIX)]*, etc. *He took. [n: (HIER.)]* After the typical Pasch had been fulfilled, and he had eaten the flesh of the lamb with the apostles, he takes bread. *And blessed and broke.* Because he so subjected the man he had assumed to death, that he showed the power of immortality [0169A] to be in him, and that therefore he would rise again quickly. *He broke,* that he might show that the breaking of his body would not be without his own will. He blessed first, because the nature which he assumed he filled, together with the Father and the Holy Spirit, with the grace of divine power. Therefore he gave his body after supper, because it was necessary that the typical Pasch should first be completed, and that so the sacraments should afterwards be substituted for the old Pasch. But we, for reverence of so great a sacrament, are refreshed with the sacraments of the Lord's passion before bodily food.

VERS. 27.-- *He gave thanks.* He shows what each one ought to do under the scourge of his own fault, since he himself bore with an even mind the scourge of another's: because bread strengthens the body, wine produces blood.

VERS. 29.-- *I will not drink.* I will not take delight in the ceremonies [0169B] of this people, among which the rites of the paschal lamb are chief. After the passion I will not take up flesh, until I take it up new, which is now mortal.

*New in the kingdom of the Father.* Calling that *new,* and this old, he shows the body: namely, that which is of the old Adam, which shall be changed by immortality. *With you,* by this immortality is promised to his own also, although not at the same time. *Of this fruit,* because the same bodies are to rise again. But the day of my resurrection will be when, exalted in the kingdom of God, that is, in the glory of immortality, I shall be filled with a new joy together with you over the salvation of that same people regenerated by spiritual grace.

VERS. 30.-- *And a hymn.* This is what the psalm says: *The poor shall eat and shall be filled [n: (Psal. XXI)]*, etc. Or, according to John, he sang a hymn giving thanks to the Father, [0169C] in which he prayed for himself and for the disciples and for those who should believe. *They went out unto the mount,* etc. That through the receiving of the sacraments and through his own intercession he may teach us to ascend to higher gifts, with which we are anointed in heart: where is the refreshment of labour, the solace of sorrow.

VERS. 31.-- *That you all suffer scandal* [var: Vulg. Mt 26:31 *Omnes vos scandalum patiemini,* "you shall all be scandalized"]. He foretells to them what they are to suffer, that afterwards they may not then despair, but be set free by penance.

VERS. 32.-- *After.* As he foretold the place of the passion, so he foretells the place of the resurrection, that as they are sorrowful from the passion, so they may rejoice, glorified by the resurrection or by the vision. *I will go before you,* etc. That he might console their weakness by the promise of his own return.

[0169D]VERS. 33.-- *And if all.* It is not a lie nor rashness, but faith and burning love, to such a degree that he did not look to his own weakness nor to the trustworthiness of the words of God.

VERS. 36.-- *And pray.* Death being close at hand, he fitly prays in the valley of fatness, because through humility and the fatness of charity he underwent death for us.

VERS. 37.-- *He began to grow sorrowful.* Not from fear of the passion, since he had come for this, but on account of the scandal of the apostles and the perdition of the ungodly. *[n: (HIER.)] He began to grow sorrowful,* that he might prove the truth of the man he had assumed. He was truly made sorrowful, but the passion does not rule over his mind: rather it is a propassion, whence he says: *He began [0170A] to grow sorrowful.* But he is made sorrowful not from fear of suffering, since he had come for this, but on account of the unhappy Judas and the scandal of the apostles and the casting out of the Jews and the overthrow of Jerusalem.

VERS. 38.-- *Sorrowful.* It is the soul that fears and is made sorrowful. Peter, the lesser, does not fear, saying: *I will lay down my life for thee:* because, as a man, he does not know the force of death. Christ fears, because, as God set within a body, he sets forth the frailty of the flesh: he who took a body was bound to undergo all things that belong to a body.

*Even unto death. [n: (HIL.)]* Not because of death, but until he should free the apostles by his own passion. It is not death, but the time of death, that is in fear, because after the power of the resurrection the faith of believers is to be strengthened.

VERS. 39.-- *If it be possible.* This not out of fear, [0170B] but out of mercy, lest the Jews, who have not the excuse of ignorance, should not kill him [cj: *non occidant*; read *occidant*, "should kill him"]; whence he says: *this,* that is, the cup of the people of the Jews, not simply a cup: *If it be possible* that the Gentiles may believe without the destruction of the Jews, I refuse the passion. But if they are to be blinded that the Gentiles may come in, let not my will, but thine be done. *Not as I will. [n: (AUG.)]* He transfigures his own into himself, who wills nothing other than the Father, as in that place: *I was hungry, and you gave me to eat. And why persecutest thou me?* But he teaches them to correct their own private will and to direct it according to the divine. [n: (AMBR.)] The man whom he showed forth by the truth of a body, he made equal in affection, so as to say: *But not as I will, but as thou* [var: Vulg. Mt 26:39 *verumtamen non sicut ego volo, sed sicut tu*]. He took up my will, he took up my sorrow. [0170C] Confidently do I name sorrow, I who preach the cross.

VERS. 41.-- *But the flesh.* He says this assuredly not of himself, but of those who said that they would never deny him.

VERS. 42.-- *Again a second time.* He prays a second time, that is, if Nineveh cannot be saved otherwise, unless the gourd wither, that is, the people of the Jews, who before were his tabernacle, so that it may kill me.

VERS. 44.-- *He prayed the third time.* He prayed three times over, that we too may pray for pardon from past sins, and for protection from the evils we repent of, and for wariness against future perils, and that we may direct every prayer to the Father and the Son and the Holy Spirit. Likewise, as there is a threefold temptation of desire, so also of fear. For there is the concupiscence of the flesh, the concupiscence of the eyes and the ambition of the world. There is also the fear of death, and the fear of advantage, [0170D] and the fear of pain, against all which he teaches that we ought to be fortified by prayer. Whence also, on account of the threefold temptation of the passion, it can be understood that the Lord prayed three times.

VERS. 47.-- *With swords and clubs.* The deed agrees with the changed mind. For now he comes with clubs who, so long as he was at peace, bore himself more quietly.

## CHAPTER XXVI. (cont.)

VERS. 48.-- *He gave them a sign* [var: Vulg. Mt 26:48 *dedit illis signum*]. He thought that the signs which he had seen were done not by divine power, but by magic: and him whom he had heard was transfigured upon the mountain he feared lest in some such way he should now slip out of their hands: and therefore he gave a sign. *Whomsoever I shall kiss.* He still had something of the modesty of a disciple, in that he did not betray him openly to persecutions, but by the sign of a kiss.

[0171A]VERS. 49.-- *And he kissed him.* The Lord received the kiss, not that he might teach us to dissemble, but lest he should seem to flee the betrayal, whence: *With them that hated peace I was peaceable [n: (Psal. CXIX)]*.

VERS. 52.-- *They shall perish with the sword.* With that sword which, being of fire, is turned before paradise, that is, of divine vengeance, and with the sword of the spirit, that is, of the word of God.

VERS. 53.-- *Thinkest thou that,* etc. As if he should say, I have no need of the help of the twelve apostles, I who can have twelve legions of angels, in which are seventy-two thousand, by which the tongue of all nations is expressed. But he intimates that it is not to be feared if all nations rise up against Jesus, since he himself has far stronger armies of angels. Otherwise: This number signifies the whole race of men [0171B] that was to contend with the Roman empire against the Jews. These are the angels of God, who in the forty-second year after the resurrection, together with Titus and Vespasian, destroyed those murderers and burned their city.

VERS. 55.-- *You are come out with swords.* It is foolish to seek with swords and clubs him who gives himself up of his own accord, and to track down by night through a betrayer, as though he were in hiding, one who taught daily in the temple. But you gather together in the darkness, because your power is in the darkness.

VERS. 57.-- *To Caiphas.* The name agrees with the deed. Caiphas, that is, a searcher out, or shrewd to fulfil, namely, the wickedness of his own guile. Or, one vomiting with the mouth, because he was shameless in uttering a lie and in demanding a murder.

[0171C]VERS. 58.-- *Afar off.* Rightly afar off, he who was about to deny him close at hand, he signifies the Church, which would imitate the passion of Christ far differently, because the Church suffers for itself, but Christ for the Church.

VERS. 64.-- *Thou hast said it.* Mark: *I am:* which is the same: And there is a like answer against Pilate and against Caiphas, that they may be condemned out of their own sentence. *The Son of man.* Me, exalted in the form which you judge, and having the name which is above every name.

VERS. 65.-- *He rent his garments.* The fury which made him rise from his seat makes him also rend his garment. By a great mystery: since the garment of the Lord could not be rent even by the soldiers. For it signifies that their priesthood, the pontificate, was for their crimes to be utterly dissolved: but the solidity [0171D] of the Church (which is called the garment of God) will remain unbroken to the end of the world. It is the custom of the Jews, when they hear anything of blasphemy, they rend their garments.

Which Paul and Barnabas did in Lycaonia, when they were called Jupiter and Apollo.

VERS. 67.-- *Then they spit.* As he was then spit upon with the spittle of unbelievers, so now he is dishonoured with the reproaches of false believers, and is beaten with buffets, that is, with the blasphemies of the same men.

VERS. 68.-- *Prophesy.* They speak an insult to him who willed to be held a prophet by the peoples. For they veiled his face, according to Mark, not that he might not see their crimes, but that they might hide from themselves the grace [0172A] of the knowledge of him. As there was a veil upon the face of Moses, which remains to this day.

VERS. 69.-- *One maidservant.* Why does a maidservant betray him first, when the men were better able to recognize him, unless that this sex might be shown to have sinned unto the death of the Lord: and redeemed through the passion. And therefore a woman first received the mystery of the resurrection: and kept the commands, that she might abolish the old error of the transgression. As through a woman the ancient enemy seduced the first parent, so through a woman he drives the prince of the Church to deny the master whom he had confessed to be Christ the Son of God.

VERS. 72.-- *I know not the man.* How harmful are the conversations of the wicked, which compel Peter to deny Christ, or that he knew the man whom he confessed [0172B] among the disciples to be the Son of God.

VERS. 73.-- *They that stood by.* John and Luke speak of one, a kinsman of Malchus. But either it is a plural for a singular. Or there was one who had seen him and was speaking chiefly, whom the rest, following him, accused in like manner.

VERS. 74.-- *And immediately the cock crew.* After the third denial the cock's crowing follows. The sacraments of things are signified by the state of the times. At midnight he denies, at the cock's crowing he repents, after the resurrection, in the light, he professed three times that he loved him whom he had three times denied: because what he had erred in the darkness of forgetfulness, he corrected by the remembrance of the light already hoped for: and by the presence of that same true light he fully raised up whatever he had changed.

VERS. 75.-- *He remembered.* In another Gospel it is said, [0172C] *The Lord looked upon Peter [n: (Luc. XXII)]*, and by his look drew him to tears, as though bringing back to his mind how often he had denied, and what he had foretold to him, nor could he remain in darkness upon whom the light of the world had looked. *And going forth.* Shut off from the counsel of the ungodly, he washes away his fault, which he did not do within. For this cause he was permitted to waver, that in the prince of the Church a remedy of penance might be established, and that no one should dare to trust in his own strength.

## CHAPTER XXVII.

VERS. 1.-- *And in the morning.* Matthew and Mark have woven together the narrative of the things that were done with the Lord up to the morning, but afterwards they go back to tell the denial of Peter: which being ended, they return [0172D] again to the morning, that from there they might weave together the rest.

VERS. 4. *I have sinned in betraying,* etc. As though it were in his own power to change the sentence of the persecutors: but although he changed his will, yet he did not change the outcome of his first will. *What is that to us.* What does it concern us about this? *look thou to it,* do thou know what thou hast done. Or, what dost thou see as pertaining to us. What does the price received concern us: thou hadst approved of that, do thou with it what thou wilt. They who sin unto death have so great ignorance and blindness that they are neither troubled in their crimes, nor tormented with the pain of repentance.

VERS. 5.-- *And casting down.* As his repentance was fruitless, so also this offering in the temple is execrable. *And going away. [n: (HIER.)]* It profited Judas nothing to have done penance, by which he could not [0173A] correct his crime. But when a brother so sins against a brother that he is able to amend what he has sinned, it can be forgiven him. But if the works remain, penance is taken up with the voice in vain. This is what is said of him: *And let his prayer be turned to sin [n: (Psal. CVIII)]*: so that not only was he unable to amend the wickedness of the betrayal, but he added the crime of his own murder, whence he was the more wicked.

VERS. 6.-- *It is not lawful for them.* Truly straining out the gnat and swallowing the camel: for if for this reason they do not put the money into the corbona, that is, into the treasury, that is, among the gifts of God, because it is the price of blood, why then is the blood itself poured out? And what reward is theirs, if from it a field is bought for the burial of the poor?

VERS. 9.-- *By Jeremias. [n: (HIER.)]* This is read not in Jeremias, but in Zacharias: yet in other words. [0173B] I lately read an apocryphon of Jeremias, in which I found these words written. But nevertheless it seems to me rather that this was taken from Zacharias, after the manner of the apostles, who, the order of the words being passed over, bring forward only the meanings out of the Old Testament.

*Of the children of Israel,* etc. From whom it was less fitting, who ought to have magnified him.

VERS. 11.-- *Thou art the king of the Jews.* According to Luke they had brought two charges, namely that he forbade tribute to be given to Caesar, and that he said he was a king. Concerning the kingdom, therefore, Pilate asks, because he does not know it. Concerning the tributes: because he had heard that he had answered: *Render to Caesar the things that are Caesar's [n: (Zac. II)]*: he disregards, as it were, the open lie of the envious. Whence Mark: *And their testimonies were not agreeing [n: (Marc. XXIV)]* [var: Vulg. Mc 14:56 *et convenientia testimonia non erant*, without *eorum*]. In [0173C] this, that Pilate asks of no other crime except whether he is the king of the Jews: the Jews are convicted of impiety, who could not even falsely find what they might lay against the Saviour.

VERS. 16.-- *Who was called Barabbas.* Barabbas, in the Gospel according to the Hebrews, is interpreted *son of the father* or *their master.* He himself is Antichrist, whom they prefer to Christ, to whom it is said: *You are of your father the devil [n: (Joan. VIII)]*. Pilate, who is interpreted *the mouth of the hammerer,* signifies the devil, who is the hammer of the whole earth, by whom the Lord permits his own vessels to be tried: and at the last he grinds him down, when in the final damnation he shall break him in pieces.

VERS. 17.-- *Whom will you.* Wishing to satisfy the people, he gives the choice, although he does not doubt that Christ [0173D] is to be chosen, knowing that he had been handed over through envy. *Who is called Christ.* The same as what Mark says: the king of the Jews, whose king Christ was called.

VERS. 19.-- *For the judgment seat.* The tribunal is the seat of judges, as the throne is of kings, the chair of teachers. *His wife.* The wife of a Gentile man understands in a vision that which the Jews, waking, would not understand. *Have thou nothing to do with that just man.* Now at last the devil, understanding that through Christ he was to lose his spoils, just as at the first he brought in death through a woman; so now through a woman he wishes to free Christ out of the hands of the Jews, lest through his death he lose the empire of death.

VERS. 21.-- *Barabbas,* etc. They chose the son of the devil instead of the Son of God, that they might destroy the Saviour together with their own salvation, [0174A] and set free a betrayer, which petition of theirs cleaves to them even to this day, their nation and their place and their liberty being lost: because they willed to destroy the giver of liberty.

VERS. 22.-- *What therefore shall I do with Jesus.* He sought many occasions to set him free with the goodwill of the people. First, comparing a robber with a just man. Then: *What then shall I do with Jesus, who is called Christ?* [var: Vulg. Mt 27:22 *Quid igitur faciam de Jesu, qui dicitur Christus?*; Migne's own lemma above prints *igitur*] And when they said: *let him be crucified,* he did not at once yield, but according to his wife's suggestion he says: *Why, what evil hath he done?* By which saying Pilate absolved Christ.

VERS. 24.-- *He washed his hands.* Signifying the Gentile people, a stranger to the impiety of the Jews, who cried out: *Crucify him, crucify him.*

VERS. 25.-- *His blood.* The imprecation persists to this day, and the blood of Christ is not taken away [0174B] from them.

VERS. 26.-- *Then he released to them Barabbas.* Barabbas, a seditious robber and the author of murders, was released to the people of the Jews. [n: (ISID.)] The devil, who long since had for his pride been driven out of the fatherland of light, and had been sent into the prison of darkness. And therefore the Jews cannot have peace, because they chose rather the prince of seditions. Or, Barabbas bore the type of Antichrist.

*But Jesus having been scourged* [var: Vulg. Mt 27:26 *Jesum autem flagellatum*]. Therefore it is to be believed that Pilate scourged Jesus and gave him to the soldiers to be mocked, that the Jews, sated with his punishments and his reproaches, might thirst no further for his death. *But Jesus.* Serving the Roman laws, which command that those who are to be crucified be first scourged.

[0174C]VERS. 28.-- *A scarlet cloak. [n: (HIER.)]* In the scarlet cloak he bears up the bloody works of the Gentiles. In the crown of thorns he looses the ancient curse. In the reed he kills the venomous beasts. Or he holds the reed in his hand, that he might write the sacrilege of the Jews. He is not mocked in his own garments, but in those which he bore for our sins. When he was crucified he received his own adornment at once: because the elements are troubled, and the creature gives testimony to the Creator.

VERS. 32.-- *A man of Cyrene.* Behold, not a Hebrew, but a foreigner is put under the reproach of Christ, that the fulness of the sacraments might be shown to pass over from circumcision to uncircumcision.

VERS. 33.-- *Golgotha.* It is Syriac, and is interpreted *of Calvary,* not because of the baldness of Adam, whom they falsely say was buried [0174D] there, but because of the beheading of the condemned. Adam is read in the book of Josue to have been buried near Hebron.

VERS. 34.-- *Mingled with gall.* Another evangelist says *myrrhed,* that is, most bitter. And there could have been a mingling of both, of gall and of myrrh. *And when he had tasted, he would not.* This Mark passes over in silence: *he would not drink.* This is what Mark says: *he took it not,* namely, that he should drink it.

VERS. 35.-- *They divided.* This John more distinctly: the garments into four parts, that the Church may be signified in the four parts of the world. The coat allotted signifies the unity of all the parts by the bond of charity, which comes about by lot, that is, by the grace of God, not by human choice.

VERS. 37.-- *The cause.* For which the Jews handed him over [0175A] to Pilate. The King through the cross did not lose, but confirmed, his empire, whether the Jews will or will not.

VERS. 38.-- *One on the right hand.* One on the right hand, by whom is signified the mortification of the flesh for the sake of heavenly glory: one on the left hand, by whom again is signified the mortification of the flesh for the sake of some cause of the world.

VERS. 39.-- *They blasphemed.* It had been foretold in the book of Wisdom [n: (Cap. II)]: *Let us condemn him to a most shameful death. For there shall be respect in his words. For if he be truly the Son of God, he will take him up and will deliver him from the hand of his adversaries* [var: Vulg. Sap 2:20 *erit enim ei respectus ex sermonibus illius*, and Sap 2:18 *Si enim est verus filius Dei, suscipiet illum, et liberabit eum de manibus contrariorum*]. Because therefore he was being crucified and was not delivered, they believed that he was not the Son of God: therefore they insult him as he hangs upon the tree, and shake their heads:

VERS. 40.-- *If thou be the Son of God.* If, yielding to those who insulted him, [0175B] he had come down from the cross, he would not have shown the power of patience.

VERS. 42.-- *And we will believe him* [var: Vulg. Mt 27:42 *et credimus ei*, the present tense]. A fraudulent promise: he does a greater thing in rising from the tomb, and you do not believe: if therefore he should come down from the cross, you would not believe. But the demons put this in; for they felt at once the power of the cross, and their own strength broken, and they do this that he may come down from the cross. But the Lord, knowing this, remains, that he may destroy the devil.

VERS. 44.-- *And the selfsame thing the robbers also.* At first both blasphemed, then, the signs being seen, one believed. So both peoples first blasphemed God: but the one, terrified by the signs, repented, and now convicts the Jews.

VERS. 45.-- *And from the sixth hour.* Note that the Lord is crucified when the sun is about to withdraw from the centre of the world, because [0175C] he dies for sins, and Adam, when he had sinned, heard the voice of the Lord after midday. And it is the order of reason that at the time at which he shut the gate of paradise against the transgressing Adam, at that time he should unlock it to the penitent robber. That Mark says the Lord was crucified at the third hour is for this reason, that he may show that the Jews, who excuse themselves, crucified him rather with their tongues than the soldiers by whose hands it was done: who at the third hour cried out that he should be crucified. For when he was crucified, it was about the sixth hour, that is, not yet fully the sixth.

VERS. 46.-- *And about the ninth hour.* When the day had declined toward evening and the sun had grown cool from its heat, he completes the passion, showing that he dies for our sins, by which we have fallen from the divine light and love into this night. In the morning the Lord rose again, [0175D] teaching that he would lead forth those raised up in soul into the light of eternal happiness. *Eli, Eli, lamma.* Whose nature he takes upon him, of the same men he bewails the misery. Wherein he shows how much they themselves ought to weep who sin. Marvel not at the lowliness of the words and at the complaints of one forsaken, since, knowing the form of a servant, thou seest the scandal of the cross.

VERS. 47.-- *And certain.* Not all, perhaps Romans, not knowing the property of the Hebrew speech. Or some Jews, reckoning Christ less than Elias, so that he should beg his help.

VERS. 49.-- *Let be, let us see.* Because they understood the voice of the Lord amiss, they waited in vain for the coming of Elias.

[0176A]VERS. 51.-- *And behold the veil of the temple.* That the ark of the testament and all the sacraments of the law, which were being covered, might appear and might pass over to the Gentiles. Josephus says that the angelic powers, once the guardians of the temple, then cried out together: let us pass over from these seats. The veil which was called the outer one: because now we see in part; but when that which is perfect shall come, then the inner veil shall be rent asunder. *The earth was moved.* All the elements show forth their Lord crucified. The earth is moved, not enduring to bear its Lord as he hangs. *The rocks.* That is, the hearts of the Gentiles, or the prophecies of the prophets, who are called rocks from the rock Christ, that whatever in them was shut up under the hard veil of the law might, being rent, lie open to the Gentiles.

VERS. 52.-- *And the monuments.* And yet, although the monuments [0176B] were opened, they did not rise before the Lord rose again, that he might be the firstborn among many brethren. *The bodies of the saints.* These are to be believed to have ascended in like manner with the body when the Lord ascended.

VERS. 53.-- *Into the holy city.* Jerusalem, which is called holy because of the temple, and the Holy of holies, which no other city has.

VERS. 54.-- *And the centurion.* These men confess God in the scandal of the cross. Arius in the Church preaches a creature, whom the blind Jews do not believe even for so many miracles. In the centurion is signified the faith of the Church, which, the veil of the heavenly mysteries being unlocked by the death of the Lord, affirms Jesus to be the Son of God while the Synagogue is silent.

## CHAPTER XXVII. (cont.)

VERS. 55.-- *Many women.* Matthew and Luke say that Mary Magdalen stood afar off. But John [0176C] says she was beside the cross, because she was distant by such an interval that she could be said to be beside it: because she was at hand in his sight, and afar off by comparison with the nearer crowd. We can also say that those women who were with the mother of the Lord, after he had commended her to the disciple, had already begun to go away, that they might draw themselves out of the density of the crowd and behold from farther off the other things that were done. *Ministering unto him.* It was of the Hebrew custom that women should minister of their own substance to their teachers: which the Lord accepted, that he might give an example to the apostles.

VERS. 56.-- *Of James.* James the son of Alphaeus is called the less, to distinguish him from that James who was called among the first apostles and chosen by the Lord.

VERS. 57.-- *A rich man.* Because none but a rich man could approach the governor, not that the evangelist commends [0176D] riches. He was called also a decurion, because he was of the order of the curia and discharged the office of the curia, by this he could have the means, by this, that he was a disciple, he was worthy of this ministry. *He was a disciple of Jesus. He went to Pilate.* Although in secret, avoiding beforehand the enmities of the Jews, in this last office he cares nothing for them.

VERS. 59.-- *In a clean linen cloth.* Mystically. He wraps Jesus in a clean linen cloth who receives him with a pure mind. Hence also the custom of the Church holds that the sacrifice of the altar be celebrated not upon silk, not upon dyed cloth, but upon pure linen.

VERS. 60.-- *In his own new monument.* Because, if he were laid in a monument where another had been laid, another [0177A] perhaps would be feigned to have risen again. In the rock, lest, if it had been built of many stones, he should be said to have been taken away by theft, the foundations of the tomb being undermined.

VERS. 61.-- *And there were there.* While the other acquaintances of Jesus were returning to their own, the women alone, who loved more closely, were watching the service of the burial, awaiting what Jesus had promised: and therefore they are the first to see the resurrection.

VERS. 63.-- *After three.* The whole from a part, of the sixth day, on which he was crucified, with its own night, for one day. The sabbath entire. The third day from its first part, that is, from the night, for the whole with its own daytime, and so there is a space of three days.

VERS. 66.-- *They made the sepulchre sure.* Their diligence profited our faith. For the more it was guarded, the more is the power of the resurrection shown.

## CHAPTER XXVIII.

[0177B]

VERS. 1.-- *In the evening,* etc. [n: (HIER.)] That the different times of these women, etc., *as far as* they could not approach, they approach in the morning. *Mary Magdalen, and the other Mary.* Two women of one name and of one devotion signify two peoples embracing with equal devotion the passion and the resurrection of Christ.

VERS. 2.-- *An earthquake.* As in the passion, so also in the resurrection there is a movement of the earth: and it signifies that the hearts of earthly men are to be moved to penance through faith in the passion and the resurrection. *He rolled back the stone.* He could go out from the sepulchre while it was closed, who was born from the virgin's womb while it was closed. The rolling back of the stone signifies the unlocking of the sacraments of Christ, which were covered by the veil of the letter: [0177C] which being taken away, the resurrection, the abolition of death, life eternal began to be preached throughout the whole world.

VERS. 3.-- *As lightning.* In the whiteness of the garment he signified that he would be gentle to the just, in the terror of the lightning he signifies that he will be terrible to the reprobate.

VERS. 5.-- *Fear not.* You who see your own fellow citizens. Let those fear who do not belong to their fellowship.

VERS. 7.-- *And going quickly.* Nor is it granted to us to keep this joy in the secret of the heart, but to lay it open to those who love in like manner.

VERS. 8.-- *With fear and joy.* The affection in them is twofold, of fear and of joy. The one from the greatness of the miracle, the other from desire of him who was rising again, and each urged on the womanly step.

[0177D]VERS. 9.-- *And behold Jesus,* etc. So Christ meets with his help all who begin the way of the virtues. *And they held.* It was said above that he went out while the monument was closed, that thou mightest understand the body to be immortal: here his feet are held, that thou mightest prove the flesh to be true. And because they trembled at so great a vision, fear is first driven out: *Fear not,* that with a peaceful mind they might be able to hear the things that are said. These women hold his feet, who adore him raised up again: but she who did not yet know that the Son of God [0178A] had risen again deservedly hears: *Touch me not, for I am not yet ascended to my Father [n: (Joan XX)]*.

VERS. 10.-- *Tell.* As a woman told the death-bearing words of the serpent, so now the words of the life-giver, that from her from whom death then came, now life may come. *To my brethren.* Before he called them servants also, now brethren, that he may teach that after the resurrection he has taken up again the same humanity, and that they may hope for the same.

VERS. 12.-- *A great sum of money. [n: (HIER.)]* Those who misuse the goods of the Church upon other things by which they may fulfil their own will are like to the scribes and the Pharisees and the priests who bought a lie and the blood of the Saviour.

VERS. 13.-- *They stole him away while we were asleep. [n: (AUG.)]* If they slept, how did they see? If they did not [0178B] see, how could they be witnesses? The avarice which took captive the disciple, the companion of the Lord, deceived also the soldiers who guarded the sepulchre: and so it seduced the Jews, whence he adds: *And it was spread abroad.*

VERS. 16.-- *They went away.* From Jerusalem into Galilee. *Into a mountain:* because the body taken up from the common earth had been lifted above all earthly things. And he admonishes us that, if we wish to see him, we should be lifted from the lowest things to the things above. Christ went before, the firstfruits of them that sleep, the others follow in their own order, and seeing him they adore him, that is, they praise him without end.

VERS. 17.-- *But some doubted,* as Luke says: thinking that they saw a spirit, which he gave up in dying.

VERS. 18.-- *And coming near.* And therefore the loving master both [0178C] strengthens them in the faith, and calls the doubting to faith, intimating to how great a glory he had come. *It is given.* He says this not of the coeternal Godhead of the Father, but of the humanity he assumed, in which he is less than the angels, in which also he was crowned with glory and honour and set above all things.

VERS. 19.-- *Going.* He who has now come into the light, which until now had for certain causes been doubtful to men. *Teach.* A fitting order. For first the hearer is to be taught. Then he is to be steeped in the sacraments of the faith, then to be instructed in the keeping of the commandments. Because unless the soul first receive the faith, baptism is not to be given, nor is it of avail to be cleansed, if afterwards he does not press on in good works.

VERS. 20.-- *And behold I am with you.* But what is the reward [0178D] of a holy manner of life, and what the pledge of the blessedness to come which the faithful have even in the present, he adds: *Behold I am with you,* etc. Which he promises to the apostles, and through their successions to the universal Church. Note that until the end of the world there will not cease to be men who are worthy of the divine dwelling.

[n: (AUG.)] On the first day of the week at daybreak, etc., *as far as* the angel saying to them: *So shall he come as you have seen him going into heaven [n: (Act. I)]*.

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0