title: Liber Ecclesiasticus

source_edition: Migne, Patrologia Latina, vol. 113, coll. 1183C–1232A

source_text:
## CAPUT PRIMUM.

[1183C]

VERS. 1.-- *Omnis sapientia,* etc. [n: (RAB. in Eccli., tom. III.)] Incipit ab aeterna Dei sapientia, quae Christus est, qui cum Patre est semper ante saecula, secundum illud: *In principio erat Verbum, et Verbum erat apud Deum [n: (Joan. I)]*. *A Domino Deo est.* Quia Christus fons vitae, lux vera, de Patre nascitur, *et omnia per ipsum facta sunt, et sine ipso factum est nihil [n: (Ibid.)]*. Quisquis hac sapientia caret, in tenebris ambulat, et nescit quo vadat. *Sapientia enim hujus mundi stultitia est apud Deum; et prudentia carnis, mors [n: (Sap. XI)]*.

VERS. 2.-- *Arenam maris et pluviae guttas.* [n: (RAB. ubi supra )]. Corporalia spiritualibus comparat, ut ex difficillimis, quod omnino impossibile est, aestimetur. [1183D] Si enim haec quae in certo numero et mensura, et pondere condita sunt, nemo potest dinumerare; quanto minus sapientiam Dei sine initio et sine fine inenarrabilem inaestimabilem poterit investigare?

VERS. 4.-- *Prior omnium creata est.* Creata secundum humanitatem in consilio Dei patris, scilicet pro salute humani generis praedestinata est incarnari. Notandum autem quod propter unitatem personae aliquando Christus dicitur genitus, aliquando creatus.

VERS. 5.-- *Fons sapientiae.* Origo omnis sapientiae a Verbo Dei procedit, quod Deus ex Deo semper cum Patre manet in coelis; sed ingressus mundum per dispensationem humanitatis dedit mandata salutis, unde, *Verba vitae aeternae habes [n: (Joan. VI)]*.

VERS. 6.-- *Radix sapientiae.* Ostendit neminem [1184C] posse profunditatem Dei penetrare, vel magnituditudinem bonitatis ejus et misericordiae. Unde ad liberationem et illuminationem humani generis homo fieri dignatus est, unde: *Generationem ejus quis enarrabit [n: (Isa. LIII)]* ?

VERS. 9.-- *Ipse creavit illam.* Unigeniti scilicet adventum, per Verbum sibi coaeternum cum Spiritu sancto dispensavit: quomodo per Virginis partum ad salutem mundi veniret, et creaturas repararet, et hominem ad agnitionem et dilectionem sui revocaret, dans illi donum Spiritus sancti, ut ejus munere solvetur in aeternum.

VERS. 11.-- *Timor Domini gloria,* etc. *Beatus vir qui timet Dominum, in mandatis ejus cupit nimis. Gloria et divitiae in domo ejus [n: (Psal. III)]*, etc. *Timor [1184D] Domini.* Duae species sunt timoris. De altera dicitur, *Timor* [non est in charitate] *animae in charitate, [n: (Joan. IV)]*, etc. Qui hunc habent propter metum gehennae peccare desinunt, et vitam corrigunt: hic introducit charitatem, sed et foras mittitur. Qui enim sic timet, nondum amat nec desiderat bona, sed cavet mala; sed tamen se corrigit, et bona desiderare incipit. De altera scriptum est, *Timor Domini sanctus permanet in saeculum saeculi [n: (Psal. XVIII)]*. Timet enim unusquisque ne amittat bona, et Dei praesentiam, quae in aeternum frui desiderat, de quo dicitur:

VERS. 12.-- *Timor Domini delectabit cor.* Hic suavitatem tribuit internam, et in futuro vitam aeternam.

VERS. 14.-- *Dilectio,* [n: (RAB.)] Charitas Dei vera [1185A] est sapientia, etc., *usque ad* ipsa in futuro remuneratio erit; unde: *Adimplebis me laetitia cum vultu tuo, delectationes in dextera tua [n: (Psal. XV)]*, etc.

VERS. 17.-- *Timor Domini.* Sine timore Dei, et observatione mandatorum ejus, nulla religio est; unde: *Si quis putat se religiosum esse, non refrenans linguam suam, sed seducens cor suum, hujus vana est religio [n: (Jac. I)]*.

VERS. 19.-- *Timenti Dominum.* Qui scilicet timore Dei in fide et doctrina et operatione regulam justitiae servat.

VERS. 23.-- *Et vidit.* [n: (RAB.)] In conspectu ejus sunt omnia, unicuique conservat dignam retributionem.

VERS. 25.-- *Rami.* Per sapientiam, divinam habet [1185B] homo scientiam vitandi malum, et intellectum faciendi bonum, utrumque enim in auditore operatur in fine; unde: *Qui audit me, non confundetur, et qui operantur in me, non peccabunt. Qui elucidant me, vitam aeternam habebunt [n: (Eccli. XXIV)]*. *Initium sapientiae, timor Domini. Intellectus bonus omnibus facientibus eum [n: (Psal. CX)]*.

VERS. 26.-- *In thesauris.* In legis meditatione utrumque declaratur, quomodo scilicet vitanda sunt mala, et quomodo discenda spiritualis sapientia, et exercenda bona opera, in quibus est religio vera. *Sapientiae intellectus.* Quae prohibet peccata, et carnalia desideria; unde: *Non amat pestilens eum qui se corrigit, nec ad sapientes graditur [n: (Prov. XV)]*.

VERS. 27.-- *Timor,* etc. Quia per poenitentiam [1185C] mundat a praeteritis peccatis, vel prohibet a committendis. Quia qui per timorem Dei sese non corrigit, in peccati voraginem cadit.

VERS. 30.-- *Bonus sensus.* Unde in Proverbiis, *Labia sapientium custodiunt eos [n: (Prov. XIV)]*. Et alibi: *Astutus omnia agit cum consilio: qui autem fatuus est aperuit stultitiam [n: (Ibid. XXXI)]*. Sapientis ergo hominis est verba tenere, et omnia modeste peragere. *Enarrabunt sensum.* Aequanimiter, non mala pro malis, sed bona pro bonis tribuens.

VERS. 33.-- *Fili, concupiscens sapientiam.* Qualiter ad sapientiam pervenias, ipsa sapientia monstrat, quia sine conservatione justitiae, nemo pervenit ad culmen sapientiae, unde Jacobus: *Quis sapiens,* inquit, *et disciplinatus inter vos? ostendat [1185D] conversationem bonam in mansuetudine sapientiae [n: (Jac. III)]*.

VERS. 34.-- *Sapientia enim et disciplina.* (RAB). Sicut saepe dictum est, *Timor Domini sapientiae et disciplinae custodia est [n: (Prov. XIII)]*, cui convenit fides recta, et morum temperantia, quia sine fide impossibile est placere Deo, et bonorum vita semper tranquilla est; unde in Matthaeo: *Discite a me, quia mitis sum et humilis corde, et invenietis requiem animabus vestris [n: (Matth. XI)]*. Qui enim vere timet Deum, non potest esse sine fide, et operibus bonis, quae replent hominem virtutibus, et Deo acceptabilem faciunt. Unde: *Homini bono in conspectu suo dedit Deus sapientiam et scientiam et laetitiam. Peccatori [1186A] autem dedit afflictionem et curam superfluam [n: (Eccle. II)]*.

VERS. 36.-- *Duplici corde.* Vir duplex animo, inconstans est in omnibus viis suis, qui scilicet vult gaudere cum saeculo et regnare cum Christo.

VERS. 37.-- *Hypocrita..* Aliud corde gestans, et aliud opere monstrans. Unde: *Attendite a falsis prophetis, qui veniunt ad vos in vestimentis ovium [n: (Matth. VII)]*.

VERS. 38.-- *Attende in illis,* etc. Manifestum est, quod qui sequitur haereticos, animae suae acquirit damnationem, quia in judicio revelabuntur occulta cordium, et reddetur unicuique secundum opera sua, *Disperdet enim Deus omnes qui loquuntur mendacium [n: (Psal. LXI)]*. Qui abominatur virum sanguinum [1186B] et dolosum; unde: Attendite a fermento Pharisaeorum, quod est hypocrisis. Et alibi: *Veniet Dominus servi illius, et dividet eum; partemque ejus ponet cum hypocritis, ibi erit fletus et stridor dentium [n: (Matth. XXIV)]*.

## CAPUT II.

VERS. 1.-- *Fili, accedens,* etc. Demonstravit quid sit vitandum, nunc demonstrat quid sit agendum, dicens: *Fili, accedens ad servitutem Dei sta in justitia et timore.* Qui enim vult ab illecebris mundi se abstinere, et in Christo pie vivere, persecutionem patitur. Dum enim accingi divino servitio praeparat, bellum diaboli contra se excitat, et dum alia vitia subdit, aliis reluctatur, et divina dispensatione agitur, ut superet et superetur, ne extollatur. Sed [1186C] quia humilitas et patientia illi necessaria est, sequitur, *Deprime cor tuum, et sustine,* etc.

VERS. 4.-- *Patientiam habe.* Quasi: *In patientia vestra possidebitis animas vestras [n: (Luc. XXI)]*, quia scilicet radix et custos omnium virtutum patientia est. Sciendum autem est, quod patientia tribus modis exercetur. A Deo enim flagellamur, sed cavendum est ne murmuremus; a proximo persecutiones, et damna, et contumelias sustinemus, et cavendum est ne mala pro malis retribuamus; ab adversario tentamur, sed prospiciendum est ne ad delectationem peccati vel consensum flectamur, vel pro his praesentia quaeramus, sed futura exspectemus.

VERS. 6.-- *Crede Deo et recuperabit te.* [n: (RAB.)] [1186D] Credere oportet afflictum, et dirigere gressus operum in Dei conspectum, et sperare in illum; unde: *Revela Domino viam tuam, et spera in eo, et ipse faciet. [n: (Psal. XXXVI)]*. Hinc Jeremias ait: *Beatus qui confidit in Domino, et erit Deus fiducia ejus [n: (Jer. XVII)]*, etc.

VERS. 7.-- *Metuentes Dominum,* etc. *Beneplacitum est Domino super timentes eum, et in eis qui sperant super misericordia ejus [n: (Psal. CXLVI)]*. Qui enim veraciter metuit, patienter sustinet miserationem ejus: *Qui autem dereliquerint Deum, confundentur et in terra scribentur [n: (Jer. XVII)]*.

VERS. 8.-- *Qui timetis Dominum, credite illi.* Hortatur timentes Dominum ut credant illi, qui ad certam mercedem perveniant; unde: *Justus enim ex [1187A] fide vivit [n: (Rom. I)]*; unde: *Confide, fili, remittuntur tibi peccata tua [n: (Matth. IX)]*. Et alibi: *Fides tua te salvum fecit [n: (Ibid., X)]*.

VERS. 9.-- *Qui timetis Dominum, sperate in illum.* Tria commendat timentibus Deum: credere, sperare, diligere; quia fide, spe et charitate vere colitur Deus, et ad contemplationem pervenitur, quae est beatitudo aeterna.

VERS. 11.-- *Respicite,* etc. [n: (RAB.)] Hic quoque tria dicit, etc., *usque ad* quia *sacrificium Deo spiritus contribulatus [n: (Psal. L)]*, etc. Et, *Prope est Deus omnibus invocantibus se in veritate [n: (Psal. CXLIV)]*.

VERS. 14.-- *Vae duplici corde,* etc. Admonuit, ne quis duplici corde accederet ad Deum; nunc autem dicit, *Vae duplici corde et labiis scelestis.* Qui enim [1187B] prava cogitat, et loquitur, et pravis insistit operibus, nisi poenituerit, in aeternum peribit. *Duabus viis terram ingredientis* qui facit mala, et sperat bona; vel, qui carnis sectatur opera, et spiritus sanctificationem se arbitratur perficere in timore; vel, quod Dei est opere exhibet, et quod mundi est, cogitatione quaerit. Tales vero inconstantes sunt in omnibus viis suis, quia facile in adversis terrentur, et prosperis irretiuntur.

VERS. 15.-- *Dissolutis corde,* etc. [n: (RAB.)] Adhuc docet errorem cavere, etc., *usque ad* his, qui non acquiescunt veritati, credunt autem iniquitati, ira et indignatio, etc.

VERS. 17.-- *Inspicere,* etc. Licet omni tempore inspiciat omnia Deus, tunc tamen inspicere dicitur, [1187C] cum probare vel improbare aliquid dignoscitur.

VERS. 18.-- *Qui timent Dominum, non erunt incredibiles,* etc. Alternando de amore et dilectione Dei agit, *quia timor Domini sanctus, permanens in saeculum saeculi [n: (Psal. XVIII)]*, *et omnis qui diligit, ex Deo natus est, et cognoscit Deum [n: (I Joan. IV)]*. Qui vero timet Deum, et diligit, et credit Scripturis, servat operando praecepta Dei, et semper meditando quaerit quae beneplacita sunt illi, replebitur ergo sapientia et charitate Dei. *Finis enim praecepti charitas, et qui diligit proximum, legem implevit.*

VERS. 20.-- *Qui timent Dominum praeparabunt,* etc. Felix anima, quae quotidie mundat cor suum ut suscipiat habitatorem Deum, cujus possessor nullo eget bono, quia omnium bonorum auctorem in se [1187D] habet. Et quia ad hoc necessaria est mandatorum custodia, et boni operis patientia, qua pervenitur ad agnitionem veritatis, sequitur: *Qui timent Dominum custodiunt mandata illius,* etc. Justus in primis accusator est sui. Sicut enim humilitati praemium, sic superbiae restat supplicium; unde Joannes: *Si dixerimus quoniam peccatum non habemus, ipsi nos seducimus [n: (II Joan. I)]*. Qui vere sapiens est, verus justitiae cultor est, quia sapientia dictat justitiae normam.

## CAPUT III.

VERS. 2.-- *Judicium patris.* Dei, *ex quo omnis paternitas in coelo et in terra.* Quia ex ipsa sunt omnia. Qui diligit ea, quae fecit, et ut in eo maneant, [1188A] quo facta sunt, cujus judicium, qui audierit, et praecepta ejus fecerit, salvus erit: cujus mandatum est, ut etiam patri temporali, et matri reverentia exhibeatur; unde: *Honora patrem tuum [n: (Deut. V)]*, etc.; unde sequitur: *Qui honorat patrem suum.* Cui Deum honorem constituit, non debet a filiis inhonorari: quia Deus judicio suo exquiret qualiter praeceptum suum servetur.

VERS. 4.-- *Qui diligit.* Qui scilicet mandata servat, et abstinet a peccatis, et tamen pro excessoribus orare non desinit, quia scit misericordem judicem omni tempore preces exaudire.

VERS. 6.-- *In filiis.* [n: (RAB.)] In sobole vel in discipulis, etc., *usque ad* honorare parentes primum mandatum est in promissione.

[1188B]VERS. 9.-- *In opere et sermone,* non in vulva scilicet unde ostenditur, et spiritualis pater maxime dignus honore; unde Paulus: *Per Evangelium ego vos genui [n: (I Cor. IV)]*. Et alibi: *Qui bene praesunt presbyteri, duplici honore digni habeantur, maxime qui laborant in doctrina et verbo [n: (I Tim. V)]*.

VERS. 11.-- *Benedictio patris,* etc. [n: (RAB.)] Benedixerunt patriarchae filiis, etc., *usque ad* illusores saevissime laniaverunt.

VERS. 15.-- *Eleemosyna.* Scilicet quae peccatum delet. Hostia enim quae pro peccato, peccatum vocatur. Qui autem parentibus, vel caeteris pauperibus miseretur, justitiae praemium recipiet a peccatis absolutus. *Beati misericordes, quoniam [n: (Matth. V)]*, etc. Et alibi: *Feneratur Domino, qui miseretur pauperis.* [1188C] [n: (Prov. XIX)]. Hinc Daniel ad Nabuchodonosor: *Consilium meum, o rex, placeat tibi: peccata tua eleemosynis redime, et iniquitates tuas misericordiis pauperum [n: (Dan. IV)]*, si forsitan ignoscat Deus delictis tuis. Hinc Dominus ait: *Date eleemosynam, et omnia munda sunt vobis [n: (Luc. XI)]*.

VERS. 19.-- *Fili in mansuetudine.* Mansuetudo et humilitas gratiam, superbia et furor pariunt ruinam; unde: *Discite a me, quia mitis sum et humilis corde [n: (Matth. XI)]*, etc. Et alibi: *Qui se exaltat, humiliabitur [n: (Luc. XIV)]*, etc.

VERS. 21.-- *Quanto magnus es,* etc. [n: (RAB.)] Docuit superius mansuetudinem, etc., *usque ad* sufficit homini ea pie cogitare, et opere implere, quae praecepit Deus.

[1188D]VERS. 24.-- *In supervacuis rebus,* etc. [n: (RAB.)] Id est, ne scruteris supervacue, etc., *usque ad* disputantes in errores incidunt, et a veritate recedunt.

VERS. 27.-- *Cor durum.* Quia *secundum duritiam tuam thesaurizas tibi iram in die judicii [n: (Rom. II)]*.

VERS. 28.-- *Cor ingrediens.* Quod non curat, nec studet vitare, et quod ea diligit, quae ducunt ad interitum, ut haereses et profanae novitates; unde sequitur: *Cor ingrediens duas vias, non habebit successus,* etc.

## CAPUT IV.

VERS. 1.-- *Fili, eleemosynam pauperis,* etc. [n: (RAB.)] Quantum eleemosyna valet, etc., *usque ad* qui ex corde corripit verbis, vel factis.

[1189A]VERS. 3.-- *Cor inopis,* etc. Non est eleemosyna differenda, cum adsit tribuendi facultas; unde: *Ne dicas amico tuo: Vade et revertere, cum cito possis dare [n: (Prov. III)]*. Et alibi: *Qui despicit proximum, peccat: qui miseretur pauperis, beatus erit [n: (Ibid. XIV)]*. Eleemosyna autem facienda est, non ex necessitate, *Hilarem enim datorem diligit Deus [n: (I Cor. IX)]*. Et alibi: Vidua paupercula plus omnibus misit in gazophylacium, quia non quantitatem muneris pensat Deus, sed devotionem cordis.

VERS. 5.-- *Ab inope ne avertas,* etc. Non per iram exasperandus est pauper, sed blanda locutione placandus, *Ira enim viri justitiam Dei non operatur [n: (Jac. I)]*. Et, *Qui obturat aurem ad clamorem pauperis, clamabit, et non exaudiet Dominus [n: (Prov. XXI)]*. [1189B] Qui enim potest tribuere, debet: quia munus absconditum exstinguit iras, et donum in sinu indignationem maximam. Qui autem non potest, sermo bonus est ei super datum optimum. *Qui autem habuerit substantiam mundi: et viderit fratrem suum necesse habentem, et clauserit viscera sua ab eo, quomodo charitas Dei manet in eo? [n: (I Joan. III.)]* Fides enim si non habeat opera, mortua est. Non ergo diligamus lingua et verbo, sed opere et veritate.

VERS. 7.-- *Congregationi pauperum.* In his commendatur mansuetudo et humilitas, quia mansuetudo neminem spernit, humilitas se omnibus subjicit. Decet autem Christianum aequalibus et inferioribus affabilem esse et mitem, senioribus humilem; unde: *Domine, non est exaltatum cor meum, neque [1189C] elati sunt oculi mei [n: (Psal. CXXX)]*.

VERS. 9.-- *Libera,* etc. [n: (RAB.)] Sicut largitionem in pauperes eleemosynam esse dixit, sic liberationem inique oppressi misericordiam esse ostendit; unde, *Erue illos qui ducuntur ad mortem.*

VERS. 10.-- *In judicando.* [n: (RAB.)] Nullam eleemosynae speciem, etc., *usque ad* ita et viduae viri solatium.

VERS. 13.-- *Et qui vigilaverint,* etc. *Beatus homo qui audit me, et vigilat ante fores meas quotidie, et observat ad postes ostii mei [n: (Prov. VIII)]*. Per fores autem potes Scripturas et eorum doctores intelligit.

VERS. 15.-- *Qui serviunt,* etc. Qui diligit eum, qui [1189D] genuit, diliget eum qui natus est ex Deo, et quem diligit Pater, diligit Filius, unde: Qui diligit me, diligetur a Patre meo, et eum diligam. Sed quia *probatio dilectionis exhibitio est operis,* sequitur: *Qui audit illam, judicabit gentes.* Unde: *Cum sederit Filius hominis in sede majestatis suae, sedebitis et vos super sedes duodecim judicantes duodecim tribus Israel [n: (Matth. XIX)]*.

VERS. 19.-- *Timorem et metum,* etc. Sapientia inhabitans dirigit opera, in variis tentationibus praeparat exercendo et probando ad futurae vitae gaudia, quod hac sententia confirmatur: *Timorem et metum et probationem,* etc. Quia tribulatio patientiam operatur, et patientia probationem, probatio vero spem, [1190A] quod non confundit, quia charitas Dei diffusa est in sanctis per Spiritum sanctum.

VERS. 23.-- *Fili, conserva tempus,* etc. Supra commendavit sapientiae donum, nunc ostendit ipsius factum. Quicunque enim servat praecepta sapientiae, cautus est in temporum mutatione, nec deserit viam justitiae in tempore persecutionis et angustiae. Ideo sapientia exhortatur filios, ut conservent tempus, quia tempus omni rei sub coelo: et tempus est belli, et tempus pacis.

VERS. 28.-- *Non abscondas sapientiam tuam,* etc. [n: (RAB.)] Non est abscondenda sapientia his, qui audire volunt. Qui enim abscondit frumentum, maledicetur in populis, benedictio autem super caput vendentium; unde: *Negotia, dum venio [n: (Luc. XIX)]*.

[1190B]VERS. 30.-- *Non contradicas.* Obediendum est majoribus, si veritati concordant et justitiae, nec aliter, sed pro recta fide, et vera religione, in quibus est animae salus, decertandum est; unde: *Si oculus tuus scandalizat te, erue eum et projice abs te [n: (Matth. V)]*. Et, *Si quis vult venire post me, abneget [n: (Luc. IX)]*, etc.

VERS. 34.-- *Noli citatus esse in lingua tua.* [n: (RAB.)] Mors et vita, etc., *usque ad* scriptum est: *Non in sermone regnum Dei, sed in virtute [n: (I Cor. IV)]*.

VERS. 35.-- *Noli esse sicut leo.* In Ecclesia sunt haeretici quasi leones, qui per linguae volubilitatem seducunt corda innocentium, et per insolentiam morum conturbant mansuetudinem simplicium.

## CAPUT V.

[1190C]VERS. 11.-- *Non ventiles te,* etc. [n: (RAB.)] Levitatem reprehendit, etc., *usque ad* duplicitas doctrinae eorum, in qua modo vera, modo falsa proferunt, peccatores esse ostendit.

VERS. 13.-- *Esto mansuetus.* Bonum est mansuete audire, et suscipere verbum veritatis, et modeste ac prudenter proferre; unde: *Sit omnis homo velox ad audiendum, tardus ad loquendum et tardus ad iram. [n: (Jac. I)]*. Et paulo post: *In mansuetudine suscipite insitum verbum, quod potest salvare animas vestras [n: (Ibid.)]* In Proverbiis quoque dicitur: *Vidisti hominem velocem ad loquendeum? stultitia magis speranda est, quam correctio illius [n: (Prov. XXIX)]*.

## CAPUT VI.

[1190D]VERS. 1.-- *Nolite fieri,* etc. [n: (RAB.)] Vim verae charitatis ostendit, etc., *usque ad* allidetur virtus ipsius.

VERS. 4.-- *Nequam.* Bonae voluntatis succedit boni operis fructus, et malitiosae menti nihil prosperitatis. Si enim desit charitas, frustra operam virtuti impendis; unde: *Qui in uno offendit, omnium reus est [n: (Jac. II)]*. Et, *ei qui non habet, et hoc quod habet, auferetur ab eo [n: (Luc. XIX)]*.

VERS. 6.-- *Multi pacifici,* etc. Cum omnibus pax est habenda, quantam permittit nostra fragilitas, sed non cum multis consilium, quia scriptum est: *Misericordes vocantur, virum autem fidelem quis inveniet? [n: (Prov. XX.)]*

[1191A]VERS. 7.-- *Si possides amicum,* etc. [n: (RAB.)] Per diversas species falsos amicos exprimens, tandem ad verum pervenit amicum: quia multi amicos se esse profitentur in prosperis, et inimici apparent in adversis. Unde: *Si humiliaverit se contra te,* etc.

VERS. 13.-- *Attende.* [n: (RAB.)] Id est, discretionem habe, etc., *usque ad: Rogo autem vos, fratres, ut observetis eos qui dissensiones et offendicula faciunt [n: (Rom. XVI)]*.

VERS. 14.-- *Amicus fortis.* Amicus amoris consors, cui sic animum tuum applica ut ex duobus unum fiat, cui te tanquam tibi committas, a quo nihil timeas: et nihil inhonestum petas. Non est enim amicitia vectigalis, sed plena decoris; unde: *Vos amici mei estis, si feceritis quae ego praecipio [1191B] vobis [n: (Joan. XV)]*, etc. Dedit nobis Dominus formam amicitiae quam sequamur, ut faciamus amici voluntatem, aperiamus ei secreta, et ipse nobis; unde: *Vos autem dixi amicos, quia omnia quae audivi a Patre meo, nota feci vobis [n: (Ibid.)]*.

VERS. 16.-- *Amicus fidelis.* Secundum Deum scilicet. Hic ad medicamentum vitae aeternae et immortalitatis necessaria, cum amico tractat: unde Cicero dicit amicitiam nonnisi inter bonos esse posse, et libera debet esse amicitia, et ad omnem felicitatem proclivis.

VERS. 17.-- *Qui timet Dominum.* [n: (RAB.)] Plena et perfecta amicitiae gratia, etc., *usque ad* ut de hoc mundo credas te quotidie migraturum.

VERS. 27.-- *In omni animo tuo.* [n: (RAB.)] Corde, non [1191C] corpore accedendum est ad sapientiam, etc., *usque ad* perceptio veritatis; unde: *Haec est autem vita aeterna ut cognoscant te solum verum Deum [n: (Joan. XVII.)]*, etc.

VERS. 33.-- *Fili, si attenderis.* Monet sapientia, ut in divina lege assidue meditemur. Primum hortatur ut discamus; post, ut animam ad hoc applicemus, tandem, ut inclinemus; demum, ut diligentiam ad audiendum adhibeamus. Sic enim sapientia sapientem esse promittit. Necesse est enim, ut qui verae sapientiae, quae Christus est, agnitionem desiderat, primum catholicis magistris se humiliter subdat, et omnes affectus animae suae disciplinae eorum. Dehinc intentionem cordis ab omni pravo desiderio avertens ad audiendum verbum Dei adhibeat diligenter, caveatque [1191D] ut meditationem legis non pro terrenarum rerum mercede, vel laudis humanae, sed pro ipsius boni amore impendat, ut verae sapientiae fructum percipiat.

VERS. 35.-- *In multitudine.* Quasi: Ne sis sapiens tibi ipsi. Ne confidas proprio ingenio, haereticos superbiae fastus maxime supplantavit.

VERS. 38.-- *Cogitatum habe in praeceptis.* [n: (RAB.)] Merito illi datur, etc., *usque ad* et assidue legem meditatur et opere exsequitur.

## CAPUT VII.

*Non metes ea in septuplum.* [n: (RAB.)] Perfectam ultionem, etc., *usque ad Assumit septem alios spiritus nequiores se [n: (Luc. XI)]*.

[1192A]VERS. 4.-- *Neque a rege cathedram honoris.* Non potest exercere opus justi regiminis, qui sententiam neglexit verae pietatis; unde: *Reges gentium dominantur eorum, vos autem non sic, sed qui major est in vobis, fiat sicut minor [n: (Luc. XXII)]*.

VERS. 5.-- *Quoniam agnitor.* Nulla praesumptio perniciosior, quam de propria justitia, aut scientia superbire; unde: *Non est homo super terram, qui faciat bonum, et non peccet [n: (Eccl. VII)]*. Et alibi: *Vidisti hominem sapientem sibi videri, et magis illo spem habet stultus [n: (Prov. XXVI)]*.

VERS. 6.-- *Noli quaerere fieri judex, nisi valeas.* Debet quisque proprias virtutes perpendere, et pro quantitate virium curam aliorum suscipere: ne dum delectatur loco gloriae, fiat subditis auctor ruinae; et [1192B] qui gravatur pondere suarum, velit fieri judex alienarum culparum.

VERS. 7.-- *Non pecces in multitudinem.* Qui ratione pollet, et liberi arbitrii potestate praevalet, subditorum insolentia non peccet, sed constanter resistat alienae nequitiae: nec se putet impune peccare, si plurimorum acquiescit voluntati; unde: *Non solum autem qui ea faciunt, sed qui consentiunt facienti [n: (Rom. I.)]*, etc.

VERS. 13.-- *Noli amare mendacium.* Omne mendacium malum; et proximis inferre scandalum perniciosum est. Multo magis ergo amico fraudem moliri, crimen imponere: quoniam testis mendax peribit; unde in Proverbiis: *Sicut noxius, qui mittit sagittas in mortem, sic qui fraudulenter nocet amico* [1192C] [n: (Prov. XX)].

VERS. 15.-- *Noli verbosus esse.* Quasi. Noli sensum tuum docere, audi sapientiam seniorum. Tutius est enim audire, quam loqui; unde: *Sit omnis homo velox ad audiendum, tardus autem ad loquendum, et tardus ad iram [n: (Jac. I)]*.

*Non oderis laboriosa opera.* Peccanti homini scientia data est, ut labore manuum quaereret sibi victum; unde: *In sudore vultus tui vesceris pane [n: (Gen. III)]*, etc.

VERS. 19.-- *Quoniam vindicta carnis,* etc. Quia caro peccatorum, quae luxuria defluit, igne inferni et vermibus cruciabitur, ubi vermis non moritur, et ignis non exstinguitur: in *verme* putredo gehennae, in *igne* ardor signatur. Vel *vermis,* est sera scelerum [1192D] poenitentia, quae in tormentis conscientiam peccatorum mordere non cessat, ut ignis sit poena extrinsecus saeviens, vermis autem dolor interius accusans.

VERS. 20.-- *Noli praevaricari in amicum pecuniam.* [n: (RAB.)] Multi perierunt pro avaritia, etc., *usque ad: qui odit munera, vivet [n: (Prov. I)]*.

VERS. 21.-- *Gratia enim verecundiae.* Oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus diligentibus se. Potest per hanc mulierem sapientia intelligi, quae alibi pretiosa margarita dicitur, quam spiritualis negotiator inveniens vendit omnia, et emit eam. Unde: *Vive vitam cum muliere quam dilexisti;* quasi, sapientiam [1193A] sequere, et scientiam Scripturarum, et quasi conjugem tibi copula.

VERS. 22.-- *Non laedas servum.* Qualiter servi nutriendi sunt, aperte monstratur, affectu, scilicet, filiorum pro jure naturae; et disciplinandi pro mentis instabilitate; unde in sequentibus, *Cibaria et virga et onus asino; panis et disciplina et opus servo.*

VERS. 23.-- *Neque inopem derelinquas illum.* Oppressum violentia servitutis. *Sive enim servi, sive liberi, omnes in Christo unum sumus [n: (I Cor. XII)]*.

VERS. 26.-- *Filiae,* etc. Sicut bonos servos affectu filiorum habendos, sic ancillas, quasi filias habendas esse docet, sed cum disciplina: unde, *Lacta filium, et paventem te faciet: lude cum eo, et contristabit te. Non arrideas illi, ne doleas, et in novissimo [1193B] obstupescant dentes tui [n: (Eccli. XXX)]*.

VERS. 28.-- *Mulier.* Conjugalem commendat pudicitiam, removens omnem detestabilem copulam. Mystice autem admonet ut catholicam fidem in vera religione, quam primum post baptismi perceptionem sortiti sumus, firmiter tenentes, haereticorum perfidiam abjiciamus.

VERS. 32.-- *Dilige,* etc. [n: (RAB.)] Timorem Dei et amorem, etc., *usque ad* quia charitas operit multitudinem peccatorum.

VERS. 35.-- *Datum brachiorum.* Superius pro his quae offeruntur ministris Dei promisit peccatorum purgationem: nunc autem pro eleemosynis veniam et benedictionis gratiam, quia sicut aqua exstinguit ignem, ita eleemosyna exstinguit peccata.

[1193C]VERS 37.-- *Et mortuo.* Ad eleemosynam pertinet sepultura mortuorum, multo magis ergo consolatio vivorum: unde Paulus docet gaudere cum gaudentibus, flere cum flentibus. Probatio dilectionis exhibitio est operis: unde, *Qui habuerit substantiam hujus mundi, et viderit fratrem suum necesse habere, et clauserit viscera sua ab eo, quomodo charitas Dei manet in eo? [n: (I Joan. III.)]*

## CAPUT VIII.

VERS. 1.-- *Non litiges cum homine potente.* [n: (RAB.)] Superbo. Unde, *Non respondeas stulto juxta stultitiam suam, ne efficiaris ei similis [n: (Prov. XXVI)]*: quia inter superbos semper jurgia sunt, servum autem Domini non oportet litigare.

[1193D]VERS. 2.-- *Locuplete.* Qui avaritiae aestibus anhelat. Inde enim oriuntur invidiae, contentiones, et hujusmodi, *Radix enim omnium malorum est cupiditas [n: (I Tim. VI)]*.

VERS. 13.-- *Non incendas carbones.* [n: (ID.)] Unde Apostolus: *Si praeoccupatus fuerit homo in aliquo delicto, vos qui spirituales estis, instruite hujusmodi in spiritu lenitatis [n: (Gal. VI)]*.

VERS. 15.-- *Noli foenerari.* [n: (RAB.)] Unde: Bibe aquam de cisterna tua, et fluenta putei tui habeto solus.

VERS. 17.-- *Non judices contra judicem.* Quasi esto subjectus praepositis et judicibus, qui secundum Deum judicant.

## CAPUT IX.

[1194A]

*Non zeles mulierem,* etc. [n: (RAB.)] Docet pudicitiam, etc., *usque ad* non consentit haereticae pravitati.

VERS. 3.-- *Mulierem multivolam.* Haereticorum Synagogam, quae per diversos errores volitat.

VERS. 4.-- *Cum saltatrice ne assiduus sis.* Haereticorum turba, quae per diversos errores dissilit, ut quem eloquentiae suae amatorem conspexerit ad se trahat quasi meretrix; unde: *Irretivit eum multis sermonibus, et blanditiis labiorum traxit eum [n: (Prov. VII)]*, etc.

VERS. 5.-- *Virginem ne conspicias.* Averte oculos tuos, ne videant vanitatem: ne libeat videre quae non licet concupiscere. Mystice autem non debemus decorem eloquentiae haereticae amare, nec simulatas [1194B] virtutes attendere.

VERS. 7.-- *In vicis civitatis,* etc. Idem sub alia figura. Vici enim civitatis, haereticorum conventicula sunt: quae se a civitate separant, de qua dicitur: *Gloriosa dicta sunt de te, civitas Dei [n: (Psal. LXXXVI)]*.

VERS. 14.-- *Ne derelinquas amicum.* Major est fiducia ex parte rei cognitae, quam ignotae. Doctrinam quoque sanctorum Patrum non debemus declinare et novellos doctores audire.

VERS. 15.-- *Vinum novum,* etc. Novus doctor studere debet, ut sanam doctrinam et operationem firmiter percipiat: et postea sibi et aliis proficiat.

VERS. 25.-- *Linguosus.* Haereticus, qui semper contentiosus, et ideo odibilis Deo et hominibus.

## CAPUT X.

[1194C]

VERS. 1.-- *Judex sapiens,* etc. [n: (RAB.)] Factus est principatus super humerum ejus. Unde: *Vae terrae cujus rex puer est [n: (Isa. IX)]*, diabolus, scilicet qui semper diligit novitates, et principes cujus primo mane comedunt, id est, ante diem mortis, dicentes: *Manducemus et bibamus, cras enim moriemur [n: (Isa. XXII)]*.

VERS. 5.-- *Super faciem scribae.* [n: (ID.)] Lingua mea calamus scribae, velociter scribentis, quia vice sua mittit ad praedicandum.

VERS. 8.-- *Regnum a gente.* [n: (RAB.)] Hoc fere omnes etc., *usque ad: auferetur a vobis regnum Dei, et dabitur genti facienti fructum ejus [n: (Matth. XXI)]*.

[1194D]VERS. 9.-- *Avaro.* Post mutationem regni agit de avaritia, pro qua vis regiminis maxime negligitur: *Radix enim omnium malorum cupiditas [n: (I Tim. VI)]*. Avaritiam autem superbia comitatur, unde, *Praecipe divitibus non altum sapere [n: (Ibid.)]*.

VERS. 12.-- *Et rex hodie est.* Potestas et divitiae non possunt prolongare vitam. Positus est terminus qui praeteriri non potest. Jucunditas carnis convertetur in putredinem et foetores, et tandem in vermes. Mystice autem homo, qui in peccatis vivit et non resipiscit, morietur aeterna morte: et diabolum serpentem antiquum et bestias ejus, id est, daemones non evadet.

VERS. 14.-- *Initium superbiae.* Non est enim major [1195A] apostasia quam creaturam a Creatore recedere, quae merito ascribitur superbiae. Superbia enim est si creatura velit aequari Creatori. Haec et diabolo et homini fuit initium perditionis: unde, *Quoniam initium omnis peccati est superbia.* Quamvis alibi dicatur: *Radix omnium malorum cupiditas [n: (I Tim. VI)]*. Non est cupiditas sine superbia, nemo enim superbus nisi cupidus et econverso. De superbia nascuntur haereses, schismata, detractiones, invidia, verbositas, jactantia, contentiones et hujusmodi, quae ex cupiditate procedunt. Gulosos vero, intemperantes, ebriosos, fornicarios et hujusmodi cupiditas facit, quae sine superbia esse non possunt. Caveamus ergo cupiditatem et superbiam, non duo mala, sed unum a quo omnia trahunt initium.

[1195B]VERS. 19.-- *Terras.* [n: (RAB.)] Quando Jerusalem per Romanos, etc., *usque ad* deleta est posteritas eorum, et gloria martyrum exaltata est; unde: *Custodit Dominus omnes diligentes se, et omnes peccatores disperdet [n: (Psal. CXLIV)]*.

VERS. 22.-- *Non est creata.* [n: (ID.)] Vitia non sunt creata, etc., *usque ad* surgit iracundia, quam virtutis superat constantia.

VERS. 23.-- *Semen hominum honorabitur.* Doctores sancti in honore sunt apud bonos, maxime qui timent Dominum: unde, *Qui bene praesunt presbyteri, duplici honore digni habeantur [n: (I Tim. V)]*, etc.

VERS. 25.-- *Gloria divitum,* etc. Vere gloria est timere Deum. Qui eum timet, justitiam servat in omnibus: unde, *Nolite in personarum acceptione Jesu [1195C] fidem habere [n: (Jacob. II)]*.

VERS. 27.-- *Magnus est judex.* Licet potestas terrena magna sit, timentem Dominum praecellere non valet: timentibus enim Deum, nihil deest, *Divites autem eguerunt et esurierunt [n: (Psal. XXXIII)]*, etc.

VERS. 28.-- *Servo sensato.* Hoc ad litteram saepe evenit, ut ignobilis genere nobilitatis scientia et fide, nobilibus praeferatur: unde, *Servus sapiens dominabitur filiis stultis [n: (Prov. XVII)]*. Mystice autem servus ecclesiasticus, qui devote servat religionem Christianam, praeponitur Synagogae; unde, *Major serviet minori.* Et, *Jacob dilexi, Esau autem odio habui [n: (Gen. XXV)]*.

VERS. 30.-- *Melior est.* Quasi dicat: Melius est, ut studeas semper in bono opere laborare, unde [1195D] reddatur tibi merces justitiae, quam ut consumas dies tuos in vanitate, et egeas illo pane, qui de coelo descendit. Qui in timore Dei, et observantia religionis, statuet gloriam suam: unde, *Qui gloriatur, in Domino glorietur [n: (II Cor. X)]*.

## CAPUT XI.

VERS. 1, 2.-- *Sapientia humiliati exaltabit caput.* Sequitur: *Non laudes virum,* etc. Quasi: Ne juxta speciem corporis aestimes qualitatem mentis: unde, *Non respicias vultum ejus nec altitudinem staturae ejus, quoniam abjeci eum, nec juxta intuitum hominis judico [n: (I Reg. XVI)]*. Homo enim videt ea quae patent. Dominus autem intuetur cor. In honoribus [1196A] mundanis non est superbiendum, quia transit mundus et concupiscentia ejus.

VERS. 5.-- *Multi tyranni.* [n: (RAB.)] Divina dispensatione fit, etc., *usque ad* benedictionem patriarcharum haereditavit.

VERS. 8.-- *Priusquam audias.* Qui prius respondet quam audiat, id est, qui doctor esse desiderat antequam discat; vel, aliorum causas judicare, priusquam dignoscat: stultum se esse demonstrat.

VERS. 10.-- *Fili, ne in multis,* etc. Quasi diceret: De superfluis ne sis curiosus, et peccantium pravitati non consentias. Non solum enim qui faciunt mala, sed qui consentiunt facientibus digni sunt morte. *Fili, ne in multis,* etc. Multi sunt actus haereticorum, qui unitatem fidei, et tramitem veritatis [1196B] non custodiunt, et laborem unum in libris componendis expendunt. Rhetorica et dialectica arte copiosi: nec immunes sunt a dilecto, quia meditatio eorum est in dolo. Unde Ecclesiasticus: *Fili, ne facias multos libros, quibus non est finis.* Omnes autem libri divinae Scripturae (quia consentiunt) unus liber sunt: unde, *In capite libri scriptum est de me [n: (Psal. XXXVI)]*, etc. *Fili, ne in multis,* terrenis lucris, vel quibuslibet negotiis, quia pluribus intentus minor est ad singula sensus. Suscepta cura regiminis impar invenitur quisque ad singula, dum dividitur ad multa: nec sua damna considerat, dum aliena pertractat.

VERS. 11.-- *Est homo laborans.* Christiana opera designat, in quibus pauperes spiritu abundant omnibus [1196C] bonis, et egent qui laborant in acquirendis divitiis: unde, *Divites eguerunt, et esurierunt,* etc.

VERS. 18.-- *Est qui locupletatur,* etc. [n: (RAB.)] Thesaurizat, et ignorat, etc., *usque ad* sed aliis relinquunt qui veritatem et falsitatem dignoscunt.

VERS. 30.-- *Ante mortem,* etc. [n: (ID.)] Stultum est laudare, etc., *usque ad* qui veniunt in vestimentis ovium, intrinsecus autem sunt lupi rapaces.

VERS. 32.-- *Sicut enim eructant,* etc. [n: (RAB.)] Similitudinem sagaciorum animalium, etc., *usque ad* in caveam erroris et laqueum deceptionis praecipitent.

## CAPUT XII.

VERS. 3.-- *Non est enim,* etc. Gravissimum peccatum est nolle poenitere, nec peccata eleemosynis [1196D] redimere, sed peccata peccatis addere: unde, *Super tribus sceleribus Damasci, et super quatuor non convertam eam (Amos, I)*. Dubiam et dolosam doctrinam, quam in expositione divinae Scripturae expendunt.

VERS. 5.-- *Da bono,* etc. Simile in Tobia legitur: *Panem tuum et vinum super sepulturam justi constitue, et noli ex eo manducare et bibere cum peccatoribus [n: (Tob. IV)]*. Id est pro eo quod peccatores sunt, noli communicare; sicut qui nutriunt histriones, cum esuriant Christi pauperes. Qui autem dat indigenti peccatori, non quia peccator est sed quia homo est, non peccatorem sed justum nutrit: quia culpam non diligit, sed naturam. Si peccatorem et impium haereticum [1197A] intelligit dum in errore sunt, non est communicandum cum illis: unde, *Nolite sanctum dare canibus [n: (Matth. VII)]*.

VERS. 8.-- *Non agnoscetur in bonis amicus.* Facilius amicus et inimicus in adversitate probantur, quia multi amici mensae, qui non permanent in die necessitatis. Verus igitur erat amicus qui dicebat: *Quis infirmatur, et ego non infirmor? [n: (II Cor. XI.)]*

VERS. 10.-- *Non credas inimico.* Historice de falsis amicis agit, a quibus cavere debemus. Mystice vero haereticos notat, qui non vere sunt amici, quorum doctrina plena est rubigine erroris, et nequitiae: quorum sermo serpit ut cancer, quamvis fideles et catholicos se fingunt. Non ergo eis obsentiamus, nec potestatem tribuamus, quam significat [1197B] *dextera:* ne a loco nostro, id est, statu rectae fidei nos dejiciant. Nituntur enim cathedram nostram, id est doctrinam, malitiose subvertere.

*Quis medebitur.* Haeretico qui officium doctoris gerit, et dicit se medicum animarum: *Si enim sal infatuatum fuerit, ad nihilum valet ultra, nisi ut mittatur foras [n: (Matth. V)]*.

VERS. 15.-- *In labiis suis.* His sententiis notat eos, qui in corde loquuntur et insidiantur ut interficiant innocentem: qui cum aliquem deceperint, movent caput, plaudunt manu, et laetantur cum male fecerint.

## CAPUT XIII.

VERS. 1.-- *Qui tetigerit picem inquinabitur.* [n: (RAB.)] [1197C] Per similitudinem ostendit, etc., *usque ad* ne mala quae frequenter aspiciunt, imitari velint.

VERS. 2.-- *Pondus super se tollet.* [n: (ID.)] Haec moraliter nos instruunt, ut humilia sequamur, superba fugiamus: *Quia Deus superbis resistit, humilibus autem dat gratiam [n: (Jacob. IV)]*. Mystice autem docet, etc., *usque ad* quia aeterna confusione dignos ostendent, cum in aeternum cruciabuntur.

VERS. 11.-- *Noli esse,* etc. Non virtutem humilitatis abhorret: sed auctoritatem firmam contra expugnatores veritatis docet tenere, quibus fortiter resistendum.

VERS. 12.-- *Advocatus.* Modeste agendum est cum potentibus hujus saeculi, qui frequenter derident innocentium simplicitatem: quibus tamen debitum [1197D] honorem conferre debemus, sed non contra Deum, vel contra mandata ejus. Unde, *Omnes honorate, fraternitatem diligite, Deum timete, regem honorificate [n: (I Petr. II)]*.

VERS. 16.-- *Cave tibi, et attende.* Quasi: nihil tutum apud amatores mundi, qui mutabilia sequuntur et cum illis mutantur. Unde: *Stultus ut luna mutatur [n: (Eccle. XXVII)]*. Possunt in his haeretici et falsi Christiani intelligi, quibus non est credendum, quia inconstantes sunt in omnibus viis suis.

VERS. 18.-- *Omni vita.* [n: (RAB.)] Caeteris refutatis, etc., *usque ad* quia prope est Dominus omnibus invocantibus eum in veritate.

VERS. 19.-- *Omne animal.* Ad superiora respicit, [1198A] ut divitum, scilicet, et potentum societatem declines, et ei conjungaris, qui studio et religione tibi consors est. Haec est enim amicitia firma, quam similitudo virtutum sociat.

*Si communicabit.* Rapacitas lupi cum agni innocentia non convenit, nec avari rabies cum modestia simplicis. Nulla enim communicatio munditiae cum immunditia: *Sicut enim canis revertitur ad vomitum, ita qui iterat stultitiam suam [n: (Prov. VI)]*. Nulla ergo parilitas superbi divitis cum humilitate pauperis Christi.

VERS. 25.-- *Dives commotus.* Quod de divite et paupere increpat, exsequitur: quia multi sunt qui divitis facta et dicta extollunt: pauci qui doctrinam humilium et virtutem intelligunt. Arrogantes inveniunt [1198B] praedicatores, humiles vero contemptores. Unde: *Divitiae addunt amicos plurimos, a paupere vero, et hi, quos habuit, separantur [n: (Prov. XIX)]*.

VERS. 31.-- *Cor hominis immutat.* In judicio vultus, mentis mutatio deprehenditur: unde, *Cor gaudens exhilarat faciem, in moerore animi dejicitur spiritus.*

VERS. 32.-- *Vestigium cordis boni.* Quia multi simulati et ficti: ideo difficile invenitur in quo cor et facies, id est cogitatio et operatio atque doctrina, in bono conveniant: cum autem hoc invenies, da gloriam Deo, quia hoc ejus donum est.

## CAPUT XIV.

VERS. 1.-- *Beatus vir,* etc. [n: (RAB.)] Peccando. Hinc [1198C] Jacobus ait: *Qui in verbo non offendit, perfectus est [n: (Jacob. III)]*. Illo, scilicet verbo cujus offensionem humana potest vitare fragilitas.

VERS. 3.-- *Viro cupido et tenaci.* Avaritiae pestem describit quae excruciat avarum ne consequatur laboris sui fructum, *Qui thesaurizat et ignorat cui congregabit ea [n: (Psal. XXXVIII)]*.

VERS. 5.-- *Qui sibi nequam.* Haec ad litteram mentem avari et invidi describunt, qui de bonis suis non laetantur. Allegorice vero significant philosophos et haereticos qui sine fide Christi congregant divitias pravi dogmatis, quae nihil proficiunt eis, imo poenam conferunt aeternam.

VERS. 7.-- *Et si bene.* [n: (ID.)] Dixerat nihil esse [1198D] nequius, etc., *usque ad* nunc vero idem repetit.

VERS. 9.-- *Insatiabilis oculus.* Quia sine fructu bonorum consumit vitam, et sterilem animam gehennae ignibus tradit cruciendam.

VERS. 10.-- *Oculus malus ad mala.* Haereticorum oculus semper malis est intentus, et panem coelestem, id est intellectum divinae sapientiae non meretur, et in Scripturae mensa marcescit indigentia.

VERS. 11.-- *Fili, si habes.* Hortatur ut, contempta mundi luxuria, bonorum operum oblationes Deo offeramus: quia breve est spatium vitae in quo operari possumus: post mortem enim, quae festinat, non est tempus operandi, sed mercedem recipiendi: Unde, *Operamini dum dies est: venit enim nox, quando jam non licet operari.*

[1199A]VERS. 18.-- *Omnis caro.* Sicut fenum in terra vel folium in arbore nascitur, crescit, virescit, siccatur et dejicitur, ita caro nostra nascitur ex progenie parentum, crescit infantia et pueritia, florescit in adolescentia, maturescit in juventute, arescit in senectute, dejicitur in morte.

VERS. 22.-- *Beatus vir,* etc. *Beati immaculati in via, qui ambulant in lege Domini. Beati qui scrutantur testimonia ejus. [n: (Psal. CXVIII.)]*

VERS. 25.-- *Statuet casulam.* Id est doctoris officium agens, sanae doctrinae opera justitiae conjunget, ut auditores verbo et exemplo instruat.

## CAPUT XV.

VERS. 3.-- *Aqua sapientiae.* [n: (RAB.)] gratia Spiritus sancti: unde, *Qui biberit aquam quam ego dabo vobis, [1199B] fiet in eo fons aquae salientis in vitam aeternam [n: (Joan. XIV)]*, id est non cedet persecutioni, vel haereticae pravitati.

VERS. 5.-- *Et in medio Ecclesiae.* Apostolos, praedicatores Evangelii significat, quos Dei sapientia, id est Christus, Ecclesiae praeposuit.

VERS. 7.-- *Homines stulti,* etc. Pagani, et idololatrae et Judaei, qui crucifigunt Filium Dei, sequentes umbram legis, et respuentes veritatem Evangelii: vel haeretici, qui Scripturas pervertunt.

VERS. 8.-- *Et viri veraces.* Omnis qui est ex veritate, audit vocem meam.

VERS. 9.-- *In ore peccatoris.* Haereticorum, qui doctrinam Patrum despiciunt, et simplices decipiunt. Donum largitatis non invidet Deus alicui, qui [1199C] vult omnes homines salvos fieri.

VERS. 12.-- *Non dicas.* [n: (ID.)] Non sunt mala nostra Deo imputanda, cui non sunt necessaria: *Deus intentator malorum est [n: (Jacob. I)]*.

VERS. 14.-- *Constituit hominem* ad imaginem et similitudinem suam, et liberum arbitrium dedit ei.

VERS. 16.-- *Si volueris.* Id est si volueris implere opera et mandata Dei, habebis consolationem: si contempseris gehennae ardorem.

VERS. 19.-- *Quoniam multa sapientia.* [n: (ID.)] Nullus potest praescientiam Dei, etc., *usque ad* nihil faciat homo, nisi quod dignum sit conspectui divino.

VERS. 21.-- *Nemini mandavit.* Non est auctor Deus peccandi, nec spatium concedit in quo homo [1199D] impune peccare possit; semper bona praecipit, et mala interdicit. Solummodo placet ei quod bonum est, infidelitas autem et inutilitas displicet, *quoniam justus Deus, et justitias dilexit. [n: (Psal. X.)]*

## CAPUT XVI.

VERS. 5.-- *Ab uno sensato inhabitabitur patria.* [n: (RAB.)] Qui secundum sanam regulam Scripturae fide et opere permanet in semita justitiae.

*A tribus impiis descretur.* Scilicet qui cogitatione, locutione, opere seipsos sequestrant a societate bonorum.

VERS. 6.-- *Multa talia vidit oculus.* Quanto quis ardentius legem Dei discit, tanto magis illustratur lumine scientiae: unde, *Qui habet mandata mea et [1200A] servat ea, ille est qui me diligit. Qui autem diligit me, diligetur a Patre meo: et ego diligam eum, et manifestabo ei meipsum [n: (Joan. XIV)]*.

VERS. 8.-- *Non exoraverunt pro peccatis.* [n: (RAB.)] Antiqui gigantes, desideriis terrenis irretiti, et sarcina peccatorum gravati; vel haeretici, qui confidunt in virtute sua, et in divitiis dialecticae et rhetoricae gloriantur.

VERS. 12.-- *Misericordia enim et ira cum illo.* [n: (RAB.)] Divina censura aequalitatem servat, etc., *usque ad: Qui sequitur justitiam et misericordiam, inveniet vitam et justitiam et gloriam [n: (Prov. XXI)]*

VERS. 16.-- *Non dicas: A Deo abscondar.* Reprehendit eos, qui Deum credunt non curare mortalia: unde Eliphaz, *Quid enim novit Deus? Et quasi per [1200B] caliginem judicat. Nubes latibulum ejus, nec nostra considerat [n: (Job. XXII)]*. Hinc Paulus ait, *Vivus est sermo Dei et efficax, et penetrabilior omni gladio ancipiti, et pertingens usque ad divisionem animae ac spiritus, compagum quoque ac medullarum, et discretor cogitationum et intentionum cordis [n: (Hebr. IV)]*.

VERS. 18.-- *Ecce coelum, et coeli coelorum.* Quasi: Si majora pro voluntate sua dispensat, et comprehendit: minora eum latere non possunt, ad cujus nutum omnia pavent et contremiscunt; et non est qui possit ejus resistere voluntati.

VERS. 22.-- *Et opera justitiae.* Nemo enuntiare potest altitudinem justitiae ejus, nec sustinere justitiae districtionem. *A quibusdam; et interrogatia hominum,* etc. Idololatris, haereticis, vel falsis catholicis: unde, [1200C] *Non enim auditores legis justificantur, sed factores [n: (Rom. II)]*.

VERS. 25.-- *Et dicam in aequitate.* [n: (RAB.)] Qui intento corde desiderat, etc., *usque ad* sed statum sanctae Ecclesiae aperte manifestat.

VERS. 26.-- *Distinxit partes illorum.* Singularum gentium originem per diversas partes mundi discrevit, ut quaeque gens parentis sui vocabulo denominata proprias sedes possideret. Mystice autem divina sapientia Ecclesiam instituens, per totius orbis partes dilatavit, et in singulis gentibus collocavit: ut in diversis locis diversa nomina vindicaret sibi, unde Joannes in Apocalypsi: *Angelo Smyrnae Ecclesiae scribe [n: (Apoc. II)]*, et Pergami et Thyatirae et caeteris.

VERS. 29.-- *Non sis incredibilis verbo illius.* Dixit [1200D] superius, quomodo ab initio Deus in scientia et judicio ordinavit opera sua: nunc interposita sententia auditorem hortatur, ne incredibilis verbo illius a statu rectitudinis flectatur, et ad narrationem redit, ostendens quomodo clementia Dei genus humanum reparavit sic: *Post haec Deus in terram respexit,* etc.

VERS. 31.-- *Denuntiavit,* cogitationis arcana: unde, *Intellexisti cogitationes meas de longe [n: (Psal. CXXXVIII)]*. Et, *Dominus novit cogitationes hominum [n: (Psal. XCIII)]*.

## CAPUT XVII.

VERS. 1.-- *Deus creavit.* [n: (RAB.)] Ut sic vivat, sapiat, etc., *usque ad* ita homo charitatem habeat, ut sit bonus et justus; etc.

[1201A]VERS. 2.-- *Et secundum se vestivit,* etc. Unde: *Induite novum hominem, qui secundum Deum creatus est in justitia et veritatis sanctitate [n: (Ephes. IX)]*.

VERS. 3.-- *Et dedit illi potestatem.* Quia in hoc quoque factus est homo ad imaginem Dei, quo irrationabilibus ratione antecellit, et ea regit et dominatur in eis, et omnium creatorem agnoscit. Sed quia honorem suum non intellexit, *comparatus est jumentis insipientibus [n: (Psal. XLVIII)]*.

VERS. 5.-- *Creavit ex ipso.* Sicut de latere Adae dormientis formata est Eva, sic de latere Christi in cruce morientis exivit sanguis et aqua, de quibus formatur Ecclesia.

VERS. 9.-- *Et legem vitae.* Naturalem, quam dedit omni homini, ut subjiceretur suo creatori, et bonorum [1201B] operum in se honorificentiam custodiret. Vel, legem litterae, quam ad correctionem morum, et reparationem naturalis legis, scribi voluit; hoc enim naturalis lex et litteralis insinuat, ut Deum toto corde, tota anima, tota virtute diligamus: et mandata ejus in Dei et proximi dilectione custodiamus.

VERS. 13-- *Coram illo.* [n: (RAB.)] Unde: *Novit Dominus viam justorum, et iter impiorum peribit [n: (Psal. I)]*.

VERS. 14.-- *Rectorem.* Angelos, quibus commisit Deus custodiam singularum gentium! Unde, *Statuit terminos gentium juxta numerum angelorum Dei. [n: (Deut. XXXII.)]* Vel, doctores quos ad praedicandum misit.

VERS. 21.-- *Convertere.* Ostensa conditione hominis, quomodo scilicet ad imaginem Dei creatus sit, [1201C] et caeteris praelatus creaturis: hortatur ut post lapsum peccati revertatur ad factorem suum, relinquens errorem, quo semetipsum decepit; et deprecetur Deum pro offensionibus suis, et tota mente refugiat ad divinam misericordiam, spernens idololatriam, et diabolicae servitutis fallaciam. Discat et mandatorum Dei regulam, ut in sorte sanctitatis, qua electus est, permaneat, et in laudibus Altissimi perseveret.

VERS. 27.-- *Confiteberis vivens.* [n: (RAB.)] In praesenti vita, postquam non est tempus operandi, sed praemium recipiendi: Unde, *Currite dum lucem habetis, ne tenebrae vos comprehendant [n: (Joan. XII)]*.

VERS. 30.-- *Quid lucidius sole?* [n: (ID.)] Ostendit mundi machinam transitoriam esse: nec lux corporalis perpetuo eadem manet; quanto minus vana [1201D] cogitatio humanae fragilitatis.

## CAPUT XVIII.

VERS. 1.-- *Qui vivit in aeternum.* [n: (RAB.)] Rerum substantia simul creata est, etc., *usque ad* magnitudinem virtutis scire vel enarrare: unde, *Nemo novit Filium nisi Pater, neque Patrem quis novit nisi Filius, et cui voluerit Filius revelare [n: (Matth. XI)]*.

VERS. 5.-- *Non est minuere.* [n: (ID.)] Nihil de Scripturis sanctis est minuendum, nihil addendum: unde, *Si quis apposuerit ad haec, apponet super illum Deus plagas scriptas in libro isto [n: (Apoc. XXII)]*, etc.

VERS. 8.-- *Centum anni.* [n: (ID.)] Paucitatem dierum nostrorum comparat guttae maris, et calculo [1202A] arenae: quia ad comparationem aeternae felicitatis nimia est brevitas, et miseria maxima: unde, *Homo natus de muliere, brevi vivens tempore, repletur multis miseriis [n: (Job. XIV)]*.

VERS. 12.-- *Miseratio hominis.* Pauci sunt, qui misereantur proximo: cum misericordia Dei redundat per universum mundum, qui solem suum facit oriri super bonos et malos.

VERS. 14.-- *Excipiens doctrinam.* Hortatur eos qui doctrinam Evangelii accipiunt, ut misericordiam proximis impendant: et festinent diem judicii misericordiae operibus praevenire; unde: *Beati misericordes, quoniam ipsi misericordiam consequentur [n: (Matth. V)]*.

VERS. 15.-- *Verbi mali.* Lingua eucharis gratiosum [1202B] hominem facit; unde: *Qui moderatur sermones suos doctus et prudens est [n: (Prov. XVII)]*.

VERS. 16.-- *Nonne ardorem.* Segetes defendit ros ab ardore solis: et verbum bonum largientem a nequitia irascentis; unde: *Sermo durus suscitat rixas, lenis mitigat suscitatas [n: (Prov. XV)]*.

VERS. 18.-- *Stultus acriter improperabit.* [n: (RAB.)] In ore stulti jurgia, etc., *usque ad* polluunt verbo mendaci.

VERS. 19.-- *Para justitiam.* Ut videas quid in te Deo placeat vel displaceat, et delicta corrigas.

VERS. 20.-- *Ante judicium.* [n: (RAB.)] Haec monent ut semper parati simus, nec stulta securitate nobis blandiamur: sed in Dei servitute laboremus usque ad finem vitae.

[1202C]VERS. 23.-- *Ante orationm.* Cum stabis ad orandum, dimitte si quid habeas adversus aliquem.

VERS. 24.-- *Memento.* Unde: *Justus Dominus, et justitias dilexit: aequitatem vidit vultus ejus [n: (Psal. X.)]*.

VERS. 25.-- *Paupertatis.* Futurae post hanc vitam, ut facias amicos qui recipiant te in aeterna tabernacula.

VERS. 26.-- *Haec omnia.* Ver, aestas, autumnus, hiems, dies et nox, nunquam omnia requiescunt; et tamen omnia aeternitati comparata cito transeunt: et omnia coram oculis Domini certo fine clauduntur. Ipse autem semper idem est, et anni ejus non deficient.

VERS. 27.-- *Homo sapiens.* Beatus est homo qui semper est pavidus ut a peccatis suis caveat, et praecepta [1202D] Domini impleat: Quia *initium sapientiae timor Domini. Intellectus bonus omnibus facientibus eum [n: (Psal. CX.)]*.

VERS. 28.-- *Invenienti.* Id est, cum invenerit, et agnitionem ejus perceperit, ipsa dabit confessionem rectae praedicationis, et studium bonae operationis.

VERS. 29.-- *Sensati.* Quasi astuti agnoscunt sapientiam, et sensati in verbis opere demonstrant prudentiam.

VERS. 33.-- *Ne fueris mediocris.* Provocat nos ad opera misericordiae. Si enim pigri fuerimus, non modo deerunt nobis solatia temporalia, imo animae nostrae bona futura: quando temporalis eleemosyna remunerabitur mercede aeterna.

## CAPUT XIX.

[1203A]

VERS. 1.-- *Operarius ebriosus.* [n: (RAB.)] Ad superiora respicit ubi ait, *Non oblecteris in turbis,* quibus scilicet ebrietatis vitium leve esse putatur, cum sit detrimentum bonarum rerum, et multiplicatio scelerum. *Modica.* Verbum otiosum, risum, comessationes, potationes, et hujusmodi.

VERS. 2.-- *Et mulieres.* [n: (RAB.)] Fornicatio, qua derelicta veritate fidei, junguntur daemoniis.

VERS. 3.-- *Jungit fornicariis.* Reprehensibiles ostendit; quia relicta vera sapientia stulti facti sunt, et fornicariis se jungunt.

*Qui credit,* etc. Levitas animi describitur, quae infirma et mutabilis est: unde, *Stultus ut luna mutatur. Qui credit.* De charitate dicit Apostolus, *Omnia [1203B] credit, omnia sperat, omnia sustinet [n: (I Cor. XII)]*. Sed ibi perfectio bonae voluntatis, quae semper prompta est ad omne opus bonum. Hic autem Levitas animi describitur, quae statum firmitatis non habet.

VERS. 7.-- *Ne iteres verbum durum et nequam.* [n: (RAB.)] Id est, post fletum, etc., *usque ad* facto ne replices pessimo.

VERS. 8.-- *Amico et inimico.* Hortatur ut cautelam et discretionem habeamus: ne amico et inimico, id est catholico et haeretico nostra pandamus occulta: quia inimicus, licet blandiatur, decipere tentat.

VERS. 10.-- *Audisti,* etc. Non aequaliter stultum et sapientem commovet stultum verbum. Stultus enim perturbat sensum, ut gemitum doloris exprimat per actum nefandum: sed non conturbat ictum quidquid [1203C] acciderit. Sed cavendum est illi, qui de firmitate cordis confidit, ne memoriam retineat verbi duri.

VERS. 15.-- *Corripe amicum.* Corripere debemus amicos delinquentes cum omni patientia, quia aliquando per ignorantiam, aliquando per negligentiam, aliquando per inobedientiam et contemptum peccant, si forte cum discretione correpti agant poenitentiam, et in futuro habeant diligentiam et cautelam: unde, *Instruite hujusmodi in spiritu lenitatis [n: (Gal. VI)]*.

VERS. 16.-- *Est qui labitur lingua sua.* Magna differentia est inter eum, qui peccat per simplicitatem vel ignorantiam, et eum qui peccat per malitiam. Potest enim fieri, ut quis offendat in verbo, quod tamen [1203D] non putat esse malum; sed magis peccat qui plenus est dolo et nequitia.

VERS. 20.-- *Minuitur sapientia.* Mysteriorum intelligentia, non tamen a mandatorum Dei custodia. Unde sequitur:

VERS. 21.-- *Melior est,* etc. Qui scilicet timore Dei implet quod novit: unde, *Qui enim scit voluntatem domini et non facit, vapulabit paucis [n: (Luc. XII)]*: exiguo enim conceditur misericordia.

VERS. 22.-- *Est solertia certa,* etc. Incipit dare differentiam inter sanctos et hypocritas. [n: (RAB.)] Sic haeretici et hypocritae ostendunt virtutum speciem, sed veritatem ejus non habent: et ut peccandi locum invenerint, ostendunt quod in corde habebant.

[1204A]VERS. 26.-- *Ex visu.* [n: (ID.)] Exterioribus indiciis cognoscitur affectus animi, unde: *Non est arbor bona, quae fructus malos facit [n: (Luc. VI)]*, etc. *Et ex abundantia cordis os loquitur [n: (Matth. XII)]*.

## CAPUT XX.

VERS. 1.-- *Quam bonum est.* [n: (RAB.)] Prohibuit iracundiam in judicio, etc., *usque ad* et doctrina omnis per patientiam dignoscitur.

VERS. 2.-- *Concupiscentia.* Probat exemplo, quod bonum sit non irasci: quia sicut concupiscentia spadonis maculat virginem, nec generat sobolem: ita violentia iniqui simulat judicium, sed non servat aequitatis modum.

VERS. 5, 6.-- *Est tacens.* Hic laudatur modestus, et [1204B] culpatur temerarius. *Est autem tacens,* etc. Exponit quam taciturnitatem laudet. Alii enim tacent, quia nesciunt loqui: alii autem quia sciunt esse tempus tacendi, et tempus loquendi.

VERS. 7.-- *Homo sapiens,* etc. Prudentes moderantur sermones suos, et tempus servant: stultus vero totum spiritum suum profert.

VERS. 12.-- *Est qui multa,* etc. [n: (RAB.)] Qui scilicet per confessionem humilitatis ab omni reatu solvitur. *Et restituens,* etc. Quando in locum vitiorum subrogat multiplicem numerum virtutum: Ut *ubi abundavit delictum, superabundet gratia [n: (Rom. V)]*.

VERS. 14.-- *Oculi enim,* etc. Id est, intentio, scilicet variis nequitiis maculata, semper ad nocendum parata. Septenarius enim universitatem significat.

[1204C]VERS. 16.-- *Hodie foeneratur,* etc. Instabilitatem haereticorum ostendit: quia sensum sui erroris violenter ab auditoribus extorquent, et ideo odibiles sunt Deo et hominibus. Vel, qui de eleemosyna in praesenti retributionem quaerit, odibilem se facit: unde, *Voca pauperes et debiles, caecos, claudos, et beatus eris: quia non habent retribuere tibi. Retribuetur autem tibi in resurrectione justorum [n: (Luc. XIV)]*.

VERS. 17.-- *Fatuo non erit amicus,* etc. Quia laboris praemium in vita hac quaerit, vel haereticus qui gloriam humanam appetit.

VERS. 18.-- *Quoties et quanti,* etc. Detestabilis est coetus haereticorum, quia Scripturam Dei pravo sensu interpretantur, et expositionem suam inique [1204D] praedicant.

VERS. 20.-- *Lapsus falsae linguae,* etc. Sicut in planitie pavimenti, ubi offendicula non sunt, frustra quis cadit: sic haereticorum sensus propria nequitia excaecatus, in semita veritatis quae aperta est, casum invenit.

VERS. 21.-- *Homo acharis,* etc. Sine gratia Spiritus sancti; vel amarus, quia amarum et noxium sensum ingerit auditoribus.

VERS. 22.-- *Fatui reprobabitur parabola,* etc. [n: (RAB.)] Judaei, qui adhuc putant, etc., *usque ad* haeretici, qui sophisticis argumentis nituntur evertere veritatem Evangelii.

VERS. 23.-- *Est qui vetatur.* Reprehensa falsitate [1205A] haereticorum, intentionem pravae voluntatis vituperat. Sunt enim, qui cum non possunt actu peccare, nolunt in voluntate quiescere.

VERS. 24.-- *Est qui perdet animam suam.* Quia timens hujus mundi potestatem, non audet profiteri Evangelii veritatem: unde, *Qui erubuerit me et meos sermones, hunc erubescet Filius hominis [n: (Luc. IX)]*.

VERS. 25.-- *Est qui prae confusione,* etc. Sunt qui plura promittunt, et pauca reddunt, et eos quibus mentiendo promittunt, inimicos sibi faciunt.

VERS. 27.-- *Potior fur.* Non excusat furem, sed ejus comparatione ingravat mentiendi assiduitatem. Mystice autem fures, sunt Judaei, quibus dicitur, *Qui praedicas non furandum, furaris [n: (Rom. II)]*. Haeretici vero mendaces qui pejores sunt, quia post perceptam [1205B] baptismi gratiam ad vomitum redierunt, et Spiritui gratiae contumeliam fecerunt.

VERS. 29.-- *Sapiens in verbis,* etc. Quia sapientiam mentis demonstrat in bene dictis: unde, *Bonus homo de bono thesauro cordis sui profert bonum [n: (Matth. XII)]*.

VERS. 32.-- *Sapientia absconsa.* Nulla est utilitas thesauri, qui absconditus est et non scitur, et sapientiae sine discretione absconsae.

## CAPUT XXI.

VERS. 1.-- *Fili, peccasti,* etc. [n: (RAB.)] Consilium dat, cum peccamus: *Non est enim qui faciat bonum, et non peccet [n: (Eccle. VII)]*, ne iterum peccemus; sed de praeteritis poenitentiam agamus, deprecantes ut nobis dimittantur.

[1205C]VERS. 2.-- *Colubri.* [n: (ID.)] Diaboli qui semper colit umbras peccati, et regnat in filiis tenebrarum.

VERS. 3.-- *Dentes leonis,* etc. *Adversarius noster diabolus, tanquam leo rugiens, circuit quaerens quem devoret [n: (I Petr. V)]*.

VERS. 5.-- *Objurgatio et injuriae,* etc. [n: (ID.)] Concordia minimae res crescunt, etc., *usque ad* quia veritatem fidei et unitatem pacis abominatur.

VERS. 6.-- *Deprecatio pauperis,* etc. Quia judicabit Deus impios, qui affligunt sanctos.

VERS. 7.-- *Correptionem.* Id est, judicium sui peccati, quia mentem suam induravit, ne obediret veritati.

VERS. 8.-- *Notus a longe.* Manifestatur praesumptio haeretica in lingua temeraria, quae loquitur adversus [1205D] Deum iniquitatem.

VERS. 9.-- *Qui aedificat domum,* etc. Haereticum significat, qui Scripturae testimonia a pravo sensu aliena, ad confirmationem sui erroris congregat. Sed vindicta ultionis justae dissolvetur duritia nefandae actionis; vel tropologice: Avarum raptorem, qui ex alienis rebus auget divitias, et vacuus omnibus bonis in die judicii pro iniquitate sua punietur.

VERS. 11.-- *Via peccantium.* Ideo velox malorum interitus, quia via, id est vita illorum plena est doloribus: et duris peccatorum operibus.

VERS. 14.-- *Non erudietur,* etc. [n: (RAB.)] His sententiis confundit, etc., *usque ad* et ipse immiscuit se infinitis quaestionibus.

[1206A]VERS. 18.-- *Displicet illi,* etc. Unde: *Filii hujus saeculi prudentiores filiis lucis in generatione sua sunt [n: (Luc. XVI)]*.

VERS. 22.-- *Compedes in pedibus,* etc. [n: (ID.)] Quia gressibus eorum, quibus incedunt, ruina iniquitatis contradicit, actiones eorum damnando reprehendit.

VERS. 23.-- *Fatuus in risu,* etc. Coetus haereticorum plausibili operatione per rhetoricam artem docendo quaerit auditorum favorem. Sancti vero doctores jucunditatem locutione sic intermiscent praedicationi, ut non recedant a tramite veritatis.

VERS. 25.-- *Pes fatui,* etc. Quia haeretici auctorum suorum sectam in domicilio scriptorum suorum latitantem student imitari.

VERS. 26.-- *Stultus a fenestra.* [n: (ID.)] Notat haereticorum [1206B] calliditatem, et catholicorum simplicitatem.

VERS. 30.-- *Dum maledicit.* Non quia maledictum dicit diabolum, sed quia quem maledictum novit, non cessat imitari. Dum enim mavult diabolum imitari, quam Christum, jure damnatur.

## CAPUT XXII.

VERS. 1.-- *In lapide,* etc. [n: (RAB.)] Quando peccatorum duris Scripturarum sententiis foeditas, etc., *usque ad* a praedicatoribus improperatur.

VERS. 6.-- *Musica.* Eos notat, qui in Ecclesia plausum populi et favorem quaerunt, nec magis compunctionem lacrymarum excitant.

VERS. 7.-- *Qui docet fatuum.* Testa multo labore confecta fragilitatem suam non evadit. Fatuus quoque quamvis sollicite erudiatur, vix ad perfectionem [1206C] perducitur.

VERS. 10.-- *Supra mortuum.* [n: (ID.)] Altera est mors corporis, etc., *usque ad* mors enim corporis, finis laboris mundani

VERS. 14.-- *Cum stulto.* [n: (ID.)] Docet cum stultis sermonem non esse protrahendum, etc., *usque ad: Qui enim dixerit ei ave, communicat ejus operibus malignis [n: (II Joan. I)]*.

VERS. 17.-- *Super plumbum.* Hinc Salomon ait: *Grave est saxum et onerosa arena, sed ira stulti utroque gravior [n: (Prov. XXVII)]*. Pejus peccat haereticus quam catholicus, in multitudine multorum malorum; vel philosophus qui humana nititur sapientia; vel gentilis, qui non pervenit ad fidem, et ignoranter peccat: unde, *Servus* enim *qui scit voluntatem [1206D] domini sui, et non facit: vapulabit multis [n: (Luc. XII)]*. Qui autem nescit, paucis.

VERS. 19.-- *Loramentum.* Ligna justos signant, qui fructum dant in tempore, quorum folia non decidunt: et omnia quae faciunt prosperantur; fundamentum autem aedificii, apostolos vel prophetas, quorum praedicatio Ecclesiam sustinet. *Loramentum ergo ligneum colligatum fundamento aedificii non dissolvitur:* quia fides passionis Christi in cordibus hominum adjuncta doctrinae apostolorum, indissolubile facit Ecclesiae aedificium.

VERS. 21.-- *Sicut paleae,* etc. Unde: Qui audit verba mea, et non facit ea, similis est viro stulto, qui aedificat domum suam super arenam.

[1207A]VERS. 23.-- *Sicut cor.* [n: (RAB.)] Sicut limpidus paries, etc., *usque ad* sic cor fatui spernit scelerum recordationem nec poenas timet aeternas.

VERS. 25.-- *Mittens lapidem.* Ostendit quid amicum bonum conservet, vel potius alienet. *Mittens lapidem.* Sicut lapidis ictu volatus avium dejicitur, ita convicii verbo vis amicitiae dissolvitur.

VERS. 26.-- *Non desperes.* De amicitia ejus, quia agnita correctionis utilitate regreditur ad jus pristinae amicitiae.

VERS. 27.-- *Effugiet amicus.* Non rediturus, nec post reconciliationem; unde: Amico reconciliatione credas in aeternum.

VERS. 29.-- *In tempore tribulationis.* In adversitate magis probatur amicus. Multi enim amici mensae, [1207B] et non permanent in die necessitatis.

VERS. 30.-- *Ante ignem,* etc. Sicut fumus praecedit ignis incendium, sic dura verba homicidium; unde, *Sermo durus suscitat rixas [n: (Prov. XV)]*. Et alibi: *Qui irascitur fratri suo, reus erit judicio [n: (Matth. V)]*.

VERS. 31.-- *Amicum salutare.* Multa bona sunt in amicitia vera: congaudet enim verus amicus in bonis tuis, et contristatur in malis.

VERS. 32.-- *Omnis qui audiet.* Id est, qui cognoscit quanta bona sint in amicitia vera, cavebit ne injuria, vel convicio amicum laedat.

## CAPUT XXIII.

VERS. 1.-- *Domine pater.* [n: (RAB.)] Quasi: Tuo munere [1207C] defendar a voragine vitiorum.

VERS. 2.-- *Quis superponet.* Desiderat in cogitatu suo flagella disciplinae, et in corde doctrinam sapientiae: ne forte per ignorantiam non agnoscat delictorum pericula, et multiplicentur ei crimina, pro quibus cadat in manus adversariorum.

VERS. 8.-- *In vanitate.* [n: (ID.)] Quia illam praeponit amori Dei et desiderio aeternae beatitudinis.

VERS. 9, 10.-- *Jurationi,* etc. Vetat juramentum, ne fiat perjurium; unde: *Nolite jurare, neque per coelum neque per terram [n: (Jacob. V)]*.

VERS. 13.-- *Dupliciter.* [n: (ID.)] Quia per simulationem celat veritatem, et alios per falsitatem mittit in errorem.

VERS. 15.-- *Est alia loquela.* Blasphemia, quae [1207D] supradictis pejor est: unde oportet ut non inveniatur *in haereditate Jacob,* id est, populo Ecclesiae, qui supplantat vitia, et in virtutibus servit Deo.

VERS. 17.-- *Indisciplinatae.* Quasi: Disciplinam ne deseras, et indisciplinato ore sermones tuos ne proferas.

VERS. 22.-- *Anima callida.* [n: (ID.)] Haeretici et schismatici ardentem animam habent, etc., *usque ad* sed virum priorem relinquentes, cum idolis fornicati sunt.

VERS. 26.-- *Tenebrae circumdant.* [n: (ID.)] Qui castitatis virtutem perdit, etc., *usque ad* cum vultus Domini sit super facientes mala.

VERS. 28.-- *Oculi Domini.* Quia illi nihil praeteritum, [1208A] et nihil futurum est: omnia praesentia sunt.

VERS. 30.-- *Hic in plateis.* Adulter libidinosus, de quo superius dictum est, qui quasi equus et mulus lasciviendo discurrit per latam et spatiosam viam, quae ducit ad mortem.

VERS. 32.-- *Sic et mulier.* Aequaliter et in viro et in femina damnatur adulterium, et germen hujus copulae abominabile est Deo. Mystice autem haereticorum Synagoga, vel anima haeretica pravitate decepta, abominabilis est Deo, quia relinquit virum priorem, qui sibi eam in baptismate copulavit, et ornamento virtutum decoravit.

VERS. 34.-- *Haec in Ecclesia.* Quia ejus perversitas in conventu fidelium, per solertiam doctorum declaratur.

[1208B]VERS. 35.-- *Et rami.* Quia secta illius fundamentum veritatis non habet, fructum bonorum operum gignere non potest.

VERS. 38.-- *Longitudo,* etc. Quia in aeterna beatitudine in aeternum permanebunt qui sequuntur Deum.

## CAPUT XXIV

VERS. 2, 3.-- *Et in medio populi,* etc. [n: (RAB.)] Quia in ostensione miraculorum ad laudem Dei provocabat populum. *Virtutis illius,* etc. Angelorum, religiosorum.

VERS. 5.-- *Ego ex ore.* Quia Verbum consubstantiale, coaeternum. Quia non sum creatura. Dicitur tamen primogenitus omnis creaturae, non tempore, scilicet, sed honore [n: (Exod. IV)].

[1208C]VERS. 6.-- *Ego feci in coelis.* [n: (RAB.)] In coelis oritur lumen, nebula tegitur caro, quia sicut claritate sua praecellit obscuritatem nebulae, sic spiritualis creatura corporalem praecellit dignitatem.

VERS. 7.-- *Thronus meus.* [n: (ID.)] Humanum corpus nullo pondere peccati praegravatum, sed Dei virtute sublimatum, in quo potentia divinitatis judicia sua exercuit.

VERS. 12.-- *Creavit me,* etc. Secundum humanitatem singulari puritate de Spiritu sancto conceptam, de Virgine editam.

VERS. 13.-- *In Jacob.* Incarnatione Salvatoris specialiter Judaeis uti concessum est, et specialiter ad Judaeos venit. Unde per *Jacob* figurantur Judaei; [1208D] per *Israel* vero, Gentiles.

VERS. 14.-- *Ab initio.* Sacramentum incarnationis ante saecula praescitum et praedestinatum, permanet in saeculum saeculi. Et inhabitationes Ecclesiae, id est ritum verae religionis disposuit.

VERS. 15.-- *Et sic in Sion.* [n: (RAB.)] Sion Ecclesia, quae et Jerusalem, quae a primo justo usque ad novissimum aedificatur, et in qua sapientia quotidie fructificat.

VERS. 17.-- *In Libano.* [n: (RAB.)] *Libanus* mons est Phoenicis, etc., *usque ad* constantiam et actionem eorum exprimens, qui altioribus Ecclesiam ornant virtutibus.

VERS. 18.-- *Quasi palma.* Arbor diuturnus foliis, et suavibus pomis; palma dicta quia victricis manus [1209A] est ornatus: vel quia in modum humanae palmae ramus expandit, hanc Graeci φοινίκον dicunt, quia Phoenix avis multo tempore vivit. Huic comparatur Ecclesia, quae incurvari ad terrena despiciens, ad, coelestia se sustollit: ut finito agone coelestem palmam suscipiat, et quasi folia diuturna, verba rectae confessionis perpetuo conservat.

VERS. 19.-- *Quasi oliva.* Graece ἐλαἴον, fructus scilicet: ἐλαία enim arbor dicitur, succus oleum. Est autem arbor pacis insignis: per hanc Ecclesia signatur, quae campos totius mundi decore illustrat, et speciali gratia per unctionem chrismatis sanctificat. *Quasi platanus.* Platanus ab altitudine dicta, vel quia patula et ampla. Nam πλατός Graeci amplum vocant. Nomen ergo, et formam arboris expressit [1209B] dicens: Quasi platanus dilatata sum in plateis. Est autem tenerrima, et mollis foliis, et vitibus similis, et Christum significat, qui per membra sua in orbe dilatatur mitis et mansuetus.

VERS. 20.-- *Sicut cinnamomum.* Cinnamomum et balsamum aromaticae arbores sunt. Cinnamomum dictum, quia cortex ejus in modum cannae rotundus et gracilis. Gignitur in India et Ethiopia, frutice brevi duorum tantum cubitorum, colore subnigro vel cinereo, tenuissimarum virgarum. Nam quod crassum est despicitur; gracilius vero charius: quod cum frangitur, visibile spiramentum emittit in modum nebulae vel pulveris.

VERS. 21.-- *Balsamum.* [n: (RAB.)] Aspaltum dicit Plinius, in eodem curriculo coeli nascitur, etc., [1209C] *usque ad* memores Dominicae passionis pro Domino parati sunt pati. *Quasi myrrha.* Myrrha est in Arabia arbor quinque cubitis alta, spinae similis, quam ἄκανθον vocant Graeci, cujus gutta viridis et amara, unde et nomen accepit: quae omnia conveniunt mortificationi carnis, quae amara ad tempus sentitur, sed in spe semper virentis patriae libenter suscipitur. Spinae autem comparatur, quia ut mentem salvet corpus affligit. Gutta sponte manans pretiosior est; elicita corticis vulnere vilior, quia majoris est virtutis corpus sanum (cui arridet copia rerum) mortificare, quam aegrotum, vel paupertate afflictum.

*Quasi storax.* [n: (ID.)] Storax, galbanus, etc., *usque ad* storax dicta, quia est gutta arboris profluens et congelata, nam Graeci στακτήμ guttam dicunt. [1209D] *Et galbanus.* Galbanum [n: (ID.)] etc., *usque ad* ad similitudinem ammoniaci minimeque lignosum. *Ungula.* Ungula est quae in Exodo onycha dicitur. Graece enim ὀνύξ, Latine ungula, quia humano ungui assimilatur. *Gutta.* [n: (ID.)] Gutta quae et ammoniaca dicitur, etc., *usque ad* quanto virtus virtuti jungitur, tanto incensum sincerius exhibetur. *Libanus.* Libanus, ut aiunt, arbor est [n: (ID.)] etc., *usque ad* incisis arboribus lacryma fluit, quia compuncta humilium corda puram Deo orationem emittunt. Libanus in Hebraeo candorem significat: in Graeco, θοῦς. Unde in Canticis, ubi legimus *ad collem thuris [n: (Cant. IV.)]*, quidam codices habent *ad collem libani. Balsamum non mistum.* [n: (ID.)] Balsami arbor in Judaea, etc., [1210A] *usque ad* et salutis sacramenta profudit. Unde, *Et quasi balsamum non mistum odor meus.*

VERS. 22.-- *Terebinthus,* etc. [n: (ID.)] Arbor est, etc., *usque ad* et sine macula sunt ante thronum Dei.

VERS. 29.-- *Qui edunt me,* etc. [n: (ID.)] Edimus sapientiam, etc., *usque ad: Gustate et videte, quoniam suavis est Dominus [n: (Psal. XXXIII)]*, etc.

VERS. 34.-- *Posuit David.* [n: (ID.)] Quatuor paradisi flumina, etc., *usque ad* qui mittit disciplinam sicut lucem, quia praecepta ejus vitam aeternam tribuunt, unde: *Docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus sancti; docentes servare omnia quaecunque mandavi vobis [n: (Matth. XXVII)]*.

VERS. 35.-- *Quasi Phison.* [n: (ID.)] Phison, qui et [1210B] Ganges, etc., *usque ad* et fertur sicut Nilus super Orientis terras exundare. *Sicut Tigris,* etc. [n: (ID.)] Tigris fluvius Mesopotamiae, etc., *usque ad* quia sicut Tigris bestia velociter fertur.

VERS. 36.-- *Quasi Euphrates.* [n: (ID.)] Euphrates fluvius Mesopotamiae, etc., *usque ad* terraque quae ab ipsis ambitur, Mesopotamia dicitur. *Quasi Jordanis.* Jordanis fluvius Judaeae, a duobus fontibus nominatur: *Jor,* scilicet et *Dan,* quibus foederatis colligitur. Oritur sub Libano monte, et dividit Judaeam et Arabiam, et juxta Jericho influit mari Mortuo.

VERS. 37.-- *Quasi Geon.* Geon hic Aethiopiam cingit, sic vocatus quia irrigat terram Aegypti. *Ge* enim Graece terram significat: qui apud Aegyptios Nilus vocatur propter limum quem trahit, qui fecunditatem [1210C] efficit, unde et Nilus dictus est.

VERS. 38.-- *Non investigabit.* [n: (RAB.)] Christus auctor est sapientiae, etc., *usque ad: Nemo novit Filium nisi Pater, nec Patrem quis novit, nisi Filius [n: (Matth. XI)]*, etc.

VERS. 39.-- *A mari enim.* Mare significat profunditatem sapientiae inaestimabilem, et incomprehensibilem esse: quoniam nemo penetrare potest nisi unus et solus Deus Pater et Filius et Spiritus sanctus, qui seipsum vere novit, et consilium suum, et dat tantum nosse creaturae suae, quantum expedit.

VERS. 41.-- *Quasi trames.* [n: (ID.)] Quia Deus de Deo, lumen de lumine. Tropice dicitur Pater origo Divinitatis: quia de Patre gignitur Filius et procedit [1210D] Spiritus sanctus, qui per aquam significatur: unde, *Flumina de ventre ejus fluent aquae vivae [n: (Job. VII)]*. *Aqua sapientiae salutaris potavit illum [n: (Eccli. XV)]*. *Ego quasi fluvius Dorix.* Sapientia comparatur fluvio rapidissimo, etc., *usque ad* unde tertia lingua Graecorum Dorica dicitur.

VERS. 46.-- *Adhuc doctrinam.* [n: (RAB.)] Significat hujus operis scriptor librum esse mysticum, et utilem ad legendum. Historice enim moralitatem docet, et allegorice fidei sacramentum.

VERS. 47.-- *Videte,* etc. Ecclesiasticus doctor non solum sibi, sed et aliis scribendo et docendo proficit: unde, *Qui docti fuerint, fulgebunt sicut splendor firmamenti, et qui ad justitiam erudiunmultos, [1211A] quasi stellae in perpetuas aeternitates [n: (Dan. XII)]*.

## CAPUT XXV.

VERS. 2.-- *Vir et mulier.* [n: (RAB.)] Unde Paulus, *Viri, diligite uxores vestras, sicut et Christus Ecclesiam [n: (Eph. V)]*. Possumus in viro spiritum, in muliere animam accipere, qui si in timore et dilectione Dei consenserint, quidquid petierint fiet eis, unde: *Si duo consenserint ex vobis, fiet illis [n: (Matth. XVIII)]*.

VERS. 3.-- *Tres species.* [n: (ID.)] Possunt haec ad diabolum transferri, etc., *usque ad* quia Conditori suo subjici noluit.

VERS. 5.-- *Quae in juventute.* Qui in juventute non discit sapientiam, in senectute fructum ejus non habet. Unde, *Egestatem operata est manus remissa, [1211B] manus autem fortium divitias parat [n: (Prov. X)]*. *Qui autem meditatur in lege Domini, dabit fructum in tempore suo [n: (Psal. I)]*.

VERS. 6.-- *Quam speciosum.* [n: (ID.)] Canum caput decet, etc., *usque ad* non licet eis ignorare legis scientiam et sapientiam.

VERS. 9.-- *Novem insuspicabilia,* etc. *Corde creditur ad justitiam, ore autem confessio fit ad salutem [n: (Rom. X)]*. Novem ergo sunt insuspicabilia, id est ab omni suspicione falsitatis aliena, quae parit homini fides recta.

VERS. 13.-- *Sapientiam.* Quae est malum cavere. Unde, *Et ecce timor Domini ipse est sapientia, et recedere a malo intelligentiam [n: (Job. XXVIII)]*. Hinc est quod unum speciebus virtutum superadditur.

[1211C]VERS. 16.-- *Timor Dei.* [n: (RAB.)] Quia sicut novenarius imperfectus est, etc., *usque ad* sed ne te deserat praesentia Dei, quam amplecteris, et in aeternum frui desideras.

VERS. 17.-- *Omnis plaga.* Non est major gratia quam vera laetitia mentis, nec major plaga quam tristitia fraudulenti cordis in idololatria vel in haeresi, quia in ejus nequitia omnis malitia est.

VERS. 18.-- *Et omnem plagam.* Videt plagam cordis qui intelligit injuriam suae pravitatis, sed non videt, qui per poenitentiam non corrigit.

VERS. 22.-- *Non est caput,* etc. [n: (RAB.)] Nequitia haereticorum comparata, etc., *usque ad* ideo ejus cohabitatio omnibus noxia est.

VERS. 26.-- *Brevis omnis malitia.* Parva est omnis [1211D] malitia ad comparationem idololatriae et pravitatis haereticae, quia peccant, non per fragilitatem carnis, sed per superbiam mentis.

VERS. 30.-- *Mulier si primatum habeat.* Historice ostendit, quam noxius sit primatus mulieris, etc., *usque ad* contraria erit viro, id est doctori catholico perversa sentiendo et prava docendo.

## CAPUT XXVI.

VERS. 1.-- *Mulieris bonae.* [n: (RAB.)] Sicut prius mulierem nequam vituperavit, etc., *usque ad* et in futuro gaudebit de perceptione praemiorum.

VERS. 4.-- *Divitis autem.* Dives vel pauper ad gratiam Christi devota mente perveniens, jucunditate [1212A] visionis Dei perpetuo fruetur, quia non est personarum acceptor Deus.

VERS. 5.-- *Tribus.* His similitudinibus vocat eos, qui ab unitate verae religionis separati sunt, id est, Judaeos, paganos, haereticos, et falsos Christianos.

VERS. 6.-- *Delaturam civitatis.* Insipientia stultorum. Sicut enim bruta animalia nesciunt discernere inter amicum et inimicum, et inter bonum et malum; ita insipientes ignorant distantiam catholicae doctrinae et haereticae, sed veris et falsis doctoribus obediunt aeque. Contra quos dicitur alibi, *Statim eam sequitur quasi bos ad victimam, et quasi agnus lasciviens, et ignorat quod ad victimam pertrahatur [n: (Prov. VII)]*. Sed haereticorum astutia non aperta fronte, sed dolose incautos decipit.

[1212B]VERS. 11.-- *Mulier ebriosa.* Habitum meretricis describit, quae motu corporis et motu oculorum ostentat libidinem. Mystice autem haereticum significat, qui in superbia sensus et facundia verborum fornicationem suam jactat, ut novitatum amatores facilius attrahat prurientes auribus, qui a veritate auditum avertunt et ad fabulas convertuntur.

VERS. 12.-- *Fornicatio mulieris.* [n: (RAB.)] Per haec tria curiositatem humanae mentis ostendit, etc., *usque ad* per superbiam vitae, cum adderet, *Eritis sicut dii [n: (Gen. III)]*.

VERS. 16.-- *Ossa illius impinguabit.* Charitate scilicet, unde: *Qui servat mandata mea, ille est qui diligit me, et diligetur a Patre meo, et ego diligam eum [n: (Joan. XIV)]*.

[1212C]VERS. 18.-- *Mulier,* etc. Quia sapientia Dei animas electorum imbuit, et tribuit eis custodiam oris et efficaciam operis, nec eos a se declinare permittit, quia omnis qui natus est ex Deo, non peccat, fidem, scilicet violando, vel charitatem: *Quia semen Dei,* id est verbum, quo renatus est, *in se habet.*

VERS. 23.-- *Columnae aureae.* Doctores sapientia fulgentes, super bases argenteas locantur, cum in sancta Scriptura praedicatione sua insigniuntur.

VERS. 25.-- *In duobus.* [n: (RAB.)] Notat sapientia, etc., *usque ad* vel deserto tramite veritatis sequitur devia erroris.

VERS. 28.-- *Difficile exuitur.* [n: (RAB.)] Actus pessimus, non res honesta damnatur. Ille negotiator abominandus, qui per immoderatam ambitionem merces [1212D] suas plus perjurio onerat quam pretio.

## CAPUT XXVII.

VERS. 1.-- *Propter inopiam,* etc., [n: (RAB.)] Sicut in medio. Hic comparatione, etc., *usque ad* et in futuro poena aeterna manet.

VERS. 5.-- *Sicut in percussura cribri.* [n: (ID.)] Sicut cribrum, etc., *usque ad: Satanas expetivit vos, ut cribraret sicut triticum.*

VERS. 7.-- *Sicut rusticatio de ligno.* [n: (ID.)] Unaquaeque arbor, etc., *usque ad* cultura ergo ligni in fructu manifestat qualitatem ejus.

VERS. 8.-- *Ante sermonem.* Quia sermo indicat cogitationem. Quasi dicat: Nemo laudet eum, quem [1213A] manifestis indiciis non cognovit laude dignum. Potest autem sermo pro bono opere accipi, ut neminem ante probationem bonorum operum laudemus. Unde: *Non laudes ante mortem quemquam.*

VERS. 13.-- *In medio.* [n: (RAB.)] Temperantiam et cautelam loquendi docet, etc., *usque ad: Qui autem fecerit et docuerit, hic magnus vocabitur in regno coelorum [n: (Matth. V)]*.

VERS. 15.-- *Loquela,* etc. Quia sicut actio eorum bonis contraria: et loquela ad mala dicendum prona, ad audiendum gravis.

VERS. 17.-- *Qui denudat.* Ostendit in quo maxime laeditur amicitia, in malo, scilicet proditionis, quae fidem, scilicet perdit, nec amicitiae aequitatem custodit, et ideo dissipat charitatem.

[1213B]VERS. 22.-- *Quasi caprea.* Caprea, capra sylvestris, dicta quasi capiens ardua. Capreae autem ibices vel avices dicuntur, eo quod ad instar avium alta et excelsa teneant: et in sublimibus habitent, ita ut de sublimitate vix humanis obtutibus pateant. Hae si quando adversitatem ferarum, vel hominum praesenserint: de altis cacuminibus sese praecipitantes, suis se cornibus in ramis arborum recipiunt illaesas.

VERS. 24.-- *Denudare autem,* etc. [n: (RAB.)] Proditoris inconstantiam morum ostendit, etc., *usque ad: Homo apostata, vir inutilis graditur ore perverso, annuit oculis, terit pede,* etc. [n: (Prov. VI)].

VERS. 30.-- *Facienti nequissimum consilium.* Quia non prospicit quod veniat dies ejus. Aestimat enim [1213C] haereticus vel schismaticus, quod melior sit ejus secta quam veritas catholica: unde illudit seipsum.

## CAPUT XXVIII.

VERS. 8.-- *Memorare.* [n: (RAB.)] Qui Deum timet, iram vel furorem compescit, et non obliviscitur testamenti Dei, qui ait: *Dimittite et dimittetur vobis [n: (Luc. IX)]*.

VERS. 13.-- *Certamen.* Indiscreta actio: unde, *Noli esse nimium justus, neque plus sapias quam necesse est, ne obstupescas.* Disciplina ergo immoderata excitat furoris ardorem, et procax loquela effusionem sanguinis.

VERS. 19.-- *Lingua tertia.* Haeretica doctrina, quae nec Veteri nec Novo Testamento concordat, et [1213D] auditorum corda conturbat, et de gente in gentem pergens, seditionem excitat.

VERS. 21.-- *Plaga autem.* Pejor est interitus animae quam occidunt haeretici, quam quilibet cruciatus corporis.

*Beatus qui tectus.* Beatus, qui non consentit haereticis, et cujus cor eorum eloquentia non subvertit, quia sicut alienus est ab eorum malitia, ita separatur a poena.

VERS. 28.-- *Sepi aures.* Postquam malum linguae extirpavit, ad doctrinam auditoris se convertit.

## CAPUT XXIX.

VERS. 5.-- *Donec accipiant.* [n: (RAB.)] Hujusmodi morbum melius curat timor Dei. Qui enim Deum [1214A] quasi semper praesentem pertimescit, neminem fraudare intendit.

VERS. 10.-- *Multis,* etc. [n: (ID.)] Illos notat, qui neminem laedere volunt, sed prae timore periturarum rerum prodesse nolunt. Contra quos dicitur: *Nolite thesaurizare vobis thesauros in terra [n: (Matth. VI)]*.

VERS. 12.-- *Propter mandatum.* Omnibus indigentibus misericordia est facienda, nec pro avaritia charitas proximi amittenda.

VERS. 13.-- *Et non abscondas.* Qui enim viderit fratrem suum necesse habere, et clauserit viscera sua ab eo, quomodo charitas Dei manet in eo?

VERS. 16, 17, 18.-- *Super scutum potentis,* etc. Magis valet eleemosyna contra jacula inimici, quam [1214B] arma terrena: quia haec dubiam, illa certissimam parit victoriam, ut absorbeatur mors in victoria.

VERS. 23.-- *Qui perdiderit,* etc. Id est, qui unitatem fidei, et sinceritatem legis non custodit, sed implicatur erroribus variis.

VERS. 20.-- *Gratiam fidejussoris,* etc. Doctorem scilicet qui pro fide et bonis operibus promittit vitam aeternam. Haec sententia Pelagium reprehendit qui liberum arbitrium gratiae praeponit, cum per solam gratiam liberentur electi.

VERS. 27.-- *Recupera proximum.* Consulit, ut secundum vires proximo praebeas solatium, et sic tibi praevideas, ne in laqueum cadas.

VERS. 28.-- *Initium vitae,* etc. [n: (RAB.)] Fragilitatem, et hospitalitatem et honestatem docet, etc., [1214C] *usque ad* et Dominus primis parentibus pelliceas tunicas post peccatum fecit.

VERS. 29.-- *Melior est victus pauperis,* etc. Ad litteram. Melius est tenuem victum sub vili tugurio sumere in securitate, quam splendidas epulas cum fatigatione in incertis locis quaerere. [n: (ID.)] Allegorice. Melior est victus, etc., *usque ad* ubi labor et superflua cura.

VERS. 30.-- *Minimum.* [n: (ID.)] Sufficiat tibi quod habes, etc., *usque ad* melius est nomen bonum quam deliciae multae.

VERS. 33.-- *Transi.* Quasi: Qui alieno delectaris hospitio, redi ad propria, et de labore tuo te et alios pasce. Noli de aliena domo pastum tibi superfluum quaerere. Sufficit tibi susceptio proximorum.

[1214D]VERS. 35.-- *Improperium.* [n: (RAB.)] Mystice autem monetur vir ecclesiasticus, etc., *usque ad* in futuro autem examine aeternum confusionis improperium sustineat.

## CAPUT XXX.

VERS. 1.-- *Qui diligit filium.* [n: (RAB.)] Patres tam carnales quam spirituales monet, ut filios suos diligenter erudiant, ut honeste vivant, ne lasciviendo per aliorum dogmata discurrant.

VERS. 8.-- *Equus indomitus.* Equus indomitus in praecipitium vadit; filius indisciplinatus in peccatum ruit. Docet ergo spirituales patres, ut filios suos erudiant et corrigant; ne eis immoderate frena [1215A] relaxent, ne cadant in turpitudinem vitiorum, et ipsi ignominiam sustineant sempiternam.

VERS. 14.-- *Melior est pauper.* Dulcis est somnus operanti, sive multum comedat, sive parum. Saturitas enim divitis non sinit dormire eum.

VERS. 15.-- *Salus animae.* Vera salus animae justitia est, cui aurum et argentum non valent comparari, quia non proderunt divitiae in die ultionis. Justitia autem animam liberabit a morte.

VERS. 18.-- *Bona abscondita.* [n: (RAB.)] Contra eos loquitur, qui talentum verbi abscondunt; quorum scientia virtutibus inutilis, sicut epulae mortuis et thesaurus.

VERS. 21.-- *Sicut spado.* Non facit ad complexum virginis, sic adoratio idoli, adorantibus incongrua [1215B] et inutilis.

VERS. 23.-- *Jucunditas cordis.* Quia nulla virtus sine ea consistit. *Major autem horum est charitas [n: (I Cor. XIII)]*.

VERS. 26.-- *Minuunt dies,* etc. *Viri sanguinum non dimidiabunt dies suos [n: (Psal. LIV)]*. [n: (ID.)] Id est, prosperitatem, quam sibi promittunt, non possunt habere in perpetuum.

## CAPUT XXXI.

VERS. 1.-- *Lignum offensionis.* [n: (RAB.)] Sicut Adam in ligno vetito, etc., *usque ad* quae splendore eloquentiae nitet, et curiosos seducit.

VERS. 12.-- *Supra mensam.* [n: (ID.)] Ad litteram, continentiam, etc., *usque ad* sed sanctorum doctorum [01215C] viam teneamus.

VERS. 13.-- *Non dicas,* etc. [n: (ID.)] Quasi diceret: Ne praesumptione aliquid agas, vel antequam discas ad scribendum manum mittas.

VERS. 19.-- *Utere,* etc. Quasi: Sobrietatem dilige, temperanter age, et ne quid nimis, ne in scandalum confusionis incidas. Convenit ergo Christiano ante omnia humilitatem diligere, in lectione Scripturae cautum esse, rectam fidem tenere, modum in scientia servare, et charitatis regulam, ut probatus sit coram Deo et hominibus.

VERS. 22.-- *Quam sufficiens.* Tenuis victus tam animae quam corpori utilis est, superfluus vero e contra. *Vinum exiguum.* Vinum quoque spirituale [1215D] sumptum moderate, utile est tam corpori quam animae: immoderate enim insanire facit, et a Deo disjungit, unde anxia cura, et turbatio maxima, et perpetua tortura.

VERS. 24.-- *Somnus sanitatis.* Subtilior est somnus in parvo victu. Mystice autem qui sobrius est in spirituali vino, in contemplatione veritatis quiescit usque in mane resurrectionis.

VERS. 25.-- *Et vome,* etc. Aiunt medici, quod vomitus stomachum purgat: choleram minuit. Mystice autem qui transgreditur mensuram et gravatur carnalibus delictis, per confessionem peccati foeditatem evomat, et per corporis castigationem ad sanitatem redeat.

VERS. 27.-- *In omnibus operibus.* Monet ne tempus [1216A] perdamus, bene operemur, ut mandata Dei custodientes requiem inveniamus animabus nostris.

VERS. 28.-- *Splendidum.* Ad litteram: ad eleemosynam invitat: Quia *qui seminat in benedictionibus, de benedictionibus et metet [n: (II Cor. IX)]*. Mystice autem qui panem verbi fideliter dispensat, et testimonium veritatis non occultat, in praesenti, et in futuro benedicetur.

VERS. 30.-- *Multos enim,* etc. [n: (RAB.)] Id est ebrietas multos subvertit, quae sensum minuit, iram excitat, libidinem inflammat, animi secreta revelat.

VERS. 31.-- *Ignis.* Id est sicut ignis ferri duritiam mollit, et candescere facit; sic vinum corda superborum inflammans, ad facinus impellit.

VERS. 32.-- *Aequa vita.* Vinum sobrie potatum [1216B] vitam aequitatis non tollit; sed sobrietatem, et caetera virtutum ornamenta adducit. *Vinum.* Patet irritationem, iram, et ruinas multas ebrietate nasci, et amaritudinem animae, et scelerum vulnera multiplicari.

## CAPUT XXXII.

VERS. 1.-- *Rectorem.* [n: (RAB.)] Qui dignitate praeest, non debet superbire: *Qui major est vestrum, fiat sicut minor,* etc. [n: (Matth. X)].

VERS. 7.-- *Gemmula carbunculi.* [n: (RAB.)] Ardentium gemmarum principatum tenet, etc., *usque ad* et mysteria Dominicae passionis digno veneratur sacramento.

VERS. 14.-- *Ante grandinem.* [n: (ID.)] Fulgor coruscationis praeibit pondus grandinis; sic nitor gratiae [1216C] verecundiam.

VERS. 15.-- *Hora surgenti.* [n: (ID.)] Admonet ne simus tristes, etc., *usque ad* qui per gratiam nos fecit, et bonis [operibus] omnibus replevit.

VERS. 22.-- *Vir consilii.* Quanto quis prudentior, tanto utitur proximorum consilio, ut addat sibi intelligentiam.

VERS. 24.-- *Fili, sine consilio.* Possunt haec de catholico et haeretico accipi. Catholicus enim Deum timens omnia agit doctorum consilio et Scripturarum documento. Haereticus vero propria confidens sapientia, et propriis instat inventionibus: sed cum stultitia ejus apparuerit, per sanctos praedicatores divinis arguetur sententiis

## CAPUT XXXIII.

[1216D]

VERS. 5.-- *Praecordia fatui.* [n: (RAB.)] Sicut rota carri et axis, etc., *usque ad: Cor stultorum dissimile erit [n: (Prov. XV)]*.

VERS. 6.-- *Equus,* etc. [n: (ID.)] Sicut jumento nulla est ratio, etc., *usque ad* sed per oris officia aequaliter utrique pandit secreta.

VERS. 7.-- *Quare dies.* [n: (ID.)] Quia superius stultum vituperavit, etc., *usque ad* ut sint in signa et tempora, et dies, et annos.

VERS. 8.-- *Facto sole.* [n: (ID.)] Praecepit Deus in lege, etc., *usque ad* et maxime placere quod ordine et ratione fit.

VERS. 10.-- *Ex ipsis exaltavit.* [n: (ID.)] Id est, sua [1217A] discretione illos distinxit, quos pro benefactis remuneravit, et quibus pro malefactis dignam mercedem retribuit. *Et omnes homines.* Post dispositionem siderum, etc., *usque ad* impios vero aeterna maledictione damnavit.

VERS. 13.-- *Quasi lutum,* etc. [n: (RAB.)] In manu sua habet conditor massam humani generis, etc., *usque ad* et quem debeat indurare secundum justitiam.

VERS. 15.-- *Contra malum.* Investigator operum Dei invenit in ipsis quamdam contrarietatem, sed mirabiliter a Deo ordinatam. Non est ergo mali conditor Deus, qui fecit omnia bona valde; nec mortem fecit, nec laetatur in perditione mortuorum, sed universitatis est mirabilis ordinator. Naturae ergo bonae sunt, et a Deo sunt: vitia vero non ex Deo.

[1217B]VERS. 18.-- *Respicite.* Omnes communiter admonet, ut juris sui rationem non omittant, quia non aliter potest habere pacem et quietem. Qui enim primatus sui auctoritatem perdit, in despectionem et angustiam se mittit: qui autem locum suum sapienter custodit, se et suos ad profectum virtutis dirigit.

VERS. 19.-- *Audite.* Ad litteram patres docet, ut filios regant, et cum disciplina nutriant, donec veniant ad aetatem perfectam, ut digni haeredes patrum suorum possint esse. Spiritualiter vero instruit rectores Ecclesiae, ut dignitatem suam usque ad finem teneant et discipulos suos bene nutritos haeredes sui laboris relinquant. Tenere debent rectores exterius quod pro aliorum utilitate suscipiunt.

VERS. 25.-- *Cibaria et virga,* etc. [n: (RAB.)] Necesse [1217C] est ut iniqui servi, etc., *usque ad* ut habeant, scilicet victum et vestitum, non vagandi otium.

VERS. 31.-- *Si est tibi fidelis,* etc. [n: (ID.)] Boni servi legem tradidit, etc., *usque ad* non est enim homo persequendus, sed vitia.

## CAPUT XXXIV.

VERS. 2.-- *Quasi qui apprehendit.* [n: (RAB.)] Significat somnia fallacia, etc., *usque ad* ut sciant quid a bono spiritu percipiant, vel quid ab illusione patiantur.

VERS. 8.-- *Sine mendacio.* Abjectis somniis hortatur credendum esse doctrinae sapientiae, quae in ore fidelis viri complantata sine mendacio consummat verbum.

[1217D]VERS. 9.-- *Enarrabit intellectum.* Aliis instruendis: unde, *Benedictus Deus, qui consolatur nos in omni tribulatione nostra, ut possimus consolari eos qui in omni pressura sunt [n: (II Cor. XII)]*.

VERS. 10, 11.-- *Qui autem in multis,* etc. Mutabilis, scilicet mente, instabilis est actione. Vel, qui fidei unitate perdita multiplices sequitur haereticorum sectas, multis impietatibus servit.

VERS. 12.-- *Plurimas verborum* [n: (RAB.)] Scripturam significat; qui intente Scripturam meditatur, et humiliter Dominum deprecatur, et rerum et verborum scientiam adipiscitur.

VERS. 23.-- *Dona iniquorum.* Valde detestabile est sacrificium, quod orbati patris dolori comparatur. [1218A] Quidam pensant quanta tribuunt, et non quanta rapiunt. Et congregant mercedes, et mittunt eas in saccum pertusum. In sacco pertuso videtur, quando pecunia mittitur, sed non quando amittitur. Qui ergo quanta largiuntur aspiciunt, sed non quanta rapiunt, in sacculo pertuso mercedes mittunt, quia eas in spem fiduciae suae intuentes congerunt, sed non se intuentes perdunt.

VERS. 26.-- *Qui aufert.* [n: (RAB.)] In sudore vultus sui pauper acquirit panem. Qui hunc violenter tollit, quasi qui occidit proximum suum.

VERS. 28.-- *Unus aedificans.* Hoc est quod supra dixit, sacrificium de rapina non esse acceptabile. Qui offert de rapina, videtur sibi aedificium virtutum praeparere, non crimen avaritiae attendit et rapinae.

[1218B]VERS. 30.-- *Qui baptizatur.* [n: (ID.)] Lavamini, etc., *usque ad* et rursum flenda committunt.

## CAPUT XXXV.

VERS. 1.-- *Qui conservat.* [n: (RAB.)] Bene orat, etc., *usque ad* quia bene operando servat justitiam.

VERS. 3.-- *Propitiationum.* Inter *litare et sacrificare* hoc distat. Nam sacrificat qui sacrificium facit. Litat qui sacrificium facit, et quod sacrificio petiit, impetrat.

VERS. 4.-- *Retribuet,* etc. Utrumque, scilicet gratum Deo, et quod in altari in commemorationem Jesu Christi offertur, et quod per charitatem proximo tribuitur.

VERS. 10.-- *Bono animo.* [n: (ID.)] Quidquid bono [1218C] animo non datur, apud Deum gratiam non meretur. Homo enim videt in facie, Deus autem in corde. *Et non minuas,* etc. Mystice. Primitiae frugum, etc., *usque ad* a quo et boni operis initium et perfectio donatur.

VERS. 13.-- *Septies tantum.* Perfectam, scilicet remunerationem. Septenarius enim, etc., *usque ad* sed etiam quatuor principalium virtutum operationem praebet.

VERS. 14.-- *Noli offerre munera,* etc. Apud Deum non est quantitas muneris; nec persona potentis aspicitur: sed dilectio et humilitas cordis. Ideo non debet offerri sacrificium de iniquitate, sed de justo labore.

VERS. 21.-- *Et donec propinquet,* etc. Ad superiora [1218D] respicit, affirmans, quia Dominus orationem humilium misericorditer exaudit, qui non cessant, donec consolationem accipiant.

## CAPUT XXXVI.

VERS. 1.-- *Miserere nostri.* [n: (RAB.)] Ex persona fidelium dirigit orationem ad Deum, ut illos defendat et inimicos deprimat, ut digne correcti Deum iterum agnoscant, et idola deserant.

VERS. 7.-- *Glorifica manum,* etc. [n: (ID.)] Optat, ut divina majestas per manum et dextrum brachium, id est, per Christum, per quem antiqua miracula facta sunt, innovet tempore gratiae, ut veteris legis et novae idem intelligatur esse Deus.

[1219A]VERS. 15.-- *Extolle adversarium,* etc. [n: (RAB.)] Significat per adventum Christi, etc., *usque ad* pro statu Ecclesiae et fidelium salute.

VERS. 16.-- *Sion,* etc. Notitia Scripturae, in qua praedicatur inenarrabilis virtus Dei.

VERS. 17.-- *Et suscita,* etc., Omnes prophetae incarnationi Christi dant testimonium, quod Deus homo factus Ecclesiam sibi desponsaret.

VERS. 19.-- *Secundum benedictionem,* etc. [n: (ID.)] Ordinem scilicet, et ritum sacerdotii, etc., *usque ad* quod Aaron figuravit in temporalibus sacrificiis, hoc impleat in spiritualibus Evangelii.

VERS. 20.-- *Omnem escam.* [n: (ID.)] Postquam praedixit vocationem gentium, etc., *usque ad* sic veracem doctrinam discernamus, et fallacem.

[1219B]VERS. 24.-- *Species mulieris.* Christi gratia, quae per praedicationem animas curat, et carnis concupiscentiam mitigat. Haec in Ecclesia abundat, cujus desiderium est super omnem concupiscentiam hominis, quia in ea decor virtutum et pulchritudo doctrinae. *Super omnem.* Nulla concupiscentia hominis huic desiderio potest comparari: quia, *Fallax gratia et vana est pulchritudo; mulier timens Deum ipsa laudabitur [n: (Prov. XXXI)]*.

VERS. 25.-- *Non est vir.* Christus qui excedit humanam naturam. Unde, *Speciosus forma prae filiis hominum [n: (Psal. XLIV)]*. Hic enim peccatum non fecit, nec est inventus dolus in ore ejus.

VERS. 26.-- *Adjutorium.* Adjutorium Ecclesiae est secundum dispensationem Christi. Unde, *Justum adjutorium [1219C] meum a Domino [n: (Psal. VII)]*, etc. Ipse est infinitatis ejus columna, et laboris requies.

VERS. 28.-- *Qui non habet nidum.* Id est, Ecclesiam, ubi electorum animae filios bonorum operum nutriunt. Unde, *Invenit sibi passer domum, et turtur nidum, ubi reponat pullos suos. [n: (Psal. LXXXIII)]*.

## CAPUT XXXVII.

VERS. 1.-- *Omnis amicus.* [n: (RAB.)] Superius diligentius expressit verum amicum et falsum, dicens: *Et non permanebit in die tribulationis.*

VERS. 2.-- *Sodalis autem.* Verus amicus toto animo diligit, et opere proficit. Unde, *Non diligamus verbo neque lingua, sed opere et veritate [n: (I Joan. III)]*.

VERS. 3.-- *O Praesumptio.* Detestatur hypocrisim, [1219D] cum malus se bonum esse simulat *cooperiendo aridam malitiam,* in qua scilicet non est pinguedo charitatis vel misericordiae.

VERS. 5.-- *Causa ventris.* Pro gula, non pro amicitia. Possunt in falsis amicis haeretici intelligi, qui omnia recte faciunt, quasi animarum consultores, cum sint proditores. Unde, *Attendite a falsis prophetis qui [n: (Matth. VII)]*, etc. *Cum socero.* Socer, qui a parte feminea est cognatus, muliebrem et mutabilem ostendit animum, similiter et zelus qui praecipue est animarum.

VERS. 8.-- *Omnis consiliarius.* Adhuc docet cautelam omnem habendam in suscipiendis amicis et consiliariis. Multi enim se amicos et consiliarios fingunt, [1220A] et insidias tendunt. Unde Jeremias, *Unusquisque se a proximo suo custodiat [n: (Jer. IX)]*.

VERS. 14.-- *Non attendite.* [n: (RAB.)] Diversas species consiliantium enumeravit, in quibus plures personas notavit, quae a veritate discordant. Unde praecepit cum talibus non esse consiliandum, quorum consilium periclitatur. Praevidenda est ergo consiliarii prudentia, fides, voluntas, et religio.

VERS. 18.-- *Anima sancti viri.* Consiliariorum, diversitate ostensa, adjungit, quantum humanae sapientiae sanctorum excellat scientia a Spiritu sancto infusa.

VERS. 22.-- *Vir peritus.* Quia de lingua praedixerat: de bonis malisque doctoribus continuat.

VERS. 28.-- *Vita viri.* [n: (ID.)] Praesens vita hominum [1220B] in incerto non est apud eum. Unde, *Breves dies hominis sunt, numerus mensium apud te est [n: (Job. XIV)]*.

VERS. 32.-- *Noli avidus.* Juxta historiam, parcimoniam laudat, crapulam vituperat, quae ad infirmitatem perducit devorantem. Mystice vero admonet, ut in temporalibus simus temperantes. Unde, *Mel invenisti, comede quod sufficit tibi [n: (Prov. XXV)]*, etc. Et alibi: *Non plus sapere quam oportet [n: (Rom. XII)]*.

## CAPUT XXXVIII.

VERS. 1.-- *Honora medicum.* [n: (RAB.)] Discretos vult nos esse, etc., *usque ad* utrique ergo honorandi, sed spirituales praeferendi.

VERS. 5.-- *Nonne a ligno.* Antiquam tangit historiam [1220C] quia in deserto Sur invenerunt filii Israel aquam amaram, sed Deus ostendit Moysi lignum, quod immissum aquam indulcavit; ubi juxta historiam demonstratur ligni medicina indulcari aquas Mystice autem aqua amara significat legem, cui si confessio crucis et sacramentum jungatur, potabilis efficitur.

VERS. 7.-- *In his curans.* [n: (ID.)] Contra diversas infirmitates, diversa opponunt medici, cibos scilicet et potus, emplastra, et unguenta: ut morbis conveniant medicamenta. Similiter faciunt medici spirituales.

VERS. 10.-- *Averte.* Simile est illud: *Declina a malo, et fac bonum. Et ab omni,* etc., et non tantum corpus, sed ut sis *innocens manibus et mundo corde.*

[1220D]VERS. 11.-- *Da suavitatem.* Panis et vini sacrificium in memoriam Dominicae passionis oblatum, praecipue curat vulnera animarum nec solum vivis, sed et mortuis valde necessarium est.

VERS. 15.-- *Incidet in manus medici.* [n: (ID.)] Aegritudinis et molestiae, etc., *usque ad* et instanter Dominum deprecantur ut dirigat opera eorum, et refrigerium praestet infirmantibus.

VERS. 16.-- *Fili,* etc. Quia de infirmitatibus, et medicorum curationibus disputavit, de mortuorum exsequiis adjungit.

VERS. 21.-- *Memento novissimorum.* [n: (ID.)] Admonitio bonorum patrum ut filii praeparent sibi viaticum bonorum operum.

[1221A]VERS. 22.-- *Neque enim est conversio.* Quasi diceret: Ergo cautus esto in omnibus, ne forte in obitu proximi plus aequo doleas.

VERS. 24.-- *In requie.* Quasi: Morituri memoriam continuo conserva, et confide, et spe conforta, ne in ultimo articulo deficiat.

VERS. 26.-- *Qui tenet aratrum.* Praedicatores sanctos significat, qui omni tempore docendo, exhortando, auditores suos instruunt ut interioris hominis virtutem eliciant, et animam humanam ad imaginem Dei reforment. Unde, *Ut sapiens architectus fundamentum posui [n: (I Cor. III)]*. Et alibi: *Filioli mei quos iterum parturio, donec formetur in vobis Christus [n: (Gal. IV)]*. Quot species virtutum sunt, tot operationes et documenta mentibus electorum doctrina [1221B] imprimunt.

VERS. 28.-- *Sic omnis faber,* etc. Ordo praedicatorum, qui per diversa officia ministerium suum agunt, doctrinam secundum auditores temperant: qui fragiles et infirmos verbis et exemplo formant, ut vasa in honorem faciant.

*Cor suum dabit.* Cum praesentis vitae volubilem conversationem per vestigia bonorum operum subjectis ostendit immutabilem.

VERS. 33.-- *In brachio suo.* [n: (RAB.)] Quia multis exemplis, etc., *usque ad* ut in fornace cordis operationem discipulorum igne solidet charitatis.

## CAPUT XXXIX

VERS. 15.-- *Si permanserit.* [n: (RAB.)] Christi, cujus [1221C] sunt membra, a suo habent omnia: qui est virtus et sapientia Patris.

VERS. 17.-- *Obaudite me.* [n: (ID.)] Intelligite doctrinam meam, mentes electorum per baptismum generatae, et fructum martyrii facite in decursu mortalis vitae.

VERS. 20.-- *Et citharis.* [n: (ID.)] Unde: *Confitemini Domino in cithara [n: (Psal. XXXII)]*. Cithara est ligni ventris in imo concavitas, etc., *usque ad* quae secundum formam psalterii de superius ad nos conveniunt.

VERS. 22.-- *In verbo ejus.* [n: (ID.)] Quando congregavit aquas, etc., *usque ad* vel aqua persecutionis, Dei dispensatione restringitur.

VERS. 24.-- *Opera omnis carnis.* Praesentia Dei antecedit omnia, et quidquid fit temporaliter ei sine [1221D] tempore praesens est. *Nihil ergo novum, neque mutabile est in conspectu ejus [n: (Act. I)]*.

VERS. 26.-- *Non est dicere,* etc. Prohibet nos esse curiosos, et perscrutari quae scire non convenit. Omnia enim in tempore suo manifestabuntur, cum illuminabit Dominus abscondita tenebrarum, et manifestabit consilia cordium.

VERS. 27.-- *Benedictio,* etc. Sicut post diluvii effusionem aquae redibant, ut appareret arida et germinaret; sic post exstinctionem impiorum, datur electis facultas fructificandi.

VERS. 31.-- *Initium necessariae.* Ante diluvium, fructu terrae naturali cibo nutriebantur homines, nedum erant concessae carnes.

[1222A]VERS. 35.-- *Ignis, grando.* [n: (RAB.)] Omnia homini ante peccatum obediebant; post peccatum vero pugnat contra eum orbis terrarum. Inde fames et mors, et mille pericula mortis, bestiae quoque contra eum saeviunt, et rhomphaea coelestis vindictae.

VERS. 37.-- *In mandatis.* Quia juxta supernam sententiam, in tempore opportuno digna ultio peccatores vastabit.

VERS. 38.-- *Propterea ab initio, confirmatus sum.* Ad superiora respicit, ubi ait: *Non est dicere,* etc. Videt enim incomprehensibilia Dei judicia, et investigabiles vias, nec audet inde aliquid temere loqui vel scribere: sed temperate de his disputans, non causam, sed modum divino consilio manifestum dimisit.

VERS. 40.-- *Non est dicere.* Utile dat consilium, [1222B] ut opera ei non incaute discutiamus, sed Creatorem in omnibus laudemus et benedicamus.

VERS. 41.-- *Et nunc in omni tempore suo.* Quasi dicat: Ne dicas priora tempora meliora fuere quam nunc sunt. Virtutes faciunt dies bonos, vitia malos.

## CAPUT XL.

VERS. 2.-- *Cogitationes.* [n: (RAB.)] Enumerat mala quae homo pro peccatis sustinet.

VERS. 6.-- *Modicum.* Quia caro mortua et insensibilis ad tempus requiescere videtur, anima jam sentit dolorem, et post resurrectionem cum corpore suo in poenis vivet aeternis.

VERS. 7.-- *Conturbatus est.* [n: (ID.)] Ideo mali cruciabuntur in poena, etc., *usque ad* nobilium scilicet [1222C] et ignobilium.

VERS. 10.-- *Et propter illos factus est cataclysmus.* Peccanti homini multiplex poena deputata est, ut correctus poeniteat, et deinceps caveat; sed quia negligit, et in poenis proficit, inducit Deus diluvium orbi, ut hominem deleret quem creavit. Ad comparationem vero futurae poenae nihil est quod homo patitur in praesenti.

VERS. 11.-- *Et aquae omnes.* [n: (ID.)] Opera scilicet peccatorum supernae mercedis fructum non acquirunt, sed poenarum interitum.

VERS. 13.-- *Substantiae injustorum.* Inchoant germinare, sed fluctuant in tentatione, et subito arescunt ad primum persecutionis aestum.

VERS. 15.-- *Nepotes impiorum non multi.* Saepe [1222D] videmus progeniem impiorum cito deficere, maxime cum filii imitantur iniquitatem patrum.

VERS. 18.-- *Vita sibi sufficientis.* Dulcis est somnus operanti, sive parum, sive multum comedat. *Invenies thesaurum.* Vere enim Christianum se esse probat, qui Christi mandata credit et facit.

VERS. 20.-- *Vinum et musica laetificant cor.* Haec naturaliter mulcent et exhilarant animam, sed dilectio sapientiae et lingua suaviter docens multo plus confortat intellectum.

VERS. 22.-- *Gratiam et speciem desiderabit oculus.* Ornatum scilicet templi et culturae diversitatem, quae prior populus sub lege habuit, praedicatio Evangelii in orbe seminata, bonorum operum virore excellit

[1223A]VERS. 26.-- *Facultates et virtutes.* [n: (RAB.)] Divitiae datae in Domino, etc., *usque ad* et haec et omnes facultates mundi.

VERS. 30.-- *Vir respiciens.* Stultum est enim otiari, et de alieno labore mercedem quaerere. Percipiet enim unusquisque secundum opera sua.

VERS. 32.-- *In ore imprudentis conculcabitur inopia,* etc. Cui placet otiose torpere, nec proximis docendo prodesse, tandem doloribus inferni et sera poenitentia aestuabit.

## CAPUT XLI.

VERS. 1.-- *O mors,* etc. [n: (RAB.)] Qui prosperitatem mundi et divitias amat, amara est illi mors corporalis, quia futurae vitae gaudia negligit.

[1223B]VERS. 5.-- *Hoc judicium.* [n: (ID.)] Commune est omni carni, nec quisquam evadere potest, etiamsi centum aut mille annos vixerit aut ultra; unde: *Quis est homo qui vivet, et non videbit mortem? [n: (Psal. LXXXVIII)]*.

VERS. 8.-- *Filii abominationum.* Abominabiles sunt filii peccatorum, qui scilicet, impios patres imitati sunt.

VERS. 10.-- *De patre impio.* Qui male filios nutrit, vel exemplo perdit, reus est eorum perditionis. Vel, qui mala opera de prava voluntate gignit, damnabitur pro eis

VERS. 13.-- *In perditionem.* Superioribus respondet, in quibus de morte temporali disputavit: quia sicut homo de terra creatus pro peccato originali in [1223C] terram redit, quamvis in incorruptione surrecturus; sic impii pro peccatis suis maledicti, in aeternam perditionem cum corpore et anima ibunt.

VERS. 15.-- *Curam habe de bono nomine,* etc. Ut bene et religiose vivas. Sic autem acquiritur bonum nomen.

VERS. 18.-- *Melior est homo qui abscondit stultitiam suam,* etc. Qui abscondet frumentum, maledicetur in populis, benedictio autem super caput vendentium.

VERS. 19.-- *Verumtamen revertimini in his quae procedunt.* Quia bonum nomen et bonam et vitam utilem esse praedixit, et occultantes scientiam reprehendit, suadet ut revertantur ad studium docendi, quia non est bonum irreverentem et inobedientem [1223D] esse suo doctori.

VERS. 20.-- *Non est bonum omnem irreverentiam observare.* Juxta litteram, nos instruit ut a vitiis caveamus, et virtutibus operam demus, et ne spretis melioribus, eligamus pejora, quae sequitur confusio sempiterna.

VERS. 26.-- *Non avertas faciem tuam a proximo tuo,* etc. [n: (RAB.)] Cum angeli colligent de Ecclesia omnia scandala, etc., *usque ad* et fornicationibus haereticorum se miscuit.

VERS. 27.-- *Ne respicias mulierem alieni viri,* etc. Cupiditatem carnalem quae debet subesse spiritui, hanc non debemus scrutari et suggestionibus ejus subjici.

## CAPUT XLII.

[1224A]

VERS. 1.-- *Non duplices sermonem,* etc. [n: (RAB.)] Prohibet de occulto cordis bonum et malum simul dicere; unde: Nunquid fons de eodem foramine emanat dulcem et amaram aquam?

VERS. 4.-- *De aequalitate staterae,* etc. [n: (ID.)] Ubique sequenda est aequitas, etc., *usque ad* subjectos quoque cum discretione disciplinae regamus.

*De aequalitate staterae.* Quantum hypocrisis et dolus Domino displiceat ostenditur his verbis: *Statera dolosa abominatio est apud Deum.* Qui aliter causam pauperis quam potentis librat; vel sua errata leviora quam aliorum putat; vel qui imponunt in humeros hominum onera importabilia; vel qui bona in publico, mala in occulto agit, abominabilis est [1224B] Domino.

VERS. 5.-- *Et servo pessimo.* Significat servum qui verbis non corrigitur, verberibus esse coercendum. Servus quoque vitiorum severa disciplina corrigendus est.

VERS. 7.-- *Ubi manus multae,* etc. Admonet ubi diversae sunt voluntates spirituali lucro inhiantes, caute esse dispensandum. Alii enim tentandi, alii discendi voto quaerunt verbum, sed non omnia omnibus conveniunt.

VERS. 8.-- *De disciplina.* Qui congrua disciplina unumquemque arguit, eruditum se et probabilem doctorem in conspectu sanctorum ostendit. Nec aetas juvenilis in doctore despicienda, quem vita et discretio commendat.

[1224C]VERS. 9.-- *Filia patris.* [n: (RAB.)] Mystice filia patris, etc., *usque ad* vel transgrediatur legem Dei facta sterilis in omnibus bonis.

*Filia patris.* Docet, ad litteram, parentes sobolis suae curam gerere, et cum disciplina nutrire, et ne lasciviae et voluptati frena relaxent.

VERS. 11.-- *Super filiam luxuriosam,* etc. Quae diligentem quaerit custodiam. Si enim dimittitur suae voluntati, doctorem confundit et in multitudine populi erubescere facit. Unde, periculose tibi ministrat, cujus vultum frequenter attendis. Nam impudici oculi non norunt animae pulchritudinem considerare, sed corporum.

VERS. 14.-- *Melior est enim iniquitas viri,* etc. [n: (ID.)] Mulier aut sexum significat, etc., *usque ad* [1224D] quia res confusione dignas gerit.

VERS. 15.-- *Memor ero igitur operum,* etc. [n: (ID.)] Hucusque de diversis rebus disputavit, etc., *usque ad* et postea patrum fortia facta describit.

VERS. 19.-- *Cognovit enim Dominus,* etc. Quia omnes aetates mundi praesentes sunt ei, apud quem nihil praeteritum, nihil futurum est; ipse solus revelat mysteria, qui scit singulorum corda, qui omnes cogitatus et sermones inspicit.

VERS. 21.-- *Magnalia sapientiae.* Quando prophetis scilicet et apostolis sacramentum consilii sui absconditum a saeculis et generationibus fidelibus revelavit. Ipse enim est ante omnes, et post omnes, cui nihil additur, nihil minuitur.

[1225A]VERS. 23.-- *Et tanquam scintilla.* Tanquam scintillam in opera Dei consideramus, quia vix parvam notitiam inde percipimus.

VERS. 25.-- *Omnia duplicia,* etc. [n: (RAB.)] Ita ordinavit Deus omnia, ut quae sibi videntur esse contraria conveniant, ut elementa vel quatuor tempora.

## CAPUT XLIII.

VERS. 1.-- *Altitudinis,* etc. [n: (ID.)] pulchritudo firmamenti, etc., *usque ad* nullus corporeis oculis divinitatis splendorem potest sufferre.

VERS. 3.-- *Fornacem custodiens.* Quia superbos, pro cogitatione, locutione, et operatione mala, excruciat aeterna flamma.

VERS. 5.-- *Et in sermonibus ejus,* etc. [n: (ID.)] [1225B] Mysticis verbis superborum ludit intellectum. *Festinavit,* etc. Cum in praedicatione Evangelii praeparata est via salutis et aditus regni coelestis.

VERS. 6.-- *Et luna,* etc. [n: (ID.)] Postquam de sole disputavit, etc., *usque ad* sed rectius aprili deputatur, quia in ipso vel incipit, vel desinit, vel totus includitur.

VERS. 7.-- *Luminare quod minuitur,* etc. Luna non habet nativum splendorem, sed a sole accipit: sic et Ecclesia a Christo, quae in persecutione videtur minui, sed in parte clarescit; crescit enim mirabiliter in consummatione.

VERS. 9.-- *Vas castrorum,* etc. Quia in ipsa consistit multitudo fidelium, quae in firmamento veritatis et divinae praedicationis per totum orbem gloriose [1225C] resplendet.

VERS. 10.-- *Species coeli,* etc. Ornatus Ecclesiae, sanctorum plenitudo, quos Deus excelsus ordinavit, ut praedicatione Evangelii illustrarent. Hi *in verbis sanctis* et in doctrina verae fidei permanentes, exspectant judicium Dei.

VERS. 11.-- *In verbis.* Quia in patientia sua possident animas, praecincti lumbos; et lucernas tenentes in manibus suis, exspectant Dominum suum, quando revertatur a nuptiis.

VERS. 12.-- *Vide arcum,* etc. Scriptum Veteris vel Novi Testamenti. Hic fidelibus suave jugum ostenditur, contumacibus arma terribilia.

VERS. 13.-- *Gyravit coelum,* etc. Quando per virtutem et sapientiam Dei, id est, Christum, Vetus et [1225D] Novum Testamentum conditum est.

VERS. 16.-- *Et confracti sunt lapides grandinis.* Doctores, qui terram humani cordis irrigant, et tempestatem increpationis in se gerunt, et in tempore effundunt, et confringunt lapides grandinis; increpando, scilicet duritiam pravi cordis lapident vitale gramen.

VERS. 17.-- *Aspirabit Notus.* [n: (RAB.)] Qui et Auster, etc., *usque ad* potentes ad Christiani nominis persecutionem, et aliquando ad poenitentiam.

VERS. 18.-- *Tempestas.* Varia tentamenta per malignos spiritus Deus irrogat, ut fervorem fidei et dilectionem frigescere faciant.

VERS. 21.-- *Gelu sicut salem,* etc. Id est, sterilitatem; [1226A] ubi enim sal spargitur, sterilitas sequitur: diabolus vero per frigus infidelitatis terrena corda ad bona opera sterilia facit.

VERS. 24.-- *Medicina,* etc. Omnis eloquentia deficit in comparatione ejus, nec sufficit virtutem ejus enarrare.

VERS. 26.-- *Qui navigant mare,* etc. Multa sunt ad litteram pericula maris, et ibi mirabilia Dei opera in variis bestiis, sicut naturalium rerum scriptores tradiderunt. In mari quoque hujus mundi sunt multa monstra daemoniorum et multae eorum insidiae.

VERS. 34.-- *Ne laboretis,* etc. [n: (RAB.)] Comprehendere quod est incomprehensibile. Unde non quaeras opes ad quas pertingere non possis.

## CAPUT XLIV.

[1226B]

VERS. 1.-- *Laudemus viros,* etc. Moraliter disputando, allegoriamque et anagogem in plerisque tangendo, mysteria divini sacramenti edidit; nunc de sanctis patribus narrare incipit. *Parentes nostros.* Patriarchas, qui divina locutione et visione fruebantur; et Prophetas, qui, Spiritu sancto repleti, multa Christi et Ecclesiae mysteria praecinuerunt.

VERS. 12.-- *In Testamentis stetit,* etc. [n: (RAB.)] Haec juxta historiam de patriarchis, etc., *usque ad* quando semen bonorum operum coelesti mercede compensabitur.

VERS. 16.-- *Henoch placuit Deo.* Non ab Adam, etc., *usque ad* ut det hominibus consilium poenitendi.

VERS. 17.-- *Noe inventus est,* etc. Quando pereunte [1226C] mundo diluvio reservatus est, ut poenitentiam gentibus praedicaret, et exemplo demonstraret quod qui Deo devote serviunt, ab aeterno interitu liberantur. Cum eo Deus pactum statuit, ne ultra perderet aquis diluvii omnem carnem [n: (Gen. XVII)]. Significat autem rectores, qui inter fluctus saeculi arcam, id est Ecclesiam, regunt, et praedicant baptismum poenitentiae, orationibus et sacrificiis Deum placantes humano generi.

VERS. 21.-- *In carne ejus facit stare testamentum,* etc. [n: (RAB.)] Ut significaretur renovata natura nostra per baptismum Christi, post exspoliationem veteris hominis.

VERS. 22.-- *Ideo jurejurando,* etc. Duplex est promissio Abrahae. In arena maris exprimuntur steriles [1226D] Judaei; in similitudine stellarum, fideles Christiani, qui resurrectionis lumine coruscabunt sicut astra coeli.

VERS. 26.-- *Et dedit illi haereditatem,* etc. Gentilis populi, qui posterior ad gratiam fidei et baptismi regenerationem accessit, cui plenitudo paternae benedictionis provenit.

## CAPUT XLV.

VERS. 6.-- *Praecepta.* In monte Sinai, scilicet legem dedit ei et praecepta vitae, cum eo loquens in nube.

VERS. 9.-- *Et circumcinxit eum,* etc. Describit ritum veteris sacerdotii et ornatum pontificis, quae omnia figura erant Novi Testamenti, et veri sacerdotis Jesu Christi. *Et induit.* Vestimenta pontificis sunt opera virtutum: sapientia, doctrina.

VERS. 14.-- *Corona aurea,* etc. In qua erat nomen omnipotentis Dei, quae significat honorificentiam divinae majestatis, quoniam super omnia statuere debemus, ut in omnibus actibus nostris et sermonibus honorificetur Deus *per Jesum Christum, qui est caput nostrum [n: (I Petr. IV)]*.

VERS. 17.-- *Sacrificia.* [n: (RAB.)] Quomodo Moyses Aaron, etc., *usque ad* Christi enim sacerdotium et ritus sacrificiorum in aeternum manebit.

VERS. 28.-- *Phinees filius Eleazari.* [n: (ID.)] Phinees, sicut scriptum est in libro Numerorum [n: (Cap. XXV)], etc., *usque ad* ad montem fortitudinis, id est Christum, [1227B] feliciter pervenit.

VERS. 31.-- *Et testamentum David.* [n: (ID.)] Significat quod David in distributione ministeriorum Dei, etc., *usque ad* et in tabernaculo ministrorum vices ordinavit.

## CAPUT XLVI.

VERS. 1.-- *Fortis in bello Jesus Nave.* [n: (RAB.)] Jesus et opere et sermone Christum significat, etc., *usque ad* triumphans principatus et potestates in semetipso.

VERS. 4.-- *Quis ante illum,* etc. (ID). Quomodo in occursu Josue impeditus est sol, etc., *usque ad* breviabuntur in tempore perditionis.

VERS. 9.-- *A peccatis.* Desperationis, quando exploratorum rumoribus auditis desperaverunt intrare [1227C] terram.

VERS. 13.-- *Et judices singuli,* etc. [n: (RAB.)] Post Josue, successerunt judices qui populum Dei ab hostibus defendebant; et post Christi passionem, apostoli rectores Ecclesiae Dei.

VERS. 14.-- *Ut sit memoria illorum,* etc. Quia in recta fide perseveraverunt, ut memoria eorum perpetua benedictione firmaretur. *Ossa.* Robur bonorum operum mercede donatur, ut memoria nominis eorum ad posteros cum gloria transferatur.

VERS. 16.-- *Dilectus a Domino,* etc. [n: (RAB.)] Narrat historia quod Dominus Samueli infanti, etc., *usque ad* pronuntiat malis rectoribus poenam futuram et mortem perpetuam.

## CAPUT XLVII.

[1227D]

VERS. 1.-- *Post haec surrexit Nathan.* Ad litteram, facta David commemorat, de quibus liber Regum et Paralipomenon plenissime narrant.

VERS. 2.-- *Quasi adeps.* Significat eum gratia Spiritus sancti repletum, a carnalium consortio vita et moribus separatum.

VERS. 3.-- *Cum leonibus lusit.* [n: (RAB.)] David significat Christum, etc., *usque ad* et dedit illi nomen, quod est super omne nomen.

VERS. 14.-- *Post ipsum surrexit filius sensatus.* [n: (ID.)] Mystice, Salomon, etc., *usque ad* sicut in una area bonos significant grana, malos vero palea.

VERS. 23.-- *Ut faceres imperium,* etc. [n: (ID.)] Quia [1228A] decem tribus secutae sunt Jeroboam, et duae Roboam; de Ephraim fuit Jeroboam, qui primus in decem tribubus crudeliter regnavit.

VERS. 27.-- *Et dereliquit post se,* etc. [n: (ID.)] Mystice, Roboam, qui interpretatur *latitudo populi,* etc., *usque ad* in regula catholicae fidei permansit.

VERS. 28.-- *Avertit gentem consilio suo.* Credens scilicet consilio juvenum.

## CAPUT XLVIII.

VERS. 1.-- *Et surrexit Elias.* [n: (RAB.)] Qui duos quinquagenarios ab Ozia rege missos coelesti igne combussit [n: (IV Reg. I)].

VERS. 2.-- *Qui induxit.* [n: (ID.)] Mystice, fames trium annorum verbi Dei et fidei Trinitatis inediam figuravit, etc., *usque ad* ut postea veniret qui nec [1228B] translatus nec subvectus, coelum aethereum sua virtute penetraret.

VERS. 13.-- *Elias quidem in turbine,* etc. [n: (ID.)] Cum non sit discipulus super magistrum, etc., *usque ad* qui enim firma fide tangit mortem Christi, particeps est ejus resurrectionis.

*In Eliseo completus.* Qui oravit die: *Fiat spiritus tuus duplex in me,* et obtinuit. Unde in patientia et virtute insuperabilis fuit, qui in vita et in morte multa signa fecit.

VERS. 17.-- *Relicta est gens perpauca.* Quia domus David, et tribus Juda, et Benjamin, non penitus abjecerunt culturam Dei, sed alii eorum fuerunt idolatrae, sicut Joram et Achaz: alii adhaeserunt Deo, sicut Ezechias et Josias.

[1228C]VERS. 19.-- *Ezechias munivit civitatem suam,* etc. [n: (RAB.)] Quod Ezechias fontem obturat, etc., *usque ad* civitatem exstinctis hostibus liberatam in Paralipomenon plene ostenditur.

## CAPUT XLIX.

VERS. 1. *Memoria Josiae.* [n: (RAB.)] Memoria Josiae regis, etc., *usque ad* ipse zelo Dei mundat terram Judae et Jerusalem ab omnibus abominationibus, qui ait: *Zelus domus tuae comedit me.*

VERS. 5.-- *Praeter David, et Ezechiam, et Josiam,* etc. Hi tres comparatione aliorum non dicuntur peccasse. Quod enim peccaverunt, condigna poenitentia deleverunt, et devotione et pietate Deo placuerunt.

[1228D]VERS. 8.-- *Incenderunt electa civitatem sanctitatis,* etc. [n: (ID.)] Quidam hunc locum in persona Christi intelligunt, etc., *usque ad* his autem destructis, aedificavit Ecclesiam Dei.

VERS. 10.-- *Ezechiel qui vidit,* etc. [n: (ID.)] Mystice, Ezechiel, etc., *usque ad* et poenitentibus praedixisse remedia.

VERS. 11.-- *In imbre.* Significat quod praedicaverit super peccatores venturam esse pluviam vindictae, et per viam mandatorum Dei gradientibus promiserit consolationem misericordiae.

VERS. 13.-- *Nam et ipse,* etc. Quia Christum signat, qui est imago Dei: ut quicunque crediderit in Deum, hic quasi annulo signetur.

[1229A]VERS. 14.-- *Et Jesum filium Josedec.* Quia per gratiam Jesu Christi, qui est rex noster et sacerdos, post captivitatem diabolicae oppressionis, reaedificatur Ecclesia.

VERS. 15.-- *Nehemias.* [n: (RAB.)] *Consolator Deus,* vel *consolatus a Domino,* etc., *usque ad* qui aedificat civitatem Dei, id est Ecclesiam, et consolatur moerentes.

VERS. 16.-- *Nemo,* etc. Enoch, *dedicatio.* Hic Christum significat, qui aedificavit et consecravit Ecclesiam sanguine suo; qui sine peccato venit in mundum, et cum gloria suscepturus est in coelum.

VERS. 17.-- *Ut Joseph.* Joseph, sicut Jacob pater ejus, terram promissionis desiderabat, Aegyptum detestabatur; instruens nos ut desideremus terram [1229B] viventium, ut quiescamus in pace.

VERS. 18.-- *Et ossa ipsius visitata sunt.* [n: (RAB.)] Significat quod Joseph, etc., *usque ad* et sepelierunt in Sichem, quae est Neapolis, urbs Samaritanorum.

VERS. 19.-- *Seth et Sem,* etc. Seth filius Adam, et Sem primogenitus Noe, tam fide quam moribus hominibus sui temporis praelati sunt; in quibus Christus significatur, qui Deus et homo est.

## CAPUT L.

VERS. 1.-- *Simon Oniae filius.* [n: (RAB.)] Ad homines in tempore suo pervenit, etc., *usque ad* cum vitam Simonis et mores tam expresse describat Jesus.

VERS. 3.-- *Putei aquarum.* Profunditates Scripturarum, quae in divinis libris sub figuris latent, [1229C] sed ore praedicatorum redundant, quasi mare ad saturitatem plurimorum.

VERS. 5.-- *Et ingressum domus atrii amplificavit.* Quia in rudibus, quos signat atrium; et in perfectis, qui signantur per domum, magistrorum excrescit meritum.

VERS. 11.-- *In accipiendo ipsum stolam,* etc. Ordo praedicatorum accipiendo stolam gloriae, et vestiendo se consummatione virtutum, judicium dignitatis suae, et ornatum fidei, et vestitum bonae operationis demonstrat. Haec enim debent in sacerdotibus apparere, ut digne possint docere.

VERS. 13.-- *In accipiendo autem partes de manu sacerdotis.* Partes accipit de manu sacerdotis, qui bonae operationis actum exigit a ministris.

VERS. 15.-- *Et consummatione fungens in ara.* Consummata oblatio datur excelso Regi, quando corpus Christi offertur Deo.

VERS. 17.-- *Effudit in fundamento.* In commemorationem Christi, qui est fundamentum Ecclesiae, hujus oblationis est odor suavissimus Deo omnipotenti.

VERS. 18.-- *Tunc exclamaverunt filii Aaron.* Christi sacerdotes praedicationem exhibuerunt per passionem consummatam. Ductiles tubae bene dicuntur, quia praedicatores tanto crescunt quanto tribulationum malleis percutiuntur.

VERS. 19.-- *Tunc omnis populus,* etc. Cum officium ecclesiasticum per ministros altaris agitur in [1230A] memoriam Christi, populus, ad laudem Dei provocatus, prosternit se in faciem, id est, cordis sui exhibet humilitatem. *Dare preces Omnipotenti.* Quia quidquid amore Dei agitur, coram Deo est oratio et odor suavitatis; quia omnis Ecclesia satagit ut perseveret in prece usque ad finem mundi, quando corpus Christi in incorruptione honorabitur, et membra capiti suo conjungentur.

VERS. 21.-- *Et rogavit populus,* etc. [n: (RAB.)] Quia quidquid in unitate fidei Deo offertur, apud eum recipitur; quidquid extra, impietati deputatur. Magnus fit in Ecclesia sonus, quando orantibus sacerdotibus et benedicentibus respondet omnis populus: Amen: qui sonus tam ad clamorem vocis quam ad devotionem cordis pertinet.

[1230B]VERS. 22.-- *Tunc descendens,* etc. Coetus sanctorum exsultans. *Extulit.* Quando gratias agit pro perfectione laboris in salute universi populi, tunc laudes multiplicat, orationem iterat, quia nunquam a laudibus cessat.

VERS. 23.-- *Ostendere virtutem Dei.* Praedicare scilicet misericordiam ejus, qui dat nobis jucunditatem cordis, et pacem in temporibus aeternis, ut omnes viri Israelitae, et amatores Regis aeterni, praedicent potentiam et bonitatem Dei in liberatione populi sui.

VERS. 27.-- *Duas gentes,* etc. Ruina duplex, gentilitas scilicet, quae idololatria polluta est et conversatione vana.

VERS. 29.-- *Doctrinam sapientiae,* etc. Opus suum [1230C] commendat, ostendens quam utile sit legenti, meditanti et operanti.

## CAPUT LI.

VERS. 1.-- *Oratio Jesu filii Sirach.* Melius ad totam Ecclesiam refertur, quam ad unam personam, quia in ea multae species tribulationum et diversa solatia describuntur.

*Confitebor tibi, Domine rex.* [n: (RAB.)] Jesus Christus adjutor et protector est sponsae suae, qui tradidit semetipsum pro ea, ut liberaret eam a perditione originalis peccati.

VERS. 5.-- *Portis tribulationum.* Haec sunt ora principum et tyrannorum, unde minae prodeunt et fraudulentiae, quae servos Dei negare fidem compellunt.

[1230D]VERS. 6.-- *A pressura flammae.* Hoc tribus pueris contigit in camino ignis corporaliter; sed omnes sancti ab aestu persecutionis liberantur spiritualiter.

VERS. 9.-- *Et vita mea appropinquans erat inferno.* Quia vita carnis quotidie deficiendo ad mortem tendit. Mortem enim *infernum* vocat, quia mors carnis, primi peccati vindicta est, sicut infernus peccantium animarum poena perpetua.

VERS. 10.-- *Circumdederunt me undique,* etc. Videns Ecclesia se ab hostibus circumdari, et humanum deesse solatium, a Deo quaerit adjutorium, a quo est omne bonum, cui attribuit quod liberatur ab inimicis.

[1231A]VERS. 18.-- *Cum adhuc junior essem.* [n: (RAB.)] In juventute, vel pueritia, etc., *usque ad* quomodo ab infantia quaesierit sapientiam.

*Priusquam oberrarem,* etc. Signat se ante errorem pueritiae vel juventutis desiderasse sapientiam, et a Domino postulasse, et usque ad novissimum perseverasse.

VERS. 19.-- *Tanquam praecox uva.* Decorem sapientiae comparat praecoquae uvae, ut ostendat jucunditatem apud eam esse. Praecoqua enim uva dicitur eo quod cito maturescat.

VERS. 24.-- *Consiliatus sum,* etc. [n: (RAB.)] Prius dicit se consilium inisse ut faceret illam, etc., *usque [1232A] ad* sic enim confirmatus, perveniet ad fructum sapientiae.

VERS. 29.-- *Venter meus.* Commotus ad poenitentiam per sapientiae notitiam. *Propterea.* Ad perfectionem sapientiae pervenire non est humani studii, sed divini muneris.

VERS. 30.-- *Dedit mihi Dominus,* etc. Bona merces est lingua erudita, quae fecit fratres instruere et corrigere.

VERS. 37.-- *Laetetur anima.* Magna est jucunditas cordis, si recordatur misericordiam superni judicis.

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## CHAPTER ONE.

[1183C]

VERS. 1.-- *All wisdom,* etc. [n: (RAB. in Eccli., tom. III.)] He begins from the eternal wisdom of God, which is Christ, who is always with the Father before the ages, according to that word: *In the beginning was the Word, and the Word was with God [n: (Joan. I)]*. *Is from the Lord God.* Because Christ, the fountain of life, the true light, is born of the Father, *and all things were made by him, and without him was made nothing [n: (Ibid.)]*. Whoever lacks this wisdom walks in darkness, and knows not where he goes. *For the wisdom of this world is foolishness with God; and the prudence of the flesh is death [n: (Sap. XI)]*.

VERS. 2.-- *The sand of the sea, and the drops of rain.* [n: (RAB. ubi supra )]. He compares bodily things with spiritual, so that from the most difficult a thing altogether impossible may be estimated. [1183D] For if these things, which were established in a fixed number and measure and weight, no one can count, how much less shall he be able to search out the wisdom of God, which is without beginning and without end, unutterable, inestimable?

VERS. 4.-- *She was created before all things.* Created according to his humanity in the counsel of God the Father, that is, he was predestined to be incarnate for the salvation of the human race. And it is to be noted that, on account of the unity of the person, Christ is sometimes said to be begotten, sometimes created.

VERS. 5.-- *The fountain of wisdom.* The origin of all wisdom proceeds from the Word of God, which, God from God, abides always with the Father in the heavens; but having entered the world through the dispensation of his humanity, it gave the commandments of salvation, whence: *Thou hast the words of eternal life [n: (Joan. VI)]*.

VERS. 6.-- *The root of wisdom.* He shows that no one is able [1184C] to penetrate the depth of God, or the [sic: *magnituditudinem*] of his goodness and mercy. Wherefore, for the liberation and enlightenment of the human race, he deigned to become man; whence: *Who shall declare his generation [n: (Isa. LIII)]* ?

VERS. 9.-- *He himself created her.* That is, he dispensed the coming of the Only-begotten through the Word coeternal with himself together with the Holy Spirit: how through the Virgin's childbearing he should come for the salvation of the world, and should repair his creatures, and should call man back to the knowledge and love of himself, giving him the gift of the Holy Spirit, that by his gift he should be loosed for ever.

VERS. 11.-- *The fear of the Lord is glory,* etc. *Blessed is the man that feareth the Lord: he desireth exceedingly in his commandments. Glory and riches are in his house [n: (Psal. III)]*, etc. [var: Vulg. *volet nimis*, "he shall delight exceedingly," for *cupit nimis*] *The fear [1184D] of the Lord.* There are two kinds of fear. Of the one it is said, *Fear* [is not in charity] *of the soul in charity, [n: (Joan. IV)]*, etc. They who have this fear cease from sinning for dread of hell, and amend their life: this fear brings charity in, but it is also cast out. For he who fears in this way does not yet love nor desire good things, but guards against evil ones; yet nevertheless he corrects himself, and begins to desire good things. Of the other it is written, *The fear of the Lord is holy, it endureth for ever and ever [n: (Psal. XVIII)]*. [var: Vulg. *permanens*, "enduring"] For every man fears lest he lose the good things, and the presence of God, which he desires to enjoy for ever; of which it is said:

VERS. 12.-- *The fear of the Lord shall delight the heart.* This bestows inward sweetness, and in the time to come eternal life.

VERS. 14.-- *Love,* [n: (RAB.)] The true love of God [1185A] is wisdom, etc., *as far as* it shall itself be the reward in the time to come; whence: *Thou shalt fill me with joy with thy countenance, delights at thy right hand [n: (Psal. XV)]*, etc.

VERS. 17.-- *The fear of the Lord.* Without the fear of God, and the keeping of his commandments, there is no religion; whence: *If any man think himself to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain [n: (Jac. I)]*.

VERS. 19.-- *To him that feareth the Lord.* That is, to him who by the fear of God keeps the rule of justice in faith and in teaching and in work.

VERS. 23.-- *And he saw.* [n: (RAB.)] All things are in his sight; for each one he keeps a worthy recompense.

VERS. 25.-- *The branches.* Through wisdom man has [1185B] the divine knowledge of avoiding evil, and the understanding of doing good; for it works both in the hearer unto the end; whence: *He that hearkeneth to me shall not be confounded, and they that work by me shall not sin. They that explain me shall have life everlasting [n: (Eccli. XXIV)]*. *The beginning of wisdom is the fear of the Lord. A good understanding to all that do it [n: (Psal. CX)]*.

VERS. 26.-- *In the treasures.* In the meditation of the law both are declared: namely, how evils are to be avoided, and how spiritual wisdom is to be learned and good works to be practised, in which things is true religion. *The understanding of wisdom.* Which forbids sins and carnal desires; whence: *A pestilent man loveth not him that correcteth himself, nor doth he go to the wise [n: (Prov. XV)]*. [var: Vulg. *corripit*, "him that rebuketh him"]

VERS. 27.-- *Fear,* etc. Because through penance [1185C] it cleanses from past sins, or forbids those that are to be committed. For he who does not correct himself through the fear of God falls into the abyss of sin.

VERS. 30.-- *Good sense.* Whence in the Proverbs, *The lips of the wise preserve them [n: (Prov. XIV)]*. And elsewhere: *The crafty man doeth all things with counsel: but he that is a fool hath laid open his folly [n: (Ibid. XXXI)]*. [var: Vulg. *aperiet*, "shall lay open"] It belongs, therefore, to a wise man to hold his words, and to carry out all things with moderation. *They shall declare his sense.* With an even mind, rendering not evil for evil, but good for good.

VERS. 33.-- *Son, coveting wisdom.* How thou mayest come to wisdom, wisdom herself shows, because without the keeping of justice no one comes to the summit of wisdom; whence James: *Who is a wise man,* saith he, *and endued with knowledge among you? let him show [1185D] good conversation in the meekness of wisdom [n: (Jac. III)]*. [var: Vulg. *ostendat ex bona conversatione operationem suam*, "let him show, by a good conversation, his work"]

VERS. 34.-- *For wisdom and discipline.* (RAB). As has often been said, *The fear of the Lord is the keeping of wisdom and discipline [n: (Prov. XIII)]*, to which belong right faith and temperance of manners, because without faith it is impossible to please God, and the life of good men is always tranquil; whence in Matthew: *Learn of me, because I am meek and humble of heart, and you shall find rest for your souls [n: (Matth. XI)]*. For he who truly fears God cannot be without faith and good works, which fill a man with virtues and make him acceptable to God. Whence: *To the man that is good in his sight God hath given wisdom and knowledge and joy. But to the sinner [1186A] he hath given affliction and superfluous care [n: (Eccle. II)]*.

VERS. 36.-- *With a double heart.* A man double of mind is inconstant in all his ways: he, namely, who wishes to rejoice with the world and to reign with Christ.

VERS. 37.-- *A hypocrite..* Bearing one thing in his heart, and showing another in his work. Whence: *Beware of false prophets, who come to you in the clothing of sheep [n: (Matth. VII)]*.

VERS. 38.-- *Attend unto them,* etc. It is manifest that he who follows heretics purchases damnation for his own soul, because in the judgment the hidden things of hearts shall be revealed, and it shall be rendered to every man according to his works; *for God will destroy all that speak a lie [n: (Psal. LXI)]*. Who abhorreth the bloody [1186B] and deceitful man; whence: Beware of the leaven of the Pharisees, which is hypocrisy. And elsewhere: *The lord of that servant shall come, and shall divide him, and shall appoint his portion with the hypocrites: there shall be weeping and gnashing of teeth [n: (Matth. XXIV)]*.

## CHAPTER II.

VERS. 1.-- *Son, coming,* etc. He has shown what is to be avoided; now he shows what is to be done, saying: *Son, when thou comest to the service of God, stand in justice and in fear.* For he who wishes to withdraw himself from the enticements of the world and to live godly in Christ suffers persecution. For while he makes ready to be girded for the divine service, he stirs up the war of the devil against himself; and while he subdues some vices, he struggles against others, and by the divine dispensation it is so ordered that he both overcomes and is overcome, lest he be lifted up. But [1186C] because humility and patience are necessary to him, there follows, *Humble thy heart, and endure,* etc.

VERS. 4.-- *Have patience.* As if to say: *In your patience you shall possess your souls [n: (Luc. XXI)]*, because, namely, patience is the root and the keeper of all the virtues. And it is to be known that patience is exercised in three ways. For by God we are scourged, but care must be taken that we do not murmur; from our neighbour we bear persecutions and losses and insults, and care must be taken that we do not render evil for evil; by the adversary we are tempted, but we must look ahead lest we be bent to the delight of sin or to consent to it, or seek present things in return for these, but rather await things to come.

VERS. 6.-- *Believe God, and he will recover thee.* [n: (RAB.)] [1186D] The afflicted man must believe, and direct the steps of his works in the sight of God, and hope in him; whence: *Reveal thy way to the Lord, and hope in him, and he will do it. [n: (Psal. XXXVI)]*. Hence Jeremiah says: *Blessed is he that trusteth in the Lord, and God shall be his confidence [n: (Jer. XVII)]*, etc. [var: Vulg. *Benedictus vir qui confidit in Domino, et erit Dominus fiducia ejus*]

VERS. 7.-- *Ye that fear the Lord,* etc. *The Lord is well pleased with them that fear him, and in them that hope upon his mercy [n: (Psal. CXLVI)]*. For he who truly fears patiently awaits his mercy: *But they that forsake God shall be confounded, and shall be written in the earth [n: (Jer. XVII)]*. [var: Vulg. *omnes qui te derelinquunt confundentur; recedentes a te in terra scribentur*]

VERS. 8.-- *Ye that fear the Lord, believe him.* He exhorts them that fear the Lord to believe him, that they may come to a certain reward; whence: *For the just man liveth [1187A] by faith [n: (Rom. I)]*; whence: *Be of good heart, son, thy sins are forgiven thee [n: (Matth. IX)]*. And elsewhere: *Thy faith hath made thee whole [n: (Ibid., X)]*.

VERS. 9.-- *Ye that fear the Lord, hope in him.* He commends three things to them that fear God: to believe, to hope, to love; because by faith, hope and charity God is truly worshipped, and one comes to contemplation, which is eternal blessedness.

VERS. 11.-- *Look ye,* etc. [n: (RAB.)] Here too he says three things, etc., *as far as* because *a sacrifice to God is an afflicted spirit [n: (Psal. L)]*, etc. And, *God is nigh unto all that call upon him in truth [n: (Psal. CXLIV)]*. [var: Vulg. *Prope est Dominus omnibus invocantibus eum … in veritate*]

VERS. 14.-- *Woe to them that are of a double heart,* etc. He warned that no one should come to God with a double heart; but now he says, *Woe to them that are of a double heart and of wicked lips.* For he who [1187B] thinks and speaks crooked things, and persists in crooked works, unless he repent, shall perish for ever. *Going into the land by two ways* is he who does evil and hopes for good; or, he who follows the works of the flesh and judges that he is bringing to perfection the sanctification of the spirit in fear; or, he who displays in work what is God's, and seeks in thought what is the world's. Such men indeed are inconstant in all their ways, because they are easily terrified in adversity and entangled in prosperity.

VERS. 15.-- *To them that are of a dissolute heart,* etc. [n: (RAB.)] He still teaches that error is to be avoided, etc., *as far as* to these, who do not acquiesce in the truth but believe iniquity, wrath and indignation, etc.

VERS. 17.-- *To look upon,* etc. Although God looks upon all things at every time, yet he is then said to look upon [1187C] when he is discerned to approve or to disapprove something.

VERS. 18.-- *They that fear the Lord will not be incredulous,* etc. He treats alternately of the love and the affection of God, *because the fear of the Lord is holy, enduring for ever and ever [n: (Psal. XVIII)]*, *and every one that loveth is born of God, and knoweth God [n: (I Joan. IV)]*. But he who fears God, and loves, and believes the Scriptures, keeps the precepts of God by working them, and always by meditating seeks the things that are well pleasing to him: he shall therefore be filled with the wisdom and the charity of God. *For the end of the commandment is charity, and he that loveth his neighbour hath fulfilled the law.*

VERS. 20.-- *They that fear the Lord will prepare,* etc. Happy the soul which daily cleanses its heart that it may receive God as its indweller; the possessor of him lacks no good thing, because he has within himself the author of all good things. [1187D] And because for this the keeping of the commandments is necessary, and the patience of good work, by which one comes to the knowledge of the truth, there follows: *They that fear the Lord keep his commandments,* etc. The just man is first of all his own accuser. For as a reward remains for humility, so a punishment remains for pride; whence John: *If we say that we have no sin, we deceive ourselves [n: (II Joan. I)]*. He who is truly wise is a true keeper of justice, because wisdom dictates the rule of justice.

## CHAPTER III.

VERS. 2.-- *The judgment of the father.* Of God, *of whom all fatherhood in heaven and on earth.* Because from him are all things. He loves the things which he has made, and loves that they should abide in him in whom they were made; and whoever hears his judgment, and does his precepts, [1188A] shall be saved: whose commandment it is that reverence be shown also to a temporal father and mother; whence: *Honour thy father [n: (Deut. V)]*, etc.; whence there follows: *He that honoureth his father.* He for whom he appointed God as his honour ought not to be dishonoured by his sons: because God will by his judgment search out how his precept is kept.

VERS. 4.-- *He that loveth.* He, namely, who keeps the commandments and abstains from sins, and yet does not cease to pray for transgressors, because he knows that a merciful judge hears prayers at every time.

VERS. 6.-- *In the children.* [n: (RAB.)] In offspring or in disciples, etc., *as far as* to honour parents is the first commandment with a promise.

[1188B]VERS. 9.-- *In work and word,* not in the womb, namely, whence it is shown that the spiritual father also is most worthy of honour; whence Paul: *Through the Gospel I have begotten you [n: (I Cor. IV)]*. And elsewhere: *Let the priests that rule well be esteemed worthy of double honour, especially they who labour in doctrine and word [n: (I Tim. V)]*. [var: Vulg. *in verbo et doctrina*, in the reverse order]

VERS. 11.-- *The blessing of the father,* etc. [n: (RAB.)] The patriarchs blessed their sons, etc., *as far as* they most savagely tore the mockers.

VERS. 15.-- *Alms.* Namely, that which blots out sin. For the victim which is offered for sin is called sin. And he who has mercy on his parents, or on the rest of the poor, shall receive the reward of justice, absolved from his sins. *Blessed are the merciful, for [n: (Matth. V)]*, etc. And elsewhere: *He lendeth to the Lord that hath mercy on the poor.* [1188C] [n: (Prov. XIX)]. Hence Daniel to Nabuchodonosor: *Let my counsel, O king, be pleasing to thee: redeem thou thy sins with alms, and thy iniquities with works of mercy to the poor [n: (Dan. IV)]*, if perhaps God may forgive thy offences. Hence the Lord says: *Give alms, and all things are clean unto you [n: (Luc. XI)]*.

VERS. 19.-- *Son, in meekness.* Meekness and humility bring forth grace; pride and rage bring forth ruin; whence: *Learn of me, because I am meek and humble of heart [n: (Matth. XI)]*, etc. And elsewhere: *He that exalteth himself shall be humbled [n: (Luc. XIV)]*, etc.

VERS. 21.-- *The greater thou art,* etc. [n: (RAB.)] Above he taught meekness, etc., *as far as* it is enough for a man to think devoutly upon, and to fulfil in work, those things which God has commanded.

[1188D]VERS. 24.-- *In superfluous things,* etc. [n: (RAB.)] That is, that thou search not superfluously, etc., *as far as* disputing they fall into errors, and depart from the truth.

VERS. 27.-- *A hard heart.* Because *according to thy hardness thou treasurest up to thyself wrath in the day of judgment [n: (Rom. II)]*. [var: Vulg. *in die irae*, "in the day of wrath"]

VERS. 28.-- *A heart going in.* Which takes no care, nor is at pains to avoid, and because it loves those things which lead to destruction, such as heresies and profane novelties; whence there follows: *A heart that goeth two ways shall not have success,* etc.

## CHAPTER IV.

VERS. 1.-- *Son, the alms of the poor,* etc. [n: (RAB.)] How much alms avails, etc., *as far as* he who from the heart rebukes in words or in deeds.

[1189A]VERS. 3.-- *The heart of the needy,* etc. Alms is not to be put off, when the means of giving is at hand; whence: *Say not to thy friend: Go, and come again, when thou canst give at once [n: (Prov. III)]*. [var: Vulg. *cras dabo tibi: cum statim possis dare*] And elsewhere: *He that despiseth his neighbour sinneth: he that hath mercy on the poor shall be blessed [n: (Ibid. XIV)]*. And alms is to be done not out of necessity, *for God loveth a cheerful giver [n: (I Cor. IX)]*. And elsewhere: The poor widow cast more than all into the treasury, because God does not weigh the quantity of the gift, but the devotion of the heart.

VERS. 5.-- *Turn not away from the needy,* etc. The poor man is not to be exasperated by anger, but to be appeased by gentle speech, *for the anger of man worketh not the justice of God [n: (Jac. I)]*. And, *He that stoppeth his ear at the cry of the poor shall cry, and the Lord shall not hear him [n: (Prov. XXI)]*. [var: Vulg. *aurem suam … et ipse clamabit, et non exaudietur*] [1189B] For he who is able to give ought to give: because a hidden gift quenches anger, and a present in the bosom quenches the greatest indignation. But he who is not able, a good word is better for him than the best gift. *But he that hath the substance of the world, and shall see his brother in need, and shall shut up his bowels from him, how doth the charity of God abide in him? [n: (I Joan. III.)]* [var: Vulg. *substantiam hujus mundi … necessitatem habere*] For faith, if it have not works, is dead. Let us not therefore love in tongue and in word, but in deed and in truth.

VERS. 7.-- *To the congregation of the poor.* In these things meekness and humility are commended, because meekness despises no one, humility subjects itself to all. And it becomes a Christian to be affable and gentle toward his equals and inferiors, and humble toward his elders; whence: *Lord, my heart is not exalted, neither [1189C] are my eyes lofty [n: (Psal. CXXX)]*.

VERS. 9.-- *Deliver,* etc. [n: (RAB.)] As he said that bounty toward the poor is alms, so he shows that the deliverance of one unjustly oppressed is mercy; whence, *Deliver them that are led to death.*

VERS. 10.-- *In judging.* [n: (RAB.)] No kind of alms, etc., *as far as* so also the solace of a husband to a widow.

VERS. 13.-- *And they that watch,* etc. *Blessed is the man that heareth me, and that watcheth before my doors daily, and waiteth at the posts of my door [n: (Prov. VIII)]*. And by the doors thou canst, he understands the Scriptures and their teachers.

VERS. 15.-- *They that serve,* etc. He who loves him that [1189D] begot will love him that is born of God, and whom the Father loves, the Son loves; whence: He that loveth me shall be loved by my Father, and I will love him. But because *the proof of love is the showing of the work,* there follows: *He that heareth her shall judge the nations.* Whence: *When the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats, judging the twelve tribes of Israel [n: (Matth. XIX)]*.

VERS. 19.-- *Fear and dread,* etc. Wisdom dwelling within directs works; in various temptations it prepares a man, by exercising and proving him, for the joys of the life to come; which is confirmed by this sentence: *Fear and dread and proving,* etc. Because tribulation works patience, and patience trial, and trial hope, [1190A] which confoundeth not, because the charity of God is poured forth in the saints through the Holy Spirit.

VERS. 23.-- *Son, keep the time,* etc. Above he commended the gift of wisdom; now he shows the deed of wisdom herself. For whoever keeps the precepts of wisdom is wary in the change of times, and does not forsake the way of justice in the time of persecution and of distress. Therefore wisdom exhorts her sons to keep the time, because there is a time for everything under heaven: and there is a time of war, and a time of peace.

VERS. 28.-- *Hide not thy wisdom,* etc. [n: (RAB.)] Wisdom is not to be hidden from those who are willing to hear. For he that hideth up corn shall be cursed among the people, but a blessing is upon the head of them that sell; whence: *Do business, till I come [n: (Luc. XIX)]*. [var: Vulg. *Negotiamini*, "trade ye"]

[1190B]VERS. 30.-- *Contradict not.* Obedience is due to superiors, if they agree with truth and justice, and not otherwise; but for right faith and true religion, in which is the soul's salvation, one must contend; whence: *If thy eye scandalize thee, pluck it out and cast it from thee [n: (Matth. V)]*. And, *If any man will come after me, let him deny [n: (Luc. IX)]*, etc.

VERS. 34.-- *Be not hasty in thy tongue.* [n: (RAB.)] Death and life, etc., *as far as* it is written: *The kingdom of God is not in speech, but in power [n: (I Cor. IV)]*.

VERS. 35.-- *Be not as a lion.* In the Church there are heretics like lions, who by the glibness of the tongue lead astray the hearts of the innocent, and by the insolence of their manners trouble the meekness of the simple.

## CHAPTER V.

[1190C]VERS. 11.-- *Winnow not thyself,* etc. [n: (RAB.)] He reproves levity, etc., *as far as* he shows that the doubleness of their teaching, in which they now put forward true things and now false, proves them to be sinners.

VERS. 13.-- *Be meek.* It is good to hear meekly, and to receive the word of truth, and to utter it modestly and prudently; whence: *Let every man be swift to hear, slow to speak and slow to anger. [n: (Jac. I)]*. And a little after: *With meekness receive the ingrafted word, which is able to save your souls [n: (Ibid.)]* In the Proverbs also it is said: *Hast thou seen a man swift to speak [sic: loquendeum]? folly is rather to be looked for than his correction [n: (Prov. XXIX)]*. [var: Vulg. *illius correptio*, "his reproof"]

## CHAPTER VI.

[1190D]VERS. 1.-- *Be ye not made,* etc. [n: (RAB.)] He shows the force of true charity, etc., *as far as* his own strength shall be dashed to pieces.

VERS. 4.-- *Wicked.* Upon a good will there follows the fruit of good work, and upon a malicious mind no prosperity at all. For if charity be lacking, in vain dost thou spend labour upon virtue; whence: *He that offendeth in one point is become guilty of all [n: (Jac. II)]*. And, *from him that hath not, even that which he hath shall be taken away from him [n: (Luc. XIX)]*.

VERS. 6.-- *Let many be at peace with thee,* etc. Peace is to be kept with all, so far as our frailty allows, but not counsel with many, because it is written: *They are called merciful men, but who shall find a faithful man? [n: (Prov. XX.)]*

[1191A]VERS. 7.-- *If thou wouldst get a friend,* etc. [n: (RAB.)] Setting forth false friends under various kinds, he comes at last to the true friend: because many profess themselves friends in prosperity, and appear enemies in adversity. Whence: *If he shall humble himself against thee,* etc.

VERS. 13.-- *Take heed.* [n: (RAB.)] That is, have discernment, etc., *as far as: Now I beseech you, brethren, that you mark them who make dissensions and offences [n: (Rom. XVI)]*.

VERS. 14.-- *A strong friend.* [var: Vulg. *Amicus fidelis protectio fortis*, "a faithful friend is a strong defence"] A friend is a sharer of love, to whom thou shouldst so join thy mind that out of two there be made one; to whom thou shouldst entrust thyself as to thyself; from whom thou shouldst fear nothing, and of whom thou shouldst ask nothing dishonourable. For friendship is not a thing of tribute, but full of comeliness; whence: *You are my friends, if you do the things that I command [1191B] you [n: (Joan. XV)]*, etc. The Lord has given us a pattern of friendship for us to follow: that we do the friend's will, that we open our secrets to him, and he to us; whence: *But I have called you friends, because all things whatsoever I have heard of my Father, I have made known to you [n: (Ibid.)]*.

VERS. 16.-- *A faithful friend.* According to God, namely. He treats with his friend of the things necessary for the medicine of eternal life and of immortality: whence Cicero says that friendship cannot be except among good men, and that friendship ought to be free, and inclined toward every happiness.

VERS. 17.-- *He that feareth the Lord.* [var: Vulg. *Qui timet Deum*] [n: (RAB.)] The full and perfect grace of friendship, etc., *as far as* that thou mayest believe thyself about to depart from this world every day.

VERS. 27.-- *With all thy mind.* [n: (RAB.)] With the heart, not [1191C] with the body, must one approach wisdom, etc., *as far as* the perception of the truth; whence: *Now this is eternal life, that they may know thee, the only true God [n: (Joan. XVII.)]*, etc. [var: Vulg. *solum Deum verum*, "the only God, true"]

VERS. 33.-- *Son, if thou wilt attend.* Wisdom admonishes us to meditate assiduously upon the divine law. First she exhorts us to learn; afterward, to apply the soul to this; then, to incline; and lastly, to bring diligence to the hearing. For thus does wisdom promise that a man shall be wise. For it is necessary that he who desires the knowledge of true wisdom, which is Christ, should first humbly subject himself to catholic teachers, and all the affections of his soul to their discipline. Thereafter, turning the intention of his heart away from every crooked desire, let him diligently bring it to the hearing of the word of God, and let him beware [1191D] that he spend his meditation of the law not for the wages of earthly things, nor of human praise, but for the love of that good itself, so that he may receive the fruit of true wisdom.

VERS. 35.-- *In the multitude.* As if to say: Be not wise in thine own eyes. Trust not thine own wit; the arrogance of pride has above all supplanted heretics.

VERS. 38.-- *Have thy thought upon the precepts.* [n: (RAB.)] Deservedly is it given to him, etc., *as far as* and he assiduously meditates the law and fulfils it in work.

## CHAPTER VII.

*Thou shalt not reap them sevenfold.* [n: (RAB.)] Perfect vengeance, etc., *as far as He taketh seven other spirits more wicked than himself [n: (Luc. XI)]*.

[1192A]VERS. 4.-- *Nor of the king a chair of honour.* He cannot exercise the work of just governance who has neglected the sentence of true godliness; whence: *The kings of the Gentiles lord it over them; but you not so: but he that is the greater among you, let him become as the lesser [n: (Luc. XXII)]*.

VERS. 5.-- *For he is the searcher.* No presumption is more destructive than to be proud of one's own justice or knowledge; whence: *There is not a man upon earth that doeth good, and sinneth not [n: (Eccl. VII)]*. [var: Vulg. *Non est enim homo justus in terra*] And elsewhere: *Hast thou seen a man to seem wise to himself, and the fool hath more hope than he [n: (Prov. XXVI)]*. [var: Vulg. *magis illo spem habebit insipiens*]

VERS. 6.-- *Seek not to be made a judge, unless thou be strong enough.* Every man ought to weigh his own powers, and to take up the care of others in proportion to the measure of his strength: lest, while he delights in a place of glory, he become to his subjects the author of ruin; and [1192B] lest he who is weighed down by the burden of his own faults wish to be made a judge of other men's.

VERS. 7.-- *Sin not against the multitude.* He who is strong in reason, and prevails by the power of free choice, let him not sin through the insolence of his subjects, but let him steadfastly resist another's wickedness: nor let him think that he sins with impunity if he acquiesces in the will of the many; whence: *And not only they that do them, but they that consent to him that doeth them [n: (Rom. I.)]*, etc.

VERS. 13.-- *Love not a lie.* [var: Vulg. *arare*, "to plough a lie"] Every lie is evil; and to bring scandal upon our neighbours is destructive. Much more, therefore, to contrive fraud against a friend, and to lay a charge upon him: since a lying witness shall perish; whence in the Proverbs: *As he is guilty that shooteth arrows unto death, so is he that hurteth his friend deceitfully* [1192C] [n: (Prov. XX)].

VERS. 15.-- *Be not full of words.* As if to say: Do not teach thine own opinion; hear the wisdom of the elders. For it is safer to hear than to speak; whence: *Let every man be swift to hear, but slow to speak, and slow to anger [n: (Jac. I)]*.

*Hate not laborious works.* To sinning man knowledge was given, that by the labour of his hands he should seek his food; whence: *In the sweat of thy face shalt thou eat bread [n: (Gen. III)]*, etc.

VERS. 19.-- *For the vengeance of the flesh,* etc. Because the flesh of sinners, which flows away in luxury, shall be tormented with the fire of hell and with worms, where the worm dieth not, and the fire is not quenched: by the *worm* the rottenness of hell is signified, by the *fire* the burning. Or the *worm* is the late [1192D] repentance for crimes, which in the torments does not cease to gnaw the conscience of sinners, so that the fire is the punishment raging without, and the worm the grief accusing within.

VERS. 20.-- *Do not transgress against thy friend for money.* [n: (RAB.)] Many have perished for avarice, etc., *as far as: he that hateth bribes shall live [n: (Prov. I)]*.

VERS. 21.-- *For the grace of her modesty.* The eye hath not seen, nor the ear heard, nor hath it entered into the heart of man, what things God hath prepared for them that love him. By this woman may be understood wisdom, which elsewhere is called the precious pearl, which the spiritual merchant, when he has found it, sells all and buys it. Whence: *Live thy life with the woman whom thou hast loved;* as if to say, follow wisdom [1193A] and the knowledge of the Scriptures, and join her to thyself as a wife.

VERS. 22.-- *Hurt not the servant.* It is openly shown in what manner servants are to be nourished: with the affection, namely, of sons, by the right of nature; and to be disciplined, because of the instability of the mind; whence in what follows, *Fodder and a rod and a burden for an ass; bread and correction and work for a servant.*

VERS. 23.-- *Neither forsake him in his need.* Oppressed by the violence of servitude. *For whether servants or free, we are all one in Christ [n: (I Cor. XII)]*.

VERS. 26.-- *Daughters,* etc. As he teaches that good servants are to be held with the affection of sons, so also that handmaids are to be held as daughters, but with discipline: whence, *Give thy son his way, and he shall make thee afraid: play with him, and he shall grieve thee. Smile not upon him, lest thou be sorry, and at the last [1193B] thy teeth be set on edge [n: (Eccli. XXX)]*.

VERS. 28.-- *A wife.* He commends conjugal chastity, removing every detestable union. But mystically he admonishes that we, holding firmly the catholic faith in true religion, which we obtained first after the receiving of baptism, cast off the perfidy of heretics.

VERS. 32.-- *Love,* etc. [n: (RAB.)] The fear of God and love, etc., *as far as* because charity covereth a multitude of sins.

VERS. 35.-- *The gift of the arms.* Above, for those things which are offered to the ministers of God, he promised the purging of sins: but now, for alms, pardon and the grace of blessing, because as water quenches fire, so alms quenches sins.

[1193C]VERS 37.-- *And to the dead.* To alms belongs the burial of the dead; much more, therefore, the consolation of the living: whence Paul teaches to rejoice with them that rejoice, to weep with them that weep. The proof of love is the showing of the work: whence, *He that hath the substance of this world, and shall see his brother in need, and shall shut up his bowels from him, how doth the charity of God abide in him? [n: (I Joan. III.)]*

## CHAPTER VIII.

VERS. 1.-- *Strive not with a powerful man.* [n: (RAB.)] With a proud man. Whence, *Answer not a fool according to his folly, lest thou be made like him [n: (Prov. XXVI)]*: because among the proud there are always quarrels, but the servant of the Lord must not quarrel.

[1193D]VERS. 2.-- *With a rich man.* Who pants with the heats of avarice. For thence arise envyings, contentions, and the like, *for the desire of money is the root of all evils [n: (I Tim. VI)]*.

VERS. 13.-- *Kindle not the coals.* [n: (ID.)] Whence the Apostle: *If a man be overtaken in any fault, you who are spiritual, instruct such a one in the spirit of meekness [n: (Gal. VI)]*.

VERS. 15.-- *Lend not.* [n: (RAB.)] Whence: Drink water out of thy own cistern, and have the streams of thy own well to thyself alone.

VERS. 17.-- *Judge not against a judge.* As if to say, be subject to those set over thee and to judges, who judge according to God.

## CHAPTER IX.

[1194A]

*Be not jealous over the wife,* etc. [n: (RAB.)] He teaches chastity, etc., *as far as* she does not consent to heretical depravity.

VERS. 3.-- *A woman that hath many desires.* The Synagogue of the heretics, which flits about through various errors.

VERS. 4.-- *Be not continual with a dancing woman.* The throng of heretics, which leaps apart through various errors, so that whomever it has seen to be a lover of its eloquence it may draw to itself like a harlot; whence: *She entangled him with many words, and drew him with the blandishments of her lips [n: (Prov. VII)]*, etc. [var: Vulg. *protraxit illum*, "drew him away"]

VERS. 5.-- *Gaze not upon a maiden.* Turn away thine eyes, that they may not see vanity: let it not please thee to see what it is not lawful to covet. But mystically we ought not to love the beauty of heretical eloquence, nor to attend to feigned [1194B] virtues.

VERS. 7.-- *In the streets of the city,* etc. The same thing under another figure. For the streets of the city are the conventicles of the heretics: which separate themselves from that city of which it is said: *Glorious things are said of thee, O city of God [n: (Psal. LXXXVI)]*.

VERS. 14.-- *Forsake not a friend.* Greater is the confidence on the side of a thing known than of one unknown. We ought also not to turn aside from the doctrine of the holy Fathers and hear new teachers.

VERS. 15.-- *New wine,* etc. A new teacher ought to be earnest that he may firmly grasp sound doctrine and sound practice, and afterward be of profit to himself and to others.

VERS. 25.-- *Full of tongue.* The heretic, who is always contentious, and therefore hateful to God and to men.

## CHAPTER X.

[1194C]

VERS. 1.-- *A wise judge,* etc. [n: (RAB.)] The government is made upon his shoulder. Whence: *Woe to the land whose king is a child [n: (Isa. IX)]*, that is, the devil, who always loves novelties, and whose princes eat in the morning, that is, before the day of death, saying: *Let us eat and drink, for tomorrow we shall die [n: (Isa. XXII)]*.

VERS. 5.-- *Upon the face of the scribe.* [n: (ID.)] My tongue is the pen of a scribe that writeth swiftly, because he sends in his own stead to preach.

VERS. 8.-- *A kingdom from one nation.* [n: (RAB.)] This nearly all, etc., *as far as: the kingdom of God shall be taken away from you, and shall be given to a nation yielding the fruit thereof [n: (Matth. XXI)]*.

[1194D]VERS. 9.-- *For the covetous man.* After the change of the kingdom he treats of avarice, for the sake of which the force of governance is chiefly neglected: *for the desire of money is the root of all evils [n: (I Tim. VI)]*. And pride accompanies avarice; whence, *Charge the rich not to be high-minded [n: (Ibid.)]*. [var: Vulg. *non sublime sapere*]

VERS. 12.-- *And a king is today.* Power and riches cannot prolong life. A limit is set which cannot be passed over. The pleasantness of the flesh shall be turned into rottenness and stenches, and at last into worms. But mystically, the man who lives in sins and does not come to his senses shall die an eternal death; and he shall not escape the devil, the old serpent, and his beasts, that is, the demons.

VERS. 14.-- *The beginning of pride.* For there is no greater [1195A] apostasy than for a creature to withdraw from the Creator, which is deservedly ascribed to pride. For it is pride if a creature wishes to be made equal to the Creator. This was to the devil and to man the beginning of perdition: whence, *For pride is the beginning of all sin.* Although elsewhere it is said: *The desire of money is the root of all evils [n: (I Tim. VI)]*. There is no covetousness without pride, for no man is proud unless he is covetous, and conversely. Of pride are born heresies, schisms, detractions, envy, wordiness, boasting, contentions and the like, which proceed from covetousness. But covetousness makes men gluttonous, intemperate, drunken, fornicators and the like, who cannot be without pride. Let us therefore beware of covetousness and pride, not two evils, but one from which all draw their beginning.

[1195B]VERS. 19.-- *The lands.* [n: (RAB.)] When Jerusalem by the Romans, etc., *as far as* their posterity was blotted out, and the glory of the martyrs was exalted; whence: *The Lord keepeth all them that love him, but all the wicked he will destroy [n: (Psal. CXLIV)]*.

VERS. 22.-- *It was not created.* [n: (ID.)] Vices were not created, etc., *as far as* wrath arises, which the constancy of virtue overcomes.

VERS. 23.-- *The seed of men shall be honoured.* The holy teachers are held in honour among good men, especially those who fear the Lord: whence, *Let the priests that rule well be esteemed worthy of double honour [n: (I Tim. V)]*, etc.

VERS. 25.-- *The glory of the rich,* etc. Truly it is glory to fear God. He who fears him keeps justice in all things: whence, *Do not with respect of persons hold the faith [1195C] of Jesus [n: (Jacob. II)]*.

VERS. 27.-- *Great is the judge.* Although earthly power be great, it cannot excel him that feareth the Lord: for to them that fear God nothing is wanting, *but the rich have wanted and have suffered hunger [n: (Psal. XXXIII)]*, etc.

VERS. 28.-- *To a wise servant.* This often comes to pass according to the letter, that one ignoble by birth is preferred to the noble by the knowledge and the faith of nobility: whence, *A wise servant shall rule over foolish sons [n: (Prov. XVII)]*. But mystically the servant of the Church, who devoutly keeps the Christian religion, is set before the Synagogue; whence, *The elder shall serve the younger.* And, *Jacob I have loved, but Esau I have hated [n: (Gen. XXV)]*.

VERS. 30.-- *Better is he.* As if he should say: It is better that thou be earnest to labour always in good work, whereby [1195D] the reward of justice may be rendered thee, than that thou consume thy days in vanity, and be in want of that bread which came down from heaven. He who in the fear of God and in the observance of religion shall establish his glory: whence, *He that glorieth, let him glory in the Lord [n: (II Cor. X)]*.

## CHAPTER XI.

VERS. 1, 2.-- *The wisdom of the humble shall exalt his head.* There follows: *Praise not a man,* etc. As if to say: Judge not the quality of the mind according to the appearance of the body: whence, *Look not on his countenance nor on the height of his stature, because I have rejected him, nor do I judge according to the look of man [n: (I Reg. XVI)]*. For man seeth the things that are open. But the Lord beholdeth the heart. [var: Vulg. *parent*, "the things that appear"] In worldly honours [1196A] one must not be proud, because the world passeth away, and the concupiscence thereof.

VERS. 5.-- *Many tyrants.* [n: (RAB.)] It comes about by divine dispensation, etc., *as far as* he inherited the blessing of the patriarchs.

VERS. 8.-- *Before thou hear.* He who answers before he hears, that is, who desires to be a teacher before he learns; or to judge the causes of others before he discerns them: shows himself to be a fool.

VERS. 10.-- *Son, meddle not with many matters,* etc. As if he should say: Be not curious about superfluous things, and consent not to the depravity of sinners. For not only they who do evil, but they who consent to them that do it, are worthy of death. *Son, meddle not with many matters,* etc. Many are the acts of the heretics, who do not keep the unity of the faith and the path of the truth, [1196B] and spend their whole labour in composing books. They are copious in the art of rhetoric and dialectic: nor are they free from the beloved, because their meditation is in guile. Whence Ecclesiasticus: *Son, make not many books, of which there is no end.* But all the books of divine Scripture (because they agree) are one book: whence, *In the head of the book it is written of me [n: (Psal. XXXVI)]*, etc. *Son, meddle not with many* earthly gains, or with any businesses whatsoever, because a mind intent upon many things has less sense for each. When the care of governance has been undertaken, every man is found unequal to the several matters, while he is divided among many: nor does he consider his own losses, while he handles those of others.

VERS. 11.-- *There is a man that laboureth.* He designates Christian works, in which the poor in spirit abound in all [1196C] good things, and they are in want who labour in acquiring riches: whence, *The rich have wanted, and have suffered hunger,* etc.

VERS. 18.-- *There is one that is enriched,* etc. [n: (RAB.)] He layeth up treasure, and knoweth not, etc., *as far as* but they leave to others who discern truth and falsehood.

VERS. 30.-- *Before death,* etc. [n: (ID.)] It is foolish to praise, etc., *as far as* who come in the clothing of sheep, but inwardly are ravening wolves.

VERS. 32.-- *For as they belch forth,* etc. [n: (RAB.)] A likeness of the more sagacious animals, etc., *as far as* they may cast them headlong into the cage of error and the snare of deception.

## CHAPTER XII.

VERS. 3.-- *For there is not,* etc. It is a most grievous sin to be unwilling to repent, nor to redeem sins by alms [1196D], but to add sins to sins: whence, *Upon three crimes of Damascus, and upon four I will not convert it (Amos, I)*. A doubtful and deceitful teaching, which they expend in the exposition of Holy Scripture.

VERS. 5.-- *Give to the good,* etc. The like is read in Tobias: *Set thy bread and thy wine upon the burial of a just man, and eat and drink not thereof with sinners [n: (Tob. IV)]*. That is, for the reason that they are sinners, do not share with them; as they who nourish players while the poor of Christ hunger. But he who gives to a needy sinner, not because he is a sinner but because he is a man, nourishes not a sinner but a just man: because he loves not the fault, but the nature. If he understands a sinner and an ungodly heretic [1197A] while they are in error, there is to be no communicating with them: whence, *Give not that which is holy to dogs [n: (Matth. VII)]*.

VERS. 8.-- *A friend shall not be known in good things.* A friend and an enemy are more easily proved in adversity, because there are many friends of the table who do not remain in the day of necessity. He therefore was a true friend who said: *Who is weak, and I am not weak? [n: (II Cor. XI.)]*

VERS. 10.-- *Trust not an enemy.* Historically he treats of false friends, from whom we ought to beware. But mystically he marks the heretics, who are not truly friends, whose teaching is full of the rust of error and of wickedness: whose speech creeps like a cancer, although they feign themselves faithful and catholic. Let us not therefore [sic: *obsentiamus*] to them, nor grant them the power which [1197B] the *right hand* signifies: lest they cast us down from our place, that is, from the state of right faith. For they strive maliciously to overturn our chair, that is, our teaching.

*Who shall heal.* The heretic who bears the office of a teacher, and says that he is a physician of souls: *For if the salt shall have become insipid, it is good for nothing more, but to be cast out [n: (Matth. V)]*. [var: Vulg. *Quod si sal evanuerit, in quo salietur?* "if the salt lose its savour, wherewith shall it be salted?"]

VERS. 15.-- *In his lips.* By these sentences he marks those who speak in the heart and lie in wait to slay the innocent: who, when they have deceived anyone, move the head, clap the hand, and rejoice when they have done evil.

## CHAPTER XIII.

VERS. 1.-- *He that toucheth pitch shall be defiled.* [n: (RAB.)] [1197C] By a similitude he shows, etc., *as far as* lest they should wish to imitate the evils which they frequently look upon.

VERS. 2.-- *He shall take a burden upon himself.* [n: (ID.)] These things instruct us morally, that we should follow humble things and flee proud ones: *Because God resisteth the proud, but to the humble he giveth grace [n: (Jacob. IV)]*. But mystically he teaches, etc., *as far as* because they will show themselves worthy of eternal confusion, when they shall be tormented for ever.

VERS. 11.-- *Be not,* etc. He does not abhor the virtue of humility: but teaches that a firm authority is to be held against the assailants of the truth, whom we must resist strongly.

VERS. 12.-- *Summoned.* We must act modestly with the powerful of this world, who frequently deride the simplicity of the innocent: to whom nevertheless we ought to render the due [1197D] honor, but not against God, or against his commandments. Whence, *Honor all men, love the brotherhood, fear God, honor the king [n: (I Petr. II)]*.

VERS. 16.-- *Beware of thyself, and take heed.* As if: nothing is safe among the lovers of the world, who follow changeable things and are changed along with them. Whence: *The fool is changed as the moon [n: (Eccle. XXVII)]*. In these, heretics and false Christians can be understood, who are not to be believed, because they are inconstant in all their ways.

VERS. 18.-- *All thy life.* [n: (RAB.)] The rest being refuted, etc., *as far as* because the Lord is nigh to all that call upon him in truth.

VERS. 19.-- *Every beast.* He looks back to the things above, [1198A] that thou shouldst, namely, decline the society of the rich and of the powerful, and shouldst join thyself to him who is thy consort in zeal and in religion. For this is a firm friendship, which a likeness of virtues joins together.

*If he shall have fellowship.* The rapacity of the wolf agrees not with the innocence of the lamb, nor the rage of the greedy man with the modesty of the simple. For there is no communion of cleanness with uncleanness: *For as the dog returneth to the vomit, so he that repeateth his folly [n: (Prov. VI)]*. There is therefore no parity of the proud rich man with the humility of the poor of Christ.

VERS. 25.-- *The rich man moved.* What he rebukes concerning the rich man and the poor man, he pursues: because there are many who extol the deeds and the sayings of the rich man: few who understand the teaching and the virtue of the humble. The arrogant find [1198B] preachers, but the humble find despisers. Whence: *Riches add many friends, but from the poor man even they whom he had are separated [n: (Prov. XIX)]*.

VERS. 31.-- *The heart of a man changeth.* In the judgment of the countenance the change of the mind is detected: whence, *A glad heart maketh a cheerful countenance; in the sorrow of the mind the spirit is cast down.*

VERS. 32.-- *The trace of a good heart.* Because many are feigned and counterfeit: therefore it is with difficulty found in whom the heart and the face, that is, thought and work and teaching, agree in good: but when thou shalt find this, give glory to God, because this is his gift.

## CHAPTER XIV.

VERS. 1.-- *Blessed is the man,* etc. [n: (RAB.)] By sinning. Hence [1198C] James saith: *He that offendeth not in word, is perfect [n: (Jacob. III)]*. In that word, namely, the offense of which human frailty can avoid.

VERS. 3.-- *To a covetous and niggardly man.* He describes the plague of avarice, which torments the covetous man lest he obtain the fruit of his own labor, *Who layeth up treasure, and knoweth not for whom he shall gather these things [n: (Psal. XXXVIII)]*.

VERS. 5.-- *He that is evil to himself.* These things describe according to the letter the mind of the covetous and of the envious, who rejoice not in their own goods. But allegorically they signify the philosophers and heretics who without the faith of Christ gather riches of depraved dogma, which profit them nothing, nay rather confer eternal punishment.

VERS. 7.-- *And if he do well.* [n: (ID.)] He had said that nothing is [1198D] more wicked, etc., *as far as* but now he repeats the same.

VERS. 9.-- *The insatiable eye.* Because without the fruit of good things he consumes his life, and delivers his barren soul to the fires of Gehenna to be tormented.

VERS. 10.-- *An evil eye toward evil things.* The eye of the heretics is always bent upon evils, and it merits not the heavenly bread, that is, the understanding of divine wisdom, and at the table of Scripture it withers with want.

VERS. 11.-- *Son, if thou have.* He exhorts that, the luxury of the world being despised, we should offer to God the oblations of good works: because the space of life in which we can work is short: for after death, which hastens on, there is no time for working, but for receiving the wage: Whence, *Work ye while it is day: for the night cometh, when it is no longer lawful to work.* [var: Vulg. Joan. 9:4 *Me oportet operari opera ejus qui misit me, donec dies est: venit nox, quando nemo potest operari*, "I must work the works of him that sent me, whilst it is day: the night cometh, when no man can work"]

[1199A]VERS. 18.-- *All flesh.* As hay in the earth or a leaf on a tree is born, grows, becomes green, dries up and is cast down, so our flesh is born of the offspring of parents, grows in infancy and in boyhood, flowers in adolescence, ripens in youth, withers in old age, is cast down in death.

VERS. 22.-- *Blessed is the man,* etc. *Blessed are the undefiled in the way, who walk in the law of the Lord. Blessed are they that search his testimonies. [n: (Psal. CXVIII.)]*

VERS. 25.-- *He shall set up his little dwelling.* That is, performing the office of a teacher, he shall join to sound teaching the works of justice, that he may instruct his hearers by word and by example.

## CHAPTER XV.

VERS. 3.-- *The water of wisdom.* [n: (RAB.)] The grace of the Holy Spirit: whence, *He that shall drink the water that I will give you, [1199B] it shall become in him a fountain of water springing up into life everlasting [n: (Joan. XIV)]*, that is, he shall not yield to persecution, or to heretical depravity. [var: Vulg. *qui autem biberit ex aqua quam ego dabo ei, non sitiet in aeternum: sed aqua quam ego dabo ei, fiet in eo fons aquae salientis in vitam aeternam*]

VERS. 5.-- *And in the midst of the Church.* He signifies the apostles, the preachers of the Gospel, whom the wisdom of God, that is, Christ, set over the Church.

VERS. 7.-- *Foolish men,* etc. The pagans, and the idolaters and the Jews, who crucify the Son of God, following the shadow of the law and spurning the truth of the Gospel: or the heretics, who pervert the Scriptures.

VERS. 8.-- *And truthful men.* Everyone that is of the truth heareth my voice.

VERS. 9.-- *In the mouth of a sinner.* Of the heretics, who despise the teaching of the Fathers and deceive the simple. God envies the gift of his bounty to no one, who [1199C] willeth all men to be saved.

VERS. 12.-- *Say not.* [n: (ID.)] Our evils are not to be imputed to God, to whom they are not necessary: *God is no tempter of evils [n: (Jacob. I)]*.

VERS. 14.-- *He made man* to his own image and likeness, and gave him free will.

VERS. 16.-- *If thou wilt.* That is, if thou wilt fulfil the works and the commandments of God, thou shalt have consolation: if thou shalt despise them, the burning of Gehenna.

VERS. 19.-- *For the wisdom of God is great.* [n: (ID.)] No one can [comprehend] the foreknowledge of God, etc., *as far as* let a man do nothing but what is worthy of the divine sight.

VERS. 21.-- *He hath commanded no man.* God is not the author of sinning, nor does he grant a space in which a man [1199D] might sin unpunished; he always enjoins good things, and forbids evil ones. That alone pleases him which is good, but unfaithfulness and unprofitableness displease him, *for God is just, and hath loved justice. [n: (Psal. X.)]* [var: Vulg. *justus Dominus*, "the Lord is just"]

## CHAPTER XVI.

VERS. 5.-- *By one man of sense a country shall be inhabited.* [n: (RAB.)] He who according to the sound rule of Scripture continues in the path of justice by faith and by work.

*By three ungodly men it shall be deserted [sic: descretur].* Namely, they who by thought, by speech, by work sequester themselves from the fellowship of the good. [var: Vulg. *tribus impiorum deseretur*, "the tribe of the ungodly shall be made desolate"]

VERS. 6.-- *Many such things hath the eye seen.* The more ardently one learns the law of God, so much the more is he enlightened by the light of knowledge: whence, *He that hath my commandments and [1200A] keepeth them, he it is that loveth me. And he that loveth me shall be loved of my Father: and I will love him, and will manifest myself to him [n: (Joan. XIV)]*.

VERS. 8.-- *They prayed not for their sins.* [n: (RAB.)] The ancient giants, entangled in earthly desires and weighed down by the burden of sins; or the heretics, who trust in their own strength, and glory in the riches of dialectic and of rhetoric.

VERS. 12.-- *For mercy and wrath are with him.* [n: (RAB.)] The divine censure keeps an equality, etc., *as far as: He that followeth justice and mercy shall find life and justice and glory [n: (Prov. XXI)]*

VERS. 16.-- *Say not: I shall be hidden from God.* He reproves those who believe that God has no care for mortal things: whence Eliphaz, *For what doth God know? And he judgeth as it were through [1200B] a mist. The clouds are his covert, and he doth not consider our things [n: (Job. XXII)]*. Hence Paul saith, *The word of God is living and effectual, and more piercing than any two-edged sword, and reaching unto the division of the soul and the spirit, of the joints also and the marrow, and a discerner of the thoughts and intents of the heart [n: (Hebr. IV)]*.

VERS. 18.-- *Behold the heaven, and the heavens of heavens.* As if: If he dispenses and comprehends the greater things according to his will, the lesser cannot lie hidden from him, at whose beck all things quake and tremble; and there is none who can resist his will.

VERS. 22.-- *And the works of justice.* No one can declare the height of his justice, nor bear the strictness of his justice. *From certain men; and the questioning [sic: interrogatia] of men,* etc. From the idolaters, the heretics, or the false catholics: whence, [1200C] *For not the hearers of the law are justified, but the doers [n: (Rom. II)]*. [var: Vulg. *interrogatio omnium*, "the questioning of all"]

VERS. 25.-- *And I will speak in equity.* [n: (RAB.)] He who with intent heart desires, etc., *as far as* but openly manifests the state of the holy Church.

VERS. 26.-- *He distinguished their parts.* He separated the origin of the several nations through the diverse parts of the world, that each nation, named by the word of its own parent, might possess its proper seats. But mystically the divine wisdom, in founding the Church, spread it abroad through the parts of the whole globe, and placed it among the several nations: so that in diverse places it might claim diverse names for itself, whence John in the Apocalypse: *To the angel of the Church of Smyrna write [n: (Apoc. II)]*, and of Pergamus and of Thyatira and the rest.

VERS. 29.-- *Be not incredulous to his word.* He had said [1200D] above how from the beginning God ordered his works in knowledge and in judgment: now, a sentence being interposed, he exhorts the hearer, lest, being incredulous to his word, he be bent away from the state of rectitude; and he returns to the narration, showing how the clemency of God repaired the human race, thus: *After these things God looked upon the earth,* etc.

VERS. 31.-- *He hath declared,* the secrets of thought: whence, *Thou hast understood my thoughts afar off [n: (Psal. CXXXVIII)]*. And, *The Lord knoweth the thoughts of men [n: (Psal. XCIII)]*.

## CHAPTER XVII.

VERS. 1.-- *God created.* [n: (RAB.)] That he may so live, be wise, etc., *as far as* so let a man have charity, that he may be good and just; etc.

[1201A]VERS. 2.-- *And he clothed him according to himself,* etc. Whence: *Put ye on the new man, who according to God is created in justice and holiness of truth [n: (Ephes. IX)]*.

VERS. 3.-- *And he gave him power.* Because in this also man was made to the image of God, in that he excels the irrational creatures by reason, and rules them and has dominion over them, and acknowledges the creator of all. But because he understood not his own honor, *he is compared to senseless beasts [n: (Psal. XLVIII)]*.

VERS. 5.-- *He created out of him.* As from the side of the sleeping Adam Eve was formed, so from the side of Christ dying on the cross there went out blood and water, out of which the Church is formed.

VERS. 9.-- *And the law of life.* The natural law, which he gave to every man, that he should be subject to his creator, and should keep in himself the honorableness of good [1201B] works. Or, the law of the letter, which he willed to be written for the correction of morals and for the repairing of the natural law; for this is what the natural and the literal law intimates, that we should love God with the whole heart, the whole soul, the whole strength: and should keep his commandments in the love of God and of our neighbor.

VERS. 13-- *Before him.* [n: (RAB.)] Whence: *The Lord knoweth the way of the just, and the way of the ungodly shall perish [n: (Psal. I)]*.

VERS. 14.-- *A ruler.* The angels, to whom God committed the keeping of the several nations! Whence, *He appointed the bounds of the nations according to the number of the angels of God. [n: (Deut. XXXII.)]* [var: Vulg. *constituit terminos populorum juxta numerum filiorum Israel*, "he appointed the bounds of peoples according to the number of the children of Israel"] Or, the teachers whom he sent to preach.

VERS. 21.-- *Be converted.* The condition of man being shown, namely how he was created to the image of God, [1201C] and set before the rest of the creatures: he exhorts that after the fall of sin he return to his maker, leaving the error by which he deceived himself; and that he entreat God for his offenses, and with his whole mind flee back to the divine mercy, spurning idolatry and the deceit of diabolical servitude. Let him learn also the rule of God's commandments, that he may remain in the lot of holiness to which he was chosen, and may persevere in the praises of the Most High.

VERS. 27.-- *Thou shalt confess while living.* [n: (RAB.)] In the present life, after which there is no time for working, but for receiving the reward: Whence, *Run while you have the light, lest the darkness overtake you [n: (Joan. XII)]*. [var: Vulg. *Ambulate dum lucem habetis, ut non vos tenebrae comprehendant*, "Walk whilst you have the light, that the darkness overtake you not"]

VERS. 30.-- *What is brighter than the sun?* [n: (ID.)] He shows that the fabric of the world is transitory: nor does the bodily light remain the same perpetually; how much less the vain [1201D] thought of human frailty.

## CHAPTER XVIII.

VERS. 1.-- *He that liveth for ever.* [n: (RAB.)] The substance of things was created all at once, etc., *as far as* to know or to declare the greatness of his power: whence, *No one knoweth the Son but the Father, neither doth any one know the Father but the Son, and he to whom it shall please the Son to reveal him [n: (Matth. XI)]*.

VERS. 5.-- *There is no diminishing.* [n: (ID.)] Nothing is to be diminished from the holy Scriptures, nothing to be added: whence, *If any man shall add to these things, God shall add unto him the plagues written in this book [n: (Apoc. XXII)]*, etc.

VERS. 8.-- *A hundred years.* [n: (ID.)] He compares the fewness of our days to a drop of the sea, and to a pebble [1202A] of the sand: because in comparison with eternal happiness the brevity is exceeding great, and the misery greatest: whence, *Man born of a woman, living for a short time, is filled with many miseries [n: (Job. XIV)]*.

VERS. 12.-- *The mercy of man.* Few there are who have mercy on their neighbor: whereas the mercy of God overflows through the whole world, who maketh his sun to rise upon the good and the bad.

VERS. 14.-- *He that receiveth teaching.* He exhorts those who receive the teaching of the Gospel, that they show mercy to their neighbors: and that they hasten to forestall the day of judgment by works of mercy; whence: *Blessed are the merciful, for they shall obtain mercy [n: (Matth. V)]*.

VERS. 15.-- *Of an evil word.* A gracious tongue [1202B] maketh a man well-favored; whence: *He that moderateth his words is learned and prudent [n: (Prov. XVII)]*.

VERS. 16.-- *Shall not the heat.* The dew defends the standing corn from the heat of the sun: and a good word defends the giver from the wickedness of him that is angry; whence: *A hard word stirreth up strifes, a gentle one mitigateth them when stirred up [n: (Prov. XV)]*. [var: Vulg. *sermo durus suscitat furorem* (Prov. 15:1) and *qui patiens est mitigat suscitatas* (Prov. 15:18)]

VERS. 18.-- *The fool shall upbraid bitterly.* [n: (RAB.)] In the mouth of the fool are quarrels, etc., *as far as* they defile with a lying word.

VERS. 19.-- *Prepare justice.* That thou mayest see what in thee pleases or displeases God, and mayest correct thy faults.

VERS. 20.-- *Before judgment.* [n: (RAB.)] These things admonish us to be always ready, nor to flatter ourselves with a foolish security: but to labor in the service of God even to the end of life.

[1202C]VERS. 23.-- *Before prayer [sic: orationm].* When thou shalt stand to pray, forgive if thou have anything against anyone.

VERS. 24.-- *Remember.* Whence: *The Lord is just, and hath loved justice: his countenance hath beheld equity [n: (Psal. X.)]*.

VERS. 25.-- *Of poverty.* Of that which is to come after this life, that thou mayest make friends who may receive thee into everlasting dwellings.

VERS. 26.-- *All these things.* Spring, summer, autumn, winter, day and night, all of them never rest; and yet all things compared to eternity pass swiftly away: and all things are shut up before the eyes of the Lord with a fixed end. But he himself is always the same, and his years shall not fail.

VERS. 27.-- *A wise man.* Blessed is the man who is always fearful, that he may beware of his own sins and may fulfil the precepts [1202D] of the Lord: Because *the fear of the Lord is the beginning of wisdom. A good understanding to all that do it [n: (Psal. CX.)]*.

VERS. 28.-- *To him that findeth.* That is, when he shall have found her, and shall have received the knowledge of her, she herself shall give the confession of right preaching, and the zeal of good working.

VERS. 29.-- *Men of sense.* As it were: the crafty acknowledge wisdom, and men of sense show forth prudence in words by their work.

VERS. 33.-- *Be not mediocre.* He provokes us to the works of mercy. For if we shall be slothful, not only shall temporal solaces be wanting to us, but rather the future goods of our soul: whereas a temporal alms shall be repaid with an eternal wage.

## CHAPTER XIX.

[1203A]

VERS. 1.-- *A drunken workman.* [n: (RAB.)] He looks back to the things above where he says, *Be not delighted in crowds,* by whom, namely, the vice of drunkenness is thought to be a light thing, though it is the loss of good things and the multiplication of crimes. *Little things.* An idle word, laughter, revellings, drinkings, and the like.

VERS. 2.-- *And women.* [n: (RAB.)] Fornication, by which, the truth of the faith being forsaken, they are joined to demons.

VERS. 3.-- *He joineth to harlots.* He shows them to be blameworthy; because, true wisdom being left behind, they are made fools, and join themselves to harlots.

*He that believeth,* etc. The levity of the mind is described, which is infirm and changeable: whence, *The fool is changed as the moon. He that believeth.* Of charity the Apostle says, *She believeth all things, [1203B] hopeth all things, endureth all things [n: (I Cor. XII)]*. But there it is the perfection of a good will, which is always ready for every good work. Here, however, the levity of the mind is described, which has not the state of firmness.

VERS. 7.-- *Repeat not a hard and wicked word.* [n: (RAB.)] That is, after weeping, etc., *as far as* repeat not the deed to a most wicked man. [var: Vulg. *verbum nequam et durum*, "a wicked and hard word"]

VERS. 8.-- *To friend and to enemy.* He exhorts that we have caution and discretion: lest to friend and to enemy, that is, to catholic and to heretic, we lay open our secrets: because the enemy, although he flatter, attempts to deceive.

VERS. 10.-- *Hast thou heard,* etc. A foolish word does not move the fool and the wise man equally. For the fool disturbs the sense, so that he may express a groan of grief through an abominable act: but whatever shall have happened disturbs not the blow. [1203C] But he must beware who trusts in the firmness of his heart, lest he retain the memory of a hard word.

VERS. 15.-- *Rebuke a friend.* We ought to rebuke offending friends with all patience, because they sin sometimes through ignorance, sometimes through negligence, sometimes through disobedience and contempt, if perchance, being rebuked with discretion, they may do penance, and may have diligence and caution in the future: whence, *Instruct such a one in the spirit of meekness [n: (Gal. VI)]*.

VERS. 16.-- *There is that slippeth with his own tongue.* There is a great difference between him who sins through simplicity or ignorance, and him who sins through malice. For it can happen that a man offend in a word which nevertheless [1203D] he does not think to be evil; but he sins more who is full of guile and of wickedness.

VERS. 20.-- *He is lessened in wisdom.* In the understanding of the mysteries, yet not in the keeping of God's commandments. Whence there follows:

VERS. 21.-- *Better is,* etc. He, namely, who in the fear of God fulfils what he knows: whence, *For he that knoweth the will of his lord and doth it not, shall be beaten with few stripes [n: (Luc. XII)]* [var: Vulg. *vapulabit multis*, "shall be beaten with many stripes"]: for mercy is granted in small measure.

VERS. 22.-- *There is a sure skilfulness,* etc. He begins to give the difference between the saints and the hypocrites. [n: (RAB.)] So the heretics and the hypocrites show the appearance of virtues, but have not the truth of it: and when they shall have found a place for sinning, they show what they had in the heart.

[1204A]VERS. 26.-- *By the look.* [n: (ID.)] By outward tokens the affection of the mind is known, whence: *A good tree is not that which bringeth forth evil fruits [n: (Luc. VI)]*, etc. *And out of the abundance of the heart the mouth speaketh [n: (Matth. XII)]*.

## CHAPTER XX.

VERS. 1.-- *How good it is.* [n: (RAB.)] He has forbidden anger in judgment, etc., *as far as* and all teaching is discerned through patience.

VERS. 2.-- *Lust.* He proves by an example that it is good not to be angry: because, as the lust of a eunuch defiles a virgin, and begets no offspring: so the violence of the unjust man counterfeits judgment, but keeps not the measure of equity.

VERS. 5, 6.-- *There is one that keepeth silence.* Here the modest man is praised, and [1204B] the rash man is blamed. *But there is one that keepeth silence,* etc. He sets forth what kind of silence he praises. For some are silent because they know not how to speak: but others because they know that there is a time of keeping silence, and a time of speaking.

VERS. 7.-- *A wise man,* etc. The prudent moderate their words, and observe the time: but the fool utters his whole spirit.

VERS. 12.-- *There is that redeemeth many things,* etc. [n: (RAB.)] He, namely, who by the confession of humility is loosed from all guilt. *And restoring,* etc. When in the place of vices he substitutes a manifold number of virtues: That *where sin abounded, grace may more abound [n: (Rom. V)]*.

VERS. 14.-- *For his eyes,* etc. That is, the intention, namely, stained with divers wickednesses, always ready to do harm. For the septenary signifies universality.

[1204C]VERS. 16.-- *To-day one lendeth,* etc. He shows the instability of the heretics: because they violently wrest the meaning of their own error from their hearers, and therefore they are hateful to God and to men. Or, he who from an alms seeks a repayment in the present, makes himself hateful: whence, *Call the poor and the weak, the blind, the lame, and thou shalt be blessed: because they have not wherewith to make thee recompense. But recompense shall be made thee at the resurrection of the just [n: (Luc. XIV)]*. [var: Vulg. *voca pauperes, debiles, claudos, et caecos: et beatus eris*, "call the poor, the weak, the lame, and the blind: and thou shalt be blessed"]

VERS. 17.-- *The senseless man shall have no friend,* etc. Because he seeks the reward of his labor in this life, or the heretic who covets human glory.

VERS. 18.-- *How often and how many,* etc. Detestable is the assembly of the heretics, because they interpret the Scripture of God in a depraved sense, and preach their own exposition wickedly [1204D].

VERS. 20.-- *The slip of a false tongue,* etc. As on the levelness of a pavement, where there are no stumbling-blocks, one falls without cause: so the understanding of the heretics, blinded by its own wickedness, finds a fall in the path of truth, which lies open.

VERS. 21.-- *A man acharis,* etc. Without the grace of the Holy Spirit; or bitter, because he instils into his hearers a bitter and harmful sense.

VERS. 22.-- *The parable of the senseless man shall be rejected,* etc. [n: (RAB.)] The Jews, who still think, etc., *as far as* the heretics, who by sophistical arguments strive to overturn the truth of the Gospel.

VERS. 23.-- *There is that is hindered.* The falsity [1205A] of the heretics being reproved, he blames the intention of a depraved will. For there are those who, when they cannot sin in act, are unwilling to rest in the will.

VERS. 24.-- *There is that shall lose his own soul.* Because, fearing the power of this world, he dares not profess the truth of the Gospel: whence, *He that shall be ashamed of me and of my words, of him shall the Son of man be ashamed [n: (Luc. IX)]*.

VERS. 25.-- *There is that for shame,* etc. There are those who promise many things, and render few, and make enemies for themselves of those to whom they promise by lying.

VERS. 27.-- *A thief is better.* He does not excuse the thief, but by the comparison of him he aggravates the assiduity of lying. But mystically the thieves are the Jews, to whom it is said, *Thou that preachest that men should not steal, stealest [n: (Rom. II)]*. But the lying heretics are worse, because after they received [1205B] the grace of baptism they have returned to the vomit, and have done despite to the Spirit of grace.

VERS. 29.-- *A wise man in words,* etc. Because he shows the wisdom of the mind in things well said: whence, *A good man out of the good treasure of his heart bringeth forth good [n: (Matth. XII)]*. [var: Vulg. *de bono thesauro profert bona*, "out of the good treasure bringeth forth good things"]

VERS. 32.-- *Wisdom that is hid.* There is no profit of a treasure which is hidden and is not known, nor of wisdom hidden without discretion.

## CHAPTER XXI.

VERS. 1.-- *Son, hast thou sinned,* etc. [n: (RAB.)] He gives counsel, when we sin: *For there is no man that doth good, and sinneth not [n: (Eccle. VII)]*, that we sin not again; but that we do penance for the things past, entreating that they may be forgiven us.

[1205C]VERS. 2.-- *Of a serpent.* [n: (ID.)] Of the devil, who always haunts the shadows of sin, and reigns in the children of darkness.

VERS. 3.-- *The teeth of a lion,* etc. *Our adversary the devil, as a roaring lion, goeth about seeking whom he may devour [n: (I Petr. V)]*. [var: Vulg. *adversarius vester*, "your adversary"]

VERS. 5.-- *Chiding and injuries,* etc. [n: (ID.)] By concord the smallest things increase, etc., *as far as* because he abominates the truth of the faith and the unity of peace.

VERS. 6.-- *The prayer of the poor,* etc. Because God will judge the ungodly, who afflict the saints.

VERS. 7.-- *Reproof.* That is, the judgment of his own sin, because he has hardened his mind, that it should not obey the truth.

VERS. 8.-- *Known afar off.* Heretical presumption is made manifest in a rash tongue, which speaketh iniquity against [1205D] God.

VERS. 9.-- *He that buildeth a house,* etc. He signifies the heretic, who gathers testimonies of Scripture, estranged by a depraved understanding, for the confirmation of his own error. But by the vengeance of just retribution the hardness of that abominable action shall be dissolved; or tropologically: the greedy plunderer, who from the goods of others increases his riches, and, empty of all good things, shall be punished in the day of judgment for his iniquity.

VERS. 11.-- *The way of them that sin.* Therefore is the destruction of the wicked swift, because the way, that is, their life, is full of sorrows: and of the hard works of sins.

VERS. 14.-- *He shall not be taught,* etc. [n: (RAB.)] By these sentences he confounds, etc., *as far as* and he himself has mingled himself with endless questions.

[1206A]VERS. 18.-- *It displeaseth him,* etc. Whence: *The children of this world are wiser in their generation than the children of light [n: (Luc. XVI)]*.

VERS. 22.-- *Fetters on the feet,* etc. [n: (ID.)] Because to their steps, wherewith they walk, the ruin of iniquity is contrary, it reproves their actions by condemning them.

VERS. 23.-- *The senseless man in laughter,* etc. The assembly of the heretics, teaching with plausible workmanship through the art of rhetoric, seeks the favor of its hearers. But the holy teachers so mingle pleasantness of speech with preaching, that they depart not from the track of truth.

VERS. 25.-- *The foot of the senseless man,* etc. Because the heretics study to imitate the sect of their own authors, lurking in the dwelling-place of their writings.

VERS. 26.-- *The fool from the window.* [n: (ID.)] He marks the craftiness of the heretics, [1206B] and the simplicity of the catholics.

VERS. 30.-- *While he curseth.* Not because he calls the devil accursed, but because he ceases not to imitate him whom he knows to be accursed. For while he had rather imitate the devil than Christ, he is justly condemned.

## CHAPTER XXII.

VERS. 1.-- *With a stone,* etc. [n: (RAB.)] When the foulness of sinners, by the hard sentences of the Scriptures, etc., *as far as* is upbraided by the preachers.

VERS. 6.-- *Music.* He marks those who in the Church seek the applause and the favor of the people, and do not rather stir up the compunction of tears.

VERS. 7.-- *He that teacheth a senseless man.* A potsherd fashioned with much labor escapes not its own frailty. The senseless man too, however carefully he be instructed, is scarcely brought [1206C] to perfection.

VERS. 10.-- *Over the dead.* [n: (ID.)] One is the death of the body, etc., *as far as* for the death of the body is the end of worldly toil

VERS. 14.-- *With a fool.* [n: (ID.)] He teaches that speech is not to be drawn out with fools, etc., *as far as: For he that saith to him, God speed you, communicateth with his wicked works [n: (II Joan. I)]*.

VERS. 17.-- *Above lead.* Hence Solomon saith: *A stone is heavy and sand weighty, but the anger of a fool is heavier than both [n: (Prov. XXVII)]*. The heretic sins worse than the catholic, in the multitude of many evils; or the philosopher who leans upon human wisdom; or the gentile, who has not come to the faith, and sins in ignorance: whence, *The servant* indeed *who knoweth the will [1206D] of his lord, and doth it not, shall be beaten with many stripes [n: (Luc. XII)]*. But he that knoweth not, with few.

VERS. 19.-- *A binding.* The timbers signify the just, who give fruit in their season, whose leaves fall not: and all things whatsoever they do shall prosper; but the foundation of the building signifies the apostles or the prophets, whose preaching upholds the Church. *A wooden binding therefore, bound to the foundation of the building, is not dissolved:* because the faith of Christ's passion, joined in the hearts of men to the teaching of the apostles, makes the building of the Church indissoluble.

VERS. 21.-- *As chaff,* etc. Whence: He that heareth my words, and doth them not, is like to a foolish man, who buildeth his house upon the sand. [var: Vulg. *Sicut pali in excelsis, et caementa sine impensa posita*, "As stakes on high places, and mortar laid without cost"]

[1207A]VERS. 23.-- *As the heart.* [n: (RAB.)] As a clear wall, etc., *as far as* so the heart of the senseless man despises the remembrance of its crimes, nor fears the eternal punishments.

VERS. 25.-- *He that casteth a stone.* He shows what preserves a good friend, or rather estranges him. *He that casteth a stone.* As by the stroke of a stone the flight of birds is brought down, so by a word of reviling the force of friendship is dissolved.

VERS. 26.-- *Despair not.* Concerning his friendship, because, the profit of correction being acknowledged, he returns to the right of the former friendship.

VERS. 27.-- *A friend shall flee away.* Not to return, nor after reconciliation; whence: To a friend [sic: *reconciliatione*], once reconciled, trust thou not for ever.

VERS. 29.-- *In the time of tribulation.* In adversity a friend is the more proved. For there are many friends of the table, [1207B] and they remain not in the day of necessity.

VERS. 30.-- *Before the fire,* etc. As smoke goes before the burning of the fire, so hard words before murder; whence, *A hard word stirreth up strifes [n: (Prov. XV)]*. And elsewhere: *He that is angry with his brother shall be in danger of the judgment [n: (Matth. V)]*.

VERS. 31.-- *To salute a friend.* Many good things there are in true friendship: for a true friend rejoices with thee in thy good things, and is saddened in thy evils.

VERS. 32.-- *Every one that shall hear.* That is, he who knows how great good things are in true friendship, will beware lest he hurt his friend by injury or by reviling.

## CHAPTER XXIII.

VERS. 1.-- *O Lord, father.* [n: (RAB.)] As if: By thy gift [1207C] may I be defended from the gulf of vices.

VERS. 2.-- *Who will set.* He desires in his thought the scourges of discipline, and in his heart the teaching of wisdom: lest perchance through ignorance he should not acknowledge the perils of his offenses, and his crimes be multiplied upon him, for which he may fall into the hands of his adversaries.

VERS. 8.-- *In his vanity.* [n: (ID.)] Because he sets it before the love of God and the desire of eternal blessedness.

VERS. 9, 10.-- *To swearing,* etc. He forbids an oath, lest perjury be committed; whence: *Swear not, neither by heaven nor by earth [n: (Jacob. V)]*.

VERS. 13.-- *Doubly.* [n: (ID.)] Because by dissimulation he conceals the truth, and sends others into error by falsehood.

VERS. 15.-- *There is another manner of speech.* Blasphemy, which [1207D] is worse than the things said above: whence it behoves that it be not found *in the inheritance of Jacob,* that is, in the people of the Church, which supplants vices, and in virtues serves God.

VERS. 17.-- *Undisciplined.* As if: Forsake not discipline, and utter not thy words with an undisciplined mouth.

VERS. 22.-- *A crafty soul.* [n: (ID.)] The heretics and the schismatics have a burning soul, etc., *as far as* but forsaking their former husband, they have committed fornication with idols. [var: Vulg. *Anima calida quasi ignis ardens*, "A hot soul is as a burning fire"]

VERS. 26.-- *Darkness compasseth about.* [n: (ID.)] He that loses the virtue of chastity, etc., *as far as* whereas the countenance of the Lord is upon them that do evil.

VERS. 28.-- *The eyes of the Lord.* Because to him nothing is past, [1208A] and nothing is to come: all things are present.

VERS. 30.-- *This man in the streets.* The lustful adulterer, of whom it was said above, who like a horse and a mule runs to and fro in wantonness through the broad and spacious way, which leadeth to death.

VERS. 32.-- *So also the woman.* Equally in the man and in the woman is adultery condemned, and the seed of this coupling is abominable to God. But mystically the Synagogue of the heretics, or the heretical soul deceived by depravity, is abominable to God, because it forsakes its former husband, who joined it to himself in baptism, and adorned it with the ornament of virtues.

VERS. 34.-- *This woman in the Church.* Because her perversity is declared in the assembly of the faithful through the diligence of the teachers. [var: Vulg. *Haec in ecclesiam adducetur*, "She shall be brought into the church"]

[1208B]VERS. 35.-- *And the branches.* Because her sect has not the foundation of truth, it cannot beget the fruit of good works.

VERS. 38.-- *Length,* etc. Because in eternal blessedness they shall remain for ever who follow God.

## CHAPTER XXIV

VERS. 2, 3.-- *And in the midst of the people,* etc. [n: (RAB.)] Because in the showing forth of miracles he stirred up the people to the praise of God. *Of his power,* etc. Of the angels, of the religious.

VERS. 5.-- *I from the mouth.* Because the Word is consubstantial, coeternal. Because I am not a creature. Yet he is called the firstborn of every creature, not, that is, in time, but in honour [n: (Exod. IV)].

[1208C]VERS. 6.-- *I made in the heavens.* [n: (RAB.)] In the heavens light arises, by a cloud flesh is covered, because as by its own brightness it surpasses the darkness of a cloud, so the spiritual creature surpasses the bodily in dignity.

VERS. 7.-- *My throne.* [n: (ID.)] The human body weighed down by no weight of sin, but raised on high by the power of God, in which the might of the Godhead exercised its judgments.

VERS. 12.-- *He created me,* etc. According to the humanity conceived by a singular purity of the Holy Spirit, brought forth of the Virgin.

VERS. 13.-- *In Jacob.* By the incarnation of the Saviour it was granted to the Jews in a special manner to have the use of him, and he came especially to the Jews. Whence by *Jacob* the Jews are figured; [1208D] but by *Israel*, the Gentiles.

VERS. 14.-- *From the beginning.* The mystery of the incarnation, foreknown and predestined before the ages, remains unto the age of the age. And he disposed the dwellings of the Church, that is, the rite of the true religion.

VERS. 15.-- *And so in Sion.* [n: (RAB.)] Sion is the Church, which is also Jerusalem, which is built from the first just man unto the last, and in which wisdom daily bears fruit.

VERS. 17.-- *In Lebanon.* [n: (RAB.)] *Lebanon* is a mountain of Phoenicia, etc., *as far as* expressing the constancy and the action of those who adorn the Church with the loftier virtues.

VERS. 18.-- *As a palm tree.* A tree long-lasting in its leaves, and with sweet fruits; it is called *palma* because it is the adornment of a victorious [1209A] hand: or because it spreads out its branch after the manner of a human palm. This the Greeks call φοινίκον, because the phoenix, a bird, lives a long time. To this the Church is likened, which, despising to be bowed down to earthly things, raises itself up to, heavenly things: that when the contest is finished it may receive the heavenly palm, and, like long-lasting leaves, keeps perpetually the words of right confession.

VERS. 19.-- *As an olive tree.* In Greek ἐλαἴον, that is, the fruit: for the tree is called ἐλαία, the juice oil. And it is a tree notable for peace: by it the Church is signified, which lights up the fields of the whole world with comeliness, and sanctifies them by a special grace through the anointing of chrism. *As a plane tree.* The plane tree (*platanus*) is so called from its height, or because it is spreading and ample. For the Greeks call what is ample πλατός. He expressed, therefore, the name and the form of the tree [1209B] in saying: I am spread abroad as a plane tree in the streets. [var: Vulg. *quasi platanus exaltata sum juxta aquam in plateis*, "exalted... beside the water"] And it is most tender, and soft in its leaves, and like to vines, and it signifies Christ, who through his own members is spread abroad in the world, mild and meek.

VERS. 20.-- *As cinnamon.* Cinnamon and balsam are aromatic trees. Cinnamon is so called because its bark is round and slender after the manner of a reed (*canna*). It is produced in India and Ethiopia, in a short shrub of only two cubits, of a blackish or ashen colour, of the very slenderest twigs. For what is thick is despised; but the slenderer is the dearer: and when it is broken, it sends out a visible breath after the manner of a cloud or of dust.

VERS. 21.-- *Balsam.* [n: (RAB.)] Pliny says *aspaltum*; it is born in the same course of heaven, etc., [1209C] *as far as* mindful of the Lord's passion they are ready to suffer for the Lord. *As myrrh.* Myrrh is in Arabia a tree five cubits high, like to a thorn, which the Greeks call ἄκανθον, whose drop is green and bitter, whence also it received its name: all which things agree with the mortification of the flesh, which is felt bitter for a time, but is willingly undertaken in hope of the ever-green fatherland. And it is likened to a thorn, because to save the mind it afflicts the body. The drop flowing of its own accord is more precious; that drawn out by a wound of the bark is baser, because it is of greater power to mortify a sound body (upon which an abundance of things smiles) than a sick one, or one afflicted with poverty.

*As storax.* [n: (ID.)] Storax, galbanum, etc., *as far as* it is called storax, because it is a drop of the tree flowing forth and congealed, for the Greeks call a drop στακτήμ. [1209D] *And galbanum.* Galbanum [n: (ID.)] etc., *as far as* after the likeness of ammoniac, and least of all woody. *Ungula.* *Ungula* is that which in Exodus is called *onycha*. For in Greek it is ὀνύξ, in Latin *ungula*, because it is likened to a human nail. *A drop.* [n: (ID.)] The drop which is also called ammoniac, etc., *as far as* by how much virtue is joined to virtue, by so much the more sincerely is the incense presented. *Libanus.* Libanus, as they say, is a tree [n: (ID.)] etc., *as far as* when the trees are cut a tear flows, because the hearts of the humble, pricked with compunction, send forth pure prayer to God. *Libanus* in Hebrew signifies whiteness: in Greek, θοῦς. Whence in the Canticles, where we read *unto the hill of frankincense [n: (Cant. IV.)]*, certain codices have *unto the hill of Libanus. Balsam unmingled.* [n: (ID.)] The balsam tree is in Judaea, etc., [1210A] *as far as* and it poured forth the sacraments of salvation. Whence, *And my odour as unmingled balsam.*

VERS. 22.-- *The turpentine tree,* etc. [n: (ID.)] It is a tree, etc., *as far as* and they are without spot before the throne of God.

VERS. 29.-- *They that eat me,* etc. [n: (ID.)] We eat wisdom, etc., *as far as: Taste and see, for the Lord is sweet [n: (Psal. XXXIII)]*, etc.

VERS. 34.-- *He set David.* [n: (ID.)] The four rivers of paradise, etc., *as far as* who sendeth forth discipline as light, because his precepts bestow eternal life, whence: *Teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit; teaching to keep all things whatsoever I have commanded you [n: (Matth. XXVII)]*.

VERS. 35.-- *As Phison.* [n: (ID.)] Phison, which is also [1210B] the Ganges, etc., *as far as* and it is said to overflow, like the Nile, upon the lands of the East. *As the Tigris,* etc. [n: (ID.)] The Tigris, a river of Mesopotamia, etc., *as far as* because it is borne swiftly as the tiger, a beast.

VERS. 36.-- *As the Euphrates.* [n: (ID.)] The Euphrates, a river of Mesopotamia, etc., *as far as* and the land which is encompassed by them is called Mesopotamia. *As the Jordan.* The Jordan, a river of Judaea, is named from two springs: *Jor,* namely, and *Dan,* from which, joined together, it is gathered. It rises under Mount Lebanon, and divides Judaea and Arabia, and near Jericho flows into the Dead Sea.

VERS. 37.-- *As Geon.* Geon here encircles Ethiopia, so called because it waters the land of Egypt. For *Ge* in Greek signifies earth: which among the Egyptians is called Nile, on account of the mud which it draws, which makes fruitfulness, [1210C] whence also it is called Nile.

VERS. 38.-- *He shall not search out.* [n: (RAB.)] Christ is the author of wisdom, etc., *as far as: No one knoweth the Son but the Father, nor doth any know the Father, but the Son [n: (Matth. XI)]*, etc.

VERS. 39.-- *For from the sea.* The sea signifies that the depth of wisdom is inestimable and incomprehensible: since no one can penetrate it save one and only God, Father and Son and Holy Spirit, who truly knows himself, and his own counsel, and gives to his creature to know so much as is expedient.

VERS. 41.-- *As a path.* [n: (ID.)] Because God of God, light of light. Figuratively the Father is called the origin of the Godhead: because of the Father the Son is begotten and the Holy Spirit proceeds, [1210D] who is signified by water: whence, *Rivers of living water shall flow out of his belly [n: (Job. VII)]*. *The water of saving wisdom hath given him to drink [n: (Eccli. XV)]*. *I as the river Dorix.* [var: Vulg. *ego quasi fluvii dioryx*, "as a channel of a river"] Wisdom is likened to a most rapid river, etc., *as far as* whence the third tongue of the Greeks is called Doric.

VERS. 46.-- *Yet doctrine.* [n: (RAB.)] The writer of this work signifies that the book is mystical, and useful for reading. For historically it teaches morality, and allegorically the mystery of faith.

VERS. 47.-- *See ye,* etc. The ecclesiastical teacher profits not himself alone, but others also, by writing and by teaching: whence, *They that are learned shall shine as the brightness of the firmament, and they that instruct many [sic: erudiunmultos] unto justice, [1211A] as stars unto perpetual eternities [n: (Dan. XII)]*.

## CHAPTER XXV.

VERS. 2.-- *Man and woman.* [n: (RAB.)] Whence Paul, *Husbands, love your wives, as Christ also the Church [n: (Eph. V)]*. We can take the spirit in the man, the soul in the woman, and if these consent together in the fear and love of God, whatsoever they shall ask shall be done for them, whence: *If two of you shall consent, it shall be done to them [n: (Matth. XVIII)]*.

VERS. 3.-- *Three kinds.* [n: (ID.)] These things can be transferred to the devil, etc., *as far as* because he would not be subject to his Maker.

VERS. 5.-- *What in youth.* He who in youth does not learn wisdom, in old age has not the fruit of it. Whence, *The slack hand hath wrought poverty, [1211B] but the hand of the strong prepareth riches [n: (Prov. X)]*. *And he that meditateth in the law of the Lord shall give fruit in his season [n: (Psal. I)]*.

VERS. 6.-- *How comely.* [n: (ID.)] The hoary head is comely, etc., *as far as* it is not lawful for them to be ignorant of the knowledge and the wisdom of the law.

VERS. 9.-- *Nine things unsuspected,* etc. *With the heart we believe unto justice, but with the mouth confession is made unto salvation [n: (Rom. X)]*. Nine, therefore, are the things unsuspected, that is, foreign to all suspicion of falsehood, which right faith brings forth for a man.

VERS. 13.-- *Wisdom.* Which is to beware of evil. Whence, *And behold the fear of the Lord, that itself is wisdom, and to depart from evil, understanding [n: (Job. XXVIII)]*. [var: Vulg. *ipsa est sapientia … intelligentia*; Migne prints masc. *ipse* and acc. *intelligentiam*] Hence it is that one is added over and above to the kinds of the virtues.

[1211C]VERS. 16.-- *The fear of God.* [n: (RAB.)] Because as the number nine is imperfect, etc., *as far as* but lest the presence of God forsake thee, which thou dost embrace, and desirest to enjoy for ever.

VERS. 17.-- *Every wound.* There is no greater grace than the true gladness of the mind, nor a greater wound than the sadness of a deceitful heart in idolatry or in heresy, because in its wickedness is all malice.

VERS. 18.-- *And every wound.* He sees the wound of the heart who understands the injury of his own depravity, but he does not see it who does not correct it by penance.

VERS. 22.-- *There is no head,* etc. [n: (RAB.)] The wickedness of heretics compared, etc., *as far as* therefore its dwelling together is hurtful to all.

VERS. 26.-- *Every malice is short.* Small is every [1211D] malice in comparison with idolatry and with heretical depravity, because they sin not through the frailty of the flesh, but through the pride of the mind.

VERS. 30.-- *If a woman have the pre-eminence.* Historically he shows how hurtful is the pre-eminence of a woman, etc., *as far as* she will be contrary to the man, that is, to the catholic teacher, by thinking perversely and by teaching depraved things.

## CHAPTER XXVI.

VERS. 1.-- *Of a good woman.* [n: (RAB.)] As before he blamed the wicked woman, etc., *as far as* and in the time to come she shall rejoice in the receiving of rewards.

VERS. 4.-- *But of the rich man.* Rich or poor, coming with a devout mind to the grace of Christ, shall enjoy perpetually the delight [1212A] of the vision of God, because God is no respecter of persons.

VERS. 5.-- *Three things.* By these likenesses he calls those who are separated from the unity of the true religion, that is, Jews, pagans, heretics, and false Christians.

VERS. 6.-- *The accusation of a city.* The folly of the foolish. For as brute animals do not know how to discern between a friend and an enemy, and between good and evil; so the foolish are ignorant of the distance between catholic doctrine and heretical, but obey true and false teachers alike. Against whom it is said elsewhere, *Immediately she followeth him as an ox to the victim, and as a wanton lamb, and knoweth not that he is dragged to the victim [n: (Prov. VII)]*. [var: Vulg. *quasi bos ductus ad victimam … et ignorans quod ad vincula stultus trahatur*, "as an ox led to the victim … not knowing that the fool is drawn to the bonds"] But the craftiness of heretics deceives the unwary not with open face, but by guile.

[1212B]VERS. 11.-- *A drunken woman.* He describes the habit of a harlot, who by the movement of her body and the movement of her eyes displays her lust. But mystically it signifies the heretic, who in pride of understanding and in eloquence of words boasts of his fornication, that he may the more easily draw to himself the lovers of novelties, itching in their ears, who turn away their hearing from the truth and are turned unto fables.

VERS. 12.-- *The fornication of a woman.* [n: (RAB.)] By these three things he shows the curiosity of the human mind, etc., *as far as* through the pride of life, when he added, *You shall be as gods [n: (Gen. III)]*.

VERS. 16.-- *She shall fatten his bones.* With charity, namely, whence: *He that keepeth my commandments, he it is that loveth me, and he shall be loved of my Father, and I will love him [n: (Joan. XIV)]*.

[1212C]VERS. 18.-- *A woman,* etc. Because the wisdom of God fills the souls of the elect, and grants them a guard of the mouth and an efficacy of work, nor does it permit them to turn aside from itself, because everyone who is born of God sinneth not, by violating, that is, faith or charity: *Because the seed of God,* that is the word by which he was born again, *he hath in himself.*

VERS. 23.-- *Golden pillars.* Teachers shining with wisdom are set upon silver bases, when in Holy Scripture they are made notable by their preaching.

VERS. 25.-- *In two things.* [n: (RAB.)] Wisdom marks, etc., *as far as* or, having forsaken the path of truth, he follows the by-ways of error.

VERS. 28.-- *He is hardly stripped.* [n: (RAB.)] The worst act, not an honest thing, is condemned. That trader is to be abominated who through immoderate ambition loads his wares [1212D] more with perjury than with price.

## CHAPTER XXVII.

VERS. 1.-- *Because of poverty,* etc., [n: (RAB.)] As in the midst. Here by comparison, etc., *as far as* and in the time to come eternal punishment remains.

VERS. 5.-- *As in the shaking of a sieve.* [n: (ID.)] As a sieve, etc., *as far as: Satan hath desired you, that he might sift you as wheat.*

VERS. 7.-- *As the dressing of a tree.* [n: (ID.)] Every single tree, etc., *as far as* the tilling of a tree therefore makes manifest in the fruit the quality of it.

VERS. 8.-- *Before speech.* Because speech indicates the thought. As if he should say: Let no one praise him whom [1213A] he has not known by manifest tokens to be worthy of praise. But speech can be taken for a good work, so that we praise no one before the proving of good works. Whence: *Praise not any man before death.* [var: Vulg. Eccli. 11:30 *Ante mortem ne laudes hominem quemquam*]

VERS. 13.-- *In the midst.* [n: (RAB.)] He teaches temperance and caution in speaking, etc., *as far as: But he that shall do and teach, he shall be called great in the kingdom of heaven [n: (Matth. V)]*.

VERS. 15.-- *Speech,* etc. Because as their action is contrary to the good: so also their speech is prone to the saying of evil things, burdensome to the hearing.

VERS. 17.-- *He that discloseth.* He shows wherein friendship is most of all wounded, namely in the evil of betrayal, which loses faith, namely, nor keeps the equity of friendship, and therefore breaks up charity.

[1213B]VERS. 22.-- *As a roe.* The *caprea*, a wild goat, is so called as it were *capiens ardua*, taking the steep places. And roes are called *ibices* or *avices*, for this reason, that after the fashion of birds they keep to the high and lofty places: and they dwell in the heights, so that from their loftiness they are scarcely open to human sight. These, if at any time they have perceived beforehand the hostility of wild beasts or of men, casting themselves down from the high peaks, catch themselves unhurt by their own horns in the branches of the trees.

VERS. 24.-- *But to disclose,* etc. [n: (RAB.)] He shows the inconstancy of the betrayer's manners, etc., *as far as: A man that is an apostate, an unprofitable man, walketh with a perverse mouth, he winketh with the eyes, he presseth with the foot,* etc. [n: (Prov. VI)].

VERS. 30.-- *To him that deviseth the worst counsel.* Because he does not foresee that his day will come. For the [1213C] heretic or schismatic reckons that his own sect is better than the catholic truth: whence he mocks himself.

## CHAPTER XXVIII.

VERS. 8.-- *Remember.* [n: (RAB.)] He who fears God restrains wrath or fury, and does not forget the testament of God, who says: *Forgive, and it shall be forgiven you [n: (Luc. IX)]*.

VERS. 13.-- *Contention.* An indiscreet action: whence, *Be not over-much just, neither be more wise than is necessary, lest thou be stupefied.* Immoderate discipline therefore stirs up the heat of fury, and forward speech the shedding of blood.

VERS. 19.-- *The third tongue.* Heretical doctrine, which agrees neither with the Old nor with the New Testament, and [1213D] troubles the hearts of the hearers, and passing from nation to nation, stirs up sedition.

VERS. 21.-- *But the wound.* Worse is the destruction of the soul, which heretics slay, than any torment whatever of the body.

*Blessed is he that is covered.* Blessed is he who does not consent to heretics, and whose heart their eloquence does not overturn, because as he is a stranger to their malice, so he is separated from their punishment.

VERS. 28.-- *Hedge in thy ears.* After he had rooted out the evil of the tongue, he turns himself to the instruction of the hearer.

## CHAPTER XXIX.

VERS. 5.-- *Until they receive.* [n: (RAB.)] A sickness of this kind the fear of God better cures. For he who [1214A] dreads God as though always present intends to defraud no one.

VERS. 10.-- *To many,* etc. [n: (ID.)] He marks those who wish to injure no one, but through fear of things that will perish are unwilling to do good. Against whom it is said: *Lay not up to yourselves treasures on earth [n: (Matth. VI)]*.

VERS. 12.-- *For the commandment's sake.* Mercy is to be shown to all who are in need, nor is the charity of one's neighbour to be lost for covetousness.

VERS. 13.-- *And hide not.* For he who shall have seen his brother to be in need, and shall have shut up his bowels from him, how doth the charity of God abide in him?

VERS. 16, 17, 18.-- *Above the shield of the mighty,* etc. Alms avail more against the darts of the enemy than [1214B] earthly arms: because these bring forth a doubtful, those a most certain victory, that death may be swallowed up in victory.

VERS. 23.-- *He that shall lose,* etc. That is, he who does not keep the unity of faith and the sincerity of the law, but is entangled in divers errors.

VERS. 20.-- *The grace of the surety,* etc. The teacher, namely, who promises eternal life for faith and good works. This sentence rebukes Pelagius, who sets free will before grace, whereas the elect are set free by grace alone.

VERS. 27.-- *Recover thy neighbour.* He counsels that according to thy strength thou shouldst afford comfort to thy neighbour, and so provide for thyself, lest thou fall into a snare.

VERS. 28.-- *The beginning of life,* etc. [n: (RAB.)] He teaches frailty, and hospitality, and honesty, etc., [1214C] *as far as* and the Lord made coats of skins for our first parents after sin.

VERS. 29.-- *Better is the fare of the poor man,* etc. To the letter. It is better to take a slender fare beneath a mean hut in safety, than to seek splendid banquets with weariness in uncertain places. [n: (ID.)] Allegorically. Better is the fare, etc., *as far as* where there is labour and superfluous care.

VERS. 30.-- *The least thing.* [n: (ID.)] Let what thou hast suffice thee, etc., *as far as* a good name is better than many delights.

VERS. 33.-- *Pass over.* As if: Thou who takest delight in another's lodging, return to thine own, and of thine own labour feed thyself and others. Seek not for thyself superfluous food from another's house. The receiving of thy neighbours sufficeth thee.

[1214D]VERS. 35.-- *A reproach.* [n: (RAB.)] But mystically the ecclesiastical man is admonished, etc., *as far as* but that in the judgment to come he may bear the everlasting reproach of confusion.

## CHAPTER XXX.

VERS. 1.-- *He that loveth his son.* [n: (RAB.)] He admonishes fathers, both carnal and spiritual, to instruct their sons diligently, that they may live honourably, and not run about through the teachings of others by wantonness.

VERS. 8.-- *An untamed horse.* An untamed horse goes headlong; an undisciplined son rushes into sin. He teaches therefore spiritual fathers to instruct and correct their sons; lest they slacken the reins to them immoderately, [1215A] lest they fall into the foulness of vices, and themselves bear everlasting disgrace.

VERS. 14.-- *Better is a poor man.* Sweet is the sleep of him that works, whether he eat much or little. For the fullness of the rich man does not suffer him to sleep.

VERS. 15.-- *The health of the soul.* The true health of the soul is justice, to which gold and silver cannot be compared, because riches shall not profit in the day of vengeance. But justice shall deliver the soul from death.

VERS. 18.-- *Good things hidden.* [n: (RAB.)] He speaks against those who hide the talent of the word; whose knowledge is unprofitable for virtues, like banquets and treasure for the dead.

VERS. 21.-- *As an eunuch.* He does not serve for the embrace of a virgin, so is the adoration of an idol, unfitting [1215B] and unprofitable to those who adore.

VERS. 23.-- *The joyfulness of the heart.* Because no virtue stands without it. *But the greater of these is charity [n: (I Cor. XIII)]*.

VERS. 26.-- *They shorten the days,* etc. *Bloody men shall not live out half their days [n: (Psal. LIV)]*. [n: (ID.)] That is, the prosperity which they promise to themselves they cannot have for ever.

## CHAPTER XXXI.

VERS. 1.-- *The wood of stumbling.* [n: (RAB.)] As Adam in the forbidden wood, etc., *as far as* which shines with the splendour of eloquence, and seduces the curious.

VERS. 12.-- *At a table.* [n: (ID.)] To the letter, continence, etc., *as far as* but let us hold the way of the holy [01215C] teachers.

VERS. 13.-- *Say not,* etc. [n: (ID.)] As if he should say: Do nothing out of presumption, nor put thy hand to writing before thou hast learned.

VERS. 19.-- *Use,* etc. As if: Love sobriety, act temperately, and nothing to excess, lest thou fall into the scandal of confusion. It befits the Christian therefore before all things to love humility, to be wary in the reading of Scripture, to hold right faith, to keep measure in knowledge, and the rule of charity, that he may be approved before God and men.

VERS. 22.-- *How sufficient.* A slender fare is profitable both to the soul and to the body, but a superfluous one on the contrary. *A little wine.* Spiritual wine also, [1215D] taken moderately, is profitable both to the body and to the soul: for immoderately it makes a man rave, and disjoins him from God, whence anxious care, and the greatest disturbance, and perpetual torment.

VERS. 24.-- *Sound sleep.* Sleep is finer on a small fare. But mystically he who is sober in the spiritual wine rests in the contemplation of truth until the morning of the resurrection.

VERS. 25.-- *And vomit,* etc. Physicians say that vomiting purges the stomach: it lessens the bile. But mystically he who goes beyond measure and is weighed down with carnal sins, let him vomit out by the confession of sin the foulness of it, and by the chastisement of the body return to health.

VERS. 27.-- *In all thy works.* He admonishes that we lose not [1216A] time, that we work well, that keeping the commandments of God we may find rest for our souls.

VERS. 28.-- *Bountiful.* To the letter: he invites to almsgiving: because *he that soweth in blessings shall also reap of blessings [n: (II Cor. IX)]*. But mystically he who faithfully dispenses the bread of the word, and does not hide the testimony of truth, shall be blessed both in the present and in the time to come.

VERS. 30.-- *For many,* etc. [n: (RAB.)] That is, drunkenness has overthrown many, which lessens the understanding, stirs up wrath, inflames lust, reveals the secrets of the mind.

VERS. 31.-- *Fire.* That is, as fire softens the hardness of iron and makes it glow; so wine, inflaming the hearts of the proud, drives them to crime.

VERS. 32.-- *Wine is an equal life.* Wine soberly drunk [1216B] does not take away the life of equity; but brings in sobriety and the other ornaments of the virtues. *Wine.* It is plain that provocation, wrath, and many ruins are born of drunkenness, and that bitterness of soul and the wounds of crimes are multiplied.

## CHAPTER XXXII.

VERS. 1.-- *A ruler.* [n: (RAB.)] He who is set over others in dignity ought not to be proud: *He that is the greater among you, let him become as the lesser,* etc. [n: (Matth. X)].

VERS. 7.-- *A little gem of a carbuncle.* [n: (RAB.)] It holds the chief place among burning gems, etc., *as far as* and he venerates the mysteries of the Lord's passion with a worthy sacrament.

VERS. 14.-- *Before the hail.* [n: (ID.)] The flash of the lightning shall go before the weight of the hail; so the brightness of grace [1216C] before modesty.

VERS. 15.-- *For him that riseth, the hour.* [n: (ID.)] He admonishes that we be not sad, etc., *as far as* who by grace made us, and filled us with all good [works].

VERS. 22.-- *A man of counsel.* By how much anyone is the more prudent, by so much the more he uses the counsel of his neighbours, that he may add to himself understanding.

VERS. 24.-- *Son, without counsel.* These things can be taken of the catholic and of the heretic. For the catholic, fearing God, does all things by the counsel of the teachers and by the witness of the Scriptures. But the heretic, trusting in his own wisdom, presses on also with his own inventions: but when his folly shall have appeared, he shall be convicted by divine sentences through the holy preachers

## CHAPTER XXXIII.

[1216D]

VERS. 5.-- *The inward parts of a fool.* [n: (RAB.)] As the wheel of a cart and its axle, etc., *as far as: The heart of fools shall be unlike [n: (Prov. XV)]*.

VERS. 6.-- *A horse,* etc. [n: (ID.)] As a beast of burden has no reason, etc., *as far as* but through the offices of the mouth he lays open his secrets to both alike.

VERS. 7.-- *Why doth the day.* [n: (ID.)] Because above he blamed the fool, etc., *as far as* that they may be for signs and for seasons, and for days, and years.

VERS. 8.-- *The sun being made.* [n: (ID.)] God commanded in the law, etc., *as far as* and that most of all is pleasing which is done in order and by reason.

VERS. 10.-- *Of them he exalted.* [n: (ID.)] That is, by his own [1217A] discretion he distinguished those whom he rewarded for their good deeds, and those to whom he repaid a worthy wage for their evil deeds. *And all men.* After the disposition of the stars, etc., *as far as* but the ungodly he condemned with eternal cursing.

VERS. 13.-- *As clay,* etc. [n: (RAB.)] The Maker has in his own hand the mass of the human race, etc., *as far as* and whom he ought to harden according to justice.

VERS. 15.-- *Against evil.* He that searches out the works of God finds in them a certain contrariety, but wonderfully ordered by God. God therefore is not the maker of evil, who made all things very good; nor did he make death, nor does he rejoice in the destruction of the dead, but he is the wonderful orderer of the whole. Natures therefore are good, and are from God: but vices are not from God.

[1217B]VERS. 18.-- *Look ye.* He admonishes all in common not to let go the reckoning of their own right, because not otherwise can he have peace and quiet. For he who loses the authority of his own pre-eminence casts himself into contempt and straitness: but he who wisely keeps his own place directs himself and his own to the increase of virtue.

VERS. 19.-- *Hear ye.* To the letter he teaches fathers to rule their sons, and to nourish them with discipline, until they come to the perfect age, that they may be able to be worthy heirs of their fathers. But spiritually he instructs the rulers of the Church to hold their dignity unto the end, and to leave their disciples, well nourished, as the heirs of their labour. Rulers ought to hold outwardly that which they undertake for the profit of others.

VERS. 25.-- *Fodder and a rod,* etc. [n: (RAB.)] It is needful [1217C] that wicked servants, etc., *as far as* that they may have, namely, food and clothing, not leisure for wandering.

VERS. 31.-- *If thou hast a faithful one,* etc. [var: Vulg. *Si est tibi servus fidelis*, "a faithful servant"] [n: (ID.)] He delivered the law of a good servant, etc., *as far as* for the man is not to be persecuted, but the vices.

## CHAPTER XXXIV.

VERS. 2.-- *As he that catcheth at.* [n: (RAB.)] He signifies deceitful dreams, etc., *as far as* that they may know what they receive from the good spirit, or what they suffer from illusion.

VERS. 8.-- *Without lying.* Dreams being cast away, he exhorts that credit be given to the doctrine of wisdom, which, planted in the mouth of a faithful man, accomplishes the word without lying.

[1217D]VERS. 9.-- *He shall declare understanding.* For the instructing of others: whence, *Blessed be God, who comforteth us in all our tribulation, that we may be able to comfort them who are in all distress [n: (II Cor. XII)]*.

VERS. 10, 11.-- *But he that in many things,* etc. Changeable, namely, in mind, he is unstable in action. Or, he who, having lost the unity of faith, follows the manifold sects of heretics, serves many impieties.

VERS. 12.-- *Very many of words* [n: (RAB.)] He signifies Scripture; he who intently meditates upon Scripture, and humbly beseeches the Lord, gains the knowledge both of things and of words.

VERS. 23.-- *The offerings of the wicked.* Exceedingly detestable is the sacrifice which is compared to the grief of a bereaved father. [1218A] Some weigh how much they bestow, and not how much they seize. And they gather up wages, and put them into a bag with holes. In a bag with holes it is seen when the money is put in, but not when it is lost. They therefore who look at how much they give away, but not at how much they seize, put their wages into a little bag with holes, because, looking upon them in the hope of their own confidence, they heap them up, but, not looking upon themselves, they lose them.

VERS. 26.-- *He that taketh away.* [n: (RAB.)] In the sweat of his own face the poor man gets his bread. He who violently takes this away is as one who kills his neighbour.

VERS. 28.-- *One building up.* This is what he said above, that a sacrifice out of rapine is not acceptable. He who offers out of rapine seems to himself to prepare a building of virtues; he does not attend to the crime of covetousness and of rapine.

[1218B]VERS. 30.-- *He that is baptized.* [n: (ID.)] Be washed, etc., *as far as* and again they commit things to be wept for.

## CHAPTER XXXV.

VERS. 1.-- *He that keepeth.* [n: (RAB.)] He prays well, etc., *as far as* because by working well he keeps justice.

VERS. 3.-- *Of propitiations.* Between *litare* and *sacrificare* there is this difference. For he sacrifices who makes a sacrifice. He does *litare* who makes a sacrifice, and obtains what he sought by the sacrifice.

VERS. 4.-- *He shall repay,* etc. Both, namely, are pleasing to God: that which is offered upon the altar in commemoration of Jesus Christ, and that which is bestowed upon a neighbour through charity.

VERS. 10.-- *With a good mind.* [n: (ID.)] Whatever is not given with a good [1218C] mind does not merit grace with God. For man sees in the face, but God in the heart. *And diminish not,* etc. Mystically. The first-fruits of the crops, etc., *as far as* from whom is granted both the beginning and the perfection of a good work.

VERS. 13.-- *Sevenfold as much.* A perfect reward, namely. For the number seven, etc., *as far as* but it affords also the working of the four principal virtues.

VERS. 14.-- *Offer not gifts,* etc. With God there is no quantity of the gift; nor is the person of the powerful regarded: but the love and the humility of the heart. Therefore a sacrifice ought not to be offered out of iniquity, but out of just labour.

VERS. 21.-- *And until it come nigh,* etc. He looks back to the things above, [1218D] affirming that the Lord mercifully hears the prayer of the humble, who do not cease until they receive consolation.

## CHAPTER XXXVI.

VERS. 1.-- *Have mercy upon us.* [n: (RAB.)] In the person of the faithful he directs a prayer to God, that he may defend them and put down their enemies, that, being worthily corrected, they may again acknowledge God, and forsake idols.

VERS. 7.-- *Glorify thy hand,* etc. [n: (ID.)] He desires that the divine majesty may, through the hand and the right arm, that is, through Christ, by whom the ancient miracles were wrought, make them new in the time of grace, that the God of the old law and of the new may be understood to be the same.

[1219A]VERS. 15.-- *Exalt the adversary,* etc. [var: Vulg. Eccli. 36:9 *Tolle adversarium*, "take away the adversary"] [n: (RAB.)] He signifies through the coming of Christ, etc., *as far as* for the state of the Church and the salvation of the faithful.

VERS. 16.-- *Sion,* etc. The knowledge of Scripture, in which is preached the unspeakable power of God.

VERS. 17.-- *And raise up,* etc., All the prophets give testimony to the incarnation of Christ, that God, being made man, should espouse the Church to himself.

VERS. 19.-- *According to the blessing,* etc. [n: (ID.)] The order, namely, and the rite of the priesthood, etc., *as far as* that what Aaron figured in temporal sacrifices, this he may fulfil in the spiritual things of the Gospel.

VERS. 20.-- *All food.* [n: (ID.)] After he had foretold the calling of the Gentiles, etc., *as far as* so may we discern true doctrine, and false.

[1219B]VERS. 24.-- *The beauty of a woman.* The grace of Christ, which through preaching heals souls, and mitigates the concupiscence of the flesh. This abounds in the Church, the desire of which is above every concupiscence of man, because in her is the comeliness of the virtues and the beauty of doctrine. *Above every.* No concupiscence of man can be compared to this desire: because, *Favour is deceitful and beauty is vain; the woman that feareth God, she shall be praised [n: (Prov. XXXI)]*. [var: Vulg. *mulier timens Dominum*, "that feareth the Lord"]

VERS. 25.-- *There is no man.* Christ, who exceeds human nature. Whence, *Beautiful in form above the sons of men [n: (Psal. XLIV)]*. For he did no sin, neither was guile found in his mouth.

VERS. 26.-- *A help.* The help of the Church is according to the dispensation of Christ. Whence, *My just help [1219C] is from the Lord [n: (Psal. VII)]*, etc. He himself is the pillar of her endlessness, and the rest of her labour.

VERS. 28.-- *He that hath no nest.* That is, the Church, where the souls of the elect nourish the sons of good works. Whence, *The sparrow hath found herself a house, and the turtle a nest, where she may lay up her young. [n: (Psal. LXXXIII)]*.

## CHAPTER XXXVII.

VERS. 1.-- *Every friend.* [n: (RAB.)] Above he set forth more diligently the true friend and the false, saying: *And he will not remain in the day of tribulation.*

VERS. 2.-- *But a companion.* A true friend loves with his whole soul, and goes forward in deed. Whence, *Let us not love in word nor in tongue, but in deed and in truth [n: (I Joan. III)]*.

VERS. 3.-- *O presumption.* He detests hypocrisy, [1219D] when an evil man feigns himself to be good, *covering over the dry malice,* in which, namely, there is no fatness of charity or of mercy.

VERS. 5.-- *For the belly's sake.* For gluttony, not for friendship. Heretics can be understood among false friends, who do all things rightly, as though they were counsellors of souls, when they are betrayers. Whence, *Beware of false prophets who [n: (Matth. VII)]*, etc. *With a father-in-law.* A father-in-law, who is a kinsman on the woman's side, shows a womanish and changeable mind; and likewise jealousy, which belongs chiefly to souls.

VERS. 8.-- *Every counsellor.* He still teaches that all caution is to be had in taking to oneself friends and counsellors. For many feign themselves friends and counsellors, [1220A] and stretch out snares. Whence Jeremiah, *Let every man keep himself from his neighbour [n: (Jer. IX)]*.

VERS. 14.-- *Attend ye not.* [var: Vulg. *Non attendas*, "attend thou not," singular] [n: (RAB.)] He has enumerated the divers kinds of those who give counsel, among whom he has noted many persons who are at variance with the truth. Whence he has enjoined that counsel is not to be taken with such, whose counsel is fraught with peril. Therefore the counsellor's prudence, faith, will, and religion must be looked to beforehand.

VERS. 18.-- *The soul of a holy man.* The diversity of counsellors having been shown, he adds how far the knowledge of the saints, poured in by the Holy Spirit, excels human wisdom.

VERS. 22.-- *A skilful man.* Because he had spoken before concerning the tongue, he continues concerning good and evil teachers.

VERS. 28.-- *The life of a man.* [n: (ID.)] The present life of men [1220B] is not in uncertainty with him. Whence, *The days of man are short, the number of the months is with thee [n: (Job. XIV)]*.

VERS. 32.-- *Be not greedy.* According to the history, he praises frugality, he blames surfeiting, which brings the devourer into infirmity. But mystically he admonishes that we be temperate in temporal things. Whence, *Thou hast found honey, eat what is sufficient for thee [n: (Prov. XXV)]*, etc. And elsewhere: *Not to be more wise than it behoveth [n: (Rom. XII)]*.

## CHAPTER XXXVIII.

VERS. 1.-- *Honour the physician.* [n: (RAB.)] He would have us be discerning, etc., *as far as* both, therefore, are to be honoured, but the spiritual are to be preferred.

VERS. 5.-- *Was it not from the wood.* He touches an ancient history, [1220C] because in the desert of Sur the children of Israel found bitter water, but God showed Moses a wood, which, being cast in, made the water sweet; where, according to the history, it is shown that waters are made sweet by the medicine of the wood But mystically the bitter water signifies the law, to which, if the confession of the cross and the sacrament be joined, it is made fit for drinking.

VERS. 7.-- *Curing in these.* [n: (ID.)] Against divers infirmities physicians set divers things, namely meats and drinks, plasters, and ointments: that the medicines may be suited to the diseases. In like manner do the spiritual physicians.

VERS. 10.-- *Turn away.* Like to this is that: *Decline from evil, and do good. And from every,* etc., and not the body only, but that thou mayest be *innocent in hands and clean of heart.*

[1220D]VERS. 11.-- *Give sweetness.* The sacrifice of bread and wine, offered in memory of the Lord's passion, chiefly heals the wounds of souls, and is exceedingly necessary not to the living only, but to the dead also.

VERS. 15.-- *He shall fall into the hands of the physician.* [n: (ID.)] Of sickness and of trouble, etc., *as far as* and they instantly beseech the Lord that he would direct their works, and grant refreshment to the sick.

VERS. 16.-- *Son,* etc. Because he has discoursed of infirmities and of the cures of physicians, he adds concerning the funerals of the dead.

VERS. 21.-- *Remember the last things.* [n: (ID.)] An admonition of good fathers, that their sons may prepare for themselves the viaticum of good works.

[1221A]VERS. 22.-- *For neither is there any returning.* As though he should say: Therefore be thou cautious in all things, lest perchance at the death of a neighbour thou grieve more than is meet.

VERS. 24.-- *In rest.* As though: Keep continually the memory of him that is to die, and trust, and take comfort in hope, lest in the last moment it fail.

VERS. 26.-- *He that holdeth the plough.* He signifies the holy preachers, who at all times, by teaching and by exhorting, instruct their hearers, that they may draw forth the virtue of the inner man, and reform the human soul to the image of God. Whence, *As a wise architect I have laid the foundation [n: (I Cor. III)]*. And elsewhere: *My little children, of whom I travail in birth again, until Christ be formed in you [n: (Gal. IV)]*. As many as are the kinds of virtues, so many workings and lessons do they imprint by their teaching [1221B] upon the minds of the elect.

VERS. 28.-- *So every craftsman,* etc. The order of preachers, who through divers offices perform their ministry, temper their doctrine according to their hearers: who form the frail and the weak by word and by example, that they may make vessels unto honour.

*He shall give his heart.* When by the traces of good works he shows to those subject to him that the rolling conversation of the present life is unchangeable.

VERS. 33.-- *In his arm.* [n: (RAB.)] Because by many examples, etc., *as far as* that in the furnace of the heart he may make firm the working of the disciples by the fire of charity.

## CHAPTER XXXIX

VERS. 15.-- *If he shall continue.* [n: (RAB.)] Of Christ, whose [1221C] members they are: from their own they have all things: who is the virtue and the wisdom of the Father.

VERS. 17.-- *Hearken unto me.* [n: (ID.)] Understand my doctrine, ye minds of the elect begotten through baptism, and bring forth the fruit of martyrdom in the course of this mortal life.

VERS. 20.-- *And with harps.* [n: (ID.)] Whence: *Give praise to the Lord on the harp [n: (Psal. XXXII)]*. The harp is the hollowness in the lowest part of the wooden belly, etc., *as far as* which, after the form of the psaltery, come down to us from above.

VERS. 22.-- *In his word.* [n: (ID.)] When he gathered the waters together, etc., *as far as* or the water of persecution is restrained by the dispensation of God.

VERS. 24.-- *The works of all flesh.* The presence of God goes before all things, and whatsoever is done in time is present to him without [1221D] time. *Therefore there is nothing new, nor anything changeable in his sight [n: (Act. I)]*.

VERS. 26.-- *It is not to say,* etc. He forbids us to be curious, and to search out the things which it is not fitting to know. For all things shall be made manifest in their own time, when the Lord shall enlighten the hidden things of darkness, and shall make manifest the counsels of hearts.

VERS. 27.-- *A blessing,* etc. As, after the outpouring of the flood, the waters returned, that the dry land might appear and bring forth; so, after the extinction of the ungodly, the power of bearing fruit is given to the elect.

VERS. 31.-- *The beginning of that which is necessary.* Before the flood men were nourished with the natural food of the fruit of the earth, much less were flesh-meats granted them.

[1222A]VERS. 35.-- *Fire, hail.* [n: (RAB.)] All things obeyed man before sin; but after sin the world of lands fights against him. Thence famine and death, and a thousand perils of death, the beasts also rage against him, and the sword of heavenly vengeance.

VERS. 37.-- *In the commandments.* Because, according to the sentence from above, in the fitting time a worthy vengeance shall lay waste sinners.

VERS. 38.-- *Therefore from the beginning, I was confirmed.* He looks back to the things above, where he says: *It is not to say,* etc. For he sees the incomprehensible judgments of God, and his unsearchable ways, and dares not thence to speak or to write anything rashly: but disputing temperately of these things, he left not the cause, but the manner, manifest to the divine counsel.

VERS. 40.-- *It is not to say.* He gives profitable counsel, [1222B] that we discuss not his works incautiously, but praise and bless the Creator in all things.

VERS. 41.-- *And now in all his own time.* [var: Vulg. *Et nunc in omni corde et ore collaudate*, "and now with all the heart and mouth praise ye"] As though he should say: Say not that former times were better than they now are. Virtues make the days good, vices evil.

## CHAPTER XL.

VERS. 2.-- *Thoughts.* [n: (RAB.)] He enumerates the evils which man endures for his sins.

VERS. 6.-- *A little.* Because the flesh, dead and without feeling, seems to rest for a time, the soul already feels pain, and after the resurrection it shall live with its own body in eternal punishments.

VERS. 7.-- *He is troubled.* [n: (ID.)] Therefore shall the wicked be tormented in punishment, etc., *as far as* of the noble, namely, [1222C] and of the ignoble.

VERS. 10.-- *And for them was the flood made.* To sinning man a manifold punishment has been appointed, that, being corrected, he may repent, and thereafter beware; but because he neglects it, and goes forward in his punishments, God brings the flood upon the world, that he might destroy the man whom he created. But in comparison with the punishment to come, that which man suffers in the present is nothing.

VERS. 11.-- *And all the waters.* [n: (ID.)] The works, namely, of sinners do not obtain the fruit of the heavenly reward, but the destruction of punishments.

VERS. 13.-- *The substances of the unjust.* They begin to sprout, but they waver in temptation, and suddenly wither at the first heat of persecution.

VERS. 15.-- *The grandchildren of the ungodly are not many.* Often [1222D] we see the offspring of the ungodly quickly fail, chiefly when the sons imitate the iniquity of the fathers.

VERS. 18.-- *The life of him that is sufficient for himself.* Sweet is the sleep of him that labours, whether he eat little or much. *Thou shalt find a treasure.* For he truly proves himself to be a Christian who believes and does the commandments of Christ.

VERS. 20.-- *Wine and music rejoice the heart.* These naturally soothe and gladden the soul, but the love of wisdom and a tongue that teaches sweetly strengthens the understanding much more.

VERS. 22.-- *The eye shall desire grace and beauty.* The adornment, namely, of the temple and the diversity of its worship, which the former people had under the law, the preaching of the Gospel, sown throughout the world, surpasses by the greenness of good works

[1223A]VERS. 26.-- *Riches and powers.* [n: (RAB.)] Riches given in the Lord, etc., *as far as* both these and all the resources of the world.

VERS. 30.-- *A man that looketh.* For it is foolish to be idle, and to seek a reward from another's labour. For every one shall receive according to his own works.

VERS. 32.-- *In the mouth of the imprudent want shall be trodden down,* [var: Vulg. *condulcabitur*, "shall be sweetened"] etc. He whom it pleases to lie idle in torpor, and not to profit his neighbours by teaching, shall at length burn with the pains of hell and with too late repentance.

## CHAPTER XLI.

VERS. 1.-- *O death,* etc. [n: (RAB.)] To him who loves the prosperity of the world and riches, bodily death is bitter, because he neglects the joys of the life to come.

[1223B]VERS. 5.-- *This judgment.* [n: (ID.)] It is common to all flesh, nor can any man escape it, even though he live a hundred or a thousand years or more; whence: *What man is he that shall live, and shall not see death? [n: (Psal. LXXXVIII)]*.

VERS. 8.-- *The children of abominations.* Abominable are the children of sinners, who, namely, have imitated their ungodly fathers.

VERS. 10.-- *Of an ungodly father.* He who nourishes his sons ill, or ruins them by his example, is guilty of their destruction. Or, he who begets evil works out of a depraved will, shall be damned for them

VERS. 13.-- *Unto destruction.* He answers to the things above, in which he discoursed of temporal death: because, as man, created out of the earth, returns for original sin into [1223C] the earth, though he is to rise again in incorruption; so the ungodly, accursed for their sins, shall go with body and soul into everlasting destruction.

VERS. 15.-- *Have a care of a good name,* etc. That thou live well and religiously. For thus is a good name gotten.

VERS. 18.-- *Better is the man that hideth his folly,* etc. He that shall hide up corn shall be cursed among the peoples, but a blessing upon the head of them that sell.

VERS. 19.-- *Nevertheless return ye in those things which proceed.* [var: Vulg. *reveremini*, "revere ye"] Because he foretold that a good name and a good and profitable life are [good], and reproved those who hide knowledge, he persuades that they return to the study of teaching, because it is not good to be irreverent and disobedient [1223D] to one's own teacher.

VERS. 20.-- *It is not good to observe every irreverence.* [var: Vulg. *reverentiam*, "reverence"] According to the letter, he instructs us that we beware of vices, and give our labour to virtues, and that we choose not the worse, despising the better, whereupon follows everlasting confusion.

VERS. 26.-- *Turn not away thy face from thy neighbour,* etc. [n: (RAB.)] When the angels shall gather out of the Church all scandals, etc., *as far as* and has mingled itself with the fornications of the heretics.

VERS. 27.-- *Look not upon another man's wife,* etc. Carnal concupiscence, which ought to lie under the spirit: this we ought not to search into, nor to be made subject to its suggestions.

## CHAPTER XLII.

[1224A]

VERS. 1.-- *Repeat not the word,* etc. [n: (RAB.)] He forbids to utter good and evil together out of the secret of the heart; whence: Doth a fountain send forth out of the same hole sweet and bitter water?

VERS. 4.-- *Of the equality of the balance,* etc. [n: (ID.)] Everywhere equity is to be followed, etc., *as far as* let us also govern those subject to us with the discretion of discipline.

*Of the equality of the balance.* How greatly hypocrisy and guile displease the Lord is shown by these words: *A deceitful balance is an abomination before God.* He who weighs the cause of the poor man otherwise than that of the powerful; or who thinks his own errors lighter than those of others; or they who lay upon men's shoulders burdens not to be borne; or he who does good things in public and evil in secret, is abominable [1224B] to the Lord.

VERS. 5.-- *And of a very wicked servant.* He signifies that the servant who is not corrected by words is to be restrained by stripes. The servant of vices also is to be corrected by severe discipline.

VERS. 7.-- *Where there are many hands,* etc. He admonishes that where there are divers wills gaping after spiritual gain, dispensing must be done with caution. For some seek the word with a will to tempt, others with a will to learn, but not all things are fitting for all.

VERS. 8.-- *Of discipline.* He who reproves each one with fitting discipline shows himself learned and an approved teacher in the sight of the saints. Nor is youthful age to be despised in a teacher whom life and discretion commend.

[1224C]VERS. 9.-- *The daughter of the father.* [n: (RAB.)] Mystically the daughter of the father, etc., *as far as* or she may transgress the law of God, being made barren in all good things.

*The daughter of the father.* He teaches, to the letter, that parents bear the care of their offspring, and nourish them with discipline, and that they loose not the reins to wantonness and pleasure.

VERS. 11.-- *Over a wanton daughter,* etc. Who requires a diligent keeping. For if she is left to her own will, she confounds her teacher and makes him blush in the multitude of the people. Whence, she ministers to thee perilously whose countenance thou often regardest. For unchaste eyes know not how to consider the beauty of the soul, but that of bodies.

VERS. 14.-- *For better is the iniquity of a man,* etc. [n: (ID.)] The woman signifies either the sex, etc., *as far as* [1224D] because she does things worthy of confusion.

VERS. 15.-- *I will remember therefore the works,* etc. [n: (ID.)] Thus far he has discoursed of divers matters, etc., *as far as* and afterward he describes the strong deeds of the fathers.

VERS. 19.-- *For the Lord hath known,* etc. Because all the ages of the world are present to him, with whom nothing is past, nothing to come; he alone reveals mysteries, who knows the hearts of each, who beholds all thoughts and words.

VERS. 21.-- *The great works of wisdom.* When, namely, he revealed to the prophets and to the apostles the sacrament of his counsel, hidden from ages and generations, to the faithful. For he himself is before all and after all, to whom nothing is added, nothing diminished.

[1225A]VERS. 23.-- *And as a spark.* We consider the works of God as it were a spark, because we perceive but a small knowledge thereof.

VERS. 25.-- *All things are double,* etc. [n: (RAB.)] God has so ordered all things, that the things which seem contrary to one another may agree, as the elements or the four seasons.

## CHAPTER XLIII.

VERS. 1.-- *Of the height,* etc. [n: (ID.)] the beauty of the firmament, etc., *as far as* none can bear with bodily eyes the splendour of the Godhead.

VERS. 3.-- *Keeping the furnace.* Because the eternal flame torments the proud for their evil thought, speech, and working.

VERS. 5.-- *And in his words,* etc. [n: (ID.)] [1225B] With mystic words he mocks the understanding of the proud. *He hath hastened,* etc. When in the preaching of the Gospel the way of salvation and the entrance of the heavenly kingdom was made ready.

VERS. 6.-- *And the moon,* etc. [n: (ID.)] After he had discoursed of the sun, etc., *as far as* but it is more rightly assigned to April, because in it it either begins, or ends, or is wholly contained.

VERS. 7.-- *The lamp which is diminished,* etc. The moon has not her own inborn splendour, but receives it from the sun: so also the Church from Christ, which in persecution seems to be diminished, but in part grows bright; for it increases wondrously at the consummation.

VERS. 9.-- *The vessel of the camps,* etc. Because in her consists the multitude of the faithful, which in the firmament of truth and of divine preaching shines gloriously [1225C] throughout the whole world.

VERS. 10.-- *The beauty of heaven,* etc. The adornment of the Church, the fulness of the saints, whom the most high God ordained, that they might give light by the preaching of the Gospel. These, abiding *in holy words* and in the doctrine of the true faith, look for the judgment of God.

VERS. 11.-- *In words.* Because in their patience they possess their souls, having their loins girded; and holding lamps in their hands, they await their Lord, when he shall return from the wedding.

VERS. 12.-- *See the rainbow,* etc. The writing of the Old or of the New Testament. Here a sweet yoke is shown to the faithful, terrible arms to the stubborn.

VERS. 13.-- *He hath encompassed the heaven,* etc. When through the power and the wisdom of God, that is, through Christ, the Old and [1225D] the New Testament was founded.

VERS. 16.-- *And the stones of hail were broken.* The teachers, who water the earth of the human heart, and bear within themselves the tempest of rebuke, and pour it forth in due time, and break the stones of hail; that is, by rebuking they stone the hardness of a depraved heart, the living grass.

VERS. 17.-- *The south wind shall blow.* [n: (RAB.)] Which is also Auster, etc., *as far as* mighty for the persecution of the Christian name, and sometimes for repentance.

VERS. 18.-- *A tempest.* God lays upon us divers trials by the malignant spirits, that they may make the fervour of faith and love grow cold.

VERS. 21.-- *Frost as salt,* etc. That is, barrenness; [1226A] for where salt is scattered, barrenness follows: but the devil, through the cold of unbelief, makes earthly hearts barren of good works.

VERS. 24.-- *A medicine,* etc. All eloquence fails in comparison with him, nor does it suffice to declare his power.

VERS. 26.-- *They that sail the sea,* etc. Many, to the letter, are the perils of the sea, and there are the wonderful works of God in divers beasts, as the writers of natural things have handed down. In the sea also of this world there are many monsters of demons, and many snares of theirs.

VERS. 34.-- *Labour not,* etc. [n: (RAB.)] To comprehend that which is incomprehensible. Whence seek not riches to which thou canst not attain.

## CHAPTER XLIV.

[1226B]

VERS. 1.-- *Let us praise men,* etc. Disputing morally, and touching in very many places allegory and anagogy, he has published the mysteries of the divine sacrament; and now he begins to tell of the holy fathers. *Our parents.* The patriarchs, who enjoyed divine speech and vision; and the prophets, who, filled with the Holy Spirit, foresang many mysteries of Christ and of the Church.

VERS. 12.-- *In the testaments he stood,* etc. [n: (RAB.)] These things, according to the history, concerning the patriarchs, etc., *as far as* when the seed of good works shall be recompensed with a heavenly reward.

VERS. 16.-- *Henoch pleased God.* Not from Adam, etc., *as far as* that he may give men counsel of repentance.

VERS. 17.-- *Noe was found,* etc. When, the world perishing [1226C] by the flood, he was preserved, that he might preach repentance to the nations, and show by his example that they who devoutly serve God are delivered from everlasting destruction. With him God established a covenant, that he would no more destroy all flesh with the waters of a flood [n: (Gen. XVII)]. And he signifies the rulers, who amid the waves of the world govern the ark, that is, the Church, and preach the baptism of repentance, appeasing God by prayers and by sacrifices for the human race.

VERS. 21.-- *In his flesh he maketh the covenant to stand,* etc. [n: (RAB.)] That it might be signified that our nature is renewed through the baptism of Christ, after the despoiling of the old man.

VERS. 22.-- *Therefore by an oath,* etc. The promise to Abraham is twofold. In the sand of the sea are expressed the barren [1226D] Jews; in the likeness of the stars, the faithful Christians, who shall shine with the light of the resurrection as the stars of heaven.

VERS. 26.-- *And he gave him an inheritance,* etc. Of the Gentile people, which came later to the grace of faith and to the regeneration of baptism, to whom the fulness of the fatherly blessing came.

## CHAPTER XLV.

VERS. 6.-- *Commandments.* On mount Sinai, namely, he gave him the law and the precepts of life, speaking with him in the cloud.

VERS. 9.-- *And he girded him about,* etc. He describes the rite of the ancient priesthood and the adornment of the high priest, all which things were a figure of the New Testament, and of the true priest Jesus Christ. *And he clothed him.* The vestments of the high priest are the works of the virtues: wisdom, doctrine.

VERS. 14.-- *A golden crown,* etc. In which was the name of almighty God, which signifies the honour of the divine majesty, since we ought to set above all things that in all our acts and words God be honoured *through Jesus Christ, who is our head [n: (I Petr. IV)]*.

VERS. 17.-- *Sacrifices.* [n: (RAB.)] How Moses, Aaron, etc., *as far as* for the priesthood of Christ and the rite of the sacrifices shall abide for ever.

VERS. 28.-- *Phinees the son of Eleazar.* [n: (ID.)] Phinees, as it is written in the book of Numbers [n: (Cap. XXV)], etc., *as far as* he came happily to the mountain of strength, that is, to Christ. [1227B]

VERS. 31.-- *And the testament of David.* [n: (ID.)] He signifies that David, in the distribution of the ministries of God, etc., *as far as* and in the tabernacle he ordained the courses of the ministers.

## CHAPTER XLVI.

VERS. 1.-- *Valiant in war was Jesus the son of Nave.* [n: (RAB.)] Jesus both in deed and in word signifies Christ, etc., *as far as* triumphing over principalities and powers in himself.

VERS. 4.-- *Who before him,* etc. (ID). How at the onset of Joshua the sun was hindered, etc., *as far as* they shall be shortened in the time of perdition.

VERS. 9.-- *From sins.* Of despair, when, the rumours of the spies being heard, they despaired of entering [1227C] the land.

VERS. 13.-- *And the judges every one,* etc. [n: (RAB.)] After Joshua there succeeded judges who defended the people of God from their enemies; and after the passion of Christ, the apostles, rulers of the Church of God.

VERS. 14.-- *That their memory may be,* etc. Because they persevered in the right faith, that their memory might be established with perpetual blessing. *The bones.* The strength of good works is given for a reward, that the memory of their name may be handed on to posterity with glory.

VERS. 16.-- *Beloved of the Lord,* etc. [n: (RAB.)] The history relates that the Lord, to the child Samuel, etc., *as far as* he pronounces to evil rulers a punishment to come and everlasting death.

## CHAPTER XLVII.

[1227D]

VERS. 1.-- *After this rose up Nathan.* To the letter, he commemorates the deeds of David, of which the book of Kings and of Paralipomenon most fully relate.

VERS. 2.-- *As the fat.* He signifies him to be filled with the grace of the Holy Spirit, separated in life and in manners from the fellowship of carnal men.

VERS. 3.-- *He played with lions.* [n: (RAB.)] David signifies Christ, etc., *as far as* and he gave him a name which is above every name.

VERS. 14.-- *After him rose up a wise son.* [n: (ID.)] Mystically, Solomon, etc., *as far as* as in one threshing-floor the grains signify the good, but the chaff the evil.

VERS. 23.-- *That thou mightest make an empire,* etc. [n: (ID.)] Because [1228A] ten tribes followed Jeroboam, and two Roboam; of Ephraim was Jeroboam, who first reigned cruelly over the ten tribes.

VERS. 27.-- *And he left behind him,* etc. [n: (ID.)] Mystically, Roboam, who is interpreted *the breadth of the people,* etc., *as far as* he remained in the rule of the catholic faith.

VERS. 28.-- *He turned away the people by his counsel.* Believing, namely, the counsel of the young men.

## CHAPTER XLVIII.

VERS. 1.-- *And Elias arose.* [n: (RAB.)] Who burned up with heavenly fire the two captains of fifty sent by king Ozias [n: (IV Reg. I)].

VERS. 2.-- *Who brought in.* [n: (ID.)] Mystically, the famine of three years figured the hunger of the word of God and of the faith of the Trinity, etc., *as far as* that afterward he might come who, neither [1228B] translated nor carried up, should pierce the ethereal heaven by his own power.

VERS. 13.-- *Elias indeed was in a whirlwind,* etc. [n: (ID.)] Since the disciple is not above his master, etc., *as far as* for he who touches the death of Christ with firm faith is partaker of his resurrection.

*Fulfilled in Eliseus.* Who prayed on the day: *Let thy spirit be double in me,* and obtained it. Whence he was unconquerable in patience and in virtue, who both in life and in death wrought many signs.

VERS. 17.-- *There was left a very small people.* Because the house of David, and the tribe of Juda, and Benjamin, did not utterly cast off the worship of God, but some of them were idolaters, as Joram and Achaz: others clave to God, as Ezechias and Josias.

[1228C]VERS. 19.-- *Ezechias fortified his city,* etc. [n: (RAB.)] That Ezechias stopped up the fountain, etc., *as far as* the city, its enemies destroyed, is fully shown in Paralipomenon to have been delivered.

## CHAPTER XLIX.

VERS. 1. *The memory of Josias.* [n: (RAB.)] The memory of king Josias, etc., *as far as* he himself by the zeal of God cleanses the land of Juda and Jerusalem from all abominations, who says: *The zeal of thy house hath eaten me up.*

VERS. 5.-- *Except David, and Ezechias, and Josias,* etc. These three, in comparison with the others, are not said to have sinned. For what they sinned, they blotted out by worthy penance, and by devotion and piety they pleased God.

[1228D]VERS. 8.-- *They burned the chosen city of holiness,* etc. [n: (ID.)] Certain men understand this place in the person of Christ, etc., *as far as* but these being destroyed, he built the Church of God.

VERS. 10.-- *Ezechiel who saw,* etc. [n: (ID.)] Mystically, Ezechiel, etc., *as far as* and to have foretold remedies to the penitent.

VERS. 11.-- *In the shower.* He signifies that he preached that a rain of vengeance was to come upon sinners, and promised the consolation of mercy to those walking by the way of the commandments of God.

VERS. 13.-- *For he also,* etc. Because he signifies Christ, who is the image of God: that whosoever shall believe in God, he may be sealed as with a ring.

[1229A]VERS. 14.-- *And Jesus the son of Josedec.* Because through the grace of Jesus Christ, who is our king and priest, after the captivity of the devil's oppression, the Church is built again.

VERS. 15.-- *Nehemias.* [n: (RAB.)] *God the comforter,* or *comforted by the Lord,* etc., *as far as* who builds the city of God, that is, the Church, and comforts the mourning.

VERS. 16.-- *No man,* etc. Enoch, *dedication.* This signifies Christ, who built and consecrated the Church with his own blood; who came into the world without sin, and is to be received with glory into heaven.

VERS. 17.-- *As Joseph.* Joseph, like Jacob his father, desired the land of promise, and detested Egypt; instructing us that we should desire the land [1229B] of the living, that we may rest in peace.

VERS. 18.-- *And his bones were visited.* [n: (RAB.)] He signifies that Joseph, etc., *as far as* and they buried him in Sichem, which is Neapolis, a city of the Samaritans.

VERS. 19.-- *Seth and Sem,* etc. Seth the son of Adam, and Sem the firstborn of Noe, were preferred, as well in faith as in manners, before the men of their own time; in whom Christ is signified, who is God and man.

## CHAPTER L.

VERS. 1.-- *Simon the son of Onias.* [n: (RAB.)] He came to men in his own time, etc., *as far as* since Jesus describes so expressly the life and the manners of Simon.

VERS. 3.-- *The wells of waters.* The depths of the Scriptures, which lie hid under figures in the divine books, [1229C] but overflow from the mouth of the preachers, as it were a sea, to the satisfying of very many.

VERS. 5.-- *And he enlarged the entrance of the house of the court.* [var: Vulg. *ingressum domus et atrii*, "the entrance of the house and of the court"] Because in the rude, whom the court signifies, and in the perfect, who are signified by the house, the merit of the masters increases.

VERS. 11.-- *In his receiving the robe,* etc. The order of preachers, in receiving the robe of glory, and in clothing itself with the consummation of the virtues, shows the judgment of its own dignity, and the adornment of faith, and the vesture of good working. For these things ought to appear in priests, that they may be able worthily to teach.

VERS. 13.-- *And in receiving the portions from the hand of the priest.* [var: Vulg. *de manu sacerdotum*, "from the hand of the priests," plural] He receives the portions from the hand of the priest, who exacts from his ministers the act of good working.

VERS. 15.-- *And performing the consummation at the altar.* The consummated oblation is given to the most high King, when the body of Christ is offered to God.

VERS. 17.-- *He poured out at the foundation.* In commemoration of Christ, who is the foundation of the Church, the odour of this oblation is most sweet to God almighty.

VERS. 18.-- *Then the sons of Aaron cried out.* The priests of Christ set forth their preaching through a consummated passion. Well are the trumpets called beaten out, because preachers grow the more, the more they are struck with the hammers of tribulations.

VERS. 19.-- *Then all the people,* etc. When the ecclesiastical office is performed by the ministers of the altar in [1230A] memory of Christ, the people, stirred up to the praise of God, prostrates itself upon its face, that is, shows the humility of its heart. *To give prayers to the Almighty.* Because whatsoever is done for the love of God is before God a prayer and an odour of sweetness; because the whole Church is busied that it may persevere in prayer until the end of the world, when the body of Christ shall be honoured in incorruption, and the members shall be joined to their own head.

VERS. 21.-- *And the people besought,* etc. [n: (RAB.)] Because whatsoever is offered to God in the unity of faith is received with him; whatsoever is outside it, is reckoned to impiety. A great sound is made in the Church, when to the priests praying and blessing all the people answers: Amen: which sound pertains as well to the cry of the voice as to the devotion of the heart.

[1230B]VERS. 22.-- *Then coming down,* etc. The assembly of the saints rejoicing. *He lifted up.* When it gives thanks for the perfection of the labour in the salvation of the whole people, then it multiplies praises, repeats prayer, because it never ceases from praises.

VERS. 23.-- *To show the power of God.* To preach, namely, his mercy, who gives us joy of heart, and peace in eternal times, that all the men of Israel, and the lovers of the eternal King, may preach the power and the goodness of God in the deliverance of his people.

VERS. 27.-- *Two nations,* etc. A twofold ruin, namely, heathenism, which is polluted with idolatry and with vain conversation.

VERS. 29.-- *The doctrine of wisdom,* etc. He commends his own work, [1230C] showing how profitable it is to him that reads, that meditates, and that works.

## CHAPTER LI.

VERS. 1.-- *The prayer of Jesus the son of Sirach.* It is better referred to the whole Church than to one person, because in it many kinds of tribulations and divers consolations are described.

*I will give glory to thee, O Lord the king.* [n: (RAB.)] Jesus Christ is the helper and protector of his spouse, who delivered himself up for her, that he might free her from the perdition of original sin.

VERS. 5.-- *The gates of tribulations.* These are the mouths of princes and of tyrants, whence come forth threats and deceits, which compel the servants of God to deny the faith.

[1230D]VERS. 6.-- *From the pressure of the flame.* This befell the three children bodily in the furnace of fire; but all the saints are delivered spiritually from the heat of persecution.

VERS. 9.-- *And my life was drawing near to hell.* Because the life of the flesh, daily failing, tends toward death. For he calls death *hell*, because the death of the flesh is the vengeance of the first sin, as hell is the perpetual punishment of sinning souls.

VERS. 10.-- *They compassed me about on every side,* etc. The Church, seeing herself to be compassed about by enemies, and human consolation to be wanting, seeks help from God, from whom is every good, to whom she ascribes it that she is delivered from her enemies.

[1231A]VERS. 18.-- *When I was yet younger.* [n: (RAB.)] In youth, or in boyhood, etc., *as far as* how from infancy he sought wisdom.

*Before I wandered,* etc. He signifies that before the error of boyhood or of youth he desired wisdom, and asked it of the Lord, and persevered even to the last.

VERS. 19.-- *As an early grape.* He compares the comeliness of wisdom to an early grape, that he may show that delight is with her. For a grape is called early because it ripens quickly.

VERS. 24.-- *I purposed,* etc. [n: (RAB.)] First he says that he entered into counsel that he might do it, etc., *as far [1232A] as* for being thus confirmed, he shall come to the fruit of wisdom.

VERS. 29.-- *My belly.* Moved to repentance through the knowledge of wisdom. *Therefore.* To come to the perfection of wisdom is not of human study, but of a divine gift.

VERS. 30.-- *The Lord hath given me,* etc. A good reward is a learned tongue, which made [him] instruct and correct the brethren.

VERS. 37.-- *Let the soul rejoice.* Great is the joy of the heart, if it remembers the mercy of the judge on high.