title: Liber Numeri

source_edition: Migne, Patrologia Latina, vol. 113, coll. 379B–446D

source_text:
Hebraice VAIEDABBER ( וידבר ), id est : ET LOCUTUS EST.

## PRAEFATIO.

[0379B]

Liber iste, et ordine historiae et mysterio, quarto loco ponitur in lege. Ordine historiae, quia in Levitico, qui tertius est, agitur de utensilibus tabernaculi, et de ordine Levitarum et sacrificii: hic autem de dedicatione tabernaculi agitur, quid scilicet de Levitis, quid de utensilibus tabernaculi portare debeant: mysterio hoc ostenditur. Excubare circa tabernaculum depositum, ut dicitur, ternis tribubus in singulis quartis: per quod signantur duodecim apostoli per quadripertitum orbem fidem sanctae Trinitatis docuisse. Sed etiam inter figuras quadratura nihil firmius est, quaternarii quoque operis perfectio commendatur. Quarto die facta sunt luminaria [n: (Gen. I)], quarta aetas sub David fuit robustissima, [0379C] quarta etiam aetas hominis fortissima, quatuor tantum recepti sunt qui scripserunt Evangelia. Inter dona Spiritus sancti fortitudo, et inter poenitentiales psalmos, *Miserere mei, Deus,* quartus est, in quo de humilitate (per quam sumus fortes) agitur. Inter nomina Domini quartum est, fortis, praecedunt admirabilis, consiliarius, Deus; sequitur Pater futuri saeculi, princeps pacis [n: (Isa. IX)], et similia. In hoc quoque libro eorum qui numerantur fortitudo ostenditur, dum hi qui aetate et virtute bello sunt apti, numerari jubentur.

Dicitur liber Numeri, quia in eo numerantur Israelitae; tum inde, tum quia mansiones a Ramesse usque ad Jordanem. Sed *quia omnia in figura contingebant illis [n: (I Cor. X)]*, et lex erat umbra futurorum, [0379D] ita legenda est historia ut non amittatur allegoria. Numerati sunt Israelitae soli, non proselyti et alienigenae qui erant inter illos: non tamen omnes, quia nec pueri nec feminae, sed tantum viri qui apti bello erant. Etenim alieni a Deo, gentilium spurcitia; vel crudelitate Judaica, vel etiam Christiani puerilem levitatem vel mollitiem femineam habentes, inter filios Dei non numerantur. Non sunt numerati in Aegypto: sed postquam transierunt mare Rubrum, post columnam ignis in mansione juxta montem Sina: quia manentes in tenebris peccatorum non sunt Dei, sed mundati baptismo et armati manus impositione. [0380B] Mansiones merito duodecim computantur, a prima quae fuit in Ramesse usque ad Jordanem, ut per hoc signetur nos per tot gradus virtutum ascendere in coelum, quot generationibus Christus ab Abraham descendit ad Mariam.

Intentio Moysi in hoc opere est Christianum populum et ejus profectum, et ascensum a terra in coelum per Israel, et per duodecim mansiones designare. Per Israel enim Christi populum, per progressus mansionum profectus virtutum significatur.

Ordo libri talis est: primo duces populi, et populum circa tabernaculum numeratos per quadrum collocat. Levitas, a numero exceptos, ad ministerium tabernaculi destinat: deinde tabernaculum dedicatur, et modus oblationum, et catalogus mansionum [0380C] computatur. Deinde prophetia Balaam a rege Balac ad maledicendum populum Dei inducitur. In fine sex civitates ordinantur, tres ultra, tres citra Jordanem, ad quas confugeret qui nolens sanguinem proximi effunderet. Levitae inter tabernaculum et caeteros filios Israel excubantes, divisi per Amramitas ab oriente, per Caathitas ab austro, Gersonitas ab occidente, et Meraritas ab aquilone, significant praelatos Ecclesiae, qui sunt medii inter ministros tabernaculi, quibus in temporalibus provident: et inter laicos, quibus in spiritualibus praesunt. Amramitae, id est, Moses et Aaron et horum filii, inspiciunt et involvunt tabernaculi secretiora; introducentes Caathitas, dant eis propriis humeris portanda involuta, ut videntes non moriantur. Non sunt enim propalanda [0380D] Ecclesiae mysteria, nisi summatibus viris, id est, Mosi et Aaron, quia infirmi inde scandalizantur. Unde et liber Evangelii presbytero et diacono portatur apertus, aliis vero clausus. Gersonitae autem et Meraritae, qui sunt indigniores Caathitis, non propriis humeris, sed bobus et plaustris sua portant onera. Quia qui vult venire post me, me sequatur, quasi per mortem [n: (Luc. IX)]. Et quanto magis quis vult, tanto major persecutio.

*Benedicetis filiis Israel et dicetis,* etc. Ab hoc loco sumpta est benedictio quam facit episcopus. Duo digiti qui elevantur juncti legem significant et sacerdotium, [0381A] quae per Mosen et Aaron intelliguntur. Tres versus qui sequuntur continent illam trinam petitionem quae fit in verbis episcopi. Petitur gratia Spiritus sancti, vera salus, pax aeterna. Deinde sequitur distinctio personarum semper his verbis: *Quod ipse praestare dignetur qui cum Patre et Spiritu sancto vivit,* etc. In tabernaculi dedicatione oblata sunt munera a primatibus in usum ejusdem et sustentationem Levitarum, quod hodie fit cum dedicatur ecclesia aliqua. Sicut et laicorum consuetudine, mulieri cum desponsatur viro, multa dona offeruntur: et Dominus filiis Israel in Aegypto, die quo educeret, concessit argentea vasa. Et post mare Rubrum non duxit eos statim recta via contra hostes, ne territi retro abirent, sed per circumitum; deinde praecepit *ne [0381B] temporis re. p. t.* Caute omnia provisa. Introeuntibus enim in Ecclesiam primo decor ejus ostendendus est, ut appetatur; non miseria, ut timeatur.

[n: (ORIG., hom. I in Num.)] Divinis numeris non omnes digni sunt, etc., *usque ad* capillos capitis appellavit.

[n: (ID.)] Illud quoque consideremus, etc., *usque ad* et tunc ad numerum jussu Dei populus adducitur.

Vide ergo quanta tibi transeunda, quanta toleranda, quot profectibus, quot tentationibus, quot praeliis scilicet pugnandum, quot vincendum, ut pertineas ad divinum numerum, et inter sanctas tribus numereris, et possis visitari, et per Dei sacerdotes Aaron et Mosen numerorum censibus ascribi. Suscipienda est tibi primo lex Dei, lex Spiritus ejus, offerenda [0381C] sacrificia, explendae purificationes, peragenda omnia quae spiritus docet.

[n: (ORIG., ibid.)] Ratio quoque tribuum, distinctio ordinum, societas familiarum, etc., *usque ad* et erunt hujusmodi ordines in resurrectione mortuorum, qui in hoc libro figurantur.

Illud quoque, quod quadam connexione tribuum castrorum positio et metationis ordo describitur, significat aliquem statum in resurrectione mortuorum. Quod tres ad orientem collocantur, tres ad occidentem, tres ad meridiem, et tres ultimae ad aquilonem, qui durus dicitur ventus [n: (Eccli. XLIII)]; quod etiam tribus Juda, quae regalis est [n: (Eccli. XLIV)], ad orientem statuitur, ex qua Dominus ortus est, non puto otiosum: quod et Issachar huic jungitur et Zabulon, [0381D] et quod in quatuor partes trinus iste numerus ordinatur. Quae quamvis positionum suarum diversas habeant qualitates, omnes tamen intra Trinitatis numerum continentur: et quod per totas has quatuor partes in unum numerum colligitur, eadem Trinitas semper, quia scilicet sub uno nomine Patris, et Filii, et Spiritus sancti censentur omnes qui, ex quatuor partibus orbis venientes, invocant nomen Domini, recumbentes cum Abraham, Isaac et Jacob in regno Dei [n: (Matth. VIII)]. Haec generaliter diximus, volentes hujus libri continentiam mysticam breviter comprehendere: et suscepta occasione unusquisque in reliquis similem, aut si cui plus Deus revelat, superiorem prosequatur imaginem. Ego enim [0382A] vere me imparem judico ad enarranda mysteria libri Numerorum, multo autem inferiorem ad illa quae concludit Deuteronomii volumen.

[n: (RAB. in Num. )] Numerorum libri multiplici mysteriorum obscuritate involutum Patres ostendunt. Ibi enim numerus filiorum Israel mystice describitur, et singularum tribuum castra circa tabernaculum testimonii ad formam ecclesiae locantur. Ibi Levitarum in ministerium distributio, et oblatio principum secundum convenientiam sacramentorum. Tandem omnium mansionum ab Aegypto usque ad terram promissionis catalogus numeratur, ut monstretur qualiter de Aegypto spiritali egressi, per mare Rubrum et eremum praesentis saeculi properemus ad promissam patriam in coelis.

[0382B] [n: (ID.)] Juxta finem Exodi scriptum est, etc., *usque ad* quia legem dat ad instructionem credentium, id est spiritualium Israelitarum.

[n: (ISID. in Num., tom. V.)] Liber Numeri appellatur, etc., *usque ad* quae pleno gurgite fluens spiritus sancti gratia redundavit.

[n: (ID.)] Prima mansio est, etc., *usque ad* et baculos in manibus tenentes.

[n: (ID.)] Secunda mansio, etc., *usque ad* et ad sanctam terram viventium accelerandum.

[n: (ID.)] Tertia mansio, etc., *usque ad* ut ducibus ad terram promissionis perveniamus.

[n: (ID.)] Quarta mansio, etc., *usque ad* Mariam praecinentem in tympanis.

[n: (ID.)] Quinta est, etc., *usque ad* iterum suavitas [0382C] compensetur.

[n: (ID.)] Sexta est mansio, etc., *usque ad* duces ovium, doctores gentium.

[n: (ID.)] Septima mansio est, etc., *usque ad* et praeterita discrimina poni ante oculos.

[n: (ID.)] Octava, etc., *usque ad* grande odium meremur inimici.

[n: (ID.)] Nona, etc., *usque ad* incipimus in sacramenta pulsare.

[n: (ID.)] Decima, etc., *usque ad* angelorum panis manducatur.

[n: (ID.)] Undecima, etc., *usque ad* Caeterae in suis locis convenientius exponentur.

## CAPUT PRIMUM.

[0382D]

VERS. 3.-- *Omnium virorum. [n: (ORIG., hom. 1 in Num.)]* Alias LXX: *Omnis qui procedit in virtute Israel,* etc. Qui ergo procedit, etc., *usque ad* per fidem evangelicam et apostolicam traditur.

VERS. 4.-- *Principes tribuum,* etc. [n: (AUG., quaest. 1 in Num.)] Quid est quod singulos de singulis tribubus eligi jubet principes, etc., *usque ad* ut vocentur χιλίαρχοι. .

VERS. 5.-- *De tribu Ruben. [n: (RAB. in Num., tom. II.)]* Moraliter Ruben primogenitus Israelis, etc., *usque ad* cor unum et anima una.

[n: (RAB., ibid.)] Princeps tribus Ruben eos generaliter significat, etc., *usque ad* continentium, virginum, et utriusque sexus curam gerens.

[0383A]VERS. 6.-- *De tribu Simeon.* [n: (RAB.)] Simeon generaliter omnes obedientes, etc., *usque ad* dicentes: *Ad te levavi oculos meos, qui habitas in coelis [n: (Psal. CXXII)]*.

VERS. 7.-- *De tribu Juda.* [n: (ID.)] Possunt significari in Juda omnes qui recte invocant nomen Domini, nec sensu nec verbo dissentientes a norma fidei: quorum merito Naasson princeps est, qui scilicet non solum alios praedicando instruit, sed etiam virulenta vitiorum jacula corpus suum castigando in semetipso interficit, secundum illud: *Castigo corpus meum et in servitutem redigo,* etc. [n: (I Cor. IX)].

Allegorice, Juda, de quo reges, qui interpretatur *confessio* vel *laudatio,* hic populum significat Ecclesiae, cujus caput est leo de tribu Juda, id est, Christus. [0383B] Vere enim fidei laudatio vel confessio, id est, recta praedicatio, tantum in Ecclesia est. Naasson ergo, id est *serpentinus,* vel *augurium,* filius Aminadab, scilicet *spontanei populi,* Salvator intelligitur de patriarchis, Deo devotis famulis, genitus, qui per mortem suam destruxit diabolum. In serpente enim, unde primum mortis causa, id est peccatum, processit, mors figuratur. Unde: *Sicut exaltavit Moyses serpentem in deserto, sic exaltari oportet filium hominis,* etc. [n: (Joan. III)].

VERS. 8.-- *De tribu Issachar.* [n: (ID.)] Issachar monachos non incongrue exprimit, qui, omnibus mundi negotiis spretis, dono Dei, id est Spiritu sancto protegente, praemium aeternum districta vita, voluptate mortificata, quaerunt, et pompam mundi [0383C] calcantes, humilia amplectentes, soli Deo placere cupiunt.

*Nathanael filius Suar.* Qui pie exercent se ut mercedem in coelis accipiant, eorum princeps est Nathanael, id est *Deus meus* vel *donum Dei, Filius Suar,* id est pusilli Christi, scilicet qui inter homines pusillus apparuit: ipse enim dux et ipse merces.

VERS. 9.-- *De tribu Zabulon.* [n: (ID.)] Zabulon patientes figurat, etc., *usque ad* contra haereticos scilicet et schismaticos.

VERS. 10.-- *Joseph.* Idem Joseph, pater duarum tribuum, Christum significat, Patrem populorum duorum et lapidem angularem. Ephraim minor, Manasse primogenito praelatus, gentilem populum [0383D] Judaico praelatum. Unde: *Amen dico vobis, non inveni tantam fidem in Israel [n: (Matth. VIII)]*.

*Elisama.* Elisama Christum significat, de quo dicitur: *Factus est obediens Patri usque ad mortem,* etc. [n: (Philip. II)]. Qui de se ait: *Quae audivi ab eo haec loquor in mundo [n: (Joan. VIII)]*. Hic est filius Ammiud, id est *populi inclyti,* de stirpe scilicet regum, patriarcharum et prophetarum.

[n: (RAB.)] Elisama princeps in tribu Ephraim, significat eos qui attente verbum Dei audiunt corde bono et optimo, et fructum afferunt in patientia.

*Manasses,* etc. *Obliviosus,* ea scilicet *quae retro sunt obliviscens et in anteriora se extendens: ut accipiat coronam vitae, quam retribuet Deus diligentibus se [n: (Philip. III; Jac. I)]*.

[0384A] *Gamaliel.* Gamaliel, *reddidit mihi Deus,* filius Phadassur, id est *redemptionis validae,* princeps est in tribu Manasse, qui interpretatur *oblitus,* vel *obliviosus:* cum Christus (quem ad vocandum populum Judaicum Pater in mundum misit) in regno suo gentem obliviosam invenit. Oblitus est enim Israel creatoris sui. Non tamen omnes perierunt, sed cum *plenitudo gentium intraverit, omnis Israel salvus fiet [n: (Rom. XI)]*.

VERS. 11.-- *De tribu Benjamin.* Benjamin Jerusalem significat, quae est in tribu sua: cujus populus, secundum prophetiam Rachel, Bennoni, id est *filius doloris* fuit, quia gravi dolore matrem affecit. Sanguinem enim prophetarum fudit, et in Christi necem conspirans ait: *Sanguis ejus super nos et [0384B] super filios nostros [n: (Matth. XXVII)]*. In credentibus vero, juxta patris prophetiam, *filius dextrae.* Benjamin quoque gentilem populum potest significare, qui filius doloris fuit Christianos persequendo. Filius etiam dextrae potest dici, quia in judicio ad dexteram Dei erit, vel quia dextera, id est bona opera, facit. Hujus populi Abidan, id est *pater meus,* judex, filius Gedeonis, qui interpretatur *tentatio iniquitatis* vel *humilitatis;* princeps est: quia Christus (quem humilem Judaeus sprevit et diabolus inique tentavit) caput est credentium, et judex venturus vivorum et mortuorum. Moraliter, Benjamin, *filius dextrae,* significat eos qui fortiter pugnant contra inimicos, et fortiter premunt tentationis stimulos, nec femineum aliquid vel molle in se dominari permittunt.

[0384C]VERS. 12.-- *De tribu Dan.* Dan *judicium,* vel *judicans.* Hi sunt qui omnia discrete agunt, qui Abiezer, id est *fratrem adjutorem,* sibi principem constituunt: quia secundum Patrum regulam omnia faciunt, vel omnia bona sua Deo tribuunt.

[n: (RAB., ubi supra.)] Dan, etc., *usque ad* ad societatem spiritalis gratiae hortantur.

VERS. 13.-- *De tribu Aser.* [n: (ID.)] Aser, etc., *usque ad* retribuetur enim eis in resurrectione justorum.

VERS. 14.-- *De tribu Gad.* [n: (ID.)] Allegorice, etc., *usque ad* unde: *Gallus succinctus lumbos et aries, nec est rex qui resistat ei [n: (Prov. XXX)]*.

VERS. 15.-- *De tribu Nephthali.* Nephthali, etc., *usque ad* unde: *Jam non dicam vos servos, sed amieos,* [0384D] etc. [n: (Joan. XV)].

VERS. 16.-- *Per cognationes. [n: (AUG., quaest. 2 in Num.)]* Merito quaeritur quare, etc., *usque ad* et novum quatuor Evangeliis.

VERS. 18.-- *A vicesimo.* [n: (ISID.)] A vicesimo anno numerantur, qui ad bellum eliguntur, quia ab hac aetate contra unumquemque vitiorum bella nascuntur. Ideoque ad pugnam eliguntur, ut pugnent contra libidinem, ne luxuria superentur.

VERS. 37.-- *Triginta quinque millia.* Boni conjugati, quia ad significandum tricenarium index et pollex blando osculo continguntur. Unde aliud tricesimum, aliud sexagesimum, aliud vero centesimum.

VERS. 39.-- *Septingenti.* Spiritalibus donis provecti, et ad dexteram Dei locandi. Centenarius enim [0385A] numerus primus in dexteram computatur, pollice et indice in coronam flexis; unde: *Jam dextera computat annos.*

[n: (RAB. in Num., tom. II.)] In tribu Levi, etc., *usque ad* quasi humeris laboris et patientiae Ecclesiam portant.

VERS. 51.-- *Cumque proficiscendum,* etc. Id est, sermone et exemplo disponent, quomodo quisque humiliatus in profectu virtutum gradiatur.

*Quisquis externorum,* etc. *[n: (AUG., quaest. 3.)] Alienigena qui accesserit, moriatur.* Hic alienigena intelligendus est etiam de illis filiis Israel, etc., *usque ad* ut allophyli appellentur quasi aliarum tribuum homines.

[0385B] *Allegorice.* Qui ad sacrum ministerium indignus accedit, poenam praesumptionis non evadit: *Nemo enim debet sibi sumere honorem, nisi qui vocatur a Deo, tanquam Aaron [n: (Hebr. V)]*. Unde Ozias, qui sacerdotium usurpavit, lepra percussus est.

VERS. 52.-- *Unusquisque per turmas,* etc. [n: (ORIG., hom. 2 in Num.)] Unusquisque secundum signa sua, etc., *usque ad* si nihil inquietum, nihil inordinatum, nihil inhonestum inveniatur in nobis.

## CAPUT II.

VERS. 1.-- *Locutusque est Dominus. [n: (ORIG., hom. 2 in Num.)] Homo secundum ordinem suum,* etc., *usque ad* et nihil secundum ordinem gerere.

[n: (ID.)] Unusquisque nostrum, etc., *usque ad* ne [0385C] propter eum nomen Dei blasphemetur.

[n: (ID.)] *Secundum sua signa,* etc. Quibus scilicet cujusque proprietas designatur, etc., *usque ad* quanto magis reliqui homines propria signa in motibus animorum et animae virtutibus gerunt?

VERS. 2.-- *Per gyrum tabernaculi,* etc. [n: (RAB. in Num.)] Circa tabernaculum, etc., *usque ad* quorum precibus et doctrina munitur Ecclesia.

VERS. 9.-- *Universi qui in castris Judae.* His tribubus Judas praesidet, scilicet regalis tribus, de qua ortus est Christus, humani generis rex et salvator.

VERS. 10.-- *Meridianam plagam erit princeps.* Haec significat antiquam Dei plebem, quae lucem Evangelii, vel legis suscipiens, amore Conditoris fervebat.

[0385D]VERS. 17.-- *Levabitur autem tabernaculum testimonii,* etc. Tabernaculi erectio vel depositio Ecclesiae situm significat, quae in credentibus erigitur, in negantibus deponitur, in quibusdam ordinibus sacris sublimatur, in aliis judicio sacerdotum excommunicatione humiliatur.

*Ad occidentalem plagam erunt,* etc. [n: (RAB. in Num., tom. II.)] Dicamus adhuc aliquid quod adjuvet lectorem, etc., *usque ad* ut secure possint divinum implere officium.

VERS. 18.-- *Occidentalem.* Haec plaga utrumque parietem tabernaculi in se recipiens, in se jungendo consummat, et consummationem Ecclesiae in fine mundi significat, quando in fructu bonorum operum [0386A] probabuntur electi, in oblivionem mortis tradentur impii, ad dexteram Dei locabuntur justi.

VERS. 25.-- *Ad aquilonis partem castrametati sunt filii Dan.* Haec plaga significat multitudinem gentium usque ad Christum frigore infidelitatis torpentem, sed repulsis Judaeis judicio Dei in Ecclesia dilatata aeternam beatitudinem exspectat.

## CAPUT III.

VERS. 3.-- *Sacerdotum qui uncti sunt,* etc. [n: (RAB. in Num., tom. II.)] Quatuor fili Aaron, etc., *usque ad* igne divinae ultionis consumuntur.

VERS. 6.-- *Applica tribum. [n: (AUG., quaest. 4 in Num.)] Accipe tribum Levi,* etc., *usque ad* in aliis circumquaque castris filiorum Israel.

[0386B]VERS. 10.-- *Externus.* [n: (ID.)] *Alienigena qui tetigerit, morietur.* Quaerendum quomodo dixerit, etc., *usque ad* hinc enim loquebatur.

VERS. 12.-- *Ego tuli Levitas. [n: (ID., quaest. 6.)]* Quid est quod Levitas, etc., *usque ad* nec pro his computari posteros Levitarum vel pecorum eorum.

*[n: (ORIG. hom. 3 in Num.)] Ego assumpsi Levitas de medio filiorum Israel pro omni primogenito,* etc. Levitae assumuntur pro primogenitis, etc., *usque ad* ut sit plus pro primogenito assumi, quam primogenitum nasci.

LXX: *Ex medio filiorum Israel,* etc. Tertius est Levi inter filios Israel, de quo ergo medio assumuntur Levitae? Invenio Sunamitem fiducialiter regi Israel respondentem: *In medio populi mei ego habito* [0386C] [n: (IV Reg. IV)]. Et de Christo Joannem dicentem: *Medius vestrum stat, quem vos nescitis.* Puto ergo eum qui nunquam declinaverit ad dexteram vel ad sinistram, dici posse medium stare, *qui peccatum non fecit, nec inventus est dolus in ore ejus [n: (Isa. LIII)]*. Et quia semper stat, medius stare dicitur. Qui vero imitator ejus est, sicut Sunamitis, stare quidem non dicitur, quia aliquando aut ad dexteram inclinatur, aut ad sinistram, *Nemo enim mundus a sorde, nec si unius diei fuerit vita ejus [n: (Job XV)]*: habitare tamen dicitur in medio populi. Levitae ergo assumuntur de medio filiorum Israel. Levitae enim sunt, qui non cognoverunt dexteram et sinistram suam, sed sequentes Mosen, id est, legem Dei, non pepercerunt patri vel matri. Et tu ergo si, veniente tentatione et [0386D] ira peccati, nec inclineris ad dexteram vel ad sinistram, non praevariceris legem Dei, sed stes medius fixus et stabilis, nec curves genua tua peccato, nec pecudis caput, scilicet, stultitiae sequaris imaginem: assumeris de medio filiorum Israel, et in primitivorum numero collocaberis.

*Aperit.* Non quicunque aperuit vulvam, primatu dignus est, unde: *Alienati sunt peccatores a vulva, erraverunt ab utero, locuti sunt falsa [n: (Psal. LVII)]*. Quomodo enim quis errare potuit a via Dei, statim ut de ventre matris exivit? Aut quomodo potuit falsa loqui nuper editus puer? Necessarium est ergo ventrem et vulvam talem requirere cui possit convenire, *Alienati sunt peccatores a vulva,* etc. Et illa erit [0387A] vulva, quam aperit omnis primitivus qui sanctificatur Domino. Aperuit Dominus vulvam Liae quae erat clausa, et peperit patriarchas; similiter et Rachel ut pareret etiam ipsa cujus visus erat perspicax et decorus aspectus [n: (Gen. XXIX, XXX)]. In multis vero Scripturae locis invenies aperiri vulvas, quarum si singulas pro locis consideres, invenies quomodo errant peccatores a vulva, et alii aperientes vulvam sanctificantur in ordine primitivorum.

*Ex quo.* [n: (ORIG.)] Quia non prius sanctificati sunt primogeniti Israel, etc., *usque ad* et in primitivorum ordine collocaret.

VERS. 15.-- *Numera filios Levi.* [n: (ID.)] Recenseamus attentius, etc., *usque ad* excubiisque perpetuis divina ministeria celebrant.

[0387B]VERS. 17.-- *Levi per nomina sua.* Levi additus vel assumptus. Hic est ordo doctorum, qui per gratiam Dei de mundo electus ad servitium divinum coetibus angelorum unitur. Unde: *Ego vos elegi de mundo [n: (Joan. XV)]*. Et alibi: *Sed sunt sicut angeli Dei in coelo [n: (Matth. XXII)]*.

*Gerson et Caath et Merari.* Tres filii Levi significant praedicatores sanctae Trinitatis, confessione insignes, fide, spe et charitate mirabiles. Nec huic expositioni eorum nominum interpretatio aliquo modo repugnat, sed valde concordat. Interpretatur enim Gerson advena, Caath patientia, vel molares dentes. Merari amara, vel amaritudo; minister enim Dei advenam se et peregrinum in mundo cognoscit, et [0387C] patiens est. Verbum Dei dente discretionis molit, secundum auditorum capacitates; et saeculum sibi amarum ostendens, alios a voluptatibus revocat. Hi ab uno mense numerantur, quia initium vitae Deo debent consecrare, ne post multa scelera promoti faciant blasphemare nomen Dei, unde: *Oportet episcopum irreprehensibilem esse,* etc. [n: (I Tim. III.)]

VERS. 23.-- *Hi post tabernaculum metabuntur.* Filiorum Levi ordo conveniens ostenditur, ubi scilicet qui primi sunt in ordine, orientis plagam observent Moyses et Aaron cum filiis suis habentes custodiam sanctuarii in medio filiorum Israel. Caathitae, unde Moyses et Aaron orti sunt, meridianam plagam obtineant, sub cura Eleazari sacerdotis, qui major est filiis Aaron. Post hos Gersonitae ad occidentalem [0387D] plagam sub cura Eliasaph. Novissimi Meraritae ad septentrionalem plagam, sub custodia Ithamar filii Aaron minoris. In his vero moraliter exprimitur quod ministri ecclesiae debent diligenter ordinem suum servare, nec majora appetere quam proprius locus exposcit.

VERS. 24.-- *Ad occidentem sub principe Eliasaph filio Lael.* Ubi dies clauditur, astra occidunt. In his significatur, quod ministri tabernaculi debent concupiscentiam fugere, carnalia desideria Dei adjutorio mortificare, diem ultimum et finem laboris exspectare ut mortui mundo et viventes Deo dicere possint illud: *Mihi autem absit gloriari nisi in cruce Domini nostri Jesus Christi [n: (Gal. VI)]*.

[0388A]VERS. 29.-- *Ad meridianam.* Haec significat post lucem scientiae perceptam, praedicatorem verbum patientiae et solatii debere cum discretione proximis impendere. Sub Eleazaro, id est Dei adjutorio, secundum illud: *Nisi Dominus aedificaverit domum, in vanum laboraverunt qui aedificant eam.*

VERS. 35.-- *In plaga.* Extremi Meraritae sub Ithamar (qui interpretatur amarus, vel ubi palma) plagam aquilonis sortiti sunt, ubi glacialis horror perdurat. In quo monentur Ecclesiae ministri, ne securitate torpeant; quia licet per januam fidei jam in Ecclesiam intraverint, lumen scientiae perceperint, desideria carnis mortificaverint, nondum tamen ad perfectam suavitatem, id est, ad aeternam beatitudinem, pervenerunt. Restat aliquid amarum; [0388B] cum illo certandum est, qui ad aquilonem dirigit solium suum, cujus duritiam molliri impossibile est; unde: *Cor ejus indurabitur quasi lapis,* etc. [n: (Isa. XIV; Job XXI)]. Cum autem superabitur, adepta palma exsultandum est et laetandum.

VERS. 38.-- *Ad orientalem plagam.* Orientalis plaga ortum fidei significat, ubi Moyses, qui interpretatur assumptus de aqua, et Aaron mons fortitudinis, cum filiis suis castrametantur. Qui enim in Ecclesia praesunt, quibus claves regni coelestis commissae sunt [n: (Matth. VI)], debent introitus ordinem cognoscere, et aliis praedicare. Quia oportet quemque in lucem fidei per portam confessionis ad aquam baptismi intrare, ut de aqua assumptus sit filius adoptionis; et robore constantiae gignens filios boni [0388C] operis, introitum fidei, per quem in Ecclesiam ingressus est, diligenter custodiat, ne otiosus et inutilis abjiciatur.

VERS. 39.-- *Viginti duo millia.* Apte numero viginti duorum Levitae intitulantur. Hoc enim numero comprehenduntur Hebraea elementa: et, secundum quosdam, libri Veteris Testamenti. Ministri Dei hac praescriptione monentur, secundum legem Dei vivere et docere, nec ullo modo excedere.

[n: (ORIG., hom. 4 in Num.)] Multae sunt numerorum differentiae, etc. *usque ad* etiam mysterium humanae generationis exponitur.

VERS. 47.-- *Quinque siclos.* Mystice, quisquis initium conversationis et voluntatis vult Deo consecrare, quinque sensus corporis debet diligenter custodire, [0388D] ne per lasciviam in errorem aut immunda desideria defluat. Sed juxta siclum sanctuarii, qui est oboli 20, id est secundum decalogi doctrinam, quae in duobus praeceptis charitatis consistit, omnia opera sua referat in domum summi sacerdotis et filiorum ejus.

## CAPUT IV.

VERS. 2.-- *Tolle summam.* [n: (ORIG.)] Cum in tres ordines dividantur filii Levi, etc., *usque ad* et purioribus sensibus et liberis a saecularibus indicamus.

[n: (ID.)] Alia littera, etc., *usque ad* ut faciat opera in tabernaculo testimonii.

VERS. 3.-- *In taber.* [n: (ID.)] Tabernaculum testimonii, etc., *usque ad* non ab Israelitis sed a Levitis. [0389A] *Involventque eo arcam.* Ne forte aliqui videant nudam et moriantur. Exterminatur enim qui ineffabilia sacramenta contingit, nisi meritis et scientia in sacerdotii gradum promotus fuerit.

[n: (ORIG., hom. 4 in Num.)] Septem quaedam species numerantur, etc., *usque ad* alii autem haec operta videant, imo velata in humeris portent.

VERS. 6.-- *Et operient.* Filii Aaron sacerdotes, quibus omnia nuda et aperta videre concessum est.

VERS. 7.-- *Panes semper. [n: (AUG., quaest. 7 in Num.)] Et panes qui semper super eam erunt.* Non utique iidem semper, sed similes eorum, quia illi auferebantur, et recentes quotidie ponebantur, dum tamen sine panibus mensa non relinqueretur. Ideo dixit, qui semper super eam erunt, id est, quia semper [0389B] panes, non quia illi semper.

VERS. 11.-- *Nec non et altare.* Alia littera: *et super altare aureum adoperient vestimentum hyacinthinum: et adoperient illud operimento pelliceo ianthino.* Posset ista locutio videri, quam velut absurdam et non integram Latini interpretes transferre voluerunt, id est super altare aureum adoperient vestimentum hyacinthinum, tanquam debuerit dici, et altare aureum adoperient vestimento hyacinthino: non adoperient vestimentum hyacinthinum. Hoc videtur significare quod ipsum vestimentum hyacinthinum aliunde adoperiretur. Sed mihi videtur non tam genus locutionis esse, quam subobscurus sensus; hoc enim intelligi potest: super altare aureum adoperient vestimentum hyacinthinum, ut ipsum [0389C] vestimentum hyacinthinum alia re operiendum praeceperit, quod vestimentum jam super altare esset, ac si breviter utrumque complecteretur, ut vestimento hyacinthino altare operiendum, et vestimentum hyacinthinum alio tegmine operiendum. Subjunxit denique unde operiri vellet vestimentum hyacinthinum, cum adjecit: et adoperient illud operimento pelliceo ianthino.

VERS. 15.-- *Tunc intrabunt filii Caath. [n: (ORIG., hom. 4.)]* Qui licet non sint sacerdotes, etc., *usque ad* cujus haereditatem praestabit nobis Dominus noster Jesus Christus.

VERS. 18.-- *Nolite perdere.* [n: (ORIG.)] *Nolite exterminare plebem Caath,* etc. Intellige prius collocationem tabernaculi, etc., *usque ad* humeri autem [0389D] opera significant.

VERS. 20.-- *Alii nulla,* etc. [n: (ORIG.)] In Ecclesiasticis quoque observationibus, etc., *usque ad* et in opus proferri ratio poposcerit.

VERS. 23.-- *A triginta.* Tricenarius, qui denario ter multiplicato componitur, integritatem fidei et perfectionem operis significat, sine quibus nemo accedere debet ad divina ministeria. Joseph tricenarius Aegypti suscepit gubernacula [n: (Gen. XI)], et David regnum, quod septuagenarius, id est, perpetua quiete dignus complevit [n: (III Reg. II)]. Et Ezechiel prophetiae dona promeruit [n: (Ezech. I)]. Et quia per fidem adversa debent longanimiter ferri, et praemia sublimiter sperari arcae vel templi altitudo, et tabernaculi [0390A] longitudo triginta cubitis mensurantur.

*Quinquaginta,* etc. [n: (ORIG.)] In hoc quoque libro de hostium spoliis, etc., *usque ad* et tradere filiis Caath portanda humeris, et manibus vehenda.

*Omnes qui ingrediuntur,* etc. [n: (ORIG., hom. 5 in Num.)] Dicitur de Levitis, etc., *usque ad* qui omni ex parte multiplicatis et purificatis sensibus invenitur perfectus.

VERS. 35.-- *Ad annum quinquagesimum.* [n: (ORIG.)] Quinquagesimus autem annus remissionem et indulgentiam significat, etc., *usque ad* si addatur unius decadae consummatio, fiunt quingenti.

## CAPUT V.

VERS. 2.-- *Omnem leprosum.* Leprosi sunt haeretici variis errorum maculis polluti, non habentes [0390B] uniformem colorem doctrinae vel fidei: nec abscondunt imperitiam, sed ostendunt. Nulla vero falsa doctrina est quae non aliqua vera aliquando admisceat. Vera ergo falsis permista in aliqua disputatione vel narratione cujuslibet, tanquam in unius corporis colore apparentia, significant lepram, tanquam veris falsisque colorum locis, humana corpora variantem.

VERS. 6.-- *Vir sive mulier. [n: (RAB. in Num.)]* Hoc capitulo admonemur, ut si quid per negligentiam delinquimus, per confessionem et poenitentiam diluamus et damnum restituamus. Si autem proximo damnum intulimus, coram illo poeniteamus, et damnum restituamus. Si vero non superest, confitendo, poenitendo et eleemosynas largiendo, Domino satisfaciamus.

[0390C] [n: (AUG., etc., quaest. 9 in Num.)] Alia littera *usque ad* quae per delictum ablata est.

VERS. 7.-- *Reddent ipsum. [n: (AUG., quaest. 10 in Num.)]* Quaeritur quomodo in Exodo legitur, etc., *usque ad* quo furem comprehensum vel convictum plecti oporteret.

VERS. 8.-- *Excepto ariete.* Arietis oblatio Christi passionem significat, in qua maxime confidimus, quia sine eo nihil possumus. Ipse est sacerdos qui nos Patri per oblationem carnis suae reconciliat *(Job XV)*: ideo illi munera nostra offerimus, quo intercedente veniam mereamur.

VERS. 9. *Ad sacerdotem.* Christum scilicet, cui dicitur: *Tu es sacerdos in aeternum secundum ordinem [0390D] Melchisedech [n: (Psal. CIX)]*. Ejus scilicet judicio cuncta reservans, ne forte judicet rem incertam, unde: *Nolite ante tempus judicare quoadusque veniat Dominus,* etc.

[n: (RAB. in Num.)] Farina hordeacea scientiam veteris legis significat, etc., *usque ad* damnanda aut liberanda reservatur.

VERS. 15.-- *Non fundet.* Non decet oleo adulationis vel indiscretae misericordiae, nec thure superfluae laudis vel inordinatae orationis, impoenitentes liniri, sed zelo justitiae secundum praeceptum Domini vitium instanter et ordinate persequi.

VERS. 17.-- *Aquam sanctam.* [n: (ID.)] Huic aquae miscet sacerdos pauxillum terrae de pavimento tabernaculi, [0391A] cum Christi decreto, commemoratio patriarcharum, prophetarum et apostolorum intromissa reperitur.

VERS. 23.-- *Scribetque sacerdos in libello,* etc. Quia scilicet poena peccatorum in Scriptura sancta explanatur. Quicunque autem eam pie et fideliter hauserit, supplicia peccatorum, quae in ea narrantur, pertimescens et abstinens a peccatis, fiet ei aqua amarissima in salutem. Qui autem contempserit, inflato ventre, computrescet femur ejus, et erit in maledictionem et in exemplum, quia justo Dei judicio punietur, et erunt ei in opprobrium desideria sua et actus.

VERS. 24.-- *Dabit ei bibere,* ut manifestetur peccatum illius, vel hic ad correctionem, vel in futuro [0391B] ad damnationem. *Nihil enim occultum, quod non reveletur [n: (Matt. X)]*. Hinc Dominus ait: *Sermo quem locutus sum vobis, ille vos judicabit in novissimo die [n: (Joan XII)]*.

## CAPUT VI.

VERS. 3.-- *A vino et omni quod inebriare potest, [n: (RAB. in Num.)]* In duodecima mansione, etc., *usque ad* et corruptione veteris nequitiae delectantur.

VERS. 5.-- *Novacula non transibit.* [n: (ID.)] Id est, nec dolum, nec malitiam in mente retinebit, ne polluatur, scilicet, caesaries capitis, id est, cogitatio mentis. Sed innocentiam teneat usque ad finem vitae. Aliter enim non erit votum acceptabile. *Qui autem perseveraverit, salvus erit [n: (Matth. X)]*.

[0391C]VERS. 6.-- *Super mortuum non ingredietur.* [n: (ID.)] Id est, mortuum in peccatis non imitabitur, nec iniquitatis ejus vitam ingredietur, ne perdat laborem suum. *Non enim qui inchoat, sed qui consummat, coronabitur [n: (II Tim. II)]*.

VERS. 7.-- *Nec super patris* [n: (ID.)] Id est, nullus carnalis eum retrahat affectus, omnis persona, omnis dignitas, omnis consanguinitas Christi servitio postponenda est.

*Consecratio Dei.* [n: (ID.)] Id est, Spiritus sancti gratia in corde ejus diffusa est, unde: *Nolite contristare Spiritum sanctum, in quo signati estis omnes [n: (Ephes. IV)]*.

VERS. 8.-- *Omnes dies separationis.* Id est, usque in finem perseveret sine contaminatione peccati atque delicti.

[0391D]VERS. 9.-- *Sin autem mortuus fuerit.* [n: (ID.)] Id est, si mortali peccato pollutum imitari voluerit, et usque ad consensum descenderit, sciat necesse est ejus continentiam esse pollutam, et caput radendum, id est, mentem purgandam a prava cogitatione et noxia delectatione.

*Radet illico.* [n: (ID.)] Tempore scilicet compunctionis, quo cognoscit se deliquisse, statim se emendare studeat et semper similem ruinam timeat.

VERS. 10.-- *Duos turtures.* [n: (ID.)] Turtures castitatem, pulli columbarum simplicitatem significant. Qui ergo vult ad resurrectionem bonorum pervenire, offerat vero sacerdoti, id est, Christo, castitatem mentis et corporis, et simplicitatem in fide catholica, [0392A] per quam in Ecclesiam intrat, ut per tanti pontificis opitulationem expietur.

VERS. 11.-- *Et deprecabitur.* [n: (ID.)] Unde: *Advocatus noster apud Patrem [n: (Joan. I.)]* Vel quia faciet nos deprecari secundum illud: *Spiritus postulat pro nobis gemitibus inenarrabilibus [n: (Rom. VIII)]*.

VERS. 12.-- *Ut dies priores.* Nihil de pristina conversatione praesumat, sed in sola Dei gratia confidat, cujus dono percipit veniam et requiem sempiternam.

*Polluta est sanctificatio,* unde: *Cum conversus fuerit justus a justitia sua et fecerit iniquitatem, omnes justitiae ejus oblivioni tradentur [n: (Ezech. XVIII)]*.

*Ista est lex consecrationis.* Postquam legislator Nazaraeum instruxit quomodo mundetur, si ejus consecratio super mortuo polluatur, addit quomodo [0392B] post completum votum se praesentet Domino, cum oblatione gratias redditurus, mystice innuens continentis vitam cum oblatione operis et munditia cordis in fine bono Domino placituram.

VERS. 14.-- *Agnum anniculum.* Hunc offert, qui totam spem suam in ejus immolatione ponit, de quo dicitur: *Ecce agnus Dei, ecce qui tollit peccata mundi [n: (Joan. I.)]* Hunc in holocaustum offert, cum pro ejus amore carnes mortificando totam vitam suam ardore charitatis incensam Domino consecrat.

[n: (AUG., quaest. 12 in Num.)] Alia littera, etc., *usque ad* et hoc sacrificium salutaris, quod prius dixerat, in salutare.

[n: (RAB.)] Agnum offert in holocaustum, qui Deo exhibet simplicitatem cordis, cum devotione charitatis; [0392C] ovem, quae innocentiae exemplum ostendit; arietem vero pacificam hostiam, cum se in via Dei bene regit, et carnem rebellem animae imperio subjicit.

*Et ovem.* Ovem offert pro peccato, qui Christum innocentem pro peccato humani generis fideliter credit oblatum.

*Et arietem.* Hoc fit cum ipsum esse confidit, qui per dispensationem carnis coelestia et terrestria pacificavit, evacuans omnem principatum et potestatem; quem Deus exaltavit, et donavit illi nomen quod est super omne nomen, etc.

VERS. 15.-- *Et lagana:* veterem legem a Spiritu sancto dictatam et temperatam ad utilitatem humanam.

*Absque fermento:* quia spiritualis gratia in lege et in Evangelio recte intelligentibus patet.

[0392D]VERS. 16.-- *Quae offeret.* Meritum et laborem, cujusque meditationem, et observationem legis in conspectu Dei remunerando praesentans, scilicet, ad ingressum vitae coelestis, peracto boni operis certamine, perducit.

VERS. 17.-- *Arietem vero:* dignum scilicet ostendens mercede quietis perpetuae, tanquam principem sui vel aliorum; et ducem optimum, qui se bene rexit, et duxit in semita mandatorum Dei, secundum doctrinam Scripturarum et gratiam spiritualium charismatum.

[n: (GREG., lib. II, Moral., cap. 39.)] Quid est quod Nazaraei capillos nutriunt? etc., *usque ad* devotionis perfectione consumat.

[0393A]VERS. 19.-- *Et armum coctum arietis, tortamque.* Fortitudinem scilicet operis, coctam et probatam igne tribulationis, facit summus sacerdos sanctum suum offerre Deo Patri.

*Et laganum,* scientiam scilicet legis, dono Spiritus sancti juvans in opere consummare.

VERS. 20.-- *Elevabit:* bona scilicet, quae continens operatur, Patri praesentabit, et perpetua mercede faciet remunerari.

*Sacerdotis,* quia ad ejus gloriam pertinet quidquid Nazaraeus bene voluit et opere consummavit: *Ipse enim est qui operatur in nobis et velle et perficere [n: (Philip. II)]*.

*Post haec,* id est, post rectam intentionem, discretam promissionem, operis perfectionem, et mercedis [0393B] retributionem.

*Bibere:* plene et libere haurire spirituale donum, unde: *Torrente voluptatis tuae potabis eos [n: (Psal. XXXV)]*.

VERS. 22.-- *Locutusque est.* Moses legem, Aaron sacerdotium, et filii ejus ordinem Ecclesiae significant. Docet ergo Dominus per legem sacerdotum ordinem, quomodo populum praedicatione aedificent, frequenti oratione et benedictione confirment.

[n: (RAB., ubi supra. )] Moses multiplicem habet significationem, etc., *usque ad* dum tabernaculum complet, erigit et ungit.

VERS. 24.-- *Benedicat.* [n: (ID.)] Notandum quia in hac benedictione nomen Domini tertio inducitur, ut sancta Trinitas intelligatur a quo et per quem et in quo omnia bona sunt petenda et impetranda, quia [0393C] ex ipso et per ipsum et in ipso sunt omnia.

*Et custodiat.* [n: (ID.)] Benedictionem quam percepisti, sua conservet gratia: *Nisi Dominus custodierit civitatem, frustra vigilat qui custodit eam [n: (Psal. CXXVI)]*.

VERS. 25.-- *Ostendat.* Ostensio vultus Dei propitiatio est, et verae salutis ostensio; unde: *Ostende faciem tuam, et salvi erimus [n: (Psal. LXXVII)]*.

VERS. 26.-- *Convertat,* etc. Conversio vultus significat misericordiam, aversio iram; unde: *Respice in me et miserere mei [n: (Psal. CXVIII)]*. Et alibi: *Quare avertis faciem tuam, et oblivisceris inopiae nostrae? [n: (Psal. XLIII.)]* Rogandum est ergo ut cujus auxilium avertimus a nobis peccando, per pietatem suam vultum suum super nos illuminare dignetur, ut nos ab [0393D] inimicis eruens, tribuat perpetuam pacem.

VERS. 27.-- *Invocabunt.* [n: (ID.)] Sacerdotum est nomen Domini invocare: Domini autem, quod petitur, perficere. Nemo ergo sibi tribuat quod sola Trinitas cui vult praestat.

## CAPUT VII.

VERS. 1.-- *Factum est autem,* etc., *tabernaculum. [n: (RAB. in Num., tom. II.)]* Ecclesiam vel perfectos, in quibus aromata virtutum et orationum adolentur, vel humanitatem Christi: in qua hostiam nostrae redemptionis Patri exhibuit. Ipse enim sacerdos, ipse hostia, et altare; quia in potestate mortem tenens propria voluntate suscepit. Unde: *Nemo tollit [0394A] animam meam a me, sed ego pono eam, et iterum sumo eam [n: (Joan. X)]*.

VERS. 2.-- *Principes Israel et capita,* etc. [n: (RAB. in Num.)] Patriarchae, prophetae et apostoli, etc., *usque ad fiet illis a Patre meo.*

VERS. 3.-- *Sex plaustra.* [n: (RAB.)] Plaustra quae filii Israel Levitis ad subvectionem tabernaculi obtulerunt, temporalia solatia significant, quae devoti populi praedicatoribus compensant, ut sine cura et impedimento divino vacent obsequio. Ut et qui Evangelium annuntiant, de Evangelio vivant: *Si enim seminant spiritualia, non est magnum si metunt temporalia [n: (I Cor. IX)]*.

Plaustra recte fide et misericordiae affectu ornata ut Deo sint accepta, duodecim sunt boves: qui enim [0394B] in obsequio sanctorum laborant sub jugo apostolicae doctrinae omnia honeste et ordinate faciunt. Vel boves, doctores accipimus, qui in agro Domini digne operantur. De quibus dicitur: *Non alligabis os bovis triturantis [n: (Deut. XXV; I Tim. V)]*. Qui enim apostolicam normam vivendo et praedicando conservant dupli honore honorandi sunt.

*Unum bovem,* etc. [n: (ID.)] Quia unitas fidei, etc., *usque ad* tabernaculum Dei cum debito obsequio properare debere.

VERS. 9.-- *Filiis aut. Cat.* [n: (RAB.)] Superius scriptum est, etc., *usque ad* nec ipsi qui habere aliquid exercitii et eruditionis videntur.

VERS. 10.-- *Obtulerunt duces in dedicationem altaris die qua.* Unusquisque pro posse suo, fidem, [0394C] doctrinam, et operationem bonam ad profectum et honorem Ecclesiae debet offerre.

*Unctum est, oblationem suam ante altare.* Tempore incarnationis, quando post resurrectionem et ascensionem susceperunt discipuli Spiritus sancti effusionem [n: (Act. II)].

VERS. 11.-- *Duces per singulos dies offerant munera.* Praedicatores recti itineris duces, qui licet eamdem fidei doctrinam, et boni operis eadem exempla offerant, pro diversitate tamen loci et temporis oblationes distribuunt.

VERS. 13.-- *Acetabulum argenteum.* Haec habent os angustum, et angustiam litterae legis, et obscuritatem prophetarum significant.

Varia vasa ad offerenda libamina facta, variae sunt [0394D] distinctiones verbi pro varia capacitate auditorum. Aliter enim sapientes, aliter insipientes; aliter divites, aliter pauperes; aliter sani, aliter infirmi docendi sunt; aliter rudis populus Judaeorum sub umbra legis, aliter Christianus in veritate Evangelii legis mysteria explanata conspiciens, in virum perfectum nutriendus est.

VERS. 19.-- *Phialam argenteam habens septuaginta siclos,* etc. Spiritualis scientia in lege et in Evangelio est, quae spirituali gratia ministrante ad salutem hominum scripta et prolata est, hinc rite sacrificium fit, quia nihil tam acceptum Deo, quam meditatio legis cum exsecutione operis.

[n: (RAB., in Num., tom. II.)] Phiala prius de vitro [0395A] facta, etc., *usque ad* in Novo Testamento manifestius datus est.

VERS. 20.-- *Mortariolum.* [n: (RAB.)] Cor electorum divina sapientia plenum, continens aromata virtutum, unde dicitur: *Quia multitudinis credentium erat cor unum et anima una [n: (Act. IV)]*.

*Ex decem siclis,* etc. [n: (ID.)] Quia cum impletione decem mandatorum odorem doctrinae et orationis emittunt, ut denarium aeternae vitae accipere mereantur.

VERS. 21.-- *Bovem de armento,* etc. [n: (ID.)] Haec diversas personas, etc., *usque ad* nostram vitam semper in meliora reformare certaremus.

Bovem offert, qui utilem in Ecclesia Dei proximis laborem impendit; arietem, qui se et alios in via [0395B] justitiae dirigit; agnum anniculum, qui simplex est et innocens. Haec omnia in holocaustum pro solius Dei amore et desiderio aeternae vitae. Hircum pro peccato offert, qui pro peccatis suis poenitere et orare non desistit. In sacrificium pacificorum offert duos boves, qui cum bonis operibus implet duo praecepta charitatis, Dei scilicet dilectionem, custodiendo mandata ejus; et proximi consulendo necessitatibus, in quibus tota lex pendet et prophetae. Offert autem arietes quinque hircos quinque, agnos anniculos quinque, quia quinque sensus corporis in via veritatis fortiter ducit, et a peccatis compescit, et simplicitatis exemplar proponit.

VERS. 85.-- *Duo millia,* etc. [n: (RAB.)] In vasis argenteis, etc., *usque ad* illuc non pervenitur.

[0395C]VERS. 86.-- *Mortariola aurea duodecim.* [n: (ID.)] Quorum singula denos siclos habent, et simul omnia auri centum viginti siclos, corda electorum significant scientiam legis in omnibus servare secundum apostolicam doctrinam. Duodecies enim deni centum viginti faciunt, quo numero primitiva Ecclesia in Jerusalem Spiritum paracletum accipit [n: (Act. II)]. Unde subditur:

*Pondere,* etc. [n: (ID.)] Sanctuarium enim Ecclesia est, cujus regulam fidei et intelligentiae sequentes, omnia quae in lege et prophetis scripta sunt nobis salubria esse credimus. Quidquid autem extra Ecclesiae unitatem sentitur et intelligitur aut servatur, animae damnationem parit.

VERS. 87.-- *Boves,* etc. [n: (ID.)] Boves, arietes et [0395D] agni duodenario numero comprehensi, illos significant, qui vel in officio doctoris, vel in principatu alicujus honoris, vel simpliciter viventes, omnia secundum doctrinam apostolicam et propheticam agere student.

*Hirci,* etc. [n: (ID.)] Hi sunt qui poenitentiam student secundum regulam apostolicae fidei perficere.

VERS. 88.-- *Boves,* etc. [n: (ID.)] In his spiritualis scientia cum bonorum operum perfectione significatur, quia viginti quatuor horis cursus diei peragitur: lumen scientiae et fidei omni Christiano necessarium esse significant.

*Sexaginta.* Sexagenarius, id est, sexties denarius perfectionem mandatorum monstrat. Necesse est [0396A] enim ut praelati, subditi, et poenitentes omnia secundum Ecclesiae doctrinam faciant, quatenus oblatio eorum ritum et ordinem teneat pacificorum, ut Dei gratiam mereantur, non offensam.

VERS. 89.-- *Cumque,* etc. [n: (GREG., lib. XXXIII Moral., cap. 21, tom. II.)] Quid est quod Moyses, etc., *usque ad* et quomodo benigne descendit ad infima, valenter recurrit ad summa.

*De propitiatorio.* Quia per gratiam divinae propitiationis post culpam praevaricationis aperuit nobis Deus viam veritatis.

*Inter duos cherubin.* Quia per angelicam visionem, non in sua substantia apparuit Deus Moysi; unde: *Lex ordinata per angelos in manu mediatoris [n: (Gal. III)]*. Vel quia per utrumque Testamentum consona [0396B] voce ad fidem veritatis nos erudit; vel, quia per Filium, qui in medio duorum Testamentorum in carne apparuit, locutus est Pater humano generi.

## CAPUT VIII

VERS. 2.-- *Septem lucernas.* Septem dona Spiritus sancti, quae in Christo semper manserunt, et in membris pro voluntate ejus distributa sunt.

[n: (BEDA, in Num.)] Mensa et candelabrum, etc., *usque ad* prohibens ei testimonium.

VERS. 3.-- *Super candelabrum.* Christum, scilicet, primogenitum de radice Jesse, *super quem requievit spiritus sapientiae et intellectus, spiritus consilii et fortitudinis [n: (Isa. XI)]*.

VERS. 4.-- *Ex auro.* Quia Christus specialiter [0396C] immunis a peccato, et operibus justitiae praeclarus, et membra ejus innocentiam et justitiam, quantum valent imitantur, in futuro perficientur.

*Ductili.* Quia Christus ex conceptione et nativitate perfectus Deus et homo exstitit, passionum dolores pertulit [n: (II Tim. III)], et sic ad resurrectionis gloriam pervenit, et omnes qui pie volunt vivere in ipso quasi metallum feriendo dilatatum per passionis contumelias ad immortalitatis gratiam perveniunt.

*Stipes.* Christus scilicet, de quo procedunt calami, quia ab ipso accipiunt justi quidquid habent boni; unde: *Sine me nihil potestis facere [n: (Joan. XV)]*.

VERS. 6.-- *Tolle Levitas de me.* Mystice. Ordinem ecclesiasticum instruit, quomodo rite provehatur ad [0396D] dignitatem sacerdotii.

VERS. 7.-- *Pilos carnis suae. [n: (GREG., lib. V Moral., cap. 23.)]* Pili carnis sunt quaelibet superflua humanae carnis, etc., *usque ad* cum speculationis alta penetramus.

*Laverint.* Mundaverint, scilicet opera, ut in conspectu Dei sit eorum conversatio munda, et coram hominibus irreprehensibilis.

VERS. 8.-- *Bovem.* Mediatorem Dei et hominum: cujus immolatione peccata nostra deleta sunt. In utroque bove incarnatio ejus significatur. Una est enim passio Christi, sed duo nobis impetravit, expiationem scilicet a peccatis et sanctificationem, ut nos offerret Deo *Mortificatos, quidem carne, vivificatos [0397A] autem spiritu.* Unde Paulus: *Sed abluti estis, sed sanctificati estis in nomine Domini Jesu [n: (I Cor. VI)]*. Possunt autem per hos duos boves, quorum unus pro peccato, alter offertur in holocaustum, duae actionum species exprimi, quarum una quae male gessimus, per poenitentiae lamentum abluimus; altera bonorum operum et virtutum fructibus gratiam Dei et praemium beatitudinis promeremur.

*Libamentum.* Sacramentum passionis, quod spiritali scientia intellectum atque tractatum, fidelibus saluberrimum et Deo gratissimum est. Si tamen talibus mysteriis percipiendis minister Domini intus forisque se mundum et dignum praebuerit.

VERS. 9.-- *Et applicabis.* Applicantur Levitae coram tabernaculo foederis, cum electi ad officium altaris [0397B] secundum apostolicam doctrinam perducuntur: qua in verum tabernaculum intratur [n: (I Tim. III)], si juxta doctrinam et exempla sanctorum bene incoeperint, et usque ad finem perseveraverint.

VERS. 10.-- *Ponent filii.* Quia assensum devotionis suae electioni debent praebere, et ad imperium eorum bonis operibus instare.

VERS. 11.-- *A filiis Israel.* [n: (BED.)] Sub multorum scilicet testimonio et cognitione facienda est electio, ut examinatio digna celebretur, ut nemo reprehendere possit. Debent enim testimonium habere bonum etiam ab his qui foris sunt.

VERS. 12.-- *Levitae quoque,* etc. Quia ministri Domini proprio labore initia bonorum operum Domino consecrare festinant, ut sive poenitentia si [0397C] agenda, sive studia virtutum exercenda, efficaciter perficiant.

VERS. 14.-- *Separabis.* Non debet minister Domini contentus esse populari disciplina: moribus et doctrina separatus et spectabilis debet esse.

VERS. 17.-- *Omne primogenitum in terra.* [n: (RAB.)] Primogenita Aegyptiorum, etc., *usque ad* et divinis mysteriis verus Levita digne possit aptari.

VERS. 19.-- *Ut serviant.* Videant ministri Domini quam necessarium sit eis officii sui jura custodire; nec terrenis lucris vel voluptatibus inhiare, quibus proprium est tabernaculo deservire, et pro populo orare, ne sit in eo plaga disperdens: alioquin et se et populum in perditionem praecipitant, et dicitur eis: *Munus non suscipiam de manu vestra.* [0397D] [n: (Malach. I)].

VERS. 24.-- *A viginti quinque. [n: (ISID., quaest. in Num. tom. V.)]* A vigesimo et quinto anno mandantur Levitae, etc., *usque ad* in illis omnimodo exstinguitur, ne subsistant.

## CAPUT IX.

VERS. 12.-- *Faciant filii Israel phase in tempore suo, quartadecima die mensis hujus,* etc. [n: (RAB.-BED.)] Cum in veteri Testamento, etc., *usque ad* Et: *Ecce nova facio omnia [n: (Apoc. XXI)]*

[n: (BED.)] Deinde tertiam septimanam, etc., *usque ad* extrema charismate spiritali per seipsum illustravit.

[n: (ID.)] Ipsa quoque lunae conversio, etc., *usque ad* [0398A] praecepit eos dispensationis suae testes esse usque ad ultimum terrae [n: (Act. I)].

[n: (ID.)] Bene autem luna, etc., *usque ad* merito quintadecima paschali gaudio adaptatur.

[n: (ID.)] His quidem paschae vel phase a lege assumptis indiciis, haeredes Novi Testamenti etiam diem Dominicam annectimus, quia et conditione primitivae lucis excellit, et triumpho Dominicae resurrectionis.

[n: (ID.)] Septem quoque dies lunae, *usque ad* quasi: *Quod uni dico, omnibus dico [n: (Marc. XIII)]*.

[n: (ID.)] In nomine quoque paschae, etc., *usque ad* per singulos gradus spiritalis transitus largitori illius vicem tendamus.

[n: (ID.)] Vel in crescente ad homines luna, etc., [0398B] *usque ad* convenienter intelligi.

VERS. 6.-- *Ecce autem quidam immundi super anima hominis,* etc. [n: (AUG., quaest. 15 in Num.)] Cumque paschae tempore quidam immundi essent super anima hominis, etc., *usque ad* aut forte si pascha non egissent, ad culpam non pertineret.

VERS. 8.-- *State ut consulam. [n: (GREG., lib. XXXIII Moral., cap. 21, tom. II.)]* Moyses crebro de rebus dubiis ad tabernaculum recurrit relictis turbis, etc., *usque ad* dum in meditatione mentis a carnalibus sensibus abstrahuntur.

VERS. 10.-- *Homo qui fuerit immundus super anima,* etc. [n: (ISID.)] Praecipitur ut qui longius habitabant, vel immundi in anima fuerant, in secundo mense pascha faciant, quia Gentiles cum omnibus [0398C] daemonibus fornicati, immundi erant et a Deo remoti. Sed salubri confessione mundati ad Christi nativitatem quasi ad secundum mensem transire praecipiuntur.

[n: (RAB.)] Immundus est in anima, etc., *usque ad* ad vesperam mundi cum azymis et lactucis agrestibus agnum comedit.

VERS. 11.-- *Azymis.* [n: (RAB.)] Azyma comedit, qui recta opera sine corruptione vanae gloriae facit, et mandata misericordiae sine peccati admixtione.

*Agrestibus.* Quia cum corpus Christi accipimus pro peccatis compungi debemus, ut amaritudo poenitentiae abstergat amorem perversae vitae.

VERS. 12.-- *Omnem ritum.* Quidquid in lege historialiter praeceptum est, in celebratione paschae [0398D] Ecclesia spiritualiter observat.

*Observabunt.* Quia ejus dicta sollicite sunt discutienda, ut in praesenti vita intelligendo et operando penetrentur.

VERS. 13.-- *Exterminabitur.* Eos qui sub lege erant, comminando instruit, ne tempus paschae observare negligant. Nos quoque admonet, ut spirituale pascha suo tempore faciamus, de quo Paulus ait: *Ecce nunc tempus acceptabile,* etc. [n: (II Cor. VI)]. Quia quisquis redemptionem humani generis, quae veri agni immolatione facta est, fide digna non celebraverit, et vitam suam in meliora non converterit, et a vitiis ad virtutes non transierit tempore hujus mortalitatis: ad resurrectionis gloriam in fine [0399A] veris cultoribus Christi tribuendam non pertinebit, sed exterminabitur a consortio sanctorum.

VERS. 14.-- *Peregrinus quoque et advena si fuerint apud vos,* etc. [n: (RAB.)] Ostendit nullam distantiam esse personarum apud Deum. Quicunque enim ad fidem catholicam conversus, et Christi baptismate ablutus, Ecclesiae unitatem intraverit, ecclesiasticis poterit communicari mysteriis.

VERS. 15.-- *Nubes.* [n: (ISID.)] Christus est columna, qui rectus et firmus, qui fulciens infirmitatem nostram, per noctem lucens, per diem non lucens, ut qui non vident videant, et qui vident caeci fiant. Christi quoque sacramentum tanquam in die manifestum est, in carne, velut in nube: in judicio vero tanquam in terrore nocturno. Quia tunc erit tribulatio [0399B] magna tanquam ignis, et lucebit justis, et ardebit injustis [n: (Exod. XII)].

*Mystice,* incarnatio Christi, cujus clementia tabernaculum Ecclesiae protegit, bonitas statum disponit, prudentia in via hujus saeculi transitum dirigit.

[n: (GREG., hom. 21 in Evang., tom. III.)] In igne terror, etc., *usque ad* peccatorum suorum tenebras agnoscentibus igne sui amoris infulsit.

VERS. 23.-- *Per verbum Domini figebant tentoria.* Significatione nubis, quae erat signum divinae voluntatis, sicut vox loquentis.

## CAPUT X.

[0399C]VERS. 2.-- *Fac tibi duas tubas argenteas,* etc. [n: (ISID., in Num.)] Per duas tubas exercitus ducitur, etc., *usque ad* auditorum mentes ad tentationum certamina ardentius excitantur.

VERS. 4.-- *Si semel clangueris. [n: (RAB., in Num.)]* Semel tubis clangere, etc., *usque ad* et id ipsum dicant omnes in eodem sensu et in eadem scientia.

VERS. 5.-- *Primi.* Quia scilicet lux fidei primum infulsit. Ordinatis ergo Evangelii praedicatoribus, primum eis dicitur: *In viam gentium ne abieritis, sed ite ad oves quae perierunt domus Israel [n: (Matth. X)]*: quibus ipse Christus scilicet praesentialiter Evangelium praedicavit. Post resurrectionem vero discipulis apparens ait: *Euntes docete omnes gentes,* etc. [n: (Matth. XVIII)]. Tribus ergo Juda cum caeteris quae [0399D] secum ad orientem habitabant, primum castra movebat: deinde caeterae secundum ordinem suum. Quia primum in Judaea oportuit primitivam Ecclesiam construi, post de cunctis orbis nationibus gentes ad fidem convocari.

VERS. 7.-- *Quando autem congregandus.* [n: (RAB.)] In convocatione populi, etc., *usque ad* nihil enim quaerimus, nisi ut pateat quod clausum est.

VERS. 8.-- *Filii autem.* Praedicatores, scilicet verbum Dei praedicant, et viam justitiae auditoribus demonstrant, ut in semita mandatorum Dei boni operis gressum ponant, et iter impiorum fugiant.

*Clangent tubis.* Subditos, scilicet ad poenitentiam et ad compunctionem lacrymarum excitando, et [0400A] corda auditorum ad Dei misericordiam implorandam provocando.

VERS. 10.-- *Si quando habebitis epulum.* [n: (RAB.)] Nota quia in adversis, etc., *usque ad* et alibi: *Praedica verbum, insta opportune importune,* etc. [n: (I Tim. IV)].

VERS. 11.-- *Anno secundo. [n: (HIERON., epist. ad Fabiolam, tom. I.)]* Duodecima mansione venerunt filii Israel in desertum Sinai, etc., *usque ad* intus autem plena sunt ossibus mortuorum, et omni spurcitia.

[n: (GREG., Pastoralis parte III, admon. 18.)] Plerumque suadere elatis utilia melius possemus, etc., *usque ad* inde se verbis exnortantis inclinaret.

VERS. 23.-- *Arcaque foederis.* [n: (RAB.)] Arca foederis [0400B] Domini, etc., *usque ad* callem veritatis et justitiae sequentibus demonstrat.

VERS. 34.-- *Nubes quoque.* Protectio divina, quae Spiritus sancti gratia electos ab initio mundi defendit, et ad futuram quietem custodit.

VERS. 35.-- *Cumque elevaretur.* Exemplo Mosis rectores plebis provocantur, ut semper solliciti commissum sibi gregem in principio operis, et in consummatione, Domino commendent, ut proprias oves protegat et inimicos depellat.

## CAPUT XI.

VERS. 1.-- *Interea ortum est murmur. [n: (RAB., in Num., tom. II.)]* Murmurantem populum ignis Domini accensus devorat, etc., *usque ad* tam in anima [0400C] quam in corpore uretur poena perpetua.

VERS. 5.-- *Pepones porrique. [n: (GREG., lib. XX Moral., cap. 19.)]* Carnalium mentes pro amore saeculi, etc., *usque ad* ubi carnaliter gemant.

VERS. 16.-- *Congrega mihi septuaginta. [n: (GREG., lib. XXIX Moral., cap. 13.)]* Sicut plerumque juvenes dicuntur, etc., *usque ad* patet quia senectus mentis, non corporis, eligatur.

VERS. 17.-- *Ut descendam.* [n: (ISID.)] In tredecima mansione, etc., *usque ad* quod quondam fuerat in Moyse et prophetis.

*Et auferam de spiritu tuo, tradamque eis ut sustentent,* etc. [n: (AUG., quaest. 18 in Num.)] Alia littera, etc., *usque ad* non ut ideo Moyses minus haberet.

[0400D]VERS. 21.-- *Sexcenta millia peditum hujus populi sunt. [n: (AUG., quaest. 19.)]* Quaeritur utrum hoc Moses diffidendo dixerit an quaerendo? etc., *usque ad* quando sententia Dei secuta non est quae vindicaret, sed potius quae doceret.

VERS. 24.-- *Venit igitur Moyses, et narravit populo verba Domini, congregans. [n: (ORIG., Hom. 6 in Num.)]* Alia littera: Exiit, inquit, Moyses, etc., *usque ad* et similia, etc.

VERS. 25.-- *Auferens de spiritu.* [n: (ID.)] Non intelligendum est, etc., *usque ad* et origo ipsius nihil damni ex derivatione accepit.

*Requievisset.* [n: (ID.)] *Et requievit super eos spiritus, et prophetaverunt omnes,* etc. Non legitur requievisse [0401A] spiritus, etc., *usque ad* laudem vitae eorum et virtutes exposuit.

[n: (ORIG.)] *Et requievit in eis spiritus, et prophetaverunt,* etc. Continuo operatur spiritus, etc., *usque ad* neque decet Spiritus sancti adesse praesentiam.

VERS. 26.-- *Remanserant autem in castris.* Non negligentia praecepit Domini, sed devotione humilitatis indignos se judicantes perceptione tanti muneris: ideo judex cordium Deus dignos eos judicavit, et ostendit.

VERS. 29.-- *Quid, inquit, aemularis. [n: (GREG., lib. XXIII Moral., cap. 24.)]* Pia mens pastorum, etc., *usque ad* qui bonum quod habuit non invidit.

*Coturnicum multitudinem, qui parum,* etc. [n: (RAB. in Num. )] Carnalis populus Judaeorum, etc., *usque ad [0401B] Nostra autem conversatio in coelis est [n: (II Cor. X)]*.

VERS. 34.-- *Sepulcra concupiscentiae. [n: (ISID., in Num., tom. V.)]* Tertia decima mansio est in sepulcris concupiscentiae, etc., *usque ad* intus plena sunt ossibus mortuorum et omni spurcitia.

*Venerunt,* etc. [n: (HIERON., epist. ad Fabiolam.)] Quarta decima mansio, etc., *usque ad* qui ait per prophetam: *Nunquid qui cadit non adjiciat ut resurgat? [n: (Jer. VIII.)]*

[n: (ISID.)] Quarta decima mansio, etc., *usque ad* ad veniam reduxerit eam.

## CAPUT XII.

VERS. 1.-- *Locutaque est Maria,* etc. [n: (ORIG., hom. 7 in Num.)] Maria, plebs Judaica; Moyses lex Domini [0401C] est, etc., *usque ad* cum fiet unus grex et unus pastor [n: (Joan. X)].

[n: (ID.)] Quia detraxerunt Aaron et Maria Moysi, correpti sunt, etc., *usque ad* lepra enim consequitur detrectantes et cacologos.

[n: (ID.)] Omnis etiam qui scripta Moysi male intelligit, et spiritalem legem carnaliter suscipit, detrahit ei, quia de verbis spiritus carnaliter sentit.

Mystice, non solum Judaei haeretici, qui non recipiunt legem et prophetas, detrahunt Moysi. Qui impingunt etiam ei quod homicida fuit, quia Aegyptium interfecit, et alia multa etiam in alios prophetas blasphemo ore concinnant: ideo sunt in anima leprosi, et ejiciuntur ab ecclesia Dei. Vel, haeretici, qui detrahunt proximis.

[0401D] *Aethiopissam. [n: (AUG., quae est. 20.)]* De uxore Moysi etc., *usque ad* sicut solent locorum et gentium nomina plerumque vetustate mutari.

VERS. 6.-- *Si quis.* [n: (ORIG., ubi supra. )] Audite quantum beneficii conferunt obtrectantes, etc., *usque ad* vel ad ipsum Deus non loquitur in aenigmate, sed in specie.

VERS. 8.-- *Dominum.* [n: (ID.)] Alia littera: *Et gloriam Domini videt.* Vidit Moyses gloriam Domini, quando transformatus est Dominus in monte, et aderat ei Moyses cum Elia, et colloquebatur [n: (Luc. IX)]. Ideo recte addit:

*Quare igitur.* [n: (ID.)] Quod ad eos dicitur, etc., *usque ad* sed pro magnitudine sensuum eum glorificemus.

[0402A]VERS. 10.-- *Nubes quoque recessit.* [n: (ID.)] *Et nubes recessit de tabernaculo,* etc. Prius recessit nubes, etc., *usque ad* et appareat in nobis lepra peccati.

*Cumque respexisset.* [n: (ORIG., ubi supra. )] Alia littera: *Et respexit Aaron ad Mariam, et ecce Maria erat leprosa.* Vult in hoc ostendere, etc., *usque ad* ad perfectae nativitatis instituta revocat Apostolus: *Filioli mei, quos iterum parturio, donec formetur Christus in vobis,* etc. [n: (Gal. IV.)]

VERS.-- *Clamavitque Moyses ad Dominum dicens: Deus, obsecro, sana eam. Cui respondit Dominus.* [n: (ID.)] Alia littera: *Et proclamavit Moyses ad Dominum dicens: Domine, precor te, sana eam,* etc. Quem oportebat orare pro sanitate populi sui, nisi Moysen? Forte hoc erat quod cum Domino loquebatur in [0402B] monte transformato [n: (Matth. XVII)], petens ut cum plenitudo gentium introisset omnis Israel salvus fieret [n: (Rom. XI)].

VERS. 14.-- *Spuisset in faciem illius, nonne debuerat saltem,* etc. Signum repudii est in faciem conspui. Unde proximus qui repudiat conjugium, discalciatus in faciem conspuitur. Hinc Isaias: *Omnes gentes sicut gutta situlae, et sicut sputum reputatae sunt [n: (Isa. XL, secundum LXX)]*. Ostenditur ergo quod etiam ille populus, sicut caeterae gentes, quae ut sputum reputantur, abjectus est. Si enim consideres priorem honorem, pontificalem ordinem, insignia sacerdotum, Levitica ministeria, majestatem templi, et eos cum coelestibus in terris habere consortia, qui fuit ille honor, quae gloria? [n: (Rom. V.)] Nunc autem [0402C] multo dedecore horrescunt sine templo, sine altari, sine sacrificio, sine propheta, sine sacerdotio, et sine coelesti visitatione. Unde patet quod pater conspuens perfudit vultus eorum ignominia. Septem ergo diebus separantur extra castra, id est per septimam hujus mundi; in septimana autem dierum totius creaturae visibilis videntur productae esse substantiae; tunc enim quae non erant, facta sunt. In septimanam totius mundi quaedam secreta et Deo soli cognita dispensatione quae tunc producta sunt, explicantur: in hac septimana (quia sequestrata est Maria) non moventur castra filiorum Israel, sed stant in uno conclusi, et nullus ex eis profectus est, donec mundaretur Maria a lepra sua.

*Septem diebus: et populus non est motus de loco [0402D] illo.* [n: (ORIG.)] Maria quidem interveniente Aaron pontifice septimo die curatur. Nos autem obtrectantes usque ad finem septimanae mundi, id est usque ad resurrectionem permanebimus leprosi, nisi, dum poenitendi tempus est, corrigamur conversi ad Jesum et per poenitentiam supplicantes ei.

## CAPUT XIII.

VERS. 4.-- *Pharan. [n: (RAB. in Num.)]* Notandum quod Pharan non est speciale nomen mansionis, etc., *usque ad* usque ad tricesimam secundam haec continentur.

Pharan interpretatur *os visibile,* in quo potest intelligi quod *Verbum caro factum est;* et invisibilis visibilis effectus. Et potest ex hoc significari, quod postquam finis et perfectio omnium, quae erga illum [0403A] populum gerenda erant, venit, tunc transiit, et venit ad eum quem Verbum carnem factum ante non credidit.

*Mitte viros qui,* etc. [n: (RAB.)] Duodecim exploratores mittuntur ad sanctam terram, etc., *usque ad* et cinis ejus piacularis aspersio est.

VERS. 18.-- *Ascendite ad meridianam plagam. [n: (AUG., quaest. 21.)]* Alia littera, etc., *usque ad* et ibi erat quidam depressior locus, de qua valle botrus ablatus est.

VERS. 24.-- *Quem portaverunt,* etc. [n: (ISID. in Num., tom. V.)] Botrum in ligno de terra promissionis duo advehunt, etc., *usque ad* quia nec Christus sine lege, nec lex sine Christo esse potest.

VERS. 24.-- *De malis quoque granatis et de ficis,* [0403B] etc. Quae legem significant, quia nec Christus sine lege, nec lex sine Christo.

VERS. 26.-- *Exploratores terrae post quadraginta dies,* etc. [n: (ISID., ibid.)] Exploratores qui ad terram uberem missi terruerunt populum, etc., *usque ad* et pepones vitiorum et libidinum corruptione marcentes.

VERS. 27.-- *In desertum Pharan, quod est in Cades.* [n: (RAB.)] Solitudo Pharan decem et octo mansiones continet, etc., *usque ad* et prohibentur transire Jordanem.

## CAPUT XIV.

VERS. 7.-- *Terra,* etc. [n: (ORIG., hom. 7 in Num.)] Quae est terra ista, sancta quidem et bona, sed ab [0403C] impiis habitata? etc., *usque ad* nobis ingredientibus illi pellantur, et ascendentibus cadant.

VERS. 9.-- *Neque timeatis populum terrae hujus, quia sicut panem ita possumus. [n: (AUG., quaest. 23 in Num.)]* Caleb et Jesus Nave loquentes ad populum, etc., *usque ad* isti Dominum temporum creatorem, et ordinatorem, et omnium dispensatorem.

VERS. 12.-- *Feriam igitur eos. [n: (ORIG., hom. 8 in Num.)]* Comminatio haec non est iracunda, sed prophetica, etc., *usque ad* ideo pluribus exorat pro populo illo.

[n: (ID.)] *Feriam igitur.* Fit commmatio haec a Domino, etc., *usque ad* quod alium populum hoc abjecto resuscitet.

VERS. 31.-- *Parvulos [n: (ORIG., hom. 8.)] Sed filii [0403D] ipsorum qui sunt hic mecum, quicunque ignorant bonum vel malum,* etc. Patres nostri fuerunt populus ille prior, etc., *usque ad si vermanseris in bonitate,* etc.

VERS. 34.-- *Annus pro die.* [n: (ID.)] Quasi pro die per annum, etc., *usque ad* nisi cui Pater omne judicium tradidit [n: (Joan. V)].

[n: (ID.)] Neget quis fortasse bonitati Dei convenire, etc., *usque ad* sed ultra non sinit animam peccato vulnerari.

[n: (ID.)] Aliud adjiciam, etc., *usque ad* ut multo magis confidamus quod advocatus noster Jesus veniam nobis impetrabit a Patre.

VERS. 40.-- *Parati sumus.* [n: (RAB., in Num. )] O mira [0404A] protervitas humanae mentis, etc., *usque ad* sic patriae coelestis gaudia quae nobis promissa sunt percipiemus.

## CAPUT XV.

VERS. 4.-- *Sacrificium,* etc. Fidem incarnationis Christi, quae in lege plenissime commendatur, vel observantiam Decalogi.

[n: (RAB., in Num. )] Lex praecipit in privatis publicisque sacrificiis, etc., *usque ad* quia sexta pars est congii.

[n: (ID.)] Jubetur ergo per singulas species animalium, etc., *usque ad* omnis stultitia et versutia Deo abominabilis est.

VERS. 6.-- *Et arietes.* [n: (ID.)] In oblatione arietis [0404B] duae decimae similae offeruntur; olei et vini, tertia pars hin. Quia aries rectorum ordinem signat, bene cum duabus decimis offertur, cum quilibet Decalogum legis intellectu et operatione tenens, rectoris officio delegatur: olei vero atque vini tertia pars hin exhibetur, quando ab eo charitas et misericordia, et gratia spiritualis doctrinae circa subjectos impenditur.

VERS. 8.-- *Quando vero de bobus feceris holocaustum,* etc. [n: (ID.)] In bovis oblatione tres decimae similae et medietas hin in oleo vel vino, etc., *usque ad* in coelesti beatitudine per Dei gratiam in se perficiendum sperent.

*Cum veneritis in terram,* etc. [n: (RAB.)] Cum quilibet praesentem Ecclesiam per fidem intrat, etc., *usque [0404C] ad* a quo speratur perfectionis supplementum.

VERS. 22.-- *Quod si per. [n: (AUG., quaest. 24.)]* Quod praecipitur quomodo peccata expientur, etc., *usque ad* quae discernuntur a peccatis volentium.

VERS. 24.-- *Vitulum offeret.* [n: (RAB.)] Filii Israel vitulum de armento offerunt in holocaustum, etc., *usque ad* exauditus est pro sua reverentia.

VERS. 28.-- *Sacerdos.* Christus, qui per proprium sanguinem introivit semel in sancta, aeterna redemptione inventa [n: (Hebr. V)].

VERS. 30.-- *Anima vero,* etc. [n: (AUG., quaest. 25 in Num.)] Alia littera: *Anima quaecunque peccaverit,* etc., *usque ad* unde nunc longum est disputare.

[n: (ISID., in Num., tom. V.)] Calumniantur impii quod tam atrociter jussu Dei ab omni populo trucidatur, [0404D] qui ligna collegit in sabbato, etc., *usque ad* quia a spiritualibus judicatur.

VERS. 38.-- *Fimbrias. [n: (ID., ibid.)]* Jubentur filii Israel in quatuor angulis, etc., *usque ad omnia in gloriam Dei faciamus.*

## CAPUT XVI.

VERS. 12-- *Vocaret Dathan? [n: (AUG., quaest. 26 in Num.)]* Quid est quod Dathan et Abiron in seditione vocati a Moyse, etc., *usque ad* ut non dicerent non ascendemus, sed non ascendimus, quodam locutionis genere.

VERS. 26.-- *Recedite a tabernaculis. [n: (AUG., quaest. 27.)]* Alia littera, etc., *usque ad* justi fulgeant sicut sol in regno Patris sui [n: (Matth. XIII)].

[0405A] [n: (ISID.)] *in Num.,* tom. V.) Per Dathan, et Abiron, et Core, etc., *usque ad* in aeterno igne praeparata ultione peribunt.

*Descenderuntque. [n: (AUG., quaest. 29.)]* Alia littera, etc., *usque ad* tanquam carceribus inferi puniendos reservari.

VERS. 37-- *Praecipe Eleazaro. [n: (ID., quaest. 30.)]* Alia littera, etc., *usque, ad* quia per eos exemplum datum est caeteris, quid timerent.

*Tollat thuribula. [n: (ORIG., hom. 9 in Num.)]* Core figuram tenet eorum qui contra ecclesiasticam fidem et doctrinam veritatis insurgunt, etc., *usque ad:* sanctificata enim sunt et Domino oblata.

[n: (ID.)] Potest et alio modo intelligi, etc., *usque ad* non enim tam magnifice in eis virtus animi claruisset, [0405B] nisi reliquorum ignaviae formido patuisset.

VERS. 38.-- *Eo quod. [n: (AUG., quaest. 30 in Num.)]* Circumpositionem vero altari, etc., *usque ad* qui minus diligenter intendunt, eodem facta ordine quo narrantur.

VERS. 39.-- *Tulit. [n: (ORIG., hom. 9 in Num.)]* Apud Deum nihil est otiosum, etc., *usque ad* cum universorum cineribus disperirent?

VERS. 40.-- *Sicut passus est.* [n: (ID.)] Posteris quoque datur exemplum, ne quis praesumptione superbi spiritus non sibi a Deo datum munus pontificatus invaderet; sed illi cedat quem non ambitio humana, non favor corruptus, nec largitio damnanda asciverit.

[0405C]VERS. 43.-- *Moyses et Aaron.* [n: (ID.)] In Sodomis quidem, etc., *usque ad* per quos interitum possumus evadere.

*Operuit nubes.* [n: (ID.)] Non enim legimus antea quod obtexerit nubes tabernaculum, etc., *usque ad* et pericula maris ac fluminum, etc. [n: (II Cor. XI)].

VERS. 41.-- *Recedite.* [n: (ID.)] Jubentur ergo Moyses et Aaron, etc., *usque ad* sunt enim mortui qui in ignem aeternum mittuntur, vivi autem qui mittuntur ad regnum.

VERS. 48.-- *Et stans inter.* [n: (GREG.)] Aaron, ut iram Dei placaret, thuribulum sumpsit atque inter viventes et mortuos stetit, quia sacerdotis est negotium Deo orationem fundere, et pro justis ne cadant et pro peccatoribus ut resurgant, unde: *Intret oratio [0405D] mea, sicut incensum in conspectu tuo [n: (Psal. LXXXVII)]*.

[n: (ISID.)] Aaron thuribulum accipiens occurrit quassationi, et stans in medio vivorum et mortuorum, lethalem plagam objectu suo quasi quidam murus excludit. Iste sacerdos Christus qui ruinam mortis in mundo aspiciens occurrit a summo coelo, venitque obvius quasi gigas ad currendam viam, stetitque inter vivos et mortuos, quia natus et mortuus est, sicque thuribulum passionis accipiens, et in odorem suavitatis praetendens, suspendit ignis aeterni perniciem, et inimicam pertulit mortem.

*Et plaga cessavit.* [n: (ORIG.)] Alia littera, etc., *usque ad* luteus enim et terrenus sensus non capit mysteria.

[0406A]Dicitur etiam corpus nostrum vas fictile vel littera legis, in eo quod Apostolus ait: *Habentes thesaurum istum in vasis fictilibus [n: (II Cor. IV)]*: quia in corpore positis thesaurum gratiae per Spiritum sanctum Dominus largitur; et in sermonibus legis qui contemnuntur, quia nulla arte grammatica expositi videntur, reconditus sit thesaurus sapientiae et scientiae Dei.

## CAPUT XVII.

VERS. 1.-- *A cunctis principibus.* Omnis princeps habet virgam, quia sine ea populum regere non potest. Unde Paulus, quia princeps populi erat, dicebat. *Quid vultis, in virga veniam ad vos, an in charitate? [n: (I Cor. IV.)]*

[0406B] [n: (ORIG.)] Omnes principes tribuum necesse est ut habeant virgas, etc., *usque ad* et cum nucibus sacerdotalium pomorum copiam invenisse.

VERS. 5.-- *Germinabit virga. [n: (ORIG., ubi supra.)]* Unum fructum promisit Deus in virga et dedit plura, etc., *usque ad* sed quae in sola sapientia continentur.

VERS. 8.-- *Invenit germinasse virgam,* etc. [n: (ORIG., ubi supra.)] Cum sacerdotium Aaron, etc., *usque ad,* sed nostra adhuc corpora usque in finem mundi differunt a gloria resurrectionis.

[n: (ID.)] Virga arida germinat, etc., *usque ad* corporis in resurrectione germinabit.

*Virgam, [n: (GREG., lib. IV Moral., cap. 29.)]* Carnem Christi, quae de radice Jesse succisa et mortificata, etc., *usque ad* corona martyrum, gratia continentium.

[0406C] *Turgentibus,* etc. [n: (ORIG.)] Hac vero ratione, etc., *usque ad* sed secundum Scripturam in mille generationes.

[n: (ORIG., ubi supra.)] Possumus etiam sic intelligere eorum, etc., *usque ad* qui sunt charitas, gaudium, pax et caeterae virtutes [n: (Gal. V)].

## CAPUT XVIII.

[n: (RAB., in Num., tom. II.)] VERS. 1.-- *Tu et Filii,* etc. Alia littera, etc., *usque ad* et pertinere dicit ad sacerdotem.

[n: (ORIG. hom. 10 in Num.)] Alia littera, etc., *usque ad* remissionem peccatorum significari.

[n: (ID.)] Jesus pontifex noster, etc., *usque ad* scit nos [0406D] Deus idoneos non esse martyrio.

[n: (ID.)] Quaerendum est quomodo aliqui sancti dicantur, etc., *usque ad* sanctus enim est, qui peccatum suum per pontificem curat.

VERS. 7.-- *Tu autem et filii. [n: (ID., hom. 16.)]* Alia littera, etc., *usque ad* quae si bene excolamus fructum vitae afferent nobis.

*Tu autem et filii tui.* Allegorice. Perfectiores scilicet in Ecclesia, sancti doctores, quorum officium est sacramenta divina manibus contrectare, vasa sancta, id est Scripturae mystica verba ventilare et ad intellectum perducere [n: (II Par. XXVI)]. Caetera autem turba meditetur diligenter quae capere potest, et quae magistrorum discretio jubet.

*Si quis externus,* etc. Non de tribu Levi. Ozias [0407A] enim de tribu Juda, quia usurpavit sacerdotium, lepra percussus est.

VERS. 8.-- *Locutus est Dominus,* etc. [n: (RAB., in Num., tom. II.)] Alia littera, etc., *usque ad* qui cum semper comedatur semper permanet, imo augetur.

*Primitiarum.* Primitiae litterales consumuntur, spirituales custodiuntur. Quanto enim verbum Dei amplius sumpseris, tanto abundabit.

*Omnia quae sanctificantur a filiis Israel. [n: (ORIG., hom. 11.)]* Alia littera, etc., *usque ad* non sanctificatur, nec inter primitias recipitur.

[n: (ORIG.)] Videtur autem secundum litteram proselytos excludere, etc., *usque ad* qui faciunt patres in Ecclesiam introire.

[n: (ID.)] Ter etiam in anno apparere jubetur omne [0407B] masculinum, non femininum [n: (Exod. XXIII)].

*A filiis,* non a filiabus. Non enim otiose alibi nominat cum filiis etiam filias, alibi filiarum non facit mentionem. Quae tamen specialiter non ad sexum, sed ad discretionem animarum referenda sunt.

[n: (ID.)] Difficile invenies sanctos, quibus Deus eximium praebeat testimonium filias genuisse, Abraham et Isaac non genuerunt filias. Solus Jacob unam filiam genuit, et ipsa fratribus et parentibus opprobrium fuit, et vindictae furorem fratribus incitavit.

VERS. 9.-- *Et hoc sit vobis ex his quae sanctificantur sanctis de sacrificiis,* etc. [n: (ID.)] Spiritus sanctus ita sanctus est, etc., *usque ad* tertio autem loco ex hoc fructu diligere debeo etiam inimicos meos.

[n: (ID., hom. 11.)] Primitias omnium frugum sacerdotibus [0407C] lex mandat offerri, etc., *usque ad* invenies apud Mosen legis titulo signari.

[n: (ID.)] Ubi vero dicit: *Non occides, Non adulterabis,* et hujusmodi, legis titulum non praemisit. Haec enim mandata sunt, et ideo non exinaniuntur apud discipulos Evangelii, sed implentur. Non enim mandatum, sed lux umbram habere futurorum dicitur bonorum

[n: (ID.)] Notandum vero quod lex dupliciter dicitur. Generaliter enim omnia haec, mandatum, justificationes, praecepta, testimonia, judicia lex dicuntur. Specialiter autem aliqua pars eorum quae in lege scripta sunt, ut supra dicta. Generaliter vero lex significatur, cum dicitur: *Non veni solvere legem, sed adimplere [n: (Matth. V)]*. Et alibi: *Plenitudo legis est dilectio* [0407D] [n: (Rom. XIII)]. Omnia enim quae in lege scripta sunt legem nominavit.

[n: (ID.)] Alibi quoque: *Juste,* inquit, *sectare quod justum est [n: (Deut. XVI)]*. Et quid opus est etiam in his allegoriam quaerere, cum aedificet littera?

[n: (ID.)] Quaero quoque si aliqua, etc., *usque ad* adjecit tamen Apostolus: *Haec autem sunt allegorica [n: (Gal. IV)]*.

*Omnis oblatio,* etc. [n: (ID.)] Est autem sapientis scribae et docti de regno Dei, ut sciat de his thesauris proferre nova et vetera, et quomodo penitus litteram occidentem abjiciat et spiritum vivificantem requirat [n: (Matth. XIII; I Cor. III)], aut confirmet utilem et necessariam litterae doctrinam, aut manente historia [0408A] etiam mysticum sensum introducat, sicut in praesenti loco.

[n: (ID.)] Utile est enim sacerdotibus Evangelii offerre primitias, etc., *usque ad* discipulis autem dicitur: *Qui irascitur fratri suo, reus erit judicio [n: (Matth. V)]*.

[n: (ID.)] Christus nos redemit de maledicto legis, non de maledicto mandati vel testimonii, vel judiciorum, ne scilicet subjecti essemus circumcisioni carnis et sabbatorum observationi, et hujusmodi quae continentur in lege, non in mandatis [n: (Galat. III)]. Abundat ergo justitia nostra, plus quam scribarum et Pharisaeorum [n: (Matth. V)]; et illi de fructibus terrae gustare non audent, priusquam primitias sacerdotibus offerant, et Levitis decimas separent: ego autem nihil horum faciens, fructibus terrae ita abutar, [0408B] ut sacerdos et Levita et Dei altare non sentiat.

[n: (ID.)] Petrus quoque et Paulus, etc., *usque ad* et singularum Ecclesiarum eligit et offert primitias.

[n: (ID.)] Quisquis etiam doctor, quia docet, praedicat et instruit auditores, agrum Ecclesiae suae, id est, credentium corda videtur excolere. Habet quoque culturae suae fructum, et in fructu electum aliquem et praecipuum, quem quasi primitias offerat, et alium pro primogenitis, alium pro decimis.

[n: (ID.)] Habet forte aliquis primogenitos et inferiores, quos neque pro primitiis, neque pro primogenitis, sed pro decimis possit offerre.

VERS. II.-- *Jure perpetuo.* Quomodo potest aeternum esse quod visibile est? *Quae enim videntur temporalia sunt [n: (I Cor. V)]*, primitiae autem quae offeruntur [0408C] Aaron, visibiles sunt; circumcisionem quoque et azyma et pascha visibile, necesse est aeternum non esse, sed temporale. Invisibilis ergo circumcisio, quae in occulto est, aeterna est, et azyma sinceritatis et veritatis [n: (Rom. II)]. Sic et haec ei, qui non in manifesto, sed in occulto Judaeus, qui spiritu, non littera legem custodit, secundum interiorem hominem legitima aeterna dicuntur [n: (II Cor. IV)].

VERS. 12.-- *Omnem medullam,* etc. [n: (ORIG.)] Ostendimus mandatum de primitiis frugum, etc., *usque ad* unde per angelum videtur quasi primitiae Deo oblatus.

Christus est primitiae primitiarum. Cornelius primitiae gentium. Alii primitiae Ecclesiarum, sicut quidam primitiae Asiae, alii Achaiae.

[0408D] [n: (ORIG.)] Aderit unusquisque angelorum, etc., *usque ad* quae non angeli vel principis, sed Dei portio est.

[n: (ID.)] Offerunt ergo angeli ex nobis primitias, etc., *usque ad* ut quaerant quae sursum sunt, non quae super terram.

[n: (ID.)] Offerunt angeli primitias, etc., *usque ad* alius princeps multorum esse ponitur, alius principatui subjectus.

[n: (ID.)] Agri angelorum corda nostra sunt, quisque eorum ex agro quem colit offert primitias Domino.

[n: (ID.)] Sicut Christus Rex regum, etc., *usque ad* sufficeret nobis haec gratia.

VERS. 13.-- *Universa frugum. (AUG., quaest. 32 in [0409A] Num.)* Primogenita omnia, etc., *usque ad* quae primitus sumebantur.

VERS. 15.-- *Quidquid primum.* [n: (ORIG.)] Possunt forte illi primogeniti dici, qui cum mulieribus non sunt coinquinati, vel etiam martyres; primitia quoque Ecclesiae possunt dici virgines [n: (Apoc. 14)]; decimae vero, qui post conjugium continentes sunt.

*Omne.* [n: (RAB.)] In utroque testamento ministris altaris oblationes et decimae ad necessaria tribuuntur, ne terrenis possessionibus audeant inhiare, nec lucrum de ministerio quaerere: unde, *Gratis accepistis, gratis date. Nolite possidere aurum neque argentum, neque pecuniam [n: (Matth. X)]*.

Mystice autem decimae observantiam legis significant, vel sinceritatem integritatis fidei, vel perfectionem [0409B] boni operis, quae maxime habere debent qui ministerio divino se exhibent. In denario enim numero creaturae et creatoris cognitio comprehenditur, quia septenarius respicit ad humanam naturam, tribus scilicet vim animae ostendentibus; unde, *Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota fortitudine tua [n: (Deut. VI)]*. Corpus autem ex quatuor constat elementis. Septenarium autem, si ternario numero fidem et confessionem Trinitatis exprimenti adjunxeris, denarium complebis.

VERS. 19.-- *Pactum salis.* [n: (RAB.)] Pactum salis nominat oblationum universitatem, quae ad ministerium vel ad jus sacerdotum pertinet, unde in Levitico: *Quidquid obtuleris sacrificii sale condies,* etc. [0409C] [n: (Levit. II)].

Mystice ostenditur sapientiam convenire sacerdotibus et praedicatoribus divinae legis, non saecularem, sed apostolicam, de qua Paulus dicit: *Sapientiam loquimur inter perfectos, sapientiam non hujus saeculi [n: (I Cor. II)]*. De qua apostolis dicitur: *Vos estis sal terrae [n: (Matth. V)]*. Sicut enim omnis cibus sale conditur, sic omnis sermo apostolica sapientia. Aaron ergo et filiis ejus pactum est salis sempiternum, quia non solum episcopis necessaria est sapientia, sed etiam presbyteris, diaconis et omnibus ordinibus: et hoc coram Deo, id est, ut pura et simplex sine versutia, et malitia Deo placeat. *Sapientia enim hujus mundi inimica est Deo [n: (Rom. VIII)]*.

## CAPUT XIX.

[0409D]

VERS. 1.-- *Locutusque est Dominus. [n: (AUG., quaest. 33 in Num.)]* Alia littera, etc., *usque ad* et observationes legis profanabat.

[n: (RAB.)] Per masculum fortitudo, per feminam infirmitas significatur: per vaccam ergo infirmitas Dominicae incarnationis ad sacrificium assumpta figuratur. *Mortuus est enim Christus ex infirmitate, sed vivit ex virtute Dei [n: (II Cor. ult.)]*.

Vaccam rufam, rubram scilicet sanguine passionis, unde: *Dilectus meus candidus et rubicundus [n: (Cant. V)]*: candidus scilicet ex divinitate, rubicundus ex sanguine, candidus etiam per justitiam vitae.

[n: (GREG., lib. VI Moral., tom. I.)] Vaccam rufam [0410A] mactamus, cum carnem a lascivia voluptatis exstinguimus: quam cum hyssopo, ligno cedrino et cocco offerimus, quia cum maceratione corporis sacrificium fidei spei et charitatis adolemus.

VERS. 2.-- *Nulla sit macula. [n: (AUG., quaest. 33.)]* Sine vitio. Hanc enim carnem caeterae hostiae significabant, etc., *usque ad* quae non habuit in se vitium?

*Nec portaverit.* Omnis qui peccat, servus est peccati: quia ergo Christus nunquam peccavit, jugum non portavit.

[n: (AUG.)] Alia littera. *Et non est super eam superpositum jugum,* etc. Non enim subjugata est iniquitati, cui subjugatos inveniens liberavit, et vincula eorum dirupit. Unde: *Dirupisti vincula mea, tibi [0410B] sacrificabo hostiam laudis,* etc. Super illius enim carnem non est positum jugum, qui potestatem habuit ponendi animam suam, et iterum sumendi eam.

VERS. 3.-- *Tradetisque.* Vacca ad immolandum sacerdoti traditur, quia Dominus incarnatus pro redemptione nostra sacrificium semetipsum fecit, datus manibus Judaici populi.

[n: (AUG.)] Alia littera. *Et dabis eam ad Eleazarum sacerdotem,* etc. Cur non ad Aaron? Forte praefiguratum est, non ad tempus quod tunc erat, sed ad posteros hujus sacerdotii, passionem Domini perventuram.

*Qui ejectam extra castra.* [n: (ID.)] Quia extra portam passus est Christus, ut nos a conversatione praesentis vitae quasi a civitate educeret [n: (Heb. XIII)].

[0410C] [n: (ID.)] *Et ejectam eam extra castra.* Sic ejectus est Dominus passurus extra civitatem [n: (Joan. XIX)].

[n: (ID.)] *In locum mundum,* quia non habuit causam malam: *Et occident eam in conspectu ejus,* sic occisa est caro Christi in conspectu eorum qui futuri erant in novo testamento Domini sacerdotes.

*Immolabit.* [n: (ISID.)] Vaccam rufam (cujus cinis est expiatio populi) immolare non poterit, nisi qui terrena opera non fecerit, jugumque delicti non traxerit, et vinculis peccatorum ligatus non fuerit.

*In conspectu omnium.* [n: (RAB.)] Quia Christus in conspectu omnium quasi exstinctus est: in conspectu Patris immolatus, quia quod ante oculos hominum poena, hoc ante oculos Patris sacrificium fuit.

VERS. 4.-- *Et tingens digitum in sanguine ejus.* [0410D] [n: (AUG.)] Alia littera. *Et accipiet Eleazar sanguinem ejus, et asperget contra faciem testimonii a sanguine ejus septies.* Quia Christus secundum Scripturas fudit sanguinem in remissionem peccatorum, ideo contra faciem tabernaculi testimonii, quia non aliter declaratum est, quam fuerat divino testimonio praenuntiatum. Et ideo septies, quia ipse numerus ad emundationem pertinet spiritalem.

[n: (RAB.)] In digito discretio operationis signatur: in sanguine vaccae digitum tingere est in passione Domini nostra opera consecrari, ut passionem ejus, quam cognoscimus, imitemur: *Passus est enim nobis relinquens exemplum, ut sequamur vestigia ejus [n: (I Petr. II)]*.

[0411A] [n: (ID.)] Eleazar sacerdos immolat, et in sanguine digitum tingit, quia plebs Judaea ex reproborum parte humilitatem Domini usque ad passionem persecuta est. In electis vero operationem humilitatis ejus imitata

*Asperget contra fores tabernaculi.* Tabernaculum synagogam significat. Qui ergo tinxerit digitum, contra fores tabernaculi aspergat, id est, quisquis passionis ejus vias imitatur, synagogae non credenti et resistenti per exempla bona et praedicationem rectam signum bene vivendi praebeat.

[n: (ID.)] *Asperget,* id est, resistenti plebi per praedicationem rectam et opera, passionis Christi exempla monstrabit.

*Septem vicibus.* Quia septem sunt dona Spiritus [0411B] sancti, quae per Christi sanguinem super Ecclesiae populos distribuuntur, in quo ab omni delicto purgantur.

*[n: (GREG., lib. VI Moral., cap. 27.)] Septem vicibus,* etc. In septenario perfectio significatur vel accipitur, unde et septem diebus universum tempus impletur, et Spiritus sanctus septiformis vocatur. Septem ergo vicibus in sanguine digitum intingere est perfecta operatione mysterium passionis imitari. Et septem vicibus contra synagogam aspergere est perfecta praedicatione passionem infidelibus nuntiare.

VERS. 5.-- *Comburetque eam cunctis videntibus. [n: (ID.)]* Per pellem et carnem et sanguinem et fimum, sacrificia in veteri testamento habita, quae infirmitatem Domini nuntiabant, significantur. Quia omnia [0411C] postmodum spiritaliter a patribus intellecta juxta exterius mysterium stercora sunt vocata, unde Paulus: *Omnia arbitratur ut stercora [n: (Philip. III)]*, quae flammae traduntur. Quamvis enim primum carnaliter sint exhibita, postmodum per Spiritum sanctum intelligentiae igne consumpta sunt.

[n: (AUG.)] *Et cremabunt eam in conspectu ejus.* Puto quia crematio ad signum pertinet resurrectionis. Natura enim est ignis ut in superna moveatur, et in ipsum convertatur quod crematur. Nam et ipsum cremare de Graeco in Latinum ductum verbum est a suspensione. Quod vero additum est in conspectu ejus, id est, in conspectu sacerdotis, significare videtur, quia illis apparuit resurrectio Christi, qui futuri erant regale sacerdotium.

[0411D] *Tam pelle et carnibus ejus,* etc. [n: (ID.)] Quod vero sequitur: *pellis ejus et carnes et sanguis ejus cum stercore ejus comburentur:* id expositum est quomodo cremabitur, et significatum est quod non solum substantia mortalis corporis Christi, quae commemoratione pellis et carnium et sanguinis intimata est, sed etiam contumelia et abjectio plebis quae in stercore significaretur, converteretur in gloriam quam combustionis flamma significat.

[n: (RAB.)] Per pellem et carnem exterior Christi operatio significatur: per sanguinem subtilis et interna virtus exteriora facta vivificans; per fimum lassitudo, sitis, esuries, et timor mortis, et quaecunque ex humanitate pati voluit. Quidquid enim [0412A] defectu mortalitatis habuit, quasi fimus in eo abjiciendum fuit; quae omnia igni cremanda sunt, id est, juxta veritatem Spiritus sancti intelligenda, ut quae ab eo corporaliter gesta sunt per incorporeum divinitatis Spiritum disposita sentiantur.

VERS. 6.-- *Lignum quoque cedrinum, et hyssopum, coccumque bis tinctum.*

[n: (APOLLI.)] De morte igitur sacrorum cecinit vates: *Asperges me, Domine, hyssopo et mundabor, lavabis me,* etc. [n: (Psal. L)], et cui patefactum erat tale mysterium expiationis, quae per sanguinem Christi futura erat, proposuit: *Incerta et occulta sapientiae tuae manifestasti mihi.*

[n: (RAB.)] Cedrus lignum altum et imputribile est. Hyssopus herba valde humilis, quae tamen inflationem [0412B] amovet pulmonis. Per cedrum ergo altam, perseverans contemplatio; per hyssopum mansueti cordis humilitas signatur. Qui enim contemplatione ad superna tollitur, per humilitatis compassionem debet condescendere inferioribus, nec se ex eo quod habet erigat, sed his, qui illud non habent, praedicando libenter impendat.

[n: (AUG.)] Alia littera, etc., *usque ad* ut cum illo sit abscondita vita nostra.

[n: (RAB.)] Potest intelligi per cedrum spes, etc., *usque ad* sola in nobis charitas ad ultimum multiplicatur.

[n: (GREG., Moral. lib. VI, cap. 17.)] Mittatur in flammam, *usque ad* ut in ipsa discat opera recta quae faciat

[0412C] *Hyssopum* [n: (ISID.)] Baptismum, quia hyssopo tincto sanguine agni spargebantur [n: (Exod. XII)].

*Coccumque bis tinctum.* [n: (ID.)] Coccus bis tinctus, sanguis Christi quo mente et corpore abluimur. Haec tria purgant peccata, cedrus, id est fides crucis; hyssopus, baptismus vel martyrium; coccus, sanguinis Dominici sacramentum.

[n: (RAB.)] In cocco bis tincto virtus charitatis exprimitur, quae flamma sancti amoris succensa, duobus praeceptis exhiberi jubetur, dilectione scilicet Dei et proximi. Bis tinctus ergo coccus est charitas duplici praecepto formata, ut sic diligatur Deus ne deseratur proximus, et sic proximus, ne contemnatur Deus.

*Sacerdos.* [n: (ID.)] Omnes qui in Christo credimus [0412D] sacerdotes sumus, unde: *Vos autem estis genus electum, regale sacerdotium,* etc. [n: (I Petr. II)]. Alta ergo quae per contemplationem sentimus, et quod ex mansuetudine humilitatis agimus, quod per ignem charitatis exhibemus, passionis Christi sanguine tingere debemus, ut omne quod in nobis est, illum imitetur a quo est, quia extra imitationem passionis non tam virtus quam vitium est.

[n: (ID.)] Potest iste sacerdos, qui vaccae carnes, pellem, sanguinem, fimumque comburit, ordinem Judaici sacerdotii cum plebe supposita in necem Domini consentientis significare, unde sequitur: *Et tunc demum lotis vestibus et corpore suo.*

VERS 7.-- *Et tunc demum lotis vestibus.* [n: (ID.)] [0413A] Potest intelligi, etc., *usque ad* recte, *Colliget autem cineres vaccae vir mundus,* etc.

[n: (AUG.)] Lavabit vestimenta sua sacerdos, etc., *usque ad* resurrectioni eam velut cremationi mandantes.

VERS. 8.-- *Usque ad vesperam.* [n: (ID.)] Ad vesperam sacerdos intrat, quia infidelis populus, qui usque ad vesperam, id est, finem mundi, extra mandata vitae, velut extra castra positus est, pravis operibus commaculatus, aqua baptismi et poenitentia lotus ad cognitionem in fine mundi quasi in castra revertitur.

VERS. 9.-- *Colliget autem.* [n: (AUG.)] Et congregabit homo, etc., *usque ad* quia extra celebrationem Judaicae consuetudinis evangelicus honor claruit.

[0413B] [n: (GREG., lib. VI Moral., cap. 17.)] Vaccam sacerdos comburit, cineres vir mundus colligit, quia infirmitatem Domini Judaeus mactavit, subtilia ejus mysteria Gentilis intelligit. Mundi sunt qui passionem Christi gentibus praedicant.

*Effundet eos.* Quia Gentilis sacramenta quae agnovit, praedicare non cessat, sed nescientibus manifestat.

[n: (RAB.)] Vir mundus in loco purissimo vaccae cineres fundit, dum quilibet doctus ex gentilitate assumptus, munda per humilitatem gentilium corda requirit, et mysteria eis Redemptoris tradere non desistit. Quod cum agitur, fides gentium multiplicatur, divina virtus agnoscitur, disciplina praeceptorum tenetur. Unde subdit, *ut sint multitudini filiorum [0413C] Israel in custodiam:* Israel enim interpretatur vir videns Deum; et bene conversa Gentilitas Israel dicitur, quae Deum jam fide contemplatur.

*Extra castra.* Quia omnis Gentilitas extra legem, extra sacrificium, extra synagogam.

*Purissimo.* Quia pravis ac pollutis mentibus non sunt secreta Dominicae incarnationis tradenda, sed his qui ad fidem venientes cor mundaverunt.

*Multitudini filiorum* [n: (AUG., ubi supra. )] Alia littera etc., *usque ad* ut ablutus etiam extrinsecus lavaret quodammodo vestimenta sua.

## CAPUT XIX. (cont.)

*In custodiam.* Quia subtiliora sacramenta mundis Gentilium cordibus tradita in mentis munitionem vertuntur Quia dum secreta et subtilia operationis illius per imitationem attendimus, per hoc nobis immunditiam [0413D] providemus, propter operationem, in custodiam nostram fiant cineres, propter baptismum vero in aquam aspersionis. Tunc cineres in nostram custodiam provide custodimus, cum Redemptorem nostrum pro iniquitatibus nostris passum consideramus sollicite. Perpendimus enim quid retribuat bonis, qui voluit mori pro malis, quid ad justitiam fidei adducti ejus gratiae debeamus, qui in iniquitate positi intercessionem mortis ejus accepimus.

VERS. 10.-- *Habebunt hoc. [n: (AUG., quaest. 33.)]* Alia littera, etc., *usque ad* quod significat vespera.

VERS. 11.-- *Qui tetigerit ea.* [n: (AUG.)] *Qui tetigerit morticinum,* etc. Incipit dicere quomodo immundi facti homines, etc., *usque ad* secundum hoc dictum [0414A] arbitror per prophetam: *In tribus et quatuor iniquitatibus non adversabor.*

VERS. 12.-- *Si die tertio,* etc. [n: (ID.)] Si autem purificatus non fuerit die tertio, etc., *usque ad* adhuc, id est, etiam post mortem.

VERS. 13.-- *Polluet tabernaculum,* quantum in se est, secundum illud: *Spiritum nolite exstinguere [n: (I Thess. V)]*, cum exstingui ille non possit. Nam si ex hoc tabernaculum immundum factum vellet intelligi, mundari juberet.

VERS. 15.-- *Vas quod,* etc. [n: (RAB.)] Tegmen operculi vel ligatura, est censura disciplinae, qua quisquis non premitur, quasi vas immundum pollutumque reprobatur. Quasi enim vas sine operculo vel ligatura polluitur, qui per studium ostentationis patens nullo [0414B] velamine taciturnitatis operitur.

VERS. 16.-- *[n: (AUG., quaest. 34.)] Si quis in agro.* Alia littera, etc., *usque ad* id est vulnere peremptum aut mortuum sine vulnere.

VERS. 19.-- *Lavabit et se,* etc. [n: (ID.)] Alia littera, etc., *usque ad* immunda erit usque ad vesperam.

## CAPUT XX.

VERS. 20.-- *Veneruntque filii,* etc. [n: (ISID., in Num., tom. V.)] Tricesima tertia mansio est in deserto Sin: haec est Cades. Sin autem interpretatur sancta, per antiphrasin: sicut dicitur lucus cum minime luceat; vel bellum, cum sit horridum. In hac mansione Maria moritur et sepelitur, quae significat prophetiam mortuam, sicut Moyses et Aaron legis [0414C] et sacerdotii finem, qui non valent ad terram promissionis pervenire, nec populum de solitudine hujus mundi educere, quod facit solus Jesus, id est, Salvator Dei filius.

*Percutiens virga. [n: (AUG., quaest. 35.)]* Quia de petra aqua educta est, etc., *usque ad* duo enim ligna sunt crux.

VERS. 12.-- *Quia non credidistis.* [n: (ISID., in Num. )] Hic Moyses Dominum offendit, etc., *usque ad Christus Dei virtus et Dei sapientia est.*

VERS. 13.-- *Haec est aqua contradictionis, ubi jurgati filii,* etc. [n: (AUG.)] Quod de aqua illa dictum est, etc., *usque ad* de ipso enim dicitur: *In signum cui contradicetur,* etc. [n: (Luc. II)].

VERS. 22.-- *In montem Hor, qui est in finibus.* [0414D] [n: (RAB.)] Tricesima quarta mansio est, etc., *usque ad* ad paradisum ascensus.

VERS. 30.-- *Omnis autem multitudo.* [n: (BED.)] Aaron plangitur, Jesus non plangitur, quia in lege descensus ad inferum, in Evangelio ad paradisum transmigratio. Flevit populus triginta diebus, quia ante legem et sub lege et sub gratia synagoga non recipit spirituale gaudium, sed super occidentem litteram moesta incumbit.

## CAPUT XXI.

VERS. 1.-- *Quod cum audisset.* Audivit Chananaeus quod venisset Israel in locum exploratorum, ubi quondam offendit populus, inivit praelium, et captivum [0415A] duxit Israel. Rursumque in eodem loco pugnatur, ex voto victor vincitur, victi superant. In quo intelligitur, ut cum nos Dei auxilio destitutos invaserint hostes et captivaverint, non desperemus: potest enim fieri ut vincamus ubi victi sumus.

VERS. 3.-- *Anathema. [n: (AUG., quaest. 40 in Num.)]* Alia littera etc., *usque ad* idem est quod devoveo, detestor.

VERS. 4.-- *Profecti sunt,* etc. [n: (HIERON., epist. ad Fabiolam. )] Tricesima quinta mansio, etc., *usque ad* ore autem confessio ad salutem [n: (Rom. X)].

VERS. 8.-- *Fac serpentem [n: (ISID. in Num., tom. V.)]* Morsus serpentum exaltato et inspecto aeneo serpente sanabantur, etc., *usque ad* vivit per Divinitatem quasi aeneus.

[0415B]VERS. 10.-- *Profectique filii Israel castrametati,* etc. Tricesima septima mansio est in Oboth, quae vertitur in magos vel pythones. Quia post imaginem Dei, quae in cordis ratione monstratur, et confessione fidei, quae ore profertur, consurgunt serpentes et maleficae artes; nos autem omni custodia servantes cor nostrum, obturemus aures, ne audiamus voces incantantium et carmina sirenarum.

VERS. 11.-- *Unde egressi.* [n: (HIERON., ubi supra. )] In Jeabarim, etc., *usque ad* hoc autem eorum proprie est qui solis justitiae ortum considerant.

VERS. 12.-- *Venerunt ad torrentem Zareth,* etc. [n: (RAB.)] Tricesima nona mansio fuit in Dibongad, etc., *usque ad* sed propositam nobis solitudinem timeamus.

[0415C]VERS. 14.-- *In libro bellorum. [n: (AUG., quaest. 42.)]* Non dixit in quo libro scriptum sit, etc., *usque ad* scriberetur in aliquo eorum libro bellum Domini.

VERS. 16.-- *Ex eo loco,* etc. [n: (ORIG., hom. 12 in Num.)] Quid est quod magnopere praecipit Dominus, etc., *usque ad* quia una est substantia et natura Trinitatis.

[n: (ID., ibid.)] Possunt et illi putei videri, etc., *usque ad* et terram removit, quam injecerant Philistaei.

Notandum autem quia, dum viveret Abraham, non sunt ausi Philistaei replere puteos aut injicere terram, sed eo mortuo invaluerunt et insidiati sunt puteis ejus, sed reparantur per Isaac. Puer quoque Abrahae ad puteos invenit Rebeccam, quae interpretatur Patientia: haec efficitur uxor Isaac, sed apud [0415D] puteos [n: (Gen. XXIV, XXIX)]; similiter Jacob cum ad Mesopotamiam venit habens praeceptum patris, ne alienigenam duceret uxorem, apud puteos invenit Rachel; et Moyses Sephoram [n: (Exod. II)]. Si ergo intellexisti quae et quales sint sanctorum uxores, si vis patientiam in conjugium sumere, vel sapientiam et alias animi virtutes, et dicere quod de sapientia dictum est: *Hanc quaesivi mihi ducere uxorem [n: (Sap. VIII)]*, esto assidue circa puteos istos, et ibi reperies hujusmodi conjugem, quia apud viventis verbi fluenta certum est habitare virtutes. Sunt ergo multi putei intra animam, et alii plurimi in singulis Scripturarum sermonibus et sensibus: est tamen hic eminentior *quem foderunt,* non quicunque homines, sed [0416A] *principes,* et horum sublimiores, quos appellavit reges. Ideo in hymnis canitur Deo apud hunc puteum, et scriptum est quoniam hic est puteus super quo locutus est Dominus Moysi: *Congrega populum et dabo ei aquam de puteo.*

*Congrega populum et dabo.* Lex convocat te ad puteum, Christum, scilicet Dei Filium, propria quidem substantia subsistentem, uno tamen cum Patre et Spiritu Deitatis fonte nominatum. Ad hunc ergo puteum, id est ad Christi fidem convocat te lex. Inde ipse dicit: quia *Moyses de me scripsit [n: (Joan. IV)]*. Vocat autem ut bibamus aquas, et cantemus ei canticum, id est, *corde credamus ad justitiam et ore confiteamur ad salutem [n: (Rom. X)]*.

VERS. 17.-- *Ascendat puteus.* [n: (ORIG.)] Initiate illi [0416B] puteum, id est initium omnium ponite puteum, quia ipse est principium et primogenitus omnis creaturae [n: (Apoc. III)].

Vel sic, ut verba dirigantur ex persona Moysi ad populum: Date initium cordi vestro, ut incipiat intelligere quid sit puteus, de quo spirituales aquae hauriendae sunt, et reficiendus est populus credentium. Initiate ergo ei, id est Israeli, hunc puteum, ut sensum mysticum si quis ex corde videt, Deum de profundis possit haurire. Ad hunc puteum Moyses, id est lex congregat, ad quem videtur aliquis pervenire, sed nisi per Moysen congregetur non est Deo acceptus. Marcion videtur sibi venisse, et Basilides, et Valentinus: sed quia non venerunt per Moysen, nec acceperunt legem et prophetas, non possunt laudare [0416C] Deum de fontibus Israel. Non veniunt ergo ad puteum tales, *quem foderunt principes [n: (Gen. XIV)]* et excuderunt reges. Est autem vallis salsa in qua sunt putei bituminis: omnis autem haeresis et omne peccatum in valle est, et in valle salsa. Peccatum enim non ascendit sursum, sed semper ad ima et inferiora descendit. Est ergo in valle positus, salsus et amarus omnis haereticus sensus, et omnis peccati actus. Quid enim dulce, quid suave potest habere peccatum? Si autem veneris ad haereticam sententiam et amaritudinem peccati, venisti ad puteos bituminis, quod est esca et nutrimentum ignis Si gustaveris aquam de his puteis, si haereticum sensum et peccati amaritudinem receperis, fomenta ignis et gehennae [0416D] incendia in te praeparabis. Talibus dicitur: *Incedite in lumine ignis vestri,* etc. [n: (Isa. L.)]

VERS. 16.-- *Foderunt illum principes et excuderunt reges.* Principes ergo foderunt, reges excuderunt, quod ab excudendo, non excidendo dictum est. Excudi enim dicitur, quod in saxo caeditur vel formatur. Principes ergo tanquam inferiores foderunt, id est quasi in terrae mollitiem altitudinem quamdam demerserunt: hi vero quos reges appellat, quasi fortiores, non solum terrae profundum, sed saxi duritiam penetrant, ut perveniant ad profundiores aquas, et ipsas abyssi venas perscrutentur, scientes judicia Dei esse abyssum multam. Hi sunt apostoli, quorum aliquis dicit: *Nobis autem revelavit Deus per Spiritum suum; Spiritus enim omnia scrutatur etiam alta Dei* [0417A] [n: (I Cor. II)]. Qui ergo per Spiritum sanctum possunt alta scrutari et penetrare profunda mysteria putei, reges esse dicuntur, qui puteum in petra excuderunt, quia dura et difficilia scientiae penetrarunt secreta. Foderunt ergo putenm istum principes, et excuderunt reges gentium, id est, Apostoli, qui gentes congregaverunt ad obediendum fidei, et omnibus patefecerunt scientiam Christi, in quo sunt omnes thesauri sapientiae et scientiae absconditi. Impleverunt enim mandatum Dei, *docentes omnes gentes, et baptizantes eos in nomine Patris et Filii et Spiritus sancti [n: (Matth. XXVIII)]*. Et per hoc excuderunt, id est, patefecerunt scientiam putei. Haec quoque quae in manibus habemus, nobis puteus est, et omnis Scriptura legis et prophetarum: evangelica quoque et [0417B] apostolica simul unus puteus est, quem non possunt fodere vel excudere, nisi reges et principes, qui scilicet possunt auferre terram et amovere superficiem litterae, et de inferiori petra, ubi Christus est, spiritales sensus velut aquam vivam proferre. Reges dicuntur, quia peccati regnum expulerunt, et justitiae regnum in membris suis posuerunt. Decet enim eum docere caeteros, qui prius fecerit quae docet, unde: *Qui fecerit et docuerit sic homines, magnus vocabitur in regno coelorum [n: (Matth. V)]*; magnum autem in regno esse, est regem esse.

VERS. 18.-- *Principes.* Possunt iidem vocari principes et reges. Vel principes prophetas intelligamus: ipsi enim sensum et prophetiam de Christo defossam in profunditate litterae collocaverunt, ideo de illis [0417C] dicitur: *Nisi occulte audieritis, plorabit anima vestra.* Et alibi: *Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te [n: (Psal. XXX)]*. Reges sunt apostoli qui perscrutantur alta Dei et Ecclesias regunt, unde et Christus dicitur Rex regum.

*Et paraverunt duces.* [n: (ORIG.)] *Excuderunt,* inquit, etc., *usque ad* et verbi Dei arcana perscrutantes.

*Profectique sunt.* [n: (ORIG.)] Profecti a puteo, etc., *usque ad* ut affectus noster et fides probetur.

Qui de hoc puteo bibit, ad hoc proficit ut habeat munera quae Deo offerat, de quibus in lege dicitur: *Munera mea data mea. [n: (Levit. II)]*. Ex his ergo quae Deus dedit, offertur Deo; dedit autem agnitionem sui, et homo offert ei fidem suam et affectum.

[0417D]Cum obtulerimus quae ex nobis sunt, consequimur quae ex Deo sunt. Cum enim nostram fidem et affectum obtulerimus, tunc ipse largitur diversa dona Spiritus sancti, de quo dicitur: *Omnia autem ex Deo sunt [n: (Rom. XI)]*.

VERS. 20.-- *In Bamoth.* Bamoth adventus mortis, qua scilicet commorimur, ut convivamus ei, et mortificamus membra nostra super terram. *Consepulti enim sumus illi per baptismum in morte [n: (Rom. VI)]*. Qui enim ordinem salutaris viae tenet, debet per haec singulariter agere et post multa ad hunc locum venire.

[n: (ORIG.)] *Et ex Bamoth,* inquit, etc., *usque ad* imo profectibus iter animae paratur ad coelum.

[0418A]VERS. 21.-- *Misit autem.* [n: (ID.)] Mittit Israel legatos ad regem Amorrhaeorum, etc., *usque ad* congregat sibi lacus confractos vel contritos.

*Ad Sehon regem.* Sehon, qui interpretatur arbor infructuosa, vel elatus, hic est rex Amorrhaeorum, qui interpretantur in amaritudinem adducentes vel loquentes. Hic est diabolus elatus et infructuosus, de quo dicitur: *Venit princeps mundi hujus, et in me non habet quidquam [n: (Joan. XIV)]*. Et alibi: *Ecce princeps hujus mundi mittetur foras [n: (Joan. XII)]*, non quia creavit mundum, sed quia in mundo peccatores sunt, et ipse peccati princeps est, secundum quod dicitur: *Quia omnis mundus in maligno positus es [n: (Joan. V)]*, id est, ipse mundi princeps est.

VERS. 22.-- *Via regia.* Quae dicit: *Ego sum via, [0418B] veritas et vita [n: (Joan. XIV)]*. De quo dicitur: *Deus, judicium tuum regi da [n: (Psal. LXXI)]*. Hac incedendum est, et nusquam declinandum, nec in agrum nec in vineam, id est nec ad opera, nec ad sensus diabolicos, si volumus pacifice transire per mundum. Sed hoc magis incitat principem mundi quod dicimus nos nolle manere cum eo, vel morari, vel aliquid ejus contingere: inde irascitur et movet persecutiones et pericula, et cruciatus intentat. Inde dicit: *Congregavit Sehon populum suum,* etc.

VERS. 23.-- *Exercitu:* principibus scilicet et judicibus mundi et omnibus nequitiae ministris, qui semper impugnant populum Dei.

## CAPUT XXI. (cont.)

*In Jasa.* In Jasa, Hebraice *iahtsah* quod interpretatur Mandati impletio. Si enim veniamus ad [0418C] impletionem mandatorum, superamus superbum et elatum: mandatum enim complere, est diabolum et exercitum ejus superare. Nihil enim nobis poterit nocere, si veniamus in *Jasa,* id est si praecepta Domini nostri Jesu Christi servemus.

VERS. 24.-- *In ore gladii. Vivus est sermo Dei, efficax, et penetrabilior omni gladio, etc. [n: (Heb. IV)]*. De quo dicit Apostolus: *Et gladium Spiritus quod est verbum Dei [n: (Eph. V)]*. In hujus ore cadit Sehon, id est diabolus.

*Terra ejus.* Omnis terrena regio terra Sehon dicitur; sed Christus et Ecclesia ejus in omni terra Sehon dominatur.

[n: (RAB.)] Jeboc civitas finisque regni Sehon, etc., *usque ad* vocatum est nomen ejus Israel.

[0418D]VERS. 25.-- *Tulit ergo. [n: (AUG., quaest. 44 in Num.)]* Hic possedit Israel civitates Amorrhaeorum, etc., *usque ad* sed declinaverunt ab eis.

*Israel. [n: (ORIG., hom. 13 in Num.)]* Qui in Christo Israel est, etc., *usque ad* et vult ut accendatur.

[n: (ISID.)] In tricesima nona mansione, etc., *usque ad* et intellecta fortiter superatur.

VERS. 26.-- *Sehon regis.* Sehon, id est loquentis: qui enim sub diabolo agunt, tantum loqui norunt, sed inania loquuntur, ut pote astrologi aliqui et philosophi; fidelium autem regnum, quod a Deo est, non in sermone, sed in virtute Dei [n: (I Cor. IV)].

*Moab.* [n: (RAB.)] Moab qui interpretatur, etc., *usque ad* corruunt et consumuntur.

[0419A]VERS. 27.-- *Idcirco dicitur.* [n: (ORIG., ubi supra. )] Alia littera, etc., *usque ad* non Amorrhaeorum, sed filiorum Israel.

VERS. 29.-- *Vae tibi, Moab.* [n: (RAB.)] Chamos interpretatur, etc., *usque ad* contra quas dicitur: *Ne tradas bestiis animas confitentes tibi [n: (Psal. LXXIII)]*.

VERS. 32.-- *Jazer,* id est fortitudinem eorum. Fortissima scilicet haereticorum dogmata dialectica arte constructa. *Et possederunt.* Ab errore convertendo et praecepta Domini docendo, ut de eorum. correctione et profectu coelestem sibi patriam acquirerent.

VERS. 33.-- *Og rex Basan.* [n: (ORIG.)] Ad Og regem Basan, etc., *usque ad* in nullo enim potest honestum esse quod turpe est.

## CAPUT XXII.

[0419B]

VERS. 2.-- *Videns autem. [n: (AUG., quaest. 46.)]* Quod dicit Scriptura, etc., non vero una gens erat, sed duae vicinae.

VERS. 5.-- *Misit ergo nuntios ad Balaam filium Beor. [n: (ORIG., Hom. 13.)]* Bellum tibi imminet, rex Balac, etc., *usque ad* mittit ergo rex ad eum dicens: *Veni nunc, et maledic mihi populum hunc,* etc.

VERS. 6.-- *Si quo modo possim.* Videtur non ex integro confidere in Balaam fama virtutum quae in populo Dei factae sunt perterritus.

*Novi enim quod benedictus sit.* [n: (ORIG.)] Non credo eum scire quod quibuscunque benedixisset Balaam, benedicti essent, sed adulandi gratia haec dicere, ut [0419C] artem ejus extollens promptiorem sibi faceret. Ars enim magica nescit benedicere, nec daemones scit benedicere Isaac, et Jacob, et omnes sancti: impiorum nullus benedicere novit.

VERS. 7.-- *Divinationis pretium.* Alii: *Divinacula in artibus,* quas curiositas humana composuit. Sunt quaedam quae Scriptura divinacula nominavit. Gentilis autem consuetudo vel tripodas vel cortinas, vel hujusmodi vocabulis appellat, quae quasi ad hoc consecrata, moveri ab eis et contrectari solent. Sed divina Scriptura Ephod vernaculo sermone nominat in prophetis, quod tradunt esse indumentum prophetantium [n: (I Reg. XXX)]. Aliud tamen in divina Scriptura prophetia, aliud divinatio. Ait enim: *Non erit auguratio in Jacob, neque divinatio in Israel.* [0419D] Abdicatur ergo penitus divinatio, opere enim et ministerio daemonum impletur. Igitur Balaam acceptis divinaculis, cum solerent ad se daemones venire, fugatos videt et Deum adesse: quem ideo dicit se interrogare, quia consuetos sibi apparere non videt. Venit ergo Deus ad Balaam, non quia sit dignus, sed ut fugentur illi qui ad maledicendum et malefaciendum adesse consueverant: hinc enim providebat Deus populo suo.

VERS. 8.-- *Venit Deus,* etc. Non dicitur utrum in somnis hoc factum sit, quamvis per noctem factum esse constet. Postea enim dicit Scriptura: *Exsurgens Balaam mane,* etc.

Nemo glorietur, si sibi Deus loquitur. Novit enim [0420A] quomodo loquendum sit cum talibus, cum loquatur etiam cum reprobis: qui et cum per angelos loquitur, ipse loquitur.

*[n: (ORIG., Hom. 13.)] Venit Deus, et ait ad eum,* etc. Potest objici: Licet invocet Balaam daemones, etc., *usque ad* et ad magnae fidei argumentum parvum puerum quasi magnum regem venerati sunt.

VERS. 16.-- *Sic dicit Balac filius Sephor,* etc. Balac exclusio vel devoratio: in quo significatur mundi hujus aliqua contraria potestas, quae excludere et devorare cupit Israelem spiritualem, nec utitur ministris nisi pontificibus et scribis et Pharisaeis. Ipsos invitat, mercedem promittit; illi vero sicut Balaam cuncta simulant se ad Dominum referre, et zelo Dei agere. Dicunt enim: *Scrutare [0420B] Scripturas et vide quia propheta a Galilaea non surgit.* Et: *Nos legem habemus, et secundum legem debet mori, quia Filium Dei se fecit [n: (Joan. VII, XIX)]*.

VERS. 18.-- *Si dederit mihi Balac,* etc. [n: (AUG., quaest. 48.)] Quod ait Balam iterum ad se missis honoratioribus nuntiis, etc., *usque ad* unde *Secuti viam Balaam filii Beor, qui mercedem iniquitatis dilexit.*

VERS. 20.-- *Venit ergo Deus.* Molestus est Deo Balaam, et prope extorquet permitti sibi, ut eat maledicere filiis Israel, et invocet daemones ad quem jam venerat Deus.

[n: (ORIG., Hom. 13.)] Difficile est in explanatione historiae, etc., *usque ad* quia apud Deum otiosa non sunt nec malorum nec bonorum opera.

*Si vocare.* [n: (RAB.)] Balaam divinus erat, etc., *usque [0420C] ad* non tam corde et sensu, quam ore et sermone.

[n: (ORIG.)] Si videas contrariam potestatem, etc., *usque ad* scilicet ex gentibus credentes.

VERS. 22.-- *Stetitque angelus Domini.* Qui aderat scilicet filiis Israel, de quo scriptum est: *Angelus meus ibit tecum [n: (Exod. XXXII)]*.

VERS. 23.-- *Cernens asina angelum stantem.* Magus daemones videt, asina angelum non quod sit digna videre, sicut nec loqui, sed ut confutetur Balaam, unde mutum animal arguit prophetae dementiam.

[n: (GREG., Past., part. III, adm. 13.)] Balaam pervenire ad propositum tendit, etc., *usque ad* quia ad maledicendum pergens vocem, non mentem, mutavit.

[0420D]VERS. 25.-- *Parieti.* Id est, maceriae illius vineae, in qua non erat angelus, quoniam ab alia parte erat in sulcis vinearum, juxta Septuaginta.

VERS. 26.-- *Ad locum.* Non jam in sulcis vinearum, sed inter ipsas macerias, id est in via obstitit, ut non posset ad dexteram neque ad sinistram ire.

VERS. 27.-- *Concidit sub,* etc. Quia caesa non ivit retro, in partem non declinavit, quia non ab altera parte terrebatur, sed in media via in angusto erat angelus.

VERS. 28.-- *Aperuitque.* Ut arguatur per eam Balaam, et mutae pecudis vocibus confutetur, qui divinus videbatur et sapiens.

*Et locuta est.* (ISID). Asina cui Balaam sedet, angelum [0421A] videt, et loquitur; id est bruta Gentilitas, quam quondam Balaam, id est, seductor idololatriae, quasi brutum animal et nulla ratione renitens, quo voluit errore substravit; sed ista angelum vidit quem homo videre non potuit, et vidit, et detulit, et locuta est; ut agnosceremus sub adventu magni angeli, illam gentilem plebem mutata duritie stoliditatisque natura solutis Deo linguis locuturam.

[n: (ORIG. hom. 14)]. Asina cui Balaam sedebat, etc., *usque ad* major autem his charitas, quae sola nunquam cadit.

VERS. 29.-- *Respondit.* Nimirum tanta cupiditate plenus ferebatur, ut nec tanti monstri miraculo terreretur, et responderit quasi ad hominem loquens; cum Deus non asinae animam, in rationalem [0421B] naturam vertisset; sed quod illi placuerat ex illa sonare fecisset ad illius vesaniam cohibendam; illud forte praefigurans: *Quia stulta mundi elegit Deus, ut confunderet sapientes,* pro spirituali et vero Israel.

VERS. 38.-- *Ecce adsum: Nunquid aliud loqui potero nisi quod Deus,* etc. [n: (ORIG., hom. 15.)] Balaam in Scripturis nunc vituperabilis, nunc laudabilis ponitur, etc., *usque ad* Balaam, illuminatus ab illo Lucifero de quo dicitur: *Et quomodo cecidit Lucifer qui mane oriebatur? [n: (Isa. XIV.)]*

## CAPUT XXIII.

VERS. 7.-- *Veni,* inquit, *et maledic mihi Jacob. [n: (ORIG. hom. 15.)]* In Latinis sermonibus, etc., *usque ad* ideoque dicit verbum Dei positum *in ore ejus.*

[0421C]VERS. 8.-- *Quomodo maledicam.* [n: (ID.)] Alia littera, etc., *usque ad* et pronuntiandi auctoritas perimatur.

*Cui non maledixerit Deus.* Qui tantum meritum designat ejus cui maledicitur, et sententiam promit, quem non qualitas peccati, nec fallit affectus peccantis: homo autem neutrum novit, et saepe conviciis aut injuriis provocatus maledicit. Ideo dicit Apostolus: *Benedicite et nolite maledicere [n: (Rom. XII)]*, ut conviciandi vitium resecetur.

VERS. 9.-- *De summis,* etc. Quasi, ideo non debet maledici, quia alta et coelestis ejus vita. Nemo intelligit eam, nisi ad eminentem scientiam ascenderit.

[n: (ORIG.)] Alia littera, etc., *usque ad* consurgentes [0421D] cum Christo exercuerint super terram.

*Vide,* etc. Actus Jacob, id est activorum, videntur: contemplatio Israel, id est contemplativorum, tantum intelligitur. Vel, in futura resurrectione Jacob, videbitur, id est corpus Israel intelligitur, id est, resurgentium anima et spiritus.

*Populus solus.* Quia non est permistus caeteris hominibus, nec inter caeteras gentes reputatus, certis nobilitatus privilegiis, observationibus et legitimis suis, sicut tribus Levi non est permista caeteris.

*Populus solus habitabit,* etc. [n: (ORIG.)] Spiritualis Jacob et Israel, etc., *usque ad* inter gentes ultra reputabitur.

*Quis numerare.* [n: (ID.)] Alia littera, etc., *usque ad* et [0422A] patitur illa quae in secundo libro Regum sunt scripta.

VERS. 10.-- *Moriatur anima mea.* [n: (ID.)] De se prophetare videtur: sed secundum litteram nec in Balaam, nec in illo Israel factum est, nec fieri potuit, nec enim intra ipsos, sed ab ipsis mortuus est.

[n: (ID.)] Moriatur anima mea morte justorum, etc., *usque ad: sed fides quae per dilectionem operatur [n: (Gal. V)]*.

*[n: (GREG., lib. XXXIII Moral., cap. 27.)] Moriatur anima mea morte justorum, et fiant novissima mea horum,* etc. Multi intra Ecclesiam, etc., *usque ad* unde, *Vultus ejus non sunt amplius in diversa mutati [n: (I Reg. I)]*.

*Et fiant novissima mea horum,* etc. [n: (ORIG.)] Hoc in [0422B] Magis, qui de Oriente primi venerunt adorare Christum [n: (Matth. II)], potest intelligi, qui de genere Balaam erant per generis successionem, et per disciplinae traditionem. Constat enim eos agnovisse stellam quam praedixerat Balaam in Israel orituram

VERS. 11.-- *Quid est hoc?* Balac contra spem benedictiones pro maledictionibus audiens, et ultra non ferens, prophetantis verba interrupit.

[n: (ID.)] Non vult amarus rex benedictionem, sed maledicta quaerit: est enim de cognatione illius cui dicitur: *Maledictus tu ab omnibus bestiis terrae [n: (Gen. III)]*.

*Dixit ergo Balac.* Putat eum perterritum Israelis multitudine, et ideo non ausum maledicere, et mutationem loci sibi prodesse.

[0422C]VERS. 13.-- *Videre non possis.* Demens putavit Israeliticam gratiam loci abjectione celari, nesciens quia *non potest abscondi civitas supra montem posita.*

VERS. 14.-- *Aedificavit.* Res profanis sacrificiis agebatur, et divinatio arte magica quaerebatur. Volens tamen Deus abundare gratiam ubi abundavit delictum [n: (Rom. V)], adesse dignabatur, non sacrificiis, sed in occursum venienti. Et ibi dat verbum suum et mysteria, et futura pronuntiat, ubi maxime fides et admiratio Gentilium pendet: ut qui nostris nolunt credere prophetis, credant divinis suis.

VERS. 15.-- *Sta hic juxta.* Ad holocaustum suum stabat in idololatria sua positus, ideo magis cadebat: surgere ergo videtur, qui magis ceciderat, cum idololatria [0422D] stare videretur.

*Non est Deus quasi homo, ut mentiatur. [n: (ORIG., hom. 16.)]* Alia littera, etc., *usque ad* ne perveniat ad eum vindicta malorum suorum.

VERS. 19.-- *Dixit ergo,* etc. [n: (ORIG.)] Alia littera, etc., *usque ad* haec vero a perfectioribus secretius advertenda sunt?

VERS. 21.-- *Non est idolum in Jacob.* Alia translatio: *Non erit labor in Jacob, neque videbitur dolor in Israel,* in futuro scilicet saeculo.

[n: (ORIG.)] *Non erit labor in Jacob, neque videbitur dolor in Israel,* etc. [n: (II Cor. XI)]. Futurae vitae status denuntiatur, etc., *usque ad* et prophetas audiant illos.

[0423A] *Dominus Deus,* etc. [n: (ORIG.)] Alia littera, etc., *usque ad* (qui luctatus est et vicit) accipiet.

*Et clangor victoriae regis in illo.* Admonitio praedicationis, qua in nobis rex, id est Christus, diabolum triumphat.

VERS. 22.-- *Deus eduxit eum.* [n: (ID.)] Alia littera, *usque ad* transformabit corpus humilitatis nostrae conforme corpori gloriae suae.

*Cujus fortitudo.* Cujus? Christi. Cujus quidquid est, unum cornu est, id est unum regnum, cujus gloria est spiritualis Israel. Ipse enim ait: *Pater, da illis ut sicut ego et tu unum sumus, ita in nobis unum sint [n: (Joan. XVII)]*.

VERS. 23.-- *Non est augurium in Jacob. [n: (ORIG., hom. 16 in Num.)]* Alia littera, etc., *usque ad* neque [0423B] divinatio in Israel. Sequitur:

*In tempore dicetur Jacob, et Israeli quod perficiet Deus:* id est cum oportet, cum expedit, etc., *usque ad* quae Moyses (his credo de causis) vocavit immunda.

*In Israel.* Qui per fidei puritatem et munditiam mentis videt Deum, nec ipsum Balaam reciperet, sed verbum quod Deum posuit in ore ejus respuere non audet. Nisi enim verbum a Deo esset, non illud famulo suo Moysi procul absenti, cum Balaam haec diceret, revelasset.

VERS. 24.-- *Ecce populus,* etc. Alii: *Ecce sicut catulus leonis exsurget, et sicut leo exsultabit.* Catulus enim est, cum nuper geniti infantes rationabiles [0423C] sine dolo lac accipiunt: leo autem exsultans, cum vir perfectus deponit quae erant parvuli.

[n: (ORIG.)] Alia littera, etc., *usque ad* dedit in se credentibus nomen leonis, et catuli leonis.

*Erigetur.* Erigendum dicit populum futurum, de eo enim quae videbat, dixisset, erectus est.

*Non accubabit.* [n: (ORIG.)] Alia littera, etc., *usque ad* et ut leo exsultans.

*Cumque duxisset.* [n: (ORIG.)] Et assumpsit Balac, etc., *usque ad* et deserta sunt Deo negotia.

*Aedifica mihi hic.* [n: (ID.)] Quae sacrificant gentes, etc., *usque ad* qui fidem Christi non recipiunt.

## CAPUT XXIV.

VERS. 1.-- *Cumque,* etc. [n: (ORIG.)] Cum nullum [0423D] daemonum, etc., *usque ad* et unumquemque in ordine suo resurrectionis gloriam adepturum.

*Nequaquam abiit.* Id est non stultis sensibus, sicut solebat in multis animalibus et pecudibus, Dei considerabit voluntatem: sed agnoscet quia neque de bobus cura est Deo, neque de ovibus, neque de avibus, aliisque animalibus [n: (I Cor. IX; Rom. XV)], sed quae de eis scripta sunt, propter homines intelliget scripta.

VERS. 2.-- *Irruente in se. [n: (AUG., quaest. 51 in Num.)] Et factus est spiritus Dei super illum,* id est super Balaam, etc., *usque ad* et multa similia.

VERS. 3.-- *Dixit Balaam. [n: (ORIG., hom. 17.)] Dixit Balaam filius Beor,* etc., *usque ad* et ideo dicit revelatos [0424A] oculos ejus esse, quia potuit videre quod vidit.

*Cujus obturatus,* etc. [n: (RAB.)] Quia in somnis clausis corporeis oculis angelico ministerio haec vidit. Oculos vero mentis partim habet apertos, partim clausos, qui mysteria futura agnoscit, sed errorem non corrigit. Sic iniqui aliud scientia, aliud moribus agunt: aliud ore, aliud opere ostendunt.

VERS. 5.-- *Quam pulchra. [n: (ORIG., hom. 17.)]* Alia littera, etc., *usque ad* ut nemora umbrantia, ut paradisi super flumina, etc.

VERS. 6.-- *Ut valles nemorosae.* [n: (ORIG.)] Alii, etc., *usque ad* et in doctrina eorum quasi incedentes per opaca nemorum delectantur.

*Ut horti juxta fluvios irrigui.* [n: (ID.)] Alia littera, etc., [0424B] *usque ad* in tabernaculo merito dicitur habitare.

*Cedri.* Dei scilicet, quae suscipiunt palmites vitis de Aegypto translatae: in quibus requiescit ille fructus, cujus umbra operuit montes.

[n: (ORIG.)] Alia littera, etc., *usque ad* et novissimum inimicum destruat mortem.

VERS. 8.-- *Eduxit illum de.* Deus eduxit eum ex Aegypto post mortem scilicet Herodis, unde: *Ex Aegypto vocavi Filium [n: (Osee. XI)]*. Quod ex hoc loco videtur assumptum et Evangelio insertum vel de Osee propheta.

Post mortem Herodis, vel, de saeculo, eduxit illum Pater ad semetipsum, ut viam faceret eis qui de hoc mundo ascensuri erant ad Deum.

*Cujus fortitudo similis,* etc. Omnia enim daemonum [0424C] regna dejiciens, unum suum regnum quasi vere unicornis fundavit in gloria: cornu enim regnum significat.

*Devorabunt gentes,* etc. [n: (ORIG., ubi supra. )] *Edet gentes inimicorum suorum, et crassitudines illorum medullabit,* etc. Gentes scilicet, etc., *usque ad* qui intelligibilis et sanctus est, et unus et multiplex dicitur et subtilis.

*Et perforabunt sagittis.* LXX: *Et jaculis suis sagittabunt inimicum.* Christus enim verbis suis vicit diabolum [n: (Matth. IV)], et omnes contradicentes superat et confringit: omnis enim qui peccat, inimicus ejus est, dum peccat; si autem verbis Dei confixus peccata sua agnoscens compungatur, et ad poenitentiam conversus, jaculis ejus confixus dicitur.

[0424D]VERS. 9.-- *Accubans dormivit ut leo,* etc. Si intellexisti quantam requiem habeat iter sapientiae, quantum gratiae, quantumque dulcedinis, noli dissimulare, noli negligere, aggredere iter, nec eremi solitudinem perhorrescas; habitanti enim in hujusmodi tabernaculis occurrit manna coeleste, et angelorum panem manducabis [n: (Exod. XVI)]. Incipe tantum cito, in consortium tuum venient angeli, quos significant cedri.

*Quam suscitare nullus audebit;* LXX: *Quis suscitabit eum?* Nunc enim a Patre suscitatus dicitur; nunc ipse templum corporis sui suscitare se dicit [n: (Joan. II)], ideo quasi percontantis significatur affectus.

*Qui benedixerit.* Qui benedicunt, Christo benedicunt [0425A] in communionem paternae benedictionis assumpti. Qui autem maledicunt maledicti sunt. Judaei qui maledixerunt Christo, lacrymabiliter maledicti sunt. Quid enim posset illis evenire qui maledicunt sapientiae, et veritati et vitae, nisi ut ab his omnibus exsules jaceant? Haec enim omnia Christus est [n: (Joan. 9)].

*Qui maledixerit tibi, in maledictione reputabitur: Iratusque Balac contra.* [n: (ORIG.)] Ego puto quod non solum maledicit Christo, qui sermonem adversus eum profert maledictum; sed etiam qui sub nomine Christiani male agit turpiter vivit, et inhonestis verbis aut factis nomen ejus facit blasphemari. Sicut non solum Deum benedicit, qui sermonibus solis, sed et qui actibus, vita et moribus facit nomen Dei benedici.

[0425B]VERS. 11.-- *Dominus privavit te honore disposito.* Ostendit Dominus quia etiam Balac intellexit non jam daemonum ministerio decipi Balaam, sed Dei virtute ad meliora transferri.

VERS. 13.-- *Non potero praeterire sermonem Domini Dei mei, ut vel boni.* Sciens Balaam quod non sibi per ministros solitos responsa deferrentur, sed ab eo qui habet omnium potestatem, recte videtur protestatus se non posse praeterire verbum Domini, vel proferre aliquid boni vel mali ex ore suo. Qui enim loquitur, non potest sacrificiis vel muneribus permutari, apud quem non est transmutatio, et ideo non potest sacerdos mercede mutari, ubi Deus muneribus non movetur. Discessurus tamen Balam incipit [0425C] iterum prophetare. Et dicit: *Consilium do tibi,* etc.

VERS. 14.-- *Dabo tibi consilium [n: (ORIG., hom. 18.)] Veni, consilium do tibi,* etc., *usque ad* tanquam qui vere videns sit et vere audierit.

VERS. 15.-- *Dixit Balaam.* [n: (ID.)] *Balaam filius Beor,* etc., *usque ad* quae pro utilitate concessa sunt.

*[n: (GREG., lib. XV Moral., cap. 22.)] Dixit homo cujus obturatus est oculus.* Nescit impius mala quae facit, nisi cum pro eis puniri coeperit. Consilium Balaam contra Israelitas praebuit, sed post in poena vidit quid prius ex culpa commiserit. Electi autem quia ne peccare debeant, praevident: oculi eorum ante casum [0425D] patent. Iniquus vero post casum oculos aperit, quia post culpam jam in poena conspicit, quia malum debuit vitare quod fecit.

(VERS. 16.-- *Qui cadens apertos habet oculos.* Saepe malus aeterna judicia admiratur, praedicationem coelestis patriae cum audit, diligit, et opera divinae dispositionis obstupescit. Jacens ergo miracula considerat, quia Dei potentiam sciendo pensat, sed vivendo non amat.

VERS. 17.-- *Videbo eum, sed non modo.* Alia littera: *Ostendam ei, et non modo. Beatificabo et non appropinquat.* Haec ad illos quorum personam gerit referuntur. Quia doctores legis et scribae ostendunt Christum in lege et prophetis promissum, sed non modo; id est quando venit, sed cum plenitudo gentium [0426A] introierit, tunc ostendent, tunc beatificabunt, modo blasphemant. Sed tempus quo haec futura sunt, longe est et in fine saeculi. Ideo ait: *Ostendam illi,* id est populo, qui tunc salvabitur, *sed non modo.*

*Non modo,* cum ista loquor: Quia *ubi venit plenitudo temporis misit Deus Filium suum [n: (Gal. IV)]*.

*Orietur stella ex Jacob.* [n: (ORIG.)] De hac stella, etc., *usque ad* ut utrumque evidenter prophetatum appareat.

*Et percutiet duces, principatus et potestates affigens cruci [n: (Col. II)]*. Aliter non potest salvare Moabitas, nisi prius vastasset duces impietatis.

*Vastabitque omnes.* [n: (ORIG.)] *Et praedabitur omnes filios Seth.* Iste est Seth filius Adam, etc., *usque ad* de morte revocavit ad vitam.

[0426B] *Et erit Idumaea possessio ejus.* [n: (ID.)] *Et erit Edom haereditas ei, Esau inimicus ejus,* etc. Edom idem est qui Esau, etc., *usque ad* per obedientiam spiritus consors futurae haereditatis existet.

VERS. 18.-- *Israel vero fortiter aget.* [n: (Id.)] *Et Israel fecit in virtute.* Quia scilicet tunc Edom, etc., *usque ad* qui potest animam et corpus perdere in gehennam.

*Et perdat reliquias civitatis.* [n: (ID.)] Perdet liberatum de civitate, etc., *usque ad* cui si commorimur, etiam convivemus [n: (II Tim. II)].

VERS. 20.-- *Principium.* Non hoc ad historialem Amalec referri potest: non enim primus erat antiquitate; sed ad spiritalem, qui declinando populos a Deo et faciendo gentiles ex Dei cultoribus, Amalec [0426C] nominatur. Et initium gentium dicitur, quia initium dedit, ut homines fierent gentiles mutando gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis: ut enim in populo Dei Christus est initium, sic in populo qui declinat a Deo, et gentilis efficitur Amalec.

[n: (ORIG.)] Initium gentium Amalec, etc., *usque ad* et omnis secta quae a Deo populum declinat, exponatur.

VERS. 21.-- *Vidit quoque,* etc. [n: (ID.)] Alia littera, etc., *usque ad* et discant non blasphemare.

Non videtur Cinaeum valde culpabiliter nominare, cui dixit Saul: *Discede de medio Amalec et non percutiam te, quia fecisti misericordiam Israel,* etc. [n: (I Reg. XV.)] Hujus robustum est habitaculum, si ponat in [0426D] petra, quae est Christus, nidum suum.

[n: (RAB.)] Cinaeus, etc., *usque ad* et omne quod praeterit cordis volatu transcendunt.

VERS. 22.-- *Electus.* Electi de numero sapientum, veritatis inquisitores vita vivunt perpetua; unde: *elucidant me, vitam aeternam habebunt [n: (Eccli. XXIV)]*.

*Assur.* Diabolus scilicet, cui haeretici traduntur dirigendi et corrigendi.

VERS. 23.-- *Parabola.* Saepe parabolice loqui dicitur, ne quid in his non quasi parabolam, sed secundum litteram accipiamus.

*Quis.* Tam felix, qui haec videat, sentiat, intelligat, et credat, quod haec ita fecerit Deus.

*Quando ista.* Cum scilicet *orietur stella ex Jacob, surget homo ex Israel, et delebit Amalec, et semen [0427A] peribit.* Id est, cum veniet Christus et cultum idolorum destruet, et daemonum potestatem subjiciet.

VERS. 24.-- *Venient.* Videtur significare quod juxta incarnationem Domini veniant Romani, Assyrios, Hebraeos et omnes orientales superaturi, et tandem regnum perdituri, secundum statuam Danielis [n: (Dan., II)]; vel quod in adventu Christi in fine temporum, quod pars occidentalis significat, omnia regna mundi gladio spiritus, id est, verbo Dei superentur, et in tempore Antichristi cesset praedicatio Evangelii.

[n: (ORIG.)] Alia littera, etc., *usque ad* ei super omnem virtutem inimici.

*Hebraeos.* Hebraeus est qui de Aegypto transit ad [0427B] terram promissionis, de tenebris ad lucem, de morte ad vitam: sed non sine magno certamine potest obtinere; affligit ergo et affligitur, caedit adversarium et caeditur. Affligunt ergo Assyrii Hebraeos, id est, populum Dei, sicut affliguntur ab eis.

*Etiam ipsi peribunt.* [n: (ID.)] *Et ipsi pariter peribunt.* Non cum Hebraeis scilicet, sed pariter, etc., *usque ad* quos deceptio diaboli deduxit in mortem.

VERS. 25.-- *Surrexitque. [n: (ID., hom. 20.)]* Quia Balaam Dei virtute constrictus, etc., *usque ad* rex vero Balac continuo consilio paruit.

## CAPUT XXV.

VERS. 1.-- *Orabatur,* etc., *in Setim.* Interpretatione [0427C] Hebraicorum nominum, Sittim invenimus in lingua nostra responsionem vel refutationem dici. Applicuit ergo Israel ad responsionem vel refutationem, non bene applicuit.

[n: (ORIG., hom. 20 in Num.)] Ipsa historia nos aedificat, etc., *usque ad* mendacio et omnibus malis, cum quibus unum corpus efficitur.

VERS. 2.-- *Comederunt.* Quasi, etiam de his quae immolata sunt idolis comedunt, quae exsecrabilia sunt apud Deum. Quis enim consensus templo Dei cum idolis?

[n: (ORIG.)] Ait Apostolus, etc., *usque ad* et qui eum recipit, idolis immolata manducat.

*Et adoraverunt deos earum.* Nota ordinem: malos servos primo concupiscentia decipit, inde ingluvies, [0427D] postremo captivat impietas, cujus merces exsolvitur fornicatio.

[n: (ORIG.)] Salomon cum esset sapientissimus, etc., *usque ad, Adolescentularum non est numerus, una tamen est columba mea.*

VERS. 3.-- *Initiatus est Israel,* etc. Consecratus est, scilicet mysteriis idoli, quod apud Madianitas praecipue a mulieribus colitur, et est species turpitudinis, sed scriptum vix reperitur quae, vel qualis sit, vel cujus formae, forte ne auditorem polluat. Cum ergo multae sint turpitudinis species, una Beelphegor dicitur. Omnis ergo qui turpe aliquid committit, in aliqua turpitudinis specie Beelphegor consecratur.

[n: (ORIG.)] *Et initiatus est Beelphegor,* etc. Per omnia [0428A] peccata quae committimus, etc., *usque ad* praedicens quia vincula et carceres maneant eum ibi.

[n: (ORIG.)] Fortassis referuntur haec ad angelos, etc., *usque ad rationem reddituri pro animabus vestris.*

[n: (ID.)] Populus peccat, etc., *usque ad* ante quem nihil potest abscondi, nihil obscurari.

[n: (AUG., quaest. 52 in Num.)] Et dixit Dominus, etc., *usque ad* prudentium fidei satis evidenter ostendit.

VERS. 7.-- *Quod cum,* etc. [n: (ORIG.)] Haec aedificaverunt priorem populum, etc., *usque ad* et propitius nobis fiat Deus per verum Phineem Dominum nostrum Jesum Christum.

*Arrepto pugione.* Significat per crucem Christi non solum idololatriam, sed et omnem carnis affectum vel concupiscentiam perimi, et sic Deum placari.

[0428B]VERS. 9.-- *Occisi sunt viginti quatuor millia.* Quia lumen veritatis et justitiae relinquentes, caecitatem idololatriae et fornicationis amaverunt, solis aeterni lumine privati, mortis tenebras incurrunt. Visibilis enim sol viginti quatuor horis orbem illustrat, et suo ambitu noctis tenebras fugat; sic et Christus ad fugandas peccati tenebras per apostolos et prophetas mundum illustrat.

VERS. 13.-- *Pactum.* Quisquis zelo Dei compunctus carnis stimulos contemnit, comprimit; vel subjectos, ne lasciviant, corrigit, sempiternum sacerdotium acquirit, pertinens ad eumdem, de quo dicitur: *Tu es sacerdos in aeternum secundum ordinem Melchisedech [n: (Psal. CIX)]*, cum quo aeternum regnum possidebit. [0428C] Interpretatur autem Phinees ore parcens, vel ore requievit, vel oris augurium: Eleazar, Deus meus adjutor, vel Dei adjutorium; Aaron mons fortitudinis, vel mons fortis. Quae nomina congrue praedictum sensum exprimunt: qui enim se ore continet ne prava loquatur, et mysteria coelestia exponit auditoribus, per Dei adjutorium pium laborem explens, ad montem fortitudinis, id est Christum, feliciter ascendit.

*Erat autem,* etc. [n: (RAB. in Num.)] Israelita qui fornicatus est cum Madianitide, etc., *usque ad* ubi cruciatur die ac nocte usque ad novissimum quadrantem.

## CAPUT XXVI.

VERS. 1.-- *Postquam noxiorum,* etc. *(ORIG., hom. [0428D] 21 in Num)*. Quia illi qui primo asciti fuerant pro peccato ceciderunt, etc., *usque ad* his autem cuncta quae promittuntur impleta sunt.

VERS. 2.-- *Numerate omnem.* Iterum populus numeratur et Levitae, ut interfectis primis carnalibus, novus populus Dei censeatur, qui per Jordanis baptismum transeat, et coelestis haereditatis repromissionem accipiat.

VERS. 53.-- *Istis dividetur terra.* [n: (ORIG., ubi supra. )] Reprobatur prior populus qui est in circumcisione, etc., *usque ad* et merae divinitatis capaces per puritatem effecti.

[n: (ID.)] Terrae hujus divisio, etc., *usque ad* sed illius quae urbibus contigua est.

[0429A]VERS. 54.-- *Pluribus majorem.* Ut scilicet numerosior tribus majora spatia terrae sortiatur; quae minor autem fuerit, hominum numero minorem.

Unus justus, secundum quod Deo acceptus, pro pluribus habetur; unde: *Per unum sapientem habitabitur civitas, tribus autem iniquorum desolabitur; et unus justus pro toto mundo. Iniqui autem, etsi multi sint, exigui et pro nihilo ducuntur apud Deum [n: (Eccli. XVI)]*. Est ergo multitudo laudabilis; unde Abrahae quem eduxit foras, ait: *Respice coelum si potes dinumerare stellas, ita erit semen tuum,* etc. [n: (Gen. XV)]. In quo notandum quia justus in interioribus semper consistit, quia in abscondito orat Patrem, et omnis gloria filiae regis, id est, regalis animae, intrinsecus est: sed Deus educit eum foras, cum res postulat et rerum visibilium ratio.

[0429B]VERS. 55.-- *Ut sors terram.* Per sortem praecipitur dividi haereditas, sed video ipsummet Moysen cui ista mandantur, non sorte dividere haereditatem Ruben, Gad, et dimidiae tribui Manasse [n: (Josue XV)]: Jesus quoque Nave, extra sortem dat haereditatem tribui Judae et Caleb et tribui Ephraim, et dimidiae tribui Manasse. In caeteris sors mittitur: unde puto, quod in coelesti haereditate aliqui non venient ad sortem, neque cum caeteris (quamvis sancti sint) numerabuntur, sed erit egregia eorum haereditas, sicut fuit Caleb, et tribui Judae, et Jesu filio Nave. Sicut enim cum adepta victoria dividuntur spolia, egregii bellatores cum caeteris non ducuntur ad sortem, sed optima quaeque virtutum merito percipiunt, [0429C] caeteri sorte utuntur jure victoriae: ita videtur mihi Christus Dominus meus facturus. Illis enim praecipuos et sublimes decernet honores, quorum facta magnifica et sublimes cognoscit virtutes, unde ait: *Volo, Pater, ut ubi ego sum, illic et isti mecum sint. [n: (Joan. XVII)]*. Et alibi, *Sedebitis et vos super duodecim thronos, judicantes duodecim tribus,* etc. [n: (Matth. XIX)]. Et alibi, *Sicut tu in me, Pater, et ego in te, ita et isti in nobis unum sint [n: (Joan. XVII)]*. Haec omnia non sorte descendunt, sed dilectionis praerogativa.

VERS. 65.-- *Nisi Caleb filius Jephone, et Josue filius Nun.* [n: (ISID.)] Sexcenta millia armatorum de Aegypto dicuntur egressa, et duo tantum in terram promissionis ingressi. Multi enim per baptismum ad fidem transeunt, sed ad coelestem patriam paucissimi [0429D] perveniunt, secundum illud: *Multi enim sunt vocati, pauci vero electi [n: (Matth. XX)]*. Duo tantum ingrediuntur, propter eos qui ex utroque populo coeleste regnum adipiscuntur, vel qui per actionem et contemplationem ad aeternam beatitudinem praedestinantur.

## CAPUT XXVII.

VERS. 6.-- *Da eis. [n: (ORIG., hom. 22 in Num.)] Dabis ei possessionem,* etc. Haec secundum historiam etc., *usque ad* recte ergo locutae sunt filiae Saphaad.

VERS. 8.-- *Homo cum mortuus fuerit absque filio,* etc. [n: (ID.)] Supponitur lex de successione, etc., *usque ad* non perdet mercedem suam.

[0430A]VERS. 12.-- *Ascende in montem,* etc. [n: (ID., hom. 22.)] Vide quomodo qui perfectus et beatus est, etc., *usque ad* Ille ergo solus debet requiri, qui peccatum non fecit.

[n: (ID.)] Mors Moysi finis legis, etc., *usque ad* id est, sub velamento Patris et Filii et Spiritus sancti requiescet anima nostra.

VERS. 14.-- *Quia offendistis,* etc. [n: (AUG., quaest. 53 in Num.)] Eam causam mortis Moysi dicit Dominus, quam et fratris ejus, quia scilicet non sanctificaverunt eum coram populo ad aquam contradictionis, id est quia dubitaverunt quod dono ejus posset aqua de petra profluere.

Mystice autem significatur, quia nec vetus sacerdotium, cujus personam Aaron gerebat, nec ipsa lex, cujus personam gerebat Moyses, introducunt [0430B] populum Dei in terram aeternae haereditatis: sed Jesus, in quo significatur Christus, id est gratia per fidem. Et Aaron quidem ante defunctus est quam Israel in aliquam partem terrae promissionis intraret: Moyse autem adhuc vivente capta est terra Amorrhaeorum et possessa, sed Jordanem cum eis non transiit. Ex aliqua enim parte lex observatur in fide Christiana. Ibi enim sunt etiam praecepta quae usque hodie Christiani observare jubentur. Sacerdotium vero illud et sacrificium nullam partem tenent hodie fidei Christianae, nisi quod in umbris futurorum acta et transacta. Cum vero ambobus fratribus, ut apponantur ad populum suum dicitur, manifestum est non esse in illis iram Dei, quae separat a pace [0430C] aeternae societatis. Unde patet non solum officia, sed et mortes eorum signa fuisse futurorum, non supplicia indignationis Dei.

*Provideat.* Nota, non elegit filios, non nepotes, nec rogat ut constituantur duces: Dei judicio electionem committit.

VERS. 16.-- *Provideat Dominus Deus.* [n: (ORIG.)] Recessurus de saeculo, etc., *usque ad* ut possint eum audire filii Israel.

*Spiritus.* Sanctus scilicet. Non enim de spiritu hominis hoc diceret, quem nullus erat qui non haberet. Jubetur tamen manus ei imponere, ne quisquam quantalibet pollens gratia sacramenta consecrationis audeat recusare.

VERS. 20.-- *Et dabis.* [n: (ISID. in Num. )] Jesus succedit [0430D] Moysi, etc., *usque ad* et remissionem peccatorum, etc.

*Et partem gloriae.* Quasi, facies eum socium gloriae tuae: non enim res hujusmodi quasi partiliter divisae minuuntur, sed totae sunt omnibus, totae singulis, qui earum habent societatem.

*Ut audiat,* etc. [n: (ORIG., hom. 22)] Si sacrificia et instituta legalia usque in praesens mansissent, Evangelii fidem exclusissent. Erat enim in illis magnitudo et reverentiae plena religio, quae primo aspectu stupefaceret intuentem. Quis enim videns sanctuarium, altare, sacerdotes sacrificium consummantes, et omnem illius rei ordinem, non putaret plenissimum hunc esse ritum quo Deus coleretur creator omnium? [0431A] Sed gratias adventui Christi, qui illa destruit quae magna videbantur in terris, et cultu Dei a visibilibus ad invisibilia transtulit, et a temporalibus ad aeterna. Sed ipse Christus aures requirit quae haec audiant, et oculos qui haec videant.

VERS. 21.-- *Pro hoc,* etc. Moraliter instruimur, ut quisquis accipiat potestatem in populo secundum magisterium divinae legis (quae in sacerdotis officio maxime commendatur) vitam suam et subditorum ordinet atque regat.

## CAPUT XXVIII.

VERS. 1.-- *Dixit quoque. [n: (ORIG., hom. 23 in Num.)]* Alia littera, etc., *usque ad* qui putat aliquid se Deo praestare velut indigenti.

[0431B] [n: (ID.)] *In diebus festis meis.* Habet Deus dies festos suos, etc., *usque ad* ubi adhuc nulla sunt peccata, dies festos meos dicit.

VERS. 3.-- *Haec sunt sacrificia.* Quaeramus ergo diligenter, etc., *usque ad* sed sunt alii dies festi his qui non possunt indesinenter immolare sacrificium castitatis.

VERS. 9.-- *Die autem Sabbati.* [n: (RAB. in Num. )] Secunda ergo festivitas est, etc., *usque ad* qui sacerdos est in aeternum secundum ordinem Melchisedech [n: (Hebr. V)].

*Et duas decimas similae oleo conspersae.* [n: (RAB.)] Haec offert qui spirituali gratia repletus scientiam duorum testamentorum, docente Spiritu sancto, verbis et exemplis docet auditores suos, non pro temporali [0431C] lucro, sed pro vitae aeternae praemio.

VERS. 11.-- *In Kalendis.* Id est in neomeniis, cum Ecclesia vel quaelibet anima soli justitiae sic propinquat, ut unus spiritus cum eo fiat, et per ipsum innovata veterem hominem abjiciat.

[n: (ID.)] Tertia festivitas neomeniae dies, etc., *usque ad* innovata jugulat.

*Vitulos de armento.* Potest in duobus vitulis jucunditas boni operis in anima vel in corpore signari: quae secundum duo Testamenta offertur Domino in duobus praeceptis charitatis.

*Arietem unum.* In ariete regimen disciplinae forte et immobile secundum unitatem fidei catholicae.

*Agnos anniculos septem.* Simplicitatem et mansuetudinem morum pro coelesti requie per gratiam septiformis [0431D] Spiritus.

VERS. 12.-- *Et tres decimas similae.* Haec offert qui scientiam spiritualem in sanctae Trinitatis fide, oleo laetitiae illuminatus exhibet cum bono opere.

*Et duas decimas.* Hoc facit, qui decalogum legis in duobus praeceptis charitatis ad suam et proximorum utilitatem studet convertere, et sic totam vitam suam in suavem odorem Domino dedicare.

VERS. 13.-- *Et decimam decimae,* etc., *per agnos singulos.* Hoc fit cum simplicitas morum secundum Scripturarum regulam gratia Spiritus sancti cooperante instituitur et ornatur. Bene autem haec omnia in holocaustum Domino jubentur offerri, quia haec agere debemus, non ut humanam laudem, vel praesentem [0432A] retributionem quaeramus, sed omnium bonorum datori Deo per omnia placeamus, et aeternae vitae retributionem mereamur.

VERS. 16.-- *Mense. [n: (ORIG., hom. 23 in Num.)]* Quarto loco ponitur inter festivitates, etc., *usque ad* et diem festum agit cum Deo et angelis ejus.

VERS. 17.-- *Quintadecima die.* [n: (ID.)] Sequitur huic continua festivitas, etc., *usque ad* efficitur nequior et deterior.

[n: (ID.)] Omnes qui imbuendi sunt altioribus disciplinis, etc., *usque ad* sacrificiis spiritalibus in purificatione mentis oblatis.

VERS. 26.-- *Dies etiam primitivorum quando offeretis novas fruges,* etc. [n: (ORIG.)] Sexta festivitas dicitur novorum, etc., *usque ad* bonitatem, mansuetudinem [0432B] et similia.

## CAPUT XXIX.

VERS. 1.-- *Mensis etiam septimi. [n: (ORIG., hom. 23 in Num.)]* Sequitur festivitas septimorum, etc., *usque ad* quem posuit Deus propitiatorem in sanguine suo, per fidem.

[n: (ORIG.)] Ultimus dies festus, etc., *usque ad, Cum autem venerit quod perfectum est, evacuabitur quod ex parte est [n: (I Cor. XIII)]*.

## CAPUT XXX.

VERS. 3.-- *Si quis.* Animae quae in perfectum virum occurrit, nemo dominatur in votis, sed libertatem suam habet in illis.

[n: (ORIG., hom. 24 in Num.)] Votorum lex ponitur, etc., [0432C] *usque ad* ut facias tantum quod pertinet ad divinum cultum.

[n: (ID.)] Animarum, quae in Ecclesia Dei sunt, etc., *usque ad* nec necesse sit nobis sub tutoribus et procuratoribus derelinqui a Patre.

*Juramento constrinxerit,* etc. [n: (AUG., quaest. 56 in Num.)] Non hoc ad omnem, etc., *usque ad* sed per votum ipse sibi efficit non licere.

VERS. 4.-- *Mulier si,* etc. Id est, si femina, et adhuc tenera fuerit anima, cui vir, vel pater dominatur in votis: non semper in ipsa est culpa, sed interdum redit ad viros vel parentes.

*Et juramentum;* LXX: *Et definitiones quas definivit adversus animam suam.* Non quod talibus votis noceant animae suae: sed adversus animam, dicitur [0432D] adversus animalem delectationem, sicut ibi: *Affligetis animas vestras.*

[n: (AUG., quaest. 57)] Merito quaeritur in hoc loco etiam de voto virginitatis: mulieres enim, etiam virgines, in Scriptura solent appellari; et videtur Apostolus de patre loqui, cum dicit: *Servet virginem suam, et det virginem suam,* etc. [n: (I Cor. VII)]. Hoc modo, *nuptum* ubi nonnulli intellexerunt virginem suam, id est virginitatem suam: nulla tamen hoc simili Scripturarum locutione demonstrant, cum sit inusitatissima.

VERS. 6.-- *Nec obnoxia tenebitur.* LXX: *Dominus mundabit eam, quia abnuit pater ejus.* Id est mundam habebit, et judicabit, sicut dicitur: *Mundabit eum sacerdos, et mundatione non mundabis reum (Levit. [0433A] XIII)*. Id est non dices mundum eum qui immundus est.

VERS. 7.-- *Si maritum.* Id est, si adulta et viripotens fuerit ad concipiendum semen verbi Dei, et doctrinae spiritalis capienda secreta; unde: *Volo autem omnes vos uni viro virginem castam exhibere Christo [n: (II Cor. XI)]*.

[n: (AUG. quaest. 59)] Quia Dominus mandavit, etc., *usque ad* cum ipse Deus hoc praeceperit, et hoc voluerit.

VERS. 11.-- *Uxor in domo.* [n: (AUG.)] De illa prius dixit, quae in domo patris sui vovit, etc., *usque ad* sic tamen, ut non nisi rationi motio illa consentiat.

## CAPUT XXXI

[0433B]VERS. 2.-- *Ulciscere prius.* [n: (ORIG.)] Scandala filiis Israel Madianitarum tergiversatione acciderant, etc., *usque ad* ubi recte ambulanti deceptio ad peccandum subjicitur.

*Et sic colligeris. Novissime inquit: Apponeris ad populum tuum,* etc. Hoc contra Samaritas, qui negant resurrectionem mortuorum, nec fidem futuri saeculi recipiunt. Nemo enim apponitur ad eos qui non sunt: constat ergo esse aliquem populum cui Moysen dicit esse apponendum.

VERS. 4.-- *Mille viri de singulis,* etc. [n: (RAB. in Num., tom. II.)] Adverte divinae virtutis magnificentiam, etc., *usque ad* talibus enim armis instructi diabolica castra fugabimus.

VERS. 8.-- *Et reges eorum,* etc. *(ORIG., hom. 25 [0433C] in Num.)* Interficiuntur reges Madianitarum, etc., *usque ad* factus est nobis a Deo justitia, et pax, et redemptio.

*Balaam quoque.* Patet consilio Balaam subornatas esse mulieres Madianitarum quae deciperant Israel; unde hic velut auctor sceleris interficitur.

[n: (ORIG.)] Dictum est superius, quod Balaam rediit *in locum suum.* Sed forte reversus est, quamvis Scriptura non dixerit: vel forte *in locum suum* rediit ab eo loco ubi sacrificia faciebat, in eum scilicet locum, ubi tanquam peregrinus habebat hospitium; non enim dictum est in domum suam, aut in patriam suam. De Balac autem dictum est, *ad semetipsum.* Id est, ubi tanquam dominus habitabat.

*Cur feminas.* [n: (RAB.)] Mystice feminam in praedam [0433D] de bello revertens servat, etc., *usque ad,* ut quae Deo placita sunt desideremus, et perficere studeamus.

VERS. 16.-- *Ad suggestionem.* Hic evidentius ostenditur ipsius Balaam suggestione mulieres subornatas fuisse.

[n: (ISID.)] Non dubitavit Balaam, oblata copia feminarum, fornicationis ruina Israelitas collapsuros, quia concupiscibiles animae eorum partes sciebat esse corruptas: ita daemones unumquemque pertentant, illis affectibus animae laqueos tradentes quibus nos senserint aegrotare.

VERS. 21.-- *Eleazar.* Nota quod Eleazar non ad omnem populum, sed ad viros virtutis loquitur, [0434A] qui revertebantur de praelio: viri autem virtutis sunt, qui ad bellum procedunt, qui in agone contendunt, et ab omnibus se abstinent; alii vero non viri sunt virtutis.

VERS. 22.-- *Aurum.* Tempus belli est in hoc mundo contra nequitias spirituales et concupiscentias carnales. Spectat nos angelorum chorus, et virtutum coelestium pia erga nos pendet exspectatio, quando vel quomodo de praelio revertamur, quis plus afferat auri vel argenti, quis lapides pretiosos curiose intuetur. Requirunt etiam qui deferunt aes, qui ferrum, qui plumbum, vel vas ligneum, vel fictile aut aliquid hujusmodi magnae domus usibus necessarium. Secundum ergo ea quae quisque detulerit, mansionis ei meritum deputabitur. Probantur tamen [0434B] haec omnia, alia per ignem, alia per aquam uniuscujusque opus quale sit ignis probabit.

*Et lavabitis,* etc. [n: (ORIG., ubi supra. )] Vides quomodo purgatione indiget omnis qui exit de praelio hujus vitae, etc., *usque ad* ut mundus ingrediatur civitatem Dei.

VERS. 27.-- *Qui pugnaverunt. [n: (ORIG., hom. 26 in Num.)]* Sunt quidam in populo Dei, etc., *usque ad* tanto praestantior est numerus quingentorum quam quinquaginta.

[n: (ORIG.)] Differentias esse profectus et meritorum in populo fidelium, etc., *usque ad* Catenulae vero verbi et doctrinae connexiones significant.

VERS. 50.-- *Depreceris.* [n: (ORIG.)] Ad propitiandum Deum pro nobis, etc., *usque ad* pro quibus solis decet [0434C] eum propitiari.

VERS. 51.-- *Susceperuntque.* Alia littera: *Et accepit Moyses et Eleazar sacerdos aurum ab omnibus tribunis et centurionibus, et intulit illud in tabernaculum testimonii memoriale filiis Israel coram Domino.* Nota quia quae dicuntur, non ad conspectum visibilem, sed ad mentis memoriam referuntur. Beatus enim est qui recordatur se aliquid boni operis fecisse coram Domino et obtulisse munera beneplacita Deo, virtutes scilicet animi et ornamenta pietatis.

## CAPUT XXXII.

VERS. 1.-- *Filii autem Ruben,* etc. [n: (ORIG., hom. 26 in Num.)] Omnia quae dicuntur non solum ex sermone, [0434D] qui dicitur, pensanda sunt, sed ex persona dicentis, etc., *usque ad* sed per Moysen haereditatem extra Jordanem accipiunt.

VERS. 4.-- *Terra quam percussit Dominus. [n: (GREG., lib. XXVII Moral., cap. 10.)]* Sunt multi in Ecclesia qui parvuli esse despiciunt, etc., *usque ad* dum transitoriis excaecantur.

*Jumenta plurima.* [n: (ORIG.)] *Jumenta et pecora multa sunt,* etc. Prior populus, etc., *usque ad* qui est terra promissionis intrare.

VERS. 29.-- *Si transierint filii Gad et filii Ruben,* etc. [n: (ORIG., hom. 26.)] Alia littera, etc., *usque ad* sed quae sursum est, et libera, et mater omnium nostrum est.

## CAPUT XXXIII.

[0435A]

VERS. 1.-- *Hae sunt mansiones,* etc. [n: (ORIG., hom. 27 in Num.)] Diversas creavit Deus ciborum differentias, etc., *usque ad* aliam vero, qua post resurrectionem ascensura ad coelos, non subito nec importune condescendit, sed per multas mansiones, in quibus singulis lumine sapientiae illustrata ad ipsum patrem luminum perveniat.

*Per turmas suas.* Septuaginta sic: *Cum virtute sua,* Christo, scilicet, qui est Dei virtus et Dei potentia. Cum ipso ergo ascenditur, qui ad nos descendit ut ascenderemus. *Qui enim descendit, ipse est qui ascendit,* etc. [n: (Ephes. IV)]. Unde: *Tecum descendam in Aegyptum,* etc. [n: (Genes. XLVI)]. Ideo, *non erat in [0435B] tribubus eorum infirmus.*

*In manu Moysi et Aaron quas descripsit,* etc. [n: (ORIG., ibid. )] Non enim tantum scientiam legis et fidei, etc., *usque ad* unum enim opus utriusque manus est, et una perfectionis expletio.

VERS. 2.-- *Moyses juxta castrorum loca, quae Domini jussione,* etc. Et scripsit Moyses profectiones eorum et mansiones per verbum Domini, ut scilicet legentes quantae nobis immineant profectiones et mansiones, praeparemus nos ad hanc viam, nec segniter tempus nostrum consumamus: ne dum vanitatibus immoramur, et singulis quae ad visum, auditum, tactum, odoratum, gustumque veniunt, delectamur, praetereat tempus, nec spatium viae expleamus, sed in medio deficiamus quasi in deserto. [0435C] Idcirco enim venimus in hunc mundum, ut transeamus de virtute in virtutem, neque permaneamus pro terrenis in terra, sicut ille qui dicebat: *Anima, habes multa bona: manduca, bibe et laetare [n: (Luc. XII)]*. Ait enim illi Dominus: *Stulte, auferetur a te hac nocte anima tua [n: (Ibid.)]*. Non dixit in hac nocte, nec in hac die, sed hac nocte: nocte enim perimitur, sicut primogenita Aegyptiorum, quia dilexit mundum et tenebras ejus, socius rectorum mundi hujus, tenebrarum harum. Tenebrae autem et nox mundus iste dicitur, pro his qui in ignorantia vivunt, nec lumen veritatis recipiunt, et ideo de Ramesse ad Soccoth non transeunt.

VERS. 3.-- *Profecti igitur,* etc. Filii Israel adhuc in Aegypto positi quartadecima die fecerunt pascha, [0435D] et initium quoddam festivitatis. Sequenti ergo die, qui est primus azymorum, quinto decimo, scilicet primi mensis, profiscuntur de Ramesse, et veniunt in Soccoth, ut ibi faciant festivitates azymorum, vel diem. Quis haec intelligat? Quis vel ex parte cognoscat? sicut Apostolus dicit: *Ex parte scimus, et ex parte prophetamus [n: (I Cor. XIII)]*. Quis enim intelligit quomodo ex parte dies festos agimus, ut *nemo nos judicet in parte diei festi, aut neomeniae, aut sabbati? [n: (Coloss. II.)]* Omnis enim dies festus, qui hic agitur, in parte geritur, non in integro: sed cum exieris de Aegypto, tunc erit tibi perfecta festivitas. Scito tamen quia post illud pascha, quod in Aegypto factum est semel, invenitur in deserto aliud [0436A] celebratum cum lex data est: et post haec nusquam geri nisi in terra promissionis.

[n: (ORIG.)] Hic ordo et distinctio mansionum valde necessaria est, etc., *usque ad* proficiscitur ex Soccoth, et applicat in Ethan.

*Manu excelsa.* Ubi non est humanum opus, neque terrenum, sed divinum, ibi excelsa manus nominatur: per manum enim opus intelligitur.

VERS. 4.-- *Et in diis eorum. Omnes dii gentium daemonia.* In quibus faciet Dominus vindictam in die judicii. Facit et nunc, cum qui ab illis deceptus fuerat, ut idola coleret, per verbum Domini conversus Deum colit; vel cum fornicator ad pudicitiam convertitur, et se errasse deplorat, ipsius poenitentiae lacrymis uritur daemon; vel de superbia ad humilitatem, [0436B] de luxuria ad parcimoniam. Quantis eos putas agi tormentis, si quem videant vendere omnia sua, et dare pauperibus, et tollere crucem suam, et sequi Christum: vel cum viderint fraudis suae nebulas per agnitionem divinae legis reserari? Non enim sine ipsis consummatur peccatum. Nobis ergo summopere agendum est, ne Aegyptiorum primogenita, vel deos eorum, quos Dominus exstinxit, resuscitemus in nobis, si dederimus eis locum operandi in nobis quae Dominus odit. Sic enim Dominus puniet deos Aegyptiorum de emendatione nostra et conversatione.

VERS. 5.-- *In Soccoth.* In tabernaculis. Dum enim peregrinamur in corpore, in tabernaculis habitamus. Cum exierimus de Aegypto, id est, de saeculo, [0436C] primum tabernacula figimus, scientes quia ad ulteriora, et ad terram sanctam, coelestem scilicet, properamus.

VERS. 6.-- *De Soccoth.* [n: (ORIG., hom. 27.)] Proficiscuntur ex Soccoth, etc., *usque ad* ut non ibi moretur, sed ut victoriam consequatur.

*In Etham.* Etham sana fortitudo, vel professio, in qua fortitudinem et robur assumimus, ne in via deficiamus.

[n: (HIERON., epist. ad Fabiolam. )] Quarta mansio est Phihahiroth, etc., *usque ad* falso sibi assumens vocabulum virtutis et dexterae, cum totus sit in sinistra.

VERS. 8.-- *In Mara,* etc. [n: (ID., ibid.)] Quinta mansio est Mara, etc., *usque ad* ne refugias ergo applicare [0436D] ad amaritudinem.

VERS. 9.-- *In Elim ubi erant.* Profectique de amaritudine venerunt in Elim, ubi sunt duodecim fontes aquarum, et septuaginta palmae erant. Vides post amaritudines et tentationum asperitates quam amoena te suscipiant loca! Non venisses ad palmas, nisi tentationum amaritudines pertulisses; nec ad dulcedinem fontium, nisi tristia et aspera superasses. Non quod in his sit finis itineris et perfectio cunctorum, sed dispensator animarum Deus interserit laboribus quaedam refrigeria, quibus recreata anima promptior reddatur ad aliquos labores. Elim interpretatur arietes: arietes sunt duces gregis, hi sunt apostoli duces gregis Christi, qui sunt etiam duodecim [0437A] fontes. Sed quia non solum illos elegit Christus, sed et alios septuaginta, ideo septuaginta arbores scribuntur esse palmarum, et ipsi enim apostoli nominantur; unde Paulus: *Deinde apostolis omnibus.* Haec te amoenitas post amaritudinem, haec requies post laborem, haec gratia suscipiat tentationem.

VERS. 10.-- *Sed et inde egressi,* etc., *super mare Rubrum.* Quia post apostolicam doctrinam et dulces fructus triumphorum, interdum apparent praeterita discrimina.

Profectique de Elim applicuerunt juxta mare Rubrum. Nota quia jam non intrant in mare, sufficit semel intrasse; sed applicant juxta, et mare quidem vident et undas, sed motus ejus et impetus non [0437B] timent.

*Mari Rubro,* etc. [n: (HIERON., ubi supra. )] Hebraice etc., *usque ad* postquam egressi sunt de Ramesse.

VERS. 11.-- *In deserto Sin. [n: (HIERON., ibid.)]* Profectique de mari Rubro castrametati sunt in deserto Sin, etc., *usque ad* quia plures desertae filii, quam ejus quae habet virum.

*Profectique de mari Rubro applicaverunt in desertum Sin.* Sin, rubus interpretatur vel tentatio: ibi jam incipit arridere bonorum spes, ubi de rubo apparuit Dominus, et responsa dedit Moysi, et initium visitationis filiis Israel. Solet enim in visionibus esse tentatio; solet enim angelus iniquitatis transfigurare se in angelum lucis, et ideo sollicite agendum est ut discernas visiones. Unde Jesus Nave, [0437C] cum visiones videret, interrogat eum qui apparuit, *Noster es, an adversariorum?* Ita ergo proficiscens anima cum invenerit discretionem visionum probabitur spiritalis esse. Est enim inter dona Spiritus sancti discretio spirituum.

VERS. 12.-- *In Daphca.* Hebraice *Daphquah,* id est pulsatio. Post responsa Domini, post octavum numerum resurrectionis Christi, incipimus sacramenta pulsare.

[n: (ORIG.)] Profecti de deserto Sin, venerunt in Daphca, quae interpretatur sanitas. Nota ordinem profectuum. Ubi spiritalis efficitur anima, et discretionem habet visionum, pervenit ad sanitatem, ut merito dicat: *Benedic, anima mea, Domino, qui sanat omnes languores tuos.* Multi sunt languores animae, [0437D] avaritia scilicet, superbia, jactantia, formido, inconstantia et similia.

*Castrametati sunt. [n: (HIERON., ibid.)]* Decima mansio in Exodo non habetur, etc., *usque ad* et impleri Scripturam: *Panem angelorum manducabit homo [n: (Psal. LXXVII)]*.

Profectique de Daphca veniunt in Alus, id est, labores. Nec mireris si sanitatem sequuntur labores, quia ideo sanatur anima, ut delectabiliter laboret, et dicatur ei: *Labores manuum tuarum quia manducabis, beatus es et bene tibi erit [n: (Psal. CXXVII)]*.

VERS. 14.-- *Raphidim. [n: (HIERON., ibid.)]* Castrametati sunt in Raphidim, etc., *usque ad* solent daemonum tentamenta consurgere.

[0438A] [n: (ORIG.)] Post haec veniunt in Raphidim, quae interpretatur laus judicii. Bene laus sequitur post labores, sed laus judicii: fit ergo digna laude anima, quae recte judicat et discernit, quae scilicet spiritualiter dijudicat omnia, et a nemine dijudicatur.

VERS. 15.-- *In deserto Sinai.* [n: (HIER.)] Sinai duodecima mansio. Statim tibi veniat in mentem apostolorum numerus. Una de pluribus, sed major omnibus, non separatur in ordine, praecellit in merito. Ad hanc quadragesima septima die perveniunt dicente Scriptura: *Mense tertio egressionis filiorum Israel de Aegypto, in hac die transierunt in solitudinem Sinai [n: (Exod. XIX)]*, post pervenitur in desertum Sina.

Sina quidem locus deserti est, quae supra Sin nominavit: [0438B] sed hic magis locus montis, qui in ipso deserto est, appellatur, qui ex vocabulo deserti Sina dicitur. Postquam ergo laudabilis judicii facta est anima, et rectum coepit habere judicium, datur ei lex a Deo, quia capax est divinorum secretorum, et coelestium visionum.

VERS. 16.-- *Ad sepulcra concupiscentiae,* etc. [n: (HIERON.)] Tertia decima mansio sepulcra concupiscentiae. Est autem sensus ille de Evangelio, quod Dominus Jesus baptizatus, statim a Spiritu deductus est in desertum, et tentabatur a diabolo [n: (Matth. IV)]. Itaque Israel post familiarem cum Deo sermonem, postquam juxta montem Sinai commoratus est, anno uno et diebus quatuor, mira dispositione castrorum egressus est in solitudinem Pharan, quae interpretatur [0438C] onager, vel feritas; ibique succumbit malae bestiae fastidiens coelestem panem.

[n: (ORIG.)] Profecti de Sina, veniunt ad sepulcra concupiscentiae, ubi scilicet sepultae sunt et obrutae concupiscentiae, et exstincta omnis cupiditas, ne ultra concupiscat caro adversus spiritum, mortificata scilicet morte Christi.

VERS. 17.-- *In Haseroth.* [n: (HIERON.)] Quarta decima mansio in Haseroth, quae interpretatur atria. Ibi Aaron et Maria propter Aethiopissam contra Moysen murmurant, et in typum murmurantis contra Ecclesiam de gentibus congregatam populus Judaeorum lepra perfunditur, nec redit ad tabernaculum cum pristina sanitate, donec statutum plenitudinis gentium tempus compleatur.

[0438D] [n: (ORIG.)] Post haec venitur in Haseroth, quod interpretatur atria perfecta vel beatitudo. Intuere, viator, diligentius quis sit ordo profectuum: postquam sepelieris et mortificaveris concupiscentias carnis, venies ad amplitudines atriorum, et venies ad beatitudinem. Beata est enim anima quae jam nullis vitiis carnis urgetur.

## CAPUT XXXIII. (cont.)

VERS. 18.-- *In Rethma.* [n: (HIERON., ubi supra. )] Castrametati sunt in Rethma, etc., *usque ad* et claro sonitu Evangelium praedicemus.

[n: (ORIG.)] Inde venitur in Rethma sive Pharan. Rethma visio consummata interpretatur; Pharan vero os visibile. Quid, nisi ita crescat anima, ut cum desierit molestiis carnis urgeri, visiones habeat [0439A] consummatas, et rerum perfectam capiat intelligentiam? causas scilicet incarnationis verbi Dei, et rationes dispensationum ejus altius cognoscens.

VERS. 19.-- *In Remmomphares.* [n: (HIERON.)] Mali Punici divisio, in quo significatur Ecclesia quasi multa grana uno cortice contegi: dum omnem turbam credentium in fidei unitatem concludit. Vel varietas et consonantia virtutum, unde: *Multitudinis credentium erat cor unum et anima una [n: (Act. IV)]*; sicque divisi sunt singuli gradus, ut omnes eadem compage teneantur.

[n: (ORIG.)] Inde venitur in Remmomphares, ubi scilicet divitiarum et coelestium rerum a terrenis et infimis discretio fit, crescente enim intellectu animae, notitia ei excelsorum praebetur, et judicium [0439B] datur quo sciat a temporalibus aeterna, et a perpetuis caduca separare.

VERS. 20.-- *In Lebna,* etc. Laterem scilicet. In hoc enim transitu nunc crescimus, nunc decrescimus, et post multos profectus saepe ad laterem, id est carnalia opera redimus. Post haec venitur in Lebna, quod interpretatur dealbatio. Scio in aliis dealbationem culpabiliter poni, ut cum dicitur paries dealbatus, et monumenta dealbata. Hic autem dealbatio est de qua dicitur: *Lavabis me et super nivem dealbabor [n: (Psal. L)]*; et, *si fuerint peccata vestra sicut Phoenicium, ut nivem dealbabo.* Et alibi, *Nive dealbabuntur in Selmon.* Et vetusti dierum capilli dicuntur esse candidi, id est, albi sicut lana. Haec igitur dealbatio ex splendore verae lucis intelligitur [0439C] provenire, et ex visionum coelestium claritate descendere.

VERS. 21.-- *In Ressa.* Frena scilicet. Si enim ad lutulenta opera descendimus, infrenandi sumus, et cursu vagi atque praecipites Scripturarum retinaculis dirigendi.

[n: (ORIG.)] Post haec fit mansio in Ressa, etc., *usque ad* ergo est visibilis vel laudabilis tentatio.

VERS. 23.-- *In monte Sepher.* [n: (HIERON.)] Pulchritudinis. Mons autem pulchritudinis est Christus. Vicesima mansio in monte pulchritudinis constituta est, de qua dicitur: *Domine, quis habitabit in tabernaculo tuo?* etc. [n: (Psal. XIV)]. Vides quid prosint frena: a vitiis nos retrahunt, ad virtutum choros introducunt, [0439D] et in Christo monte pulcherrimo habitare faciunt.

[n: (ORIG.)] Alia littera. *Inde venitur in montem Sepher,* quod tubicinatio dicitur. Tuba signum belli est, ubi enim se tantis ac talibus virtutibus armatam sentit anima, necessario procedit ad bellum, quod est contra principatus et potestates, et hujus mundi rectores. Vel tuba canit in verbo Dei doctrinae scilicet et praedicationis: ut qui audierit tubam, praeparare se possit ad bellum.

VERS. 24.-- *In Arada.* [n: (HIERON.)] Miraculum. Et nota ordinem, post frenos in Ecclesiam intromittimur, inde ad montem Christi ascendimus, in quo positi miramur quae nec oculus vidit, nec auris audivit.

[0440A] [n: (ORIG.)] De monte Sepher venerunt in Arada, quod interpretatur idoneus effectus, ut scilicet dicat: *Idoneos nos fecit ministros Novi Testamenti [n: (I Cor. II)]*.

VERS. 25.-- *Maceloth.* Coetus; haec est Ecclesia de qua dicitur: *Ecce quam bonum et quam jucundum, habitare, fratres, in unum [n: (I Cor. III)]*. Vel consonantia omnium virtutum.

[n: (ORIG.)] Inde venitur ad Maceloth, quod interpretatur ab initio. Contemplatur enim qui ad perfectionem tendit initium rerum, imo cuncta ad eum refert qui erat in principio apud Deum, nec ab isto unquam recedit initio.

[n: (HIER.)] Ex hac venitur in Maceloth, quod est principatus vel virgae, utroque potestas indicatur, et quod anima eousque profecerit, ut dominetur corpori [0440B] quasi tenens virgam potestatis, imo toti mundo, cum dicit: *Mihi mundus crucifixus est,* etc. [n: (Gal. VI)].

VERS. 26.-- *Thahath.* Pavor, qui est custos beatitudinis, ut qui tantum ascendit, non superbiat; quasi: Venisti ad ecclesiam, ascendisti ad montem pulcherrimum, stupore et miraculo tuo Christi magnitudinem confiteris. Vides ibi multos virtutis socios: *Noli altum sapere, sed sapere ad sobrietatem [Rom. XII]*. Timor virtutum custos, securitas labilis, unde: *Virga tua et baculus tuus, ipsa me consolata sunt [n: (Psal. XII)]*. Hoc est dum tormenta formido, gratiam acceptam servo.

[n: (Orig.)] Post haec fit mansio in Thabath, quod est confirmatio vel patientia. Necesse est enim eum qui vult aliis prodesse, multa pati, et cuncta patienter [0440C] ferre; unde: *Ego enim ostendam ei quanta oporteat eum pati pro nomine meo [n: (Act. IX)]*.

VERS. 27.-- *Castrametati sunt in Thare.* [n: (HIERON.)] Id est malitia, etc., *usque ad* et Elias a corvis pascitur.

[n: (ORIG.)] Inde venitur ad Thare, quod est contemplatio stuporis, id est extasis cum alicujus magnae rei stupescit animus admiratione.

[n: (HIERON.)] Thare malitia vel pastura, quod ad praepositos Ecclesiae, vel ad custodiam animae refertur, ut sollicitus sit qui pascit, ne diabolus in caulas ovium, id est ecclesias aliquo vitiorum foramine se ingerat.

VERS. 28.-- *Methcha.* [n: (ID.)] Dulcedo. Quasi: ascendisti [0440D] in excelsum montem patris, et miratus es virtutum choros, timuisti ruinam, abjecisti insidiatores, ideo dulcis te fructus laboris insequitur, ut dicat Psalmista: *Quam dulcia faucibus meis eloquia tua [n: (Psal. CXVIII)]*! Samson, qui abegerat a fructibus suis aves, et vulpes quae exterminant vineas colligaverat, leonem quoque interfecerat rugientem, favum invenit in ore mortui.

Post haec venerunt ad Methcha, quod interpretatur mors nova: mors autem nova est, quando Christo commorimur et consepelimur, ut convivamus ei.

VERS. 29.-- *Hesmona.* Quae interpretatur festinatio, quia post dulces fructus laboris non debemus [0441A] esse otiosi, sed obliti praeteritorum in futura nos extendamus.

[n: (ORIG.)] Inde ad Seman venitur, quod os, vel ossa significare dicitur, in quo virtus et robur patientiae declaratur.

VERS. 30.-- *Moseroth.* [n: (HIERON.)] Vincula, vel disciplina. Ut magistrorum teramus limina; et praecepta virtutum, ac mysteria Scripturarum, vincula putemus esse aeterna contra diaboli potestatem et vincula: quibus diruptis vicit hostes Samson. De quibus dicitur: *Dirupisti vincula mea [n: (Psal. CXV)]*. Qui vinculo Christi fuerit ligatus, dicet: *Sinistra ejus sub capite meo et dextera ejus amplexabitur me [n: (Cantic. II)]*.

[n: (ORIG.)] Inde ad Moseroth, quod est excludens, ut [0441B] jam excludat suggestiones contrarii spiritus de cogitationibus suis; unde: *Si spiritus potestatem habenti ascenderit super te, locum tuum ne dimittas [n: (Eccli. X)]*. Tenendus est ergo locus, et excludendus adversarius, ne inveniat locum in corde nostro, unde: *Nolite locum dare diabolo [n: (Ephes. IV)]*.

VERS. 32.-- *Benejaacan venerunt,* etc. [n: (HIERON.)] Filii necessitatis vel stridoris vicesima octava mansio. Nota numerum, quia si ab uno incipias, et paulatim addens ad septimum usque pervenias, vicesimus octavus efficitur.

[n: (ID.)] Benejaacan interpretatur filii necessitatis vel stridoris. De his filiis dicitur: *Afferte Domino filios arietum [n: (Psal. XXVIII)]*. Cum autem divinis Scripturis fueris eruditus, et leges earum et testimonia [0441C] scieris esse vincula charitatis, et contendens cum adversariis ligabis eos, et vinctos duces in captivitatem, et de hostibus et captivis efficies liberos Dei; et filii stridoris timore supplicii, ubi est fletus et stridor dentium, deserentes vincula diaboli, Christo colla submittent.

[n: (ORIG.)] Post haec venitur ad Benejaacan, quod significat fontes vel excolationes, ubi scilicet divinorum verborum fontes haurit, usquequo excolet eos bibendo, ut nec minimum quidem mandatum praetereat, imo nec unum iota, aut unus apex de verbo Dei in intellectu ejus habeatur otiosus.

*Montem.* [n: (HIERON.)] Gadgad vel Galgath, interpretatur nuntius, vel actio, vel concisio. Non enim possumus facere filios necessitatis, nisi praeceptores [0441D] eorum interfecerimus, nec parcat manus nostra armum aut extremum auriculae extrahere de ore leonis, et nuntiaverimus praemia futura, et accinctos esse in rebellando docuerimus; unde: *Maledictus qui facit opus Dei negligenter et prohibet gladium suum a sanguine [n: (Jerem. XLVIII)]*. Et David: *In matutino interficiebam omnes peccatores terrae [n: (Psal. C)]*.

[n: (ORIG.)] Post haec venit in Gadgad, quod interpretatur tentamentum, vel constipatio. Fortitudo quaedam in Deo et munimen, est animae tentamentum. Ita enim virtutibus admiscetur, ut videantur usque eo nec decorae esse nec plenae, et ideo proficiscentibus ad virtutem variae et frequentes mansiones in tentationibus fiunt. Quas cum transieris, applicabis [0442A] in Jetebatha: Jetebatha interpretatur bona; ad bonum ergo non nisi post tentationum experimenta venitur.

*Jetebathae.* [n: (HIERON.)] Bonitas, quae est Christus: ut cum venerimus ad perfectum virum, sacerdotalem gradum, et aetatem plenitudinis Christi, in qua Ezechiel erat juxta fluvium Chobar [n: (Ezech. I)], possimus cum David in psalmo canere: *Domine, in te speravi non confundar in aeternum [n: (Psal. XXX)]*. *Pastor enim, bonus ponit animam suam pro ovibus suis. [n: (Joan. X.)]*

VERS. 34.-- *Hebrona.* [n: (ID.)] Transitus, id est mundus. *Praeterit enim figura hujus mundi,* in quem venientes sancti cupiunt ad meliora transire. Ad hanc mansionem venit verus Hebraeus, id est transitor, qui dicere potest: *Transiens, videbo visionem hanc [0442B] magnam [n: (Exod. III)]*; unde: *Et non dixerunt qui praeteribant, Benedictio Domini super vos. [n: (Psal. CXXVIII.)]*

[n: (ORIG.)] Inde applicuerunt in Hebrona, quod est transitus: transeunda enim sunt omnia, quod etiam si ad bona venias, oportet te ad meliora transire, usquequo ad illud bonum venias, in quo semper debeas permanere.

VERS. 35.-- *In Asiongaber.* [n: (HIER.)] Asiongaber ligna viri. Quia scilicet saltuum et omnium arborum genera possunt multitudinem gentium figurare. Hucusque solitudo Pharan decimas octavas continet mansiones, quae descriptae in catalogo in superiori itinere non ponuntur.

[n: (ORIG.)] Post haec venitur ad Asiongaber, quod interpretatur [0442C] consilia viri. Si quis desiit puer esse sensibus, pervenit ad consilia viri, sicut ille qui dicebat: *Quando autem factus sum vir, evacuavi quae erant parvuli [n: (I Cor. XIII)]*. Sunt ergo magna consilia viri; unde: *Aqua alta consilium in corde viri. [n: (Prov. XX.)]*

VERS. 36.-- *In desertum,* etc. [n: (HIERON.)]. Quaeritur, etc., *usque ad* de hac mansione dicitur: *Commovebit Dominus desertum Cades.*

[n: (ORIG.)] Hinc iterum Sin, id est tentatio, quia nec aliter expedit hoc iter agere. Aurifex enim vas necessarium facere volens frequenter admovet igni, subdit malleis, rasoriis perstringit, ut purgatius fiat, et ad speciem, quam prospicit artifex, perveniat.

## CAPUT XXXIII. (cont.)

[n: (ID.)] Post haec venerunt ad Pharan Cades, etc., [0442D] *usque ad* Alius enim in valle, alius in campis, alius moritur in monte, alius in monte montis.

[n: (ID.)] Inde applicatur in monte Hor, quod interpretatur montanus. Venit enim ad montem Dei, ut fiat mons uber, mons coagulatus. Vel ab eo quod semper in monte Dei habitet, dicatur montanus.

VERS. 38.-- *Aaron sacerdos in,* etc. [n: (ISID.)] Eodem anno mortuus est Aaron, quo novus populus terram promissionis intraturus erat. Et quanquam in monte, Eleazaro sacerdotium dereliquerit, et lex eos qui eam impleverint perducat ad summum; tamen ipsa sublimitas non est trans fluenta Jordanis, sed in extremis terrenorum operum finibus. Et plangit eum populus triginta diebus: Aaron, plangitur, [0443A] Jesus non plangitur; in lege, descensus ad inferos; in Evangelio, ad paradisum ascensio.

VERS. 40.-- *Audivitque.* [n: (ISID.)] Audivit quoque Chananaeus quod venisset Israel, et in loco exploratorum, ubi quondam populum offendisse noverat, iniit praelium et captivum duxit Israel. Rursum in eodem loco expugnatur, ex voto victor vincitur, superant victi. Per quod intelligimus, ut cum nos auxilio Dei destitutos hostes captivarint, non desperemus salutem, sed iterum pugnemus. Potest fieri ut vincamus, ubi victi sumus. Appellaturque nomen loci illius Horma, id est anathema.

VERS. 41.-- *In salmona.* [n: (HIERON.)] Castrametati sunt in Salmona, etc., *usque ad* manna fastidiunt, a serpentibus vulnerantur.

[0443B] [n: (ORIG.)] Sequitur, etc., *usque ad* Christus est, et Spiritus sanctus.

[n: (HIERON.)] Salmona imaguncula, quia ibi expressa est imago Salvatoris per serpentem aeneum qui in ligno pependit.

VERS. 42.-- *Phunon.* Os, quia cum passionem Filii Dei cognoscimus, quod corde credimus, ore pronuntiamus, secundum illud: *Corde creditur ad justitiam,* etc. [n: (Rom. X)]

[n: (ORIG.)] Hinc venitur ad Phunon, quod putamus esse oris parcimoniam; qui enim potuerit mysterium Christi, et Spiritus sancti intueri, et viderit vel audierit quae non licet homini loqui, necessario habebit oris parcimoniam, sciens quibus, quando vel quomodo de mysteriis divinis oporteat loqui.

[0443C]VERS. 43.-- *Oboth.* [n: (HIERON.)] Magi vel pythones, quia post imaginem Dei quae in corde ratione monstratur, et confessionem fidei quae ore profertur, consurgunt serpentes, et maleficae artes ad bella nos provocant. Sed omni custodia servantes cor nostrum, obturemus aures nostras ne audiamus voces incantantium et carmina sirenarum.

[n: (ORIG.)] Post hoc venitur in Oboth. Cujus nominis quamvis non invenerimus interpretationem, non dubitamus sicut in caeteris, et in hoc consequentiam profectuum conservari.

VERS. 44.-- *In finibus.* Significat secundum litteram, quod hucusque fuerunt in finibus Idumaeorum, et nunc veniunt ad terminos Moab.

[n: (ORIG.)] Sequitur post haec mansio Gai, id est [0443D] Chaos: appropriat enim per hoc profectus ad sinum Abrahae, qui ait: *Inter nos et vos magnum chaos firmatum est [n: (Luc. XVI)]*, ut cum Lazaro requiescat.

*In Dibongad.* [n: (HIERON.)] Dibongad, etc., *usque ad* sed econtrario solitudinem nobis propositam noverimus.

[n: (ORIG.)] Inde venitur iterum ad Dibongad, etc., *usque ad* quam perfecte et pie de Deo sentiat cognoscatur.

VERS. 46.-- *Helmondeblathaim.* [n: (HIERON.)] Quod interpretatur, etc., *usque ad* vix populi precibus liberatum.

[n: (ORIG.)] Post haec venitur in Helmondeblathaim, quod interpretatur contemptus ficuum, id est ubi [0444A] contemnantur penitus terrena: nisi enim contempta fuerint, quae delectare videntur in terris, ad coelestia transire non possumus.

VERS. 47.-- *Venerunt ad montem Abarim contra Nabo,* etc. [n: (HIERON.)] Quadragesima prima mansio vertitur in montes transeuntium, et est contra faciem montis Nabo.

[n: (ORIG.)] Sequitur mansio Abarim, quod est transitus contra Naban, quod est abscessio. Ubi enim per has omnes virtutes anima transierit, et ad summum perfectionis ascenderit, transit jam de saeculo, et abscedit sicut Henoch, qui non inveniebatur, quia transtulit illum Deus. Quod si videatur adhuc in saeculo esse, et in carne habitare, tamen non invenitur in ullo saeculari actu, quia transtulit illum Deus [0444B] in regionem virtutum.

[n: (HIERON.)] Hic moritur Moyses, terra promissionis ante conspecta. Nabo interpretatur conclusio, in qua finitur lex, et non invenitur ejus memoria, sed gratia Evangelii sine fine perseverat. Et notandum quod mansio transeuntium in montibus sita est, et adhuc profectu indiget: post montana enim ad campestria Moab et Jordanis fluenta descendimus, qui interpretatur descensio. Nihil enim tam periculosum quam gloriae cupiditas et jactantia, et animus conscientia virtutum tumidus.

VERS. 48.-- *Ad campestria Moab.* [n: (ID.)] In quadragesima secunda mansione, etc., *usque ad* et spinas quae suffocaverunt sementem verbi Dei de quibus dicitur: *Versatus sum in miseria, dum mihi configitur [0444C] spina [n: (Psal. XXXI)]*.

[n: (ORIG.)] Ultima mansio est, etc., *usque ad* profectum mentis indicant et incrementa virtutum.

VERS. 51.-- *Transieritis Jordanem,* id est cum baptizati fueritis, quasi, cum deposito veteri homine cum actibus suis, indueritis novum [n: (Col. III)], qui renovatur in agnitione Dei.

VERS. 52.-- *Disperdite cunctos.* Cum terram sanctam repromissionis per fidem ingredimur, simul cum idololatria etiam omnia vitia exstinguamus.

*Habitatores.* Malignos spiritus, phantasmata vitiorum, cum suggestionibus suis; unde: *Beatus qui tenebit et allidet parvulos suos ad petram [n: (Psal. CXXXVI)]*.

VERS. 54.-- *Pluribus dabitis latiorem.* Quia qui [0444D] habent copiam virtutum, latitudinem sperant praemiorum: qui autem paucitate virtutum contenti sunt, secundum meritum suum retributionem percipiunt; unde: *Qui parce seminat, parce et metet; et qui seminat in benedictionibus, de benedictionibus,* etc. [n: (II Cor. IX)].

## CAPUT XXXIV.

*Locutusque est Dominus,* etc. [n: (ORIG., homil. 1 in Num.)] Divinis numeris non omnes digni sunt, etc., *usque ad* tanquam de capite apostolorum procedebant.

*Locutus est ergo Dominus ad Moysen* in deserto Sina: illa scilicet quae superius breviter comprehendimus, [0445A] ubi praecipitur numerari a viginti annis et supra *omnis qui procedit in virtute Israel,* etc. Si quis ergo procedit in virtute, ille numeratur: nec in qualicunque virtute vel Aegyptiorum, vel Assyriorum, vel Graecorum; sed in virtute Israel, quae a Deo per Scripturas docetur, et per fidem apostolicam et evangelicam traditur.

[n: (ORIG.)] Ratio quoque tribuum distinctio ordinum, etc., *usque ad* ut possit ad Israeliticum numerum pertinere.

VERS. 7.-- *Ad septentrionalem,* etc. Dicunt Hebraei septentrionalem plagam incipere a mari magno quod Palaestinae, Phoenicis et Syriae (quae appellatur Coele) Ciliciaeque praetendit littoribus, et per Aegyptum tendit ad Libyam. Quod autem dicitur, pervenientes [0445B] usque ad montem altissimum, autumant significari montem Armanum, vel Taurum, quod verius videtur.

VERS. 9.-- *Ibuntque confinia,* etc. A fine septentrionalis plagae, id est atrio Hena, tendunt fines usque ad Sephama, quam Hebraei Aphamiam vocant, et de Aphamia descendunt in Reblatha, quae est Antiochia Syriae. Unde addit, *contra fontem,* quem perspicuum est esse Danem, de quo Antiochia abundantissimis fruitur aquis.

VERS. 13.-- *Haec erit terra,* etc. [n: (ORIG.)] In priori divisione trans Jordanem per Moysen duabus tribubus Ruben et Gad, et dimidiae tribu Manasse terra divisa est, etc., *usque ad* et ipsis moenibus juncta segregantur.

[0445C] [n: (ID.)] Videtur quoque quibusdam, etc., *usque ad* Hi sunt vere sacris numeris apud Deum numerati, imo quorum omnes numerati sunt capilli [n: (Matth. X)].

## CAPUT XXXV.

VERS. 11.-- *Decernite quae urbes. [n: (AUG., quaest. 64 in Num.)]* Quid est quod ait, etc., *usque ad* si manifestum factum fuerit in judicio, quod nolens occiderit.

[n: (RAB. in Num. )] Si forte pro conscientia peccatorum civitates terrae promissionis, etc., *usque ad* quia Sichem ab alienigenis comparata est centum agnis.

VERS. 16.-- *Reus,* id est aeternae morti obnoxius; unde, *Si quis scandalizaverit unum ex pusillis istis qui [0445D] in me credunt,* etc. [n: (Matth. XVIII)]. Et alibi: *Omnis qui oderit fratrem suum, homicida est, nec habet vitam aeternam [n: (I Joan. III)]* Hic secundum Exodum ab altari jubetur avelli [n: (Exod. XXI)], quia indignus sacramentis Dominicis a participatione sacri altaris removetur, [0446A] nec revocatur ad veniam nisi per condignam poenitentiam.

VERS. 28.-- *Postquam autem ille obierit. [n: (GREG., homil. 6 in Ezech.)]* Post mortem summi pontificis, homicida jubetur reverti in terram suam, quia humanum genus peccando sibi mortem intulit post mortem veri sacerdotis, id est Christi, absolutionem reatus accepit.

VERS. 26.-- *Ne polluatis terram habitationis vestrae.* Polluit terram habitationis suae qui cruenta et nefaria facit opera, proximos scandalizando et spiritualiter interficiendo. Et nisi per confessionem peccatorum et condignam poenitentiam desideria carnis occidantur, terra corporis illius nullo modo mundabitur, nec Creator omnium in ejus anima habitabit, [0446B] ubi squalorem sordidae conversationis dominari videbit.

## CAPUT XXXVI.

VERS. 1.-- *Accesserunt autem et principes,* etc. [n: (RAB. in Num., tom. II.)] Providere debent piae cogitationes, etc., *usque ad* ne si prava intentione gerantur, ab immundis spiritibus pervadantur; unde: *Attendite ne justitiam vestram faciatis coram hominibus [n: (Matth. VI)]*.

VERS. 6.-- *Nubant.* Simile dicit Apostolus: *Cui vult nubat, tantum in Domino [n: (I Cor. VII)]*, id est, viro catholico, ne possessio scilicet bonorum operum et rectae fidei perdatur, si gentili aut Judaeo nupserit.

Tropologice vero mulieri, id est, piae intentioni, [0446C] per bonam actionem, cui voluerit, licet se conjungere labori, sic tamen ut pietatem et religionem in omnibus conservet, ne operis sui pro quo aeternae haereditatis possessionem sperat, detrimentum patiatur, si alieno, id est terreno se conjunxerit.

[n: (RAB.)] Hoc fit cum quilibet de numero credentium Judaeorum doctori de gentibus credenti se jungit, ut ejus magisterio filios gignat, id est pietatis opera. Nomine etiam patrui dici possunt de gentibus electi, quia fratres sunt sanctorum praedicatorum, qui fuerunt in Judaea constituti. Non debet esse schisma in spiritali cognatione, ubi una est fides in professione. Et sicut est unus pastor, debet esse unum ovile: *Omnes enim fratres sumus [n: (Joan. X; Matth. XXIII; II Cor. XI)]*.

[0446D]Qui humilitatem habere studet, et in infirmitatibus suis complacet; sibi solemnitatem agit, et grata munera Deo tribuit, et rex suae conversationis existit, et progressu virtutum movetur, ambulans de virtute in virtutem.

english:
In Hebrew VAIEDABBER ( וידבר ), that is: AND HE SPOKE.

## PREFACE.

[0379B]

This book, both by the order of the history and by its mystery, is set in the fourth place in the law. By the order of the history, because in Leviticus, which is the third, there is treated of the furnishings of the tabernacle, and of the order of the Levites and of the sacrifice: but here there is treated of the dedication of the tabernacle, namely what the Levites, and what of the furnishings of the tabernacle, they ought to carry: by mystery this is shown. To keep watch about the tabernacle set down, as is said, by three tribes on each of the four sides: by which it is signified that the twelve apostles taught the faith of the holy Trinity throughout the fourfold world. But among figures too nothing is firmer than the square, and the perfection of a work of four is likewise commended. On the fourth day the lights were made [n: (Gen. I)], the fourth age under David was the most robust, [0379C] the fourth age of man too is the strongest, only four were received who wrote the Gospels. Among the gifts of the Holy Spirit, fortitude; and among the penitential psalms, *Have mercy upon me, O God,* is the fourth, in which there is treated of humility (through which we are strong). Among the names of the Lord the fourth is strong; there go before wonderful, counsellor, God; there follows Father of the world to come, prince of peace [n: (Isa. IX)], and the like. In this book too the fortitude of those who are numbered is shown, since those who by age and by strength are fit for war are commanded to be numbered.

It is called the book of Numbers, because in it the Israelites are numbered; partly from that, and partly because of the stations from Rameses as far as the Jordan. But *because all these things happened to them in figure [n: (I Cor. X)]*, and the law was a shadow of things to come, [0379D] the history is so to be read that the allegory be not lost. The Israelites alone were numbered, not the proselytes and the strangers who were among them: yet not all of them, because neither boys nor women, but only the men who were fit for war. For indeed those estranged from God by the filthiness of the Gentiles, or by Jewish cruelty, or even Christians having a boyish levity or a womanish softness, are not numbered among the sons of God. They were not numbered in Egypt, but after they had passed the Red Sea, after the pillar of fire, in the station beside Mount Sinai: because those remaining in the darkness of sins are not God's, but those cleansed by baptism and armed by the imposition of the hand. [0380B] The stations are with reason reckoned twelve, from the first, which was at Rameses, as far as the Jordan, that by this it may be signified that we ascend into heaven by as many steps of the virtues as the generations by which Christ came down from Abraham to Mary.

The intention of Moses in this work is to designate the Christian people and its advance, and its ascent from earth into heaven, by Israel and by the twelve stations. For by Israel the people of Christ is signified, by the progress of the stations the advance of the virtues.

The order of the book is this: first he places the leaders of the people, and the people numbered about the tabernacle, in a square. The Levites, exempted from the numbering, he appoints to the ministry of the tabernacle: then the tabernacle is dedicated, and the manner of the oblations, and the catalogue of the stations, [0380C] is reckoned. Then the prophecy of Balaam is brought in by king Balac to curse the people of God. At the end six cities are appointed, three beyond and three on this side of the Jordan, to which he might flee who unwillingly shed the blood of his neighbour. The Levites, keeping watch between the tabernacle and the rest of the sons of Israel, divided into Amramites on the east, Caathites on the south, Gersonites on the west, and Merarites on the north, signify the prelates of the Church, who are in the middle between the ministers of the tabernacle, for whom they provide in temporal things, and the laity, over whom they preside in spiritual things. The Amramites, that is, Moses and Aaron and their sons, look upon and wrap up the more secret things of the tabernacle; and bringing in the Caathites, they give them the wrapped things to be carried on their own shoulders, that they may not die by seeing them. For the mysteries [0380D] of the Church are not to be published abroad save to the chief men, that is, to Moses and Aaron, because the weak are scandalized thereby. Whence also the book of the Gospel is carried open for the priest and the deacon, but closed for the rest. But the Gersonites and the Merarites, who are less worthy than the Caathites, carry their burdens not on their own shoulders, but with oxen and waggons. Because he who will come after me, let him follow me, as it were through death [n: (Luc. IX)]. And the more a man wills it, the greater the persecution.

*You shall bless the children of Israel, and shall say,* etc. From this place is taken the blessing which the bishop makes. The two fingers which are raised joined together signify the law and the priesthood, [0381A] which are understood by Moses and Aaron. The three verses which follow contain that threefold petition which is made in the words of the bishop. There is asked the grace of the Holy Spirit, true salvation, eternal peace. Then follows the distinction of the persons, always in these words: *Which may he vouchsafe to grant who liveth with the Father and the Holy Spirit,* etc. At the dedication of the tabernacle gifts were offered by the chief men for the use of the same and for the support of the Levites, which is done today when any church is dedicated. Just as also by the custom of laymen, when a woman is betrothed to a man, many gifts are offered: and the Lord granted vessels of silver to the children of Israel in Egypt on the day when he brought them out. And after the Red Sea he did not lead them at once by the straight way against their enemies, lest being terrified they should go back, but round about; then he commanded [sic: *ne*] [0381B] [sic: *temporis re. p. t.*] All things were cautiously provided for. For to those entering into the Church her comeliness must first be shown, that she may be desired; not her wretchedness, that she may be feared.

[n: (ORIG., hom. I in Num.)] Not all are worthy of the divine numbers, etc., *as far as* he called the hairs of the head.

[n: (ID.)] Let us consider this also, etc., *as far as* and then at the command of God the people is brought to the number.

See therefore how much thou must pass through, how much thou must endure, with how many advances, how many temptations, how many battles thou must fight, how much thou must conquer, that thou mayest belong to the divine number, and be numbered among the holy tribes, and be able to be visited, and be enrolled in the censuses of the numbers by God's priests Aaron and Moses. Thou must first take up the law of God, the law of his Spirit; there must be offered [0381C] sacrifices, purifications must be fulfilled, all things must be performed which the spirit teaches.

[n: (ORIG., ibid.)] The reckoning also of the tribes, the distinction of the orders, the fellowship of the families, etc., *as far as* and there will be orders of this kind in the resurrection of the dead, which are figured in this book.

This also, that by a certain connection of the tribes the position of the camps and the order of the measuring out is described, signifies some state in the resurrection of the dead. That three are placed to the east, three to the west, three to the south, and the last three to the north, which is called a harsh wind [n: (Eccli. XLIII)]; that also the tribe of Juda, which is the royal one [n: (Eccli. XLIV)], is set to the east, from which the Lord arose, I do not think idle: nor that Issachar is joined to it, and Zabulon, [0381D] nor that this threefold number is arranged into four parts. Which, although they have diverse qualities of their positions, are yet all contained within the number of the Trinity: and what is gathered through all these four parts into one number is always the same Trinity, because, namely, under the one name of the Father, and of the Son, and of the Holy Spirit are reckoned all who, coming from the four parts of the world, call upon the name of the Lord, sitting down with Abraham, Isaac and Jacob in the kingdom of God [n: (Matth. VIII)]. These things we have said in general, wishing briefly to comprehend the mystical content of this book: and, the occasion once taken up, let each one pursue in the rest a like image, or, if God reveal more to any, a higher one. For I [0382A] truly judge myself unequal to the setting forth of the mysteries of the book of Numbers, and much more inferior to those which the volume of Deuteronomy concludes.

[n: (RAB. in Num. )] The Fathers show the book of Numbers wrapped in a manifold obscurity of mysteries. For there the number of the children of Israel is mystically described, and the camps of the several tribes are placed about the tabernacle of the testimony after the form of the Church. There is the distribution of the Levites unto the ministry, and the oblation of the princes according to the fitness of the sacraments. At last the catalogue of all the stations from Egypt as far as the land of promise is numbered, that it may be shown how we, having gone forth from a spiritual Egypt, hasten through the Red Sea and the desert of the present world to the fatherland promised in the heavens.

[0382B] [n: (ID.)] Near the end of Exodus it is written, etc., *as far as* because he gives the law for the instruction of believers, that is, of spiritual Israelites.

[n: (ISID. in Num., tom. V.)] It is called the book of Numbers, etc., *as far as* which the grace of the Holy Spirit, flowing with a full flood, has overflowed.

[n: (ID.)] The first station is, etc., *as far as* and holding staves in their hands.

[n: (ID.)] The second station, etc., *as far as* and that we must hasten to the holy land of the living.

[n: (ID.)] The third station, etc., *as far as* that with [such] leaders we may come to the land of promise.

[n: (ID.)] The fourth station, etc., *as far as* Mary leading the song upon timbrels.

[n: (ID.)] The fifth is, etc., *as far as* that sweetness may again [0382C] be made good.

[n: (ID.)] The sixth is a station, etc., *as far as* leaders of the sheep, teachers of the Gentiles.

[n: (ID.)] The seventh station is, etc., *as far as* and that past perils be set before the eyes.

[n: (ID.)] The eighth, etc., *as far as* we earn the great hatred of the enemy.

[n: (ID.)] The ninth, etc., *as far as* we begin to knock at the sacraments.

[n: (ID.)] The tenth, etc., *as far as* the bread of angels is eaten.

[n: (ID.)] The eleventh, etc., *as far as* The rest will be more fitly expounded in their own places.

## CHAPTER ONE.

[0382D]

VERS. 3.-- *Of all the men. [n: (ORIG., hom. 1 in Num.)]* Otherwise the LXX: *Every one who goeth forth in the strength of Israel,* etc. He therefore who goeth forth, etc., *as far as* it is handed down by the evangelical and apostolic faith.

VERS. 4.-- *The princes of the tribes,* etc. [n: (AUG., quaest. 1 in Num.)] What is it that he commands single princes to be chosen out of the single tribes, etc., *as far as* that they be called χιλίαρχοι.

VERS. 5.-- *Of the tribe of Ruben. [n: (RAB. in Num., tom. II.)]* Morally, Ruben the firstborn of Israel, etc., *as far as* one heart and one soul.

[n: (RAB., ibid.)] The prince of the tribe of Ruben signifies them generally, etc., *as far as* bearing the care of the continent, of virgins, and of either sex.

[0383A]VERS. 6.-- *Of the tribe of Simeon.* [n: (RAB.)] Simeon generally [signifies] all the obedient, etc., *as far as* saying: *Unto thee have I lifted up mine eyes, who dwellest in the heavens [n: (Psal. CXXII)]*.

VERS. 7.-- *Of the tribe of Juda.* [n: (ID.)] There can be signified in Juda all who rightly call upon the name of the Lord, dissenting neither in sense nor in word from the rule of faith: of whom Naasson is with reason the prince, who, namely, not only instructs others by preaching, but also slays in himself the venomous darts of the vices by chastising his own body, according to that: *I chastise my body and bring it into subjection,* etc. [n: (I Cor. IX)].

Allegorically, Juda, from whom the kings come, who is interpreted *confession* or *praise,* here signifies the people of the Church, whose head is the lion of the tribe of Juda, that is, Christ. [0383B] For truly the praise or confession of faith, that is, right preaching, is only in the Church. Naasson therefore, that is *serpentine,* or *augury,* the son of Aminadab, namely *of a willing people,* is understood as the Saviour, begotten of the patriarchs, servants devoted to God, who by his own death destroyed the devil. For in the serpent, whence first the cause of death, that is sin, proceeded, death is figured. Whence: *As Moses lifted up the serpent in the desert, so must the Son of man be lifted up,* etc. [n: (Joan. III)].

VERS. 8.-- *Of the tribe of Issachar.* [n: (ID.)] Issachar not unfittingly expresses the monks, who, having despised all the business of the world, by the gift of God, that is, with the Holy Spirit protecting them, seek the eternal reward by a strict life, pleasure being mortified, and trampling the pomp of the world [0383C] under foot, embracing lowly things, they desire to please God alone.

*Nathanael the son of Suar.* Of those who piously exercise themselves that they may receive a reward in the heavens, the prince is Nathanael, that is *my God* or *the gift of God, the son of Suar,* that is, of the little Christ, namely who appeared little among men: for he himself is both leader and reward.

VERS. 9.-- *Of the tribe of Zabulon.* [n: (ID.)] Zabulon figures the patient, etc., *as far as* namely against heretics and schismatics.

VERS. 10.-- *Joseph.* The same Joseph, the father of two tribes, signifies Christ, the Father of two peoples and the corner stone. Ephraim the younger, preferred to Manasse the firstborn, [signifies] the Gentile people [0383D] preferred to the Jewish. Whence: *Amen I say to you, I have not found so great faith in Israel [n: (Matth. VIII)]*.

*Elisama.* Elisama signifies Christ, of whom it is said: *He was made obedient to the Father even unto death,* etc. [n: (Philip. II)] [var: Vulg. *factus obediens usque ad mortem*; the received text has no "to the Father"]. Who says of himself: *The things which I have heard from him, these I speak in the world [n: (Joan. VIII)]*. This is the son of Ammiud, that is *of a renowned people,* namely of the stock of kings, of patriarchs and of prophets.

[n: (RAB.)] Elisama, the prince in the tribe of Ephraim, signifies those who attentively hear the word of God with a good and best heart, and bring forth fruit in patience.

*Manasses,* etc. *Forgetful,* namely those *which are behind forgetting, and stretching himself forth unto the things before: that he may receive the crown of life, which God will repay to them that love him [n: (Philip. III; Jac. I)]*. [var: Vulg. *quam repromisit Deus diligentibus se*, "which God hath promised"]

[0384A] *Gamaliel.* Gamaliel, *God hath rendered to me,* the son of Phadassur, that is *of a strong redemption,* is the prince in the tribe of Manasse, which is interpreted *forgotten,* or *forgetful:* since Christ (whom the Father sent into the world to call the Jewish people) found in his kingdom a forgetful nation. For Israel has forgotten his creator. Yet not all have perished, but when *the fulness of the Gentiles shall have come in, all Israel shall be saved [n: (Rom. XI)]*.

VERS. 11.-- *Of the tribe of Benjamin.* Benjamin signifies Jerusalem, which is in his own tribe: whose people, according to the prophecy of Rachel, was Bennoni, that is *the son of sorrow,* because it afflicted its mother with a heavy sorrow. For it shed the blood of the prophets, and conspiring in the slaying of Christ said: *His blood be upon us and [0384B] upon our children [n: (Matth. XXVII)]*. But in those that believe, according to the prophecy of his father, *the son of the right hand.* Benjamin also can signify the Gentile people, which was a son of sorrow by persecuting Christians. It can also be called the son of the right hand, because in the judgment it will be at the right hand of God, or because it does right-hand things, that is, good works. Of this people Abidan, that is *my father,* a judge, the son of Gedeon, who is interpreted *the temptation of iniquity* or *of humility;* is the prince: because Christ (whom the Jew despised as lowly and the devil wickedly tempted) is the head of believers, and the judge to come of the living and the dead. Morally, Benjamin, *the son of the right hand,* signifies those who fight bravely against their enemies, and bravely press down the goads of temptation, and permit nothing womanish or soft to have dominion in themselves.

[0384C]VERS. 12.-- *Of the tribe of Dan.* Dan, *judgment,* or *judging.* These are they who do all things with discretion, who appoint for themselves as prince Abiezer, that is *a helping brother:* because they do all things according to the rule of the Fathers, or ascribe all their good things to God.

[n: (RAB., ubi supra.)] Dan, etc., *as far as* they are exhorted to the fellowship of spiritual grace.

VERS. 13.-- *Of the tribe of Aser.* [n: (ID.)] Aser, etc., *as far as* for it shall be repaid to them in the resurrection of the just.

VERS. 14.-- *Of the tribe of Gad.* [n: (ID.)] Allegorically, etc., *as far as* whence: *A cock girded about the loins, and a ram, and there is no king that resisteth him [n: (Prov. XXX)]*.

VERS. 15.-- *Of the tribe of Nephthali.* Nephthali, etc., *as far as* whence: *Now I will not call you servants, but friends,* [0384D] etc. [n: (Joan. XV)].

VERS. 16.-- *By their kindreds. [n: (AUG., quaest. 2 in Num.)]* With reason it is asked why, etc., *as far as* and the new by the four Gospels.

VERS. 18.-- *From the twentieth.* [n: (ISID.)] From the twentieth year are they numbered who are chosen for war, because from this age the wars of the vices are born against every man. And therefore they are chosen for the battle, that they may fight against lust, lest they be overcome by luxury.

VERS. 37.-- *Thirty-five thousand.* Good married folk, because to signify the number of thirty the forefinger and the thumb are touched together in a gentle kiss. Whence one is thirtyfold, another sixtyfold, and another a hundredfold.

VERS. 39.-- *Seven hundred.* Those advanced by spiritual gifts, and to be placed at the right hand of God. For the centenary [0385A] number is the first reckoned upon the right hand, the thumb and the forefinger being bent into a crown; whence: *Now the right hand counts the years.*

[n: (RAB. in Num., tom. II.)] In the tribe of Levi, etc., *as far as* they carry the Church as it were upon the shoulders of labour and of patience.

VERS. 51.-- *And when they must set forward,* etc. That is, by word and by example they shall dispose how each one, humbled, may walk in the advance of the virtues.

*Whosoever of strangers,* etc. *[n: (AUG., quaest. 3.)] Let the stranger who shall approach die.* Here the stranger is to be understood also of those sons of Israel, etc., *as far as* that they be called allophyli, as it were men of other tribes.

[0385B] *Allegorically.* He who approaches the sacred ministry unworthily does not escape the penalty of presumption: *for no man ought to take the honour to himself, unless he be called by God, as Aaron was [n: (Hebr. V)]*. [var: Vulg. *Nec quisquam sumit sibi honorem, sed qui vocatur a Deo, tamquam Aaron*, "nor doth any man take the honour to himself, but he that is called"] Whence Ozias, who usurped the priesthood, was struck with leprosy.

VERS. 52.-- *Every man by his troops,* etc. [n: (ORIG., hom. 2 in Num.)] Every man according to his own standards, etc., *as far as* if nothing restless, nothing disordered, nothing dishonourable be found in us.

## CHAPTER II.

VERS. 1.-- *And the Lord spoke. [n: (ORIG., hom. 2 in Num.)] A man according to his own order,* etc., *as far as* and to do nothing according to order.

[n: (ID.)] Each one of us, etc., *as far as* lest [0385C] because of him the name of God be blasphemed.

[n: (ID.)] *According to their own standards,* etc. By which, namely, the property of each one is designated, etc., *as far as* how much more do the rest of men bear their own standards in the motions of their minds and in the virtues of the soul?

VERS. 2.-- *Round about the tabernacle,* etc. [n: (RAB. in Num.)] About the tabernacle, etc., *as far as* by whose prayers and teaching the Church is fortified.

VERS. 9.-- *All that were in the camp of Juda.* Over these tribes Judas presides, namely the royal tribe, from which Christ arose, the king and saviour of the human race.

VERS. 10.-- *On the south side shall be the prince.* This signifies the ancient people of God, which, receiving the light of the Gospel or of the law, glowed with love of the Creator.

[0385D]VERS. 17.-- *But the tabernacle of the testimony shall be lifted up,* etc. The raising or the setting down of the tabernacle signifies the condition of the Church, which is raised up in those who believe, is set down in those who deny, in some is exalted by sacred orders, in others is humbled by excommunication at the judgment of the priests.

*They shall be on the west side,* etc. [n: (RAB. in Num., tom. II.)] Let us say something further which may help the reader, etc., *as far as* that they may be able securely to fulfil the divine office.

VERS. 18.-- *The west.* This side, receiving into itself both walls of the tabernacle, completes them by joining them into itself, and signifies the consummation of the Church at the end of the world, when in the fruit of good works [0386A] the elect shall be approved, the impious shall be delivered over to the oblivion of death, the just shall be placed at the right hand of God.

VERS. 25.-- *On the north side the sons of Dan encamped.* This side signifies the multitude of the Gentiles, torpid with the cold of unbelief until Christ, but, the Jews being cast off by the judgment of God, it awaits eternal blessedness, spread abroad in the Church.

## CHAPTER III.

VERS. 3.-- *Of the priests that were anointed,* etc. [n: (RAB. in Num., tom. II.)] The four sons of Aaron, etc., *as far as* they are consumed by the fire of divine vengeance.

VERS. 6.-- *Bring the tribe. [n: (AUG., quaest. 4 in Num.)] Take the tribe of Levi,* etc., *as far as* in the other camps round about of the children of Israel.

[0386B]VERS. 10.-- *The stranger.* [n: (ID.)] *The stranger that shall touch it shall die.* It must be asked how he said it, etc., *as far as* for from hence he was speaking.

VERS. 12.-- *I have taken the Levites. [n: (ID., quaest. 6.)]* What is it that the Levites, etc., *as far as* nor are the descendants of the Levites or of their cattle reckoned for these.

*[n: (ORIG. hom. 3 in Num.)] I have taken the Levites from the midst of the children of Israel for every firstborn,* etc. The Levites are taken for the firstborn, etc., *as far as* so that it is more to be taken for a firstborn than to be born a firstborn.

LXX: *From the midst of the children of Israel,* etc. Levi is the third among the sons of Israel; from what midst therefore are the Levites taken? I find the Sunamite answering the king of Israel confidently: *In the midst of my people I dwell* [0386C] [n: (IV Reg. IV)]. And John saying of Christ: *There standeth one in the midst of you, whom you know not.* [var: Vulg. *medius autem vestrum stetit*, "hath stood"; the gloss below turns upon the present tense] I think therefore that he who has never turned aside to the right hand or to the left can be said to stand in the midst, *who did no sin, neither was guile found in his mouth [n: (Isa. LIII)]*. And because he always stands, he is said to stand in the midst. But he who is his imitator, like the Sunamite, is indeed not said to stand, because sometimes he leans either to the right or to the left, *for no one is clean from filth, not even if his life were of one day [n: (Job XV)]*: yet he is said to dwell in the midst of the people. The Levites therefore are taken from the midst of the children of Israel. For the Levites are they who did not know their own right hand and left, but, following Moses, that is, the law of God, did not spare father or mother. And thou therefore, if, when temptation comes and [0386D] the wrath of sin, thou neither lean to the right hand nor to the left, nor transgress the law of God, but stand in the midst fixed and stable, nor bend thy knees to sin, nor follow the head of a beast, that is, the image of folly: thou shalt be taken from the midst of the children of Israel, and shalt be placed in the number of the firstborn.

*He openeth.* Not everyone who has opened the womb is worthy of the primacy, whence: *The wicked are alienated from the womb, they have gone astray from the belly, they have spoken false things [n: (Psal. LVII)]*. For how could anyone go astray from the way of God as soon as he came forth from his mother's womb? Or how could a boy but lately brought forth speak false things? It is necessary therefore to seek such a belly and womb as this may fit: *The wicked are alienated from the womb,* etc. And that will be the [0387A] womb which every firstborn opens who is sanctified to the Lord. The Lord opened the womb of Lia, which was closed, and she bore the patriarchs; and likewise Rachel's, that she too might bear, whose sight was keen and her aspect comely [n: (Gen. XXIX, XXX)]. But in many places of Scripture thou wilt find wombs opened, of which, if thou consider each according to its place, thou wilt find how sinners go astray from the womb, and others opening the womb are sanctified in the order of the firstborn.

*From which.* [n: (ORIG.)] Because the firstborn of Israel were not sanctified before, etc., *as far as* and might place him in the order of the firstborn.

VERS. 15.-- *Number the sons of Levi.* [n: (ID.)] Let us review more attentively, etc., *as far as* and with perpetual watches they celebrate the divine ministries.

[0387B]VERS. 17.-- *Levi by their names.* Levi, added or taken up. This is the order of the doctors, which, chosen out of the world by the grace of God for the divine service, is united to the companies of the angels. Whence: *I have chosen you out of the world [n: (Joan. XV)]*. And elsewhere: *But they are as the angels of God in heaven [n: (Matth. XXII)]*. [var: Vulg. *erunt sicut angeli Dei in caelo*, "shall be as the angels"]

*Gerson and Caath and Merari.* The three sons of Levi signify the preachers of the holy Trinity, notable in confession, wonderful in faith, hope and charity. Nor does the interpretation of their names in any way conflict with this exposition, but greatly agrees with it. For Gerson is interpreted a stranger, Caath patience, or grinding teeth. Merari bitter things, or bitterness; for the minister of God knows himself a stranger and a pilgrim in the world, and [0387C] is patient. He grinds the word of God with the tooth of discretion, according to the capacities of his hearers; and showing the world bitter to himself, he calls others back from pleasures. These are numbered from one month old, because they ought to consecrate the beginning of life to God, lest, promoted after many crimes, they cause the name of God to be blasphemed, whence: *A bishop must be blameless,* etc. [n: (I Tim. III.)]

VERS. 23.-- *These shall pitch behind the tabernacle.* A fitting order of the sons of Levi is shown, namely where those who are first in order should keep the east side, Moses and Aaron with their sons having the custody of the sanctuary in the midst of the children of Israel. Let the Caathites, from whom Moses and Aaron sprang, hold the south side, under the care of Eleazar the priest, who is the elder among the sons of Aaron. After these the Gersonites to the western [0387D] side, under the care of Eliasaph. Last the Merarites to the northern side, under the guardianship of Ithamar the younger son of Aaron. But in these it is morally expressed that the ministers of the church ought diligently to keep their own order, and not to seek greater things than their proper place demands.

VERS. 24.-- *On the west, under the prince Eliasaph the son of Lael.* Where the day is shut up, the stars set. In these it is signified that the ministers of the tabernacle ought to flee concupiscence, to mortify carnal desires by God's help, to await the last day and the end of labour, so that, dead to the world and living to God, they may be able to say that: *But God forbid that I should glory, save in the cross of our Lord Jesus Christ [n: (Gal. VI)]*.

[0388A]VERS. 29.-- *To the south.* This signifies that, after the light of knowledge has been received, the preacher ought with discretion to bestow the word of patience and of consolation upon his neighbours. Under Eleazar, that is, by the help of God, according to that: *Unless the Lord build the house, they have laboured in vain that build it.*

VERS. 35.-- *On the side.* The last, the Merarites under Ithamar (who is interpreted bitter, or where the palm is), obtained by lot the north side, where an icy dread endures. In which the ministers of the Church are warned not to grow torpid through security; because although they have already entered the Church by the door of faith, have received the light of knowledge, have mortified the desires of the flesh, yet they have not yet come to perfect sweetness, that is, to eternal blessedness. Something bitter remains; [0388B] one must contend with him who directs his throne to the north, whose hardness it is impossible to soften; whence: *His heart shall be hardened as a stone,* etc. [n: (Isa. XIV; Job XXI)]. But when he shall be overcome, the palm being obtained, one must exult and rejoice.

VERS. 38.-- *To the east side.* The east side signifies the rising of faith, where Moses, who is interpreted taken up out of the water, and Aaron, a mountain of strength, encamp with their sons. For they who preside in the Church, to whom the keys of the heavenly kingdom have been committed [n: (Matth. VI)], ought to know the order of entrance, and to preach it to others. Because everyone must enter into the light of faith through the gate of confession to the water of baptism, that, taken up out of the water, he may be a son of adoption; and, begetting by the strength of constancy sons of good [0388C] work, may diligently guard the entrance of faith by which he entered the Church, lest, idle and useless, he be cast away.

VERS. 39.-- *Twenty-two thousand.* Fitly are the Levites entitled by the number of twenty-two. For by this number the Hebrew letters are comprehended, and, according to some, the books of the Old Testament. God's ministers are warned by this prescription to live and to teach according to the law of God, and in no way to go beyond it.

[n: (ORIG., hom. 4 in Num.)] Many are the differences of numbers, etc. *as far as* the mystery also of human generation is expounded.

VERS. 47.-- *Five sicles.* Mystically, whoever wishes to consecrate to God the beginning of his conversation and of his will ought diligently to guard the five senses of the body, [0388D] lest through wantonness he slip away into error or unclean desires. But according to the sicle of the sanctuary, which is 20 oboli, that is, according to the doctrine of the decalogue, which consists in the two precepts of charity, let him refer all his works to the house of the high priest and of his sons.

## CHAPTER IV.

VERS. 2.-- *Take the sum.* [n: (ORIG.)] Since the sons of Levi are divided into three orders, etc., *as far as* and we declare them by purer senses, and by such as are free from worldly things.

[n: (ID.)] Another reading, etc., *as far as* that he may do the works in the tabernacle of the testimony.

VERS. 3.-- *In the tabernacle.* [n: (ID.)] The tabernacle of the testimony, etc., *as far as* not by the Israelites but by the Levites. [0389A] *And they shall wrap the ark therein.* Lest perchance some see it naked and die. For he is cut off who touches the ineffable sacraments, unless he has been promoted to the degree of the priesthood by merits and by knowledge.

[n: (ORIG., hom. 4 in Num.)] Certain seven kinds are numbered, etc., *as far as* but let others see these things covered, nay rather carry them veiled upon their shoulders.

VERS. 6.-- *And they shall cover.* The sons of Aaron, the priests, to whom it is granted to see all things naked and open.

VERS. 7.-- *The loaves always. [n: (AUG., quaest. 7 in Num.)] And the loaves which shall be always upon it.* Not indeed the same ones always, but ones like them, because those were taken away, and fresh ones were set out daily, yet so that the table was not left without loaves. Therefore he said, which shall be always upon it, that is, because there are always [0389B] loaves, not because those same ones are always there.

VERS. 11.-- *And likewise the altar.* Another reading: *and over the golden altar they shall spread a violet cloth: and they shall cover it with a covering of violet skins.* This expression, which the Latin translators chose to render as though absurd and not entire, that is, over the golden altar they shall spread a violet cloth, might seem as though it ought to have been said, and they shall cover the golden altar with a violet cloth: not, they shall cover the violet cloth. This seems to signify that the violet cloth itself was covered from elsewhere. But to me it seems to be not so much a manner of speech as a somewhat obscure sense; for this can be understood: over the golden altar they shall spread a violet cloth, so that he commanded the violet cloth itself [0389C] to be covered with another thing, which cloth was already upon the altar, as if he briefly comprehended both, that the altar was to be covered with a violet cloth, and the violet cloth to be covered with another covering. He subjoined at last from what he would have the violet cloth covered, when he added: and they shall cover it with a covering of violet skins.

VERS. 15.-- *Then shall the sons of Caath enter. [n: (ORIG., hom. 4.)]* Who, although they are not priests, etc., *as far as* whose inheritance our Lord Jesus Christ will bestow upon us.

VERS. 18.-- *Destroy not.* [n: (ORIG.)] *Do not cut off the people of Caath,* etc. Understand first the placing of the tabernacle, etc., *as far as* but the shoulders [0389D] signify works.

VERS. 20.-- *Others with no curiosity,* etc. [n: (ORIG.)] In ecclesiastical observances also, etc., *as far as* and reason shall have demanded that it be brought forth into work.

VERS. 23.-- *From thirty.* The number of thirty, which is composed of ten multiplied thrice, signifies the integrity of faith and the perfection of work, without which no one ought to approach the divine ministries. Joseph at thirty took up the government of Egypt [n: (Gen. XI)], and David the kingdom, which at seventy, that is, being worthy of perpetual rest, he completed [n: (III Reg. II)]. And Ezechiel earned the gifts of prophecy [n: (Ezech. I)]. And because through faith adversities ought to be borne with long-suffering, and rewards hoped for on high, the height of the ark or of the temple, and the [0390A] length of the tabernacle, are measured by thirty cubits.

*Fifty,* etc. [n: (ORIG.)] In this book also, concerning the spoils of the enemy, etc., *as far as* and to deliver to the sons of Caath the things to be carried upon the shoulders and borne in the hands.

*All that go in,* etc. [n: (ORIG., hom. 5 in Num.)] It is said of the Levites, etc., *as far as* who, his senses being on every side multiplied and purified, is found perfect.

VERS. 35.-- *Unto the fiftieth year.* [n: (ORIG.)] But the fiftieth year signifies remission and indulgence, etc., *as far as* if the completion of one decade be added, they make five hundred.

## CHAPTER V.

VERS. 2.-- *Every leper.* The lepers are the heretics, defiled with the various stains of errors, not having [0390B] a uniform colour of doctrine or of faith: nor do they hide their ignorance, but display it. But there is no false doctrine which does not sometimes mingle in some true things. True things therefore mingled with false in the disputation or narration of any man, appearing as it were in the colour of one body, signify leprosy, which varies human bodies as it were by true and false places of colour.

VERS. 6.-- *A man or a woman. [n: (RAB. in Num.)]* By this chapter we are admonished that, if we offend in anything through negligence, we should wash it away by confession and by penance, and restore the loss. But if we have brought a loss upon our neighbour, let us repent before him, and restore the loss. But if he does not survive, let us satisfy the Lord by confessing, by repenting, and by bestowing alms.

[0390C] [n: (AUG., etc., quaest. 9 in Num.)] Another reading *as far as* which was taken away by the offence.

VERS. 7.-- *They shall restore it. [n: (AUG., quaest. 10 in Num.)]* It is asked how it is read in Exodus, etc., *as far as* with which a thief apprehended or convicted ought to be punished.

VERS. 8.-- *Except the ram.* The oblation of the ram signifies the passion of Christ, in which we chiefly trust, because without him we can do nothing. He himself is the priest who reconciles us to the Father through the oblation of his own flesh *(Job XV)*: therefore we offer him our gifts, by whose intercession we may obtain pardon.

VERS. 9. *To the priest.* Namely Christ, to whom it is said: *Thou art a priest for ever according to the order [0390D] of Melchisedech [n: (Psal. CIX)]*. Reserving all things, namely, to his judgment, lest perchance he judge an uncertain matter, whence: *Judge not before the time, until the Lord come,* etc.

[n: (RAB. in Num.)] Barley meal signifies the knowledge of the old law, etc., *as far as* she is reserved either to be condemned or to be set free.

VERS. 15.-- *He shall not pour.* It is not fitting that the impenitent be anointed with the oil of flattery or of indiscreet mercy, nor with the incense of superfluous praise or of disordered prayer, but that vice be pursued instantly and orderly with the zeal of justice according to the precept of the Lord.

VERS. 17.-- *Holy water.* [n: (ID.)] To this water the priest mixes a little earth from the pavement of the tabernacle, [0391A] when, together with the decree of Christ, the commemoration of the patriarchs, of the prophets and of the apostles is found brought in.

VERS. 23.-- *And the priest shall write in a little book,* etc. Because, namely, the punishment of sins is set forth in Holy Scripture. But whoever shall drink it piously and faithfully, dreading the punishments of sinners which are narrated in it and abstaining from sins, to him the most bitter water shall become unto salvation. But he who shall despise it, his belly swelling, his thigh shall rot, and he shall be for a curse and for an example, because he shall be punished by the just judgment of God, and his own desires and deeds shall be to him for a reproach.

VERS. 24.-- *He shall give her to drink,* that her sin may be made manifest, either here unto correction, or in the future [0391B] unto damnation. *For nothing is hidden which shall not be revealed [n: (Matt. X)]*. Hence the Lord says: *The word which I have spoken to you, that shall judge you in the last day [n: (Joan XII)]*. [var: Vulg. *sermo quem locutus sum, ille judicabit eum in novissimo die*, "shall judge him"]

## CHAPTER VI.

VERS. 3.-- *From wine and from everything that can intoxicate, [n: (RAB. in Num.)]* At the twelfth station, etc., *as far as* and they take delight in the corruption of the old wickedness.

VERS. 5.-- *The razor shall not pass.* [n: (ID.)] That is, he shall keep neither guile nor malice in his mind, lest, namely, the hair of the head, that is, the thought of the mind, be defiled. But let him hold innocence unto the end of life. For otherwise the vow will not be acceptable. *But he that shall have persevered shall be saved [n: (Matth. X)]* [var: Vulg. *qui autem perseveraverit usque in finem, hic salvus erit*, "he that shall persevere unto the end, he shall be saved"].

[0391C]VERS. 6.-- *He shall not go in over the dead.* [n: (ID.)] That is, he shall not imitate one dead in sins, nor shall he enter upon the life of his iniquity, lest he lose his labour. *For not he that beginneth, but he that finisheth, shall be crowned [n: (II Tim. II)]* [var: Vulg. at 2 Tim 2:5 *Nam et qui certat in agone, non coronatur nisi legitime certaverit*, "he that striveth is not crowned unless he strive lawfully"].

VERS. 7.-- *Nor over his father* [n: (ID.)] That is, let no carnal affection draw him back, every person, every dignity, every kinship is to be set after the service of Christ.

*The consecration of God.* [n: (ID.)] That is, the grace of the Holy Spirit has been poured out in his heart, whence: *Grieve not the Holy Spirit, in whom you are all sealed [n: (Ephes. IV)]* [var: Vulg. *Spiritum Sanctum Dei … in quo signati estis in diem redemptionis*, "the Holy Spirit of God … wherein you are sealed unto the day of redemption"].

VERS. 8.-- *All the days of separation.* That is, let him persevere unto the end without the contamination of sin and of offence.

[0391D]VERS. 9.-- *But if one shall have died.* [n: (ID.)] That is, if he shall have wished to imitate one polluted by mortal sin, and shall have gone down as far as consent, let him know that of necessity his continence has been polluted, and his head must be shaved, that is, his mind must be purged of depraved thought and hurtful delight.

*He shall shave forthwith.* [n: (ID.)] At the time, namely, of compunction, when he knows that he has offended, let him study to amend himself at once, and let him always fear a like ruin.

VERS. 10.-- *Two turtledoves.* [n: (ID.)] Turtledoves signify chastity, young pigeons simplicity. He therefore who wishes to come to the resurrection of the good, let him offer to the true priest, that is, to Christ, chastity of mind and of body, and simplicity in the catholic faith, [0392A] through which he enters into the Church, that by the help of so great a pontiff he may be expiated.

VERS. 11.-- *And he shall pray.* [n: (ID.)] Whence: *Our advocate with the Father [n: (Joan. I.)]* Or because he will make us pray, according to that: *The Spirit asketh for us with unspeakable groanings [n: (Rom. VIII)]*.

VERS. 12.-- *That the former days.* Let him presume nothing of his former manner of life, but let him trust in the grace of God alone, by whose gift he receives pardon and everlasting rest.

*The sanctification is defiled,* whence: *When the just man shall have turned away from his justice and shall have done iniquity, all his justices shall be delivered to oblivion [n: (Ezech. XVIII)]* [var: Vulg. *Si autem averterit se justus a justitia sua … Omnes justitiae ejus quas fecerat, non recordabuntur*, "all his justices which he had done shall not be remembered"].

*This is the law of consecration.* After the lawgiver has instructed the Nazarite how he is to be cleansed, if his consecration be defiled over a dead body, he adds how, [0392B] the vow being completed, he is to present himself to the Lord, about to render thanks with an oblation, intimating mystically that the life of the continent man, with the oblation of work and cleanness of heart, will please the Lord in a good end.

VERS. 14.-- *A lamb of a year old.* He offers this who places all his hope in his immolation, of whom it is said: *Behold the Lamb of God, behold him who taketh away the sins of the world [n: (Joan. I.)]* [var: Vulg. *peccatum mundi*, "the sin of the world"] He offers him in holocaust when, for love of him, mortifying the flesh, he consecrates to the Lord his whole life kindled with the ardour of charity.

[n: (AUG., quaest. 12 in Num.)] Another reading, etc., *as far as* and this sacrifice of the peace offering, which he had said before, into a peace offering.

[n: (RAB.)] He offers a lamb in holocaust who shows forth to God simplicity of heart with the devotion of charity; [0392C] a sheep, which displays an example of innocence; but a ram as a peace offering, when he rules himself well in the way of God, and subjects the rebellious flesh to the command of the soul.

*And a sheep.* He offers a sheep for sin who faithfully believes that Christ the innocent was offered for the sin of the human race.

*And a ram.* This is done when he trusts that he himself is the one who through the dispensation of the flesh pacified things heavenly and earthly, emptying out every principality and power; whom God exalted, and gave him the name which is above every name, etc.

VERS. 15.-- *And wafers:* the old law, dictated and tempered by the Holy Spirit for human profit.

*Without leaven:* because spiritual grace lies open, in the law and in the Gospel, to those who understand rightly.

[0392D]VERS. 16.-- *Which he shall offer.* Presenting in the sight of God, for reward, the merit and the labour, the meditation of each man, and the observance of the law, he brings him, namely, to the entrance of the heavenly life, the contest of good work being accomplished.

VERS. 17.-- *But the ram:* showing him worthy, namely, of the reward of perpetual quiet, as a prince of himself or of others; and a most excellent leader, who has ruled himself well and led himself in the path of the commandments of God, according to the doctrine of the Scriptures and the grace of spiritual charisms.

[n: (GREG., lib. II, Moral., cap. 39.)] What is it that the Nazarites nourish their hair? etc., *as far as* he may consume it in the perfection of devotion.

[0393A]VERS. 19.-- *And the boiled shoulder of the ram, and a cake.* The strength, namely, of work, boiled and proved by the fire of tribulation, the high priest causes his holy one to offer to God the Father.

*And a wafer,* namely, the knowledge of the law, helping by the gift of the Holy Spirit to complete it in work.

VERS. 20.-- *He shall lift up:* he will present to the Father the good things, namely, which the continent man works, and will cause them to be repaid with perpetual reward.

*Of the priest,* because whatever the Nazarite has well willed and has completed in work pertains to his glory: *For it is he that worketh in us both to will and to accomplish [n: (Philip. II)]* [var: Vulg. *Deus est enim, qui operatur in vobis*, "God … who worketh in you"].

*After these things,* that is, after right intention, discreet promise, perfection of work, and [0393B] the repayment of reward.

*To drink:* to draw fully and freely the spiritual gift, whence: *Thou shalt make them drink of the torrent of thy pleasure [n: (Psal. XXXV)]*.

VERS. 22.-- *And he spoke.* Moses signifies the law, Aaron the priesthood, and his sons the order of the Church. The Lord therefore teaches through the law the order of the priests, how they may build up the people by preaching, and confirm them by frequent prayer and blessing.

[n: (RAB., ubi supra. )] Moses has a manifold signification, etc., *as far as* while he completes, raises and anoints the tabernacle.

VERS. 24.-- *May he bless.* [n: (ID.)] It is to be noted that in this blessing the name of the Lord is brought in three times, that the holy Trinity may be understood, from whom and through whom and in whom all good things are to be sought and obtained, because [0393C] of him and through him and in him are all things.

*And may he keep.* [n: (ID.)] May he preserve by his grace the blessing which thou hast received: *Unless the Lord keep the city, he watcheth in vain that keepeth it [n: (Psal. CXXVI)]*.

VERS. 25.-- *May he show.* The showing of the face of God is propitiation, and the showing of true salvation; whence: *Show thy face, and we shall be saved [n: (Psal. LXXVII)]*.

VERS. 26.-- *May he turn,* etc. The turning of the face signifies mercy, the turning away, wrath; whence: *Look upon me and have mercy on me [n: (Psal. CXVIII)]*. And elsewhere: *Why turnest thou away thy face, and forgettest our want? [n: (Psal. XLIII.)]* We must pray therefore that he whose help we turn away from us by sinning may through his own goodness vouchsafe to make his face shine upon us, so that, rescuing us from [0393D] our enemies, he may grant perpetual peace.

VERS. 27.-- *They shall invoke.* [n: (ID.)] It belongs to the priests to invoke the name of the Lord: but to the Lord, to accomplish what is asked. Let no one therefore ascribe to himself what the Trinity alone bestows on whom it wills.

## CHAPTER VII.

VERS. 1.-- *It came to pass moreover,* etc., *the tabernacle. [n: (RAB. in Num., tom. II.)]* The Church, or the perfect, in whom the spices of the virtues and of prayers are burned, or the humanity of Christ: in which he presented to the Father the victim of our redemption. For he himself is priest, he himself victim and altar; because, holding death in his power, he took it upon himself by his own will. Whence: *No man taketh [0394A] my life from me, but I lay it down, and I take it up again [n: (Joan. X)]* [var: Vulg. *Nemo tollit eam a me: sed ego pono eam a meipso, et potestatem habeo ponendi eam, et potestatem habeo iterum sumendi eam*, "No man taketh it from me, but I lay it down of myself"].

VERS. 2.-- *The princes of Israel and the heads,* etc. [n: (RAB. in Num.)] The patriarchs, the prophets and the apostles, etc., *as far as it shall be done for them by my Father.*

VERS. 3.-- *Six wagons.* [n: (RAB.)] The wagons which the children of Israel offered to the Levites for the carriage of the tabernacle signify temporal comforts, which devout peoples repay to their preachers, so that without care and hindrance they may have leisure for the divine service. And so that they also who announce the Gospel may live by the Gospel: *For if they sow spiritual things, it is no great matter if they reap temporal things [n: (I Cor. IX)]* [var: Vulg. *Si nos vobis spiritualia seminavimus, magnum est si nos carnalia vestra metamus?*, "If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?"].

The wagons rightly adorned with faith and with the affection of mercy, that they may be acceptable to God, are twelve oxen: for they who [0394B] labour in the service of the saints under the yoke of apostolic doctrine do all things honestly and in order. Or by oxen we understand teachers, who work worthily in the field of the Lord. Of whom it is said: *Thou shalt not muzzle the mouth of the ox that treadeth out the corn [n: (Deut. XXV; I Tim. V)]*. For they who by living and by preaching keep the apostolic rule are to be honoured with double honour.

*One ox,* etc. [n: (ID.)] Because the unity of faith, etc., *as far as* that they ought to hasten to the tabernacle of God with due obedience.

VERS. 9.-- *But to the sons of Caath.* [n: (RAB.)] It is written above, etc., *as far as* nor do they themselves who seem to have something of exercise and of learning.

VERS. 10.-- *The princes offered for the dedication of the altar on the day whereon.* Each one according to his power ought to offer faith, [0394C] doctrine, and good work to the profit and honour of the Church.

*It was anointed, his oblation before the altar.* At the time of the incarnation, when after the resurrection and the ascension the disciples received the outpouring of the Holy Spirit [n: (Act. II)].

VERS. 11.-- *Let the princes offer gifts on each several day.* The preachers are the leaders of the right way, who, although they offer the same doctrine of faith and the same examples of good work, yet distribute their oblations according to the diversity of place and of time.

VERS. 13.-- *A silver dish.* These have a narrow mouth, and signify the narrowness of the letter of the law and the obscurity of the prophets.

The various vessels made for offering libations are the various [0394D] distinctions of the word according to the various capacity of the hearers. For the wise are to be taught in one way, the unwise in another; the rich in one way, the poor in another; the whole in one way, the sick in another; in one way the rude people of the Jews under the shadow of the law, in another the Christian, beholding in the truth of the Gospel the mysteries of the law laid open, who is to be nourished unto a perfect man.

VERS. 19.-- *A silver bowl having seventy sicles,* etc. Spiritual knowledge is in the law and in the Gospel, which by the ministry of spiritual grace was written and set forth for the salvation of men, hence the sacrifice is duly made, because nothing is so acceptable to God as the meditation of the law with the execution of the work.

[n: (RAB., in Num., tom. II.)] The bowl, first made of glass, [0395A] etc., *as far as* in the New Testament it was more manifestly given.

VERS. 20.-- *A little mortar.* [n: (RAB.)] The heart of the elect, full of divine wisdom, containing the spices of the virtues, whence it is said: *Because the multitude of believers had one heart and one soul [n: (Act. IV)]*.

*Of ten sicles,* etc. [n: (ID.)] Because with the fulfilling of the ten commandments they send forth the odour of doctrine and of prayer, that they may deserve to receive the penny of eternal life.

VERS. 21.-- *An ox of the herd,* etc. [n: (ID.)] These, various persons, etc., *as far as* we might strive always to reform our life into better things.

He offers an ox who spends useful labour upon his neighbours in the Church of God; a ram, who directs himself and others in the way [0395B] of justice; a lamb of a year old, who is simple and innocent. All these in holocaust, for the love of God alone and the desire of eternal life. He offers a he-goat for sin who does not cease to repent and to pray for his sins. In the sacrifice of peace offerings he offers two oxen, who with good works fulfils the two precepts of charity, namely, the love of God, by keeping his commandments; and of his neighbour, by taking thought for his necessities, on which the whole law hangs, and the prophets. And he offers five rams, five he-goats, five lambs of a year old, because he strongly leads the five senses of the body in the way of truth, and restrains them from sins, and sets forth a pattern of simplicity.

VERS. 85.-- *Two thousand,* etc. [n: (RAB.)] In the silver vessels, etc., *as far as* thither one does not come.

[0395C]VERS. 86.-- *Twelve golden mortars.* [n: (ID.)] Of which each severally has ten sicles, and all together a hundred and twenty sicles of gold, signify that the hearts of the elect keep the knowledge of the law in all things according to the apostolic doctrine. For twelve times ten make a hundred and twenty, at which number the primitive Church in Jerusalem received the Paraclete Spirit [n: (Act. II)]. Whence it is added:

*In weight,* etc. [n: (ID.)] For the sanctuary is the Church, whose rule of faith and of understanding we follow, believing that all things which are written in the law and the prophets are wholesome for us. But whatever is held and understood or observed outside the unity of the Church begets the damnation of the soul.

VERS. 87.-- *Oxen,* etc. [n: (ID.)] Oxen, rams and [0395D] lambs, comprehended in the number of twelve, signify those who, whether in the office of teacher, or in the headship of some honour, or living simply, strive to do all things according to the apostolic and prophetic doctrine.

*He-goats,* etc. [n: (ID.)] These are they who strive to accomplish penance according to the rule of the apostolic faith.

VERS. 88.-- *Oxen,* etc. [n: (ID.)] In these is signified spiritual knowledge with the perfection of good works, because the course of the day is accomplished in twenty-four hours: they signify that the light of knowledge and of faith is necessary to every Christian.

*Sixty.* Sixty, that is, six times ten, shows the perfection of the commandments. For it is necessary [0396A] that prelates, subjects, and penitents do all things according to the doctrine of the Church, so that their oblation may hold the rite and order of peace offerings, that they may deserve the grace of God, and not his offence.

VERS. 89.-- *And when,* etc. [n: (GREG., lib. XXXIII Moral., cap. 21, tom. II.)] What is it that Moses, etc., *as far as* and how kindly he descends to the lowest, and mightily runs back to the highest.

*From the propitiatory.* Because through the grace of the divine propitiation God opened to us, after the fault of transgression, the way of truth.

*Between the two cherubim.* Because through an angelic vision, not in his own substance, God appeared to Moses; whence: *The law ordained by angels in the hand of a mediator [n: (Gal. III)]*. Or because through both Testaments with a harmonious [0396B] voice he instructs us unto the faith of the truth; or because through the Son, who appeared in the flesh in the midst of the two Testaments, the Father spoke to the human race.

## CHAPTER VIII

VERS. 2.-- *Seven lamps.* The seven gifts of the Holy Spirit, which always remained in Christ, and are distributed in the members according to his will.

[n: (BEDA, in Num.)] The table and the candlestick, etc., *as far as* forbidding him testimony.

VERS. 3.-- *Upon the candlestick.* Christ, namely, the firstborn from the root of Jesse, *upon whom rested the spirit of wisdom and understanding, the spirit of counsel and of fortitude [n: (Isa. XI)]* [var: Vulg. *Et requiescet super eum spiritus Domini: spiritus sapientiae et intellectus*, "And the spirit of the Lord shall rest upon him: the spirit of wisdom"].

VERS. 4.-- *Of gold.* Because Christ is specially [0396C] free from sin, and eminent in works of justice, and his members imitate his innocence and justice as far as they are able, and in the time to come shall be made perfect.

*Beaten work.* Because Christ from his conception and nativity stood forth perfect God and man, endured the pains of the passion [n: (II Tim. III)], and so came to the glory of the resurrection, and all who wish to live godly in him, as metal spread out by beating, come through the reproaches of the passion to the grace of immortality.

*The shaft.* Christ, namely, from whom the branches proceed, because from him the just receive whatever of good they have; whence: *Without me you can do nothing [n: (Joan. XV)]*.

VERS. 6.-- *Take the Levites from me.* [var: Vulg. *Tolle Levitas de medio filiorum Israel*, "Take the Levites from the midst of the children of Israel"] Mystically. He instructs the ecclesiastical order, how one is duly advanced to [0396D] the dignity of the priesthood.

VERS. 7.-- *The hairs of their flesh. [n: (GREG., lib. V Moral., cap. 23.)]* The hairs of the flesh are whatever things are superfluous to human flesh, etc., *as far as* when we penetrate the heights of contemplation.

*They shall wash.* They shall cleanse, namely, their works, so that in the sight of God their conversation may be clean, and before men blameless.

VERS. 8.-- *An ox.* The mediator of God and of men, by whose immolation our sins have been blotted out. In both oxen his incarnation is signified. For the passion of Christ is one, but it obtained two things for us: expiation, namely, from sins, and sanctification, that he might offer us to God *put to death indeed in the flesh, but quickened [0397A] in the spirit.* [var: Vulg. *mortificatus … vivificatus*, of Christ himself, "being put to death indeed in the flesh, but enlivened in the spirit"] Whence Paul: *But you are washed, but you are sanctified in the name of the Lord Jesus [n: (I Cor. VI)]* [var: Vulg. adds a third member, *sed justificati estis*, "but you are justified", and reads *Domini nostri Jesu Christi*]. Now by these two oxen, of which one is offered for sin, the other in holocaust, two kinds of action may be expressed, by the one of which we wash away, by the lamentation of penance, the things we have done ill; by the other we earn the grace of God and the reward of blessedness by the fruits of good works and of virtues.

*A libation.* The sacrament of the passion, which, understood and handled with spiritual knowledge, is most wholesome to the faithful and most acceptable to God. If, however, for the receiving of such mysteries the minister of the Lord has shown himself clean and worthy within and without.

VERS. 9.-- *And thou shalt bring.* The Levites are brought before the tabernacle of the covenant when the elect are led to the office of the altar [0397B] according to apostolic doctrine: by which one enters into the true tabernacle [n: (I Tim. III)], if according to the doctrine and the examples of the saints they have begun well, and have persevered unto the end.

VERS. 10.-- *The sons shall put.* Because they ought to give the assent of their devotion to the election, and at their bidding to press on in good works.

VERS. 11.-- *From the children of Israel.* [n: (BED.)] The election is to be made, namely, under the testimony and knowledge of many, that a worthy examination may be held, so that no one may be able to reprove it. For they ought to have a good testimony even from those who are without.

VERS. 12.-- *The Levites also,* etc. Because the ministers of the Lord hasten to consecrate to the Lord by their own labour the beginnings of good works, so that whether penance is to be done, or the pursuits of the virtues to be exercised, [0397C] they may effectually accomplish them.

VERS. 14.-- *Thou shalt separate.* The minister of the Lord ought not to be content with the common discipline: he ought to be set apart and notable in manners and in doctrine.

VERS. 17.-- *Every firstborn in the land.* [n: (RAB.)] The firstborn of the Egyptians, etc., *as far as* and that a true Levite may worthily be fitted to the divine mysteries.

VERS. 19.-- *That they may serve.* Let the ministers of the Lord see how necessary it is for them to keep the rights of their office; and not to gape after earthly gains or pleasures, whose proper work it is to serve the tabernacle and to pray for the people, lest there be among them a destroying plague: otherwise they cast down both themselves and the people into perdition, and it is said to them: *I will not receive a gift from your hand.* [0397D] [n: (Malach. I)].

VERS. 24.-- *From five and twenty. [n: (ISID., quaest. in Num. tom. V.)]* From the twenty-fifth year the Levites are commanded, etc., *as far as* in them it is utterly extinguished, so that they do not subsist.

## CHAPTER IX.

VERS. 12.-- *Let the children of Israel keep the phase in its own season, on the fourteenth day of this month,* etc. [n: (RAB.-BED.)] Since in the Old Testament, etc., *as far as* And: *Behold, I make all things new [n: (Apoc. XXI)]*

[n: (BED.)] Then the third week, etc., *as far as* he enlightened the last by himself with spiritual grace.

[n: (ID.)] The very turning of the moon also, etc., *as far as* [0398A] he commanded them to be witnesses of his dispensation unto the uttermost part of the earth [n: (Act. I)].

[n: (ID.)] But well the moon, etc., *as far as* deservedly the fifteenth is fitted to the paschal joy.

[n: (ID.)] These signs of the pasch or phase being taken from the law, we the heirs of the New Testament add also the Lord's day, because it excels both in the condition of the first light and in the triumph of the Lord's resurrection.

[n: (ID.)] The seven days also of the moon, *as far as* as it were: *What I say to one, I say to all [n: (Marc. XIII)]* [var: Vulg. *Quod autem vobis dico, omnibus dico*, "what I say to you, I say to all"].

[n: (ID.)] In the name also of the pasch, etc., *as far as* through each several degree of the spiritual passage let us render our part to the giver of it.

[n: (ID.)] Or in the moon waxing toward men, etc., [0398B] *as far as* to be fitly understood.

VERS. 6.-- *But behold certain men unclean upon the soul of a man,* etc. [n: (AUG., quaest. 15 in Num.)] And when at the time of the pasch certain men were unclean upon the soul of a man, etc., *as far as* or perhaps, if they had not kept the pasch, it would not have pertained to guilt.

VERS. 8.-- *Stand, that I may consult. [n: (GREG., lib. XXXIII Moral., cap. 21, tom. II.)]* Moses, leaving the crowds, often runs back to the tabernacle in doubtful matters, etc., *as far as* while in the meditation of the mind they are drawn away from carnal senses.

VERS. 10.-- *The man that shall be unclean upon a soul,* etc. [n: (ISID.)] It is commanded that they who dwelt further off, or had been unclean in soul, should keep the pasch in the second month, because the Gentiles, having committed fornication with all [0398C] the demons, were unclean and removed from God. But, cleansed by wholesome confession, they are commanded to pass over to the nativity of Christ as to a second month.

[n: (RAB.)] He is unclean in soul, etc., *as far as* at the evening of the world he eats the lamb with unleavened bread and wild lettuce.

VERS. 11.-- *With unleavened bread.* [n: (RAB.)] He eats unleavened bread who does right works without the corruption of vain glory, and the commandments of mercy without the admixture of sin.

*Wild.* Because when we receive the body of Christ we ought to be pricked with compunction for our sins, so that the bitterness of penance may wipe away the love of a perverse life.

VERS. 12.-- *Every rite.* Whatever is commanded historically in the law, the Church observes spiritually in the celebration of the pasch [0398D].

*They shall observe.* Because his sayings are to be carefully examined, so that in the present life they may be penetrated by understanding and by working.

VERS. 13.-- *He shall be cut off.* He instructs by threatening those who were under the law, lest they neglect to observe the time of the pasch. He admonishes us also that we keep our spiritual pasch in its own season, of which Paul says: *Behold, now is the acceptable time,* etc. [n: (II Cor. VI)]. Because whosoever shall not have celebrated with worthy faith the redemption of the human race, which was made by the immolation of the true Lamb, and shall not have turned his life to better things, and shall not have passed over from vices to virtues in the time of this mortality: he shall not attain to the glory of the resurrection to be bestowed at the end [0399A] upon the true worshippers of Christ, but shall be cut off from the fellowship of the saints.

VERS. 14.-- *The stranger also and the sojourner, if they shall be with you,* etc. [n: (RAB.)] He shows that there is no distinction of persons with God. For whosoever, converted to the catholic faith and washed with the baptism of Christ, shall have entered into the unity of the Church, will be able to be made partaker of the ecclesiastical mysteries.

VERS. 15.-- *A cloud.* [n: (ISID.)] Christ is the pillar, who is upright and firm, who, upholding our infirmity, shining by night, not shining by day, that they who see not may see, and they who see may become blind. The sacrament of Christ also is manifest as in the day, in the flesh, as it were in a cloud: but in the judgment as in the terror of the night. Because then there shall be great tribulation [0399B] as fire, and it shall give light to the just, and shall burn the unjust [n: (Exod. XII)].

*Mystically,* the incarnation of Christ, whose clemency protects the tabernacle of the Church, whose goodness orders its state, whose prudence directs its passage in the way of this world.

[n: (GREG., hom. 21 in Evang., tom. III.)] In fire, terror, etc., *as far as* he shone with the fire of his love upon those who acknowledge the darkness of their sins.

VERS. 23.-- *At the word of the Lord they pitched their tents.* By the signification of the cloud, which was the sign of the divine will, as the voice of one speaking.

## CHAPTER X.

[0399C]VERS. 2.-- *Make thee two trumpets of silver,* etc. [n: (ISID., in Num.)] By the two trumpets the army is led, etc., *as far as* the minds of the hearers are more ardently stirred up to the contests of temptations.

VERS. 4.-- *If thou shalt sound but once. [n: (RAB., in Num.)]* To sound the trumpets once, etc., *as far as* and that all should say the same thing in the same sense and in the same knowledge.

VERS. 5.-- *The first.* Because, namely, the light of faith first shone forth. When therefore the preachers of the Gospel had been ordained, it was first said to them: *Go ye not into the way of the Gentiles, but go to the sheep that are lost of the house of Israel [n: (Matth. X)]* [var: Vulg. *In viam gentium ne abieritis, et in civitates Samaritanorum ne intraveritis: sed potius ite ad oves quae perierunt domus Israel*, "and into the cities of the Samaritans enter ye not: but go rather to the sheep"]: to whom Christ himself, present in person, preached the Gospel. But after the resurrection, appearing to the disciples, he said: *Going, teach ye all nations,* etc. [n: (Matth. XVIII)]. The tribe of Juda therefore, with the others which [0399D] dwelt with it toward the east, first moved the camp: then the rest according to their own order. Because it behoved that the primitive Church should first be built in Judaea, and afterwards that the Gentiles from all the nations of the world be called to the faith.

VERS. 7.-- *But when they are to be gathered together.* [n: (RAB.)] In the calling together of the people, etc., *as far as* for we seek nothing but that what is closed may lie open.

VERS. 8.-- *And the sons.* The preachers, namely, preach the word of God, and show the way of justice to their hearers, that they may set the step of good work in the path of the commandments of God, and flee the way of the wicked.

*They shall sound the trumpets.* Rousing their subjects, namely, to penance and to the compunction of tears, and [0400A] provoking the hearts of the hearers to implore the mercy of God.

VERS. 10.-- *If at any time you shall have a banquet.* [n: (RAB.)] Note that in adversities, etc., *as far as* and elsewhere: *Preach the word, be instant in season, out of season,* etc. [n: (I Tim. IV)].

VERS. 11.-- *In the second year. [n: (HIERON., epist. ad Fabiolam, tom. I.)]* At the twelfth station the children of Israel came into the desert of Sinai, etc., *as far as* but within they are full of dead men's bones, and of all filthiness.

[n: (GREG., Pastoralis parte III, admon. 18.)] For the most part we might better persuade the elated of profitable things, etc., *as far as* he would thence be bent by the words of one exhorting him.

VERS. 23.-- *And the ark of the covenant.* [n: (RAB.)] The ark of the covenant [0400B] of the Lord, etc., *as far as* it shows the path of truth and of justice to those who follow.

VERS. 34.-- *The cloud also.* The divine protection, which by the grace of the Holy Spirit has defended the elect from the beginning of the world, and keeps them for the quiet that is to come.

VERS. 35.-- *And when it was lifted up.* By the example of Moses the rulers of the people are stirred up, that, always solicitous, they may commend to the Lord the flock committed to them, at the beginning of the work and at its completion, so that he may protect his own sheep and drive off their enemies.

## CHAPTER XI.

VERS. 1.-- *In the meantime there arose a murmuring. [n: (RAB., in Num., tom. II.)]* The kindled fire of the Lord devours the murmuring people, etc., *as far as* he shall be burned with perpetual punishment as much in soul [0400C] as in body.

VERS. 5.-- *The melons and the leeks. [n: (GREG., lib. XX Moral., cap. 19.)]* The minds of carnal men, for the love of the world, etc., *as far as* where they may groan carnally.

VERS. 16.-- *Gather unto me seventy. [n: (GREG., lib. XXIX Moral., cap. 13.)]* As for the most part young men are called, etc., *as far as* it is plain that the old age of the mind, not of the body, is to be chosen.

VERS. 17.-- *That I may come down.* [n: (ISID.)] At the thirteenth station, etc., *as far as* what once had been in Moses and in the prophets.

*And I will take of thy spirit, and will deliver to them, that they may sustain,* etc. [n: (AUG., quaest. 18 in Num.)] Another reading, etc., *as far as* not that Moses should therefore have the less.

[0400D]VERS. 21.-- *There are six hundred thousand footmen of this people. [n: (AUG., quaest. 19.)]* It is asked: did Moses say this out of distrust or out of inquiry? etc., *as far as* when the sentence of God which followed was not one to punish, but rather one to teach.

VERS. 24.-- *Moses therefore came, and told the people the words of the Lord, gathering them. [n: (ORIG., Hom. 6 in Num.)]* Another reading: Moses went out, he says, etc., *as far as* and the like, etc.

VERS. 25.-- *Taking away of the spirit.* [n: (ID.)] It is not to be understood, etc., *as far as* and its origin received no loss from the derivation.

*Had rested.* [n: (ID.)] *And the spirit rested upon them, and they all prophesied,* etc. It is not read that the spirit rested, etc., *as far as* [0401A] he set forth the praise of their life and their virtues.

[n: (ORIG.)] *And the spirit rested in them, and they prophesied,* etc. The spirit works continually, etc., *as far as* nor is it fitting that the presence of the Holy Spirit be there.

VERS. 26.-- *But there remained in the camp.* Not by negligence did the Lord command, but by the devotion of humility, judging themselves unworthy of the receiving of so great a gift: therefore God, the judge of hearts, judged them worthy, and showed it.

VERS. 29.-- *Why, saith he, art thou jealous. [n: (GREG., lib. XXIII Moral., cap. 24.)]* The devout mind of pastors, etc., *as far as* who did not envy the good that he had.

*A multitude of quails, who a little,* etc. [n: (RAB. in Num. )] The carnal people of the Jews, etc., *as far as [0401B] But our conversation is in heaven [n: (II Cor. X)]*.

VERS. 34.-- *The graves of lust. [n: (ISID., in Num., tom. V.)]* The thirteenth station is at the graves of lust, etc., *as far as* within they are full of dead men's bones and of all filthiness.

*They came,* etc. [n: (HIERON., epist. ad Fabiolam.)] The fourteenth station, etc., *as far as* who says by the prophet: *Shall he that falleth not add that he should rise again? [n: (Jer. VIII.)]* [var: Vulg. *Numquid qui cadit non resurget?*, "Shall not he that falleth rise again?"]

[n: (ISID.)] The fourteenth station, etc., *as far as* he brought it back to pardon.

## CHAPTER XII.

VERS. 1.-- *And Mary spoke,* etc. [n: (ORIG., hom. 7 in Num.)] Mary is the Jewish people; Moses is the law of the Lord [0401C], etc., *as far as* when there shall be one flock and one shepherd [n: (Joan. X)].

[n: (ID.)] Because Aaron and Mary detracted from Moses, they were rebuked, etc., *as far as* for leprosy follows detractors and evil-speakers.

[n: (ID.)] Everyone also who ill understands the writings of Moses, and receives the spiritual law carnally, detracts from him, because he thinks carnally of the words of the spirit.

Mystically, not only Jews, heretics, who do not receive the law and the prophets, detract from Moses. They also cast it in his teeth that he was a homicide, because he killed the Egyptian, and with blasphemous mouth they frame many other things besides against other prophets: therefore they are leprous in soul, and are cast out from the Church of God. Or, heretics, who detract from their neighbours.

[0401D] *The Ethiopian woman. [n: (AUG., quae est. 20.)]* Of the wife of Moses, etc., *as far as* as the names of places and of nations are wont for the most part to be changed by age.

VERS. 6.-- *If any.* [n: (ORIG., ubi supra. )] Hear how much benefit detractors confer, etc., *as far as* or God speaks not to him in a riddle, but in open form.

VERS. 8.-- *The Lord.* [n: (ID.)] Another reading: *And he seeth the glory of the Lord.* Moses saw the glory of the Lord when the Lord was transfigured on the mountain, and Moses was present with him together with Elias, and was speaking with him [n: (Luc. IX)]. Therefore he rightly adds:

*Why therefore.* [n: (ID.)] What is said to them, etc., *as far as* but let us glorify him for the greatness of the meanings.

[0402A]VERS. 10.-- *The cloud also departed.* [n: (ID.)] *And the cloud departed from the tabernacle,* etc. First the cloud departed, etc., *as far as* and the leprosy of sin appear in us.

*And when he had looked.* [n: (ORIG., ubi supra. )] Another reading: *And Aaron looked upon Mary, and behold Mary was leprous.* He wishes in this to show, etc., *as far as* the Apostle calls them back to the ordinances of a perfect nativity: *My little children, of whom I am in labour again, until Christ be formed in you,* etc. [n: (Gal. IV.)]

VERS.-- *And Moses cried to the Lord, saying: O God, I beseech thee, heal her. To whom the Lord answered.* [n: (ID.)] Another reading: *And Moses cried out to the Lord, saying: O Lord, I pray thee, heal her,* etc. Whom did it behove to pray for the health of his people, if not Moses? Perhaps this was what he was speaking of with the Lord on [0402B] the mount when he was transfigured [n: (Matth. XVII)], asking that, when the fulness of the Gentiles had come in, all Israel might be saved [n: (Rom. XI)].

VERS. 14.-- *Had spit in her face, ought she not at the least,* etc. It is a sign of repudiation to be spit upon in the face. Whence the next of kin who repudiates a marriage is unshod and spit upon in the face. Hence Isaias: *All nations are as a drop of a bucket, and are reputed as spittle [n: (Isa. XL, secundum LXX)]*. It is shown therefore that that people also, like the other nations which are reputed as spittle, has been cast off. For if thou shouldst consider their former honour, the pontifical order, the insignia of the priests, the Levitical ministries, the majesty of the temple, and that they had fellowship on earth with the heavenly ones, what was that honour, what the glory? [n: (Rom. V.)] But now [0402C] they shudder with much dishonour, without temple, without altar, without sacrifice, without prophet, without priesthood, and without heavenly visitation. Whence it is plain that the Father, spitting, has covered their faces with ignominy. For seven days therefore they are separated outside the camp, that is, through the seventh age of this world; and in the week of days the substances of the whole visible creation are seen to have been brought forth; for then the things which were not were made. Into the week of the whole world are unfolded certain secrets, known to God alone, which were then brought forth by dispensation: in this week (because Mary is set apart) the camp of the children of Israel is not moved, but they stand shut up in one place, and none of them set out, until Mary was cleansed of her leprosy.

*For seven days: and the people was not moved out of that [0402D] place.* [n: (ORIG.)] Mary indeed is cured on the seventh day, Aaron the pontiff interceding. But we detractors shall remain leprous until the end of the week of the world, that is, until the resurrection, unless, while there is time for repenting, we be corrected, turned to Jesus and beseeching him by penance.

## CHAPTER XIII.

VERS. 4.-- *Pharan. [n: (RAB. in Num.)]* It is to be noted that Pharan is not the special name of a station, etc., *as far as* these things are contained up to the thirty-second.

Pharan is interpreted *a visible mouth,* in which may be understood that *the Word was made flesh;* and the invisible was made visible. And it can be signified from this, that after the end and the perfection of all the things which were to be done toward that [0403A] people had come, then he passed over, and came to him whom he had not before believed to be the Word made flesh.

*Send men who,* etc. [n: (RAB.)] Twelve spies are sent to the holy land, etc., *as far as* and its ashes are an expiatory sprinkling.

VERS. 18.-- *Go up to the south side. [n: (AUG., quaest. 21.)]* Another reading, etc., *as far as* and there was there a certain lower place, from which valley the cluster was taken.

VERS. 24.-- *Which they carried,* etc. [n: (ISID. in Num., tom. V.)] Two men carry the cluster on a staff from the land of promise, etc., *as far as* because neither can Christ be without the law, nor the law without Christ.

VERS. 24.-- *Of the pomegranates also and of the figs,* [0403B] etc. Which signify the law, because neither is Christ without the law, nor the law without Christ.

VERS. 26.-- *The spies of the land after forty days,* etc. [n: (ISID., ibid.)] The spies who, sent to a fertile land, terrified the people, etc., *as far as* and melons rotting with the corruption of vices and of lusts.

VERS. 27.-- *Into the desert of Pharan, which is in Cades.* [n: (RAB.)] The wilderness of Pharan contains eighteen stations, etc., *as far as* and they are forbidden to pass over the Jordan.

## CHAPTER XIV.

VERS. 7.-- *The land,* etc. [n: (ORIG., hom. 7 in Num.)] What is this land, holy indeed and good, but inhabited by [0403C] the ungodly? etc., *as far as* that as we enter in they may be driven out, and as we go up they may fall.

VERS. 9.-- *Neither fear ye the people of this land, because as bread so we are able. [n: (AUG., quaest. 23 in Num.)]* Caleb and Josue the son of Nun, speaking to the people, etc., *as far as* these men the Lord, the creator of times, and the orderer, and the dispenser of all things.

VERS. 12.-- *I will strike them therefore. [n: (ORIG., hom. 8 in Num.)]* This threat is not one of anger, but prophetic, etc., *as far as* therefore he entreats with many words for that people.

[n: (ID.)] *I will strike them therefore.* This threat is made by the Lord, etc., *as far as* that he may raise up another people, this one being cast off.

VERS. 31.-- *The little ones [n: (ORIG., hom. 8.)] But their sons [0403D] who are here with me, whosoever know not good or evil,* etc. Our fathers were that former people, etc., *as far as if thou shalt remain in goodness,* etc.

VERS. 34.-- *A year for a day.* [n: (ID.)] As it were a year for a day, etc., *as far as* save him to whom the Father hath given all judgment [n: (Joan. V)].

[n: (ID.)] Someone will perhaps deny that it befits the goodness of God, etc., *as far as* but he does not suffer the soul to be wounded further by sin.

[n: (ID.)] I will add another thing, etc., *as far as* that we may much more trust that our advocate Jesus will obtain pardon for us from the Father.

VERS. 40.-- *We are ready.* [n: (RAB., in Num. )] O wondrous [0404A] wantonness of the human mind, etc., *as far as* so we shall receive the joys of the heavenly country which have been promised to us.

## CHAPTER XV.

VERS. 4.-- *A sacrifice,* etc. The faith of the incarnation of Christ, which is most fully commended in the law, or the observance of the Decalogue.

[n: (RAB., in Num. )] The law commands, in private and in public sacrifices, etc., *as far as* because it is the sixth part of a congius.

[n: (ID.)] Therefore it is commanded, for the several kinds of animals, etc., *as far as* all folly and craftiness is abominable to God.

VERS. 6.-- *And rams.* [n: (ID.)] In the oblation of a ram [0404B] two tenths of fine flour are offered; of oil and of wine, the third part of a hin. Because the ram signifies the order of rulers, it is fittingly offered with two tenths, since anyone who holds the Decalogue of the law by understanding and by working is appointed to the office of a ruler: but the third part of a hin of oil and of wine is presented, when by him charity and mercy, and the grace of spiritual teaching, is bestowed upon those set under him.

VERS. 8.-- *But when thou shalt make a holocaust of oxen,* etc. [n: (ID.)] In the oblation of an ox three tenths of fine flour and the half of a hin in oil or in wine, etc., *as far as* they may hope for it to be perfected in themselves in the heavenly beatitude through the grace of God.

*When you shall come into the land,* etc. [n: (RAB.)] When anyone enters the present Church by faith, etc., *as far [0404C] as* from whom the supplement of perfection is hoped for.

VERS. 22.-- *But if through ignorance. [n: (AUG., quaest. 24.)]* That which is commanded, how sins are to be expiated, etc., *as far as* which are distinguished from the sins of them that sin willingly.

VERS. 24.-- *He shall offer a calf.* [n: (RAB.)] The children of Israel offer a calf of the herd for a holocaust, etc., *as far as* he was heard for his reverence.

VERS. 28.-- *The priest.* Christ, who by his own blood entered in once into the holies, having obtained eternal redemption [n: (Hebr. V)].

VERS. 30.-- *But the soul,* etc. [n: (AUG., quaest. 25 in Num.)] Another reading: *Whatsoever soul shall have sinned,* etc., *as far as* whereon it were now long to dispute.

[n: (ISID., in Num., tom. V.)] The ungodly cavil that he is so cruelly slain by all the people at the command of God, [0404D] who gathered sticks on the sabbath, etc., *as far as* because he is judged by them that are spiritual.

VERS. 38.-- *Fringes. [n: (ID., ibid.)]* The children of Israel are commanded, in the four corners, etc., *as far as let us do all things unto the glory of God.*

## CHAPTER XVI.

VERS. 12-- *That he should call Dathan? [n: (AUG., quaest. 26 in Num.)]* What is this, that Dathan and Abiron, called by Moses in the sedition, etc., *as far as* so that they said not, We will not go up, but, We do not go up, by a certain manner of speech.

VERS. 26.-- *Depart from the tents. [n: (AUG., quaest. 27.)]* Another reading, etc., *as far as* the just may shine as the sun in the kingdom of their Father [n: (Matth. XIII)].

[0405A] [n: (ISID.)] *in Num.,* tom. V.) By Dathan, and Abiron, and Core, etc., *as far as* they shall perish in eternal fire, the vengeance being made ready.

*And they went down. [n: (AUG., quaest. 29.)]* Another reading, etc., *as far as* to be reserved for punishment as it were in the prisons of hell.

VERS. 37-- *Command Eleazar. [n: (ID., quaest. 30.)]* Another reading, etc., *as far, as* because by them an example was given to the rest, what they should fear.

*Let him take up the censers. [n: (ORIG., hom. 9 in Num.)]* Core holds the figure of those who rise up against the faith of the Church and the doctrine of the truth, etc., *as far as:* for they are sanctified and offered to the Lord.

[n: (ID.)] It can also be understood in another way, etc., *as far as* for the virtue of their mind would not have shone forth so magnificently, [0405B] had not the fear of the cowardice of the rest lain open.

VERS. 38.-- *Forasmuch as. [n: (AUG., quaest. 30 in Num.)]* But the setting round about the altar, etc., *as far as* who attend less diligently, the things done being in the same order in which they are narrated.

VERS. 39.-- *He took. [n: (ORIG., hom. 9 in Num.)]* With God nothing is idle, etc., *as far as* when they were perishing with the ashes of them all?

VERS. 40.-- *As he suffered.* [n: (ID.)] To those that come after also an example is given, that no one should by the presumption of a proud spirit seize upon the office of the high priesthood not given to him by God; but let him yield to that man whom no human ambition, no corrupt favour, nor any damnable largess has brought in.

[0405C]VERS. 43.-- *Moses and Aaron.* [n: (ID.)] In Sodom indeed, etc., *as far as* through whom we are able to escape destruction.

*The cloud covered.* [n: (ID.)] For we do not read before this that a cloud covered the tabernacle, etc., *as far as* and perils of the sea and of rivers, etc. [n: (II Cor. XI)].

VERS. 41.-- *Depart ye.* [n: (ID.)] Moses therefore and Aaron are commanded, etc., *as far as* for they are dead who are sent into eternal fire, but they are alive who are sent unto the kingdom.

VERS. 48.-- *And standing between.* [n: (GREG.)] Aaron, that he might appease the wrath of God, took the censer and stood between the living and the dead, because it is the priest's business to pour out prayer to God, both for the just that they fall not and for sinners that they may rise again, whence: *Let my prayer [0405D] enter in, as incense in thy sight [n: (Psal. LXXXVII)]*. [var: Vulg. Ps 140:2 reads *Dirigatur*, "let it be directed"; and at Ps 87:3 the words stand in another order]

[n: (ISID.)] Aaron, taking the censer, ran to meet the shattering, and standing in the midst of the living and the dead, shut out the deadly stroke by his own interposing, as it were a kind of wall. This priest is Christ, who, beholding the ruin of death in the world, ran from the height of heaven, and came to meet it as a giant to run the way, and stood between the living and the dead, because he was born and died, and so, taking the censer of his passion, and holding it forth for an odour of sweetness, he stayed the destruction of eternal fire, and bore the death that was his enemy.

*And the plague ceased.* [n: (ORIG.)] Another reading, etc., *as far as* for a muddy and earthly sense does not take in the mysteries.

[0406A]Our body also is called an earthen vessel, or the letter of the law, in that the Apostle says: *Having this treasure in earthen vessels [n: (II Cor. IV)]*: [var: Vulg. 2 Cor 4:7 *Habemus autem thesaurum istum*, "But we have this treasure"] because to those set in the body the Lord bestows the treasure of grace through the Holy Spirit; and in the words of the law which are despised, because they seem set forth with no art of grammar, there lies hidden the treasure of the wisdom and knowledge of God.

## CHAPTER XVII.

VERS. 1.-- *From all the princes.* Every prince has a rod, because without it he cannot rule the people. Whence Paul, because he was a prince of the people, said. *What will you, shall I come to you with a rod, or in charity? [n: (I Cor. IV.)]*

[0406B] [n: (ORIG.)] It is necessary that all the princes of the tribes should have rods, etc., *as far as* and with the nuts to have found an abundance of priestly fruits.

VERS. 5.-- *The rod shall blossom. [n: (ORIG., ubi supra.)]* God promised one fruit in the rod and gave many, etc., *as far as* but those things which are contained in wisdom alone.

VERS. 8.-- *He found that the rod had blossomed,* etc. [n: (ORIG., ubi supra.)] When the priesthood of Aaron, etc., *as far as,* but our bodies as yet differ from the glory of the resurrection until the end of the world.

[n: (ID.)] The dry rod blossoms, etc., *as far as* shall blossom in the resurrection of the body.

*The rod, [n: (GREG., lib. IV Moral., cap. 29.)]* The flesh of Christ, which, cut down and mortified from the root of Jesse, etc., *as far as* the crown of martyrs, the grace of the continent.

[0406C] *The buds swelling,* etc. [n: (ORIG.)] But by this reasoning, etc., *as far as* but according to the Scripture unto a thousand generations.

[n: (ORIG., ubi supra.)] We can also understand thus concerning them, etc., *as far as* which are charity, joy, peace and the other virtues [n: (Gal. V)].

## CHAPTER XVIII.

[n: (RAB., in Num., tom. II.)] VERS. 1.-- *Thou and thy sons,* etc. Another reading, etc., *as far as* and he says that it pertains to the priest.

[n: (ORIG. hom. 10 in Num.)] Another reading, etc., *as far as* that the remission of sins is signified.

[n: (ID.)] Jesus our high priest, etc., *as far as* God knows that we [0406D] are not fit for martyrdom.

[n: (ID.)] It must be asked how certain men are called holy, etc., *as far as* for he is holy who has his own sin healed by the high priest.

VERS. 7.-- *But thou and thy sons. [n: (ID., hom. 16.)]* Another reading, etc., *as far as* which, if we till them well, will bring us the fruit of life.

*But thou and thy sons.* Allegorically. The more perfect, namely, in the Church, the holy teachers, whose office it is to handle the divine sacraments with their hands, the holy vessels, that is, to winnow the mystical words of Scripture and to bring them through to understanding [n: (II Par. XXVI)]. But let the rest of the crowd meditate diligently on what it can take in, and on what the discretion of the masters commands.

*If any stranger,* etc. Not of the tribe of Levi. For Ozias, [0407A] being of the tribe of Juda, because he usurped the priesthood, was struck with leprosy.

VERS. 8.-- *The Lord spoke,* etc. [n: (RAB., in Num., tom. II.)] Another reading, etc., *as far as* which, though it be always eaten, always remains, nay rather is increased.

*Of the firstfruits.* Literal firstfruits are consumed, spiritual ones are kept. For the more of the word of God thou shalt take, the more it will abound.

*All things that are sanctified by the children of Israel. [n: (ORIG., hom. 11.)]* Another reading, etc., *as far as* it is not sanctified, nor is it received among the firstfruits.

[n: (ORIG.)] But according to the letter he seems to exclude proselytes, etc., *as far as* who make the fathers to enter into the Church.

[n: (ID.)] Thrice also in the year every [0407B] male is commanded to appear, not the female [n: (Exod. XXIII)].

*By the sons,* not by the daughters. For not idly does he in one place name the daughters also together with the sons, and in another place make no mention of daughters. Which things nevertheless are to be referred specially not to sex, but to the distinction of souls.

[n: (ID.)] With difficulty wilt thou find holy men to whom God gives a singular testimony that they begat daughters, Abraham and Isaac begat no daughters. Jacob alone begat one daughter, and she herself was a reproach to her brothers and to her parents, and stirred up in her brothers the fury of vengeance.

VERS. 9.-- *And let this be to you out of those things which are sanctified to the holy, of the sacrifices,* etc. [n: (ID.)] The Holy Spirit is so holy, etc., *as far as* but in the third place, out of this fruit I ought to love even my enemies.

[n: (ID., hom. 11.)] The firstfruits of all crops the law commands to be offered to the priests, [0407C] etc., *as far as* thou wilt find it marked in Moses with the title of law.

[n: (ID.)] But where he says: *Thou shalt not kill, Thou shalt not commit adultery,* and the like, he has not prefixed the title of law. For these are commandments, and therefore they are not made void among the disciples of the Gospel, but are fulfilled. For it is not the commandment, but the light [cj: *lux*; read *lex*, "the law"] that is said to have a shadow of the good things to come

[n: (ID.)] But it is to be noted that law is spoken of in two ways. For generally all these, commandment, justifications, precepts, testimonies, judgments, are called law. But specially, some part of those things which are written in the law, as the things said above. But law is signified generally when it is said: *I came not to destroy the law, but to fulfil [n: (Matth. V)]*. And elsewhere: *The fulness of the law is love* [0407D] [n: (Rom. XIII)]. For he named as law all things which are written in the law.

[n: (ID.)] Elsewhere also: *Justly,* says he, *pursue that which is just [n: (Deut. XVI)]*. And what need is there to seek an allegory even in these things, when the letter edifies?

[n: (ID.)] I ask also whether some things, etc., *as far as* yet the Apostle added: *But these things are an allegory [n: (Gal. IV)]*.

*Every oblation,* etc. [n: (ID.)] But it belongs to a wise scribe, and one instructed concerning the kingdom of God, that he should know how to bring forth out of these treasures new things and old, and how utterly to cast away the letter that kills and to seek the spirit that gives life [n: (Matth. XIII; I Cor. III)], or to confirm the useful and necessary doctrine of the letter, or, the history remaining, [0408A] to bring in also the mystical sense, as in the present place.

[n: (ID.)] For it is useful to offer the firstfruits to the priests of the Gospel, etc., *as far as* but to the disciples it is said: *Whosoever is angry with his brother shall be in danger of the judgment [n: (Matth. V)]*.

[n: (ID.)] Christ redeemed us from the curse of the law, not from the curse of the commandment or of the testimony, or of the judgments, namely that we should not be subject to the circumcision of the flesh and to the observance of sabbaths, and to things of this kind which are contained in the law, not in the commandments [n: (Galat. III)]. Our justice therefore abounds more than that of the scribes and Pharisees [n: (Matth. V)]; and they dare not taste of the fruits of the earth before they offer the firstfruits to the priests, and set apart the tithes for the Levites: but I, doing none of these things, so misuse the fruits of the earth, [0408B] that the priest and the Levite and the altar of God feel it not.

[n: (ID.)] Peter also and Paul, etc., *as far as* and he chooses and offers the firstfruits of the several Churches.

[n: (ID.)] Every teacher too, because he teaches, preaches and instructs his hearers, is seen to till the field of his own Church, that is, the hearts of believers. He has also the fruit of his tillage, and in that fruit some chosen and chief one, whom he may offer as firstfruits, and another for the firstborn, another for the tithes.

[n: (ID.)] Someone perhaps has firstborn and lesser ones, whom he could offer neither for firstfruits, nor for firstborn, but for tithes.

VERS. II.-- *By perpetual right.* How can that be eternal which is visible? *For the things which are seen are temporal [n: (I Cor. V)]*, but the firstfruits which are offered [0408C] to Aaron are visible; circumcision too, and the unleavened bread and the visible pasch, must needs not be eternal, but temporal. Therefore the invisible circumcision, which is in secret, is eternal, and the unleavened bread of sincerity and truth [n: (Rom. II)]. So also these things are called eternal ordinances, according to the inward man, for him who is a Jew not in what is manifest, but in what is secret, who keeps the law by the spirit, not by the letter [n: (II Cor. IV)].

VERS. 12.-- *All the marrow,* etc. [n: (ORIG.)] We have shown the commandment concerning the firstfruits of the crops, etc., *as far as* whence through an angel he seems to be offered to God as firstfruits.

Christ is the firstfruits of the firstfruits. Cornelius the firstfruits of the Gentiles. Others the firstfruits of the Churches, as certain ones the firstfruits of Asia, others of Achaia.

[0408D] [n: (ORIG.)] Each one of the angels will be present, etc., *as far as* which is the portion not of an angel or of a prince, but of God.

[n: (ID.)] The angels therefore offer firstfruits from among us, etc., *as far as* that they may seek the things that are above, not the things that are upon the earth.

[n: (ID.)] The angels offer firstfruits, etc., *as far as* one is set to be prince of many, another subject to a principality.

[n: (ID.)] The fields of the angels are our hearts, each of them offers to the Lord the firstfruits out of the field which he tills.

[n: (ID.)] As Christ is King of kings, etc., *as far as* this grace would suffice us.

VERS. 13.-- *All the firstlings of the crops. (AUG., quaest. 32 in [0409A] Num.)* All the firstborn, etc., *as far as* which were taken first.

VERS. 15.-- *Whatsoever first cometh forth.* [n: (ORIG.)] Perhaps those can be called firstborn who are not defiled with women, or the martyrs also; virgins too can be called the firstfruits of the Church [n: (Apoc. 14)]; but the tithes, those who are continent after marriage.

*Every thing.* [n: (RAB.)] In both testaments oblations and tithes are granted to the ministers of the altar for things necessary, lest they should dare to gape after earthly possessions, nor to seek gain from their ministry: whence, *Freely have you received, freely give. Do not possess gold nor silver, nor money [n: (Matth. X)]*.

But mystically the tithes signify the observance of the law, or the sincerity of the integrity of faith, or the perfection [0409B] of a good work, which they ought most of all to have who devote themselves to the divine ministry. For in the number ten the knowledge of the creature and of the Creator is comprised, because the number seven looks to human nature, three, namely, showing the power of the soul; whence, *Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole strength [n: (Deut. VI)]*. But the body consists of four elements. And if thou shalt join the number seven to the number three, which expresses the faith and confession of the Trinity, thou wilt complete the number ten.

VERS. 19.-- *A covenant of salt.* [n: (RAB.)] He names a covenant of salt the whole body of the oblations, which pertains to the ministry or to the right of the priests, whence in Leviticus: *Whatsoever sacrifice thou shalt offer, thou shalt season it with salt,* etc. [0409C] [n: (Levit. II)].

Mystically it is shown that wisdom befits priests and preachers of the divine law, not a secular wisdom but an apostolic, of which Paul says: *We speak wisdom among the perfect, a wisdom not of this world [n: (I Cor. II)]*. Of which it is said to the apostles: *You are the salt of the earth [n: (Matth. V)]*. For as all food is seasoned with salt, so is all discourse seasoned by apostolic wisdom. To Aaron therefore and to his sons the covenant of salt is everlasting, because wisdom is necessary not only to bishops, but also to priests, to deacons and to all orders: and this before God, that is, that being pure and simple, without craftiness and malice, it may please God. *For the wisdom of this world is an enemy to God [n: (Rom. VIII)]*. [var: Vulg. Rom 8:7 *sapientia carnis*, "the wisdom of the flesh"]

## CHAPTER XIX.

[0409D]

VERS. 1.-- *And the Lord spoke. [n: (AUG., quaest. 33 in Num.)]* Another reading, etc., *as far as* and he profaned the observances of the law.

[n: (RAB.)] By the male, strength, by the female, weakness is signified: therefore by the heifer is figured the weakness of the Lord's incarnation taken up unto sacrifice. *For Christ died out of weakness, but he liveth by the power of God [n: (II Cor. ult.)]*. [var: Vulg. 2 Cor 13:4 *etsi crucifixus est ex infirmitate*, "although he was crucified through weakness"]

A red heifer, red, that is, with the blood of the passion, whence: *My beloved is white and ruddy [n: (Cant. V)]*: white, namely, from his divinity, ruddy from his blood, white also through the justice of his life.

[n: (GREG., lib. VI Moral., tom. I.)] We slay the red heifer [0410A] when we quench the flesh from the wantonness of pleasure: and we offer her with hyssop, with cedar wood and with scarlet, because with the mortifying of the body we burn the sacrifice of faith, of hope and of charity.

VERS. 2.-- *Let there be no blemish. [n: (AUG., quaest. 33.)]* Without fault. For this flesh the other victims signified, etc., *as far as* which had no fault in itself?

*Nor hath borne.* Everyone who sins is the servant of sin: because therefore Christ never sinned, he bore not the yoke.

[n: (AUG.)] Another reading. *And there is no yoke laid upon her,* etc. For she was not made subject to iniquity, whose subjects he found and set free, and broke their bonds. Whence: *Thou hast broken my bonds, to thee [0410B] will I sacrifice the sacrifice of praise,* etc. For upon his flesh no yoke was laid, who had power to lay down his own soul, and to take it up again.

VERS. 3.-- *And you shall deliver her.* The heifer is delivered to the priest to be immolated, because the Lord incarnate made himself a sacrifice for our redemption, being given into the hands of the Jewish people.

[n: (AUG.)] Another reading. *And thou shalt give her to Eleazar the priest,* etc. Why not to Aaron? Perhaps it was prefigured that the passion of the Lord should come, not to the time which then was, but to those that came after of this priesthood.

*Who, when she is cast out without the camp.* [n: (ID.)] Because Christ suffered without the gate, that he might lead us out from the conversation of the present life as out of a city [n: (Heb. XIII)]. [var: Vulg. Nm 19:3 *eductam*, "led out"]

[0410C] [n: (ID.)] *And her, being cast out without the camp.* So was the Lord, being about to suffer, cast out without the city [n: (Joan. XIX)].

[n: (ID.)] *Into a clean place,* because he had no evil cause: *And they shall kill her in his sight,* so was the flesh of Christ slain in the sight of those who were to be priests of the Lord in the new testament.

*He shall immolate.* [n: (ISID.)] None will be able to immolate the red heifer (whose ashes are the expiation of the people) save he who has not done earthly works, and has not drawn the yoke of transgression, and has not been bound with the chains of sins.

*In the sight of all.* [n: (RAB.)] Because Christ was as it were extinguished in the sight of all: immolated in the sight of the Father, because what before the eyes of men was a punishment, this before the eyes of the Father was a sacrifice.

VERS. 4.-- *And dipping his finger in her blood.* [0410D] [n: (AUG.)] Another reading. *And Eleazar shall take of her blood, and shall sprinkle of her blood seven times toward the face of the testimony.* Because Christ according to the Scriptures shed his blood unto the remission of sins, therefore toward the face of the tabernacle of the testimony, because it was declared not otherwise than it had been foretold by the divine testimony. And therefore seven times, because that very number pertains to spiritual cleansing.

[n: (RAB.)] By the finger the discretion of working is signified: to dip the finger in the blood of the heifer is that our works be consecrated in the passion of the Lord, so that we may imitate his passion, which we know: *For he suffered, leaving us an example, that we should follow his steps [n: (I Petr. II)]*. [var: Vulg. 1 Pt 2:21 *vobis relinquens exemplum ut sequamini vestigia ejus*, "leaving you an example that you should follow his steps"]

[0411A] [n: (ID.)] Eleazar the priest immolates, and dips his finger in the blood, because the Jewish people, on the side of the reprobate, persecuted the humility of the Lord even unto the passion. But in the elect it imitated the working of his humility

*He shall sprinkle toward the doors of the tabernacle.* The tabernacle signifies the synagogue. He therefore who has dipped his finger, let him sprinkle toward the doors of the tabernacle, that is, whosoever imitates the ways of his passion, let him hold forth to the synagogue, which believes not and resists, by good examples and by right preaching, a sign of living well.

[n: (ID.)] *He shall sprinkle,* that is, to the resisting people he shall show, by right preaching and by works, the examples of the passion of Christ.

*Seven times.* Because there are seven gifts of the [0411B] Holy Spirit, which through the blood of Christ are distributed upon the peoples of the Church, in which they are cleansed from every offence.

*[n: (GREG., lib. VI Moral., cap. 27.)] Seven times,* etc. In the number seven perfection is signified or received, whence also in seven days the whole of time is fulfilled, and the Holy Spirit is called sevenfold. To dip the finger seven times in the blood, therefore, is to imitate the mystery of the passion by a perfect working. And to sprinkle seven times toward the synagogue is to announce the passion to unbelievers by a perfect preaching.

VERS. 5.-- *And he shall burn her in the sight of all. [n: (ID.)]* By the skin and the flesh and the blood and the dung are signified the sacrifices held in the old testament, which announced the weakness of the Lord. Because all these things, [0411C] being afterwards understood spiritually by the fathers, were, in respect of the outward mystery, called dung, whence Paul: *He counteth all things as dung [n: (Philip. III)]*, which are delivered to the flames. [var: Vulg. Phil 3:8 *arbitror*, "I count"] For although they were first exhibited carnally, afterwards through the Holy Spirit they were consumed by the fire of understanding.

[n: (AUG.)] *And they shall burn her in his sight.* I think that the burning pertains to the sign of the resurrection. For it is the nature of fire to move toward the things above, and that what is burnt be turned into itself. For to burn is itself a word drawn from the Greek into the Latin from hanging. But what is added, in his sight, that is, in the sight of the priest, seems to signify this, that the resurrection of Christ appeared to those who were to be a royal priesthood.

[0411D] *As well her skin and her flesh,* etc. [n: (ID.)] But that which follows: *her skin and her flesh and her blood with her dung shall be burnt:* by this it is set forth how she shall be burnt, and it is signified that not only the substance of the mortal body of Christ, which is intimated by the mention of the skin and of the flesh and of the blood, but also the contumely and abjection of the people, which was signified in the dung, should be turned into the glory which the flame of the burning signifies.

[n: (RAB.)] By the skin and the flesh is signified the outward working of Christ: by the blood, the subtle and inward power which quickens the outward deeds; by the dung, weariness, thirst, hunger, and the fear of death, and whatsoever he willed to suffer of his humanity. For whatsoever [0412A] he had by the defect of mortality was to be cast away in him as dung; all which things are to be burnt with fire, that is, to be understood according to the truth of the Holy Spirit, so that the things which were done by him bodily may be perceived to have been ordered through the incorporeal Spirit of his divinity.

VERS. 6.-- *Cedar wood also, and hyssop, and scarlet twice dyed.*

[n: (APOLLI.)] Of the death of the holy things, therefore, the prophet sang: *Thou shalt sprinkle me, O Lord, with hyssop, and I shall be cleansed, thou shalt wash me,* etc. [n: (Psal. L)], and he to whom such a mystery of expiation, which was to be through the blood of Christ, had been laid open, set forth: *The uncertain and hidden things of thy wisdom thou hast made manifest to me.* [var: Vulg. Ps 50:9 *Asperges me hyssopo, et mundabor*, without the vocative]

[n: (RAB.)] The cedar is a high and incorruptible wood. Hyssop is a very lowly herb, which nevertheless takes away the swelling [0412B] of the lung. By the high cedar, therefore, persevering contemplation; by hyssop, the humility of a meek heart is signified. For he who is lifted up to the things above by contemplation ought, through the compassion of humility, to condescend to those beneath, and let him not raise himself up because of what he has, but let him willingly spend himself in preaching upon those who have it not.

[n: (AUG.)] Another reading, etc., *as far as* that our life may be hidden with him.

[n: (RAB.)] By the cedar hope can be understood, etc., *as far as* charity alone is multiplied in us to the last.

[n: (GREG., Moral. lib. VI, cap. 17.)] Let it be cast into the flame, *as far as* that in it he may learn the right works which he should do

[0412C] *Hyssop* [n: (ISID.)] Baptism, because they were sprinkled with hyssop dipped in the blood of the lamb [n: (Exod. XII)].

*And scarlet twice dyed.* [n: (ID.)] The scarlet twice dyed, the blood of Christ, by which we are washed in mind and in body. These three purge sins, the cedar, that is, faith in the cross; hyssop, baptism or martyrdom; the scarlet, the sacrament of the Lord's blood.

[n: (RAB.)] In the scarlet twice dyed is expressed the virtue of charity, which, kindled by the flame of holy love, is commanded to be shown in two precepts, namely in the love of God and of one's neighbour. The scarlet twice dyed, therefore, is charity formed by a twofold precept, so that God is so loved that the neighbour be not forsaken, and the neighbour so loved that God be not despised.

*The priest.* [n: (ID.)] All we who believe in Christ [0412D] are priests, whence: *But you are a chosen generation, a kingly priesthood,* etc. [n: (I Petr. II)]. The high things therefore which we perceive through contemplation, and what we do out of the meekness of humility, what we show forth through the fire of charity, we ought to dip in the blood of the passion of Christ, that everything which is in us may imitate him from whom it is, because outside the imitation of the passion there is not so much virtue as vice.

[n: (ID.)] This priest, who burns the flesh, the skin, the blood and the dung of the heifer, can signify the order of the Jewish priesthood, together with the people set under it consenting to the slaying of the Lord, whence there follows: *And then at length, his garments and his body being washed.*

VERS 7.-- *And then at length, his garments being washed.* [n: (ID.)] [0413A] It can be understood, etc., *as far as* rightly, *But a clean man shall gather up the ashes of the heifer,* etc.

[n: (AUG.)] The priest shall wash his garments, etc., *as far as* committing her to the resurrection as it were to the burning.

VERS. 8.-- *Until the evening.* [n: (ID.)] The priest enters at evening, because the unbelieving people, which until the evening, that is, the end of the world, is set outside the commandments of life, as it were outside the camp, defiled with depraved works, washed with the water of baptism and with penance, returns at the end of the world to knowledge as it were into the camp.

VERS. 9.-- *But he shall gather up.* [n: (AUG.)] And a man shall gather together, etc., *as far as* because the honour of the Gospel shone forth outside the celebration of the Jewish custom.

[0413B] [n: (GREG., lib. VI Moral., cap. 17.)] The priest burns the heifer, a clean man gathers the ashes, because the Jew slew the weakness of the Lord, the Gentile understands his subtle mysteries. They are clean who preach the passion of Christ to the Gentiles.

*He shall pour them out.* Because the Gentile ceases not to preach the sacraments which he has come to know, but manifests them to those who know them not.

[n: (RAB.)] A clean man pours out the ashes of the heifer in a most clean place, when any learned man taken up out of the Gentile world seeks out hearts of the Gentiles made clean through humility, and ceases not to deliver to them the mysteries of the Redeemer. And when this is done, the faith of the Gentiles is multiplied, the divine power is acknowledged, the discipline of the precepts is held fast. Whence he adds, *that they may be kept for the multitude of the children [0413C] of Israel:* for Israel is interpreted a man seeing God; and rightly the converted Gentile world is called Israel, which already contemplates God by faith.

*Without the camp.* Because all the Gentile world is outside the law, outside sacrifice, outside the synagogue.

*Most clean.* Because the secrets of the Lord's incarnation are not to be delivered to depraved and polluted minds, but to those who, coming to the faith, have cleansed their heart.

*To the multitude of the children* [n: (AUG., ubi supra. )] Another reading etc., *as far as* that being washed he might also in some fashion outwardly wash his garments.

## CHAPTER XIX. (cont.)

*For a keeping.* Because the more subtle sacraments delivered to the clean hearts of the Gentiles are turned into a fortifying of the mind Because while we attend by imitation to the secret and subtle things of that working of his, by this we provide against uncleanness [0413D] for ourselves, and, on account of the working, let the ashes be for our keeping, but on account of baptism, for the water of sprinkling. Then do we providently keep the ashes for our keeping, when we consider carefully our Redeemer, who suffered for our iniquities. For we weigh what he will render to the good, who willed to die for the evil, what we owe to his grace, being brought to the justice of faith, we who, set in iniquity, received the intercession of his death.

VERS. 10.-- *They shall have this. [n: (AUG., quaest. 33.)]* Another reading, etc., *as far as* which the evening signifies.

VERS. 11.-- *He that toucheth these things.* [n: (AUG.)] *He that toucheth a dead body,* etc. He begins to say how men are made unclean, etc., *as far as* according to this saying [0414A] I judge it to be, through the prophet: *In three and four iniquities I will not be adverse.* [var: Vulg. Nm 19:11 *Qui tetigerit cadaver hominis*, "he that toucheth the corpse of a man"]

VERS. 12.-- *If on the third day,* etc. [n: (ID.)] But if he shall not have been purified on the third day, etc., *as far as* still, that is, even after death.

VERS. 13.-- *He shall defile the tabernacle,* as much as in him lies, according to that: *Extinguish not the Spirit [n: (I Thess. V)]*, though he cannot be extinguished. For if he wished the tabernacle to be understood as made unclean by this, he would command it to be cleansed.

VERS. 15.-- *The vessel that,* etc. [n: (RAB.)] The covering of a lid, or the binding, is the censure of discipline, by which whosoever is not restrained is reproved as an unclean and polluted vessel. For he is polluted as a vessel without a lid or a binding, who, lying open through the zeal of ostentation, is covered by no [0414B] veil of silence.

VERS. 16.-- *[n: (AUG., quaest. 34.)] If any man in the field.* Another reading, etc., *as far as* that is, slain by a wound or dead without a wound.

VERS. 19.-- *He shall wash both himself,* etc. [n: (ID.)] Another reading, etc., *as far as* she shall be unclean until the evening.

## CHAPTER XX.

VERS. 20.-- *And the children came,* etc. [n: (ISID., in Num., tom. V.)] The thirty-third station is in the desert of Sin: this is Cades. But Sin is interpreted holy, by antiphrasis: as a grove is called lucus when it shines not at all; or war is called bellum, when it is horrid. In this station Mary dies and is buried, who signifies prophecy dead, as Moses and Aaron signify the end of the law [0414C] and of the priesthood, who avail not to come to the land of promise, nor to lead the people out of the wilderness of this world, which Jesus alone does, that is, the Saviour, the Son of God.

*Striking with the rod. [n: (AUG., quaest. 35.)]* Because water was brought out of the rock, etc., *as far as* for two pieces of wood are the cross.

VERS. 12.-- *Because you have not believed.* [n: (ISID., in Num. )] Here Moses offends the Lord, etc., *as far as Christ is the power of God and the wisdom of God.*

VERS. 13.-- *This is the water of contradiction, where the children strove,* etc. [n: (AUG.)] What was said of that water, etc., *as far as* for of him it is said: *For a sign which shall be contradicted,* etc. [n: (Luc. II)].

VERS. 22.-- *Into mount Hor, which is in the borders.* [0414D] [n: (RAB.)] It is the thirty-fourth station, etc., *as far as* the ascent to paradise.

VERS. 30.-- *But all the multitude.* [n: (BED.)] Aaron is bewailed, Jesus is not bewailed, because in the law there is a descent to hell, in the Gospel a passing over to paradise. The people wept thirty days, because before the law and under the law and under grace the synagogue receives not spiritual joy, but lies mourning over the letter that kills.

## CHAPTER XXI.

VERS. 1.-- *When he had heard this.* The Canaanite heard that Israel had come into the place of the spies, where the people had once given offense; he joined battle, and [0415A] led Israel away captive. And again in the same place there is fighting: by reason of a vow the victor is vanquished, and the vanquished prevail. In which it is understood that when enemies have set upon us, destitute of God's help, and have taken us captive, we should not despair: for it can come about that we conquer where we were conquered.

VERS. 3.-- *Anathema. [n: (AUG., quaest. 40 in Num.)]* Another reading, etc., *as far as* it is the same as "I devote to destruction, I abhor."

VERS. 4.-- *They set forward,* etc. [n: (HIERON., epist. ad Fabiolam. )] The thirty-fifth station, etc., *as far as* but with the mouth confession unto salvation [n: (Rom. X)].

VERS. 8.-- *Make a serpent [n: (ISID. in Num., tom. V.)]* Those bitten by the serpents were healed when the brazen serpent was lifted up and looked upon, etc., *as far as* he lives through his Divinity as though of brass.

[0415B]VERS. 10.-- *And the children of Israel setting forward encamped,* etc. The thirty-seventh station is in Oboth, which is rendered "magicians" or "pythons." Because after the image of God, which is shown forth in the reason of the heart, and after the confession of faith, which is uttered with the mouth, there rise up serpents and maleficent arts; but let us, keeping our heart with all watchfulness, stop our ears, that we may not hear the voices of those who enchant and the songs of the sirens.

VERS. 11.-- *Whence going forth.* [n: (HIERON., ubi supra. )] Into Jeabarim, etc., *as far as* but this belongs properly to those who look upon the rising of the Sun of justice.

VERS. 12.-- *They came to the torrent Zareth,* etc. [n: (RAB.)] The thirty-ninth station was in Dibongad, etc., *as far as* but let us fear the wilderness set before us.

[0415C]VERS. 14.-- *In the book of the wars. [n: (AUG., quaest. 42.)]* He did not say in what book it is written, etc., *as far as* a war of the Lord should be written in any book of theirs.

VERS. 16.-- *From that place,* etc. [n: (ORIG., hom. 12 in Num.)] What is it that the Lord so greatly commands, etc., *as far as* because the substance and the nature of the Trinity is one.

[n: (ID., ibid.)] Those wells too can be understood, etc., *as far as* and he removed the earth which the Philistines had thrown in.

But it is to be noted that, while Abraham was living, the Philistines did not dare to fill up the wells or to throw earth into them; but when he was dead they grew strong and lay in wait for his wells, yet they are repaired by Isaac. Abraham's servant too found Rebecca at the wells, who is interpreted Patience: she is made the wife of Isaac, but at [0415D] the wells [n: (Gen. XXIV, XXIX)]; likewise Jacob, when he came to Mesopotamia having his father's command not to take a wife of another race, found Rachel at the wells; and Moses found Sephora [n: (Exod. II)]. If therefore thou hast understood what and of what sort the wives of the saints are, if thou wilt take Patience to wife, or Wisdom and the other virtues of the soul, and say what was said of wisdom: *Her have I sought to take to me for a wife [n: (Sap. VIII)]*, be assiduous about these wells, and there thou wilt find a spouse of this kind, because it is certain that the virtues dwell at the streams of the living word. There are therefore many wells within the soul, and very many others in the several sayings and senses of the Scriptures: yet there is here a more eminent one *which they digged,* not just any men, but [0416A] *the princes,* and of these the loftier sort, whom he called kings. Therefore hymns are sung to God at this well, and it is written that this is the well concerning which the Lord spoke to Moses: *Gather the people together, and I will give them water out of the well.*

*Gather the people together, and I will give.* The law calls thee to the well, that is, to Christ, the Son of God, subsisting indeed in his own proper substance, yet named together with the Father and the Spirit from one fount of Deity. To this well, then, that is, to the faith of Christ, the law calls thee. Whence he himself says that *Moses wrote of me [n: (Joan. IV)]*. And he calls us to drink the waters, and to sing him a song, that is, *that we may believe with the heart unto justice and confess with the mouth unto salvation [n: (Rom. X)]*.

VERS. 17.-- *Let the well ascend.* [n: (ORIG.)] Begin for him the [0416B] well, that is, set the well as the beginning of all things, because he himself is the beginning and the firstborn of every creature [n: (Apoc. III)].

Or thus, so that the words are directed from the person of Moses to the people: Give a beginning to your heart, that it may begin to understand what the well is, from which spiritual waters are to be drawn and the people of believers refreshed. Begin therefore for him, that is, for Israel, this well, so that if anyone sees the mystical sense from the heart, he may be able to draw God out of the depths. To this well Moses, that is, the law, gathers men, to which someone may seem to come, but unless he be gathered through Moses he is not acceptable to God. Marcion seems to himself to have come, and Basilides, and Valentinus: but because they did not come through Moses, nor did they receive the law and the prophets, they cannot praise [0416C] God from the fountains of Israel. Such men therefore do not come to the well, *which the princes digged [n: (Gen. XIV)]* and the kings hammered out. But there is a salt valley in which are wells of bitumen: and every heresy and every sin is in a valley, and in a salt valley. For sin does not ascend upward, but always goes down to the lowest and lower places. Every heretical thought therefore, and every act of sin, is set in a valley, salt and bitter. For what sweetness, what pleasantness can sin have? But if thou comest to a heretical opinion and to the bitterness of sin, thou hast come to the wells of bitumen, which is food and nourishment for fire If thou tastest water from these wells, if thou receivest the heretical sense and the bitterness of sin, thou wilt prepare within thyself fuel for the fire and the burnings of [0416D] gehenna. To such it is said: *Walk in the light of your fire,* etc. [n: (Isa. L.)]

VERS. 16.-- *The princes digged it and the kings hammered it out.* The princes therefore digged, the kings hammered out — which is said from hammering out, not from cutting away. For that is said to be hammered out which is cut or shaped in stone. The princes therefore, as the lesser, digged, that is, sank a certain depth as it were into the softness of the earth: but those whom he calls kings, as the stronger, penetrate not only the depth of the earth but the hardness of the rock, that they may reach the deeper waters and search out the very veins of the abyss, knowing that the judgments of God are a great deep. These are the apostles, one of whom says: *But God hath revealed to us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God* [0417A] [n: (I Cor. II)]. Those therefore who through the Holy Spirit can search out the deep things and penetrate the profound mysteries of the well are said to be kings, who hammered out the well in the rock, because they penetrated the hard and difficult secrets of knowledge. The princes therefore digged this well, and the kings of the nations hammered it out, that is, the Apostles, who gathered the nations to the obedience of faith, and laid open to all the knowledge of Christ, in whom are hidden all the treasures of wisdom and knowledge. For they fulfilled the commandment of God, *teaching all nations, and baptizing them in the name of the Father and of the Son and of the Holy Ghost [n: (Matth. XXVIII)]*. And by this they hammered out, that is, laid open, the knowledge of the well. These things too which we have in our hands are a well to us, and all the Scripture of the law and of the prophets: the evangelical also and [0417B] the apostolic together are one well, which none can dig or hammer out but kings and princes, those, namely, who can take away the earth and remove the surface of the letter, and bring forth from the lower rock, where Christ is, the spiritual senses as living water. They are called kings because they have driven out the reign of sin and have set the reign of justice in their own members. For it becomes him to teach others who has first done what he teaches; whence: *He that shall do and shall so teach men, he shall be called great in the kingdom of heaven [n: (Matth. V)]*; and to be great in the kingdom is to be a king.

VERS. 18.-- *Princes.* The same men can be called both princes and kings. Or let us understand by princes the prophets: for they placed the sense and the prophecy concerning Christ buried deep in the profundity of the letter, and therefore it is said of them: [0417C] *Unless you hear it in secret, your soul shall weep.* And elsewhere: *How great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee [n: (Psal. XXX)]*. The kings are the apostles, who search out the deep things of God and rule the Churches, whence Christ also is called King of kings.

*And the leaders prepared it.* [n: (ORIG.)] *They hammered out,* he says, etc., *as far as* and searching out the secrets of the word of God.

*And they set forward.* [n: (ORIG.)] Setting forward from the well, etc., *as far as* that our affection and our faith may be proved.

He who drinks of this well profits thereby, that he may have gifts to offer to God, of which it is said in the law: *My gifts, my givings. [n: (Levit. II)]*. Of those things therefore which God has given, offering is made to God; and he has given the knowledge of himself, and man offers him his faith and his affection.

[0417D]When we have offered the things that are of ourselves, we obtain the things that are of God. For when we have offered our faith and our affection, then he himself bestows the diverse gifts of the Holy Spirit, of which it is said: *But all things are of God [n: (Rom. XI)]*.

VERS. 20.-- *In Bamoth.* Bamoth is the coming of death, by which, namely, we die together with him, that we may live together with him, and mortify our members upon the earth. *For we are buried together with him by baptism unto death [n: (Rom. VI)]*. For he who keeps the order of the way of salvation ought to go through these things one by one, and after many things to come to this place.

[n: (ORIG.)] *And from Bamoth,* he says, etc., *as far as* nay rather, by advances is the soul's journey to heaven made ready.

[0418A]VERS. 21.-- *And he sent.* [n: (ID.)] Israel sends legates to the king of the Amorrhites, etc., *as far as* he gathers to himself cisterns broken or crushed.

*To Sehon the king.* Sehon, who is interpreted a barren tree, or one lifted up, is the king of the Amorrhites, who are interpreted those who bring into bitterness, or those who speak. This is the devil, lifted up and barren, of whom it is said: *The prince of this world cometh, and in me he hath not anything [n: (Joan. XIV)]*. And elsewhere: *Behold, the prince of this world shall be sent forth [n: (Joan. XII)]*, not because he created the world, but because there are sinners in the world, and he himself is the prince of sin, according to what is said: *For the whole world is set in wickedness [n: (Joan. V)]*, that is, he himself is the prince of the world.

VERS. 22.-- *The king's highway.* Which says: *I am the way, [0418B] the truth and the life [n: (Joan. XIV)]*. Of whom it is said: *Give to the king thy judgment, O God [n: (Psal. LXXI)]*. In this we must walk, and turn aside nowhere, neither into the field nor into the vineyard, that is, neither to diabolical works nor to diabolical thoughts, if we would pass peaceably through the world. But this the more provokes the prince of the world, that we say we will not remain with him, nor tarry, nor touch anything of his: hence he grows angry and stirs up persecutions and perils, and threatens torments. Hence he says: *Sehon gathered together his people,* etc.

VERS. 23.-- *The army:* namely the princes and judges of the world and all the ministers of wickedness, who always assail the people of God.

## CHAPTER XXI. (cont.)

*In Jasa.* In Jasa, in Hebrew *iahtsah*, which is interpreted the fulfilling of the commandment. For if we come to the [0418C] fulfilling of the commandments, we overcome the proud and lifted-up one: for to fulfil a commandment is to overcome the devil and his army. For nothing will be able to hurt us, if we come into *Jasa,* that is, if we keep the precepts of our Lord Jesus Christ.

VERS. 24.-- *In the edge of the sword. The word of God is living, effectual, and more piercing than any sword, etc. [n: (Heb. IV)]*. Of which the Apostle says: *And the sword of the Spirit, which is the word of God [n: (Eph. V)]*. In the edge of this Sehon falls, that is, the devil.

*His land.* Every earthly region is called the land of Sehon; but Christ and his Church bear rule in every land of Sehon.

[n: (RAB.)] Jeboc, a city and the boundary of Sehon's kingdom, etc., *as far as* his name was called Israel.

[0418D]VERS. 25.-- *He took therefore. [n: (AUG., quaest. 44 in Num.)]* Here Israel took possession of the cities of the Amorrhites, etc., *as far as* but they turned aside from them.

*Israel. [n: (ORIG., hom. 13 in Num.)]* He who is Israel in Christ, etc., *as far as* and he wills that it be kindled.

[n: (ISID.)] In the thirty-ninth station, etc., *as far as* and once it is understood it is bravely overcome.

VERS. 26.-- *Of Sehon the king.* Sehon, that is, of one speaking: for those who act under the devil know only how to speak, but they speak empty things, as for instance certain astrologers and philosophers; but the kingdom of the faithful, which is from God, is not in speech, but in the power of God [n: (I Cor. IV)].

*Moab.* [n: (RAB.)] Moab, who is interpreted, etc., *as far as* they fall down and are consumed.

[0419A]VERS. 27.-- *Therefore it is said.* [n: (ORIG., ubi supra. )] Another reading, etc., *as far as* not of the Amorrhites, but of the children of Israel.

VERS. 29.-- *Woe to thee, Moab.* [n: (RAB.)] Chamos is interpreted, etc., *as far as* against whom it is said: *Deliver not up to beasts the souls that confess to thee [n: (Psal. LXXIII)]*.

VERS. 32.-- *Jazer,* that is, their strength. Namely the strongest dogmas of the heretics, framed by the art of dialectic. *And they possessed it.* By turning them from error and by teaching the precepts of the Lord, that from their. correction and progress they might gain for themselves the heavenly fatherland.

VERS. 33.-- *Og the king of Basan.* [n: (ORIG.)] To Og the king of Basan, etc., *as far as* for nothing can be honorable which is base.

## CHAPTER XXII.

[0419B]

VERS. 2.-- *And seeing. [n: (AUG., quaest. 46.)]* What Scripture says, etc., yet they were not one nation, but two neighboring ones.

VERS. 5.-- *He sent therefore messengers to Balaam the son of Beor. [n: (ORIG., Hom. 13.)]* War threatens thee, king Balac, etc., *as far as* the king therefore sends to him, saying: *Come now, and curse me this people,* etc.

VERS. 6.-- *If by any means I may be able.* He seems not to trust wholly in Balaam, being terrified by the report of the mighty works which had been done among the people of God.

*For I know that he is blessed.* [n: (ORIG.)] I do not believe that he knew that whomsoever Balaam had blessed would be blessed, but that he said these things for flattery's sake, that by [0419C] extolling his art he might make him readier for himself. For the magic art knows not how to bless, nor does it know how to bless demons, and Isaac, and Jacob, and all the saints: of the impious none has known how to bless.

VERS. 7.-- *The price of divination.* Others: *Divining instruments among the arts,* which human curiosity has put together. There are certain things which Scripture has named divining instruments. But Gentile custom calls them either tripods or curtains, or by words of this kind, which, as though consecrated to this end, are wont to be moved and handled by them. But divine Scripture in the prophets names the Ephod in the vernacular speech, which they hand down to be the garment of those who prophesy [n: (I Reg. XXX)]. Yet in divine Scripture prophecy is one thing, divination another. For he says: *There shall be no auguring in Jacob, neither divination in Israel.* [var: Vulg. *Non est augurium in Jacob, nec divinatio in Israel*, "There is no augury in Jacob, nor divination in Israel"] [0419D] Divination therefore is utterly renounced, for it is accomplished by the work and ministry of demons. Therefore Balaam, having received his divining instruments, when the demons were wont to come to him, sees them put to flight and God present: whom for that reason he says he consults, because he does not see those who were accustomed to appear to him. God came therefore to Balaam, not because he is worthy, but that those might be put to flight who had been wont to be present for cursing and for doing harm: for hereby God was providing for his people.

VERS. 8.-- *God came,* etc. It is not said whether this was done in sleep, although it is certain that it was done by night. For afterward Scripture says: *Balaam rising in the morning,* etc.

Let no man glory if God speaks to him. For he knows [0420A] how he must speak with such men, since he speaks even with the reprobate: and he who speaks through angels, himself speaks.

*[n: (ORIG., Hom. 13.)] God came, and said to him,* etc. It can be objected: Granted that Balaam calls upon demons, etc., *as far as* and for a proof of great faith they venerated a little child as though a great king.

VERS. 16.-- *Thus saith Balac the son of Sephor,* etc. Balac is a shutting out or a devouring: in which is signified some power of this world set against us, which desires to shut out and devour the spiritual Israel, and uses no ministers but the chief priests and scribes and Pharisees. These it invites, to these it promises a reward; but they, like Balaam, feign in all things to refer themselves to the Lord, and to act with zeal for God. For they say: *Search [0420B] the Scriptures and see that a prophet riseth not out of Galilee.* And: *We have a law, and according to the law he ought to die, because he made himself the Son of God [n: (Joan. VII, XIX)]*.

VERS. 18.-- *If Balac would give me,* etc. [n: (AUG., quaest. 48.)] That Balam said, when more honorable messengers had been sent to him a second time, etc., *as far as* whence *They have followed the way of Balaam the son of Beor, who loved the wages of iniquity.* [var: Vulg. *viam Balaam ex Bosor, qui mercedem iniquitatis amavit*]

VERS. 20.-- *God came therefore.* Balaam is troublesome to God, and all but extorts leave for himself to go and curse the children of Israel, and to call upon demons — he to whom God had already come.

[n: (ORIG., Hom. 13.)] It is difficult in the exposition of the history, etc., *as far as* because with God neither the works of the wicked nor those of the good are idle.

*If they have come to call thee.* [n: (RAB.)] Balaam was a diviner, etc., *as far [0420C] as* not so much in heart and understanding as in mouth and speech.

[n: (ORIG.)] If thou shouldst see a power set against thee, etc., *as far as* namely those of the Gentiles who believe.

VERS. 22.-- *And the angel of the Lord stood.* He, namely, who was present with the children of Israel, of whom it is written: *My angel shall go with thee [n: (Exod. XXXII)]*.

VERS. 23.-- *The ass seeing the angel standing.* The magician sees demons, the ass an angel, not because she was worthy to see, any more than to speak, but that Balaam might be confuted; whence a dumb beast reproves the prophet's madness.

[n: (GREG., Past., part. III, adm. 13.)] Balaam presses on to reach his purpose, etc., *as far as* because, going on to curse, he changed his voice, not his mind.

[0420D]VERS. 25.-- *To the wall.* That is, to the fence of that vineyard in which the angel was not, since he was on the other side, in the furrows of the vineyards, according to the Septuagint.

VERS. 26.-- *To the place.* No longer in the furrows of the vineyards, but between the fences themselves, that is, he stood in the way, so that she could go neither to the right hand nor to the left.

VERS. 27.-- *She fell down under,* etc. Because, being beaten, she did not go back, nor turn aside to one side, because she was not frightened from the other side, but the angel was in the middle of the way, in a narrow place.

VERS. 28.-- *And he opened.* That through her Balaam might be reproved, and confuted by the voices of a dumb beast, who seemed to be a diviner and wise.

*And she spoke.* (ISID). The ass on which Balaam sits sees the angel [0421A] and speaks; that is, the brute Gentile world, which of old Balaam — that is, the seducer of idolatry — laid low with what error he would, as a brute animal resisting with no reason; but she saw the angel whom the man could not see, and she saw, and reported, and spoke; that we might know that at the coming of the great angel that Gentile people, its hardness and the nature of its stupidity being changed, would speak with tongues loosed unto God.

[n: (ORIG. hom. 14)]. The ass on which Balaam was sitting, etc., *as far as* but the greater of these is charity, which alone never falls.

VERS. 29.-- *He answered.* Doubtless he was carried along so full of covetousness that he was not even terrified by the miracle of so great a portent, and answered as though speaking to a man; whereas God had not turned the soul of the ass into a rational [0421B] nature, but had made that which pleased him to sound forth from her, to restrain that man's frenzy; perhaps prefiguring this: *That God hath chosen the foolish things of the world, that he might confound the wise,* for the spiritual and true Israel.

VERS. 38.-- *Behold I am here: shall I be able to speak any other thing than what God,* etc. [n: (ORIG., hom. 15.)] Balaam is set down in the Scriptures now as blameworthy, now as praiseworthy, etc., *as far as* Balaam, enlightened by that Lucifer of whom it is said: *And how did Lucifer fall, who rose in the morning? [n: (Isa. XIV.)]* [var: Vulg. *Quomodo cecidisti de caelo, Lucifer, qui mane oriebaris*, "How art thou fallen from heaven, O Lucifer, who didst rise in the morning"]

## CHAPTER XXIII.

VERS. 7.-- *Come,* he says, *and curse Jacob for me. [n: (ORIG. hom. 15.)]* In the Latin speech, etc., *as far as* and therefore he says that the word of God was set *in his mouth.*

[0421C]VERS. 8.-- *How shall I curse.* [n: (ID.)] Another reading, etc., *as far as* and the authority of pronouncing be taken away.

*Him whom God hath not cursed.* He who marks so great a merit in the man who is cursed, and utters sentence, whom neither the quality of the sin nor the disposition of the sinner deceives: but man knows neither of these, and often, provoked by reproaches or injuries, curses. Therefore the Apostle says: *Bless, and curse not [n: (Rom. XII)]*, that the vice of reviling may be cut away.

VERS. 9.-- *From the highest,* etc. As if to say, therefore he ought not to be cursed, because his life is lofty and heavenly. No one understands it unless he has ascended to eminent knowledge.

[n: (ORIG.)] Another reading, etc., *as far as* they shall have practised upon earth, rising [0421D] together with Christ.

*See,* etc. The acts of Jacob, that is, of active men, are seen: the contemplation of Israel, that is, of contemplative men, is only understood. Or, in the resurrection to come Jacob shall be seen, that is, the body; Israel is understood, that is, the soul and spirit of those who rise again.

*The people alone.* Because it is not mingled with the rest of men, nor reckoned among the other nations, being ennobled by fixed privileges, by its observances and its own ordinances, just as the tribe of Levi is not mingled with the rest.

*The people shall dwell alone,* etc. [n: (ORIG.)] The spiritual Jacob and Israel, etc., *as far as* it shall be reckoned no more among the nations.

*Who can number.* [n: (ID.)] Another reading, etc., *as far as* and [0422A] he suffers those things which are written in the second book of Kings.

VERS. 10.-- *Let my soul die.* [n: (ID.)] He seems to prophesy of himself: but according to the letter it was fulfilled neither in Balaam nor in that Israel, nor could it be, for he died not among them but by them.

[n: (ID.)] Let my soul die the death of the just, etc., *as far as: but faith which worketh by charity [n: (Gal. V)]*.

*[n: (GREG., lib. XXXIII Moral., cap. 27.)] Let my soul die the death of the just, and let my last end be like theirs,* etc. Many within the Church, etc., *as far as* whence, *Their countenances were no more changed to divers looks [n: (I Reg. I)]*.

*And let my last end be like theirs,* etc. [n: (ORIG.)] This can be understood of the [0422B] Magi, who came first from the East to adore Christ [n: (Matth. II)], who were of the stock of Balaam by succession of race and by the handing down of his discipline. For it is certain that they recognized the star which Balaam had foretold would rise in Israel

VERS. 11.-- *What is this?* Balac, hearing blessings instead of curses against his hope, and bearing it no longer, broke in upon the words of the prophesying man.

[n: (ID.)] The bitter king does not want a blessing, but seeks curses: for he is of the kindred of him to whom it is said: *Cursed art thou among all the beasts of the earth [n: (Gen. III)]*.

*Balac said therefore.* He thinks him terrified by the multitude of Israel, and that therefore he did not dare to curse, and that a change of place would profit him.

[0422C]VERS. 13.-- *Thou canst not see.* The madman thought that the grace of Israel could be hidden by the meanness of the place, not knowing that *a city set upon a mountain cannot be hid.*

VERS. 14.-- *He built.* The business was carried on with profane sacrifices, and divination was sought by the magic art. Yet God, willing that grace should abound where sin abounded [n: (Rom. V)], deigned to be present, not for the sacrifices, but as coming to meet him. And there he gives his word and his mysteries, and foretells things to come, where the faith and the wonder of the Gentiles chiefly hangs: so that they who will not believe our prophets may believe their own diviners.

VERS. 15.-- *Stand here beside.* He stood at his own holocaust, set fast in his own idolatry, and therefore he was falling the more: he therefore seems to rise who had fallen the more, when by idolatry [0422D] he seemed to stand.

*God is not as a man, that he should lie. [n: (ORIG., hom. 16.)]* Another reading, etc., *as far as* lest the vengeance of his own evils come upon him.

VERS. 19.-- *He said therefore,* etc. [n: (ORIG.)] Another reading, etc., *as far as* but are these things to be observed more secretly by the more perfect?

VERS. 21.-- *There is no idol in Jacob.* Another translation: *There shall be no labor in Jacob, neither shall sorrow be seen in Israel,* namely in the age to come.

[n: (ORIG.)] *There shall be no labor in Jacob, neither shall sorrow be seen in Israel,* etc. [n: (II Cor. XI)]. The state of the life to come is proclaimed, etc., *as far as* and let them hear those prophets.

[0423A] *The Lord God,* etc. [n: (ORIG.)] Another reading, etc., *as far as* he (who wrestled and prevailed) shall receive.

*And the sound of the king's victory is in him.* The admonition of preaching, whereby in us the king, that is, Christ, triumphs over the devil.

VERS. 22.-- *God brought him out.* [n: (ID.)] Another reading, *as far as* he will transform the body of our lowliness, made conformable to the body of his glory.

*Whose strength.* Whose? Christ's. Whatsoever is his, is one horn, that is, one kingdom, whose glory is the spiritual Israel. For he himself says: *Father, grant to them that, as I and thou are one, so they may be one in us [n: (Joan. XVII)]*.

VERS. 23.-- *There is no augury in Jacob. [n: (ORIG., hom. 16 in Num.)]* Another reading, etc., *as far as* neither [0423B] divination in Israel. There follows:

*In time it shall be told to Jacob, and to Israel, what God will accomplish:* [var: Vulg. *temporibus suis dicetur Jacob et Israeli quid operatus sit Deus*, "in their own times it shall be told to Jacob and Israel what God hath wrought"] that is, when it is fitting, when it is expedient, etc., *as far as* which Moses (for these causes, I believe) called unclean.

*In Israel.* He who through purity of faith and cleanness of mind sees God would not receive Balaam himself, yet does not dare to reject the word which set God in his mouth. For unless the word were from God, he would not have revealed it to his servant Moses, far away, at the time when Balaam was saying these things.

VERS. 24.-- *Behold the people,* etc. Others: *Behold, he shall rise up as a lion's whelp, and shall leap up as a lion.* For he is a whelp when newborn infants, reasonable, [0423C] take milk without guile: but a leaping lion when the perfect man puts away the things that were of a little child.

[n: (ORIG.)] Another reading, etc., *as far as* he gave to those who believe in him the name of a lion, and of a lion's whelp.

*He shall be raised up.* He says that the people is to be raised up hereafter, for of that which he was seeing he would have said, he is raised up.

*He shall not lie down.* [n: (ORIG.)] Another reading, etc., *as far as* and as a leaping lion.

*And when he had brought him.* [n: (ORIG.)] And Balac took him, etc., *as far as* and the affairs of God are forsaken.

*Build me here.* [n: (ID.)] What things the Gentiles sacrifice, etc., *as far as* who do not receive the faith of Christ.

## CHAPTER XXIV.

VERS. 1.-- *And when,* etc. [n: (ORIG.)] Since none [0423D] of the demons, etc., *as far as* and that each one in his own order will obtain the glory of the resurrection.

*He went not.* That is, he will not consider the will of God by foolish observations, as he was wont to do in many animals and beasts: but he will acknowledge that God has no care for oxen, nor for sheep, nor for birds and the other animals [n: (I Cor. IX; Rom. XV)], but he will understand that the things written about them were written for the sake of men.

VERS. 2.-- *The spirit rushing upon him. [n: (AUG., quaest. 51 in Num.)] And the spirit of God came upon him,* that is, upon Balaam, etc., *as far as* and many like things.

VERS. 3.-- *Balaam said. [n: (ORIG., hom. 17.)] Balaam the son of Beor said,* etc., *as far as* and therefore he says that his eyes were [0424A] uncovered, because he was able to see what he saw.

*Whose is stopped,* etc. [n: (RAB.)] Because in sleep, with his bodily eyes closed, he saw these things by the ministry of an angel. But he has the eyes of the mind partly open, partly closed, who acknowledges the mysteries to come but does not correct his error. So the wicked do one thing in knowledge, another in their manners: they show one thing with the mouth, another in deed.

VERS. 5.-- *How beautiful. [n: (ORIG., hom. 17.)]* Another reading, etc., *as far as* as shading groves, as paradises above the rivers, etc.

VERS. 6.-- *As woody valleys.* [n: (ORIG.)] Others, etc., *as far as* and in their teaching they take delight as men walking through the shady places of the groves.

*As watered gardens beside the rivers.* [n: (ID.)] Another reading, etc., [0424B] *as far as* he is deservedly said to dwell in the tabernacle.

*Cedars.* Of God, namely, which take up the branches of the vine brought over out of Egypt: in which rests that fruit whose shadow covered the mountains.

[n: (ORIG.)] Another reading, etc., *as far as* and that he may destroy death, the last enemy.

VERS. 8.-- *He brought him out of.* God brought him out of Egypt, that is, after the death of Herod, whence: *Out of Egypt have I called my Son [n: (Osee. XI)]*. Which seems to be taken from this place and inserted into the Gospel, or else from the prophet Osee.

After the death of Herod, or out of the world, the Father brought him out to himself, that he might make a way for those who were to ascend from this world to God.

*Whose strength is like,* etc. For casting down all the kingdoms of the demons, [0424C] he founded his own one kingdom in glory as a true unicorn: for the horn signifies a kingdom.

*They shall devour the nations,* etc. [n: (ORIG., ubi supra. )] *He shall eat the nations of his enemies, and shall suck the marrow of their fatness,* etc. The nations, namely, etc., *as far as* who is intelligible and holy, and is called both one and manifold and subtle.

*And they shall pierce with arrows.* The Seventy: *And with their darts they shall shoot the enemy.* For Christ by his words overcame the devil [n: (Matth. IV)], and overcomes and breaks all who contradict him: for everyone who sins is his enemy while he sins; but if, pierced by the words of God and acknowledging his sins, he be pricked to the heart and turned to repentance, he is said to be pierced by his darts.

[0424D]VERS. 9.-- *Lying down he hath slept as a lion,* etc. If thou hast understood how much rest the way of wisdom has, how much grace, and how much sweetness, do not dissemble, do not neglect it, set out upon the way, and do not shudder at the solitude of the desert; for to him who dwells in tabernacles of this kind the heavenly manna comes, and thou shalt eat the bread of angels [n: (Exod. XVI)]. Only begin quickly, and angels will come into thy company, whom the cedars signify.

*Whom none shall dare to rouse up;* the Seventy: *Who shall rouse him up?* For now he is said to be raised up by the Father; now he himself says that he will raise up the temple of his body [n: (Joan. II)], and therefore the feeling of one inquiring, as it were, is signified.

*He that blesseth.* Those who bless, bless Christ, [0425A] being taken up into the communion of the Father's blessing. But those who curse are accursed. The Jews who cursed Christ are lamentably accursed. For what could befall those who curse wisdom and truth and life, save that they should lie exiled from all these? For all these things Christ is [n: (Joan. 9)].

*He that curseth thee shall be reckoned as accursed: And Balac being angry against.* [n: (ORIG.)] I think that not only does he curse Christ who utters a cursing word against him, but also he who under the name of a Christian acts wickedly and lives basely, and by dishonorable words or deeds causes his name to be blasphemed. Just as not only does he bless God who blesses him with words alone, but also he who by his acts, his life and his manners causes the name of God to be blessed.

[0425B]VERS. 11.-- *The Lord hath deprived thee of the honor appointed for thee.* The Lord shows that Balac too understood that Balaam was no longer being deceived by the ministry of demons, but was being carried over to better things by the power of God.

VERS. 13.-- *I shall not be able to go beyond the word of the Lord my God, to utter either good.* Balaam, knowing that the answers were not brought to him by his accustomed ministers, but from him who has power over all, is rightly seen to have protested that he could not go beyond the word of the Lord, nor bring forth anything of good or of evil out of his own mouth. For he who speaks cannot be bought over by sacrifices or by gifts, with whom there is no change; and therefore the priest cannot be changed for a price where God is not moved by gifts. Yet Balam, about to depart, begins [0425C] to prophesy again. And he says: *I give thee counsel,* etc.

VERS. 14.-- *I will give thee counsel [n: (ORIG., hom. 18.)] Come, I give thee counsel,* etc., *as far as* as one who truly sees and has truly heard.

VERS. 15.-- *Balaam said.* [n: (ID.)] *Balaam the son of Beor,* etc., *as far as* which were granted for our profit.

*[n: (GREG., lib. XV Moral., cap. 22.)] The man hath said, whose eye is stopped.* The wicked man does not know the evils he does, except when he has begun to be punished for them. Balaam furnished counsel against the Israelites, but afterward in his punishment he saw what he had first committed by his fault. But the elect, because they ought not to sin, see beforehand: their eyes are open before [0425D] the fall. The unjust man, however, opens his eyes after the fall, because after the fault, already in punishment, he perceives that he ought to have avoided the evil which he did.

(VERS. 16.-- *Who falling hath his eyes opened.* Often the evil man marvels at the eternal judgments, and when he hears the preaching of the heavenly country he loves it, and is astonished at the works of the divine ordering. Lying down, therefore, he considers the miracles, because he weighs the power of God by knowing it, but does not love it by living.

VERS. 17.-- *I shall see him, but not now.* Another reading: *I will show to him, and not now. I will pronounce blessed, and he draweth not nigh.* These things are referred to those whose person he bears. Because the doctors of the law and the scribes show that Christ was promised in the law and the prophets, but not now; that is, when he came, but when the fulness of the Gentiles [0426A] shall have come in, then they will show, then they will pronounce blessed, now they blaspheme. But the time in which these things shall be is far off, and at the end of the world. Therefore he says: *I will show to him,* that is, to the people which shall then be saved, *but not now.*

*Not now,* while I speak these things: Because *when the fulness of time came, God sent his Son [n: (Gal. IV)]*.

*A star shall rise out of Jacob.* [n: (ORIG.)] Concerning this star, etc., *as far as* that both may appear to have been plainly prophesied.

*And he shall strike the leaders, nailing the principalities and powers to the cross [n: (Col. II)]*. Otherwise he cannot save the Moabites, unless he had first laid waste the leaders of impiety.

*And he shall waste all.* [n: (ORIG.)] *And he shall spoil all the children of Seth.* This is Seth the son of Adam, etc., *as far as* he called back from death to life.

[0426B] *And Idumea shall be his possession.* [n: (ID.)] *And Edom shall be an inheritance to him, Esau his enemy,* etc. Edom is the same as Esau, etc., *as far as* through obedience he will stand forth a partaker in spirit of the inheritance to come.

VERS. 18.-- *But Israel shall do valiantly.* [n: (Id.)] *And Israel hath acted with strength.* Because, namely, then Edom, etc., *as far as* who can destroy both soul and body in hell.

*And that he may destroy the remnants of the city.* [n: (ID.)] He will destroy the man delivered out of the city, etc., *as far as* with whom if we die together, we shall also live together [n: (II Tim. II)].

VERS. 20.-- *The beginning.* This cannot be referred to the historical Amalec: for he was not the first in antiquity; but to the spiritual Amalec, who by turning peoples away from God and by making Gentiles out of the worshippers of God is [0426C] named Amalec. And he is called the beginning of the Gentiles, because he gave the beginning whereby men became Gentiles, changing the glory of the incorruptible God into the likeness of the image of corruptible man: for as in the people of God Christ is the beginning, so in the people which turns away from God and becomes Gentile the beginning is Amalec.

[n: (ORIG.)] Amalec is the beginning of the Gentiles, etc., *as far as* and let every sect which turns the people away from God be set forth.

VERS. 21.-- *He saw also,* etc. [n: (ID.)] Another reading, etc., *as far as* and let them learn not to blaspheme.

He does not seem to name the Cinite as one greatly blameworthy, to whom Saul said: *Depart from the midst of Amalec, and I will not strike thee, because thou hast shown mercy to Israel,* etc. [n: (I Reg. XV.)] His dwelling place is strong, if he sets his nest in [0426D] the rock, which is Christ.

[n: (RAB.)] The Cinite, etc., *as far as* and they pass beyond by the flight of the heart everything that passes away.

VERS. 22.-- *Chosen.* The chosen, of the number of the wise, the searchers out of truth, live with everlasting life; whence: *they that explain me shall have life everlasting [n: (Eccli. XXIV)]*.

*Assur.* The devil, namely, to whom heretics are handed over to be set straight and corrected.

VERS. 23.-- *A parable.* He is often said to speak in parables, lest we should take anything in these things not as a parable, but according to the letter.

*Who.* So happy is he who may see these things, perceive them, understand them, and believe that God has so done them.

*When these things.* When, namely, *a star shall rise out of Jacob, a man shall spring up out of Israel, and shall destroy Amalec, and the seed [0427A] shall perish.* That is, when Christ shall come and shall destroy the worship of idols, and shall subdue the power of the demons.

VERS. 24.-- *They shall come.* He seems to signify that about the time of the Lord's incarnation the Romans should come, about to overcome the Assyrians, the Hebrews and all the men of the East, and at last to lose their kingdom, according to the statue of Daniel [n: (Dan., II)]; or that at the coming of Christ at the end of the times, which the western part signifies, all the kingdoms of the world should be overcome by the sword of the spirit, that is, by the word of God, and that in the time of Antichrist the preaching of the Gospel should cease.

[n: (ORIG.)] Another reading, etc., *as far as* to him over all the power of the enemy.

*The Hebrews.* A Hebrew is one who passes over from Egypt to [0427B] the land of promise, from darkness to light, from death to life: but he cannot obtain it without a great struggle; he afflicts therefore and is afflicted, he strikes down his adversary and is struck down. The Assyrians therefore afflict the Hebrews, that is, the people of God, just as they are afflicted by them.

*They also shall perish.* [n: (ID.)] *And they likewise shall perish.* Not together with the Hebrews, namely, but likewise, etc., *as far as* whom the deceit of the devil led down into death.

VERS. 25.-- *And he rose up. [n: (ID., hom. 20.)]* Because Balaam, constrained by the power of God, etc., *as far as* but king Balac at once obeyed the counsel.

## CHAPTER XXV.

VERS. 1.-- *He was entreated,* etc., *in Setim.* [var: Vulg. Nm 25:1 *Morabatur autem eo tempore Israel in Settim*, "was abiding in Settim"] By the interpretation [0427C] of the Hebrew names, [ed: Migne's plate sets the Hebrew word for Sittim at this point, on both printings; our digitized source has lost it, and it is not supplied here.] we find that Sittim is said in our tongue to be answer or refutation. Israel therefore encamped at answer or refutation; he did not encamp well.

[n: (ORIG., hom. 20 in Num.)] The history itself edifies us, etc., *as far as* with lying and with all the evils with which one body is made up.

VERS. 2.-- *They ate.* As if to say, they eat even of those things which have been sacrificed to idols, which are execrable before God. For what agreement has the temple of God with idols?

[n: (ORIG.)] The Apostle says, etc., *as far as* and he that receiveth him eateth the things sacrificed to idols.

*And they adored their gods.* Note the order: concupiscence first deceives evil servants, then gluttony, [0427D] last impiety takes them captive, whose wage is paid out as fornication.

[n: (ORIG.)] Solomon, though he was most wise, etc., *as far as, Of the maidens there is no number, yet one is my dove.*

VERS. 3.-- *Israel was initiated,* etc. He was consecrated, namely, to the mysteries of the idol which among the Madianites is worshipped chiefly by women; and it is a kind of foulness, but it is scarcely found written what it is, or of what sort, or of what shape, perhaps lest it defile the hearer. Since therefore there are many kinds of foulness, one is called Beelphegor. Everyone therefore who commits anything foul is consecrated to Beelphegor in some kind of foulness.

[n: (ORIG.)] *And he was initiated to Beelphegor,* etc. Through all [0428A] the sins which we commit, etc., *as far as* foretelling that bonds and prisons await him there.

[n: (ORIG.)] Perhaps these things are referred to the angels, etc., *as far as being about to render an account for your souls.*

[n: (ID.)] The people sins, etc., *as far as* before whom nothing can be hidden, nothing darkened.

[n: (AUG., quaest. 52 in Num.)] And the Lord said, etc., *as far as* he shows plainly enough to the faith of the prudent.

VERS. 7.-- *And when,* etc. [n: (ORIG.)] These things edified the former people, etc., *as far as* and may God be made propitious to us through the true Phinees, our Lord Jesus Christ.

*Having taken a dagger.* It signifies that through the cross of Christ not only idolatry, but also every affection or concupiscence of the flesh is destroyed, and that God is thus appeased.

[0428B]VERS. 9.-- *There were slain four and twenty thousand.* Because, leaving the light of truth and of justice, they loved the blindness of idolatry and of fornication, and, deprived of the light of the eternal sun, they run into the darkness of death. For the visible sun lights the world in four and twenty hours, and by its circuit puts to flight the darkness of night; so also Christ lights the world through the apostles and prophets to put to flight the darkness of sin.

VERS. 13.-- *A covenant.* Whosoever, pricked by zeal for God, despises and represses the goads of the flesh, or corrects those subject to him lest they run wanton, acquires an everlasting priesthood, pertaining to him of whom it is said: *Thou art a priest for ever according to the order of Melchisedech [n: (Psal. CIX)]*, with whom he shall possess an eternal kingdom. [0428C] But Phinees is interpreted sparing with the mouth, or he rested with the mouth, or an omen of the mouth; Eleazar, my God a helper, or the help of God; Aaron, a mountain of strength, or a strong mountain. Which names fitly express the aforesaid sense: for he who restrains himself with his mouth that he speak not perverse things, and expounds the heavenly mysteries to his hearers, fulfilling a godly labour by the help of God, happily ascends to the mountain of strength, that is, to Christ.

*And there was,* etc. [n: (RAB. in Num.)] The Israelite who fornicated with the Madianite woman, etc., *as far as* where he is tormented day and night even to the last farthing.

## CHAPTER XXVI.

VERS. 1.-- *After the blood of the guilty,* etc. *(ORIG., hom. [0428D] 21 in Num)*. Because those who had first been enrolled fell for sin, etc., *as far as* but to these all the things which are promised have been fulfilled.

VERS. 2.-- *Number all.* Again the people and the Levites are numbered, so that, the first and carnal ones being slain, a new people of God may be reckoned, which may pass through the baptism of the Jordan and receive the promise of the heavenly inheritance.

VERS. 53.-- *To these shall the land be divided.* [n: (ORIG., ubi supra. )] The former people, which is in circumcision, is reproved, etc., *as far as* and made capable of unmixed divinity through purity.

[n: (ID.)] The division of this land, etc., *as far as* but of that which is contiguous to cities.

[0429A]VERS. 54.-- *To the greater number the greater part.* That is, that the more numerous tribe may obtain by lot greater spaces of land; but whichever shall be the lesser, a lesser, by the number of men.

One just man, in respect of that whereby he is acceptable to God, is reckoned for many; whence: *By one wise man shall a city be inhabited, but a tribe of the unrighteous shall be made desolate; and one just man for the whole world. But the unrighteous, although they be many, are counted as few and as nothing before God [n: (Eccli. XVI)]* [var: Vulg. Sir 16:5 *Ab uno sensato inhabitabitur patria: tribus impiorum deseretur*, "by one man of sense shall a country be inhabited"; the received text has nothing answering to the two clauses that follow]. There is therefore a praiseworthy multitude; whence to Abraham, whom he led forth out of doors, he says: *Look upon heaven, if thou canst number the stars: so shall thy seed be,* etc. [n: (Gen. XV)] [var: Vulg. Gn 15:5 *Suspice caelum, et numera stellas, si potes … Sic erit semen tuum*, "look up to heaven and number the stars"]. Wherein it is to be noted that the just man always abides in things inward, because he prays the Father in secret, and all the glory of the king's daughter, that is, of the royal soul, is within: but God leads him forth out of doors, when the matter and the reason of visible things demands it.

[0429B]VERS. 55.-- *That the lot may divide the land.* By lot the inheritance is commanded to be divided; but I see that Moses himself, to whom these things are commanded, did not divide by lot the inheritance of Ruben, of Gad, and of the half tribe of Manasse [n: (Josue XV)]: Josue the son of Nun also gives an inheritance outside the lot to the tribe of Juda and to Caleb and to the tribe of Ephraim, and to the half tribe of Manasse. In the rest the lot is cast: whence I think that in the heavenly inheritance some will not come to the lot, nor be numbered with the rest (although they be holy), but their inheritance shall be excellent, as was that of Caleb, and of the tribe of Juda, and of Josue the son of Nun. For just as, when the victory has been won and the spoils are divided, the excellent warriors are not led with the rest to the lot, but receive by merit whatsoever things of the several kinds are best, [0429C] while the rest use the lot by the law of victory: so it seems to me that Christ my Lord will do. For to those whose deeds he knows to be great and their virtues lofty he will decree special and lofty honours, whence he says: *I will, Father, that where I am, there these also may be with me. [n: (Joan. XVII)]*. And elsewhere, *You also shall sit upon twelve thrones, judging the twelve tribes,* etc. [n: (Matth. XIX)] [var: Vulg. Mt 19:28 *sedebitis et vos super sedes duodecim*, "upon twelve seats"]. And elsewhere, *As thou, Father, in me, and I in thee, so let these also be one in us [n: (Joan. XVII)]*. All these things come not down by lot, but by the prerogative of love.

VERS. 65.-- *Except Caleb the son of Jephone, and Josue the son of Nun.* [n: (ISID.)] Six hundred thousand armed men are said to have gone out of Egypt, and only two to have entered into the land of promise. For many pass over to the faith through baptism, but very few [0429D] come to the heavenly country, according to that: *For many are called, but few chosen [n: (Matth. XX)]*. Only two enter in, because of those who from either people obtain the heavenly kingdom, or who through action and contemplation are predestined to eternal blessedness.

## CHAPTER XXVII.

VERS. 6.-- *Give to them. [n: (ORIG., hom. 22 in Num.)] Thou shalt give him a possession,* etc. These things according to the history etc., *as far as* rightly therefore have the daughters of Saphaad spoken.

VERS. 8.-- *A man when he shall die without a son,* etc. [n: (ID.)] The law of succession is subjoined, etc., *as far as* he shall not lose his reward.

[0430A]VERS. 12.-- *Go up into the mountain,* etc. [n: (ID., hom. 22.)] See how he that is perfect and blessed, etc., *as far as* He alone therefore must be sought, who did no sin.

[n: (ID.)] The death of Moses is the end of the law, etc., *as far as* that is, under the veil of the Father and of the Son and of the Holy Spirit our soul shall rest.

VERS. 14.-- *Because you offended,* etc. [n: (AUG., quaest. 53 in Num.)] The Lord names that cause of the death of Moses which he names also of his brother's, namely because they did not sanctify him before the people at the water of contradiction, that is, because they doubted that by his gift water could flow forth from the rock.

But mystically it is signified that neither the old priesthood, whose person Aaron bore, nor the law itself, whose person Moses bore, brings in [0430B] the people of God into the land of the eternal inheritance: but Jesus, in whom Christ is signified, that is, grace through faith. And Aaron indeed died before Israel entered into any part of the land of promise: but while Moses was yet living the land of the Amorrhites was taken and possessed, though he did not cross the Jordan with them. For in some part the law is observed in the Christian faith. For there are also precepts there which Christians are bidden to observe even to this day. But that priesthood and that sacrifice hold no part today of the Christian faith, save that they were done and finished in the shadows of things to come. But when it is said of both brothers that they should be gathered to their own people, it is manifest that there was not in them the wrath of God, which separates from the peace [0430C] of the eternal fellowship. Whence it appears that not only their offices, but their deaths also, were signs of things to come, not punishments of God's indignation.

*Let him provide.* Note, he did not choose sons, he did not choose grandsons, nor does he ask that they be appointed leaders: he commits the choice to the judgment of God.

VERS. 16.-- *May the Lord God provide.* [n: (ORIG.)] Being about to depart from the world, etc., *as far as* that the children of Israel may be able to hear him.

*A spirit.* The Holy Spirit, namely. For he would not say this of the spirit of man, which there was none who had not. Yet he is bidden to lay his hand upon him, lest anyone, however endowed with grace, dare to refuse the sacraments of consecration.

VERS. 20.-- *And thou shalt give.* [n: (ISID. in Num. )] Jesus succeeds [0430D] Moses, etc., *as far as* and the remission of sins, etc.

*And part of thy glory.* As if to say, thou shalt make him a partner of thy glory: for things of this kind are not diminished as though divided out in parts, but are whole to all, whole to each, who have fellowship in them.

*That he may hear,* etc. [n: (ORIG., hom. 22)] If the sacrifices and the legal institutions had remained until the present, they would have shut out the faith of the Gospel. For there was in them a greatness and a religion full of reverence, which at the first sight would astound the beholder. For who, seeing the sanctuary, the altar, the priests completing the sacrifice, and the whole order of that matter, would not think this to be the fullest rite whereby God the creator of all things was worshipped? [0431A] But thanks be to the coming of Christ, who destroys those things which seemed great on earth, and in the worship of God has carried men over from things visible to things invisible, and from things temporal to things eternal. But Christ himself requires ears which may hear these things, and eyes which may see these things.

VERS. 21.-- *For this,* etc. Morally we are instructed that whosoever receives power over a people according to the mastership of the divine law (which is chiefly commended in the office of the priest) should order and rule his own life and the life of those subject to him.

## CHAPTER XXVIII.

VERS. 1.-- *The Lord also said. [n: (ORIG., hom. 23 in Num.)]* Another reading, etc., *as far as* who thinks that he bestows something upon God as upon one in need.

[0431B] [n: (ID.)] *In my festival days.* God has his own festival days, etc., *as far as* where as yet there are no sins, he calls them my festival days.

VERS. 3.-- *These are the sacrifices.* Let us therefore seek diligently, etc., *as far as* but there are other festival days for those who cannot unceasingly offer the sacrifice of chastity.

VERS. 9.-- *But on the sabbath day.* [n: (RAB. in Num. )] The second festival therefore is, etc., *as far as* who is a priest for ever according to the order of Melchisedech [n: (Hebr. V)].

*And two tenths of flour tempered with oil.* [n: (RAB.)] He offers these who, filled with spiritual grace, teaches his hearers by words and by examples the knowledge of the two testaments, the Holy Spirit teaching, not for temporal [0431C] gain, but for the reward of eternal life.

VERS. 11.-- *On the calends.* That is, in the new moons, when the Church or any soul so draws near to the sun of justice that it becomes one spirit with him, and, renewed through him, casts off the old man.

[n: (ID.)] The third festival is the day of the new moon, etc., *as far as* being renewed she slays.

*Calves of the herd.* In the two calves can be signified the gladness of good work in the soul or in the body: which is offered to the Lord according to the two Testaments in the two precepts of charity.

*One ram.* In the ram, the governance of discipline, strong and unmoved according to the unity of the catholic faith.

*Seven lambs of a year old.* Simplicity and gentleness of manners for heavenly rest through the grace of the sevenfold [0431D] Spirit.

VERS. 12.-- *And three tenths of flour.* He offers these who, enlightened with the oil of gladness, sets forth spiritual knowledge in the faith of the holy Trinity together with good work.

*And two tenths.* This he does who studies to turn the decalogue of the law into the two precepts of charity for his own profit and his neighbours', and so to dedicate his whole life to the Lord for a sweet odour.

VERS. 13.-- *And the tenth of a tenth,* etc., *for every lamb.* This is done when simplicity of manners is established and adorned according to the rule of the Scriptures, the grace of the Holy Spirit working with it. And rightly are all these things commanded to be offered to the Lord in holocaust, because we ought to do these things not that we may seek human praise or a present [0432A] recompense, but that we may in all things please God the giver of all good things, and may merit the recompense of eternal life.

VERS. 16.-- *The month. [n: (ORIG., hom. 23 in Num.)]* It is set in the fourth place among the festivals, etc., *as far as* and he keeps a festival day with God and with his angels.

VERS. 17.-- *On the fifteenth day.* [n: (ID.)] There follows upon this a continuous festival, etc., *as far as* he is made more wicked and worse.

[n: (ID.)] All who are to be imbued with higher disciplines, etc., *as far as* with spiritual sacrifices offered in the purification of the mind.

VERS. 26.-- *The day also of the firstfruits, when you shall offer new fruits,* etc. [n: (ORIG.)] The sixth festival is called that of the new things, etc., *as far as* goodness, gentleness [0432B] and the like.

## CHAPTER XXIX.

VERS. 1.-- *The seventh month also. [n: (ORIG., hom. 23 in Num.)]* There follows the festival of the sevenths, etc., *as far as* whom God hath set forth as a propitiator in his own blood, through faith.

[n: (ORIG.)] The last festival day, etc., *as far as, But when that which is perfect is come, that which is in part shall be done away [n: (I Cor. XIII)]*.

## CHAPTER XXX.

VERS. 3.-- *If any man.* Over the soul which comes unto the perfect man no one has dominion in vows, but she has her own liberty in them.

[n: (ORIG., hom. 24 in Num.)] The law of vows is laid down, etc., [0432C] *as far as* that thou do only that which pertains to the divine worship.

[n: (ID.)] Of the souls which are in the Church of God, etc., *as far as* nor need we be left by the Father under tutors and procurators.

*He shall have bound himself by an oath,* etc. [n: (AUG., quaest. 56 in Num.)] This does not belong to every, etc., *as far as* but by his vow he himself makes it not lawful for himself.

VERS. 4.-- *A woman if,* etc. That is, if it be a female, and a soul as yet tender, over which a husband or a father has dominion in vows: the fault is not always in her, but sometimes it returns upon the husbands or the parents.

*And an oath;* LXX: *And the definitions which she has defined against her own soul.* Not that they harm their own soul by such vows: but "against the soul" is said [0432D] against the animal delight, as there: *You shall afflict your souls.*

[n: (AUG., quaest. 57)] With reason is it asked in this place also concerning the vow of virginity: for women, even virgins, are wont to be so called in Scripture; and the Apostle seems to speak of the father, when he says: *Let him keep his virgin, and let him give his virgin,* etc. [n: (I Cor. VII)] [var: Vulg. 1 Cor 7:37-38 *servare virginem suam* … *qui matrimonio jungit virginem suam*, "to keep his virgin" … "he that giveth his virgin in marriage"]. In this way, *nuptum*, where some have understood his virgin, that is, his own virginity: yet they show this by no like locution of the Scriptures, since it is most unusual.

VERS. 6.-- *Neither shall she be held liable.* LXX: *The Lord shall cleanse her, because her father refused.* That is, he shall hold her clean, and shall so judge, as it is said: *The priest shall cleanse him, and by cleansing thou shalt not cleanse the guilty (Levit. [0433A] XIII)*. That is, thou shalt not call him clean who is unclean.

VERS. 7.-- *If she have a husband.* That is, if she be grown up and marriageable, to conceive the seed of the word of God and to take in the secrets of spiritual teaching; whence: *But I will that you all present a chaste virgin to one husband, Christ [n: (II Cor. XI)]* [var: Vulg. 2 Cor 11:2 *Despondi enim vos uni viro, virginem castam exhibere Christo*, "For I have espoused you to one husband"].

[n: (AUG. quaest. 59)] Because the Lord commanded, etc., *as far as* since God himself commanded this, and willed this.

VERS. 11.-- *A wife in the house.* [n: (AUG.)] Of her he spoke first, who vowed in the house of her father, etc., *as far as* yet so, that that motion consent to nothing but reason.

## CHAPTER XXXI

[0433B]VERS. 2.-- *Revenge first.* [n: (ORIG.)] Scandals had befallen the children of Israel by the shuffling of the Madianites, etc., *as far as* where deceit unto sinning is laid under one that walks rightly.

*And so thou shalt be gathered. At the last he says: Thou shalt be added to thy people,* etc. This is against the Samaritans, who deny the resurrection of the dead, nor receive the faith of the world to come. For no man is added to those who are not: it is certain therefore that there is some people to which he says that Moses is to be added.

VERS. 4.-- *A thousand men of every,* etc. [n: (RAB. in Num., tom. II.)] Mark the magnificence of the divine power, etc., *as far as* for armed with such weapons we shall put to flight the camps of the devil.

VERS. 8.-- *And their kings,* etc. *(ORIG., hom. 25 [0433C] in Num.)* The kings of the Madianites are killed, etc., *as far as* he was made unto us of God justice, and peace, and redemption.

*Balaam also.* It is plain that by the counsel of Balaam the women of the Madianites were suborned who had deceived Israel; whence he is here killed as the author of the crime.

[n: (ORIG.)] It was said above that Balaam returned *unto his own place.* But perhaps he did return, although Scripture has not said so: or perhaps he returned *unto his own place* from that place where he was offering sacrifices, namely unto that place where he had his lodging as a stranger; for it is not said unto his own house, or unto his own country. But of Balac it was said, *unto himself.* That is, where he dwelt as a lord.

*Why the women.* [n: (RAB.)] Mystically, returning from the war he keeps a woman for spoil [0433D], etc., *as far as,* that we may desire the things which are pleasing to God, and study to accomplish them.

VERS. 16.-- *At the suggestion.* Here it is shown more evidently that the women were suborned at the suggestion of Balaam himself.

[n: (ISID.)] Balaam did not doubt, a store of women having been offered, that the Israelites would fall by the ruin of fornication, because he knew that the concupiscible parts of their souls were corrupted: so the demons make trial of every man, delivering snares to those affections of the soul in which they have perceived us to be sick.

VERS. 21.-- *Eleazar.* Note that Eleazar speaks not to all the people, but to the men of valour, [0434A] who were returning from the battle: but they are men of valour who go forth to war, who strive in the contest, and abstain from all things; but the others are not men of valour.

VERS. 22.-- *Gold.* It is the time of war in this world against spiritual wickednesses and carnal concupiscences. The choir of angels beholds us, and the loving expectation of the heavenly virtues hangs upon us, when or how we shall return from the battle, who brings back more gold or silver, who looks curiously upon precious stones. They inquire also who carry brass, who iron, who lead, or a vessel of wood, or of earthenware, or anything of this kind necessary for the uses of a great house. According therefore to those things which each one shall have carried back, the merit of his dwelling shall be assigned to him. Yet all [0434B] these things are tried, some by fire, some by water the fire shall try of what sort each man's work is.

*And you shall wash,* etc. [n: (ORIG., ubi supra. )] Thou seest how everyone who goes out of the battle of this life needs cleansing, etc., *as far as* that he may enter clean into the city of God.

VERS. 27.-- *Who fought. [n: (ORIG., hom. 26 in Num.)]* There are certain men in the people of God, etc., *as far as* by so much is the number of five hundred more excellent than fifty.

[n: (ORIG.)] That there are differences of advancement and of merits in the people of the faithful, etc., *as far as* But the little chains signify the connections of the word and of doctrine.

VERS. 50.-- *That thou mayest pray.* [n: (ORIG.)] To make God propitious for us, etc., *as far as* for whom alone it is fitting [0434C] that he be made propitious.

VERS. 51.-- *And they received.* Another reading: *And Moses and Eleazar the priest took the gold from all the tribunes and centurions, and brought it into the tabernacle of the testimony, a memorial of the children of Israel before the Lord.* Note that the things which are said are referred not to visible sight, but to the memory of the mind. For blessed is he who remembers that he has done some good work before the Lord, and has offered gifts well-pleasing to God, namely the virtues of the mind and the ornaments of piety.

## CHAPTER XXXII.

VERS. 1.-- *And the sons of Ruben,* etc. [n: (ORIG., hom. 26 in Num.)] All the things which are said are to be weighed not only from the discourse [0434D] which is spoken, but from the person of the speaker, etc., *as far as* but through Moses they receive an inheritance beyond the Jordan.

VERS. 4.-- *The land which the Lord struck. [n: (GREG., lib. XXVII Moral., cap. 10.)]* There are many in the Church who despise to be little ones, etc., *as far as* while they are blinded by things transitory.

*Very many cattle.* [n: (ORIG.)] *There are cattle and much flock,* etc. The former people, etc., *as far as* who is the land of promise to enter.

VERS. 29.-- *If the sons of Gad and the sons of Ruben shall pass over,* etc. [n: (ORIG., hom. 26.)] Another reading, etc., *as far as* but that which is above, and free, and is the mother of us all.

## CHAPTER XXXIII.

[0435A]

VERS. 1.-- *These are the stations,* etc. [n: (ORIG., hom. 27 in Num.)] God created divers differences of foods, etc., *as far as* but another, by which, being about to ascend to the heavens after the resurrection, she does not come down suddenly nor unseasonably, but through many stations, in each of which, enlightened by the light of wisdom, she may come to the Father of lights himself.

*By their troops.* The Septuagint thus: *With his own power,* Christ, namely, who is the power of God and the might of God. With him therefore is the ascent made, who came down to us that we might ascend. *For he that descended, the same is he that ascended,* etc. [n: (Ephes. IV)]. Whence: *I will go down with thee into Egypt,* etc. [n: (Genes. XLVI)]. Therefore, *there was not among [0435B] their tribes one that was feeble.*

*In the hand of Moses and Aaron, which he described,* etc. [n: (ORIG., ibid. )] For not only the knowledge of the law and of faith, etc., *as far as* for the work of both hands is one, and the fulfilling of perfection is one.

VERS. 2.-- *Moses according to the places of the camps, which by the Lord's command,* etc. And Moses wrote their goings forth and their stations by the word of the Lord, so that we, reading how many goings forth and stations hang over us, may prepare ourselves for this way, and may not sluggishly waste our time: lest, while we linger among vanities and are delighted with the several things which come to sight, hearing, touch, smell and taste, the time pass by, and we fulfil not the space of the way, but fail in the middle as it were in the desert. [0435C] For to this end we came into this world, that we might pass from virtue to virtue, and not remain on earth for the sake of earthly things, like him who said: *Soul, thou hast many goods: eat, drink and be merry [n: (Luc. XII)]* [var: Vulg. Lc 12:19 *Anima, habes multa bona posita in annos plurimos: requiesce, comede, bibe, epulare*, "laid up for many years: take thy rest, eat, drink, make good cheer"]. For the Lord said to him: *Fool, this night shall thy soul be taken away from thee [n: (Ibid.)]* [var: Vulg. Lc 12:20 *Stulte, hac nocte animam tuam repetunt a te*, "this night do they require thy soul of thee"]. He did not say in this night, nor in this day, but this night: for it is by night that a man is destroyed, like the firstborn of the Egyptians, because he loved the world and its darkness, a companion of the rulers of this world, of these darknesses. But this world is called darkness and night, for those who live in ignorance, and receive not the light of truth, and therefore pass not over from Rameses to Soccoth.

VERS. 3.-- *They set forward therefore,* etc. The children of Israel, being as yet placed in Egypt, kept the pasch on the fourteenth day, [0435D] and a certain beginning of the festival. On the following day therefore, which is the first of the unleavened bread, on the fifteenth, namely, of the first month, they set forward from Rameses, and come into Soccoth, that there they may keep the festivals of unleavened bread, or the day. Who may understand these things? Who may know them even in part? as the Apostle says: *We know in part, and we prophesy in part [n: (I Cor. XIII)]* [var: Vulg. 1 Cor 13:9 *Ex parte enim cognoscimus*, "for we know in part"]. For who understands how we keep festival days in part, so that *no man judge us in part of a festival day, or of the new moon, or of the sabbath? [n: (Coloss. II.)]* [var: Vulg. Col 2:16 *Nemo ergo vos judicet in cibo, aut in potu, aut in parte diei festi, aut neomeniae, aut sabbatorum*, "let no man therefore judge you in meat or in drink … or of the sabbaths"] For every festival day which is kept here is carried on in part, not in the whole: but when thou shalt have gone out of Egypt, then shall there be for thee a perfect festival. Yet know that after that pasch which was made in Egypt once, another is found [0436A] celebrated in the desert when the law was given: and after these things, that it was nowhere kept save in the land of promise.

[n: (ORIG.)] This order and distinction of the stations is very necessary, etc., *as far as* he sets forward from Soccoth, and comes to Ethan.

*With a high hand.* Where there is no human work, nor earthly, but divine, there a high hand is named: for by the hand the work is understood.

VERS. 4.-- *And on their gods. All the gods of the Gentiles are demons.* On whom the Lord will take vengeance in the day of judgment. He does so even now, when he who had been deceived by them, so as to worship idols, being converted through the word of the Lord worships God; or when a fornicator is converted to chastity, and bewails that he has erred, the demon is burned by the tears of that very penitence; or from pride to humility, [0436B] from luxury to frugality. With how great torments dost thou think they are driven, if they should see anyone sell all that he has, and give to the poor, and take up his cross, and follow Christ: or when they shall have seen the clouds of their fraud unlocked by the acknowledgment of the divine law? For sin is not accomplished without them. We must therefore act with all our might, lest we raise up again in ourselves the firstborn of the Egyptians, or their gods, whom the Lord destroyed, if we give them place to work in us the things which the Lord hates. For so the Lord will punish the gods of the Egyptians by our amendment and conversation.

VERS. 5.-- *At Soccoth.* In tabernacles. For while we are pilgrims in the body, we dwell in tabernacles. When we shall have gone out of Egypt, that is, out of the world, [0436C] we first pitch tabernacles, knowing that we hasten to things beyond, and to the holy land, the heavenly, namely.

VERS. 6.-- *From Soccoth.* [n: (ORIG., hom. 27.)] They set forward from Soccoth, etc., *as far as* that he tarry not there, but that he obtain the victory.

*At Etham.* Etham, sound strength, or profession, in which we take up strength and vigour, lest we fail in the way.

[n: (HIERON., epist. ad Fabiolam. )] The fourth station is Phihahiroth, etc., *as far as* falsely taking to himself the name of strength and of the right hand, when he is wholly on the left.

VERS. 8.-- *At Mara,* etc. [n: (ID., ibid.)] The fifth station is Mara, etc., *as far as* do not therefore refuse to draw near [0436D] to bitterness.

VERS. 9.-- *At Elim where there were.* And setting forward from bitterness they came into Elim, where there are twelve fountains of waters, and seventy palm trees were. Thou seest after bitternesses and the harshnesses of temptations what pleasant places receive thee! Thou wouldst not have come to the palms, hadst thou not endured the bitternesses of temptations; nor to the sweetness of the fountains, hadst thou not overcome things sad and harsh. Not that in these is the end of the journey and the perfection of all things, but God the dispenser of souls interposes among the labours certain refreshments, by which the soul, being restored, may be rendered readier for some labours. Elim is interpreted rams: rams are the leaders of the flock, these are the apostles, leaders of the flock of Christ, who are also the twelve [0437A] fountains. But because Christ chose not only them, but also other seventy, therefore seventy trees are written to be of palms, for they too are called apostles; whence Paul: *Then to all the apostles.* May this pleasantness after bitterness receive thee, this rest after labour, this grace the temptation.

VERS. 10.-- *But going out from thence also,* etc., *upon the Red Sea.* Because after the apostolic teaching and the sweet fruits of the triumphs, past perils sometimes appear.

And setting forward from Elim they came up beside the Red Sea. Note that they now enter not into the sea; it is enough to have entered once; but they come up beside it, and they see indeed the sea and the waves, but they fear not its motions and its assault. [0437B]

*From the Red Sea,* etc. [n: (HIERON., ubi supra. )] In Hebrew etc., *as far as* after they were gone out from Rameses.

VERS. 11.-- *In the desert of Sin. [n: (HIERON., ibid.)]* And setting forward from the Red Sea they pitched their camp in the desert of Sin, etc., *as far as* because the children of the desolate are more than of her that hath a husband.

*And setting forward from the Red Sea they came to the desert of Sin.* Sin is interpreted a bush, or a temptation: there already the hope of good things begins to smile, where the Lord appeared out of the bush, and gave answers to Moses, and the beginning of the visitation to the children of Israel. For in visions there is wont to be temptation; for the angel of iniquity is wont to transfigure himself into an angel of light, and therefore it must be carefully seen to that thou discern the visions. Whence Josue the son of Nun, [0437C] when he saw visions, asks him who appeared, *Art thou one of ours, or of our adversaries?* Thus therefore the soul, setting forward, when it shall have found the discernment of visions, will be proved to be spiritual. For among the gifts of the Holy Spirit is the discerning of spirits.

VERS. 12.-- *At Daphca.* In Hebrew *Daphquah,* [ed: Migne's plate sets the Hebrew word for Daphca at this point, on both printings; our digitized source has lost it, and it is not supplied here.] that is, a knocking. After the answers of the Lord, after the eighth number of the resurrection of Christ, we begin to knock at the sacraments.

[n: (ORIG.)] Setting forward from the desert of Sin, they came into Daphca, which is interpreted health. Note the order of the goings forward. Where the soul is made spiritual, and has the discernment of visions, it comes to health, so that it may deservedly say: *Bless the Lord, O my soul, who healeth all thy diseases.* [var: Vulg. Ps 102:3 *qui sanat omnes infirmitates tuas*, "who healeth all thy infirmities"] Many are the diseases of the soul, [0437D] namely covetousness, pride, boasting, dread, inconstancy and the like.

*They pitched their camp. [n: (HIERON., ibid.)]* The tenth station is not had in Exodus, etc., *as far as* and that the Scripture be fulfilled: *Man shall eat the bread of angels [n: (Psal. LXXVII)]* [var: Vulg. Ps 77:25 *manducavit*, "man ate"].

And setting forward from Daphca they come into Alus, that is, labours. And wonder not if labours follow health, because the soul is therefore healed that it may labour delightfully, and that it may be said to it: *For thou shalt eat the labours of thy hands, blessed art thou and it shall be well with thee [n: (Psal. CXXVII)]*.

VERS. 14.-- *Raphidim. [n: (HIERON., ibid.)]* They pitched their camp at Raphidim, etc., *as far as* the temptations of demons are wont to rise up.

[0438A] [n: (ORIG.)] After these things they come into Raphidim, which is interpreted the praise of judgment. Well does praise follow after labours, but the praise of judgment: the soul therefore becomes worthy of praise which judges rightly and discerns, which namely judges all things spiritually, and is judged of no man.

VERS. 15.-- *In the desert of Sinai.* [n: (HIER.)] Sinai is the twelfth station. Let the number of the apostles come at once into thy mind. One out of many, but greater than all, it is not separated in order, it excels in merit. To this they come on the forty-seventh day, the Scripture saying: *In the third month of the going out of the children of Israel from Egypt, on this day they passed over into the wilderness of Sinai [n: (Exod. XIX)]* [var: Vulg. Ex 19:1 *Mense tertio egressionis Israel de terra Aegypti, in die hac venerunt in solitudinem Sinai*, "of the going out of Israel from the land of Egypt … they came"], and afterwards one comes into the desert of Sina.

Sina indeed is a place of the desert, which above he named Sin: [0438B] but here rather the place of the mountain, which is in that very desert, is so called, which from the name of the desert is called Sina. After therefore the soul has been made of praiseworthy judgment, and has begun to have a right judgment, a law is given her by God, because she is capable of divine secrets and of heavenly visions.

VERS. 16.-- *To the graves of lust,* etc. [n: (HIERON.)] The thirteenth station is the graves of lust. But that sense is from the Gospel, that the Lord Jesus, being baptized, was straightway led by the Spirit into the desert, and was tempted by the devil [n: (Matth. IV)]. And so Israel, after the familiar discourse with God, after it had stayed beside mount Sinai for one year and four days, with a wonderful ordering of the camps went out into the wilderness of Pharan, which is interpreted [0438C] a wild ass, or wildness; and there, loathing the heavenly bread, it succumbs to the evil beast.

[n: (ORIG.)] Setting forward from Sina, they come to the graves of lust, where namely lusts are buried and overwhelmed, and all cupidity extinguished, that the flesh may no more lust against the spirit, being mortified, namely, by the death of Christ.

VERS. 17.-- *At Haseroth.* [n: (HIERON.)] The fourteenth station is in Haseroth, which is interpreted courts. There Aaron and Mary murmur against Moses because of the Ethiopian woman, and, as a type of one murmuring against the Church gathered out of the Gentiles, the people of the Jews is overspread with leprosy, and returns not to the tabernacle with its former soundness, until the appointed time of the fulness of the Gentiles be accomplished.

[0438D] [n: (ORIG.)] After these things one comes into Haseroth, which is interpreted perfect courts or blessedness. Look, O traveller, more diligently what is the order of the goings forward: after thou shalt have buried and mortified the concupiscences of the flesh, thou shalt come to the breadths of the courts, and thou shalt come to blessedness. For blessed is the soul which is now urged by no vices of the flesh.

## CHAPTER XXXIII. (cont.)

VERS. 18.-- *At Rethma.* [n: (HIERON., ubi supra. )] They pitched their camp at Rethma, etc., *as far as* and let us preach the Gospel with a clear sound.

[n: (ORIG.)] Thence one comes to Rethma or Pharan. Rethma is interpreted a vision completed; Pharan, a visible mouth. What is this, unless that the soul so grow that, when it has ceased to be pressed by the troubles of the flesh, it may have visions [0439A] completed, and receive a perfect understanding of things? knowing, that is, more deeply the causes of the incarnation of the Word of God, and the reasons of his dispensations.

VERS. 19.-- *At Remmomphares.* [n: (HIERON.)] The division of a pomegranate, in which is signified that the Church, like many grains, is covered by one rind: while it shuts up the whole crowd of believers into the unity of faith. Or the variety and concord of the virtues, whence: *The multitude of believers had one heart and one soul [n: (Act. IV)]*; and thus the several ranks are divided, that all may be held together in the same framework.

[n: (ORIG.)] Thence one comes to Remmomphares, where, that is, the discernment of riches and of heavenly things from earthly and lowest things is made, for as the understanding of the soul grows, knowledge of high things is afforded it, and judgment [0439B] is given whereby it may know how to separate eternal things from temporal, and things that fall from things that endure.

VERS. 20.-- *At Lebna,* etc. A brick, namely. For in this passage we now grow, now decrease, and after many advances we often return to the brick, that is, to carnal works. After these things one comes to Lebna, which is interpreted a whitening. I know that in other places a whitening is set down blameworthily, as when a wall is called whited, and sepulchres whited. But here the whitening is that of which it is said: *Thou shalt wash me, and I shall be made whiter than snow [n: (Psal. L)]*; and, *if your sins be as Phoenician purple, I will whiten them as snow.* [var: Vulg. Is. 1:18 *ut coccinum, quasi nix dealbabuntur*, "as scarlet, they shall be made white as snow"] And elsewhere, *They shall be whitened with snow in Selmon.* And the hairs of the Ancient of days are said to be gleaming white, that is, white as wool. This whitening therefore is understood [0439C] to come forth from the splendour of the true light, and to descend from the brightness of heavenly visions.

VERS. 21.-- *At Ressa.* Bridles, namely. For if we go down to muddy works, we must be bridled, and, wandering and headlong in our course, must be guided by the reins of the Scriptures.

[n: (ORIG.)] After these things the station is made at Ressa, etc., *as far as* it is therefore a visible or a praiseworthy temptation.

VERS. 23.-- *At mount Sepher.* [n: (HIERON.)] Of beauty. But the mountain of beauty is Christ. The twentieth station is set upon the mountain of beauty, of which it is said: *Lord, who shall dwell in thy tabernacle?* etc. [n: (Psal. XIV)]. Thou seest what bridles avail: they draw us back from vices, they bring us in to the choirs of the virtues, [0439D] and they make us dwell in Christ, the most beautiful mountain.

[n: (ORIG.)] Another reading. *Thence one comes to mount Sepher,* which is called a trumpet-blowing. The trumpet is the sign of war, for when the soul feels itself armed with virtues so many and so great, it necessarily goes forth to the war which is against principalities and powers, and the rulers of this world. Or the trumpet sounds in the word of God, that is, of teaching and of preaching: that he who has heard the trumpet may be able to prepare himself for war.

VERS. 24.-- *At Arada.* [n: (HIERON.)] A wonder. And note the order, after the bridles we are brought into the Church, thence we ascend to the mountain of Christ, and set upon it we wonder at the things which neither eye has seen nor ear has heard.

[0440A] [n: (ORIG.)] From mount Sepher they came to Arada, which is interpreted a fit result, so that he says, namely: *He hath made us fit ministers of the New Testament [n: (I Cor. II)]*.

VERS. 25.-- *Maceloth.* An assembly; this is the Church of which it is said: *Behold how good and how pleasant it is, brethren, to dwell in one [n: (I Cor. III)]*. Or the concord of all the virtues.

[n: (ORIG.)] Thence one comes to Maceloth, which is interpreted from the beginning. For he who tends toward perfection contemplates the beginning of things, nay rather he refers all things to him who was in the beginning with God, nor does he ever depart from that beginning.

[n: (HIER.)] From this one comes to Maceloth, which is a principality or rods, by either of them power is signified, and that the soul has so far advanced that it rules over the body [0440B] as though holding the rod of power, nay rather over the whole world, when it says: *The world is crucified to me,* etc. [n: (Gal. VI)].

VERS. 26.-- *Thahath.* Dread, which is the guardian of blessedness, that he who has ascended so far may not be proud; as if to say: Thou hast come to the church, thou hast ascended to the most beautiful mountain, by thy amazement and wonder thou confessest the greatness of Christ. Thou seest there many companions of virtue: *Be not high-minded, but be wise unto sobriety [Rom. XII]*. Fear is the guardian of the virtues, security is slippery, whence: *Thy rod and thy staff, they have comforted me [n: (Psal. XII)]*. That is, while I dread torments, I keep the grace I have received.

[n: (Orig.)] After these things the station is made at Thabath, which is confirmation or patience. For it is necessary that he who wishes to profit others should suffer many things, and patiently [0440C] bear all things; whence: *For I will show him how great things he must suffer for my name [n: (Act. IX)]*.

VERS. 27.-- *They pitched their camp at Thare.* [n: (HIERON.)] That is, malice, etc., *as far as* and Elias is fed by ravens.

[n: (ORIG.)] Thence one comes to Thare, which is the contemplation of amazement, that is, ecstasy, when the mind is stupefied with wonder at some great thing.

[n: (HIERON.)] Thare is malice or pasturage, which is referred to the prelates of the Church, or to the guarding of the soul, that he who feeds may be watchful, lest the devil thrust himself into the sheepfolds, that is, the churches, through some hole of the vices.

VERS. 28.-- *Methcha.* [n: (ID.)] Sweetness. As if to say: thou hast ascended [0440D] into the high mountain of the father, and hast wondered at the choirs of the virtues, thou hast feared ruin, thou hast cast off the liers in wait, therefore the sweet fruit of thy labour follows thee, so that the Psalmist says: *How sweet are thy words to my palate [n: (Psal. CXVIII)]*! Samson, who had driven the birds away from his fruits, and had bound together the foxes that lay waste the vineyards, and had also slain the roaring lion, found a honeycomb in the mouth of the dead one.

After these things they came to Methcha, which is interpreted a new death: but a new death is when we die together with Christ and are buried together with him, that we may live together with him.

VERS. 29.-- *Hesmona.* Which is interpreted haste, because after the sweet fruits of labour we ought not [0441A] to be idle, but, forgetting the things that are past, let us stretch ourselves forth to the things that are to come.

[n: (ORIG.)] Thence one comes to Seman, which is said to signify a bone, or bones, in which the strength and vigour of patience is declared.

VERS. 30.-- *Moseroth.* [n: (HIERON.)] Bonds, or discipline. That we may wear the thresholds of our masters; and may think the precepts of the virtues, and the mysteries of the Scriptures, to be eternal bonds against the power and the bonds of the devil: which being burst, Samson overcame his enemies. Of which it is said: *Thou hast broken my bonds [n: (Psal. CXV)]*. He who has been bound with the bond of Christ will say: *His left hand is under my head, and his right hand shall embrace me [n: (Cantic. II)]*.

[n: (ORIG.)] Thence to Moseroth, which is that which shuts out, that [0441B] it may now shut out from its own thoughts the suggestions of the adverse spirit; whence: *If a spirit shall rise up over thee for him that hath power, forsake not thy place [n: (Eccli. X)]*. [var: Vulg. Eccle. 10:4 has the genitive *habentis*, "of him that hath power", and *demiseris*, "leave not"] The place therefore must be held, and the adversary shut out, lest he find a place in our heart, whence: *Give not place to the devil [n: (Ephes. IV)]*.

VERS. 32.-- *From Benejaacan they came,* etc. [n: (HIERON.)] The sons of necessity or of gnashing, the twenty-eighth station. Note the number, because if thou begin from one, and adding little by little come as far as the seventh, the twenty-eighth is made.

[n: (ID.)] Benejaacan is interpreted the sons of necessity or of gnashing. Of these sons it is said: *Bring to the Lord the sons of rams [n: (Psal. XXVIII)]*. But when thou hast been instructed in the divine Scriptures, and hast known that their laws and testimonies [0441C] are the bonds of charity, and contending with adversaries thou shalt bind them, and lead them bound into captivity, and out of enemies and captives shalt make free men of God; and the sons of gnashing, for fear of the punishment where there is weeping and gnashing of teeth, forsaking the bonds of the devil, will bow their necks to Christ.

[n: (ORIG.)] After these things one comes to Benejaacan, which signifies fountains or strainings, where, that is, he draws the fountains of the divine words, until he shall have strained them by drinking, so that he may not pass over even the least commandment, nay rather that not one iota, or one tittle of the word of God be held idle in his understanding.

*The mountain.* [n: (HIERON.)] Gadgad or Galgath is interpreted a messenger, or an action, or a cutting. For we cannot make sons of necessity, unless we have slain [0441D] their teachers, nor let our hand spare to draw out a shoulder or the tip of an ear from the mouth of the lion, and have announced the rewards to come, and have taught them to be girded for rebelling; whence: *Cursed is he that doth the work of God negligently and withholdeth his sword from blood [n: (Jerem. XLVIII)]*. [var: Vulg. Jer. 48:10 *opus Domini fraudulenter*, "the work of the Lord deceitfully"] And David: *In the morning I put to death all the sinners of the land [n: (Psal. C)]*.

[n: (ORIG.)] After these things he comes to Gadgad, which is interpreted a trial, or a thronging. A certain strength in God and a defence is the trial of the soul. For it is so mingled with the virtues that up to that point they seem neither comely nor full, and therefore for those who set out toward virtue various and frequent stations are made among temptations. And when thou hast passed through them, thou shalt come [0442A] to Jetebatha: Jetebatha is interpreted good things; to the good therefore one comes not save after the trials of temptations.

*Jetebatha.* [n: (HIERON.)] Goodness, which is Christ: that when we have come to the perfect man, to the priestly degree, and to the age of the fulness of Christ, in which Ezechiel was beside the river Chobar [n: (Ezech. I)], we may be able to sing with David in the psalm: *O Lord, in thee have I hoped, let me not be confounded for ever [n: (Psal. XXX)]*. *For a shepherd, a good one, layeth down his life for his sheep. [n: (Joan. X.)]* [var: Vulg. Jo. 10:11 *Bonus pastor animam suam dat pro ovibus suis*, "The good shepherd giveth his life for his sheep"]

VERS. 34.-- *Hebrona.* [n: (ID.)] A passing over, that is, the world. *For the figure of this world passeth away,* and the saints coming into it desire to pass over to better things. To this station comes the true Hebrew, that is, a passer over, who can say: *Passing over, I shall see this [0442B] great vision [n: (Exod. III)]*; [var: Vulg. Ex. 3:3 *Vadam, et videbo*, "I will go and see"] whence: *And they that passed by said not, The blessing of the Lord be upon you. [n: (Psal. CXXVIII.)]*

[n: (ORIG.)] Thence they came to Hebrona, which is a passing over: for all things must be passed over, because even if thou come to good things, thou must pass over to better, until thou come to that good in which thou oughtest always to abide.

VERS. 35.-- *At Asiongaber.* [n: (HIER.)] Asiongaber, the wood of a man. Because, namely, the kinds of woodlands and of all trees can figure the multitude of the nations. Thus far the wilderness of Pharan contains the eighteenth stations, which, described in the catalogue, are not set down in the journey above.

[n: (ORIG.)] After these things one comes to Asiongaber, which is interpreted [0442C] the counsels of a man. If anyone has ceased to be a boy in his senses, he arrives at the counsels of a man, like him who said: *But when I was made a man, I did away the things that were of a little one [n: (I Cor. XIII)]*. Great therefore are the counsels of a man; whence: *Deep water is counsel in the heart of a man. [n: (Prov. XX.)]*

VERS. 36.-- *Into the desert,* etc. [n: (HIERON.)]. It is asked, etc., *as far as* of this station it is said: *The Lord shall shake the desert of Cades.*

[n: (ORIG.)] Hence again Sin, that is, temptation, because it is not expedient to make this journey otherwise. For the goldsmith, wishing to make a necessary vessel, often puts it to the fire, sets it under the hammers, scrapes it with files, that it may become the more purified, and may come to the form which the craftsman foresees.

## CHAPTER XXXIII. (cont.)

[n: (ID.)] After these things they came to Pharan Cades, etc., [0442D] *as far as* For one dies in the valley, another in the plains, another on the mountain, another on the mountain of the mountain.

[n: (ID.)] Thence he arrives at mount Hor, which is interpreted mountainous. For he comes to the mountain of God, that he may become a rich mountain [var: Vulg. Ps 67:16 *mons pinguis*, "a fat mountain"], a curdled mountain. Or from this, that he ever dwells on the mountain of God, he may be called mountainous.

VERS. 38.-- *Aaron the priest went up into,* etc. [n: (ISID.)] Aaron died in the same year in which the new people were about to enter the land of promise. And although upon the mountain he left the priesthood to Eleazar, and the law brings those who have fulfilled it to the height; yet that height itself is not beyond the streams of the Jordan, but in the utmost bounds of earthly works. And the people mourn for him thirty days: Aaron is mourned, [0443A] Jesus is not mourned; in the law, a descent to hell; in the Gospel, an ascent to paradise.

VERS. 40.-- *And he heard.* [n: (ISID.)] The Chanaanite also heard that Israel had come, and in the place of the spies, where he had known that the people once gave offence, he joined battle and led Israel away captive. Again in the same place he is stormed, according to the vow the victor is conquered, the conquered prevail. By which we understand that when enemies have taken us captive, destitute of the help of God, we should not despair of salvation, but should fight again. It may come to pass that we conquer where we have been conquered. And the name of that place is called Horma, that is, anathema.

VERS. 41.-- *At Salmona.* [n: (HIERON.)] They pitched their camp at Salmona, etc., *as far as* they loathe the manna, they are wounded by serpents.

[0443B] [n: (ORIG.)] There follows, etc., *as far as* is Christ, and the Holy Spirit.

[n: (HIERON.)] Salmona, a little image, because there the image of the Saviour was expressed by the brazen serpent which hung upon the wood.

VERS. 42.-- *Phunon.* A mouth, because when we know the passion of the Son of God, what we believe with the heart we utter with the mouth, according to that: *With the heart we believe unto justice,* etc. [n: (Rom. X)]

[n: (ORIG.)] Hence one comes to Phunon, which we think to be a sparingness of the mouth; for he who has been able to behold the mystery of Christ and of the Holy Spirit, and has seen or heard the things which it is not lawful for a man to speak, will necessarily have a sparingness of the mouth, knowing to whom, when, or how it behoves him to speak of the divine mysteries.

[0443C]VERS. 43.-- *Oboth.* [n: (HIERON.)] Magicians or pythons, because after the image of God which is shown in the heart by reason, and the confession of faith which is uttered by the mouth, serpents rise up, and evil arts provoke us to wars. But keeping our heart with all watchfulness, let us stop our ears, that we may not hear the voices of enchanters and the songs of the sirens.

[n: (ORIG.)] After this one comes to Oboth. And although we have not found the interpretation of its name, we do not doubt that in this also, as in the rest, the sequence of advances is preserved.

VERS. 44.-- *In the borders.* It signifies according to the letter, that thus far they had been in the borders of the Idumaeans, and now they come to the confines of Moab.

[n: (ORIG.)] There follows after these things the station of Gai, that is, [0443D] Chaos: for by this the advance draws near to the bosom of Abraham, who says: *Between us and you a great chaos is fixed [n: (Luc. XVI)]*, that he may rest with Lazarus.

*At Dibongad.* [n: (HIERON.)] Dibongad, etc., *as far as* but on the contrary let us know that a wilderness is set before us.

[n: (ORIG.)] Thence one comes again to Dibongad, etc., *as far as* it may be known how perfectly and piously he thinks concerning God.

VERS. 46.-- *Helmondeblathaim.* [n: (HIERON.)] Which is interpreted, etc., *as far as* scarcely set free by the prayers of the people.

[n: (ORIG.)] After these things one comes to Helmondeblathaim, which is interpreted the contempt of figs, that is, where [0444A] earthly things are utterly despised: for unless the things which seem to delight on earth have been despised, we cannot pass over to heavenly things.

VERS. 47.-- *They came to mount Abarim over against Nabo,* etc. [n: (HIERON.)] [var: Vulg. Num. 33:47 *montes Abarim*, "the mountains of Abarim"] The forty-first station is turned into the mountains of those who pass over, and it is over against the face of mount Nabo.

[n: (ORIG.)] There follows the station of Abarim, which is a passing over, over against Naban, which is a departing. For when the soul has passed through all these virtues, and has ascended to the height of perfection, it now passes over out of the world, and departs like Henoch, who was not found, because God took him. But if it seem to be still in the world, and to dwell in the flesh, yet it is not found in any worldly act, because God has taken it [0444B] into the region of the virtues.

[n: (HIERON.)] Here Moses dies, the land of promise having first been beheld. Nabo is interpreted a conclusion, in which the law is ended, and the memory of it is not found, but the grace of the Gospel endures without end. And it is to be noted that the station of those who pass over is set among the mountains, and still needs advance: for after the mountain country we go down to the plains of Moab and the streams of the Jordan, which is interpreted a going down. For nothing is so dangerous as the desire of glory and boasting, and a mind puffed up with the consciousness of its virtues.

VERS. 48.-- *To the plains of Moab.* [n: (ID.)] In the forty-second station, etc., *as far as* and the thorns which choked the sowing of the word of God, of which it is said: *I have been turned about in wretchedness, while the [0444C] thorn is fastened in me [n: (Psal. XXXI)]*. [var: Vulg. Ps. 31:4 *conversus sum in aerumna mea, dum configitur spina*, "I am turned in my anguish, whilst the thorn is fastened"]

[n: (ORIG.)] It is the last station, etc., *as far as* they show the advance of the mind and the increases of the virtues.

VERS. 51.-- *You shall have passed over the Jordan,* that is, when you shall have been baptized, as it were, when, the old man with his acts being laid aside, you shall have put on the new [n: (Col. III)], who is renewed in the knowledge of God.

VERS. 52.-- *Destroy ye all.* When we enter the holy land of promise through faith, let us extinguish together with idolatry all vices also.

*The inhabitants.* The malignant spirits, the phantasms of the vices, with their suggestions; whence: *Blessed is he that shall take and dash his little ones against the rock [n: (Psal. CXXXVI)]*. [var: Vulg. Ps. 136:9 *parvulos tuos*, "thy little ones"]

VERS. 54.-- *To the more you shall give the larger portion.* Because they who [0444D] have abundance of virtues hope for a breadth of rewards: but they who are content with fewness of virtues receive their recompense according to their merit; whence: *He that soweth sparingly shall also reap sparingly; and he that soweth in blessings, of blessings,* etc. [n: (II Cor. IX)].

## CHAPTER XXXIV.

*And the Lord spoke,* etc. [n: (ORIG., homil. 1 in Num.)] Not all are worthy of the divine numbers, etc., *as far as* they proceeded as it were from the head of the apostles.

*The Lord therefore spoke to Moses* in the desert of Sina: those things, namely, which we have briefly comprehended above, [0445A] where it is commanded that there be numbered, from twenty years and upward, *everyone that goeth forth in the strength of Israel,* etc. If anyone therefore goes forth in strength, he is numbered: and not in any strength whatsoever, whether of the Egyptians, or of the Assyrians, or of the Greeks; but in the strength of Israel, which is taught by God through the Scriptures, and delivered through the apostolic and evangelical faith.

[n: (ORIG.)] The account also of the tribes, the distinction of the orders, etc., *as far as* that he may be able to belong to the number of Israel.

VERS. 7.-- *Toward the northern side,* etc. The Hebrews say that the northern quarter begins from the great sea, which stretches before the shores of Palestine, of Phoenice and of Syria (which is called Coele) and of Cilicia, and reaches through Egypt to Libya. But as to what is said, reaching [0445B] as far as the highest mountain, they suppose that mount Armanus, or Taurus, is signified, which seems the truer.

VERS. 9.-- *And the borders shall go,* etc. From the end of the northern quarter, that is, from the court of Hena, the borders stretch as far as Sephama, which the Hebrews call Aphamia, and from Aphamia they go down into Reblatha, which is Antioch of Syria. Whence he adds, *over against the fountain,* which it is plain is Dan, from which Antioch enjoys most abundant waters.

VERS. 13.-- *This shall be the land,* etc. [n: (ORIG.)] In the former division beyond the Jordan the land was divided by Moses to the two tribes of Ruben and Gad, and to the half tribe of Manasse, etc., *as far as* and the things joined to the very walls are set apart.

[0445C] [n: (ID.)] It seems also to some, etc., *as far as* These are they who are truly numbered with sacred numbers before God, nay whose hairs are all numbered [n: (Matth. X)].

## CHAPTER XXXV.

VERS. 11.-- *Determine what cities. [n: (AUG., quaest. 64 in Num.)]* What is it that he says, etc., *as far as* if it shall have been made manifest in judgment that he killed unwillingly.

[n: (RAB. in Num. )] If perchance, for conscience of sins, the cities of the land of promise, etc., *as far as* because Sichem was bought from strangers for a hundred lambs.

VERS. 16.-- *Guilty,* that is, liable to eternal death; whence, *If anyone shall scandalize one of these little ones that [0445D] believe in me,* etc. [n: (Matth. XVIII)]. And elsewhere: *Everyone that hateth his brother is a murderer, and hath not eternal life [n: (I Joan. III)]*. Such a one, according to Exodus, is commanded to be torn away from the altar [n: (Exod. XXI)], because, being unworthy of the sacraments of the Lord, he is removed from the participation of the sacred altar, [0446A] and is not called back to pardon save through worthy penance.

VERS. 28.-- *But after he shall be dead. [n: (GREG., homil. 6 in Ezech.)]* After the death of the high priest the manslayer is commanded to return into his own land, because the human race by sinning brought death upon itself, after the death of the true priest, that is, of Christ, received the absolution of its guilt.

VERS. 26.-- *Defile not the land of your habitation.* He defiles the land of his habitation who does bloody and wicked works, by scandalizing his neighbours and slaying them spiritually. And unless the desires of the flesh be slain through the confession of sins and worthy penance, the land of his body will in no way be cleansed, nor will the Creator of all dwell in his soul, [0446B] where he will see the squalor of a filthy manner of life bearing rule.

## CHAPTER XXXVI.

VERS. 1.-- *And there came also the princes,* etc. [n: (RAB. in Num., tom. II.)] Pious thoughts ought to provide, etc., *as far as* lest, if they be carried on with a perverse intention, they be invaded by unclean spirits; whence: *Take heed that you do not your justice before men [n: (Matth. VI)]*.

VERS. 6.-- *Let them marry.* The Apostle says the like: *Let her marry whom she will, only in the Lord [n: (I Cor. VII)]*, that is, a catholic husband, lest, namely, the possession of good works and of right faith be lost, if she marry a Gentile or a Jew.

But tropologically it is lawful for the woman, that is, for the pious intention, [0446C] to join herself through a good action to whatever labour she will, yet so that she keep piety and religion in all things, lest she suffer the loss of her work, for which she hopes for the possession of the eternal inheritance, if she join herself to a stranger, that is, to an earthly thing.

[n: (RAB.)] This is done when anyone out of the number of believing Jews joins himself to a believing teacher from among the Gentiles, that by his teaching he may beget sons, that is, works of piety. Under the name of an uncle also the elect from among the Gentiles may be called, because they are brothers of the holy preachers who were established in Judaea. There ought to be no schism in spiritual kinship, where there is one faith in profession. And as there is one shepherd, there ought to be one sheepfold: *For we are all brethren [n: (Joan. X; Matth. XXIII; II Cor. XI)]*.

[0446D]He who studies to have humility, and is well pleased in his own infirmities; keeps a solemnity for himself, and renders acceptable gifts to God, and stands forth as king of his own manner of life, and is moved by the advance of the virtues, walking from virtue to virtue.