{
  "schemaVersion": "early-church-document@2",
  "documentId": "augustine-christian-doctrine",
  "title": "On Christian Doctrine",
  "author": "Augustine of Hippo",
  "languageOfOrigin": "",
  "text": {
    "content": "S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI DE DOCTRINA CHRISTIANA\nLIBRI QUATUOR .\n\nPrologus.\n\nDoctrinam de Scriptura tractanda haud superfluo tradi.\n\n1. Sunt præccpta quadam tractandarum Scriptu­\nrarum, quæ studiosis earum video\nnon iucommode\nposse tradi; ut non solum legendo alios qui divinarum\n\nlitterarum operta aperuerunt, sed et aliis ipsi ape­\nriendo proOciant. Hæc tradere\ninstitui volentibus et\nvalentibus discere, si Deus ac Dominus noster ea quæ\n\nde hac re cogitanti solet suggerere, eliam scribenti\nmihi non deneget. Quod\nantequam exordiar, videtur\nmihi respondendum esse his qui hæc reprehensuri\n\nIurit, aut reprehensuri essent, si eos non ante placa­\nremus. Quod si nonnulli\nctiam post ista reprehende­\nrint * saltem alios non movcbunt, nec ab utili studio\n\nad imperitiæ pigritiam revocabunt, quos movere pos­\nsent, nisi præmunitos\npræparatosque invenirent.\n\n2. Quidam euim reprehensuri sunt hoc opus no­\nstrum, eum ea quae praecepturi\nsumus non intellexe­\nrint. Quidam vero cum intellectis uti volucrint,\n\nconatique fuerim Scripturas divinas secundum hæc\npraecepta tractare, neque\nvaluerint aperire atque\nexplicare quod cupiunt, inaniter me laborasse arbi­\n\ntrabuntur; et quia ipsi non adjuvabuntur hoc opere,\nnullum adjuvari posse\ncensebunt. Tertium genus est\nreprehensorum, qui divinas Scripturas vel revera\n\nLene tractant, vel bene tractare sibi videntur : qui\nquoniam nullis\nhujusmodi observationibus lectis ,\nquales nunc tradere institui, facultatem\nexponendorum\nsanctorum Librorum se assecutos vel vident, vel\nputant, nemini\nesse ista præcepta necessaria, sed po­\ntius totum quod do illarum Litterarum\nobscuritatibus\nlaudabiliter apci itur, divino munere fieri posse cla­\n\nmitabunt.\n\n3. Quibus omnibus breviter respondens, illis qui\nhoec quæ scribimus non\nintelligunt, hoc dico : Die ita\nnon esse reprehendendum, quia hæc noa intelligunt\n;\ntanquam si lunam veterem vel novam, sidusve aliquod\nminime clarum vellent\nvidere, quod ego intento digito\ndemonstrarem ; illis autem nec ad ipsum digitum\n\nmeum videndum sufficiens esset acies oculorum, non\npropterea mihi succensere\ndeber'cut. IUi vero qui\netiam istis præceptis cognitis ntque perceptis, ea quae\n\nin divinis Scripturis obscura sunt intueri nequiverint,\narbitrentur se\ndigitum quidem meum viderc posse\n\nsidera vero quibus demonstrandis intenditur, videre\nnon posse. Et\nilli ergo, cl isti me reprehendere dcsi­\nnant, et lumen oculorum divinitus sibi\npræberi depre­\ncentur. Non enim si possum membrum meum ad\naliquid\ndemonstrandum movere, possum etiam ocu­\nlos accendere, quibus vel ipsa\ndemonstratio mea,\nvel etiam illud quod volo demonstrare, cernatur.\n\n4. Jamvero eorum qui divino munere exsultant, et\nsine talibus præceptis, qualia\nnunc tradere institui, se\nsanctos Libros intelligere atque tractare gloriantur,\n\net propterea superflua voluisse me scribere existi­\nmant, sic est lenienda\ncommotio, ut quamvis magno\nDei dono jure lxtentur, recordentur se tamen per\n\nhomines didicisse vel litteras ; nec propterea sibi ab\nAntonio sancto et perfecto\nviro Ægyplio monacho\ninsoltari debere, qui sine ulla scientia litterarum\n\nScripturas divinas et memoriter audiendo tenuisse, et\nprudenter cogitando\nintellexisse prædicatur ; aut ab\nillo servo Barbaro christiano t, de quo a\ngravissiniis\nfideque dignissimis viris nuper accepimus, qui litte­\nras\nquoque ipsas nullo docente homine, in plenam\nnotitiam orando ut sibi revelarentur,\naccepit tridua­\nnis precibus impetrans ut etiam codicem oblatum,\nstupentibus\nqui aderant, legendo percurreret.\n\n5. Aut 2 si hæc quisque falsa esse arbitratur, non\nago pugnaciter. Certe enim\nquoniam cum Christianis\nnobis res est, qui se Scripturas sanctas sine duce\n\nhomine gaudent nosse, et si ila est, vero et non me-\ndiocri gandent bono;\nconcedant necesse est unum­\nquemque nostrum et ab ineunte pueritia consuetudine\n\naudiendi linguam suam didicisse, et aliam aliquam\nvel græcam vel hebræam vel\nquamlibet cæterarum,\naut simi!itcr audiendo , aut per hominem præcepto­\nrem\naccepisse. Jam ergo si placet, moneamus omnes\nfratres, ne parvulos suos ista\ndoceant, quia momento\nuno temporis adveniente Spiritu sancto, repleti Apo­\n\nstoli omnium gentium linguis locuti sunt; aut cui\ntalia non provenerint, non se\narbitretur esse christia­\nnnm, ant Spiritum sanctum accepisse se dubitet. Imo\n\nvero et quod per hominem discendum est, sine super­\nbia discat; et per quem\ndocetur alius, sine superbia\net sine invidia tradat quod accepit : neque tentemus\n\neum cui credidimus, ne talibus inimici versutiis et\nperversitate decepti, ad\nipsum quoque audiendum\nEvangelium atque discendum nolimus ire in ecclesias,\n\naut codicem legere, aut legentem prædicantemque\nhominem audire; et exspectemus\nrapi usque in ter­\ntium coelum, sive in corpore, sive extra corpus, sicut\n\ndicit Apostolus, et ibi audire ineffabilia verba, quae\nnon licet homini loqui (II\nCor. XII, 2-4), aut ibi vi­\ndere Dominum Jesum Christum,\net ab illo potius\nquam ab hominibus audire Evangelium.\n\n6. Caveamus tales tentationes superbissimas et peri­\nculosissimas, magisque\ncogitemus et ipsum apostolum\nPaulum, licet divina et coelesti voce prostratum et\ninstru-\n\nctum, ad hominem tamen missum esse, ut sacramenta\nperciperet, atque\ncopularetur Ecclesiæ (Act. IX, 5-7):\net centurionem\nCornelium quamvis exauditas oratio­\nnes ejus, elcemosynasque respectas ei angelus\nnun­\ntiaverit, Petro tanien traditum imbuendum; per quem\nnon solum\nsacramenta perciperet, sed etiam quid\ncredendum, quid sperandum, quid diligendum\nesset,\naudiret (Id. x, 1-6). Et poterant utique omnia per\n\nangelum fieri, sed abjecta esset humana conditio, si\nper homines hominibus\nDeus verbum suum ministrare\nnolle videretur. Quomodo enim verum esset quod\n\ndictum est, Templum enim Dei sanctum est, quod\ncatis\nvos (I Cor. III, 47); si Deus de humano templo rc­\nsponsa non\nredderet, et totum quod discendum ho­\nminibus tradi vellet, de coelo atquo per\nAngelos\npersonaret? Deinde ipsa charitas, quæ sibi invicem\nhomines nodo\nunitatis astringit, non haberet aditum\nrefundendorum et q iasi miscendorum sibimet\nanimo­\nrum, si homines per homines nihil discerent.\n\n7. Et certe spadonem illum qui Isaiam prophetam\nlcgens non intelligebat, neque ad\nangelum apostolus\nmisit, nee ei per angelum id quod non intelligebat\n\nexpositum, aut divinitus in mente sine hominis mini­\nsterio revelatum est; sed\npotius suggestione divina\nmissus est ad eum, seditque cum eo Philippus, qui\n\nnoverat Isaiam prophetam, cique humanis verbis et\nlingua quod in Scriptura illa\ntectum erat, aperuit\n\n(Act. VIII, 27-35). Nonne cum Moyse Deus loqueba­\ntur, et\ntamen consilium regendi atque administrandi\ntam magni populi a socero suo,\nalienigena scilicet\nhomine, et maxime providus et minime superbus\naccepit\n(Exod. XVIII, 14-26) i Noverat enim ille vic,\nex\nquacumque anima verum consilium processisset v\nnon ei, sed illi qui est veritas,\nincommutabili Dco\ntribuendum esse.\n\n8. Postremo quisquis se nullis præceptis instru­\nctum divino munere quæcumque in\nScripturis obscura\nsunt intelligere gloriatur, bene quidem credit, ct\nverum\ncst, non esse illam suam facultatem quasi a\nscipso existentem, sed divinitus\ntraditam; ita enim\nDei gloriam quærit et non suam : sed cum legit, et\nnullo\nsibi hominum exponente intelligit, cur ipse aliis\naffectat exponere, ac non potius\neos remittit Deo, ut\nipsi quoque non per hominem, scd illo intus docente\n\nintelligant? Sed videlicet timet ne audiat a Domino,\n\nSerre nequam , dares pecuniam meam nummulariis\n\n(Matth. xxv, i6, 27). Sicut ergo hi ea quae intelli­\ngunt,\nprodunt cætcris vel loquendo vel scribendo;\nita ego quoque si non solum ea quae\nintelligant \\ sed\netiam intelligendo ea quae observent, prodidero, caU\npari\nab eis profecto non debeo : quanquam nemo\ndebet aliquid sic habere quasi suum\nproprium, nisi\nforte mendacium. Nam omne verum ab illo est, qui\nait : Ego sum veritas (Joan. XIV, 6). Quid enim habe­\nmus quod non\naccepimus ? Quod si accepimus, quid\ngloriamur quasi non acceperimus (I Cor, IV, 7) ?\n\n9. Qui legit audientibus litteras, utique quas agno­\nscit cnuntiat; qui autem\nipsas litteras tradit, hoc agit.\n\nut alii quoque legere noverint: uterque tamen id in­\nsinuat quod\naccepit. Sic etiam qui ea quæ in Scriptu­\nris intelligit, exponit audientibus,\ntanquam litteras\nquas agnoscit pronuntiat lectoris officio; qui autem\n\npræcipit quomcdo intelligendum sit, similis cst tra­\ndi nti litteras, hoc est\npræcipienti quomodo sit leger.­\ndum : ut quomodo ille qui legere novit, alio\nlectore\nnon indiget, cum codicem invenerit, a quo audiat\nquid ibi scriptum\nsit; sic iste qui præcepta quæ co­\nnamur tradere acceperit, cum in libris aliquid\nobscu­\nritatis invenerit, quasdam regulas veluti litteras te­\nnens\nintellectorem alium non requirat, per quem sibi\nquod opertum est relegatur; sed\nquibusdam vestigus\nindagatis ad occultum sensum sine ullo errore ipse\n\nperveniat, aut certe in absurditatem pravæ sententiæ\nDon incidat. Quapropter,\nquanquam et in ipso opere\nsalis apparere possit huic ofQcioso labori nostro non\n\nrecte aliquem contradicere; tamen , si hujusmodi\nprooemio quibuslibet\nobsistentibus convenienter vide­\ntur esse responsum, hujus viae quam in hoc libro\nin­\ngredi volumus, tale nobis occurrit exordium\n\nLIBER PRIMUS.\n\nPrincipio fit partitio totius operis, quo scripturarum studiosus cum ad earum\ninvestigandum sensum, tum ad edisse­\nrendum instituatur. Mox observata eorum de\nquibus doctrina tradenda est distinctione in res et signa, suscipitur in bocce\n\npriore libro tractatio de rebus. Res porro alias esse quibus frui, alias quibus nonnisi\nuti nobis liceat: et quidem Deo soli\nfruitione inbærendum esse, eoque nos ipsius\nincarnatione verbi et rebus ab ipso temporaliter gestis, atque traditis Ec­\n\nclesiae clavibus promoveri; inter eas vero res quae in usum veniunt, nonnullas esse\nquibus dilectio jure impenditur, sed in\nDeum relata. Quibus explicatis docetur\ntotias Scripturæ sacrae plenitudinem et finem esse geminam charitatem, Dei propter\n\nseipsum, ac proximi propter Dcum.\n\nCAPUT PRIMUM. — Inventione et enuntiatione ni­\ntitur Scripturæ tractatio; quæ cum Dei auxilio susci­ pienda.\n\ni. Duæ sunt res quibus nititur omnis tractatio\nScripturarum ; modus inveniendi\nquæ intelligenda\nbunt, et modus profercudi quæ intellecta sunt. De in­\n\nveniendo prius, de proferendo postea disseremus. Ma­\ngnum opus I et arduum, et si\nad sustinendum diffi­\nc ilc, vercor ne ad suscipiendum temerarium. Ita sane\n\nsi de nobis ipsis præsumeremus : nunc vero cum in\nillo sit spes peragendi hujus\noperis, a quo nobis in\ncogitatione multa de hac re jam tradita tenemus, non\n\nest metuendum no dare desinat cætera , cum ea quæ\ndata sunt coeperimus impendere.\nOmnis enim res quae\nJando non deficit, dum habctur et non datur, non­\ndum\nhabetur quomodo habenda cst. Ille autem ait :\n\nQui habet, dabitur ei (Matth. XIII, 12). Dabit ergo ha­\n\nbentibus, id est, cum benignitate utentibus co quod\naccepcrunt, adimplebit alque\ncumulabit quod dedit.\nIlli quinque cL illi septem craut panes, antequam in­\n\ncipcrenL dari esurientibus ; quod ubi fieri coepit, co­\nphinos et sportas satiatis\ntot bominum millibus im­\npleverunt (ld. xiv, 17-21; et xv, 54-58). Sicut ergo\nille panis dnm frangeretur\naccrevit, sic ea quai ad hoc\nopus aggrediendum jam Dominus praebuit, cum di­\n\nspensari cœperint, eo ipso suggerente multiplicabun­\ntur, ut in ipso hoc nostro\nministerio, non solum nul­\nlam patiamur inopiam , sed de mirabili etiam abun­\n\ndantia gandeamus.\n\nCAPUT II. — Quid res, quid signa.\n\n2. Omnis dortrina vel rerum est vel signorum, sed res\nper signa discuntur.\nPropric autem nunc res appel­\nlavi, quæ non ad significandum aliqnid adhibentur,\n\nsicuti est lignum, lpis, pecus, atque hujusmodi cæ­\ntera. Sed non illud\nlignum quod in aquas amaras\nMoysen misisse legimus , ut amaritudine carerent\n\n(Exod. xv, 25) ; neque ille lapis quem Jacob sibi ad\n\ncaput posuerat (Genes. XXVIII, 11) ; neque illud pecus\n\nquod pro tilio immolavit Abraham (Id. XXII, 13). Ihu\n\nnamque ita res sunt, ut aliarum etiam signa sint re­\nrum. Sunt autem alia signa\nquorum omnis usus in si­\ngnificando est , sicuti sunt verba. Nemo euim utitnr\n\nverbis, nisi aliquid significandi gratia. Ex quo intel­\nligitur quid\nappellem signa ; res cas videlicet quæ ad\nsignificandum aliquid adhibentur.\nQuamobrem omnc\nsignum etiam res aliqua est; quod enim nulla rcs est,\nomnino\nnihil cst: non autem omnis res etiam signum\nest. Et ideo in hac divisione rerum\natque signorum,\ncum de rebus loquemur, ita loquemur ut etiamsi ca­\nrum\naliquæ adhiberi ad significandum possint, non\nimpediant partitionem , qua prius de\nrebus, postca\nde signis disseremus ; memoriterque teneamus id nunc\nin rebus\nconsiderandum esse quod sunt, non quod\naliud etiam præter scipsas significant.\n\nCAPUT III. — Rerum divisio.\n\n5. Res ergo aliæ sunt quibus fruendum est, aliæ\nquibus utendum , aliæ quae\nfruuntur et utuntur. Illæ\nquibus fruendum est, beatos nos faciunt. Istis quibus\n\nutendum est, tendentes ad beatitudinem adjuvamur,\net quasi adminiculamur, ut\nad illas quae nos beatos fa­\nciunt, pervenire, atque his inhaerere possimus. Nos\n\nvero qui fruimuret utimur, inter utrasque constituti,\nsi cis auibus utendum\nest frui voluerimus, impeditur\ncursus noster, et aliquando etiam deflectitur, ut\nab\nhis rebus quibus fruendum est obtinendis vel retarde-\nmur , vel etiam\nrevocemur , inferiorum amore præ­\npediti.\n\nCAPUT IV. — Frui et uti, quid sit.\n\n4. Frui enim est amore alicui rei inhaerere propter\nseipsam. Uti autem, quod in\nusum venerit ad id quod\namas obtinendum referre, si tamen amandum est.\nNam\nusus illicitus, abusus potius vel abusio nomi­\nnandus est. Quomodo ergo, si\nessemus peregrini, qui\nbeate vivere nisi in patria non possemus, eaque pere­\n\ngrinatione utique miseri et miseriam finire cupientes,\n\nin patriam redire vellemus, opus esset vel terrestribus\nvei marinis\nvcbiculis quibus utendum esset ut ad pa­\ntriam, qua fruendum erat, pervenire\nvaleremus;\nquod si amoenitates itineris, et ipsa gestatio vehicu­\nlorum nos\ndelectaret, et conversi ad fruendum his\nquibus uti debuimus, nollemus cito viam\nfinire , et\nperversa suavitate implicati alienaremur a patria,\ncujus\nsuavitas faceret beatos : sic in hujus mortali­\ntatis vita peregrinantes a Domino\n(II Cor. v , 6), si\nredire in patriam volumus, ubi beati\nesse possimus,\nutendum est hoc mundo, non fruendum ; ut invisibilia\nl)ci,\nper ea quae facta sunt, intellecta conspiciantur\n\n(Rom. I, 20), hoc est, ut de corporalibus temporali­\nbusque\nrebus aeterna et spiritualia capiamus.\n\nCAPUT V. — Deus Trinitas , res qua fruendum.\n\n5. Res igitur quibus frucndum cst, Pater et Filius\net Spiritus sanctus, eademque\nTrinitas, una quædam\nsumma res, commuoisque omnibus fruentibus ea ; si\ntamen\nres et non rerum omnium causa sit, si tamen\net causa. Non enim facile nomen quod\ntantæ excel­\nlentiæ conveniat potest inveniri, nisi quod melius ita\ndicitur\nTrinitas hæc, unus Deus ex quo omnia, per\nquem omnia, in quo omnia (Rom. xi, 56). Ita Pater et\nFilius et Spiritus sanctus, et\nsingulus quisque horum\nDeus, et simul omnes unus Deus ; et singulus quisque\n\nborum plena substantia, et simul omnes una substan­\ntia. Pater nec Filius est nec\nSpiritus sanctus , Filius\nnec Pater est nec Spiritus sanctus, Spiritus sanctus\n\nnec Pater est nec Filius; sed Pater tantum Pater, et\nFilius tantum Filius,\net Spiritus sanctus tantum Spi­\nritus sanctus. Eadem tribus æternitas, eadem\nincom­\nmutabilitas, eadem majestas, cadem potestas. In Pa-\nIre unitas , in\nFilio aequalitas, in Spiritu sancto uni­\ntatis æqualitalisque concordia : et tria\nhæc unum\nmunia propter Patrem, æqualia omnia propter Filium,\nconnexa omnia\npropter Spiritum sanctum.\n\nCAPUT VI. - Deus ineffabilis, quomodo.\n\n6. Diximusne aliquid et sonuimus aliquid dignum\nDeo ? Imo vero nihil me aliud\nquam dicere voluisse\nsentio : si autem dixi, non hoc est quod dicere volui.\n\nHoc unde scio, nisi quia Deus iueffabilis est; quod\nautem a me dictum est, si\nineffabile esset, dictum non\nesset ? Ac per hoc ne ineffabilis quidem dicendus est\n\nDeus, quia et hoc cum dicitur, aliquid dicitur. Et fit\nnescio quæ pugna\nverborum, quoniam si illud est\ninefrabile, quod dici non potest, non cst\nineffabile quod\nvel ineffabile dici potest. Quæ pugna verborum silen­\ntio\ncavenda potius quam voce pacanda cst. Et tamen\nDeus, cum de illo nihil dignc dici\npossit, admisit\nhumanæ vocis obsequium, et verbis nostris in laude\nsua\ngaudere nos voluit. Nam inde est et quod dicitur\nDeus. Non enim rcvera in strepitu\nistarum duarum\nsyllabarum ipse cognoscitur ; sed tamen omnes latinae\nlinguæ\nscios 1, cum aures corum sonus iste tetigerit,\nmovet ad cogitandam\nexcellentissimam quamdam im­\nmortalemque naturam.\n\nCAPUT VII. — Deum omnes intelligunt in quo nihil melius.\n\n7. Nam cum ille unus cogitatur dcorum Deus, ab\nhis etiam qui alios et suspicantur\net vocant et colunt\ndeos sive in coelo sive in terra, ita cogitatur, ut ali­\n\nquid quo nihil melius sit atque sublimius illa cogitatio\nconetur attingere. Sane\nquoniam diversis moventur\nbonis, partim eis quæ ad corporis sensum, partim\n\neis quoe ad animi intelligentiam pertinent ; illi qui\ndediti sunt corporis\nsensibus, aut ipsum coelum, aut\nquod in coelo fulgentissimum vident, aut ipsum\nmun­\ndum, Deum dcorum esse arbitrantur: aut, si extra\nmundum ire contendunt,\naliquid lucidum imagiuan­\ntur, idque vel infinitum , vel ea forma quae optima vi­\n\ndetur, inani suspicione constituunt, aut humani cor­\nporis figuram cogitant,\nsi cam 1 cætcris anteponunt.\nQuod si unum Deum deorum csse non putant, et po­\n\ntius multos aut innumerabiles æqualis ordinis deos ;\netiam eos tamen prout\ncuique aliquid corporis videtur\nexcellere, ita figuratos animo tenent. illi autem\nqui\nper intelligentiam pergunt videre quod Deus est, om­\nnibus eum naturis\nvisibilibus et corporalibus, intelli­\ngibilibus eliam et spiritualibus , omnibus\nmutabilibus\npræferunt. Omnes tamen certatim pro excellentia Dei\ndimicant;\nnec quisquam inveniri potest qui hoc Deum\ncredat esse quo melius aliquid est.\nItaque hoc omnes\nDeum consentiunt esse, quod cæteris rebus omnibus\n\nanteponunt.\n\nCAPUT VIII. — Deus cum sit sapientia incommuta­\nbilis, rebus omnibus anteponendus,\n\n8. Et quoniam omnes qui de Deo cogitant, vivum\naliquid cogitant, illi soli\npossunt non absurda et in-\ndigna existimare de Deo, qui vitam ipsam cogitant, et\n\nquæcumque illis forma occurrerit corporis, cam viia\nvivere vel non vivere\nstatuunt, et vivenlem nou vi­\nventi anteponunt; eamque ipsam viventem corporis\n\nformam, quantalibet luce præfulgeat, quantalibet ma­\ngnitudine præemineat,\nquantalibet pulchritudine orne­\ntur, aliud esse ipsam, aliud vitam qua vegetatur\nin­\ntelligunt, eamque illi moli quæ ab illa vegetatur ct\nanimatur, dignitate\nincomparabili præferunt. Deindc\nipsam vitam pergunt inspiccre, et si cam sine\nsensu\nvegetantem invenerint, qualis cst arborum, præpo­\nnunt eis sentientem,\nqualis est pecorum; et huic rur­\nsus intelligentem, qualis cst hominum. Quam cum\n\nadhuc mutabilem viderint, etiam huic aliquam incom­\nmutabilcm coguntur\npræponere, illam scilicet vitam\nquoe non aliquando desipit, aliquando sapit, sed\ncst\npotius ipsa Sapicntia. Sapiens cnim mens, id cst, adc­\npia sapientiam,\nantequam adipisceretur non crat sa­\npiens ; at vero ipsa Sapientia nec fuit unquam\ninsi­\npicns, ncc esse unquam potest. Quam si non viderent,\nnullo modo plena\nfiducia vitam incommutabiliter sa­\npientem commutabili vitæ anteponerent. Ipsam\nquippe\n4 regulam vcritatis, qua illam clamant esse meliorem,\nincommutabilem\nvident ; nee uspiam nisi supra suam\n\nnaturam vident, quandoquidem se vident mutabiles.\n\nCAPUT IX. — Sapientiam immutabilem mutabili\npraeferendam esse omnes norunt.\n\n9. Nemo est enim tam impudenter' insulsus qni\ndicat : Unde scis\nincommunatabiliter sapientem vitam\nmutabili esse praeferendam ? Idipsum enim quod\nin­\nterrogat, unde sciam, omnibus ad contemplandum\ncommuniter ctque\nincommutabiliter præsto est. Et\nhoc qui non videt, ita est qunsi caecus in sole,\ncui\nnihil prodest ipsis locis oculorum ejus tam claræ ac\npræsentis lucis\nfulgor infusus. Qui autem videt et re­\nfugit, consuetudine umbrarum carnalium\ninvalidam\nmentis aciem gerit. Pravorum igitur morum quasi\ncontrariis\nflatibus ab ipsa patria repercutiuntur homi­\nlies ; posteriora atque inferiosa\nsectantes, quam illud\nquod esse melius atque praestantius confitentur.\n\nCAPUT X. — Ad videndum Deum purgandus animus.\n\n10. Quapropter, cum illa veritate perfruendum sit,\nquæ incommutabiliter vivit, et\nin ea Trinitas Deus,\nauctor et conditor universitatis, rebus quas condidit\n\nronsulat; purgandus est animus, ut et perspicere iI­\nlam lucem valeat, et\ninhaerere perspectæ2. Quam pur­\ngationem quasi ambulationem quamdam, et quasi na­\n\nvigationem ad patriam esse arbitremur. Non enim ad\ncum qui ubique præsens\nest, locis movemur, sed bono\nstudio bonisque moribus.\n\nCAPUT XI. — Purgandi animi exemplum Sapientia\nincarnata.\n\n1I. Quod non possemus, nisi ipsa Sapientia tantae\netiam nostræ infirmitati\ncongruere dignaretur, et vi­\nvendi nobis præberet exemplum, non alitcr quam in\n\nhomine, quoniam et nos homines sumus. Sed quia\nnos cum ad illam venimus,\nsapienter facimus; ipsa\ncum ad nos venit, ab hominibus superbis quasi stulte\n\nfecisse putata est. Et quoniam nos cum ad illam ve­\nnimus, convalescimus; ipsa cum\nad nos venit, quasi\ninfirma existimata est. Sed quod stultum est Dei, sa­\nl\n.centius est hominibus: et quod infirmum est Dei,\nfortius est hominibus (I Cor. I, 25). Cum ergo ipsa sit\npatria, viam se quoque nobis\nfocii ad patriam.\n\nCAPUT XII. — Quomodo Sapientia Dei ad noa\nvenit,\n\nEt cum sano et puro interiori oculo ubique sit præ­\nsens, eorum qui oculum illum\ninfirmum immundum­\nque habent, oculis etiam carneis apparere dignata est.\n\nQuia enim in Sapientia Dei non poterat mundus per\nSapientiam cognoscere Deum,\nplacuit Deo per stulti­\ntiam praedicationis salvos facere credentes (1 Cor. I,\n\n21).\n\n12. Non igitur per locorum spatia veniendo, sed\nin carne mortali mortalibus\napparendo, venisse ad\nnos dicitur. Illuc ergo venit ubi erat, quia in hoc\n\nmundo erat, et mundus per eam factus est. Sed quo­\nniam cupiditate fruendi pro\nipso Creatore crcalura,\nhomines configurati huic mundo, et mundi nomine\n\ncongruentissime vocati, non eam cognoverunt, pro­\npterea dixit Evangelista : Et mundus eum non cogno-\n\nvit (Joan. I, 10). Itaque in Sapi ntia Dii non poterat\n\nmundus per Sapientiam cognoscere Dcum. Cur crg')\nvenit cnm hic essot, nisi quia\nplacuit Deo per stulu­\ntiam prædicationis salvos facere credentes?\n\nCAPUT XIII. —Verbnm caro factum est.\n\nQuomodo venit, nisi quod Verbum caro factum est,\net habitavit in nobis (Joan. I, 14)? Sicuti cum\nloquimur, ut id quod animo gerimus,\nin audientis\nanimum per aures carne:.! illabatur, fit sonus verbum\nquod\ncorde gestamus, et locutio vocatur; nec tamen\nin eumdem sonum cogitatio nostra\nconvertitur, sed\napud sc manens integra, formam vocis qua sc insinuet\n\nauribus, sine aliqua labe suæ mutationis 1 assumit :\nita Verbum Dei non\ncommutatum, earo tamen factum\nest, ut habitaret in nohis.\n\nCAPUT XIV. — Hominem quomodo Manarit Dei Sapientia.\n\n13. Sicut autem curatio via est ad sanitatem, sic\nista curatio peccatores\nsanandos reficiendosquc sus­\ncepit. Et quemadmodum medici cum alligant vulnera,\n\nnon incomposite, sed apte id faciunt, ut vinculi utili­\ntatem quædam\npulchritudo etiam consequntur: sie\nmedicina Sapientiæ per hominis susceptionem\nnostris\nest accommodata vulneribus; de quibusdam contrariis\ncurans, et de\nquibusdam similibus. Sicut etiam ille\nqui medetur vulneri corporis, adhibet quædam\ncon­\ntraria, sicut frigidum calido, vel humidum sicco, vel\nsi quid aliud\nhujusmodi; adhibct etiam quædam si­\nmilia, sicut linteolum vel rotundo vulneri\nrotundum,\nvel oblongum oblongo, ligaturamque ipsam non cam­\ndem membris\nomnibus, sed similem similibus coaptat:\nsic sapienlia Dei hominem curans, seipsam\nexhibuit\nad sanandum, ipsa medicus, ipsa medicina. Quia ergo\nper superbiam\nhomo lapsus est, humilitatem adhibuit\nad sanandum. Serpentis sapientia decepti\nsumus, Dei\nstultitia liberamur. Quemadmodum autem illa Sapien­\ntia\nvocabatur, crat autem stultitia contemnentibus\nDeum; sic ista quæ vocatur\nstultitia, Sapientia cst\nvincentibus diabolum. Nos immortalitate male usi\n\nsumus, ut moreremur; Christus mortalitate bene usus\nest, ut viveremus. Corrupto\nanimo feminæ ingressus\nest morbus; integro corpore feminae processit salus.\n\nAd eadem contraria pertinet, quod etiam exemplo\nvirtutum cjus vitia nostra\ncurantur. Jamvero similia\nquasi ligamenta membris et vulneribus nostris adhi­\n\nhita, illa sunt, quod per feminam deceptos per remi..\nnam natus, homo\nhomines, mortalis mortales, morto\nmortuos libcravit. Multa quoque alia diligentius\ncon­\nsiderantibus quos instituti operis peragendi necessitas\nnon rapit, vel\na contrariis, vel a similibus medicinæ\nchristianæ apparet instructio.\n\nCAPUT XV. — Resurrectione et ascensione Christi\nful­ citur . fides, excitatur judicio.\n\n14. Jamvero credita Domini a mortuis resurrectio,\net in caelum ascensio, magna\nspe fulcit fidem nostram.\nMultum cnim ostendit quam voluntarie pro nobis\n\nanimam posuerit, qui cam sic habuit in potestate re­\nsumere. Quanta ergo se\nfiducia spes credentium con-\n\nsolatur, considerans quantus quanta pro nondum\neredenlibus passas sit\n? Cum vero judex vivoruln\natqae mortuorum exspectatur e coelo, magnum linio­\n\nrem incutit negligentibus, ut se ad diligentiam t con­\nvertant, eumque magis bene\nagendo desiderent, quam\nmale agendo formident. Quibus autem verbis dici,\naut\nqua cogitatione capi potest praemium, quod ille in\nfine daturus cst; quando ad\nconsolalioncm hujus iti­\nneris de Spiritu suo tantum dedit, quo in adversis\n\nvitæ hujus fiduciam charitatemque tantam ejus, quem\nnondum videmus, habeamus, et\ndona I unicuique\npropria ad instructionem Ecclesiæ sua, ut id quod\nostendit\nesse faciendum, non soluin sine murmure,\nsed etiam cum delectatione 3 faciamus\n?\n\nCAPUT XVI. — Ecclesia Christi corpus et conjux\nmedicinalibus molestiis ab ipso purgatur.\n\n15. Est enim Ecclesia corpus ejus, sicut apostolica\ndoctrina commendat (Eplles. I, 23), quæ etiam con­\njux ejus dicitur. Corpus ergo\nsuum multis membris\ndiversa orlicia gerentibus (Hom. XII,\ni), nodo unitatis\net cbarilalis tanquam sanitatis astringit. Exercet au\ntem\nhoc tempore et purgat medicinalibus quibusdam\nmolestiis, ut erutam de hoc saeculo,\nin aeternum sibi\ncopulet conjugem Ecclesiam, non habentem maculam\naut rugam,\naut aliquid hujusmodi ( Ephes. v, 23-52).\n\nCAPUT XVII. — Chrisma donando peccata viam aperuit\nad palriam.\n\n16. Porro quoniam in via sumus, nec via ista lo­\ncorum est, sed affectuum, quam\nintercludebat, quasi\nsepta quædam spinosa, praeteritorum malitia' peccato­\n\nrum; quid liberalius ct miscricordius facere potuit,\nqui seipsum nobis, qua I\nrediremus, substernere vo­\nluit, nisi ut omnia donaret peccata conversis, et gra.\n\nviter fixa interdicta reditus nostri pro nobis cruci­\nfixus evelleret ?\n\nCAPUT XVIII. — Claves traditæ Ecclesiæ.\n\n17. Has igitur claves dedit Ecclesiæ suæ, ut qn:c\nsolveret in terra, soluta\nessent in caelo ; quae ligarct\nin terra, ligata essent et in coelo (Matth. xvi, 19) :\nscilicet ut quisquis in Ecclesia ejus\ndimitti sibi pec­\ncata non crederet, non ei dimitterentur; quisquis au­\ntem\ncrederet, seque ab his correctus averteret, in\nejusdem Ecclesiæ gremio\ncouslitutus, eadein lide at­\nque correctione sanaretur. Quisquis euim non credit\n\ndimitti sibi posse peccata, fit deterior desperando,\nquasi nihil illi melius\nquam malum esse remaneat, ubi\nde fructu suæ conversionis infidus est.\n\nCAPUT XIX. — Corporis et animi mors atque re­ surrectio.\n\n18. Jamvero sicut animi quædam mors est, vitæ\nprioris morumque relictio 6, quæ\nfit poenitendo ; sic\netiam corporis mors est animationis pristinæ resnlu-\n\nlio : et quomodo animus post pœnitentiam, qua prio*\nres mores perditos\ninteremit, reformatur in melius;\nsic etiam corpus post istam mortem, quam vinculo\n\npeccati omnes debemus, credendum et sperandam\nest resurrectionis tempore in\nmelius commutari, ut\nnon caro et sanguis regnum Dei p issidcant, quod fleri\n\nnon potest ; sed corruptibile huc induat incorruptio­\nnem, ct mortale hoc induat\nimmortalitatem (ICor. xv,\n50. 55), nullamque faciens\nmolestiam, qnia nullam\npatietur indigentiam, a beata perfectaque anima cum\n\nsumma quiete vegeletur.\n\nCAPUT XX. — Qui non ad vitam sed ad supplicia\nrenascantur.\n\n19. Cujus autem animus non moritur huicsaeculo,\nneque incipit configurari\nveritati, in graviorem mor­\ntem morte corporis trahitur ; neque ad commutatio­\n\nncm I coelestis habitudinis, sed ad luenda supplicia\nreviviscet.\n\nCAPUT XXI.—Rursus corporis de resurrectione.\n\nHoc iuique lides habet, atque ita se rem habere\ncredendum est, neque animum,\nneque corpus huma­\nnum omnimodum interitum pati; sed impios resur­\ngere ad\npœnas inæstimabiles, pios autem ad vitam\nsecernam.\n\nCAPUT XXII. — Solo Deo fruendum.\n\n20. In his igitur omnibus rebus illæ tantum sunt\nquibus fruendum est, quas\næternas atque incommu­\ntabiles commemoravimus cæteris autem utendum\nest, ut\nad illarum perfruitionem pervenire possimus.\nNos itaque qui fruimur et utimur\naliis rebus, res ali­\nquæ sumus. Magna cnim quædam res cst homo, la­\nctus ad\nimaginem et similitudinem Dei, non in quan­\ntum mortali corpore includitur, sed in\nquantum bestias\nrationalis animæ honore præcedit2. Itaque magna\nquæstio est\nutrum frui se homines debeant, an uti,\nan utrumque. Præceptum cst cnim nobis ul\ndiligamus\ninvicem; sed quæritur utrum propter se homo ab ho­\nmine diligendus\nsit, an propter aliud. Si enim propter\nse, fruimur eo; si propter aliud. utimur\nco. Videtur\nautem mihi propter aliud diligendus. Quod enim pro­\npter se\ndiligendum est, in co constituitur vita beata;\ncujus etiamsi nondum res, tamen\nspes ejus nos hoc\ntempore consolatur. Maledictus autem qui spem suam\nponit\nin hominc (Jerem. XVII, 5).\n\n21. Sed nee seipso quisquam frui debet, si liquido\nadvertas; quia nec seipsum\ndebet propter seipsum\ndiligere, sed propter illum quo fruendum est. Tuno\nest\nquippc optimu, homo, cum tota vita sua pergitI\nin incommutabilem vitam, et toto\naffectu inhaeret illi :\nsi autem se propter se diligit, non se refert ad Dcum;\n\nsed ad scipsum conversus, non ad incommutabilo\naliquid convertitur. Et\npropterea jam cum defectu\naliquo se fruitur; quia melior est cum totus haeret\n\natque constringitur incommutabili bono, quam cum\ninde vol ad scipsum\nrelaxatur. Si ergo teipsum non\npropter te debcs diligere, sed propter illum ubi\ndile­\nctionis luae rectissimus finis est, non succenseat alius\nhomo, si\netiam ipsum propter Dcum diligis. Hæc enim\nregula dilectionis divinitus constituta\nest : Diliges, in­\nquit, proximum luum sicut teipsum; Deum\nvcro ex toto\ncorde, et ex tota anima et ex tota mente\n(Levit. xix, 18;\n\nDeut. vi, 5; et Matth. XIII, 37, 39) ; ut\nomnes cogita­\ntiones luas et omnem vitam et omnem intellectum in\nillum\nconferas, a quo habes ea ipsa quæ confers. Cum\nautem ait, toto\ncorde, tota anima, tota mente, nullam\nvitae nostra: panem reliquis, quae\nvacare debeat et\nquasi locum dare ut alia re vclit frui; sed quidquid\naliud\ndiligendum venerit in animum, illuc rapiatur,\nquo lotus dilectionis impetus\ncurrit. Quisquis ergo\nrecte proximum diligit, hoc cum eo debet agere, ut\n\nctiam ipse toto corde, tota anima, tota mente diligat\nDeum. Sic enim cum diligens\ntanquam scipsum, totam\ndilectionem sui et illius refert in illam dilectionem\n\nDei, quæ nullum a se rivulum duci extra patitur, cu­\njus derivatione minuatur.\n\nCAPUT XXIII. — Homini præcepto non opus eit, ut se et suum corpus diligat. Prava sui dilectio.\n\n22. Non autem omnia quibus utendum est, diligenda\nsunt, sed ca sola qu;e aut\nnobiscum societate quadam\nreferuntur In Deum, siculi cst homo, vel angelus;\n\naut ad nos relata, beneficio Dei per nos indigent,\nsicuti est corpus. Nam utique\nmartyres non dilexerunt\nscelus persequentium se, quo tamen usi sunt ad pro­\n\nmerendum Deum. Cum ergo quatuor sint diligenda ,\nunum quod supra nos est, alterum\nquod nos sumus,\ntertium quod juxta nos est, quartum quod infra nos\nest; de\nsecundo et quarto nulla præcepta danda erant.\nQuamtumlibet enim homo excidat a\nveritate , rema­\nnet illi dileciio sui et dilectio corporis sui. Fugax\ncnim\nanimus ab incommutabili luminc omnium regna­\nture, id agit nt ipse sibi regnet ct\ncorpori suo; ct ideo\nuon potest nisi et se et corpus suum diligere.\n\n23. Magnum autcm aliquid adeptum se putat, si\nctian. sociis, id est aliis\nhominibus, dominari potuerit.\nInest enim vitioso animo id magis appetere, ct sibi\n\ntanquam debitum vindicare, quod uni proprie dcbetur\nDeo. Talis autem sui\ndilectio melius odium vocatur.\nIniquum est cnim, quia vult sibi servire quod infra\nse\nest, cum ipse servire supcriori nolit; rectissimeque\ndictum cst, Qui diligit iniquitatem, odit animam suam\n(Psal. x, 6) : et\nideo fit infirmus animus, ct de mor­\ntali corpore cruciatur. Necesse est cnim ut\nillud dili­\ngat, et ejus corruptione prægravetur. Immortalitas\nenim et\nincorruptio corporis de sanitate animi exislit;\nsanitas autem animi cst firmissime\ninhærere iotiori,\nhoc est incommutabili Deo. Cum vero etiam cis qui\nsibi\nnaturaliter pares sunt, hoc est, hominibus, domi­\nnari affectat, intolerabilis\nomuino superbia cst.\n\nCAPUT XXIV. — Nemo carnem suam edit, nequidem illi\nqui in eam insurgunt.\n\n24. Ncmo ergo sc odit. Et hinc quidcm nulla cum\naliqua secta quæstio fuit I. Sed\nneque corpus suum\nquisquam odit: verum est enim quod ait Apostolus ,\n\nNemo unquam carnem suam odio habuit (Ephes. v, 29).\nEt quod\nnonnulli dicunt, malle se omnino csse sine\ncorpore, omnino faliuntur : non enim\ncorpus suum,\nsed corruptiones ejus et pondus oderunt. Non itaque\nnullum\ncorpus, sed incorruptum et celerrimum 2 cor­\npus volunt habere : sed putant nullum\ncorpus esse si\ntale fuerit, quia tale aliquid esse animam putant.Quod\nautem\ncontinentia quadam et laboribus quasi persc­\nqui videntur corpora sua; qui hoc\nrecte faciunt, non\nid agunt ut non habeant corpus, sed ut habeant sub­\n\njugatum et paratum ad opera necessaria. Libidines\ncnim male utentes corpore, id\nest consuetudines et\ninclinationes 3 animæ ad fruendum inferioribus, per\n\nipsius corporis laboriosam quamdam militiam exstin­\nguere affectant. Nam non se\ninterimunt, sed curam\nsuae valetudinis gerunt.\n\n25. Qui autem perverse id agunt, quasi naturaliter\ninimico suo corpori bellum\ningerunt. In quo fallit\neos quod legunt: Caro concupiscit\nadversus spiritum ,\net spiritus adversus carnem; Me enim sibi invicem ad­\nversantur (Galat. v, 17). Dictum est enim hoc\npropter\nindomitam carnalem consuetudinem, adversus quam\nspiritus\nconcupiscit; non ut interimat corpus, sed ut\nconcupiscentia ejus, id est\nconsuetudine mala edo­\nmita, faciat spiritui subjugatum 4, quod naturalisonlo\n\ndesiderat. Quia enim hoc erit post resurrectionem,\nut corpus omnimodo cum\nquiete summa spiritui sub­\nditum immortaliter vigeat, hoc etiam in hac vita mc­\n\nditandum cst, ut consuetudo carnalis mutetur in mc­\nlius, nee inordinatis\nmotibus resistat spiritui. Quod\ndonec fiat, caro concupiscit adversus spiritum, ct\n\nspiritus adversus carnem : non per odium resistente\nspiritu, sed per\nprincipatum ; quia magis quod diligit\nvult subditum esse meliori: nec per odium\nresistente\ncarne, sed per consuetudinis vinculum, quoda paren­\ntum etiam\npropagine inveteratum naturæ lege inole­\nv t. Id ergo agit spiritus in domanda\ncarne, ut solvat\nmaLe consuetudinis quasi pacta perversa, et fiat pax\n\nconsuetudinis boare. Tamen nec isti qui falsa opinionc\ndepravati corpora sua\ndetestantur, parati cssent unum\noculum vel sine sensu doloris amittere, etiamsi in\n\naltero tantus cernendi sensus remaneret, quantus\ncrat in duobus, nisi aliqua\nres quai præponenda esset,\nurgeret. Isto atque hujusmodi documento satis osten­\n\nditur eis qui sine pertinacia verum requirunt, quam\ncerta sententia sit\nApostoli, ubi ait : Nemo enim un­\n\nquam carnem suam odio habuit. Addidit\netiam : Sed\nnutrit et fovet eant, sicut Christus Ecclesium.\n\nCAPUT XXV. — Etsi aliquid amplius diligitur quam\ncorpus, non tamen corpus odio hubetur.\n\ni6. Modus ergo diligendi præcipiendus est homini,\n\nid est, quomodo se diligat ut prosit sibi. Quin autem\nse diligat ct\nprodesse sibi velit, dubitare dementis est.\nPræcipiendum ctiam quomodo corpus suum\ndiligat,\nut ei ordinate prudenterque consulat. Nam quod dili­\ngal etiam\ncorpus suum, idque salvum habere atque\nintegrum velit, æque manifestum cst.\nAliquid iiaque\namplius diligere aliquis potest, quam salutem atque\n\nintegritatem corporis sui. Nam multi ct dolorcs ct\namissiones nonnullorum\nmembrorum voluntarias sus­\ncepisse inveniuntur, sed ut alia quae amplius dilige­\n\nbant, consequerentur. Non ergo propterea quisquam\ndicendus est non diligere\nsalutem atque incolumitatem\ncorporis sui, quia plus aliquid diligit. Nam et avarus\n\nquamvis pecuniam diligat, tamen emit sibi panem :\nquod cum facit, dat\npecuniam quam multum diligit\net angere desiderat; sed quia pluris aestimat salutem\n\ncorporis sui, quæ illo pane fulcitur. Supervacaneum\nest diutius de re\nmanifestissima disputare, quod ta­\nmen plerumque nos facere cogit error\nimpiorum.\n\nCAPUT XXVI. — Præceptum de Deo ct proximo, imo et de\nseipto diligendo datum est.\n\n27. Ergo, quoniam præcepto non opus est ut so\nquisque ct corpus suum diligat, id\nest, quoniam id\nquod sumus, et id quod infra nos est, ad nos tamen\npertinet,\ninconcussa naturæ lege diligimus, quæ in\nbestias etiam promulgata est (nam et\nbestiae se atque\ncorpora sua diligunL); restabat ut et dc illo quod\nsupra\nnos est, et de illo quod juxta nos est, præcepta\nsumeremus. Diliges, inquit, Dominum Deum tuum ex\ntoto corde tuo, et\nex tota anima tua, et ex tota mente\ntua, et diliges proximum tuum tanquam\nteipsum. Jn his\nInobus præceptis tota Lex pendet et Prophetæ (Matth.\n\nXXII, 37-40). Finis.itaque præcepti est dilectio (I Tim.\ni, 5), ct ca\ngemina, id est Dei et proximi. Quod si te\ntotum intelligas, id est animum et\ncorpus tuum, et\nproximum totum, id est animum et corpus ejus (homo\nenim ex\nanimo constat et corporc), nullum rerum\ndiligendarum genus in his duobus\npraeceptis praeter­\nmissum est. Cum enim præcurrat dilectio Dei, ejus­\nque\ndilectionis modus praescriptus appareat, ita ut\ncætera in illum confluant, de\ndilectione tua nihil di­\nctum videtur; sed cum dictum cst, Diliges proximum\n\ntuum tanquam teipsum , simul et tui abs tc dilectio\n\nnon pretermissa est.\n\nCAPUT XXVII. — Ordo dilectionis.\n\n28. Ille autem juste et sancte vivit, qui rerum in­\nteger æstimator est : ipse\nest autem qui ordinatam\ndilectionem babet, ne ant diligat quod non cst dili­\n\ngeadum, aut non diligat quod est diligendum, aut\namplius diligat quod minus est\ndiligendum, aut aeque\ndiligat quod vel minus vel amplius diligendum est,\naut\nMmm vei amplius quod æque diligendum est.\nOmnis peccator in quantum peccator est,\nnon est di­\nligendus; et omnis homo in quantum homo cst, dili­\ngendus est\npropter Deum, Deus vero propter scipsum.\nEt si Deus omni homine amplius diligendus\nest, am­\nplius quisque debet Deum diligere quam seipsum.\nI: m amplius alius\nhomo diligendus est quam corpus\nnostrum : quia propter Dcum omnia ista diligend i\n\nsunt, et potest nobiscum alius homo Deo perfrui, quod\nnon potest corpus;\nquia corpus per animam vivit qua\nfruimur Deo.\n\nCAPUT XXVIII. — Cui succurrendum, quando suc­\ncurrere omnibus, vel duobus non pOssis.\n\n29. Omnes autem reque diligendi sunt : sed cum\nomnibus prodesse non possis, his\npotissimum consu­\nlendum est, qui pro locorum ct temporum vel qua­\nrumlibet\nrerum opportunitatibus , constrictius tibi\nquasi quadam sorte junguntur. Sicut\nenim, si tibi\nabundarct aliquid, quod dari oporteret ei qui non\nhaberet, nec\nduobus dari posset, si tibi occurrerent\nduo, quorum ncuter alium vel indigentia,\nvel erga te\naliqua necessitudine superaret; nihil justius faceres\nquam ut\nsorte legeres, coi dandum esset quod dari\nutriquc non posset : sic in hominibus\nqnibus omnibus\nconsulere nequeas, pro sorte habendum est, prout\nqnisque tibi\ntemporaliter colligatius adhærere po­\ntuerit.\n\nCAPUT XXIX. — Optandum et agendum ut omnes Deum\ndiligant.\n\n30. Omnium autem qui nobiscum frui possunt Deo,\npartim eos diligimus I quos ipsi\nadjuvamus, partim\ncos a quibus adjuvamur, parlim quorum et indigemus\n\nadjutorio, ct indigcntiæ subvenimus ; partim quibus\nnec ipsi conferimus aliquid\ncommodi, nec ab eis ut\nnohis conferatur attendimus. Velle tamen dcbetnus\nut\nomnes nobiscum diligant Deum, et lotum quod vel\ncos adjuvamus vcl adjuvamur ab\ncis, ad unum illum\nlincm referendum est. Si euim in theatris nequitiæ\nqui\naliquem diligit histrionem, ct tanquam magno vel\netiam summo bono ejus arte\nperfruitur, omnes diligit\nqui cum diligunt secum , non propter illos, sed pro­\n\npter eum quem pariter diligunt; et quanto cst in cjus\namore ferventior,\ntanto agit quibus potest modis , ut\na pluribus diligatur , et tanto pluribus eum\ncupit .\nostendere ; et quem frigidiorem videt, excitat cum\nquantum potest\nlaudibus illius ; si autem contrave­\nnientem invenerit, odit in illo vehementer\nodium di­\ntecti sui, et quibus modis valet, instat ut auferat:\nquid nos in\nsocietate dilectionis Dei agere convenit,\nquo perfrui, beate vivere cst; ct a quo\nhabent omnes\nqui cum diligunt, et quod sunt, et qnod eum diligunt ;\nde quo\nnihil metuimus, ne cuiquam possit cognitis\ndispliccre; et qui sc vult diligi, non\nut sibi aliqnid,\nsed ut cis qui diligunt, aeternum præmium conferatur ,\nhoc\nest ipse quem diligunt ? Hinc efficitur ut inimicos\netiam nostros diligamus : non\ncnitn eos timemus, quia\nnobis quod diligimus auferre non possunt; sed mise­\n\nramur potius, quia tanto magis nos odcruut, quanto\nab illo quem diligimus scparati\nsunt. Ad qucm si con­\nversi fuerint, et illum tanquam beatificum bonum, ct\n\nnos tanquam socius tanti boni necesse est ut diligant.\n\nCAPUT XXX. — Proximi nostri, omnes homines, et ipsi Angeli.\n\n31. Oritur autcm hoc loco de Angelis nounulla\nquaestio. Illo enim fruentes, etiam\nipsi beati sunt, que\n\net nos hui desideramus : et quanto in hac vita frui­\nmur vel per\nspeculum vel in ænigmate (I Cor. XIII, 12),\nlanio nostram\nperegrinationem et tolerabilius susti­\nnemus, et ardentius finire cupimus. Sed\nutrum ad\nitia duo præcepta etiam dilectio pertineat Angelorum,\nnon\nirrationabiliter quæri potest. Nam quod nullum\nhominum cxceperit qui præcepit ut\nproximum dilign­\nmus, et ipse in Evangelio Dominus ostendit, et Pau­\nlus\napostulus. Namquc ille cui duo ipsa præcepta\nprætulerat, atque in cis pendere\ntotam Legem Pro-\npietasque dixerat, cum interrogaret eum dicens, Et\nquis est meus proximus 1 ? hominem quemdam propo­\nsuit\ndescendentem ab Jerusalem in Jericho, incidisse\nin latrones, et ab eis graviter\nvulneratum , saucium\net semivivum esse derclictuin ; cui proximum esse\nnon\ndocuit, nisi qui erga illum recreauduln atque\ncurandum misericors exstitit, ita ut\nhoc qui interro­\ngaverat, interrogatus ipse fateretur. Cui Dominus ait,\n\nVade, et tu fac similiter (Luc. x, 27, 37) ; ut videlicet\n\neum esse proximum intelligamus, cui vcl exhibendum\nest officium misericordiæ, si\nindiget, vol exhibendum\ncsset, si indigeret. Ex quo est jam consequens ut\n\nctiain ille a quo nobis hoc vicissim exhibendum cst,\nproximus sit noster. Proximi\ncnim nomen nd aliquid\nest, nee quisquam esse proximus nisi proximo potest.\n\nNullum autem exceptum esse cui misericordiæ dene­\ngetur officium, quis non videat,\nquando usque ad\ninimicos etiam porrectum est, eodcm Domino dicente :\n\nDiligite inimicos vestros, benefacite iis qui\noderunt vos\n(Matth. v,44)?\n\n32. Ita quoque Paulus apostolus docet, cum dicit:\n\nNam non adulterabis, non homicidium\nfacies, non fura­\nberia, nou concupisces, et si quod cat\naliud mandatum,\nin hoc sermone recapitulatur : Diliges proximum tuum\n\ntanquam teipsum. Dilectio proximi malum non operatur\n( Rom.\nXIII, 9, 10). Quisquis crgo arbitratur non de\nomni homine Apostolum præcepisse,\ncogitur fateri,\nquod absurdi simum ct sceleratissimum est, fuisse\nvisum\nApostolo non esse peccatum si quis aul non\nchristiani, aut inimici adulteraverit\nuxorcm, aut cum\nocciderit, aut ejus rem concupierit: quod si dementis\ncst\ndicere, manifestum est omnem hominem proximum\nesse dcputandum, quia crga ncminem\noperandum cst\nmalum.\n\n33. Jamvero si vel cui præbendum cst, vel a quo\nnobis præbendum est officium\nmisericordiæ, recte\nproximus dicitur; manifestum cst hoc pracepto quo\n\njubemur diligere provimum, etiam sanctos Aligelos\ncontineri, a quibus tanta nobis\nmisericordiæ impen­\nduntur officia, quanta multis divinarum Scripturarum\n\nlocis animadvertere facile est. Ex quo ct ipse Deus\nct Dominus a oster proximum se\nnostrum dici voluit.\nNam ct scipsum significat Dominus Jesus Christus\n\nopitulatum esse scmivivo jacenti in via afflicto et re­\nlicto a latronibus. Et\npropheta in oratione ait : Sicut\nproximum, sicut fratrem\nnostrum, ila complacebam\n( l'sol. xxxiv, 14). Sed quoniam excellentior ac\nsupra\nnostram naturam est divina substantia, præceptum\n\nCAPUT XXXI. - Deus nobis non fruitur, sed\nunitur.\n\n34. Quapropter adhuc ambiguum esse videtur, cum\ndicimus ea re nos perfrui, quam\ndiligimus propter\nscipsam , et ea re nobis frucudurn esse tantum , qua\n\nefficimur beati, cæteris vero utendum. Diligit enim\nnos Dens, et multum nobis\ndilectionem ejus erga nos\ndivina Scriptura commendat: quomodo ergo diligit ?\n\nut nohis utatur, an ut fruatur ? Sed si fruitur, eget\nbono nostro, quod nemo sanus\ndixerit. Omne enirn\nbonum nostrum vel ipse, vel ab ipso est: cui autem\n\nobscurum vel dubium est, non egere lucem rerum\nharum nitore quas ipsa\nillustraverit? Dicit eliam aper­\ntissime propheta : Dixi Domino,\nDeus meus es tu, quo­\nniam bonorum meorum non eges (\nPsat. XV , 2 ). Non\nergo fruitur nobis, sed utilur. Nam\nsi neque fruitur\nneque utitur, non invenio quemadmodum diligat.\n\nCAIUT XXXII. — Deus homine quomodo utatur.\n\n35. Sed neque sic utitur ut nos a nam nos res qui­\nbus utimur ad id referimus, ut\nDei bonitate perfrua­\nmur; Deus vero ad suam bonitatem usum nostrum\nrefert.\nQuia enim bonus est, sumus; et in quantum\nsumus, boni sumus. Porro autem quia\netiam justus\nest, non impune sumus mali ; et in quantum mali su­\nmus, in\ntantum etiam minus sumus. Ille enim summo\nac primitus cst, qui omnino\nincommutabilis est, et\nqui plenissime dicere potuit: Ego\nsum qui sum ; et,\n\nDices eis, Qui eat, misit me ad vos (\nExod. III, 14). Ut\ncætera quæ sunt, ct nisi ab illo esse non possint, et\n\nin tantum bona sint I, in quantum acceperunt ut sint.\nIlle igitur usus qui\ndicitur Dei, quo nobis utitur, non\nad ejus, aed ad nostram utilitatem refertur, ad\nejus\nautem tantummodo bonitatem. Cujus autem nos mise­\nremur, et cui\nconsulimus, ad ejus quidem utilitatem\nid facimus, eamque intuemur; sed nescio\nquomodo\netiam nostra fit• consequens, cum eam misericordiam\nquam impendimus\negenti, sine mercede non relinquit\nDeus. Hæc autem merces summa est ut ipso per­\n\nfruamur, et omnes qui eo fruimur, nobis etiam invi­\ncern in ipso\nperfruamur.\n\nCAPUT XXXIII. — Quomodo homine frui conveniat.\n\n36. Nam si in nobis id facimus, remanemus in via,\nct spem beatitudinis nostrae in\nhomine vel in angelo\ncollocamus. Quod et homo superbus et angelus su­\nperbus\narrogant sibi , atque in se aliorum spem gau­\ndent constitui. Sanctus autem homo\net sanctus an­\ngelus etiam fessos nos atque in se acquiescere et\nremanere\ncupientes, reficiunt potius , aut eo sumptu\nquem propter nos, aut illo etiam quem\npropter se\n\nacceperunt , acceperunt tamen ; atque ita refectos in\nillam ire\ncompellunt, quo fruentes pariter beat; su­\nmus. Nam et Apostolus clamai: Numquid Paulus\ncrucifixus est pro vobit P aut in nomine Pauli\nbaptizati\nestis ( 1 Cor. I, 13 ) ? et, Neque qui plantat est aliquid,\n\nneque qui rigat, sed qui incrementum dat Deut (Id. Ut, 7).\n\nEt angelus bominem se adorantem monet ut potius\nillum adoret, sub quo ei\nDomino eliarn ipse conservus\nest (Apoc. XIX, 10).\n\n37. Cum autem homine in Deo frueris, Deo potius\nquam homine frueris. tHo enim\nfrueris quo elficeris\nbeatus; et ad eum te pervenisse lætaberis, in quo\nspem\npunis ut venias. Inde ad Philemonem Paulus:\n\nIla, frater, inquit, ego te fruar in Domino\n(Phi/em. 20).\n\nQuod si non addidisset, in Domino, ct te\nfruar tantum\ndixisset, in eo constituisset spem beatitudinis sua?.\n\nQuanquam etiam vicinissime dicitur frui, cum dele­\nctatione uti 1. Cum enim adest\nquod diligitur, etiam\ndelectationem secum necesse est gerat : per quam si\n\ntransieris, eamque ad illud ubi permanecndum cst,\nretuferis ; uteris ea, et\nabusive, non proprie, diccris\nfrui. Si vero inh;rseris atque permanseris, finem in\n\nea ponens lætitiæ tuæ , tunc vere et proprie frui di­\ncendus es : quod non\nfaciendum cst nisi in illa Tri­\nnitate, id est summo ct incommutabili hono.\n\nCAPUT XXXIV. — Prima ud Deum viii, Christus.\n\n58. Vide quemadmodum cnm ipsa Veritas, et Ver-\nImm per quod facta- sunt omnia,\ncaro factum esset ,\nut habitaret in nobis (Joan. III, 3,\n14), tamen ait\nApostolus : Et si novEramus Christum secundum car­\n\nnem, sed jam non novimus (II Cor. 5,\n16). Ille quippe\nqui non solum Pervenientibus possessionem, scd\netiam viam\npræbere se voluit venientibus ad princi­\npium viarum I, voluit carnem assumere :\nunde est\ncHam illud, Dominus creavit me in principio viarum\n\nsuarum (Prov. VIII, 22) ; ut inde inciperent, qui vel­\n\nlent venire. Apostolus igitur quamvis adhuc ambula­\nrei in via, ct ad palmam\nsupernæ vocationis seque­\nretur vocantem Deum, tamen ca quai retro sunt\n\nobliviscens, et in ea quæ ante sunt extentus (Philipp.\n\nIII, 12-14), jam principium viarum tranSierat; hoc cst,\neo non indigchaL, a\nquo tamen aggrediendum et exor­\ndjendum iter est omnibus qui ad veritatem perventi\ne,\net in vita æterna permanere desiderant. Sic enim ait,.\n\nEgo sum tia, et veritas, et vita (Joan.XIV, 6) ; hoc est,\n\nper me venitur, ad me pervenitur, in me permanetur.\nCum enim ad ipsum pervenitur,\netiam ad Patrem per­\nvenitur; quia per æqualem illc.cui est æqualis agno­\n\nscitur; vinciente et tanquam agglutinante nos Spiriui\nsancto, quo in summo atque\nincommutabili hono per­\nmanere possimus. Ex quo intelligitur quam nulla res I\n\nin via tenere nos debeat, quando nec ipse Dominus,\nin quantum via nostra\nesse dignatus est, tenere nos vo­\nluerit, sed transire; ne rebus temporalibus,\nquamvis\nah illo pro salute nostra susceptis ct gestis, hæreamus\ninfirmiter,\nsed per eas potius curramus alacriter, ut\n\nad eum ipsum, qui nostram naturam a temporalibus li­\nberavit, et collocavit\nad dexteram Patris, provehi at­\nque pervehi I mcreamur.\n\nCAPUT XXXV. — Scripturæ plenitudo, finisque , amor\nDei et proximi.\n\n39. Omnium igitur quae dicta sunt, ex quo de ro­\nbus tractamus, hæc summa est, ut\nintelligatur Legis\net omnium divinarum Scripturarum plenitudo et linis\nesse\ndilectio (Rom. xm. 10 ; et I Tim. i, 5)\nrei qua\nfruendum cst, ct rei quae nobiscum ea re frui potest;\nquia ut se\nquisque diligat, præcepto non opus est. Hoc\nergo ut nossemus atque possemus, facta\ncst tota pro\nsalute nostra pcr divinam providentiam dispensatio\ntemporalis,\nqua debemus uti , non quasi mansoria\nquadam dilectione atque delectatione, sed\ntransitoria\npatius, tanquam viæ , tanquam vehiculorum , vel\naliorum\nquorumlibet instrumentorum , aut si quid\ncongruentius dici poicst; ut ca quibus\nferimur , pro­\npier illud ad quod fcrimur, diligamus.\n\nCAPUT XXXVI. - Interpretatio Scripturae licet vitiosa, non est mendax nec perniciose fallax , si modo utilis\nsit ædificandæ charitati. Corrigendus tamen inter­ pres qui sic\nfallitur.\n\n40. Quisquis igitur Scripturas divinas vel quamli­\nhei carmin partem intellexisse\nsibi videtur, ita ut eo\nintellectu non ædificet istam geminam charitatem\nDei\net proximi, nondum intellexit. Quisquis vero ta­\nlem inde sententiam duxcrit t, ut\nhuic ædificandae\ncharitati sit utilis, nec tamen hoc dixerit quod ille\nqucm\nlegit co loco sensisse probabitur, non perniciose\nfallitur, nec omnino mentitur.\nInest quippe in men­\nticnte voluntas falsa dicendi : et ideo multos inveni­\n\nmus, qui mentiri vclint; qui autem falli, neminem.\nCum igitur hoc sciens homo\nfacit, illud nesciens na­\ntiatur , satis in una eademque re apparet illum qui fal­\n\nlitur, co qui mentitur essc meliorem ; quandoquidem\npati melius est\niniquitatem, quam facere : omnis au­\ntem qui mentitur, iniquitatem facit 1 ; et si\ncuiquam\nvidctur utile aliquando esse mendacium, potest videri\nutilem\naliquando esse iniquilatcm. Nemo enim men­\ntiens, in eo quod mentitur , servat\nfidem; nam\nhoc utique vult, ut cui mentitur fidem sibi habeat,\nquam tamen ei\nmentiendo non servat : omnis autem\nfidei violatur , iniquus est. Aut igitur\niniquitas ali­\nquando u:ilis est, quod fieri non potest ; aut menda­\ncium\nsemper inutile est.\n\n41. Sed quisquis in Scripturis aliud sentit quam\nille qui scripsit, illis non\nmentientibus fallitur : sed\ntamen , ut dicere cœperam , si ca sententia falllur,\n\nqua ædificet charitatem , quæ finis præcepti cst, ita\nfallitur, ac si\nquisquam crrorc deserens viam , eo ta­\nmcn per agrum pergat , quo etiam via illa\nperducit.\nCorrigendus cst tamen , ct quam sit utilius viam nrn\ndeserere\ndemonstrandum est, ne consuetudine de­\nviandi etiam in transversum autperversuni\nire cogatur\n\nCAPUT XXXVII. — Multum ineat periculi in hac\nin­ terpretatione vitiosa.\n\nAsserendo cnim temere quod ille non sensit quem\nlegit , plerumque incurrit in\nalia quæ illi sententiæ\ncontexere nequeat : quæ si vera et certa esse con­\n\nsentit, illud non possit verum esse quod senserat ;\nfitque in eo, nescio quomodo,\nut amando sententiam\nsuam, Scripturæ inciPiat offensior esse quam sibi.\nQuod\nmalum si serpere sivcrit, evertetur ex co. Per\nfidem enim ambulamus, non per\nspeciem (II Cor. v ,\n7); titubabit autem fides, si\ndivinarum Scripturarum\nvacillat auctoritas : porro fide titubante , charitas\n\netiam ipsa languescit. Nam si a fide quisquc cecide­\nrit, a charitate etiam\nnecesse est cadat ; non enim\npotest diligero quod esse non credit : porro si et\ncre­\ndit et diligit, bene agendo al præceptis morum bono­\nrum obtemperando\nefficit, ut ctiam speret se ad id\nquod diligit esse venturum. Itaque tria hæc\nsunt, qui­\nbus ct scicntia omnis et prophetia militat, fides, spes,\n\ncharitas.\n\nCAPUT XXXVIII. — Charitas perpetuo manet.\n\n42. Sed fidei succedit species 1, quam videbimus;\net spei succedit beatitudo\nip;a, ad quam perventuri\nsumus : charitas autem etiam istis decedentibus auge­\n\nbitur potius. Si enim credendo diligimus quod non­\ndum videmus, quanto magis\ncum videre coeperimus ?\nct si sperando diligimus quo nondum pervenimus,\n\nquanto magis cum pervenerimus? luter temporalia\nquippe atque æterna hoc interest,\nquod temporale\naliquid plus diligitur antequam habeatur, vilescit au­\ntem\ncum advenerit ; non enan saliat animam , cui\nvcra cst ct certa sedes aeternitas :\næternum autem\nardentius diligitur adeptum, quam desideratum :\nnulli enim\ndcsidcranti conceditur plus de illo existi­\nmarc quam se babet, ut ei vilescat cum\nminus inve­\nucrit; sed quantum quisque veniens existimare po-\n\nInterit, plus perveniens inventurus est.\n\nCAPUT XXXIX. -- Scripturis non indiget homo fide,\nspe et charitate instructus.\n\n43. Homo itaque fide, spe et charitate subnixus ,\neaque inconcusse retinens , non\nindiget Scripturis\nnisi ad alios instruendos. Itaque multi per hæc tria\n\netiam in solitudine sine eodicibus vivunt. Unde in illis\narbitror jain impletum\nesse quod dictum est : Sive pro­\nphetiæ evacuabuntur, sive\nlinguæ cessabunt, sive scien­\ntia evacuabitur. Quibus\ntamen quasi machinis tanta\nfidei et spei at charitatis in cis surrexit instructio,\nut\nperfectum aliquid tenentes, ea quæ sunt ex parte non\nquærant : perfectum\nsane, quantum in hac vita po­\ntest; nam in comparatione futurae vitæ nullius justi\net\nsancti est vita ista perfecta. Ideo manent, inquit, fides,\nspes, charitas; tria hæc : major autem horum esi cha­\n\nritas (I Cor. xm , 8, 43); quia ct cum quisque ad\n\naeterna pervenerit, duobus istis decedentibus charitas\nauctior et certior\npermanebit.\n\nCAPUT XL. — Qualem lectorem Scriptura postulet.\n\n44. Quapropter, cum quisque cognoverit finem præ­\ncepti esse charitatem , de corde puro , et conscientia -\nbona, et fide non ficta (I\nTim. I, 5) , omnem intellec­\ntuin divinarum Scripturarum\nad ista tria relaturus,\nad tractationem illorum Librorum securus accedat.\n\nCum cnim diceret, charitas, addidit, de corde\npuro, ut\nnihil aliud quam id quod diligendum est, diligatur.\n\nConscientiam vero bonam conjunxit propter\nspetn :\nille enim se ad id quod credit et diligit perventurum\nesse desperat,\ncui malæ conscientiæ scrupulus inest.\nTertio, et fide,\ninquit, non ficta. Si enim fides nostra\nmendacio caruerit,\ntunc et non diligimus quod non\nest diligendum, et recte vivendo id speramus, ut\nnullo\nmodo spes nostra fallatur. Propterea de rebus con­\nlinenlibus fidem,\nquantum pro tempore salis esse ar­\nbitratus sum, dicere volui, quia in aliis\nvoluminibus ,\nsive per alios sive per nos multa jam dicta sunt. Mo­\ndus\nitaque sit iste libri hujus. Caetera de signis, quan­\ntum Dominus dederit,\ndisseremus.\n\nLIBER SECUNDUS.\n\nJam de signis verbisquc Scripturæ sacræ sermonem instituit Augustinus, ostenditque\nhujus germanum sensum plenum­\nque ideo non percipi, quia signa illa aut ignota\nsuut, aut ambigua. Quapropter prolato in primis divinorum Librorum\ncanone,\ndeclarare pergit quarum potissimum linguarum peritia, quænamve disciplinæ a? scientiae\nconferant ad illam\nsignorum ignorantiam removendam. tbi data occasione de\nrepudiandis superstitiosis artibus et doctrinis strictim, sed pro­\n\nfunde disputat. Quemadmodum eliam animo comparatus is esse\ndebcat, qui operam studio Scripturarum navaturus sil,\ndoclarat sub initium et ad\nfinem libri.\n\nCAPUT PRIMUM. — Signum quid et quotuplex.\n\n1. Quoniam de rebus cum scriberem, præmisi com­\nmonens nc quis in cis attenderet\nnisi quod sunt, non\neliam si quid aliud præter se significant ; vicissim de\n\nsignis disserens hoc dico, ne quis in cis attendat quod\nsunt, sed potius quod\nsigna sunt, id est, quod signi­\nficant. Signum cst enim res, præter speciem quam\n\ningerit sensibus, aliud aliquid ex se facicns in cogita­\ntionem veniire :\nsicut vestigio viso, transissc animal\ncujus vestigium est, cogitamus; ct fumo\nviso, ignem\nsubesse cognoscimus ; ct vocc animantis audita, affe­\nctioncm\nanimi cjus advertimus ; ct tuba sonantc, mi­\nlites vel progredi sc I, vel regredi,\net si quid aliud\npugna postulat, oportere noverunt.\n\n2. Sgnorum igitur alia sunt naturalia, alia data.\nNaturalia sunt, quæ sinc\nvoluntate atque ullo appetitu\nsignificandi, præter se aliquid aliud ex se cognosci\n\nfaciunt, sicuti est fumus significans ignem. Non enim\nvolens significare id\nfacit, sed rerum cxperlarum anim­\nadversione ct notatione cognoscitur igncin\nsubesse,\netiam si fumus solus appareat. Sed et vesligiuln trans­\ncuntis\nanimantis ad hoc genus pertinet: et vultus irati\nseu tristis affectionem animi\nsignificat, etiam nulla ejus\nvoluntate qui aut iratus aut tritis est; aut si\nquisalius\n\nmotus animi vultu indice proditur, ctiam nobis non\nid agentibus ut\nprodatur. Sed de hoc toto genere nunc\ndisserere non est propositum. Quoniam tamen\nincidit\nin partitionem nostram, præteriri omnino non potuit ;\natque id\nhaetenus notatum esse suffecerit.\n\nCAPUT II. De quo signorum genere hie tractandum.\n\n3. Data vero signa sunt, quæ sibi quasque viventia\ninvicem dant ad demonstrandos,\nquantum possunt,\nmotus animi sui, vel sensa , aut intellecta quælibet.\nNoc\nulla causa cst nobis significandi, id est signi dandi,\nnisi ad depromendum ct\ntrajiciendum in alterius ani­\nmum id quod animo gerit is qui signum dat. Horum\n\nigitur signorum genus, quantum ad homines attinet,\nconsiderare atquc\ntractarc statuimus ; quia ct signa\ndivinitus data, quæ in Scripturis sanctis\ncontinentur,\nper homines nobis indicata sant, qui ea conscripse­\nrunt.\nHabent etiam bestiæ qua'dam inter se signa,\nquibus produnt appetitum animi sui.\nNam et gallus\ngallinaceus reperto cibo, dat signuln vocis gallinæ ut\n\naccurrat; et columbus gemitu columbam vocat, tel\nab ea vicissim vocatur; ct multa\nhujusmodi animad­\nverti solent. Quai utrum, sicut vultus aut dolentis\n\nclamor, sinc significandi voluntate sequantur motum\nanimi, an vere ad\nsignificandum dentur, alia quæstio\nest, et ad rem quæ agitur non pertinet : quam\npnr­\ntem ab hoc opere tanquam non necessariam remo­\nvemus.\n\nCAPUT III. — Inter signa principatum oblinenl\nverba.\n\n4. Signorum igitur quibus inter se homines sua\nsensa communicant, quaedam\npertinent ad oculorum\nsensum, pleraque ad aurium, paucissima ad cæteros\n\nsensus. Nam cum innuimus, non damus signum nisi\noculis ejus quem volumus per hoc\nsignum voluntatis\nnostræ participem facere. Et quidam motu 1 manuum\npleraque\nsignificant: et histrioncs omnium membro­\nnim motibus dant signa quaedam\nscrentibus, et cum\noculis eorum quasi fabulantur; et vexilla draconesque\n\nmilitares per oculos insinuant voluntatem ducum ct\nsuni hæc omnia quasi quædam\nverba visibilia. Ad\naures autem quæ pertinent, ut dixi, plura sunt, in\n\nverbis maxime. Nain ct tuba, et tibia, et cithara, dant\np!erumque non solum\nsuavem, sed etiam significan­\nlem sonum. Sed hæc omnia signa, verbis comparata\n\npaucissima sunt. Verba enim prorsus inter homines\nobtinuerunt principatum\nsignificandi quæcumque ani­\nmo concipiuntur, si ea quisque prodere velit. Nam et\n\nodore unguenti Dominus, quo perfusi sunt pedes\nrjus, signum aliquod dedit\n(Joan. XII, 5 et 7) ; et Sa­\n\ncramento corporis ct sanguinis sui prægustato \\ si­\ngnificavit quod voluit (Luc. XXII, i 9, 20); ct cum\nmulier tangendo fimbriam\nvestimenti cjus, salva facta\nest, nonnihil significat (Matth. IX, 21): sed innume­\nrabilis multitudo signorum, quibus suas\ncogitationes\n\nhomines exerunt, in verbi; constituta est. Nam illa si\ngna omnia quorum\ngenera breviter attigi, potui verbis\nenuntiare; verba vero illis signis nullo modo\npossem.\n\nCAPUT IV. - Unde iitteræ.\n\n5. Sed quia verberato acre statim transeunt, nee\ndiutius manent quam sonant,\ninstituta sunt per HUc­\nras signa verborum. Ita voccs oculis ostenduntur,\n\nnon per seipsas, sed per signa quiddam sua. Ista igi­\ntur signa non potuerunt\ncommunia esse omnibus\ngentibus, peccato quodam dissensionis humanæ, cum\nad\nse quisque principatum rapit. Cujus superbiæ si­\ngnum cst erecta illa turris in\ncoelum, ubi homines\nimpii non solum animos, sed etiam voces dissonas\nhabere\nmeruerunt (Gcn. XI, i-9).\n\nCAPUT V. — Diversitas linguarum.\n\n6. Ex quo factum cst ut ctiam Scriptura divina,\nqua tantis morbis humanarum\nvoluntatum subveni­\ntur, ab una lingua profecta, qua 1 opportune potuit\nper\norbem terrarum disseminari, per varias interpre­\ntum linguas longe lateque difTusa\ninnotesceret genti­\nbus ad salutem : quam legentes nihil aliud appetunt\nquam\ncogitationes voluntatemque illorum a quibus\nconscripta est, invenire, ct per illas\nvoluntitem Dei,\nsccundum quam tales homines locutos credimus.\n\nCAPUT VI. — Obscuritas Scripturœ in tropis et\nfiguris quorsum utilis.\n\n7. Sed multis et multiplicibus obscuritatibus, et\nambiguitatibus dccipiuntur qui\ntemere legunt, aliud\npro alio senticnles; quibusdam autcm locis quid vel\n\nfalso suspicentur non inveniunt, ita obscure quædam\ndicta densissimam caliginem\nobducunt. Quod totum\nprovisum divinitus esse non dubito, ad edomandam\nlabore\nsuperbiam, et iutellectum a fastidio revocan­\ndum I, cui facile investigata\nplerumque vilescunt.\nQuid enim est, quæso, quod si quisquam dicat san­\nctos\nesse homines atque perfectos, quoum viia ct\nmoribus Christi Ecclesia de\nquibuslibet superstitioni­\nbus præcidit eos qui ad se veniunt, et imilationc bo •\n\nnorum sibimet quodammodo ineorporal; qui boni\nfideles et veri a Dei servi,\ndeponentes onera sæculi, ad\nsanctum Baptismi lavacrum venerunt, atque inde\n\nascendentes conceptione sancti Spiritus fi uctum dant\ngeminae charitatis, id cst,\nDci ct proximi: quid cst\nergo quod si hæc quisque dicat, minus delectat au­\n\ndientem, quam si ad cumdem sensum locum illum\nexponat de Canticis canticorum, ubi\ndictum cst Ec­\nclesiæ, cum tanquam pulchra qua'dam femina lauda­\nretur, Dentes tui sicut grex detonsarum, ascendens\nde\nlavacra, quæ omnes geminos creant, et non est sterilis\n\nin eis (Cant. IV, <2) ? Num aliud homo discit, quani\n\ncum illud planissimis verbis, sine similitudinis hujus\nadminiculo audiret?\nEt tamen nescio quomodo sua­\nvius intueor sanctos, cum eos quasi dentes Ecclesiæ\n\n,'idco præcidere ab erroribus homines, atque in ejus\ncorpus, emollita\nduritia, quasi dcmorsos mansosque\n\ntransferre. Oves etiam jucundissime agnosco deton­\nsas, oneribus\nsrecularibus tanquam velleribus positis,\net ascendentes de lavacro, id est\ndcBaptismate, crcare\nomnes geminusf id est duo pracepta dilectionis, et\n\nnullam esse ab islo sancto fructu sterilem video.\n\n8. Sed quare suavius videam, quam si nulla de\ndivinis Libris talis similitudo\nprolnerctur, cum res\neadem sit eademque cognitio, difficile est dicere, et\n\nalia quæstio est. Nunc tamen nemo ambigit, et per\nsimilitudines libentius quæque\ncognosci, et cum aliqua\ndifficultate quæsita multo gratius inveniri. Qui enim\n\nprorsus non inveniunt quod quærunt, fame laborant;\nqui autem non quærunt,\nquia in promptu habent, fa­\nstidio sæpe marcescunt : in utroque autem languor\n\ncavendus est. Magnifice igitur et salubriter Spiritus\nfanctus ita Scripturas\nsanctas modificavit, ut locis\napertioribus fami occurreret, obscurioribus autem\nfa­\nstidia detergeret. Nihil enim fere de illis obscuritatibus\neruititr,\nquod non planissime dictum alibi rcperiatur.\n\nCAPUT VII. — Gradus ad sapientiam : primus, timor;\nsecundus, pietas; tertius, scientia; qua, tUI.. fortitudo ; quintus, consilium ;\nsextus, purgatio cordis; septi­ mus gradus seu finis,\nsapientia.\n\n9. Ante omnia igitur opus cst Dci timorc converti\nad cognoscendam ejus voluntatem\n, quid nohis appe­\ntendum fugiendumque præcipiat. Timor autem iste\n\ncogitationem de nostra mortalitate et de futura morte\nnecesse eSt incutiat, et\nquasi clavatis carnibus omnes\nsuperbiae motus ligno crucis aftigat. Deinde\nmitescere\nopus est pictate, neque contradicere divin:e Scriptu­\nræ sive\nintellectæ, si aliqua vitia nostra percutit; sive\nnon intellecte, quasi nos melius\nsaperc meliusque præ­\ncipcre1 possimus: sed cogitare potius ct credere id esse\n\nmelius et verius quod ibi scriptum est, etiam si lateat,\nquam id quod nos\njer nosmetipsos sapere possumus.\n\n10. Post istos duos gradus timoris atque pietatis ad\ntertium venitur scientiæ\ngradum, de quo nunc agere\ninstitui. Nam in eo se exercet omnis divinarum Scri­\n\npturarum studiosus, nihil in eis aliud inventurus quam\ndiligendum esse Dcum\npropter Deum, ct proximuin\npropter Deum : et illum quidem ex toto corde, ex\n\ntota anima, ex tota mente diligere; proximum vcro\ntanquam scipsum (Matth. xxn , 57 et 39 ), id est,\nut\ntota proximi, sicut etiam nostri dilectio referatur\nin Deum. De quibus duobus\npræceptis, cum de rebus\nageremus, libro superiore tractavimus. Necesse est\n\nergo, ut primo se quisque in Scripturis inveniat amore\nhujus sæculi, hoc est,\ntemporalium rerum, implicatum,\nlonge sejunctum esse a tanto amore Dcict tanto\namore\nproximi, quantum Scriptura ipsa praescribit. Tum vero\nille timor quo\ncogitat de judicio Dei, et illa pictas qua\nnon polestnisi credere et cedcre\nauctoritati sanctorum\nLibrorum, cogit eum seipsum lugere. Nam ista scicutia\n\nbonæ spei hominem non se jactantem, sed lamentantem\nfacit: quo affectu impetrat\nsedulis precibus consola­\ntionem divini adjutorii, ne desperalionc frangatur, et\n\nesse incipit in quarto gradu, hoc est fortitudinis, quo\nesuritur et sititur\njustitia. Hoc euim affectu ab omni\n\nmortifera jucunditate rerum Iranseuntium sese extra­\nhit, ei inde se\navertens convertit ad dilectionem\næternorum, incommutabilem scilicet unitatcm eam­\n\ndemque Trinitatem.\n\ni I. Quam ubi aspexerit, quantum potest, in longin­\nqua radiantem, suique\naspectus infirmitate sustinere\nse illam lucem non posse persenserit ; in quinto\ngradu,\nhoc est in consilio misericordiæ, purgat animam tu­\nmultuantem\nquodammodo atque obstrepentem sibi de\nappetitu inferiorum conceptis sordibus. Hic\nvero se\nin dilectione proximi gnaviter exercet, in eaque\nperficitur ; et spe\njam plenus atque integer viri.\nbus, cum pervenerit usque ad inimici dilectionem,\n\nascendit in sextum gradum, ubi jam ipsum oculam\npurgat, quo vidcri Deus\npotest, quantum potest ab iis\nqui huic sæculo moriuntur quantum possunt. Nam in\n\ntantum vident, in quantum moriuntur huic sæculo ;\nin quantum autem huic\nvivunt, non vident. Et ideo\nquamvis jam certior, ct non solum toletabilior, sei\n\netiam jucundior species lucis illius incipiat apparerc;\nin ænigmate adhuc\ntamen et per speculum videri di­\ncitur (I Cor. XIII, 12,),\nquia magis per fidem quam per\nspeciem ambulatur, cum in hac vita peregrinamur\n\n(II Cor, v, G, 7), quamvis conversationem habeamus\nin\ncoelis (Philipp. III, 20 ) In hoc autem gradu ita\npurgat\noculum cordis, ut veritati ne ipsum quidem\npra fcrat aut conferat proximum; ergo\nnee seipsum,\nquia nee illum quem diligit sicut scipsum. Erit crgo\niste\nsanctus tam simplici eorde atque mundano, u<\nneque hominibus placendi studio\ndetorqueatur a vero,\nnee respectu devitandorum quorumlibet incommodo­\nrum\nsuorum , quæ adversantur huic vitae. Talis filius\nascendit ad sapientiam, quæ\nultima et septima est\nqnia pacatus tranquillusque perfruitur. Initium enim\n\nsapientiae timor Domini (Psal. ex, 10, et\nEccli. 1, 16).\nAb illo enim usque ad ipsam per hos gradus tendi­\ntur,\net venitur.\n\nCAPUT VIII. — Libri canonici.\n\n12. Sed nos ad tertium illum gradum consideratio­\nnem referamus, de quo disserere\nquod Dominus sug­\ngesserit. atque tractare instituimus. Erit igitur divi­\n\nnarum Scripturarum solertissimus indagator, qui primo\ntotas legerit, notasque\nhabuerit, et si nondum intel­\nlectu , jam tamen lectione , duntaxat eas quæ appel­\n\nlantur canonicæ. Nam cæteras securius leget fide\nveritatis instructus, ne\npræoccupent imbecillem ani­\nmum, et periculosis mendaciis atque phantasmatibns\n\neludentes pra'judicent aliquid contra sanam intelli­\ngentiam. In canonicis\nautem Scripturis, Ecclesiarum\ncatholicarum quamplurium auctoritatem sequatur; in -\n\nter quas sane illæ sint, quæ apostolicas Sedes habere\net Epistolas accipere\nmeruerunt. Tenebit igitur hunc\nmodum in Scripturis canonicis , ut eas quæ ab omn!­\n\nbus accipluntur Ecclesiis catholicis, præponat eis quas\nquædam non\naccipiunt: in eis vero quæ non acci­\npiuntur ab omnibus, præponat eas quas plures\ngra­\nvioresque accipiunt, eis quas pauciores minorisque\nauctoritatis\nEcclesiæ tenent. Si autcm alias iuvcnerit\na pluribus, alias a gravioribus habcri,\nquanquam hoc\n\nfacile invenire non possit, æqualis tamen auctoritatis\neas hahendas\nputo.\n\n13. Tutus autem canon Scripturarum, in quo istam\nconsiderationem versandam\ndicimus, his libris conti­\nnetur (a): Quinque Moyseos, id\nest Gencsi , Exodo,\nLevitico , Numeris, Deuteronomio; et uno libro Jesu\n\nNave, uno Judicum, uno libello qui appellatur Ruth,\nqui magis ad Regnorum\nprincipium 1 videtur pertinere;\ndeinde quatuor Regnorum, et duobus Paralipomenon,\n\nnon consequentibus , sed quasi a latere adjunctis si­\nmulque per gentibus.\nHxc est historia, qum sibilnet\nannexa tempora continet, atque ordinem rerum : sunt\n\naliæ tanquam ex diverso ordine, quae neque huic or­\ndini, neque in:er se\nconnectuntur, sicut est Job, et\nTobias. et Esther, et Judith, et Machabxorum lihri\n\nduo, et Esdræ duo, qui magis subsequi videntur or­\ndinatam illam historiam\nusque ad Regnorum vel Pa­\nralipomenon terminatam : deinde Prophetæ, in quibus\n\nDavid unus liber Psalmorum ; et Salomonis tres, Pro­\nverbiorum, Cantica\ncanticorum, et Ecclesiastes. Nam\nilli duo libri, unus qui Sapientia , et alius qui\nEccle­\nsiasticus inscribitur, de quadam similitudine Salonio­\nnis esse\ndicuntur : nam Jesus Sirach eos conscripsisse\nconstantissime perhibetur (b), qui\ntamen quoniam in\nauctoritatem recipi meruerunt, inter propheticos nu­\n\nmerandi sunt. Reliqui sunt eorum libri, qui proprie\nProphetæ appellantur, duodecim\nProphetarum libri\nBinguli, qui connexi sibimet, quoniam nunquam se­\njuncti\nsunt, pro uno habentur : quorum Prophetarum\nnomina sunt hæc, Osee, Joel, Amos,\nAbdias, Jonas,\nMichæas, Nahum, Habacuc, Sophonias, Aggæus, Za-\ncharias,\nMalachias: deinde quatuor Prophetæ sunt\nmajorum volulninum, Isaias, Jeremias,\nDaniel, Eze­\nchiel. Ilis quadraginta quatuor libris Testamenti Ve­\nteris\nterminatur auctoritas (c) : Novi autem, quatuor\nlibris\nEvangelii, secundum Matthæum, secundum\nMarctun , secundum Lucam , secundum\nJoannem;\nquatuordecim Epistolis Pauli apostoli, ad Romanos,\nad Coriuthios\nduabus , ad Galatas , ad Ephesios, ad\nPhilippenses, ad Thessalonicenses duabus, ad\nColos­\nsenses, ad Timotheum duabus, ad Titum, ad Phi­\nlemonem, ad Hebræos;\nPetri duabus; tribus Joan­\nnis; una Judæ, et una Jacobi; Actibus Apostolorum\n\nlibro uno , et Apocalypsi Joannis libro uno.\n\nCAPUT IX. — Qua ratione vacandum studio\nScripturæ.\n\n14. In his omnibus iibris timentes Deum et pictate\nmansucti, quærunt voluntatem\nDei. Cujns operis et\nlaboris prima observatio est, ut diximus, nosse istos\n\nlibros, etsi nondum ad intellectum, legendo tamen\nvel mandare memoriae, vel omnino\nincognitos non ha­\nbere. Deinde illa quæ in eis aperte posita sunt, vel\n\npraecepta vivendi, vel regulæ credendi, solertius dili­\ngentiusque investiganda\nsunt: quæ tanto quisque plura\ninvenit, quanto est intelligentiæ I capacior. In iis\nenim\nquae aperte in Scripturis posita sunt, inveniuntur illa\nomnia quae\ncontinent fidem, moresque vivendi, spem\nscilicet atque charitatem, de quibus libro\nsuperiore\ntractavimus. Tum vero, facta quadam familiaritate\ncum ipsa lingua\ndivinarum Scripturarum, in ea quæ\nobscura sunt aperienda et discutienda pergendum\nest,.\nut ad obscuriores locutiones illustrandas de manife\nstioribus sumantur\nexempla, et quædam certarum\nsententiarum testimonia dubitationem incertis aufe­\n\nrant. In qua re memoria valet plurimum : quæ si de­\nfuerit, non potest his\npraeceptis dari.\n\nCAPUT X. — Scripturam contingit non intelligi ob\nignota signa vel ambigua.\n\n15. Duabus autem causis non intelliguntur quæ\nscripta sunt, si aut ignotis, aut\nambiguis signis obte­\nguntur. Sunt autem signa vel propria, vel translata.\n\nPropria dicuntur, cum his rebus significandis adhiben­\ntur, propter quas sunt\ninstituta ; sicut dicimus bovem,\ncum intelligimus pecus1, quod omnes nobiscum\nlati­\nnæ linguae homines hoc nomine vocant. Translata\nsunt, cum et ipsae res\nquas propriis verbis significa­\nmus, ad aliud aliquid significandum usurpantur:\nsicut\ndicimus bovem, et per has duas syllabas intelligimus\npecus quod isto\nnomine appellari solet; sed rursus\nper illud pecus intelligimus evangelistam, quem\nsigni­\nficavit Scriptura, interpretante Apostolo, dicens, Bo-\nMem triturantem non infrenabis (I Cor. IX,\n9).\n\nCAPUT XI. - Ut ignorantia signorum tollatur,\nne­ cessaria eat linguarum cognitio, ac præsertim grœcœ et\nhebrææ.\n\n. 16. Contra ignota signa propria magnum remedium\nest linguarum cognitio. Et\nlatinae quidem linguae ho­\nmines, quos nunc instruendos suscepimus, duabus aliis\n\nad Scripturarum divinarum cognilionem opus habent,\nhebraea scilicet et\ngraeca; ut ad exemplaria praeceden­\ntia recurratur, si quam dubitationem attulerit\nlatino­\nrum interpretum infinita varietas. Quanquam et he­\nbræa verba non\ninterpretata saepe inveniamus in li­\nbris, sicut Amen, et Alleluia, et Racha, et\nHosanna,\net si qua sunt alia : quorum partim propter sanctio.\nrem\nauctoritatem, quamvis interpretari potuissent,\nservata est antiquitas, sicut est\nAmen, et Alleluia\npartim vero in aliam linguam transferi non potasse\n\ndicuntur, sicut alia duo quae posumius. 'Sunt enini\nquædam verba certarum\nlinguarum, quæ in usum al­\n\nterius linguæ per interpretationem transire non pos­\nsint. El huc\nmaxime interjectionibus accidit, quae\nverba motum aniini significant potius, quam\nsenten­\ntiæ conceptæ1 ullam particulam ; nam et hæc. duo ta­\niia esse\nperhibentur : dicunt enim Racha Indignantis\nesse vocem, Hosanna lætantis. Sed non\npropter hxc\npauca, quæ notare atque interrogare facillimum est,\nsed propter\ndiversitates, ut dictum est, interpretum,\nillarum linguarum est cognitio\nnecessaria. Qui enim\nScripturas ex hebraea lingua in græcam verterunt,\n\nnumerari possunt; latini autem interpretes nullo\nmodo. Ut enim cuique primis fidei\ntemporibus in ma­\nnus venit codex græcus, et aliquantulum facultatis sibi\n\nutriusque linguæ habere videbatur, ausus est inter­\npretari,\n\nCAPUT XII. — Diversitas interpretationum utilia. Ex\nverborum ambiguitale ut accidit error interpretum.\n\n17. Quae quidem res plus adjuvit intelligendam,\nquam impedivit, si modo legentes\nnon sint negligen-\nLeS. Nam nonnullas obscuriores sententias plurium\ncodicum\nsæpe manifestavit inspectio, sicut illud Isaiæ\nprophetae unus interpres ait, Et domesticos seminis tui\n\nne despexeris; alius autem ait, Et carnem tuam\nne de­\n\nspexeris (Isai. LVIII, 7): uterque sibimet invicem atte­\n\nsiatus est. Namque alter ex altero exponitur, quia et\ncaro posset accipi\nproprie, ut corpus suum quisque ne\ndespiceret, se putaret admonitum; et domestici\nsemi­\nnis translate, Christiani possent intelligi, ex eodem\nverbi semine\nnobiscum spiritualiter nati: nunc au­\ntem collato interpretum sensu, probabilior\noccurrit\nsententia proprie de consanguineis non despiciendis\nesse præceptum,\nquoniam domesticos seminis cum ad\ncarnem retuleris, consanguinei potissimum\noccurrunt;\nunde esse arbitror illud Apostoli quod ait, Si quo\n\nmodo ad œmulationem adducere potuero carnem meam,\n\nut salvos faciam aliquos ex illis (Rom. XI, 44); id est,\n\nut æmulando eos qui crediderant, et ipsi crederent.\nCarnem euim sunm dixit\nJudros, propter consangui­\nnitatem. Itcm illud ejusdem Isaiæ prophetae, Nisi cre­\ndideritis, non intelligetis; alius interpretatus\nest, Nisi\ncredideritis, non permanebitis (Isai. VII, 9):\nquis ho­\nrum verba 2 secutus sit, nisi exemplaria linguae præ­\ncedentis\nlegantur, incertum est. Sed tamen ex utro­\nque magnum aliquid insinuatur scienter\nlegentibus.\nDifficile est enim ita diversos a se interpretes fieri, ut\nnon\nse aliqua vicinitate contingant. Ergo, quoniam in­\ntellectus in specie sempiterna\nest, fides vero in re­\nrum temporalium quibusdam cunabuiis quasi lacte\nalit\nparvulos; nunc autem per fidem ambulamus, non\nper speciem (II Cor. v, 7); nisi\nautem per fidem am­\nbulaverimus, ad speciem pervenire non poterimus quae\nnon\ntransit, sed permanet, per intellectum purgatum\nnobis cohærentibus veritati :\npropterea ille ait, Nisi\n. crediderius, non permanebitis;\nille vero, Nisi credide­\n\nvitis, wrrintelligetis.\n\n18. Et ex ambiguo linguæ præcedentisplerumque\ninterpres salltur, cui non bene\nnota sententia est, et\neam significationem transfert, quae a sensu scriptoris\n\npenitus aHena est: sicut quiJjm codit es habent, Acuti\n\npedes eorum ad effundendum sanguinem; o£ ὺς enim ct\nacutum apud Græcos, et velocem significat.\nIlle ergo\nvidit sententiam, qui transtulit; Veloces pedes eorum\n\nad effundendum sanguinem (Psal. XIII, 3) ; ille autem\nalius ancipiti\nsigno in aliam partem I'aptus erravit. Et\ntalia quidem non obscura, sed falsa\nsunt: quorum alia\nconditio est; non enim-intelligendos, sed emendandos\ntales\ncodices potius praecipiendum est. Hinc est cHam\nillud, quoniam μόσχος græce vitulus dicitur, μοσχεύματα\n\nquidam non intellexerunt esse plantationes, et vitula­\nmina interpretati sunt: qui error tam multos codices\n\npraeoccupavit, ut vix inveniatur aliter scriptum ; et\ntamen sententia\nmanifestissima est, quia clarescit con­\nsi qnentibus verbis : namque, Adulterinæ\nplantationes\nnon dabunt radices altas (Sap. IV, 3),\nconvenientius\ndicitur quam, vitulamina, quae pedibus in\nterra gra­\ndiuntur, et non haerent radicibus. Hanc translationem\nin eo loco\netiam caetera contexta custodiunt.\n\nCAPUT XIII. — Interpretationis vitium unde emendari\npossit.\n\n19. Sed quoniam et quae sit ipsa sententia, quam\nplures interpretcs pro sua\nquisque facultate atque ju­\ndicio conantur eloqui, non apparet, nisi In ea lingua\n\ninspiciatur quam interpretantur ; et plerumque a sensu\nauctoris devius\naberrat interpres, si non sit doctissi­\nmus : aut linguarum illarum, ex quibus in\nlatinam\nScriptura pervenit, petenda cognitio est ; aut habcn­\ndæ\ninterpretationes eoram qui se verbis nimis ob­\nstrinxerunt; non quia sufficiunt,\nsed ut ex eis veritas\nvel error detegatur aliorum 1, qui non magis verba\n\nquam sententias interpretando sequi maluerunt. Nam\nnon solum verba singula, sed\netiam locutiones sæpe\ntransferuntur, quæ omnino in latinæ linguae usum, si\n\nquis consuetudinem veterum qui latine locuti sunt,\ntenere voluerit, transire non\npossunt. Quae aliquando\nintellectui nihil adimunt, sed offendunt tamen eos qui\n\nplus dclectantur rebus, cum etiam in earum signis\nsua quaedam servatur\nintegritas. Nam soloecismus qui\ndicitur, nihil aliud est quam cum verba non ea\nlege\nsibi coaptantur, qua coaptaverunt qui priores nobis\nnon sine\nauctoritate aliqua locuti sunt. Utrum enim\nInter homines, an, Inter hominibus\ndicatur, ad rerum\nnon pertinet cognitorem. Item barbarismus quid aliud\nest,\nnisi verbum non eis litteris vel sono enuntiatum,\nquo ab eis qui latine ante nos\nlocuti sunt, enuntiari\nsolet? Utrum enim Ignoscere producta an correpta\n\ntertia syllaba dicatur, non multum curat qui peccatis\nsuis Deum ut ignoscat petit,\nquolibet modo illud ver­\nbum sonare potuerit. Quid est ergo integritas locutio­\n\nnis, nisi alienæ I consuetudinis conservatio, loquen­\ntium veterum\nauctoritate firmatae.\n\n20. Sed tamen eo magis inde offenduntur homines,\nquo infirmiores sunt; et eo sunt\ninfirmiores, quo do­\nctiores videri volunt, non rerum scientia qua ædifi-\n\ncamur, sed signorum qua non inflari omnino difficile\nest, cum et ipsa\nrerum scientia saepe cervicem erigal,\nnisi dominico reprimatur jugo. Quid enim\nobesi inicl­\nlectori, quod ita scriptum est: Quæ est terra in\nqua\n\nisti insidunt super eam, si bona est\nan nequam; et quæ\nsunt civitates in quibus ipsi inhabitant in ipsis (Num.\n\nXIII, 20) ? Quam locutionem magis alienæ linguae esse\narbitror, quam sensum\naliquem altiorem. Illud etiam\nquod jam auferre non possumus de ore cantantium\n\npopulorum, Super ipsum autem floriet sanctificatio mea\n(Psal. CXXXI, 18), nihil profecto sententiæ detrahit:\n\nauditor tamen peritior mallet hoe corrigi, ut non flo­\n\nriet, sed florebit diceretur; nec quidquam impedit cor­\nrectionem, nisi\nconsuetudo cantantium. Ista ergo fa­\ncile etiam contemni possunt, si quis ea\ncavere nolue­\nrit, quae sano intellectui nihil detrahunt. At vero illud\nquod\nait Apostolus, Quod stultum est Dei, sapientius\nest hominibus ;\net quod infirmum eat Dei, fortius est ho­\nminibus ( I Cor. I, 25) : si quis in eo graecam locutio­\nnem servare voluisset , ut\ndiceret, Quod stultum est\nDei, sapientius eat hominum ; et quod infirmum est\n\nDei, fortius est hominum ; iret quidem vigilantis le­\ncturis intentio in\nsententiae veritatem, sed tamen ali­\nquis tardior aut non intelligeret, aut etiam\npenerse\nintelligeret. Non enim tantum vitiosa locutio est in\nlatina lingua\ntalis, verum et in ambiguitatem cadit;\nut quasi hominum stultum vel hominum\ninfirmum sa­\npientius vel fortius videatur esse quam Dei. Quanquam\net iliud,\nsapientius eat hominibus, non caret ambiguo,\netiamsi\nsoloecismo caret. Utrum enim his hominibus\n\nab eo quod est, Huic homini; an bis hominibus ab eo\n\nquod est, Ab hoc homine, dictum sit, non apparet\nnisi illuminatione sententiæ.\nMelius itaque dicitur,\nSapientius cst quam homines, et fortius est quain\n\nhomines.\n\nCAPUT XIV. — Ignoti verbi et ignotæ locuticnis unde\neruenda cognitio.\n\n21. De ambiguis autem signis post loquemur ; nunc\nde incognitis agimus, quorum\nduae formae sunt, quan­\ntum ad verba pertinet. Namque aut ignotum verbum\n\nfacit haerere Icctorem, aut ignota locutio. Quae si ex\nalienis linguis veniunt,\naut quaerenda sunt ab earum\nlinguarum hominibus, aut eædem linguæ, si et otiuin\n\nest et ingenium, ediscendae, aut plurium interpre­\ntum consulenda collatio\nest. Si autem ipsius linguae\nnostrae aliqua verba locutionesque ignoramus, legendi\n\nconsuetudine audiendique innotescunt. Nulla sane sunt\nmagis mandanda\nmemoriæ, quam illa verborum locu­\ntionumque genera quae ignoramus; ut cum vel\nperi-\nHor occurrerit de quo quaeri possint, vel talis lectio\nquae vel ex\npraecedentibus vel consequentibus vel\nutrisque ostendat quam vim habeat, quidve\nsignificet\nquod ignoramus, facile adjuvante memoria possimus\nadvertere et\ndiscere. Quanquam tanta est vis consue­\ntudinis etiam ad discendum, ut qui in\nScripturis san­\netis quodammodo nutriti educatique sunt, magis alias\n\nlocutiones mirentur, easque minus latinas putent,\nqnam itas quas in Scripturis\ndidicerunt, neque in lati­\nnæ linguae auctonbus reperiuntur. Plurimum hie quo­\n\nque juvat interpretum numerositas collatis codicibus\ninspecta atque\ndiscussa; tantum absit falsiLas : nam\ncodicibus emendandis primitus debet\ninvigilare soler­\ntia eorum qui Scripturas divinas nosse desiderant, ut\n\nemendatis non emendati cedant, ex uno duntaxat in­\nterpretationis genere\nvenientes.\n\nCAPUT XV. — Commendatur ltala versio latina, et\ngraeca Septuaginta interpretum.\n\n22. In ipsis autem interpretationibus, Itala cæteris\npræferatur ; nam est\nverborum tenacior cum perspi­\ncuitate sententiae. Et latinis quibuslibet\nemendandis,\ngraeci adhibeantur, in quibus Septuaginta interpretum,\nquod ad\nVetus Testamentum attinet, excellit auctori­\nlas (a); qui jam per omnes peritiorcs\nEccle-ias tanta\npraesentia sancti Spiritus interpretati esse dicuntur, ut\nos\nunum tot hominum fuerit. Qui si, ut feriur, multi­\nque non indigni fide praedicant\n(b), singuli cellis etiam\nsingulis separati cum\ninterpretati essent, nih!! in ali­\ncujus eorum cod ice inventum est quod non\niisdem\nverbis eodemque verborum ordine invenirelur in eæ­\nteris; quis huic\nauctoritati conferre aliquiJ, nedum\npræferre audeat? Si autem contulerunt ul uua\nomnium\ncommuni tractatu judicioque vox fleret, nec sic qui­\ndem quemquam\nunum hominem qualibet peritia, ad\nemendandum tot seniorum doctorumque consensum\n\naspirare oportet aut decet. Quamobrem, etiamsi ali­\nquid alitcr in hebræis\ncxemplaribus invenitur quam isti\nposuerunt, cedendum esse arbitror divinae\ndispensa\nUon: quae per eos facta est, ut libri quos gens Judæa\nca tcris\npopulis, vel religione vel invidia prodere no­\nlebat, credituris per Dominum\nGentibus ministra regis\nPtolemæi potestate tanto ante proderentur. Itaque fieri\n\npotest ut sic illi interpretati sint, quemadmodum con­\ngruere Gentibus ille\nqui eos agebal , et qui unum os\nonmibus fecerat, Spiritus sanctus judicavit. Si d\ntamen,\nut superius dixi, horum quoqne interpretum qui verbis\ntenacius\ninhæserunt, collatio non est inutilis ad ex­\nplanandam saepe sententiam. Latini\nergo, ut dicere\ncoeperam, codices Veteris Testamenti, si necessc fue­\nrit,\ngraccorum auctoritate emendandi sunt, et corum\npotissimum qui cum Septuaginta\nessent, ore uno in­\nterpretati esse perhibentur. Libros autem Novi Testn­\n\nmenti, si quid in latinis varietatibus titubat, græcis\ncedere oportere non dubium\nest, et maxime qui apud\nEcclesias doctiores et diligentiores reperiuntur.\n\nCAPUT XVI.- Ut translata signa intelligantur juvat\ntum linguarum notitia, tum rerunt.\n\n23. In translatis vero signis si qua forte igno la\n\ncogunt hærere lectorem, partim linguarum notitia,\nparlim rerum,\ninvestiganda sunt. Aliquid enim ad si­\nmilitudinem valet, et procul dubio srcretum\nquiddam\ninsinuat Siloa piscina, ubi faciem lavare jussus est cui\noculos\nDominus iuto de sputo facto inunxerat (Joan.\n\nIX, 7): quod tamen nomen linguæ incognitae, nisi Evan­\ngelista interpretatus\nesset, tam magnus intellectus la­\ntcret. Sic etiam multa, quæ ab auctoribus\neorumdem\nLibrorum interpretata non sunt, nomina hebræa, non\nest dubitandum\nhabere non parvam vim atque adju­\ntorium ad solvenda ænigmata Scripturarum, si\nquis\nea possit interpretari: quod nonnulli ejusdem linguae\nperiti viri, nou\nsane parvum beneficium posteris con­\ntulerunt, qui separata de Scripturis eadem\nomnia verba\ninterpretati sunt; et quid sit Adam, quid Eva, quid\nAbraham,\nquid Moyses ; sive etiam locorum nomina,\nquid sit Jerusalem, vel Sion, vel\nJericho, vel Sina,\nvel Libanus, vel Jordanis ; vel quaecumque alia in illa\n\nlingua nobis sunt incognita nomina : quibus aperias et\ninterpretatis, multæ in\nScripturis figuratæ locutiones\nmanifesiantur.\n\n24. Rerum auteni ignorantia facit obscuras figura..\ntas locutiones , cum\nignoramus vel animantium, vel\nlapidum, vel herbarum naturas, aliarumve rerum,\n\nquæ plerumque in Scripturis similitudinis alicujusgra­\ntia ponuntur. Nam et\nde serpente quod notum est,\nlotum corpus eum pro capite objicere ferientibus,\n\nquantm illustrat sensum illum , quo Dominus jubet\nastutos nos esse sicut\nserpentes (Matlh. x, 16); ut sci­\nlicet pro capite nostro,\nquod est Christus, corpus potius\npersequentibus offeramus, ne fides christiana\ntanquam1\nnecetur in nobis, si parcentes corpori negemus Deum!\nvcl illud,\nquod per cavernae angustias coarctatus, depo­\nsita veteri tunica vires novas\naccipere dicitur,quantum\nconcinit ad imitandam ipsam serpentis astutiam, ex­\n\nuendumque ipsum veterein nominem, sicut Apostolus\ndicit, ut induamur novo (Eplies. iv, 22, 24 ; Coloss. III, 9,\n\n10); et exuendum per angustias, dicente Domino,\n\nIntrate per angustam portam (Matth. VII,\n13) I Ut ergo\nnotitia naturæ serpentis illustrat multas similitudines\nquas\nde hoc animante dare Scriptura consuevit; sic\nignorantia nonnullorum animalium\nquae non minus per\nsimilitudines commemorat, impedit plurimum intel­\n\nlectorem 2. Sic lapidum, sic herbarum, vel quaecumque\ntenentur radicibus. Nam et\ncarbunculi notitia, quod\nlucet in tenebris, multa illuminat eliam obscura libro­\n\nrum , ubicumquc propter similitudinem ponitur; et\nignorantia berylli vcl\nadamantis claudit plerumque in­\ntelligentiæ fores. Nec aliam ob causam facile est\nin­\ntelligere pacem perpetuam significari oleae ramusculo,\nquem rediens ad\narcam columba pertulit (Gen. VIII,\n11), nisi quia novimus\net olei lenem contactum non\nfacile alieno humore corrumpi, et arborem ipsam fron­\n\ndere perenniter. Multi autem propter ignorantiam\nhyssopi, dum nesciunt quam\nvim babeat, vel ad pur­\ngandum pulmonem, vel, ut dicitur, ad saxa radicibus\n\npenetranda, cum sit herba brevis atque humilis, omni­\nno invenire non\npossunt quare sit dictum, Asperges\nme hyssopo, et mundabor\n(Paal. L, 9).\n\n25. Numerorum etiam imperitia multa facit non in­\ntelligi, translate ac mystice\nposita in Scripturis. Inge­\nnium quippe, ut ita dixerim, ingenuum non potest non\n\nmoveri quid sibi velit quod et Moyses, et Elias, et ipse\nDominus quadraginta\ndiebus jejunaverunt Exod. XXIV,\n\n18 ; III Reg. XIX, 8; et Matth. iv,\n2). Cujus actionis\nfiguratus quidam nodus, nisi hujus numeri cognitio­\nne et\nconsideratione, non solvitur. Habet enim dena­\nrium quater, tanquam cognitionem\nomnium rerum\nintextam temporibus. Quaternario namque numero et\ndiurna et\nannua curricula peraguntur : diurna matu­\ntinis, meridianis, vespertinis,\nnocturnisque horarum\nspatiis; annua vernis, aestivis, autumnalibus, hiema­\n\nlibusque mensibus. A temporum autem delectatione\ndum in temporibus vivimus,\npropter æternitatem in\nqua vivere volumus, abstinendum et jejunandum est:\n\nquamvis temporum cursibus ipsa nobis insinuetur\ndoctrina contemnendorum temporum\net appetendo­\nrum aeternorum. Porro autem denarius numerus Crea­\ntoris atque\ncreaturae significat scientiam : nam trini­\ntas Creatoris est, septenarius autem\nnumerus creatu­\nram indicat, propter vitam et corpus. Nam in illa tria\nsunt,\nunde etiam toto corde, tota anima, tola mente •\ndiligendus est Deus ( Id. XXII, 37); in corpore au­\ntem quatuor manifestissima\napparent, quibus constat,\nelementa. In hocergc denario dum temporaliter no­\n\nbis insinuatur, id est, quater ducitur, caste et conti­\nnenter, a temporum\ndelectatione vivere, huc est qua­\ndraginta diebus jejunare monemur. Hoc Lex, cujus\n\npersona est in Moyse, hoc Prophetia, cujus personam\ngerit Elias, hoc ipse\nDominus monet; qui tanquam\ntestimonium habens ex Lege et Prophetis, medius in­\n\nter illos in monte, tribus discipulis videntibus atque\nstupentibus, claruit\n( Id., XVII, i, 3 ). Deinde ita quæ­\nriturquomodo\nquinquagenarius de quadragenario nu­\nmero existat, qui non mcdiocriter in nostra\nreligione\nsacratus est propter Pentecosten ( Act. II), et\nquomo­\ndo ter ductus propter tria tempora, ante Legem, sub\nLege, sub Gratia,\nvel propter nomen Patris, et Filii,\net Spiritus sancti, adjuncta eminentius ipsa\nTrinitate,\nad purgatissimæ Ecclesiae mysterium referatur, per­\nveniatque ad\ncentum quinquaginta tres pisces, quos\nretia post resurrectionem Domini in dexteram\npartem\nmissa ceperunt (Joan. XXI, 11). Ita multis aliis\natque\naliis numerorum formis quaedam similitudinum in san­\nctis Libris\nsecreta ponuntur, quae propter numerorum\nimperitiam legentibus clausa sunt.\n\n26. Non pauca etiam claudit atque obtegit nonnul­\nlarum rerum musicarum\nignorantia. Nam et de psal­\nterii et citharae differentia, quidam non inconcinne\n\naliquas rerum figuras aperuit: et decem chordarum\npsalterium (Psal. XXXII, 2 ; et Psal. xci, 4 ), non im­\n\nportune inter doctos quaeritur utrum habeat aliquam\nmusicae legem, quae ad\ntantum nervorum numerum\ncogat; an vero, si non habet, eo ipso magis sacrate\n\naccipiendus sit ipse numerus, vel propter decalogum\n\nLegis, de quo item numero si quæratur, nonnisi ad\nCreatorem\ncreaturamque referendus est, vel propter\nsuperius expositum ipsum denarium. Et\nille numerus\ndificationis templi, qui commemoratur in Evangelio,\nquadraginta\nscilicet et sci annorum ( Joan. II, 20 ),\nBracio quid\nmusicum sonat; et relatus ad fabricam\nDominici corporis, propter quam templi\nmentio facta\nest, cogit nonnullos haereticos confiteri Filium Dei\nnon faiso,\nsed vero et humano corpore indutum : et\nnumerum quippe et musicam plerisque locis\nin san -\nctis Scripturis honorabiliter posita invenimus.\n\nCAPUT XVII. — Origo fabulæ Musarum novem.\n\n27. Non enim audiendi sunt errores gentilium su­\nperstitionum, qui novem Musas\nJovis et Memoriae i\nfilias esse finxerunt. Refellit eos Varro, quo nescio\n\nutrum apud eos quisquam talium rerum doctior vel\ncuriosior esse possit. Dicit enim\ncivitatem nescio\nquam, non enim nomen recolo, locasse apud tres arli­\nfices\nterna simulacra Musarum, quod in templo Apol­\nlinis donum poneret, ut quisquis\nartificum pulchriora\nfurmasset, ab illo potissimum electa emeret. Itaque\n\ncontigisse ut opera sua quoque illi artifices aeque pul­\nchra explicarent, et\nplacuisse civitati omnes novem,\natque omnes esse emptas, ut in Apollinis templo\nde­\ndicarentur; quibus postea dicit Hesiodum poetam im­\nposuisse vocabula.\nNon ergo Jupiter novcm Musas ge­\nnuit, sed tres fabri ternas creaverint. Tres\nautem\nnon propterea ilia civitas locaverat, quia in somnis\neas viderat, aut\ntot se cujusquam illorum oculis de­\nmonstraverant; sed quia facile erat\nanimadvertere\nomnem sonum, qnae materies cantilenarum est, tri­\nformem esse\nnatura. Aut enim voce editur, sicuti eo­\nrum est qui faucibus sine organo canunt;\naut flatu,\nsicut tubarum et tibiarum ; aut pulsu, sicut in citha­\nris et\ntympanis, et quibuslibet aliis quæ percutiendo\ncanora sunt.\n\nCAPUT XVIII. — Profani si quid bene dixerunt, nun\naspernandum.\n\n28. Sed sive ita se habeat quod Varro retulit, sive\nnon ita; nos tamen non\npropter superstitionem pro­\nfanorum debemus musicam fugere, si quid inde utile\n\nad intelligendas sanctas Scripturas rapere polueri­\nmus; nec ad illorum\ntheatricas nugas converti, si\naliquid de citharis et de organis, quod ad\nspiritualia\ncapienda valeat, disputemus. Neque enim et 'litteras\ndiscere uon\ndebuimus, quia earum repertorem 2 di­\ncunt esse Mercurium; aut quia justitiae\nvirtutique lem­\npla dedicarunt, et quae corde gestanda sunt in lapi­\ndibus\nadorare maluerunt, propterea nobis justitia\nvirtusque fugienda est : imo vero\nquisquis bolus vc­\nrusque christianus est, Domini sui esse intelligat, ubi­\n\ncumque invenerit veritatem, quam confitens' et agno­\nsceens, etiam in Litteris\nsacris superstitiosa figmenta\nrepudiet; doleatque homines atque caveat, qui cogno­\n\nscentes Deum, nou ut Deum glorificaverunt, aut gra-\n\ntias egerunt, sed evanuerunt in cogitationibus suis,\net obscuratum est cor\ninsipiens eorum: dicentes enim\nse esse sapientes, stulti facti sunt, et\nimmutaverant\ngloriam incorruptibilis Dei in similitudinem imaginis\n\ncorruptibilis hominis, et volucrum , et quadrupeduln,\net serpentium (Rom. I, it\n|sqq.).\n\nCAPUT XIX. — Doctrinarum genera duo reperta apud\nEthnicos.\n\n29. Sed ut totum istum locum, nam est maxime\nnecessarius, diligentius explicemus;\nduo sunt gencra\ndoctrinarum, quae in gentilibus etiam moribus exer­\ncentur.\nUnum earum rerum quas inslituerunt homi­\nnes; alterum earum quas animadverterunt\njam per­\nactas aut divinitus institutas. Illud quod est secundum\n\ninstitutiones hominum, partim superstitiosum est,\npartim non est.\n\nCAPUT XX. — Scientiæ quas homines instituerunt ali­\nqum superstitionum plenæ. Catonis dictum lepidum.\n\n30. Superstitiosum est quidquid institutum est ab\nhominibus ad facienda et\ncolenda idola pertinens, vet\nad colendam sicuti Deum creaturam partemve ullam\n\ncreaturae ; vel ad consultationes et pacta quædam\nsignificationum cum\ndxmonibus placita atque foede­\nrata, qualia sunt molimina magicarum artium, quae\n\nquidem commemorare potius quam docere assolent\npoetæ. Ex quo genere suut,\nsed quasi licentiore vani­\ntate, aruspicum et augurum libri. Ad hoc genus per­\n\ntinent omnes etiam ligaturæ atque remedia, quæ me­\ndicorum quoque disciplina\ncondemnat, sive in præ­\ncantationibus, sive in quibusdam notis quos characte­\n\nres vocant, sive in quibusque rebus suspendendis\natque illigandis, vel etiam\naptandis 1 quodammodo,\nnon ad temperationem corporum, sed ad quasdam\n\nsignificationes aut occultas, aut etiam manifestas ; quæ\nmitiore nomine physica\nvocant, ut quasi non supersti­\ntione implicare, sed natura prodesse videantur :\nsicut\nsunt inaures in summo aurium singularum, aut de\nstruthionum ossibus\nansulae in digitis, aut cum libi\ndicitur singultienti, ut dextera manu sinistrum\npolli­\ncem teneas.\n\n31. His adjunguntur millia inanissimarum observa.\ntionum, si membrum aliquod\nsalierit, si junctim am­\nbulantibus amicis lapis, aut canis, aut puer medius\n\nintervenerit : atque illud quod lapidem calcant, tan­\nquam diremptorem amicitiae,\nminus molestum est,\nquam quod innocentem puerum colapho percutiunt,\nsi\npariter ambulantibus intercurrit. Sed bellum est\nquod aliquando pueri vindicamur a\ncanibus : nam\nplerumque tam superstitiosi sunt quidam, ut ctiam\ncanem qui\nmedius intervenerit, ferire audeant, non\nimpune; namque a vano remedio cito ille\ninterdum\npercussorem suum ad verum medicum nitit. Hinc\nsunt etiam illa,\nlimen calcare cum ante domum suani\ntransit; redire ad lectum, si quis dum se\ncalceat ster­\nnutaverit; redire domum, si procedens offenderit ;\ncum vestis\na soricibus roditur, plus tremere suspicio-\n\nlIe I futuri mali, quam præsens damnum dolere. Unde\nillud eli ganter\ndictum cst Catonis, qui cum esset con­\nsultus a quodam, qui sibi a soricibus\nerosas caligas\ndiceret; respondit non esse illud monstrum, sed vere\nmonstrum\nhabendum fuisse, si sorices a caligis ro­\nderentur.\n\nCAPUT XXI. — Superstitio mathematicorum.\n\n32. Neque illi ab hoc genere perniciosæ supersti­\ntionis segregandi sunt, qui\ngenethliaci, propter nata­\nlium dierum considerationes, nunc autem vulgo ma­\n\nthematici vocanlur. Nam et ipsi quamvis veram atel­\nlarum positionem, cum quisque\nnascitur, consecten­\ntur, et aliquando etiam pervestigent ; tamen quod inde\n\nconantur vel actiones nostras vel actionum eventa\npraedicere, nimis errant, et\nvendunt imperitis homi­\nnibus miserabilem servitutem. Nam quisque liber ad\n\nhujusmodi mathematicum cum ingressus fuerit, dat\npecuniam ut servus inde exeat aut\nMartis, aut Vene­\nris, vel potius omnium siderum; quibus illi qui primi\n\nerravcrunt, erroremque posteris propinaverunt, vel\nv bestiarum propter\nsimilitudinem, vel hominum ad\nipsos homines honorandos imposuerunt vocabula. Non\n\nenim mirandum est, cum etiam propioribus recenlio­\nribusque temporibus,\nsidus quod appellamus Lucife­\nrum, honori et nomini Caesaris Romani dicarc conati\n\nsunt (a). Et fortasse factum esset atque isset in vetu­\nstatem, nisi avia\nejus Venus præoccupasset hoc nomi­\nnis prsedium; neque jure ullo ad hæredes\ntrajiceret,\nquod nunquam viva possederat aut possidendum peti­\nvcrat. Nam\nabi vacabat locus, ncquc alicujus priorum\nmortuorum honore tenebatur, factum est\nquod in re­\nlius talibus fieri solet. Pro quintili enim et sextili mcn­\n\nsibus, Julium atque Augustum vocamus, de honoribus\nl.ominum Julii Cæsaris et\nAugusti Cæsaris nuncupa­\nloS ; ut facile qui voluerit intelligat etiam illa sidera\n\nprius sine his nominibus coelo vagata esse : mortuis\n::utem illis quorum\nhonorare memoriam vel coacti\nsunt homines regia potestate, vel placuit humana va­\n\nnitate, nomina eorum imponentes sideribus, eos ipsos\nsibi mortuos in coelum\nlevarevidcbantur. Sed quodli­\nbet vocentur ab hominibus, sunt tamen sidera, quæ\n\nDeus instituit et ordinavit ut voluit ; et est certus mo­\ntus illorum, quo\ntempora distinguuntur atque varian­\ntur. Quem motum notare, cum quisque nascitur,\nquo\nmodo se habeat, facile est, per corum inventas con­\nscriptasque regulas,\nquos sancta Scriptura condemnat,\ndicens : Si enim tantum\npotuerunt scire, ut postent asti­\nmare sacculum, quomodo ejus Dominum non facilius in­\nvenerunt ( Sap. XIII, 9 ) ?\n\nCAPUT XXII. — Observatio siderum ad cognoscen­\ndam vitæ seriem vana.\n\n33. Sed ex ea notatione velle nascentium morcs ,\nactus, eventa praedicere, magnus\nerror et magna de­\nmentia est. Et apud eos quidem qui talia dediscenda\n\ndidicerunt, sine ulla dubitatione refellitur hæc su­\nperstitio. Constellationes\nenim quas vocant, notatio\n\ncst siderum, quomodo se habebant cum ille nascere­\ntur, de quo isti miseri a\nmiserioribus consuluntur.\nFieri autem potest, ut aliqui gemini tam sequaciter\n\nfundantur ex utero, ut intervallum temporis inter eos\nnullum possit\napprehendi, et constellationum numeris\nannotari. Unde Decesse est nonnullos\ngeminos easdem\nbabere constellationes, cum paria rerum , vel quas\nagunt vel\nquas patiuntur, evenla non habeant, sed\nplerumque ita disparia, ut alius\nfelicissimus, alius in­\nfelicissimus vivat: sicut Esau et Jacob geminos ac­\n\ncepimus natos, ita ut Jacob, qui posterior uascebalur,\nmanu plantam praecedentis\nfratris tenens inveniretur\n\n(Gen. xxv, 25). Horum certe dies atque hora nascen­\ntium\naliter notari non posset, nisi ut amborum con­\nstellatio esset una; quantum autem\nintersit inter am­\nbornm mores, facta, labores atque successus, Scri­\nplura\ntestis est, jam ore omnium gentium pervagnta 1.\n\n34. Neque enim ad rem pertinet, quod dicunt ipsum\nmomentum minimum atque\nangustissimum temporis,\nquod geminorum partum disterminat, multum valere\nin\nrerum natura atque caelestium corporum rapidis­\nsima velocitate. Etsi enim\nconcedam ut plurimum\nvaicat, tamen in constellationibus a mathematico in­\n\nveniri non potest, quibus inspectis se fata dicere pro­\nfitetur. Quod ergo in\nconstellationibus non invenit ,\nquas necesse est unas inspiciat, sive de Jacob,\nsive de\nejus fratre consulatur; quid ei prodest si distat in\ncoelo quod\ntemere securus infamat, et non distat4 in\ntabula quam frustra sollicitus intuetur?\nQuare istæ\nquoque opiniones quibusdam rerum signis humana\npræsumptione\ninstitutis, ad eadem illa quasi quæ­\ndam cum daemonibus pacta et conventa\nreferendae\nsont.\n\nCAPUT XXIII. — Cur repudianda genethliacorum\nscientia.\n\n35. Hinc enim fit ut occulto quodam judicio divino,\ncupidi malarum rerum homincs\ntradantur illudendi et\ndecipiendi pro meritis voluntatum suarum, illuden­\n\ntibus eos atque decipientibus praevaricatoribus ange­\nlis; quibus ista mundi pars\ninfima, secundum put­\ncherrimum ordinem rerum , divinai providentiæ lege\n\nsubjecta est. Quibus illusionibus et doceptionibus eve­\nnit, ut istis\nsuperstitiosis et perniciosis divinationum\ngtneribus multa praeterita et futura\ndicantur, nec\naliter accidant, quam dicuntur; multaque observan­\ntibus\nsecundum observationes suas eveniant, quibus\nimplicati curiosiores fiant, et sese\nmagis magisque\ninserant multiplicibus laqueis perniciosissimi erreris.\nHoc\ngenus fornicationis animæ salubriter divina Scri­\nptura non tacuit; neque ab ea\nsic deterruit animam ,\nut propterea talia negaret esse sectanda quia falsa die\n\ncuntur a professoribus eorum, sed etiam si dixerint\n\nvobis, inquit, et ita evenerit, ne\ncredatis eis (Deut. XIII,\n1-3). Non enim quia imago Samuelis mortui Sauli\nregi\n\nvera praenunliavit (I Reg. XXVIII, 14-20; Eccli. XLVI ,\n53), propterea talia sacrilegia, quibus imago\nilla præ­\nsentata est, minus exsecranda sunt: aut quia in Acti­\nbus\nApostolorum ventriloqua' femina verum testimo­\nnium perhibuit Apostolis Domini,\nidcirco Paulus\napostolus pepercit iili spiritui, ac non potius feminam\n\nillius dxmonii correptione atque exclusione mundavit\n\n( Act. XVI, 16-18).\n\n36. Omnes igitur artes hujusmodi vel nugatoriæ\nvel noxiae superstitionis, ex\nquadam pestifera socie­\ntate bominum et daemonum, quasi pacta quaedam in­\n\nfidelis et dolosae amicitiæ constituta, penitus sunt re­\npudianda et fugienda\nchristiano: Non quod idolum\nsit aliquid, ait Apostolus, sed quia quæ immolant, dæ-\nmoniis immolant, et non Deo; nolo\nantem vos socios\n\ndemoniorum fieri (I Cor. x, 49, 20).\nQuod autem de\nidolis, et de immolationibus, quae honori eorum ex­\nhibentur,\ndixit Apostolus, boc de omnibus imaginariis\nsignis sentiendum est, quae vel ad\ncultum idolorum,\nvel ad creaturam ejusque partes tanquam Deum co­\nlendas\ntrahunt, vel ad remediorum aliarumque obser­\nvationum curam pertinent; quae non\nsunt divinitus\nad dilectionem Dei et proximi tanquam publice con­\nstituta,\nsed per privatas appetitiones rerum tempora­\ntium corda dissipant miserorum. In\nomnibus ergo\nistis doctrinis societas daemonum formidanda atque\nvitanda est,\nqui nihil cum principe suo diabolo nisi\nreditum nostrum claudere atque obserare\nconantur.\nSicut autem de stellis, quas condidit et ordinavit\nDeus, humanae\net deceptoriæ conjecturae ab homini­\nbus institutae sunt; sic etiam de quibusque\nnascenti­\nbus vel quoquo modo divinae providentiae administra­\ntione\nexistentibus rebus, multi multa humanis suspi­\ncionibus, quasi regulariter\nconjectata I, litteris manda­\nverunt, si forte insolite acciderint, tanquam si\nmula\npariat, aut fulmine aliquid percutiatur.\n\nCAPUT XXIV. — Societas et pactum cum dæmonibus in .\nsuperstitioso rerum usu.\n\n37. Quae omnia tantum valent, quantum praesum­\nptione animorum quasi communi\nquadam lingua cum\ndæmonibus foederata sunt.. Quae tamen plena sunt\nomnia\npestiferae curiositatis, cruciantis sollicitudinis,\nmortiferae servitutis. Non\nenim quia valebant, anim­\nadversa sunt; sed animadvertendo atque signando a\n\ntactum est ut valerent. Et ideo diversis diverse prove­\nniunt secundum\ncogitationes et præsumptiones suas.\nIlli enim spiritus qui decipere volunt, talia\nprocurant\ntuique, qualibus eum irretitum per suspiciones et\nconsensiones\nejus vident. Sicut enim , verbi gratia,\n\nuna figura litteræ X quæ decussatim notatur, aliud\n\napud Graecos. aliud apud Latinos valet, non natura ,\nsed placito et consensione\nsignificandi; et idco qui\nutramque linguam novit, si homini Græco velit aliquid\n\nsignificare scribendo, non in ea significatione ponit\nbane litteram, in qua\neam ponit cum homini scribit\nLatino: et Beta uno eodemque sono, apud Graecos\n\nlitterae, apud Latinos oleris nomen est; et cum dico,\nLege, in his duabus\nsyllabis, aliud Græcus, aliud La-\ntinus intelligit: sicut ergo hæ omnes\nsignificationes\npro suae cujusque societatis consensione animos mo­\nvent, et\nquia diversa consensio est, diverse movent;\nnec ideo consenserunt in eas homines,\nquia jam vale­\nbant ad significationem, sed ideo valent, quia consen­\nserunt\nin eas: sic etiam illa signa, quibus perniciosa\ndaemonum societas comparatur, pro\ncujusque obser­\nvationibus valent. Quod manifestissime ostendit ritus\n\naugurum, qui et antequam observent, et posteaquam\nobservata signa tenuerint, id\nagunt ne videant vola­\ntus, aut audiant voces avium; quia nulla ista signa\n\nsunt, nisi consensus observantis accedat.\n\nCAPUT XXV. — In institutis humanis non supersti­\ntiosis quædam superflua, quædam commoda et neces­ saria.\n\n38. Quibus amputatis atque eradicatis ab animo\nchristiano, deinceps videndae sunt\ninstitutiones homi­\nnum non superstitiosæ , id est, non cum daemonibus,\nsed\ncum ipsis hominibus instititæ. Namque omnia quæ\nideo valent inter homines, quia\nplacuit inter eos ut\nvaleant, instituta hominum sunt : quorum partim\n\nsuperflua luxuriosaquc instituta sunt, partim commoda\net necessaria. Illa enim\nsigna quae saltando faciunt\nbislrionesy si natura, non instituto et consensione\n\nhominum valerent; non primis temporibus, saltante\npantomimo (a;, præco\npronuntiaret populis Cartha­\nginis quid saltator vellet intelligi. Quod adhuc\nmulti\nmeminerunt senes, quorum relatu lucc solemus au­\ndire. Quod idco\ncredendum est, quia nunc quoque si\nquis theatrum talium nugarum imperitus\nintraverit,\nnisi ei dicatur ab altero quid iili motus significent ,\nfrustra\ntotus intentus est. Appetunt tamen omnes\nquamdam similitudinem in significando, ut\nipsa signa,\nin quantum possunt , rebus quae significantur similia\nsint. Sed\nquia multis modis simile aliquid alicui po­\ntest esse, non constant talia signa\ninter homines, nisi\nconsensus accedat.\n\n39. In picturis vero et statuis, caeterisque hujusmodi\nsimulatis operibus, maxime\nperitorum artificum, nemo\nerrat cum similia viderit, ut agnoscat quibus sint re­\n\nbus similia. Et hoc totum genus inter superflua homi.\nnum instituta\nnumerandum est, nisi cum interest quid\neorum, qua Jecausa, et ubi, et quando, et\ncujus au­\nctoritate fiat. Millia denique fictarum fabularum et fal-\nsitatum,\nquarum mendaciis homines delectantur, hu­\nmana instituta sunt. Et nulla magis\nhominum propria,\nquae a seipsis habent, existimanda sunt, quam quæque\nfalsa\natque mendacia. Commoda vero et necessaria\n\nhominum cum hominibus instituta sunt, quæcumque in\nhabitu et cultu\ncorporis ad sexus vel honores discer­\nnendos differentia placuit ; et\ninnumerabilia genera si­\ngnificationum sine quibus humana societas, aut non\n\nomnino, aut minus commode geritur; quæque in pon­\nderibus atque mersuris, et\nnummorum impressionibus\nvel æstimationibus, sua cuique civitati et populo sunt\n\npropria; et cætera hujusmodi, quæ nisi hominum in­\nstituta essent, non per\ndiversos populos varia essent,\nnec in ipsis singulis populis pro arbitrio suorum\nprin­\ncipum mutarentur.\n\n40. Sed hæc tuta pars humanorum institutorum,\nquæ ad usum vltæ necessarium\nproficiunt, nequaquam\ncst fugienda christiano; imo etiam quantum salis est,\n\nintuenda, memoriaque retinenda.\n\nCAPUT XXVI.— Quce hominum instituta fugienda,\nel quæ amplectenda sint.\n\nAdumbrata enim quædam ct naturalibus utcumque\nsimilia hominum instituta sunt.\nQuorum ca quæ ad so­\ncirtatem, ut dictam est, dæmonum pertinent, penilus\n\nrepudianda sunt et detestanda : ca vero quæ homines\ncum hominibus habent,\nassumenda, in quantum non\nsunt luxuriosa atque superflua ; et maxime litterarum\n\nfiguræ, sine quibus legere non possumus, linguarum­\nque varietas quantum\nsatis est, de qua superius dispu­\nlavimus. Ex eo gencre sunt etiam notae, quas qui\ndi­\ndicerent proprie jam notarii appellantur. Utilia sunt\nista, nec\ndiscuntur illicite, nec superstitione implicant,\nnec luxu enervant, si tantum\noccupent, ut majoribus\nrebus, ad quas adipiscendas servire debent, non sint\n\nimpedimento.\n\nCAPUT XXVII. — Scientiarum quas homines noM in­\nstituerunt, aliquæ juvant ad intelligentiam Scriptu­ rarum.\n\n41. Jamvero illa quae non instituendo , sed aut\ntransacta temporibus, aut\ndivinitus instituta, investi­\ngando homines prodidcrunt, ubicumque discanlur,\n\nnon sunt hominum instituta existimanda. Quorum alia\nsunt ad sensum corporis,\nalia vero ad rationem animi\npcriinenlia. Sed illa quæ sensu corporis attinguntur,\n\n'cl narrata credimus, vel demonstrata sentimus, vel\nexperta conjicimus.\n\nCAPUT XXVIII. — Historia quatenus juvet.\n\n42. Quidquid igitur de ordine temporum transacio­\nrum indicat ea quæ appellatur\nhistoria, plurimum nos\nadjuvat ad sanctos Libros intelligendos, etiamsi præ­\n\nter Ecclesiam puerili eruditione discatur. Nam et per\nOlympiadas, et per Consulum\nnomina multa saepe\nquæruntur a nobis; et ignorantia consulatus, quo na­\ntus\nest Dominus, et quo passus est, nonnullos cocgit\nerrare, ut putarent quadraginta\nsex annorum aetate\npassum esse Dominum, quia per tot annos ædificatum\n\ntemplum esse dictum est a Judacis, quod imaginem\nDominici corporis habebat. Et\nannorum quidem fere\ntriginta baptizatum esse retinemus auctoritate evan­\n\ngelica (Luc. III, 23) : sed postea quot annos in hac vita\n\negerit, quanquam textu ipso actionum ejus animad­\nverti possit; tamen ne aliunde\ncaligo dubitationis oria.\ntur, dc historia gentium collatacum Evangdio, liqui­\n\ndius certiusque colligitur. Tunc enim videbitur nov\nfrustra esse dictum,\nquod quadraginta sex annis lem­\nplum ædificatum sit, ut cum referri iste numerus\nad\nætatem Domini non potuerit, ad secretiorem instru­\nctionem humani\ncorporis referatur, quo indui propter\nnos non dcdignatus est unicus Dei Filius,\nper quem\nfacta sunt omnia.\n\n43. De utilitate autem historiae, ut omittam Græ­\ncos, quantam noster Ambrosius\nquæstionem solvit,\ncalumniantibus Platonis lectoribus et dilectoribus ;\nqui\ndicere ausi sunt omnes Domini nostri Jesu Christi\nsententias, quas mirari et\nprædicare coguntur, de Pla­\ntonis lihris cum didicisse, quoniam longe ante huma­\n\nnum adventum Domini Platonem fuisse, negari non\npotest ! Nonne memoratus\nepiscopus, considerata !; i-\nstoria gentium, cum reperisset Platonem Jeremiæ tem­\n\nporibus profectum fuissc in Ægyptum, ubi propheta\nille tunc erat (a),\nprobabilius esse ostendit quod Plato\npotius nostris Litteris per Jcremiam fuerit\nimbutus,\nut illa posset docere vel scribcre quae jure laudantur?\nAnte\nLitteras enim gentis Hebræorum, in qua unius\nIci cultus emicuit, ex qua secundum\ncarnem venit Do­\nminus noster, nec ipse quidem Pythagoras fuit, a cu­\njus\nposteris Platonem theologiam didicisse isti asse­\nrunt. Ita consideratis\ntemporibus fit multo credibi­\nlius istos potius de Litteris nostris habuisse\nqurccum­\nque bona et vera dixerunt, quam de Platonis Dominum\nJesum Christum,\nquod dementissimum est credere.\n\n44. Narratione autem historica cum praeterita etiam\nhominum instituta narrantur,\nnon inter humana in­\nstituta ipsa historia numeranda est; quia jam quæ trans­\n\nierunt, ncc infecta fieri possunt, in ordine temporum\nhabenda sunt, quorum\nest conditor ct administrator\nDeus. Aliud est enim facta narrare, aliud docere fa­\n\ncienda. Historia facta narrat fidcliter atque utiliter;\nlibri autem\naruspicum, et quaeque similes litteræ, fa­\ncienda vel observanda intendunt docere,\nmonitoris au­\ndacia, non indicis 1 fide.\n\nCAPUT XXIX. - Ad Scripturarum intelligentiam qua­\ntenus conducat animalium, herbarum, etc., præsertim­ que siderum cognitio.\n\n45. Est eliam narratio demonstrationi similis, qua\nnon præterita, sed præsentia\nindicantur ignaris. ln\nquo genere sunt quæcumque de locorum situ, naturis­\n\nque animalium, lignorum, herbarum, lapidum, alio-\nrumve corporum scripta sunt. De\nquo genere supe­\nrius egimus, eamque coguitionem valere ad ænigmata\n\nScripturarum solvenda docuimus: non ut pro quibus­\ndam signis adhibeantur, tanquam\nad remedia vcl ma­\nchinamenta superstitionis alicujus; nam et illud ge­\nnus\njam distinctum ab hoc licito et libero separavimus.\nAliud est enim dicere, Tritam\nistam herbam si bihe­\nris, venter non dolebit; et aliud est dicere, Istam her­\n\nbam collo si suspenderis, venter non dolebit. Ibienim\nprobatur contemperatio\nsalubris, hic significatio su­\nperstitiosa damnatur. Quanquam ubi præcantationes,\n\net invocationes, ct characteres non sunt, plerumque\ndubium est utrum\nres quae alligatur, aut quoquo modo\nadjungitur sanando corpori, ut naturæ valeat,\nquoa Ii­\nbcre adhibendum est, an significativa quadam obliga­\ntione\nproveniat, quod tanto prudentius oportet cavere\nchristianum, quanto cfficacius\nprodesse videbilnr. Sed\nubi latet qua causa quid valeat, quo animo quisque\n\nutatur interest, duntaxat in sanandis vel temperandis\ncorporibus, sive in\nmedicina, sive in agricultura.\n\n46. Siderum autem cr gnoscendorum non narratio,\nsed demonstratio est, quorum\nperpauca Scriptura\nco nmemorat. Sicut autem plurimis notus est lunæ\ncursus,\nqui etiam ad passionem Domini anniversarie\ncelebrandam solemniter adbibetur; sic\npaucissimis cse­\nterorum quoque siderum vel ortus, vel occasus, vel\naHin\nquælibet momenta sine ullo sunt errore notissima.\nQu c per seipsam cognitio,\nquanquam superstitione\nnon alliget, non multum tamen ac prope nihil adjuvat\n\ntractationem divinarum Scripturarum, et infructuosa\nintentione plus impedit; et\nquia familiaris est perni­\nciosissimo errori fatua fata cantantium, commodius\n\nhonestiusque contemnitur. Habet autem præter de­\nmonstrationem præsentium,\netiam praeteritorum nar­\nmtioni simile aliquid, quod a præsenti positione, mo­\n\ntuque siderum, et in præterita eorum vestigia regula­\nriter licet rccurrere.\nHabet etiam futurorum regularcs\ncoi jecturas, non suspiciosas et ominosas, sed\nratas et\ncertas; non ut ex eis aliquid trahere in nostra facta 1\net eventa\ntentemus, qualia genethliacorum deliramenta\nsunt, sed quantum ad ipsa pertinet\nsidera. Nam sicut\nis qui computat lunam, cum hodie inspexerit quota\nsit, et\nante quotlibet annos quota fuerit, et post quot­\nlibet annos quota futura sit\npotest dicere; sic de uno­\nquoque siderum, qui ea perite computant, respon­\n\ndere consueverunt. De qua tota cognitione, quantum\nad usum ejus attinet, quid mihi\nvideretur aperui.\n\nCAPUT XXX. — Quid eodem conferant artes me­\nchanice.\n\n. 47. Artium etiam caeterarum, quibus aliquid fabri­\n\ncatur, vel quod remaneat post operationem artificis ab\nillo effectum, sicut\ndomus, et scamnum, et vas aliquod,\natque alia hujuscemodi; vel qnac mjnisteriu:n\nquod­\ndamexhibent operanti Deo, sicut medicina, et agri­\ncultura, et\ngubernatio: vel quarum omnis eflectusest\nactio, sicut saltationum et cursionum et\nluctaminum:\nharum ergo cunctarum artium de præteritis experi­\nmenta faciunt\neti 1m futura conjici; nam nullus earum\nartifex membra movet in operando, nisi\npræteritorum\nmemoriam cum futurorum exspectatione contexat.\nHarum autem\ncognitio tenuiter in ipsa humana vita\ncursimqne usurpanda est, non ad opcrandum,\nnisi\nforte officium aliquod cogat, de quo nunc non agimus;\nsed ad\njudicandum, ne omnino nesciamus quid Scri­\nptora velit insinuare, cum de his\nartibus aliquas figu­\nratas locutiones inserit.\n\nCAPUT XXXI. — Quid juvet dialectica.\nSophismata.\n\n48. Restant ea quae non ad corporis sensus, sed\nad rationem animi pertinent, ubi\ndisciplina regnat\n\ndisputationis et numer i. Sed disputationis discip!ina\nad omnia genera\nquæstionum, qu:e in Literis sanctis\nsunt penetranda et dissolvenda , plurimum\nvalet :\ntantum ibi cavenda est libido rixandi, et puerilis quæ­\ndam\nostentatio decipiendi adversarium. Sunt enim\nmulta quæ appellamur sophismata,\nfalsæ conclusiones\nrationum , et plerumque ita veras imitantes, ut non\nsolum\ntardos , sod ingeniosos etiam minus diligenter\nattentos decipiant. Proposuit enim\nquidam, dicens ei\ncum quo loquebatur : Quod ego siun, tu non es. At\nille\nconsensit : vcrum enim erat ex parte, vel eo ipso\nquod iste insidiosus, ille\nsimplex erat. Tunc iste ad­\ndidit : Ego autem homo sum. Hoc quoque cum ab illo\n\naccepisset, conclusit dicens : Tu igitur ron es homo\n(a). Quod genus\ncaptiosarum conclusionum Scri­\nptura, quantum existimo, detestatur illo laco , ubi\n\ndictum est : Qni sophistice loquitur,\nodibilis est (Eccli.\n\nXXXVII , 23). Quanquam etiam sermo non captiosus,\nsed tamen abundantius quam\ngravitatem decet, ver­\nborum ornamenta consectans , sophisticus dicitur.\n\n49. Sunt etiam verae connexiones ratiocinationis\nfalsas habentes sententias, quoe\nconsequuntur errorem\nillius cum quo agitur : quæ tamen ad hoc inferuntur\na\nbono et docto homine, ut in iis erubescens ille cujus\nerrorem consequuntur, eumdem\nrelinquat errorem ; ■\nquia si in eodem manere voluerit, necesse est etiam\n\nilla quae damnat, tenere cogatur. Non enim vera in­\nferebat Apostolus, cum\ndiceret, Neque Christus resur­\nrexit; et illa alia, Inanis eat pr æ dicatio nostra, inanis\nest et\nfides vestra (I Cor. xv, 14); et deinceps alia\nquaL.\nomnino falsa sunt, quia et Christus resurrexit,\net non erat inanis prædicatio\neorum qui hoc annun­\ntiabant, nec fides eorum qui hoc credidcrant : sed ista\n\nfalsa verissime connectebantur illi sententiae qua di­\ncebatur non esse\nresurrectionem mortuorum. Istis\nautem falsis repudiatis, quoniam vera erant si\nmor­\ntui non resurgunt, consequcns erit resurrectio mor­\ntuorum. Cum ergo\nsint veræ connexiones, non solum\nverarum, sed etiam falsarum sententiarum, facile\nest\nveritatem connexionum etiam in scholis iliis discere,\nquæ præter\nEcclesiam sunt. Sententiarum autem\nveritas in sanctis Lihris ecclesiasticis\ninvestiganda est.\n\nCAPUT XXXII. — Veritas connexionum non ab ho­\nminibus instituta eat, sed tantum observata.\n\n50. Ipsa tamen veritas connexionum non instituta,\nsed animadversa est ab\nhominibus et notata, ut cam\npossint vel discere vel docere : nam est in rerum\n\nratione perpetua et divinitus ins'iuta. Sicut enim\nqui narrat ordinem\ntemporum, non eum ipse compo­\nnit; et locorum situs, aut naturas animalium vel\nstir­\npium vel lapidum qui ostendit, non res ostendit\nab hominibus\ninstitutas; et ille qui demonstrat si­\ndera eorumque motus, non a se vel ab homine\nali­\nquo rem institutam demonstrat: sic etiam qui dicit,\nCum falsum est quod\nconsequitur, necesse est ut fal­\nsum sit quod praecedit; verissime dicit, neque\nipse\nfacit ut ita sit, sed tantum ita esse demonstrat. Ex\n\nhac regula illud est quod de apostolo Paulo com­\nmemoravimus :\npraecedit enim non esse resurrectio­\nnem mortuorum , quod dicebant it Ii quorum\nerrorem\ndestruere volebat Apostolus. Porro illam sententiam\npræcedentem, qua\ndicebant non esse resurrectionem\nmortuorum, necessario sequitur, Neque Christus tesur­\nrexit : hoc autcm quod\nsequitur, falsum est; Christus\nenim resurrexit: falsum est ergo ct quod præcedit;\n\npræcedit autem, non esse resurrectionem mortuorum:\nest igitur resurrectio\nmortuorum. Quod totum brevi­\nter ita dicitur : Si non est resurrectio mortuorum,\nne­\nque Christus resurrexit : Cbristus autcm resurrexit;\nest igitur\nresurrectio mortuorum. Hoc ergo, ut conse­\nquenti ablato auferatur etiam\nnecessario quod præce­\ndit, non instituerunt homines, sed ostenderunt. Et\n\nhæc regula pertinet ad veritatem connexionum, non\nad veritatem sententiarum.\n\nCAPUT XXXUI. — In falsis sententiis conclusiones\nveras esse possunt, et in veris falsæ.\n\n51. Sed in hoc loco de resurrectione cum agere­\ntur, et regula connexionis vera\nest, et ipsa in con­\nclusione sententia. In falsis autem sententiis, con­\n\nnexionis veritas est isto modo : faciamus aliquem\nconcessisse, Si animal est\ncochlea, vocem habet; hoc\nconcesso, cum probatum fuerit vocem cochleam non\n\nbabere, quoniam consequenti ablato illud quod prae­\ncedit aufertur, concluditur\nnon esse animal cochleam.\nQuæ sententia falsa est, sed ex concesso falso vera\n\ncst conclusionis connexio. Veritas itaque sententiæ\nper seipsam valet;\nveritas autem connexionis ex ejus\ncum quo agitur, opinione vel concessione\nconsistit.\nIdeo autem, ut supra diximus, infertur vera connexione\nquod\nfalsum est, ut eum cujus errorem corrigere vo­\nhumus, poeniteat concessisse\npraecedentia , quorum\nconsequentia videt esse respuenda. Jam hinc intelli­\n\nsere facile est, sicut in falsis sententiis veras, sic in\nveris sententiis falsas\nconclusiones esse posse. Fac\ncnim aliquem proposuisse, Si justus est ille , bonus\n\nest, et esse concessum ; deinde assumpsisse , Non est\nautem justus ; quo\nitem concesso, intulisse conclu­\nsionem , Non est igitur bonus. Quae tamen etsi\nvera\nsint omnia, non est tamen vera regula conclusionis.\nNon enim sicut\nablato consequenti aufertur necessario\nquod præcedit, ita etiam ablato præccdenti\naufertur\nnecessario quod consequitur. Quia verum est, cum\ndicimus , Si\norator est, homo est: ex qua proposi­\ntione si assumamus, Non est autem orator ;\nnon erit\nconsequens cum intuleris , Non est igitur homo.\n\nCAPUT XXXIV. — Aliud eat nosse leges conclusionum,\naliud veritatem sententiarum.\n\n52. Quapropter aliud est nosse regulas connexio­\nnum, aliud sententiarum\nveritatem. In illis discitur\nquid sit consequcns , quid non consequens, quid re­\n\npugnans. Consequens est, Si orator est, homo est :\ninconsequens, Si homo\nest, orator est: repugnans,\nSi homo est, quadrupes est. Hic ergo de ipsa con­\n\noexione judicatur. In vcritate autem sententiarum\nipsae per se sententiæ,\nnon earum connexio conside­\nranda cst; sed veris certisque sententiis, cum incertæ\n\nvera connexione junguntur, etiam ipsae certæ hiant\nnecesse est. Quidnm autem\nsic se jactant, cum vcrita­\ntem connexionum didicerint, quasi sententiarum ipsa\n\nsit veritas. Et rursus: quidam plerumque retinentes\nveram sententiam , male\nse contemnunt, quia leges\nconclusionis ignorant; cum melior sit qui novit esse\n\nresurrectionem mortuorum, quam ille qui novit con­\nsequens esse, ut si\nresurrectio mortuorum non est,\nneque Christus resurrexerit.\n\nCAPUT XXXV. — Scicntia definiendi et dividendi noM\neat falsa etiamsi falsis adhibeatur. Falsum ouid.\n\n53. Item scientia definiendi, dividendi, atque par­\nticndi, quanquam etiam rebus\nfalsis plerumque ad­\nhibeatur, ipsa tamen falsa non est, neque ab homini­\n\nbus instituta, sed in rerum ratione comperta. Non\nenim quia et fabulis suis eam\npoetæ , et opinionibus\nerroris sui vel falsi philosophi, vel etiam hæretici, hoc\n\nest, falsi christiani adhibere consueverunt, propterea\nfalsum est neque in\ndefiniendo, neque in dividendo\naut partiendo, aliquid complectendum esse quod ad\n\nrem ipsam non pertinet , aut aliquid quod pertinet\nprætereundum. Hoc verum\nest, etiamsi ea quae de­\nfiniuntur aut distribuuntur, vera non sint. Nam et\n\nipsum falsura definitur, cum dicimus falsum esse\nsignilicationem rei non ita se\nhabentis ut significatur.\nsive alio aliquo modo : quæ definitio vera est, quam­\n\nvis falsum verum esse non possit. Possumus etiam\ndividere, dicentes, duo\nesse genera falsi: unum eorum\nquae omnino esse non possunt; alterum eorum quæ\n\nnon sunt, quamvis esse possint. Nam qui dicit septem\net tria undecim esse,\nid dicit quod omnino esse non\npotest : qui autem dicit calendis, verbi gratia, ja­\n\nnuariis pluisse, tamenetsi factum non sit, id tamen\ndicit quod fieri\npotuerit. Definitio igitur et divisio\nfalsorum potest esse verissima, quamvis\nfalsa ipsa\nutique vera non sint.\n\nCAPUT XXXVI. — Eloquentiæ præcepta vera sunt, quamvis eia interdum falsa\npersuadeantur.\n\n54. Sunt etiam quaedam precepta uberioris dispu­\ntalionis, quoe jam eloquentia\nnominatur, quae nihilo­\nntinus vera sunt, quamvis eis possint etiam falsa per­\n\nsuaderi : sed quia et vera possunt i , non est facultas\nipsa culpabilis, sed\nea male utentium perversitas.\nNam neque hoc ab hominibus institutum est, ut cha­\n\nritatis I expressio conciliet auditorem, aut ut facile,\nquod intendit,\ninsinuet brevis et aperta narratio, et\nvarietas ejus sine fastidio teneat\nintentos; et cæteræ\nhujusmodi observationcs, quae sive in falsis sive in\n\nveris causis, verae sunt tamcn, in quantum vel scir i\nvel credi aliquid faciunt,\naut ad expetendum fugien-\ndumve animos movent, et inventae potius quod ita se\n\nhabeant, quam ut ita se haberent institutæ.\n\nCAPUT XXXVII. — Quce utilitas rhetoricæ et\ndialecticæ.\n\n55. Sed haec pars 3 cum discitur, magis ut profera­\n\nmus ea quæ intellecta sunt, quam ut intelligamus,\nadhibenda est. Illa\nvero conclusionum et definitionum\net distributionum , plurimum intellectorem\nadjuvat:\ntantum absit error, quo videntur homines sibi ipsam\nbeatæ vitæ\nveritatem didicisse, cum ista didicerint.\nQuanquam plerumque accidat ut facilius\nhomines res\ncas assequantur, propter quas assequendas ista discun­\ntur ,\nquam talium praeceptorum nodosissimas et spi­\nnosissimas disciplinas. Tanquam si\nquispiam dare\nvolens præcepta ambulandi, moneat non esse levan­\ndum\nposteriorem pedem, nisi cum posueris priorem,\ndcinde minutatim quemadmodum\narticulorum et po­\nplitum cardines oporteat movere, describat. Vera\nenim\ndicit, nee aliter ambulari potest; sed facilius\nhomines hæc faciendo ambulant,\nqnam animadvertunt\ncum faciunt, aut intelligunt cum audiunt. Qui autem\n\nambulare non possunt, multo minus ea curant, quæ\nnec experiendo possunt attendere.\nIta plerumquecitius\ningeniosus videt non esse ratam conclusionem, quam\n\npræcepta ejus capit; tardus autem non eam videt;\nsed multo minus quod de illa\npræcipitur : magisque\nin his omnibus ipsa spectacula veritatis saepe dele­\n\nctant, quam ex eis in disputando aut judicando adju­\nvamur; nisi forte quod\nexorcitatiora reddunt ingenia,\nsi etiam maligniora ant inflatiora non reddant, boc\n\nrst, ut aut decipere verisimili sermone atque inter­\nrogationibus ament, aut\naliquid magnum, quo se\nbonis atque innocentibus anteponant, se assecutos\n\nputent qui ista didicerunt.\n\nCAPUT XXXVIII. — Numerorum scientia non ex ho­\nminum instituto, sed ex rerum natura est ab\nhomini­ bus, adinventa.\n\n56. Jamvero numeri disciplina cuilibet tardissimo\ndarum estquod non sii ab\nhominibus instituta, sed po­\nlius indagata atque inventa. Non enim sicut primam\nsyl­\nlabam haliæ, quam brevem pronuntiaverunt veteres,\nvoluit Virgilius, et\nlonga facta est; ita quisquam potest\nefficere cum voluerit, ut ter terna aut non\nsint novem,\naut non possint efficcre quadratam figuram, aut non ad\nternarium\nnumerum tripla sint, ad senarium sescupla,\nad nullum dupla, quia intelligibilcs\nnumeri semissem\nton habent. Sive ergo in seipsis considerentur, sive\nad\nfigurarum aut ad sonorum aliarumve motionum Ic­\nges numeri adhibeantur,\nincommutabiles regulas ha­\nbent, neque ullo modo ab hominibus institutas, sed\n\ningeniosorum sagacitate compertas.\n\n57. Quæ tamen omnia quisquis ita dilexerit, ut ja­\nc tare se inter imperitos\nvelit, et non potius quaerere\nnde sint vera, quæ tantummodo vera esse persense­\n\nrit; et unde quædam non solum vera sed etiam in­\ncommutabilia, quae\nincommutabilia esse comprehen­\nderit; ac sic a specie corporum usque ad humanam\n\nmentem perveniens, cum-et ipsam mutabilem invenc­\nrit, quod nunc docta, nunc\nindocta sit, constituta ta­\nmen inter incommutabilem supra se veritatem, et\n\nmutabilia infra se cætera, ad unius Dei laudem atque\n\n1\nd.lectionem cuncta convertere, a quo cuncta esse co­\ngnoscit; doctus\nvideri potest, esse autem sapiens nullo\nmodo.\n\nCAPUT XXXIX. — Quibus ex supra notatis disciplinis\nquove animo danda opera. Leges humanæ.\n\n58. Quamobrem vidctur mihi studiosis et ingeniosis\nadolescentibus, et timentibus\nDeum, beatamque vitam\nqtiaerentibus , salubritcr præcipi ut nullas doctrinas\n\nquoe praeter Ecclesiam Christi exercentur, tanquam ad\nbeatam vitam capessendam\nsecure sequi audeant, sud\neas sobrie diligenterque dijudicent : et si quas invene­\n\nrint ab hominibus institutas, varias propter diversam\nvoluntatem\ninstituentium, et ignotas propter suspi­\nciones errantium, maxime si habent etiam\ncum da:­\nmonibus initam societatem per quarumdam signi ca­\ntionum quasi\nquædam pacta atque conventa ; rcpudient\npcnitus et detestentur; alienent etiam\nstudium a su­\nperfluis et luxuriosis hominum institutis. Illa vero\ninstituta\nhominum, quas ad socictatcm conviventium 1\nvalent, pro ipsa hujus vitæ necessitate\nnon negligant.\nIn cæteris autem doctrinis, quæ apud gentes iuvc­\nniuntur,\npraeter historiam rerum, vel præteriti tem­\nporis vel præsentis, ad sensus\ncorporis pertinentium,\nquibus etiam utilium artium corporalium experimenta\n\net conjecturæ annumerantur, et praeter rationem dis­\nputationis et numeri, nihil\nutile esse arbitror. In qui­\nbus omnibus tenendum est,\nNe quid nimis ;\n\n( Terent. in Andr., act. i, scen. t.)\n\net maxime in iis quae ad corporis sensus pertinentia,\nvolvuntur temporibus,\net continentur locis.\n\n59. Sicut autem quidam de verbis omnibus et no­\nminibus hebraeis, et syris, et\nægyptiis, vel si qua alia\nlingua in Scripturis sanctis inveniri potest, quae in\neis\nsine interpretatione sunt posita , fecerunt, ut ea se­\nparatim\ninterpretarentur; et quod Eusebius fecit de\ntemporum historia propter divinorum\nLibrorum quæ­\nstiones, quae usum ejus flagitaut : quod ergo Iii fece­\nrunt\nde his rebus, ut non sit necesse christiano in\nmultis propter pauca laborare ; sic\nvideo posse fieri,\nsi quem eorum qui possunt, benignam sane operam\nfraternae\nutilitati delectet impendere, ut quoscumque\nterrarum locos, quæve animalia vel\nherbas atque ar­\nbores sive lapides vcl metalla incognita, specicsquc\n\nqnaslibct Scriptura commemorat, ea generatim digc­\nrens , sola exposita litteris\nmandet. Potest etiam de\nnumeris fieri, ut eorum tantummodo numerorum ex­\n\nposita ratio conscribatur, quos divina Scriptura me­\nminit. Qnorum aliqua aut\nomnia forte jam facta sunt,\nsicut multa quae a bonis doctisquc christianis elabo­\n\nrata atque conscripta non arbitrabamur, invenimus 2;\nsed sive propter turbas\nnegligentium, sive propter-in­\nvidorum occultationes latent. Quod utrum de ratione\n\ndisputandi fieri possit, ignoro : et videtur mihi non\nposse, quia per totum\ntextum Scripturarum colligata\nest nervorum vice; ct ideo magis ad ambigua solvEnda\n\net explicanda, de quibus post loquemur, legentes ad­\njuvat, quam ad\nincognita signa, de quibus nunc agi­\nmus, cognoscenda.\n\nCAPUT XL.- Ab Ethnicis si\nquid recte dictum, in no­ . strum usum est\nconvertendum.\n\n60. Philosophi autem qui vocantur, si qua forte\nvera et fidei nostræ accommodata\ndixerunt, maxime\nPlatonici, non solum formidanda non sunt, sed ab eis\netiam\ntanquam injustis possessoribus in usum nostrum\nvindicanda. Sicut enim iEgyplii non\nsolum tdola ha­\nbcbant et onera gravia, quæ populus Israel detestare­\ntur et\nfugeret, sed eliam vasa atque ornamenta de\nauro et argento, et vestem , quae ille\npopulus exiens\nde Ægypto, sibi potius tanquam ad usum meliorem\nclanculo\nvindicavit; non auctoritate propria, sed prae­\ncepto Dei, ipsis Ægyptiis\nnescienter commodantibus\nea, quibus non bene utebantur (\nExod. III, ii, et XII,\n35) : sic doctrinae omnes\nGentilium non solum simu­\nlata et superstitiosa figmenta gravesque sarcinas su­\n\npervacanei laboris habent, quae unusquisqne nostrum,\nduce Christo, de\nsocietate Gentilium exiens , debet\nabominari atque devitare; sed etiam liberales\ndisci­\nplinas usui veritatis aptiores, et quaedam morum præ­\ncepta\nutilissima continent, deque ipso uno Deo colendo\nnonnulla vera inveniuntur apud\neos; quod eorum tan­\nquam aurum et argentum, quod non ipsi instituerunt,\nsed\nde quibusdam quasi metallis divinae providentiæ,\nquae ubique iufusa est, eruerunt,\net quo perverse at­\nque injuriose ad obsequia dæmonum abutuntur, cum\nab\neorum misera societate sese animo separat, debet\nab eis auferre christianus ad\nusum justum praedicandi\nEvangelii. Vestem quoque illorum, id est, hominum\n\nquidem instituta, sed tamen accommodata humanæ so­\ncietati, qua in hac vita carere\nnon possumus, accipere\natque habere licuerit in usum convertenda christia­\n\nnum.\n\n61. Nam quid aliud fecerunt multi bocci lidelcs no­\nstri ? Nonne aspicimus qnanto\nauro et argento et veste\nsuffarcinatus exierit de Ægypto Cyprianus doctor sua­\n\nvissimus et martyr beatissimus? quanto Lactantius?\nquanto Victorinus,\nOptatus , Hilarius, ut de vivis ta­\nceam ? quanto innumerabiles Græci ? Quod prior\nipse\nfidelissimus Dei famulus Moyses fecerat, de quo scri­\nptum est quod\neruditus fuerit omni sapientia Ægy­\nptiorum ( Act. VII,\n22). Quibus omnibus viris supersti­\ntiosa Gentium consuetudo, et maxime illis\ntempori­\nbus, cum Christi recutiens jugum Christianos perse­\nquebatur,\ndisciplinas quas utiles habebat, nunquam\ncommodaret, si eas in usum colendi unius\nDei, quo\nvarus idolorum cultus exscinderetur , conversum iri\nsuspicaretur :\nsed dederunt aurum, et argentum, et\nvestem suam cxeunti populo Dei de iEgypto,\nnescien­\ntes quemadmodum illa quae dabant, in Christi obse­\nquium cederent.\nIllud enim in Exodo factum, sine\ndubio figuratum est, ut hoc, praesignaret; quod\nsine\npræjudicio alterius, aut paris, aut melioris iulelligen­\ntiæ\ndixerim.\n\nCAPUT XLI. — Studium Scriptura sacræ, qualem animam requirat. Hyssopi proprietates.\n\n62. Sed hoc modo instructus divinarum Scriptura­\nrum studiosus, cum ad eas\nperscrutandas accedere\ncæperit, illud apostolicum cogitare non cesset : Scien­\n\ntia inflat, charitas ædificat (I Cor. VOl,\n1). Ita enim sen.\ntiet, quamvis de iEgypto dives exeat, tamen nisi Pa­\nscha\negerit, salvum se esse non posse. Pascha autem\nnostrum immolatus est Christus ( Id. v, 7), nihilque\nmagis immolatio Christi nos docet, quam\nillud quod\nipse clamat, tanquam ad cos quos in Ægypto sub Pha­\nraone videt\nlaborare: Venite ad me, qui laboratis et\nonerati estis, et ego\nreficiam vos. Tollite jugum meun\n\nsuper vos, et discite a me quia mitia sum et\nhumilis\ncorde; et invenietis requiem animabus vestris. Jugum\nenim\nmeum lene est, et sarcina mea levia eat (Matth. xi,\n28-30)\n: quibus, nisi mitibus et humilibus corde, quos\nnon inflat scientia, sed charitas\naedificat? Meminerint\nergo corum qui Pascha illo tempore per umbrarum\n\nimaginaria celebrabant I, cum signari postes sanguine\nagni juberentur , hyssopo\nfuisse signatos (Exod. XII,\n22 ). Herba hæc mitis et\nhumilis est, et nihil fortius\net penetrabilius ejus radicibus: ut in charitate\nradi­\ncati et fundati possimus comprebendere cum omnibus\nsanctis, quæ sit\nlatitudo, et longitudo, et altitudo, et\nprofundum, id est, crucem Domini; cujus\nlatitudo di­\ncitnr in transverso ligno, quo extenduntur manus;\nlongitudo, a\nterra usque ad ipsam latitudinem, quo a\nmanibus et infra totum corpus anigitur;\naltitudo, a la­\ntitudine sursum usque ad summum, cui adhaeret ca­\nput 2 ;\nprofundum vero, quod terrae infixum abscoa­\nditur. Quo signo crucis, omnis actio\nchristiana descri­\nbitur, bene operari in Christo, et ei perseveranter\n\ninh:erere, sperare coelestia, sacramenta non profa­\nnare (a). Per hanc actionem\npurgati valebimus cogno­\nscere etiam supereminentem scientiæ charitatem\n\nChristis, qua aequalis est Patri, per quem facta sunt\nomnia , ut impleamur in\nomnem plenitudinem Dei\n\n(Ephes. III, 17-19). Est etiam in hyssopo vis purga­\ntoria\nne, inflante scientia de divitiis ab Ægypto abla­\ntis, superbe aliquid pulmo\ntumidus anhelet : Asperges\nme, inquit, hyssopo et mundabor; lava'i. me, et su­\n\nper nivem dealbabor. Auditui meo dabis exsultationem\net\nletitiam. Deinde consequenter annectit ut ostendat\npurgationem a superbia\nsignificari hyssopo, Et exsul­\ntabunt ossa humiliata (Psal.\nL, 9, 10).\n\nCAPUT XLII. — Sacræ Scriptur. cum profana\ncomparatio.\n\n63. Quantum autem minor est auri, argenti vestis­\nque copia, quam de Ægypto secum\nille populus abs-\n\ntulit, in comparatione divitiarum quas postea Jero­\nsolymae\nconsecutus est, quae maxime in Salomone\nrege ostenduntur (III Reg. x, 14-23); tanta fit cuncta\nscientia, quae quidem est utilis,\ncollecta de libris\nGentium, si divinarum Scripturarum scientiae compa­\n\nretur. Nam quidquid homo extra didicerit, si noxium\nest, ibi damnatur; si utile\nest, ibi invenkur. Et cum\nibi quisque invenerit omnia quae utiliter alibi didicit,\n\nmulto abundantius ibi inveniet ea quae nusquam\nomnino alibi, sed in illarum\ntantummodo Scriptu­\nraram mirabifi altitudine et mirabili humilitate di-\n\nIcuntur. Hac igitur instructione præditum cnm sigMa\nincognita lectorem non\nimpedierint, mitem et humi­\nlem corde, subjugatum leniter Christo, et oneratum\n\nsarcina levi, fundatum et radicatum et adificatum in\ncharitate, quem I\nscientia inflare non possit, accedat\nad ambigua signa in Scripturis consideranda\net discu­\ntienda, de quibus jam tertio volumine dicere aggre'\ndiar, quod\nDominus donare dignabitur.\n\nLIBER TERTIUS.\n\nPostquam egit in superiore libro de removenda signorum ignorantia, transit nunc s.\nDoctor ad considerationem ambigui­\ntatis, quae cum in propriis tum in translatis\nsignis occurrit. in propriis quidem ex interpunctione vocum, ex earum i ronun­\n\ntratione, ex ancipiti significatu: quod genus ambiguitatis ex contextu sermonis, et\ncollatione interpretum, aut ejus linguæ\nonde scriptura translata est inspectione\nresolvi ostendit. In translatis vero signis ambiguitas contingit, cum ipsa dictio non\n\nad litteræ sensum ponitur in Scripturis: qua de re operosius disputat, traditque\nregulas quibus dignoscatur an locutio fi­\nprata sit, et si quidem figurata, quo\npacto debeat explicari. Ad extremum ipsius Tichonii septem regulas singulatim\n\nexpendit.\n\nCAPUT PRIMUM. — Summa superiorum librorum, et scopus\nsequentis.\n\n1. Homo timens Deum, voluntatem ejus in Scri­\npturis sanctis diligenter inquirit.\nEt ne amet certa­\nmina, pietate mansuetus; præmunitus etiam scicntia\n\nlinguarum, ne in verbis locutionibosque ignotis hæ­\nreat; præmunitus etiam\ncognitione quarumdam re­\nrum necessariarum , ne vim naturamve earum quæ\n\npropter similitudinem adhibentur, ignoret; adjuvante\netiam codicum veritate, quam\nsolers emendationis\ndiligentia procuravit : veniat ita instructus ad ambi­\n\ngua Scripturarum discutienda atque solvenda. Ut\nautem signis ambiguis non\ndecipiatur, quantum per\nnos instrui polest1; fieri autem potest ut istas vias\n\nquas dstendere volumus, tanquam pueriles vel magni­\ntudine ingenii, vel\nmajoris illuminationis claritate\nderideat : sed tamen, ut coeperam dicere, quantum\n\nper nos instrui potest, qui eo loco animi est, ut per\nnos instrui valeat,\nsciat ambiguitatem Scriptura aut\nin verbis propriis esse, aut in translatis ; quæ\ngenera\nin secundo libro demonstravimus.\n\nCAPUT II. — Ambiguitas ex verborum distinctione quo\nmodo tollenda.\n\ni. Sed cum verba propria faciunt ambiguam Scri­\nptaram, primo videndum est ne\nmale distinxerimus,\naut pronuntiaverimus. Cum ergo adhibita intentio\n\nincertum esse perviderit quomodo distinguendum aut\nquomodo pronuntiandum sit,\nconsulat regulam fidei,\nquam de Scripturarum planioribus locis et Ecclesiae\n\nanctoritate percepit; de qua satis egimus, cum de\nrebus in primo libro loqueremur.\nQuod si ambae vet\netiam omnes, si plures fuerint partes , ambiguita­\ntem\nsecundum fidem sonuerint, textus ipse sermonis\na præcedentibus et consequentibus\npartibus, quæ\n\nambiguitatem illam in medio posuerunt, restat con­\nsulendus, ut videamus\ncuinam sententiæ, de pluribus\nquae se ostendunt, ferat suffragium, eamque sibi\ncon­\ntexi patiatur.\n\n3. Jam nunc exempla considera. Illa haeretica dis­\ntinctio, In\nprincipio erat Verbum, et Verbum erat apui\nDeum, et Deus erat, ut alius\nsensus sit, Verbum hoc\nerat in principio apud Deum, non\nvult Verbum Deum\nconfiteri. Sed hoc regula fidei refellendum est, qua\n.\nnobis de Trinitatis æqualitate præscribitur ut dicamus,\n\nEt Deus erat Verbum; deinde subjungamus, Hoc\nerat\nin principio apud Deum (Joan. I, 1, 2).\n\n4. Illa vero distinctionis ambiguitas neutra parte\nresistit fidei, et ideo textu\nipso. sermonis dijudi­\ncanda est, ubi ait Apostolus : El quid\neligam ignoro:\ncompellor autem ex duobus ; concupiscentiam habens\ndissolvi,\net esse cum Christo; multo enim magis opti­\nmum: manere in carne necessarium\npropter vos (Philipp.\n\nI, 23, 24).Incertum enim est utrum ex duabus concu­\n\npiacenliam habens, an compellor autem ex duobus, ut\n\niliud adjungatur, concupiscentiam habens dissolv i, et\nesse cum Christo. Sed quoniam ita sequitur, multo\nenim magis optimum, apparet eum ejus optimi dicere\n\nse habere concupiscentiam , ut cum ex duobus com­\npellatur, alterius tamen habeat\nconcupiscentiam, al­\nterius necessitatem; concupiscentiam scilicet esse cum\n\nChristo, necessitatem manere in carne. Quae amhi­\nguitas uno consequenti verbo\ndijudicatur, quod posi­\ntum est, enim : quam particulam qui\nabstulerunt in­\nterpretes, illa potius sententia ducti sunt, ut non so­\nluin\ncompelli ex duobus, sed etiam duorum habere\nconcupiscentiam videretur. Sic ergo\ndistinguendum\nest : Et quid eligam ignoro : compellor autem ex\nduo­\nbus; quam distinctionem sequitur, concupiscentiam\nhabens dissolvi, et esse cum Christo. Et tanquam quæ­\n\n. reretur quare hujus rei potius habeat concupiscen­\ntiam; multo\nenim magis optimum, inquit. Cur ergo e\nduobus compellitur? Quia est manendi\nnecessitas,\n\nquam ita subjecit, Manere in carne necessarium pro­\n\npter vos.\n\n5. Ubi autcm neque præscripto fidei, nequc ipsius\nsermonis exlu ambiguitas\nexplicari potest, nihil ob­\nest secundum qunmlibct earum quae ostenduntur,\n\nsententiam distinguere. Veluti est illa ad Corinthios,\n\nHas ergo promissiones habentes, charissimi, mundemus\nnoa ab omni cuinquinatione carnis et\nspiritus, perficien­\n\ntes sanctificationem in timore Dei. Capite nos. Nemini\n\nnocuimus (II Cor. VII, 1,2). Dubium cst quippe utrum,\n\nMundemus nos ab omni coinquinatione camis et spiritus,\n\nsecundum illam sententiam, Ut sit sancta et corpore et\n\nspiritu (1 Cor. VII, 31); an, Mundemus\nnos ab omni\n\ncoinquinatione carnis , ut alius sit sensus, Et spiritus\n\nperficientes sanctificationem in timore Dei capite noa.\n\nTales igitur distinclionum ambiguitates in potestate\nlegentis sunt.\n\nCAPUT III.—Qua ratione expediatur ambiguitas ex\npro­ nuntiatione. Percontatio et interrogatio quo\ndifferant.\n\n6. Quaecumque autem de ambiguis distinctionibus\ndiximus, eadem observanda sunt et\nin ambiguis pro­\nnuntiationibus.Nam et ipsæ nisi lectoris nimia vitien­\ntur\nincuria, aut rcgulis fidei corriguntur, aut præce­\ndentis vel consequentis\ncontextione sermonis ; aut si\nneutrum horum adhibctur ad correctioncm, nihilomi­\n\nnus dubiæ remanebunt, ut quolibet modo lector pro­\nnuntiaverit, non sit in\nculpa. Nisi enim fides rcvocet,\nqua credimus Deum non accusaturum adversus ele.\n\nctos suos, et Christum non condemnaturum electos\nsuos, potest illud sic\npronuntiari, Quis accusabit ad­\nversus electos Dei ? ut\nhanc interrogationem quasi re­\nsponsio subsequatur, Deus qui\njustificat. Et iterum\ninterrogetur, Quis est qui\ncondemnat? et respondea­\ntur, Christus Jesus qui mortuus\nest. Quod credere quia\ndementisimumest, ita pronuntiabitur, utpraecedat\n\npercontatio, scquatur interrogatio. Inter percontatio­\nnem autem et\ninterrogationem hoc veteres interesse\ndixerunt, quod ad percontationem multa\nresponderi\npossunt; ad interrogationem vero, aut Non, aut\nEtiam.\nPronuntiabitur ergo ita , ut post percontatio­\nnem qua dicimus, Quis accusqbit adversus electos Dei?\n\nillud quod sequitur sono interrogantis enuntietur,\n\nDeus qui justificat? ut tacite respondeatur, Non : et\nitem\npercontemur , Quis eat qui condemnat? rursus­\nque\ninterrogemus, Christus Jesus qui mortuus est,\nma­\n\ngia autem qui resurrexit, qui eat in dextera Deit qui et\n\ninterpellat pro nobis (Rom. VIII, 33, 34)? ut ubique\ntacite respondeatur,\nNon. At vero illo loco ubi ait,\n\nQuid ergo dicemus ? Quia gentes quæ non sectabantur\njustitiam,\napprehenderunt justitiam (Rom. IX, 30); nisi\npost percontationem qua dictum\nest, Quid ergo dice­\nmus? responsio subjiciatur, Quiagente. quæ non secta­\nbantur justitiam, apprehenderunt\njustitiam, textus\nconsequens non cohærebit. Qualibet autem voce pro­\n\nnuntietur illud quod Nathanael dixit, A Naxareth po­\ntest\naliquid boni esse (Joan. I, 46), sive affirmantis ,\nut\nillud solum ad interrogationem pertineat quod ait,\n\nA Nazareth? sive totum cum dubitatione interroganiis;\nnon\nvideo quomodo discernatur: uterque autem scn­\nsus fidem non impedit.\n\n7. Est etiam ambiguitas in sono dubio syllabarum,\nct hæc utiquc ad\npronuntiationem pertinens. Nam\nquod scripturi est, Non est\nabsconditum a te os meum,\nquod fecisti in abscondito ( Psal. CXXXVIII, 15), non\nelucet legenti utrum correpta littera os pronuntiet.\nan producta. Si enim corripiat, ab eo quod\nsunt ossa;\nsi autem producat, ab eo quod sunt ora, intelligitur\nnumerus\nsingularis. Sed talia linguæ præcedentis In­\nspecLione dijudicantur : nam in Græco\nnon στόμα , sed\n\nὸστέον positum est. Unde plerumque loquendi consue­\n\ntudo vulgaris utilior est significandis rebus, quam\niutegritas litterata.\nMallem quippe cum barbarismo\ndici, Non est absconditum a te ossum meum, quam\n\nut ideo esset minus apertum, quia magis latinum est.\nSed aliquando dubius syllabae\nsonus etiam vicino\nverbo ad eamdem sententiam pcrtinente dijudicatur :\nsicut\nest illud Apostoli, Qua praedico vobis, sicut præ.\ndixi, quoniam\nqui talia agunt , regnum Dei non possi­\n\ndebunt (Galat. v, 1). Si tantummodo dixisset, Quas\nprædico vobis, neque subjunxisset, sicut\nprædixi, non­\nnisi ad codicem praecedentis linguae recurrendum es­\n\nset, ut cognosceremus utrum in eo quod dixit, præ­\ndico,\nproducenda an corripienda esset media syllaba:\nnunc autem manifestum est\nproducendam esse ; non\nenim ait, Sicut prædicavi, sed sicut\nprædixi.\n\nCAPUT IV. — Ambiguitas dictionis qua ratione ex\npediatur.\n\n8. Non solum autem istæ , sed etiam illae ambigui\ntates quæ non ad distinctionem\nvel ad pronuntiatio­\nnem pertinent, similiter considerandæ sunt: qualis\nilla\nest ad Thessalonicenses, propterea consolati su­\n\nmus, fratres, in vobis (I Thess. III, 7). Dubium est cnim\n\nutruin , 0 fralres; an, Hos fratres : neutrum autem\nhorum est contra fidem; sed\ngræca lingua hos casus\npares non habet, et ideo illa inspecta renuntiatur vo­\n\ncativus, id est, 0 fratres. Quod si voluisset interpres\ndicere, Propterea\nconsolationem habuimus, fratres,\nin vobis; minus servitum esset verbis, sod minus\ndo\nsententia dubitaretur : aut certe si adderetur, Nostri,\nnemo fere\nambigeret vocativum esse casum, cum au­\ndiret, Propterea\nconsolati sumus, fratres nostri, in\n\nvobis. Sed jam hoc periculosius permittitur. Ita fa­\nctum\nest in illa ad Corinthios, cum ait Apostolus :\n\nQuotidie morior, per vestram gloriam, fratres, quam\n\nhabeo in Christo Jesu (I Cor. xv, 31). Ait\nenim quidam\ninterpres, Quotidie morior, per vestram juro\ngloriam;\n\nquia in græco vox jurantis ( νή ) manifesta est\nsine ambi­\nguosono. Rarissime igitur et difficillime inveniri potest\n\nambiguitas in propriis verbis, quantum ad libros di­\nvinarum Scripturarum spectat,\nquam non aut circum­\nstantia ipsa sermonis qua cognoscitur scriptorum in­\n\ntentio, aut interpretum collatio, aut praecedentis\nlinguae solvat inspectio.\n\nCAPUT V. — Scripturæ figuratas locutiones ad\nlitteram accipere servitus miserabilis.\n\n9. Sed verborum translatorum ambiguitates, de\nquibus deinceps loquendum est, non\nmediocrem cu­\nrain industriamque desiderant. Nam in principio ca-\n\nveudum est ne figuratam locutionem ad litteram acc!­\npias. Et ad hoc\nenim pertinet quod ait Apostolus :\n\nLittera occidit, spiritus autem vivificat\n(II Cor. III, 6).\nCum enim figurate dictum sic accipitur,\ntanquam\nproprie dictum sit, carnaliter sapHar. Neque ulla\nmors animæ\ncongruentius appellatur, quam cum id\netiam quod in ea bestiis antecellit, hoc est,\nintelligen­\ntia carni subjicitur sequendo litteram. Qui enim se­\nquitur\nlitteram, translata verba sicut propria tenet,\nneque illud quod proprio verbo\nsignificatur, refert\nad aliam significationem : sed si Sabbatum audierit,\n\nverbi gratia, non intelligit nisi unum diem de septem,\nqui continuo volumine\nrepetuntur; et curn audicrit\nSacrificium, non excedit cogitatione ilud quod fieri\n\nde victimis pecorum terrenisque fructibus solet. Ea\ndemum est miserabilis\nanimae servitus, signa pro\nrebus accipere; et supra creaturam corpoream, ocu­\n\nlum mentis ad hauriendum æternum lumen levare\nnon posse.\n\nCAPUT VI. —Judæorum servitus sub signis\nutilibus.\n\n10. Quae tamen servitus in Judaeo populo longe a\ncæterarum gentium more I\ndistabat; quandoquidem\nrebus temporalibus ita subjugati erant, ut unus eis in\n\nomnibus commendaretur Deus. Et quanquam signa\nrerum spiritualium pro ipsis\nrebus observarent, ne­\nscientes quo referrentur, id tamen insitum habebant,\n\nquod tali servitute uni omnium, quem non videbant,\nplacerent Deo. Quam custodiam\ntanquam sub pæda­\ngogo parvulorum fuisse scribit A postolns (Calat. III,\n24). Et ideo qui talibus signis pertinaciter inhæse­\n\nrunt, contemnentem ista Dominum, cum jam tempus\nrevelationis eorum venisset, ferre\nnon potuerunt\n\n(Matth. XII, 2); atque inde calumnias, quod sahbato\n\ncuraret, moliti sunt principes eorum (Luc. vi, 7); po­\n\npulusque signis illis tanquam rebus adstrictus, non\ncredebat Deum esse, vel a Deo\nvenisse , qui ea sicut\na Judaeis observabantur, nollet attendere. Sed qui\n\ncrediderunt, ea quibus facta est prima Ecclesia Je­\nrosolymitana, satis\nostenderunt quanta utilitas fuerit\neo modo sub paedagogo custodiri, ut signa quæ\ntem­\nporaliter imposita erant servientibus, ad unius Dei\ncultum, qui fecit\ncoelum et terram, opinionem obser­\nvantium religarent. Namque illi quia proximi\nspiri­\ntualibus fuerunt (in ipsis enim temporalibus et carnali -\nbus votis2\natque signis, quamvis quomodo spiritualiter\nessent intelligenda nescirent, unum\ntamen didicerant\nvenerari aeternum Deum), tam capaces exsliterunt\nSpiritus\nsancti, ut omnia sua venderent, eorumque\npretium indigentibus distribuendum, ante\nApostolo­\nmm pedes ponerent (Act. IV, 34), seque totos\ndedi­\ncarent Deo tanquam templum novum, cujus terrenae\nimagini, hoc est,\ntemplo veteri, serviebant.\n\nii. Non enim hoc ullas ecclesias Gentium fecisse\nscriptum est, quia non tam prope\ninventi erant, qui\nsimulacra manufacta deos habebant.\n\nCAPUT VII. — Servitus gentium sub signis\ninutilibus.\n\nEt si quando aliqui eorum illa tanquam signa in­\nterpretari conabantur, ad\ncreaturam colendam vene­\nrandamque refcrebant. Quid cnim mihi prodest simu­\n\nlacrum, verbi gratia, Neptuni non ipsum habendum\nDeum, sed eo significari\nuniversum marc, vel etiam\nomnes aquas cæteras, quaefontibus proruunt? sicut a\n\nquodam poeta illorum describitur, si bene recolo, ita\ndicente :\nTu,\nNeptune pater, cui tempora cana crepanti\nCincta salo resonant, magnus cui perpete\nmento\nProfluit oceanus, et flumina crinibus errant.\n\nHæc siliqua intra dulce tectorium sonantes lapillos\nquatit ; non cst autem\nhominum, sed porcorum\ncibus. Novit quid dicam, qui Evangelium novit (Luc.\n\nxv, 16). Quid ergo mihi prodest quod Neptuni simu­\nlacrum ad illam\nsignificationem refertur, nisi forte ut\nneutrum colam ? tam enim mihi statua\nquælibet, quain\nmare universum, non est Deus. Fateor tamen altius\ndemersos\nesse, qui opera hominum deos putant, quam\nqui opera Dei; sed nob s unus diligendus\net colendus\nDeus praecipitur (Deut. VI, 5), qui fecit hæc\nomnia,\nquorum illi simulacra venerantur, vel tanquam deos,\nvel tanquam signa\net imagines deorum. Si ergo signum\nutiliter institutum pro ipsa re sequi, cui\nsignificandae\ninstitutum est, carnalis est servitus; quanto magis\ninutilium\nrerum signa instituta pro rebus accipere?\nQuae si retuleris ad ea ipsa quae his\nsignificantur, eis­\nque colendis animum obligaveris, nihilominus servili\n\ncarnaliquc onere atque velamine non carebis.\n\nCAPUT VIII.-Aliter Judæi a signorum servitute liberali, aliter Gentiles.\n\n12. Quamobrem christiana libertas eos quos inve­\nnit sub signis utilibus, tanquam\nprope inventos, inter­\npretatis signis quibus subditi erant, elevatos ad eas\n\nres quarum illa signa sunt, liberavit: ex his facta:\nsunt Ecclesiæ sanctorum\nIsraelitarum. Quos autem in­\nvenit sub signis inutilibus, non solum servilem\nopera­\ntionem sub talibus signis, sed etiam ipsa signa fru­\nstravit\nremovitque omnia: ut a corruptione multitudi­\nnis simulatorum deorum, quam sæpe ac\nproprie Scri­\nptura fornicationem vocat, ad unius Dei cultum Gen­\ntes\nconverterentur ; nec sub ipsis jam signis utilibus\nserviturae, sed exercitaturae\npotius animum ill eorum\nintelligentia spirituali.\n\nCAPUT IX. — Quis signorum servitute premitur, quis non. Baptismus. Eucharistia.\n\n13. Sub signo enim servit qui operatur aut venera.\ntur aliquam rem significantem,\nnesciens quid signifi­\ncet : qui vero aut operatur, aut veneratur utile si.\n\ngnum divinitus institutum, cujus vim significationem­\nqueintelligit, non hoc\nveneratur quod videtur et trans­\nit, sed illud potius quo talia cuncta referenda\nsunt.\nTalis autem homo spiritualis et liber est, etiam tem­\npore servitutis,\nquo carnalibus animis nondum opor­\ntet signa illa revelari, quorum jugo edomandi\nsunt.\n\nTales autem spirituales erant Patriarchæ ac Prophetæ,\nomnesque in\npopulo Israel per quos nobis Spiritus\nsanctus ipsa Scripturarum et auxilia et\nsolatia mini­\nstravit. Hoc vero tempore posteaquam resurrectione\nDomini\nnostri manifestissimum indicium nostræ li­\nbertatis illuxit, nec eorum q uidem\nsignorum, quæ jam\nintelligimus,operatione gravi onerati sumus; sed\nquædam\npauca pro multis, eademque factu facillima,\net intellectu augustissima, et\nobservatione castissima\nipse Dominus et apostolica tradidit disciplina : sicuti\n\nest Baptismi sacramentum, et celebratio corporis et\nsanguinis Domini. Quae\nunusquisque cum percipit, quo\nreferantur imbutus ngnoscit, ut ea non carnali\nservi­\ntute, sed spirituali potius libertate veneretur. Ut au­\ntem litteram\nsequi, et signa pro rebus quæ iis signi­\nficantur accipere, servilis infirmitatis\nest; ita inutili­\nter signa interpretari, male vagantis erroris est. Qui\n\nautem non intelligit quid significet signum, et tamen\nsignum esse intelligit, nec\nipse premitur servitute.\nMelius est autem vel premi incognitis, sed utilibus si­\n\ngnis, quam inutiliter ea interpretando, a jugo servitu­\ntis eductain\ncervicem laqueis erroris inserere.\n\nCAPUT X. — Unde dignoicalur an figurata sit locu­\ntio. Regula generalis. Charitas. Cupiditas. Flagitium.\nFacinus. Utilitas. Beneficentia.\n\n14. Huic autem observationi qua cavemus figuratam\nlocutionem, id est, translatam\nquasi propriam sequi;\nadjungenda ctiam illa est, ne propriam quasi figura­\n\ntam velimus accipere. Demonstrandus est igitur prius\nmodus inveniendae locutionis,\npropriane an fIgurata\nsit. Et iste omnino modus est, ut quidquid in sermone\n\ndivino neque ad morum honestatem, neque ad fidei\nveritatem proprie referri potest,\nfiguratum esse co­\ngnoscas. Morum honestas ad diligendum Deum et\nproximum,\nfidei veritas ad cognoscendum Deum et\nproximum pertinet. Spes autem sua cuique est\nin con­\nscientia propria, quemadmodum se sentit ad dilectio­\nnem Dci et\nproximi, cognitionemque proficere. De\nquibus omnibus primo libro dictum est.\n\n15. Sed quoniam proclive cst humanum genus non\nex momentis ipsius libidinis, sed\npotius suaccon uctu­\ndiuis æstimare peccata, fit plerumque ut quisque ho­\n\nminum ca tantum culpanda arbitretur, quæ suæ re­\ngionis et temporis homines\nvituperare atque damnare\nconsueverunt ; et ea tantum probanda atque laudanda,\n\nquai consuetudo eorum cum quibus vivit, admittit :\neoque contingit ut si\nquid Scriptura vel praeceperit\nquod abhorret a consuetudine audientium, vel quod\n\nnonabhorret culpaverit, si animum corum jam. verbi\nvinxit auctoritas,\nfiguratam locutionem putent. Non\nautem præcipit Scriptura nisi charitatem, nec\nculpat\nnisi cupiditatem ; et eo modo informat mores homi­\nnum. hem si animum\npreoccupavit alicujus erroris .\nopinio, quidquid aliter asseruerit Scriptura,\nfiguratum\nhomines arbitrantur. Non autem asserit nisi catholi­\ncam Udum,\nrebus praeteritis, et futuris, et præsentibus.\nPræteritorum narratio est,\nfuturorum prænuntiatio,\npræsentium demonstratio : sed omnia hoec ad eamdem\n\ncharitatem nutriendam atque corroborandam, et\ncupiditatem vincendam atque\nexstinguendam va­\nlent.\n\n16. Charitatem voco motum animi ad fruendum\nDeo propter ipsum, et se atque\nproximo propter Deum:\ncupiditatem autem, motum animi ad fruendum se et\n\nproximo et quolibet corpore non propter Deum. Quod\nautem agit indomita cupiditas\nad corrumpendum ani­\nmum etcorpussuum, flagitium vocatur: quod autem agit\nut\nalteri noceat, facinus dicitur. Et hæc sunt duo genera\nomnium peccatorum ; sed\nflagitia priora sunt. Quæ cum\nexinaniverint animum, et ad quamdam egestatem per­\n\nduxerint, in facinora prosilitur, quo removeantur iin­\npedimenLa\nflagitiorum, aut adjumenta quaerantur. Item\nquod agit charitas quo sibi prosit,\nutilitas est: quod\nautem agit ut prosit proximo, beneficentia nomina­\ntur.\nEt hic praecedit utilitas; quia nemo potest ex eo\nquod non habet, prodesse alteri.\nQuanto autem nia­\ngis regnum eupidilatis destruitur, tanto charitatis au­\n\ngetur.\n\nCAPUT XI. — Regula de iia quas sævitiam redolent, referunturque nihilominus ex persona\nDei vel sancto­ rum.\n\n17. Qnidquid ergo asperum et quasi saevum factu\ndictuque in sanctis Scripturis\nlegitur ex persona Dei\nvel sanctorum ejus, ad cupiditatis regnum destruen­\n\ndum valet. Quod si perspicue sonat, non est ad aliud\nreferendum quasi figurate\ndictum sit. Sicuti est illud\nApostoli : Thesaurizas tibi iram in\ndie iras et revelatio­\nnia justi judicii Dei, qui reddet unicuique secundum\n\nopera sua : iia quidem qui secundum sustinentiam boni\n\noperis, gloriam et honorem et incorruptionem quærenti­\nbus, vitam æternam ; iis\nautem qui ex contentione sunt,\n\net diffidunt veritati, credunt autem iniquitati, iro et indi­\n\ngnatio. Tribulatio et angustia in omnem animam hominis\n\noperantis malum, Judæi primum et Græci (Rom. II,5-\n9). Sed\nhoc ad eos, cum quibus evertitur ipsa cupidi­\ntas, qui eam vincere noluerunt. Cum\nautem in ho­\nmine cui dominabatur, regna cupiditatis subvertuntur,\niila est\naperta locutio : Qui autem Jesu Christi sunt,\ncarnem suam\ncrucifixerunt cum passionibus 1 et concu­\npiscentiis\n(Galat. v, 24). Nisi quia et hic quaedam\nverba translata tractantur, sicuti\nest, ira Dei, et,\n\ncrucifixerunt : sed non tam multa sunt, vel ita po­\nsita,\nut obtegant sensum, et allegoriam vel ænigma\nfaciant, quam proprie figuratam\nlocutionem voco. Quod\nautem Jeremiæ dicitur, Ecce constitui te\nhodie super\ngentes et regna, ut evellas, et destruas, et disperdas, et\n\ndissipes (Jerem. i, 10) ; non dubium quin figurata locu­\ntio tota sit, ad\neum linem referenda quem diximus.\n\nCAPUT XII. — Regula de dictis et factis quasi\nflagi­ tiosis imperitorum judicio, quæ Deo\nvel sanctis viris tribuuntur. Facta judicantur ex\ncircumstantiis. *\n\ni8. Quae autem quasi flagitiosa imperitis videntur ,\nsive tantum dicta, sive\netiam facta sunt, vel ex Dei\n\npersona, vcl es hominum quorum nobis sanctitas\ncommendatur, tota\nfigurata sunt : quorum ad chari­\ntatis pastum enucleanda secreta sunt. Quisquis\nautem\nreboi prætereuntibus restrictins utitur, qnam sese\nhabent mores eorum\ncum quibus vivit, aut tempe­\nram aut superstitiosus est : quisquis vero sic cis\n\nutitur , ut metas consuetudinis bonorum inter quos\nversatur, excedat, aut\naliquid significat, aut flagitiosus\nest. In omnibus enim talibus non usus rerum,\nsed\nlibide uientis in culpa est. Neque ullomodo quisquam\nsobrius erediderit,\nDomini pedes ita unguento pre­\ntioso a muliere perfusos (Joan. xn, 3), ut luxurioso­\nrnm et nequam hominom solent, quorum talia\nconvi­\nvia detestamur. Odor enim bonus, fama bona esi,\nquam quisquis bonæ\nvitae operibus habuerit, dum\nvestigia Christi sequitur, quasi pedcs ejus\npretiosis­\nsimo odore perfandit. Ita quod in aliis personis ple­\nramque\nflagitium est, in divina vel prophetica persona\nmagnae cujusdam rei signum est.\nAlia est quippe in\nperditis moribus, alia in Osee prophetae vaticinatione\n\nconjunctio meretricis (Osee i, 2) : nec, si flagitiose\nin\nconviviis temulentorum et lascivorum nudantur\ncorpora; propterea in balneis nudum\nesse flagi­\ntium est.\n\n19. Quid igitur locis et temporibus personisque\nconveniat, diligenter attendendum\nest, ne temere\nflagitia reprebendamus. Fieri enim potest ut sine aH­\nquo\nvitio cupediæ 1 vel voracitatis, pretiosissimo cibo\nsapiens utatur; insipiens\nautem foedissima gulæ\nflamma in vilissimum ardescat. Et sanus I quisque\n\nmaluerit more Domini pisce vesei (Luc. XXIV, 43) ,\nquam\nIcnLicula more- Esau nepotis Abraham (Gen.\n\nxxv, 34), aut hordeo more jumentorum. Non enim\npropterea continentiores\nnobis sunt pleraeque bestiae,\nquia vilioribus aluntur escis. Nam in omnibus hu­\n\njuscemodi rebus, nen ex earnm rerum natura quibus\nutimur, sed ex causa\nutendi et modo appetendi vel\nprobandum est, vel improbandum quod facimus.\n\n20. Regno terreno veteres justi coeleste regnum\nimaginabantur, et prænuntiabant.\nSufficiendæ a prolis\ncauLa erat uxorum plurium sint uni viro habenda­\nram\ninculpabilis consuetudo (Id. xvi, 3, xxv, i; et\nB Ref. v, 13) ; et ideo unam feminam maritos habere\nplurimos\nhonestum non erat: non enim mulier eo est\nfecundior, sed meretricia potius\nturpitudo est, vel\nquaestum vel liberos vulgo quærere. In hujusce­\nmodi\nmoribus quidquid illorum temporum sancti non\nlibidinose faciebant, quamvis ea\nfacerent quae hoc\ntempore nisi per libidinem fieri non possunt, non\nculpat\nScriptura. Et quidquid ibi tale narratur, non\nsolum historice ac proprie, sed\netiam figurate ac pro­\nphetice acceptum, interpretandum est usque in finem\n\nillum charitatis, sive Dei, sive proximi, sive utriusque.\n\nSicut enim talares et manicatas tunicas habere apud\nRomanos veteres\nflagitium erat; nunc autem honesto\nloconatis, cum tunicati sunt, non eas habere\nflagitium\nest: sic animadvertendum est, in cætero quoque usu\nrerum abesse\noportere libidinem, quæ non solum\nipsa eorum, inter quos vivit, consuetudine\nnequiter\nabutitur; sed etiam saepe fines ejus egressa, fœditatem\nsuam, quae\ninter claustra morem solemnium latitabat,\nflagitiosissima eruptione\nmanifestat.\n\nCAPUT XIII. — Continuatio ejusdem argumenti.\n\n21. Quidquid autem congruit consuetudini eorum\ncum quibis vita ist, degenda vel\nnecessitate imponi­\ntur, vel officio suscipitur, a bonis et magnis hominibus\n\nad utilitatem et beneficentiam referendum est; vel\nproprie, sicut et nos debemus,\nvel etiam figurate, sicut\nProphetis lieet.\n\nCAPUT XIV. - Error opinantium nullam esse justi­\ntiam per seipsam.\n\n22. In quae facta legenda cum. incurrunt indocti\nalterius consuetudinis, nisi\nauctoritate reprimantur ,\nflagitia putant ; nec possunt animadvertere totam con­\n\nversationem suam, vel in conjugiis, vel in conviviis ,\nvel in vestitu,\ncaeteroque humano victu atque cultu ,\naliis gentibus et aliis temporibus\nflagitiosam videri.\nQua varietate innumerabilium consuetudinum com­\nmoti\nquidam dormitantes, ut ita dicam, qui neque\nalto somno stultitiæ sopiebantur, nec\nin sapientiæ 1u -\ncem poterant evigilare, putaverunt nullam esse justi­\ntiam\nper seipsam, sed unicuique genti consuetudinem\nsuam justam videri : quae cum sit\ndiversa omnibus\ngentibus, debeat autcm incommutabilis manere justi-\ntia,\nfieri manifestum nullam usquam esse justitiam.\nNon intellexerunt, De multa\ncommemorem, Quod tibi\nfieri non vis, alii ne feceris (Tobi æ\nIV, 16; Matth. VII,\n12), nullo modo posse ulla eorum\ngentili diversitate\nvariari. Quae sententia cum refertur ad dilcctionem\nDei,\nomnia flagitia moriuntur; cum ad proximi, omnia\nfacinora. Nemo enim vult corrumpi\nhabitaculum\nsuum : non ergo debet corrumpere habitaculum Dei,\nseipsum\nscilicet. Et nemo vult sibi a quoquam noceri:\nnec ipse igitur cuiquam\nnocuerit.\n\nCAPUT XV. - Regula in figuratis locutionibus ser­\nvanda.\n\n23. Sic eversa tyrannide cupiditatis, cbaritas regnat\njustissimis legibus\ndilectionis Dei propter Deum, sui\net proximi propter Deum. Servabitur ergo in\nlocu­\ntionibus figuratis regula hujusmodi, ut lam diu ver­\nsetur diligenti\nconsideratione quod legitur, donec ad\nregnum charitatis interpretatio perducatur.\nSi autem\nhoc jam proprie sonat, nulla putetur figurata locutio.\n\nCAPUT XVI. — Regula de locutionibus\npræceptivis.\n\n24. Si praeceptiva locutio est aut flagitium aut faci­\nnus vetans, aut utilitatem\naut beneficentiam jubens,\nnon est figurata. Si autem flagitium aut facinus vide­\n\ntur jubere, aut utilitatcm aut beneficentiam vetare ,\nfigurata est. Nisi manducaveritis, inquit, carnem filii\n\nhominis, et sanguinem biberitis, non\nhabebitis vitam in\n\nvobis (Joan. vi, 54). Facinus vel flagitium videtur ju-\n\nhere : figura est erge , præcipiens passioni dominicx\ncommunicandum,\net suaviter atque utiliter reconden­\ndum in memoria quod pro nobis caro ejus\ncrucifixa\net vulncrata sit. Ait Scriptura : Si esurierit\ninimicus\n\ntuus, ciba illum ; si sitit, potum da\nilli. Hic nuliodu­\nbitante beneficentiam praecipit: sed quod sequitur,\n\nHoc enim faciens carbones ignis congeres super caput\n\nejus (Prov. xxv, 21, 22 ; Rom. III, 20); malevolentiæ\n\nfacinus putes juberi : ne igitur dubitaveris figurate\ndictum, ct cum possit\ndupliciter interpretari, uno\nmodo ad nocendum, altero ad præstandum ; ad benc­\n\nficentiam te potius charitas revocet, ut intelligas car­\nbones ignis esse\nurentes pœnitentiæ gemitus, quibus\nsuperbia sanatur ejus qui dolet se inimicum\nfuissc\nhominis, a quo ejus miseriae subvenitur. Item cum\nait Dominus, Qui amot animam suam, perdet eam\n\n,Joan. xn, 25), non utilitatem vetare putandus est,\nqua debet quisque\nconservare animam suam ; sed fi­\nguralc dictum, perdat\nanimam, id est, perimat atque\namittat usum ejus, quem nunc babet, perversum sci­\n\nlicet atque præposterum, quo inclinatur temporali­\nbus, ut æterna non\nquærat. Scriptum est: Da miseri-\ncordi, et ne suscipias\npeccatorem (Eccli. x!!, 4). Posterior\npars hujus sententiæ\nvidetur vetare beneficentiam ;\nait cnim, Ne suscipias peccatorem\n: intelligas ergo A-\ngurate positum pro peccato peccatorem, ut peccatum\nejus non suscipias.\n\nCAPUT XVII. — Alia omnibus communiter, alia sin­ gulis seorsim præcipi.\n\n25. Sarpe autem accidit ut quisquis in meliori\ngradu spiritualis vitæ vel est,\nvel esse se putat, figu­\nrate dicta esse arbitretur, quæ inferioribus gradibus\n\npraecipiuntur : ut verbi grati:., si caelibem amplexus\nest vitam, et se\ncastravit propter regnum coelorum\n\n(Matth. XIX, 12), quidquid de uxore diligenda et rc­\ngenda\nsancti Libri præcipiunt, non proprie sed trans­\nlate accipi oportere contendat; et\nsi quia statuit\nservare innuptam virginem suam, tanquam figuratam\nlocutionem\nconetur interpretari qua dictum est,\n\nTrade filiam, et grande opus perfeceris (Eccli. VII, 27).\n\nErit igitur etiam boc in observationibus intelligenda­\nrum Scripturarum, ut\nsciamus alia omnibus com­\nmuniter præcipi, alia singulis quibusque generibus\n\npersonarum; ut non solum ad universum statum va­\nletudinis, sed etiam ad suam\ncujusque membri pro­\npriain infirmitatem medicina pertineat I. In suo quippe\n\ngenere curandum est, quod ad melius genus non\npotest erigi.\n\nCAPUT X VIII. — Quo tempore quid præceptum vel licitum sit, considerandum.\n\n26. hem cavendum est ne forte quod in Scripturis\nveteribus pro illorum temporum\nconditione , etiamsi\nnon figurate, sed proprie intelligatur, non est flagi­\n\ntium neque facinus, ad ista eliam tempora quis putet\nin usum vitae posse\ntransferri. Quod nisi dominante\ncupiditate, et ipsarum quoque Scripturarum, quibus\n\nevertenda est, satellitium quærente, noA faciet; nec\nintelligit miser ad\nhanc utilitatem illa sic esse posita,\n\nut spei bonæ homines salubriter videant et consuetu­\ndinem quam aspernantur\nposse babere usum bonum,\net eam quam amplexantur esse posse damnabile. ,\nsi\net ibi charitas utentium, et hic cupiditas atten­\ndatur. *\n\ni7. Nam si multis uxoribus caste uti quisquam pre\ntempore potuit, potest alius\nuna libidinose. Magis\nenim probo multarum fecunditate utentem propter\naliud,\nquam unius carne fruenteni propter ipsam. Ibi\neniin quæritur utilitas temporum\nopportunitatibus\ncongrua; hic satiatur cupiditas temporalibus volupta­\ntibus\nimplicata: inferiorisque gradus ad Deum sunt,\nquibus secundum veniam concedit\nApostolus earna­\nlem cum singulis conjugibus consuetudinem propter\n\nintemperantiam eorum (1 Cor. VII, 2), quam illi qui\nplures\nsinguli cum haberent, sicut sapiens in cibo et\npotu nonuisi salutem corporis, sic\nin concubitu non­\nnisi procreationem filiorum intuebantur. Itaque si eos\nin\nhac vita invenisset Domini adventus, cum jam non\nmittendi, sed colligendi lapides\ntempus esset (Eccle.\n\nIII, 5), statim seipsos castrarent propter regnum cœ-\nlonim : non enim est\nin carendo difficultas, nisi cum\nest in habendo cupiditas. Noverant quippe illi\nhomi­\nnes etiam in ipsis conjugibus lux uriam esse abutendi\nintemperantiam :\nquod Tobi;c testatur oratio, quando\nest copulatus uxori. Ait enim : Benedictus es, Domine,\nDeus patrum nostrorum; et benedictum\nnomen tuum in\n\nomnia s æ cula s æ culorum.\nBenedicant te c æl i et omnis\ncreatura tua. Tu fecisti\nAdam, et dedisti illi adjutorium\nEvam : et nunc, Domine,\ntu scis quoniam non luxuriae\n\ncausa accipio sororem meam, sed ipsa\nveritate, ut mi­\n\nserearis nostri, Domine (Tob. VIII, 7-9).\n\nCAPUT XIX. — Mali alios de suo æstimant ingenio.\n\ni8. Sed qui effrenata libidine, vel per multa stupra\ndiffluentes evagantur, vel\nin ipsa una conjuge, non\nsolum excedunt ad liberorum procreationem perti­\n\nnentem modum, sed eliam inhumanioris I intempe­\nrantiae sordes inverecunda omnino\nlicentia servilis\ncujusdam libertatis accumulant, non credunt fieri\npotuisse\nut temperanter multis feminis antiqui ute­\nrentur viri, nihil servantes in usu\nillo nisi congruum\ntempori propagandæ prolis officium; et quod ipsi la­\n\nqueis libidinis obstricti, vei in una non faciunt, nullo\nmodo in multis fieri\nposse arbitrantur.\n\ni9. Sed isti possunt dicere nec honorari quidem at­\nque laudari oportere viros\nbonos et sanctos, quia ipsi\ncum honorantur atque laudantur, intumescunt super..\n\nbia; tanto avidiores inanissimae gloriae, quanto eos\nfrequentius atque\nlatius lingua blandior ventilaverit;\nqua ita leves fiunt, ut eos rumoris aura,\nsive quæ\nprospera, sive quae adversa existimatur, in quaslibet\ninvehat\nvoragines flagitiorum, aut in facinorum etiam\nsaxa eollidat. Videant ergo quam\nsibi arduum sit at­\nque difficile nec laudis esca illici, nec contumeliarum\n\naculeis penetrari, et non ex se alios metiantur.\n\nCAPUT XX. — In quavis vivendi ratione boni sxi\nsunt similes.\n\nCredant potius Apostolos nostros nec cum suspi-\n\ncerentur al hominibus, inflatos fuisse ; nec cum de­\nspicerentur,\nelisos. Neutra quippe tentatio defuit illis\nviris : nam et credentium\ncelebrabantur pr:rconio, et\npersequentium maledictis infamabantur. Sicut ergo\n\nisti pro tempore utebantur his omnibus, ct non cor­\nrumpebantur ; sic illi\nvcleres, usum feminarum ad sui\ntemporis convenientiam referentes, non patiebantur\n\neam dominationem libidinis, cui serviunt qui ista non\ncredunt.\n\n30. Et ideo isti sese nullo modo cohiberent ab\ninexpiabili odio filiorum, a\nquibus vcl uxorcs vel con­\ncubinas suas attentatas , aut attrectatas esse cogno­\n\nscerent, si eis forte tale aliquid accidisset.\n\nCAPUT XXI. — David quanquam in adulterium lapsus, longe fuit a libidinosorum intemperantia.\n\nRex autcm David cum hoc ab impio atque immani\nfilio passus csset, non. solum\nferocientem toleravit,\nsed etiam |lauxit exstinctum (I1 Reg. XVIII, 33). Non\nenim carnali zelo irretitus tenebatur, quem nullo\n\ninodo injuriæ suæ, sed peccata filii commovebant.\nNam ideo, si vinceretur,\ncum occidi prohibuerat, ut\nedomito servarctur pœnitendi locus : et quia non\n\npotuit, nou orbitatem doluit in ejus interitu, sed no­\nverat in quas poenas tam\nimpie adultera1 et parricida­\nlis anima raperetur. Namque alio prius Clio qui in­\n\nnocens enit, pro quo a*grotantc affligebatur, moriente\nlætatus est.\n\n31. Ex hoc maxime apparet qua moderatione ac\ntemperantia illi viri feminis\nutebantur, quod curi in\nMnam illicite irruisset rex idem , æstu quodam ætatis\n\net temporalium rerum prosperitatibus abreptus, cujus\netiam maritum\noccidendum præceperat; accusatus\nest per prophetam : qui cum ad eum venisset\nconvin­\ncendum de peccato, proposuit ei similitudinem de\npaupcre qui habebat\novem unam, cujus vicinus cum\nhaberet multas, ad adventum hospitis sui unicam po­\n\ntius vicini sui pauperis oviculam exhibuit epulandam.\nIn quem, commotus\nDavid occidi eum jussit, et qua­\ndruplicari ovem pauperi ; ut se nesciens\ncondemna­\nrat, qui peccaverat sciens. Quod cum ei manifestatum\nesset, et\ndivinitus denuntiata vind cta, diluit poeni­\ntendo peccauun (II Reg. XII, 1-14). Scd tamen in hac\nsimilitudine stuprum tantummodo\ndesignatum est de\nove vicini pauperis; de marito autem mulieris inter­\n\nempto, hoc est, de ipso paupere , qui unam habebat\norent, occiso, nun est per\nsimilitudinem interrogatus\nDavid, tit in soluin adulterium diccret 2 sententiam\n\ndamnationis suae. Ex quo intelligitur quanta tempe­\nranti.i multas mulieres\nhabuerit, quando de una in\nqua excessit modum, a seipso puniri coactus est. Sed\n\nin islo viro immoderatæ hujus libidinis non perman­\nfio, sed transitus fuit\n: propterea etiam ab arguente\nPropheta ille illicitus appetitus hospes vocatus\nest.\nNon enim dixit eum regi suo, sed hospiti suo vicini\npauperis ovem ad\nepulandum exhibuisse. At vero in\nejus filio Salomone, non quasi hospes transitum\nha-\n\nbuit, sed regnum ista libido possedit : de quo Scri­\nptura non tacuit,\nculpans eum fuisse amatorem mulie­\nrum (III Reg. XI, t).\nCujus tamen initia desideriosa­\npientiæ flagraverant (II Paralip. I, 7-12); quam\ncum\namore spirituali adeptus esset, amore carnali amisit.\n\nCAPUT XXII. -Regula de Scripturae locis, ubi lau­ dantur facta qu æ dam bonorum\nhodie moribus contraria.\n\nSi. Ergo , quanquam omnia vel peDe omnia qum\nin Veicris Testamenti libris gesta\ncontinentur , non\nsolum proprie, sed etiam figuraLe accipienda sint :\ntamen\netiam illa quæ proprie lector acceperit, si lau­\ndati sunt illi qui ca fecerunt,\nsed ca tamen abhorrent\na consuetudine bonorum, qui post adventum Domini\n\ndivina præcepta custodiunt; figuram ad intelligen­\ntiam referat, factum vero ipsum\nad mores non trans-\nferat. Multa enim sunt qu:c illo tempore officiosa\nfacta\nsunt, quæ modo nisi libidinose fieri non possunt.\n\nCAPUT XXIII. — Regula de locis ubi magnorum virorum\npeccata referuntur.\n\nSi qua vero peccata magnorum virorum legerit,\ntametsi aliquam iu eis figuram\nrerum futurarum ani­\nmadvertere atque indagare potuerit; rei tamen gestai\n\nproprietatem ad hunc usum assumat, ut se nequa­\nquam recte factis suis jactare\naudeat, et præ sua ju­\nstitia ceteros tanquam peccatores contemnat, cum\n\nvideat tantorum virorum et cavendas tempestates,\net flenda naufragia. Ad hoc enim\netiam peccata illo­\nrum hominum scripta sunt, ut Apostolica illa senten­\ntia\nubique tremenda sit, qua ait: Quapropter qui vi­\n\ndetur stare, videat, ne cadat (I Cor. x,\n12). Nulla enim\nfere pagina cst sanctorum Librorum , in qua non so­\nnet quod\nDeus superbis resistit, humilibus autem dat\ngratiam.\n\nCAPUT XXIV. - Ante omnia considerandum genus\nlocutionis.\n\n34. Maiine itaque investigandum est utrum pro­\npria sit, an figurata locutio,\nquam intelligere cona­\nmur. Nam comperto quod figurata sit, adhibitis re­\n\ngulis rerum quas in primo libro digessimus, facile cst\neam versare omnibus modis,\ndonec perveniamus ad\nsententiam veritatis , praesertim cum usus accesserit\n\npietatis cxercitationc roboratus. Invenimus autem\nutrum propria sit, an figurata\nlocutio, illa intuentes\nquæ supra dicta sunt.\n\nCAPUT XXV. — ldem verbum non idem significat\nubique.\n\nQuod cnm apparuerit, verba quibus continetur,\naut a similibus rebus ducta in\nvenientur, aut ab aliqua\nvicinitate attingentibus.\n\n55. Sed quoniam multis modis res similcs rebus\napparent, non putemus esse\npræscriptum ut quod in\naliquo loco res aliqua per similitudinem significave­\n\nrit, hoc eam semper significare credamus. Nam et in\nvituperatione fermentum posuit\nDominus, cum dice­\n. ret, Cavete a fermento Pharis æ orum (Matth. XVI, 11);\n(t in laude, cum diceret, Simile eat regnum c æ lorum\nmulieri quæ\nabscondit fermentum in tribus mensuris\nfarinæ, doncc\nfermentaretur totum (Luc. sin, 21).\n\n36. (a) Hujus Igitur varietatis observatio duas ha­\nbel formas. Sic enim aliud\natque aHod res quaeque\nsignificant, ut aut contraria, aut tantummodo diversa\n\nsignificcut. Contraria scilicet, cum alias in bono,\nalias in malo res eadem per\nsimilitudinem ponitur,\nsicut hoc est quod de fermento supra diximus. Tale\n\nest eliam quod leo significat Christum, uhi dicitur,\n\nVicit teo de tribu Juda (Apoe. v, 5);\nsignificat et dia­\nbolum, ubi scriptum est, Adversarius vester\ndiabolus\ntanquam leo rugient circuit , quærens quem devoret\n\n(1 Petr. v, 8). Ita serpens in bono est, Astuti ut ser-\npentes (Matth. x, 16) ; in malo autem, Serpens Evam\nseduxit in astutia sua (II Cor. XI, 3).\nIn bono panis,\n\nEgo sum panit vivus, qui de cælo descendi\n(Joan. VI, 51),\nin malo, Panes occultos\nlibenter edite (Prov. IX, 17) :\nsic et alia plurima. Et hæc quidem quae\ncomlnemo­\nravi, minime dubiam significationem gcrunt, quia\nexempli gratia\ncommemorari nonnisi manifesta de­\nbuerunt. Sunt autem quae incertum sit in quam\npar­\ntem accipi debeant, sicut, Caliæ in manu Dominivini\n\nmeri plenus est mixto. Incertum est enim utrum iram\nDei\nsignificet non usque ad novissimam poenam, id\neat usque ad fjeccm; an potius\ngratiam Scripturarum\na Judæis ad Gentes transeuntem, quia inclinavit ex\n\nhoc in hoc, remanentibus apud Judæos observationi­\nbus quas\ncarnaliter sapiunt, quia fax ejus non est exi­\nnanita (Psal.\nLXXIV, 9). Cum vero res eadem non in\ncontraria, sed tantum in diversa\nsignificatione pOMi­\ntur., illud est iu excroplum, quod aqua et, populum si­\n\ngnificat, sicut in Apocalypsi legimus (Apoc. XVII, 15,\net\nXIX, 6) ; et Spiritum sanctum, unde est illud, Flu­\n\nmina aquce vivæ fluent de uentre\nejus (Joan. VII, 5&);\net si quid aliud atque aliud, pro locis in quibus\nponi­\ntur, aqua significare intelligitur.\n\n37. Sic et aliae res non singulæ, sed unaquæque\nearum, non solum duo aliqua\ndiversa, sed etiam non­\nnunquam inulta significat, pro loco sententiæ, sicut\n\nposita reperitur.\n\nCAPUT XXVI. — Obscura ex locis apertioribus expli­\ncanda.\n\nUbi autem apertius ponuntur, ibi discendum est\nquomodo in locis intelligantur\nobscuris, Neque euim\nmelius potest intelligi quod dictum esi Deo, Appre­\n\nhende arma et scutum, et exsurge in, adjuterium mihi\n\n(Psal. XXXIV, 2), quam ex illo loco ubi legitur, Domi­\nne, ut scuto bonce voluntatis tuæ\ncoronasti nos ( Psal. v,\n13). Nec tamen ila ut jam ubicumque scutum pro\nali­\nquo munimento leger imas positum, non accipiamus\nnisi bonam voluntatem\nDci : dictum est enim et scu­\ntum fidei, in quo possitis,\ninquit, omnes sagittas mali­\n\ngni ignitas exstinguere (Ephes. VI, 16). Nee rursum\n\nideo dgbemus in armis hujuscemodi spiritualibus\nscuto tantummodo fidem tribuere,\ncum alio loco etiam\nlorica dicta sit fidei : Induti,\ninquit, loricam fidei et\ncharitatis (1 Thess. v, 8).\n\nCAPUT XXVII. —Eumdem Locum varie intelligi nihil i prohibet.\n\n38. Quando autem ex eisdem Scripturae verbis,\nnon unum aliquid, sed duo vel plura\nsentiuntur, etiam\nsi laiet quid senserit ille qui scripsit, nihil periculi\n\nest, si quodlibet, eoruin congruere veritati ex attis\nlocis sanctarum Scripturarum\ndoceri potest: id tamen\neo conante qui divina scrutatur eloquia, ut ad volun­\n\ntatem perveniatur auctoris, per quem Scripturam\nillam sanctus operatus est\nSpiriius; sive boc assequa­\ntur, sive aliam sententiam de illis verbis, quæ fidei\n\nrectæ nou refragatur, exsculpat, testimonium babel.\na quocumque alio loco\ndivinorum eloquiorum. lue\nquippe auqtor in eisdem verbis quae iatelligere volu­\n\nmus, et ipsam sententiam forsitan vidit; et certe Dei\nSpiritus, qui pcr eum\nhaec operatus est, etiam ipsam\noccursuram lectori vel auditori, sine dubitatione\n\nprævidit; ima ut occurreret, quia et ipsa est veritate\nsubnixa, providit.\nNam quid in divinis eloquiis largius\net uberius potuit divinitus provideri, quam\nut eadem\nverba pluribus intell igantur modis, quos alia non mi­\nnus divina\ncontestantia faciant approbari?\n\nCAPUT XXVIII. — Locus incertus tutius per alios\nScripturæ locos, quam per rationem manifestatur.\n\n39. Ubi autem talis sensus eruitur, cujus incer­\ntum certis sanctarum\nScripturarum testimoniis noQ\npossit aperiri, restat ut ratione reddita manifestus\n\nappareat, etiam si ille cujus verba intelligere quaeri­\nmus, euM forte non\nsensit. Sed hæc consuetudo peri­\nculosa est: per Scripturas enim divinas multo\ntulius\nambulatur; quas verbis translatis opacatas cum scru­\ntari volumus,\naut hoc inde exeat quod nou habeat\ncontroversiam; aut, si habet, ex eadem\nScriptura\nubicumque inventis atque adhibitis testibus terni.\nnetur-\n\nCAPUT XXIX. — Troporum cognitio necessaria.\n\n40. Sciant autem litterati, modis omnibus iocutio­\nnis, quos grammatici græco\nnomine tropos vocant,\nauctores nostros usos fuisse, et muitiplicius atque co­\n\npiosius , quam possuut existimare vei credere, qui\nnesciunt cos, et in aliis\nista didicerunt. Quos tamen\ntropos qui noverunt, agnoscunt in Litteris sanct is ,\n\neorumque scientia ad cas intelligendas aliquantum\nadjuvantur. Sed hic eos\nignaris tradere non decet,\nne artem grammaticam doeere videamur. Extra saoe\n\nut discantur admoneo, quamvis jam superius id ad­\nmonuerim, id est, in secundo\nlibro, ubi de linguarum\nneeessaria cognitione disserui. Nam litterae, a quibus\n\nipsa grammatica nomen accepit, Γράμματα enim\nGraeci\nlitteras vocant, signa ulique sunt sonorum ad articula­\ntam vocem qua\nloquimur pertinentium. Istorum autem\ntroporum non solum exempla, sicut omnium, sed\n\nquorumdam etiam nomina in divinis Libris leguntur,\nsicut aUegoria, aenigma ,\nparabola. Quam vis peDe\nomnes ii tropi, qui liberali dicuntur arte cognosci,\n\netiam in eorum reperiantur loquelis, qui nullos gram­\nmaticos audierunt, et eo quo\nvulgus utitur sermone\ncontenti sunt. Quis enim non dicit, Sic Dorcas? qui tro­\n\npus metaphora vocatur. Quis non dicit piscinam etiam\n\nquae non babet pisces, nec facta est propter pisces,\nei tamen a\npiscibus nomen accepit? qui tropus cata­\nchresis dicitur.\n\n41. Longum est isto modo caeteros persequi : nam\nusque ad illos pervenit vulgi\nlocutio, qui propterea\nmirabiliores sunt, quia contra quam dicitur signifi­\n\ncant, siculi est quae appellatur ironia vel antiphrasis.\nSed ironia pronuntiatione\nindicat quid velit intelligi,\nuti cura dicimus homini mala facienti, Res bonas fa\n\ncis: antipbrasis vero ut contraria significet, non voce\nprouuntiautis\nefficitur, sed aut verba habet sua, quo­\nrum origo e contrario est, sicut\nappellatur lucus, quod\nminime luceat; aut consuevit aliquid ita dici, quamvis\n\ndicatur etiam non e contrario, veluti cum quærimus ac­\ncipere quod ibi non\nest, et respondetur nobis, Abundat;\naut adjunctis verbis facimus ut a contrario\nintelligatur\nquod loquimur, veluti si dicamus, Cave illum, quia bo­\nuus homo\nest. Et quis talia non dicit indoctus, nec\nomnino sciens qui sint, vel quid\nvocentur hi tropi?\nQuorum cognitio propterea Scripturarum ambiguita­\nlibus\ndissolvendis est necessaria, quia cum sensus, ad\nproprietatem verborum si\naccipiatur, absurdus est,\nquaerendum est utique ne forte illo vel illo tropo di-\n\nHum sit quod non intelligimus; et sic pleraque in­\nTenta sunt quæ\nlatebant.\n\nCAPUT XXX. - Regulæ Tichonii donatistæ expen­\nduntur.\n\n42. Tichonius quidam qni contra Donatistas invi­\nstissime scripsi:, cum fuerit\ndonatista, et illic inve­\nnitur absurdissimi cordis, ubi eos non omni ex parte\n\nrelinquere voluit, fecit librum quem Regularum vo­\ncavit (a). quia ineo\nquasdam septem regulas exsecu­\ntus est, quibus quasi clavibus divinarum Scriptura­\n\nrum aperirentur ccculta. Quarum primam ponit, De\nDomino et ejus corpore;\nsecundam, De Domini cor­\npore bipartito; tertiam , De promissis et Lege; quar­\n\ntam, De specie ct genere; quintam, De temporibus;\nsextam, De\nrecapitulatione; septimam, De diabolo et\nejus corpore. Quæ quidem consideratae,\nsicut ab illo\naperiuntur, non parum adjuvant ad penetranda qua:\ntecta sunt\ndivinorum cloquiorum : nec tamen omnia\nquae ita scripta sunt ut non facile\nintelligantur, pos­\nsunt iis regulis inveniri, sed aliis modis pluribus,\n\nquos hoc numero septenario usque adeo non est iste\ncomplexus, ut idem ipse multa\nexponat obscura, in qni­\nbus harum regularum adhibet nullam, quoniam nec\n\nopus est. Ncque enim aliquid illic tale versatur aut\nquæritur, sicut in Apocalypsi\nJoannis quærit, quem­\nadlnodum intelligendi sint angeli Ecclesiarum septem,\n\nquibus scribcre jubetur, et ratiocinatur multipliciter,\net ad hoc pervenit ut\nipsos angelos intelligamus Ec­\ndesias (Apoc. I, 20). In qua\ncopiosissima disputatione\nnihil istarum est regularum, et utique res illic obscu­\n\nrissima quæritur; quod cxempli gratia satis dictum\nlit : nam colligere\nomnia, nimis longum et nimis\noperosum est, quæ ila obscura sunt in Scripturis\n\ncauonicis, ut nihil istarum septem ibi requirendum sit.\n\n43. Iste autem cum has velut regulas commenda\nret, tantum cis tribuit, quasi\nomnia quæ in Legc, id\ncat, in divinis Libris obscure posita invenerimus, his\n\nbene cognitis atque adhibitis intelligere valeamus. Ita\nquippe exorsus est eumdem\nlibrum ut diceret: Ne­\ncessarium duxi anle omnia, quæ milii\nvidentur. libellum\n\nRegularum scribere, et secretorum Legis veluti claves et\n\nluminaria fabricare. Sunt enim quædam regulæ mysticæ,\nquæ universae Legis recessus obtinent, ct vcritatis thesau­\nros aliquibus\ninvisibiles visibiles faciunt. Quarum si ratio\nregularum sine invidia, ut\ncommunicamus, accepta fue­\nrit; clausa quæque patefient, et obscura dilucidabuntur;\nut quis prophetiæ immensam silvam perambulans, his\nre­\ngulis quodammodo lucis tramitibus deductus ab errore de­\n\nfendatur. Hic si dixisset, Sunt enim quædam regulæ\nmysticæ, qnae nonnullos\nLegis recessus obtinent, aut\ncerte, quæ Legis magnos recessus obtinent; non autem\n\nqnod ait, universæ Legis recessus : neque dixisset,\n\nClausa quæque patefient, sed , clausa multa patefient;\n\nverum dixisset, nec tam elaborato atque utili operi\nsuo plusquam res ipsa postulat\ndando, in spem falsam\nlectorem ejus cogniloremque misisset. Quod ideo di­\n\ncendum putavi, ut liber ipse et legatur a studio­\nsis, quia plurimum adjuvat ad\nScripturas intelli­\ngendas, et non de illo speretur tantum quantum non\n\nhabet. Caute sane legendus est, non solum propter\nquædam in quibus ut homo\nerravil; sed maxime pro­\npter illa quæ sicut donatista hæreticus loquitur. Quid\n\nautem doceant vel admoneant istæ septem regulæ,\nbreviter ostendam.\n\nCAPUT XXXI. — Regula prima Tichonii.\n\n44. Prima de Domino et ejus corpore est; in qua\nscientes aliquando capitis et\ncorporis, id est, Christi\net Ecclesiae unam personam nobis intimari (neque\n\nenim frustra dictum est fidelibus, Ergo Abrahæ semen\n\nestis [Galat. III, 29], cum sit unum semen Abrahal,\nquod\nest Christus), non hæsitemus quando a capite\nad corpus, vel a corpore transitur ad\ncaput, et tamen\nnon receditur ab una eademquc persona. Una enim\npersona\nloquitur dicens, sicut sponso imposuit mihi\n\nmitram, et sicut sponsam ornavit me ornamento ( Isai.\n\nLXI, 10); et tamen quid horum duorum capiti, quid\ncorpori, id cst, quid\nChristo, quid Ecclesiæ conveniat,\nutique intelligendum est.\n\nCAPUT XXXII. — Regula secunda Tichonii.\n\nSecunda est de Domini corpore bipartito, quod qui­\ndem non ita dcbuit appellari;\nnon cnim revera Domini\ncorpus est, quod cum illo non erit in aLternum : sed\n\ndicendum luit, De Domini corpore vero atque permixto,\naut, vero atque simulato,\nvel quid aliud; quia non\nsolum in æternum, verum etiam nunc hypocritæ non\n\ncum illo esse dicendi sunt, quamvis in ejus esse vi­\ndeantur Ecclesia. Unde\npoterat ista regula et sic ap­\npellari, ut dicerelur de permixta Ecclesia. Qnu:\nregula\nlectorem vigilantem requirit, quando Scriptura cum\nad alios jam\nloquatur, tanquam ad eos ipsos ad quos\nloquebatur, videtur loqui; vel de ipsis,\ncum de aliis\njam loquatur; tanquam unum sit utrorumque corpus,\npropter\ntemporalem commixtionem et communionem\n\nSacramentorum. Ad hoc pertinet in Canticis cantico­\nrum, Fusca sum et speciosa ut tabernacula Cedar,\nut\n\npelles Salomonis (Cant. i. 5). Non enim ait, Fusca fui\nut\ntabernacula Cedar, et speciosa sum ut pelles Salo­\nluonis; sed utrumque se esse\ndixit, propter tempora­\nlem unitatem intra una retia piscium bonorum et ma­\n\nlorum (Matth. XIII, 48). Tabernacula enim Cedar ad\nIsmaelem\npertinent, qui non erit haeres cum filio li­\nberae (Gen.\nxxi, 10; Galat. IV, 30). Itaque cum de bona\nparte Deus\ndicat, Ducam coecos in viam quam non nove­\n\nrunt, et semitas quas non noverunt calcabunt; et faciam\n\nillis tenebras in lucem, et prava in directum : hæc verba\n\nfacium, et non derelinquam eos : mox de alia parte,\n\nquae male permixta est, dicit, Ipsi autem conversi iunt\nretro\n(Isai. XLII, 16, 17). quamvis alii jam significentur\nhis verbis. Sed\nquoniam nunc in uno sunt, tanquam\nde ipsis loquitur de quibus loquebatur : non\ntamen\nsemper iu uno erunt. Ipse est quippe ille servus\ncommemoratus in\nEvangelio, cujus dominus cum vene­\nrit, dividet eum, et partem ejus cum hypocritis\nponet\n\n(Matth. xxiv, 5i).\n\nCAPUT XXXIII. — Regula tertia Tichonii. Liber de\nSpiritu et Littera.\n\n46. Tertia regula est de Promissis et Lege, quae\nalio modo dici potest de spiritu\net littera, sicut nos\neam appellavimus, cum de hac re librum scribere­\nmus,\n(a). Potest etiam sic dici, de gratia et mandato.\nHaec autem magis milii videtur\nmagna quaestio quam\nregula, quae solvendis quaestionibus adhibenda est.\nHæc\nest quam non intelligentes Pelagiani, vel condi­\nderunt suam haeresim, veI\nauxerunt. Laboravit in ea\ndissolvenda I Tichonius bene, sed non plene. Dispu­\n\ntans enim de fide et operibus, opera nobis dixit a Dco\ndari merito fidei;\nipsam vero fidem sic essc a nobis,\nut nobis non sit a Deo. Nec attendit Apostolum\ndicen­\ntein, Pax fratribus et charitas cum fide a Deo Patre ei\n\nDominoJesu Christo (Ephes. vi, 23). Sed non erat ex­\npel'tus hanc\nhæresim, quae nostro tempore exorta,\nmultum nos, ut gratiam Dei quae per Dominum\nno­\nstruin Jesum Christum est, adversus cam defenderc­\nmus, exercuit; et\nsecundum id quod ait Apostolus,\n\nOportet hæreses esse, ut probati manifesti fiant in vobis\n\n( I Cor. xi, 19), multo vigilantiores diligenlioresque\n\nreddidit, ut adverteremus in Scripturis sanctis, quod\nistum Tichonium. minus\nattentum, minusque sine lio­\nste sollicitum fugit, etiam ipsam scilicet fidem\ndonum\nillius esse qui ejus mensuram unicuique partitur (Rom.\n\nXII, 3). Ex qua sententia quibusdam dictum est, Vo­\n\nbis donatum est pro Christo, non solum ut in\neum cre­\ndatis, verumetiam ut pro eo patiamini ( Philipp. i, 29).\nUnde quis dubitet utrumque esse Dei donum, qui fi­\n\ndeliter atque intelligenter audit utrumque donatum ?\nPlura sunt et alia testimonia\nquibus id ostenditur :\nsed hoc nunc non agimus; alibi autem atque alibi sæ­\n\npissime ista egimus.\n\nCAPUT XXXIV. — Regula quarta Tichonii.\n\n47. Quarta Tichonii regula est de specie et genere.\n\nSic enim eam vocat, volens intelligi speciem partem,\ngenus autem totum,\ncujus ea pars est quam nuncupat\nspeciem, sicut unaquaeque civitas pars est utique\nuni­\nversitatis gentium : hanc ille vocat speciem; genus\nautem omnes gentes.\nNeque hic ea discernendi I sub­\ntilitas adhibenda est, quoe a dialecticis traditur\nqui,\ninter partem et speciem quid intersit acutissime dis­\nputant. Eadem\nratio est, si non de unaquaque civi­\ntate, sed de unaquaque provincia vel gente\nvel regno\ntale aliquid in divinis reperiatur eloquiis. Non solum\nenim, verbi\ngratia, de Jerusalem, vel de aliqua gen­\ntium civitate, sive Tyro, sive Babylonia,\nsive alia qua­\nlibet dicitur aliquid in Scripturis sanctis, quod modum\nejus\nexcedat, et conveniat potius omnibus gentibus :\nverum etiam de Judaea, de Ægypto,\nde Assyria, et\nquacumque alia gente, in qua sunt plurimae civitates,\nnon\ntamen totus orbis, sed pars ejus est, dicitur quod\ntranseat ejus modium, et\ncongruat-potius universo,\ncujus hæc pars est; vel sicut iste appellat, generi,\n\ncujus hæc species est. Unde et in notitiam vulgi verba\nista venerunt, ut\netiam idiotae intelligant quid specia­\nliter, quid generaliter in quocumque\npræcepto impe-\nriali sit constitutum. Fit hoc etiam de hominibus; sicut\nea\nquae de Salomone dicuntur, excedunt cjus modulo.\net potius ad Christum vcl\nEcclesiam, cujus ille pars\nest, relata clarescunt.\n\n48. Nec species semper exceditur; saepe enim talia\ndicuntur quae vel ei quoque,\nvel ei fortasse tantum­\nmodo apertissime congruant: sed cum a specie trans­\n\nitur ad genus, quasi adhuc de specie loquente Scri­\nptura, ibi vigilare debct\nlectoris intentio, ne quærat\nin specie quod in genere potest melius et certius in­\n\nvenire. Facile quippe est illud quod ait prophetat\nEzechiel, Domus Israel habitavit in terra, et pollue­\n\nrunt illam in via sua, et in idulis suis, et peccatis\n\nsuis; secundum immunditiam menstruatæ facta est\n\nvia eorum ante faciem meam. Et effudi iram meam\n\nsuper eoa, et dispersi illos inter nationes, et ventilavi\n\neoa in regiones; secundum vias eorum et secundum\npeccata eorum judicavi eos\n(Ezech. XXXVI, 17-19) : fa­\ncHe est, inquam, hoc intelligere de illa domo\nIsrael,\nde qua dicit Apostolus, Videte Israel secundum carnem\n\n(I Cor. x, 18); quia hac omnia carnalis populus Israel\n\nei fecit, et passus est. Alia etiain quae sequuntur, ei­\ndein intelliguntur\npopulo convenire : sed cum cæpe­\nrit dicere, Et sanctificabo\nnomen meum sanctum illud\n\nmagnum, quod pollutum est inter nationes, quod pol­\nluisti, in\nmedio carum; ct scient gentes quia eqo sum\nDominus; jam intentus debct\nesse, qui legit, quctn­\nadmodum species excedatur, ct adjungaturgenus. Se­\n\nquitur enim et dicit : Et dum sanctificabor in vobis ante\noculos\ncorum, et accipiam vos de gentibus, et congregabo\nnos ex omnibus terris, et\ninducam vos in terram vestram;\n\net aspergam vos aqua munda, et mundabimini ab omni­\nbus\nsimulacris vestris, et mundabo vos : et dabo vobis\ncor\nnOt'WIl, et Spiritum novum dabo iti vos; et auferam\ncor\nlapideum de carne vestra, et dabo vobis cor carneum,\n\net Spiritum meum dabo in vos : et fuciam ut in justitiis\n\nmeis ambuUtis, et judicia mea custodiatis, et faciatis : et\n\nhabitabitis in terra, quam dedi patribus vestris; et\n\ncritismihiin populum, et ego ero vobis in Deum ; et mun­\n\ndabo vos ex omnibus immunditiis vestris ( Ezech. XXXVI,\n23-29). Hoc de Novo Testamento esse prophetatum,\nad\nquod pertinet non solum una gens illa in reliquiis\nsuis, ne quibus alibi scriptum\nest, Si fuerit numerus\nfitiorum Israel sicut arena maris,\nreliquiæ salvæ fient\n(Isai. x, 22), verum etiam cæteræ\ngentes, quæ pro­\nmissæ sunt patribus eorum, qui etiam nostri sunt;\nnon\nambigit quisquis intuetur et lavacrum regenera­\ndon is hic esse promissum, quod\nnunc videmus omni­\nbus gentibus redditum : et illud quod ait Apostolus,\ncum\nNovi Testamenti gratiam commendaret, ut in\ncomparatione Veteris emineret, Epistola nostra vos\nestis, scripta non atramento, sed\nSpirita Dei vivi ; non\nin tabulis lapideis, sed in tabulis\ncordis carnalibus (II Cor.\n\nIII, i, 3), hinc esse respicit et perspicit ductum ubi isto\npropheta dicit,\nEt dabo vobis cor novum, et Spiritum\n\nnovum dabo in vos ; et auferam cor\nlapidevm de carne\nvestra, et dabo vobis cor carneum. Cor quippe carneum,\n\nunde ait Apostolus, tabulis cordis carnalibus, a corde\n\nlapideo voluit vita sentiente discerni, et per vitam sen.\ntienlem\nsiguificavit intelligentem. Sic fit Israel spiri.\nmalis, non unius gentis, sed\nomnium quae promissae\nsunt patribus in eorum semine, quod est Christus.\n\n49. Hic ergo Israel spiritualis ab illo Israele carnali,\nqni est unius gentis,\nnovitate gratiae, non nobilitate\npatriae, et mente non gente distinguitur : sed\naltitudo\nprophetica dum de illo vel ad illum loquitur,latenter\ntransit ad\nhunc; et cum jam de isto vel ad istum 10-\nquatur, adhucde illo vel ad illum loqui\nvidetur; non\nintellectum Scripturarum nobis quasi hostiliter invi­\ndens ,\nsed exercens medicinaliter nostrum. Unde et\nillud quod ait, Ei inducam ̜̜̜̜̜̜̜̜̜̜̜ v ̜̜ο s in terram vestram; et\npaulo post,\ntanquam idipsum repetens, Et habita­\nbitis , inquil, in terra quam dedi patribus vestris;\n\nnon carnaliter sicut carnalis Israel, sed spirituali­\ntrr sicut spiritualis\ndebemns acciperc. Ecclesia quippe\nsinc macula et ruga (Ephes. v, 27) ex omnibus\ngentibus congregata, atque in æternum regnatura\ncum\nChristo, ipsa est terra beatorum, terra viventium\n\n(Psal. XXVI, 43); ipsa intelligenda est patribus data,\n\nquando cis certi et incommutabili Dei voluntate pro­\nmissa est : quoniam ipsa\npromissionis vel prædesti­\nnationis firmitate jam dala est, quae danda suo tem­\n\npore a patribus credita est; sicut de ipsa gratia quæ\nsanctis datur,\nscribens ad Timotheum Apostolus ait,\nNon secundum opera nostra,\nsed secundum suum pro­\npositum et gratiam, quæ data eat nobis in Christo Jesu\n\nante Macula ceterna, manifestata autem nunc per\nadven­\ntum Salvatoris nostri (II Tim. i, 9,10). Datam dixit\ngratiam, quando necerautadhuc quibus daretur ;\nquo­\nniam in dispositione ac prædestinatione Dei jain fa-\n(tnm erat quod suo\ntempore futurum erat, quod ipso\ndicit inaniestatum. Quamvis hirc possint intelligi\nct\nde terra futuri saculi, quando erit coelum novum ct\nterra nova (Apoc. XXI, 1), in qua injusti habitare non\npoterunt. Et idco\nrecte dicitur piis quod ipsa sit toria\neorum, quae ulla ex parte non erit\nimpiorum; quia et\nipsa similiter data est, quando danda firmata est.\n\nCAPUT XXXV. — Regula quinta Tichonii.\n\n50. Quintam Tichonius reJulam ponit, quam De\ntemporibus appellat: qua regula\nplerumque inveniri\nvel conjici possit latens in Scripturis sanctis quantitas\n\ntemporum. Duobus autem modis vigere dicit hanc re;­\ngulam; aut tropo synecdoche,\naut legitimis numer is.\nTropus synecdoche, aut a parte totum, aut a toto\n\npartem facit intelligi : sicut unus evangelista post dies\nocto factum dicit, quod\nalius post dies sex, quando in\nmonte discipulis tantum tribus prasentibus facies\nDo­\nmini fulsit ut sol, et vestimenta ejus sicut nix (Lu ε . IX,\n\n28; Matth. XVII, 1,2; Marc. IX,\n1,2).Utrumque cnim 'o-\nrum essenon posset, quod de numcro dierum dictum\nest,\nnisi ille qui dixit, post dies octo, intelligatur partem.\n\nnovissimam diei ex quo id Christus prædixit futurum,\net partem primam diei quo id\nestendit impletum, pro\ntotis diebus duobus atque integris posuisse; is vero\n\nqui dixit, post dies sex, integros omnes et totos, sed\n\nsolos medios computasse. Hoc modo locutionis, quo\nsignificatur a parte totum,\netiam illa de resurrectione\nChristi solvitur quæstio. Pars enim novissima diei quo\n\npassus est, nisi pro toto die accipiatur, id cst, adjun­\ncta etiam nocte\npræterita ; ei nox in cujus parte ulti­\nma resurrexit, nisi totus dies accipiatur,\nadjuncto\nscilicet die illucescente dominico, non possunt esse\ntres dies et\ntres noctes, quibus se in corde terræ præ­\ndixit futurum (Mattk. XII, 40).\n\n51. Legitimos autem numeros dicit, quos eminen­\ntius divina Scriptura commendat,\nsicut septenarium,\nvel denarium , vel duodenarium, et quicumque alii\nsunt,\nquos legendo studiosi libenter agnoscunt. PIe..\nrumque enim hujusmodi numeri pro\nuniverso tempore\nponuntur : sicut, Septies in die laudabo te\n(Psal. CXVIII,\n164), nihil est aliud quam, Semper laus\nejus in ore meo\n(Psal. XXXIII, t). Tantumdem valent et cuin multi­\n\nplicantur, sive per denarium, sicut septuaginta et, se­\nptingenti : unde possunt\net septuaginta anni Jeremiae .\n\n(Jerem. xxv, 11) pro universo tempore spiritualiter..\n\naccipi, quo est apud alienos Ecclesia : sive per seipsos,.\nsicut decem per decem,\ncentum sunt; et duodecim\nper duodecim, centum quadraginta quatuor; quo nu­\n\nmero significatur universitas sanctorum in Apocalypsi\n\n(Apoc. VII, 4). Unde apparet non solas temporum qua:­\n\nstioncs istis numeris esse solvendas, sed Jatius patere\nsignificationes eorum, et\nin multa proserpere. Neque\nenim numerus iste in Apocalypsi ad tempora pertinet,\n\nsed ad homines.\n\nCAPUT XXXVI. — Regula sexta Tichonii.\n\n52. Sextam regulam Tichonius Recapitulationem\nvocat, in obscuritate Scripturarum\nsatis vigilanter\ninventam. Sic enim dicuntur quædam qnasi sequantur\nin\nordine temporis, vcl rerum continuatione narren­\ntur, cum ad priora quæ\npraetermissa fuerant, latenter\nnarratio revocetur: quod nisi ex hac regula\nintelliga­\ntur, erratur. Sicut in Genesi, Et plantavit,\ninquit,\n\nDominus Deus paradisum in Eden ad orientem, et posuit\nibi\nhominem quem formavit; et produxit Deus adhuc de\n\nterra MMM lignum speciosum, et bonum in escam; ita\nvidetur dictum tanquam id factum si posteaquam\nfa­\nctum posuit Deps hominem in paradiso : cum breviter\nMiroque commemorato,\nid est, quod plantavit Deus\nparadisum, et posuit ibi hominem quem formavit, re­\n\ncapitulando redeat et, dicat quod praetonniserat, quo­\nmodo scilicet\nparadisus fuerit plantatus, quia produxit\nDeus adhuc de terra omne lignum\nspeciosum et bo­\nnum in escam. Denique secutus adjunxit: Et\nlignum\nvitæ in medio paradisi, et lignum scientias boni\net mali.\n\nDeinde Rumen, quo paradisus irrigaretur, divisum in\nquatnor principia\nfluviorum quatuor, explicatur; quod\ntotum pertinet ad institutionem paradisi. Quod\nubi\nterminavit, repetivit illud quod jam dixerat, et revera\nhoc sequebatur,\natque ait: Et sumpsit Dominus Deus\nhominem quem finxit, et\nposuit eum in paradiso (Gen.\n\nII, 8, 9), etc. Post ista enim facta iLi est positus bo­\nmo, sicut nunc ordo\nipse demonstrat : non post homi­\nnem ibi positum facta sunt ista, sicut prius\ndictum\nputari potest, nisi recapitulatio illic vigilanter intelli­\ngatur,\nqua reditur ad ea quæ fuerant pnetermissa.\n\n65. Itemque in eodem libro, cum commemoraren­\nlur generationes filiorum Noe,\ndictum est : Hi filii\nCham in tribubus suis, secundum linguas suas in regio­\n\nnibus suis 1 et in gentibus suis. Ennmeratis quoque Ei­\n\nliis Sem dicilur: Hi filii Sent in tribubus suis, se­\ncundum linguas suas in regionibus suis et in gentibus\nsuis. Et annectitur de omnibus : Hæ tribus\nfiliorum\nNoe, secundum generationes\nεο rum et secundum gentes\ncorum. Ab his dispersae sunt\ninsula gentium super ter­\nram post diluvium. Et erat omnis terra\nlabium unum, et\nvox una omnibus (Id. x, 20, 31, 52, et\nXI, i). Hoc\nitaque quod adjunctum est, Et erat omnis\nterra labium\n\nunum, et vox una oMmibus, id est, una lingua omnium,\n\nita dictum videtur tanquam eo jam tempore, qiio di­\nspersi fuerant super terram\netiam secundum insulas\ngentium, una fuerit omnibus lingua communis; quod\n\nprocul dubio repugnat superioribus verbis, ubi dictum\nest, In\ntribubus suis secundum linguas suas. Neque\nenim\ndicerentur habuisse jam linguas suas singulae\ntribus, quae gentes singulas\nfecerant, quando erat\nomnibus una communis. Ac per hoc recapitulando\n\nadjunctum est, Et erat omnis terra labium unum, et vox\nuna omnibus, latenter narratione redeunte, ut dicere.\ntur\nquomodo factum sit, ut ex una omnium lingua\nfuerint divisi per multas : ct\ncontinuo de ilia turris\naedificatione narratur, ubi hæc eis judicio divino in­\n\ngesta est poena superbiae; post quod factum dispersi\nsunt super terram\nsecundum linguas suas.\n\n54. Fit ista recapitulatio etiam obscurius : sicut in\nEvangelio Dominus dicit,\nDie quo exiit Loth a Sodo­\nmis, pluit\nignem de cælo, et perdidit omnes: secundum\nhæc erit dies Filii hominis, quo\nrevelabilur. llla hora,\nqui erit in tecto, et vasa ejus\nin domo, non descendat\ntollere illa; et qui in agro,\nsimiliter non revertatur re­\ntro : m ε minerit\nuxoris Loth (Luc. XVII, 29-32; Gen.\n\nxix, 26). Numquid cum Dominus fuerit revelatus,\n\ntunc sunt ista servanda, nc quique retro respiciat,\nid est, vitam præteritam\ncui renumtiavit, inquirat ; e\nnon potius isto tempore, ut cum Dominos fuerit reve­\n\nlatus, retributionem pro eis quæ quisque şervavit vet\n\ncontempsit, inveniat? Et tamen quia dictum esi, ln\n\nilla 'ora, tunc putantur ista servanda, cum fuerit Do­\n\nminus revelatus, nisi ad intelligendam recapitulatio­\nnem, sensus legentis\ninvigilet, adjuvante alia Scri­\npLura quae ipsorum Apostolorum adhuc tempore cla­\n\nmavit, Filii, novissima hora eat (I Joan. II, i8). Tem­\npus ergo ipsum quo Evangelium prædicatur, quousque\n\nDominus reveletur, hora est in qua oportet ista ser­\nvan ; quia et ipsa\nrevelatio Domini ad eamdem ho­\nram pertinet, quae die judicii terminabitur (Rom. II,\n5, et xm, 11).\n\nCAPUT XXX VII. — Regula septima Tichonii.\n\n55. Septima Tichonii regula est, eademque posIre­\nma, De diabolo et ejus corpore.\nEst enim et ipse ca­\nput impiorum, qui sunt ejus quodammodo corpsus,\nituri\ncum illo in supplicium ignis aeterni (Mattha. XXV,\n41):\nsicut Christus caput est Ecclesiae, quod est eor­\npus ejus, futurum cum illo in\nregno et gloria sempi­\nterna (Ephes. I, 22). Sicut ergo in\nprima regula, quam\nvocat de Domino et ejus corpore, vigilandum est at\n\nintelligatur, cum de una eademque persona Scriptura\nloquitur, quid conveniat\ncapiti, quid corpori; sic et\nin ista novissima, aliquando in diabolum dicitur quod\n\nnon in ipso, sed potius in ejus corpore possit agnosei,\nquod habet non solum\nin eis qui manifestissime foris\nsunt, sed in eis etiam qui cum ad ipsum\npertineant,\ntamen ad tempus miscentur Ecclesiae, donee unus­\nquisque de hac\nvita exeat, vel a frumento palea ven­\ntilabro ultimo separetur (Luc. III,17). Quod enim\nscriptum est apud Isaiam, Quomodo cecidit de cœlo\nLucifer mane oriens (Isai. XIV, 12), et cætera,\nquæ\nsub figura regis Babyloniae de cadem persona, vel ad\neamdem personam\ndicta sunt in ipsa contextione ser­\nmonis, de diabolo utique intelliguntur; et\ntamen quod\nibi dictum est, Contritus eat in terra, qui mittit ad\nomnes\n\ngentes, non totum ipsi capiti congruit. Nam etsi mittit\nad omnes gentes\ndiabolus angelos suus, tamen in terra\ncorpus ejus, non ipse, conteritur; nisi quia\nipse est in\ncorpore suo, quod contritum fit ut pulvis, quem pro­\njicit\nventus a facie terrae (Psal. I, 4).\n\n56. Hae autem omnes regulx, excepta una, quæ\nvocatur De promissis et Lege, aliud\nex alio faciunt in­\ntelligi, quod est propriuln tropicae locutionis, quae la­\n\ntius patet quam ut possit, ut mihi vidctur, ab aliquo\nuniversa comprehendi.\nNam ubicumque velut aliud\ndicitur ut aliud intelligatur, etsi nomen ipsius tropi\nin\nloquendi arte non invenitur, tropica locutio est. Quae\ncum fit ubi fieri\nsolet, sine labore sequitur intellectus :\ncum vero ubi non solet, laboratur ut\nintelligatur, ab\naliis magis, ab aliis minus, sicut magis minusve dona\nDei\nsunt in ingeniis hominum, vel adjutoria tribuun­\ntur. Proinde sicut in verbis\npropriis, de quibus supe­\nrius disputavimus, ubi res ut dicuntur intelligendæ\n\nsunt; sic in translatis quæ faciunt tropicas locutiones,\nubi aliud ex alio\niotelligendum est, de quibus huc\n\nusque quantam visum est, salis egimus; non solnm\nadmonendi sont\nstudiosi venerabilium Litterarum, ut\ninScripturis suetis genera locutionum sciant,\nei\nquomodo apud eas aliquid dici soleat, vigilanter ad­\nvertant,\nmemoriterque retineant; verum eliam, quod\nest praecipuum et maxime necessarium,\norent ut in­\ntelligant. In eis quippe Litteris, quarum studiosi sunt,\nlegunt\nquoniam Dominus dat sapientiam, et a facis\nejus scientia et intellectus. (Prov. II, 6) ; a quo et\nipsum\nstudium , si pietate praeditum est , acceperunt. Sed\nhæc satis etiam\nde signis, quantum ad verba per.\ntinet dicta sint. Restat ut de proferendis eis\nquai\nsentimus, sequenti volumine, quae Dominus donaverit,\ndisseramus.\n\nLIBER QUARTUS.\n\nHacienus de mvestigando Scripturae sensu, nunc demum agitur de disserendo. Et qnidcm\nrhetoricæ artis præcepta\nad hujus libri institutum pertinere non vult Augustinus ;\nsed lauDen suma diligentia christiani oratoris partes per­\nsequitur: cui sacrarum\nLitlerarum auctores et doctores ecclesiasticOs dicendi sai ientia, imo et eloquentia\nlonge præ­\nstantissimes imitandos proponit, ex earum scriptis elocutionis exempla\nIII vio dicendi genere subjiciens. Postremo ipsum\necclesiasten hortatur, ut in\nprimis orationi deL ol eram ; et quod verbis docet alios, id omnino vita et moribus\npræstet.\n\nCAPUT PRIMUM. — Rhetoricœ praecepta tradere non est\nhujus instituti.\n\n1. Hoc opus nostrum quod inscribitur de Doctrina\nChristiana, in duo quædam fueram\nprima distributione\npartitus. Nam post prooemium, quo respondi eis qui\nhoc\nfuerant reprehensuri : Duce sunt rea, inquan, qui­\nbus nititur omnis tractatio Scripturarum; modus inve­\nniendi quæ\nintelligenda sunt, et modus proferendi quæ\nintellecla sunt. De inveniendo prius,\nde proferendo\n\npostea disseremus. Quia ergo de invenicndo multa jam\n\ndiximus, et tria de bac una parte volumina absolvi­\nmus, Domino adjuvante, de\nproferendo pauca dice­\nmus; ut, si fieri potuerit, uno libro cuncta clauda­\n\nmus, totumque hoc opus quatuor voluminibus termi­\nnetur.\n\n2. Primo itaque exspectationem legentium, qai\nforte me . putant rhetorica daturum\nesse precepta quæ\nin scholis saecularibus et didici et docui, ista prælocu­\n\ntione cohibeo, atque ut a me non exspectentur, ad­\nmoneo : non quod nihil habeant\nutilitatis ; sed quod,\nsi quid habent, seorsum discendum est, si cui for­\n\ntassis beno viro eliam hæcc vacat discere, non au­\nlem a me vel in hoe opere, fel\nin aliquo alio requi­\nrendum.\n\nCAPUT II. — Rhetorica facultate christianum docto­ rem uti convenit.\n\n3. Nam cnm per artem rhetoricam et vera suadean­\ntur et falsa, quis audeat\ndicere, adversus mendacium\nin defensoribus suis inermem debere consistere veri­\n\ntatem, nt videlicet illi qui res falsas persuadere co­\nnantur, noverint\nauditorem vel benevolum, vel in­\ntentem, vel docilem proœmio faeere; isti autem\nnon\nnoverint? iili falsa breviter, aperte, verisimiliter; et\nisti vera sic\nnarrent, ut audire taedeat, inteMigere noa\npateat, credere postremo non libeat ?\nilli fallacibus ar­\ngumentis veritatem oppugnent, asserant falsitatem;\nisti\nnee vera defendere, aec falsa valeant refutare? illi\nanimos audientium in errorem\nmoveutes impellen­\ntesque dicendo terreant, contristent, exhilarent, ox­\n\nhortentur ardenter; isti pro veritale, lenti frigidique\ndormitent? Quis ita\ndesipiat, ut hoc sapiat? Cum ergo\nsit in medio posita facultas eloquii, quæ ad\npersua­\ndenda sea prava seu recta valet plurimum ; cur non\nbonorum slwdio\ncomparatur, nt militet veritati, si\neam mali ad obtinendas perversas vanasqae\ncausas in\nusus iniquitatis et erroris usurpant ?\n\nCAPUT III. — Rhetoricœ præcepta qua œtate, quave ratione disci possunt.\n\n4. Sed quæcumque sunt de hac re observationcs at.\nque praecepta, quibus cum\naccedit in verbis plurimis\nornamentisque verborum exercitatioris linguae soler­\n\ntissima consuetudo, fit illa quae facundia vei eloquentia\nnominatur; extra\nistas litteras nostras, seposito ad\nhoc congruo temporis spatio, apta et\nconvenienti\nartate discenda sant eis qui hoe celeriterpossunt.\nNam et ipsos\nRomanas principes eloquentiæ non Ili­\nguit dicere quod hanc artem nisi quis cito\npossit,\nnunquam omnino possit perdiscere (Cicero, de Ora­\n\ntore). Quod utmm veram sit, quid opus est quærere?\nNon enim, etiam si\npossint haec a tardioribus tanden.\naliquando perdisci, nos ea tanti pendimus, ut\neis di-\nMendis jam maturas vel etiam graves hominum ætates\nvelimus impendi.\nSatis est ut adolescentulorum ista\nsit cura ; nec ipsorum omnium quos utilitati\neccle­\nsiasticæ cupimus erudiri, sed eorum quos nondum\nmagis urgens, et huic\nrei sine dubio præponenda ne­\ncessitas occupavit. Quoniam si acutum et fervens\nadsit\ningenium, facilius adhaeret eloquentia legentibus et\naudientibus\neloquentes, quam eloquentiae præcepta\nsectantibus. Nee desunt ecclesiasticæ\nlitteræ, etiam\npraeter canonem in auctoritatis aree salubriter collo­\ncatum,\nquos legendo homo capax, etsi id non agat,\nsed tantummodo rebus quae ibi dicuntur\nintentus sit,\netiam eloquio quo dicuntur, dum in his versatur, im­\nbuiLur;\naccedente vei maxime exercitatione sive scri -\nbendi, sive dictandi, postremo eUam\ndicendi, quae\nsecundum pietatis ac fidei regulam sentit. Si autem\ntale desit\ningenium, nec illa rhetorica præcepta ca­\npiuntur; nec, si magno labore inculcata\nquantulacum­\nque ex parte capiantur, aliquid prosunt. Quandoqni­\ndem etiam\nipsi qui ea didiccruut, et copiose ornateque\ndicunt, non omnes ut secundum ipsa\ndicant, possuut\nca cogitare cum dicunt, si non de his disputant: imo\nvero\nvix ullos eorum esse existimo, qui utrumque\npossint, et dicere bene, et ad hoc\nfaciendum præcepta\nilla dicendi cogitare cum dicunt. Cavendum est enim\nne\nfugiant ex animo quæ dicenda sunt, dnm attenditur\n\nut arte dicantur. Et tamen in sermonibus atque diclio­\nnibus\neloquentium, impleta reperiuntur præcepta cta­\nquentiæ, de quibus illi ut\neloquerentur, vel cum elo­\nquorentur, non cogitavcrunt, sive illa didicissent ,\n\nsive ne attigissent quidem. Implent quippe illa , quia\neloquentes sunt; non\nadhibent. ut sint eloquentes.\n\n5. Quapropter, cum ex infantibus loquentes non\nfiant , nisi locutiones discendo\nloquentium ; cur elo­\nquentes fieri non possint, nulla eloquendi arte tradita,\n\nsed elocutiones eloquentium legendo et audiendo, ct\nquantum assequi\nconceditur, imitando ? Quid, qnod ita\nfieri ipsis qnoque experimur exemplis? Nam\nsine præ­\nceptis rhetoricis novimus plurimos eloquentiores plu­\nrimis qui\niila didicerunt; sine lectis vero et auditis\neloquentium disputationibus vcl.\ndictionibus, ncmi­\nncm. Nam neque ipsa arte grammatica, qua discitur\n\nlocutionis integritas, indigerent pueri, si cis inter ho­\nmines, qui integre\nloquerentur, crescere daretur et\nvivere. Nescientes quippe ulla nomina vitiorum,\nquid­\nquid vitiosum cujusquam ore loqucnLis audirent, sana\nsua consuctudine\nreprehenderent et caverent; sic­\nut rusticos urbani reprehendunt, etiam qni\nlitteras\nnesciunt.\n\nCAPUT IV. — Officium doctoris christianni.\n\n6. Dibet igitur divinarum Scripturarum tractator ct\ndoctor, defensor rectæ fidei\nac debellator erroris, et\nbona docere, et inala dedocere; atque in hoc opere\n\nscrinonis conciliare adverSUS I, remissos erigere,\nnescientibus quid agatur, quid\nexspectare debeant in­\nlimare. Ubi aulcm bcnevolos, intentos, dociles aut\n\ninvenerit, aut ipse fecerit, cætera peragenda sunt, sic­\nut postulat causa. Si\ndocendi sunt qui audiunt, nar­\nrationc faciendum cst, si tamen indigeat , ut res\nde\nqua agitur innotescat. Ut autem quæ dubia sunt certa\nHiant, documentis\nadhibitis ratiocinandum est. Si vero\nqui audiunt movendi sunt potius quain\ndocendi, ut in\nco quod jam sciunt, agendo non torpeant, et rebus\nassensum,\nquas veras esse fatentur, accommodent,\nmajoribus dicendi viribus opus est. Ibi\nobsecrationes\net increpationes, concitationas et coercitiones, et quæ­\n\ncumque alia valent ad commovendos animos, sunt\nnecessaria.\n\n7. Et hæc quidcni cuncta quas dixi, omnes fere ho­\nniines in iis quæ eloqueudo\nagunt', facere non quie­\nscunt:\n\nCAPUT V. — Interest magis ut sapienter dicat chri­\nstianus orator, quam ut eloquenter. Unde consequi id valeat.\n\nSed cum alii faciant obtuse, deformitcr, frigide;\nalii acute, ornate, vehementer;\nillum ad hoc opus\nunde agimus, jam oportet accedere, qui potest dispu­\ntare\nvel dicere sapienter, etiamsi non potest eloquen­\nter, ut prosit audientibus,\netiamsi minus quam prod­\nessel, si et cloquenter posset dicere. Qui vcro affluit\n\ninsipicnti eloquentia, tanto niagis cavendus est, quanto\nmagis ab eo in iis\nquæ audirc inutile cst, delectatur\nanditor, ct eum quoniam diserte dicere andit,\nclinni\n\nvere dicere existimat. Hæc autem sententia nec illos\nfugit, qui artem i\nhetoricam docendum putarunt : fassi\nsunt enim sapientiam sinc eloquentia parum\nprodessu\ncivitatibus I; eloquentiam vero sine sapientia nimium\nobesse\nplerumque, prodesse nunquam (Cicero, lib. i\n\nde Inventione). Si ergo hoc illi qui præcepta eloqucn­\ntiae\ntradiderunt, in eisdem libris in quibus id egerunt,\nveritate instigante coacti\nsunt confiteri, verani, hoc\nest, supernam quæ a Patre luminum descendit , sa­\n\npientiam nescientes; quanto magis nos non aliud sen- .Mire\ntire debemus, qui\nhujus sapientiæ filii et ministri su­\nmus? Sapienter autem dicit homo tanto magis\nvel\nminus, quanto in Scripturis sanctis magis minusve\nprofecit. Non dico in\ndis multum legendis memoriæ..\nque mandandis, sed bene intelligendis, et diligenter\n\nearum sensibus indagandis. Sunt enim qui eas legunt,\net negligunt; legunt ut\ntenecant, negligunt ne intelli­\ngant. Quibus longe sine dubio praeferendi sunt qui\n\nverba earnrn minus tenent , et cor earum sui cordis\noculis vident. Sed\nutrisque ille melior, qui et cun.\nvolet eas dicit, et sicut oportet\nintelligit.\n\n8. Huic ergo qui sapienter debet dicere, etiam quod\nnon potest eloquenter, verba\nScripturarum terrere\nmaxime necessarium est. Quanto enim se paupcrio­\nrem\ncernit in suis, tanto eum oportet in istis esse di­\ntiorem ; ut quod dixerit suis\nverbis, probet ex illis;\net qui propriis verbis minor crat, magnorum I testi\n\nmonio quodammodo crescat. Probando cnim delectat,\nqui minus potest dclectarc\ndicendo. Porro qui non\nsolum sapienter, verum etiam eloquenter vult dicere,\n\nquoniam profecto plus proderit, si utrumque potuerit ;\nad legendos vel audiendos\net exercitatione imitandos\neloquentes eum mitto libentius, quam magistris artis\n\nrhetoricm vacare praecipio : si tamen ii qui leguntur\nctnudiuntur, non solum\neloquenter, sed etiam sa­\npienter dixisse vel dicere veraci prædicatione laudan­\n\ntur. Qui enim eloquenter dicunt, suaviter; qui sa­\npicnter, salubriter\naudiuntur. Propter quod non alt\nScriptura, Multitudo eloquentium; sed, Multitudo sa­\npientium sanitas est orbis\nterrarum (Sap. vi, 26). Sicut\nautem sa'pe sumenda sunt et amara salubria,\nita\nsemper vitanda est perniciosa dulcedo. Sed salubri\nsuavitate, vel suavi\nsalubritate quid melius? Quanto\nenim magis illic appetitur suavitas, tanto\nfacilius sa­\nlubritas prodest. Sunt ergo ecclesiastici viri qui divina\n\neloquia non solum sapienter, sed eloquenter etiam\ntractaverunt: quibus legendis\nmagis non suflicit tem­\npus, quam deesse ipsi studentibus et vacantibus\n\npossunt.\n\nCAPUT VI. Sapietilia juncta cum eloquentia in\nsacris auctoribus.\n\n9. Hic aliquis forsitan querit utrum auctores nostri,\nquorum scripta divinitus\ninspirata canonem nobis si­\nluberrima . auctoritate feccrunt, sapientes tantum­\n\nmodo, an eloquentes eliarn nuncupandi sint. Quae\nquidem quæstio apud meipsum\n, et apud eos qui me­\ncum quod dico sentiunt, facillime tolvitur. Naiu\n\nubi eos intelligo, non solum nihil eis sapientius., vc­\nruni etiam\nnihil eloquentius milii videri potest. Et\naudeo diGerev omnes qui recte\nintelligunt quod illi\nloquuntur, simul intelligere non cos aliter loqui dc­\n\nbuisse. Sicnt cst enim quædam eloqucntia quæ magis\nætatem juvenilem decet, est quæ\nsenilem ; nec jam\ndicenda est eloquentia, si personæ non congruat elo­\n\nquentis : ita est quædam, quæ viros summa auctori­\ntale dignissimos planeque\ndivinos decet. Hac illi loculi\nsunt, nec ipsos decet alia, nec alios ipsa : ipsis\nenim\ncongruit; alios autem, quanto videtur humilior, tanto\naltius non\nventositate, sed soliditate transcendit. Ubi\nvcro non cos intelligo, minus quidem\nmihi apparet\neorum eloquentia, sed cam tamen non dubito esse ta­\nlem, qnalis\nest ubi intelligo. Ipsa quoque obscuritas\ndivinorum salubriumque dictorum tali\neloquentiae\nmiscenda fuerat, in qua proficere noster intellectus,\nnon solum\ninventione, verum etiam exercitatione\ndeberet.\n\n10. Possem quidem, si vacarel, omnes virtutes et\nomamenta cloquentiæ, de qtiibus\ninflantur isti qui lin­\nguam suam nostrorum auctorum linguæ, non magni­\n\nludine, sed tumore præponunt, ostendere in istorum\nLitteris sacris, quos nobis\nerudiendis, et ab hoc sæculo\npravo in beatum sæculum transferendis, providentia\n\ndivina providit. Sed non ipsa me plus qnam dici potest\nin illa eloqucntia\ndelectant, quæ sunt his viris cum\noratoribus Gentilium poetisve communia : illud\nmagis\nadmiror et stupco, quod ista nostra eloquentia ita\nusi sunt per\nalteram quamdam eloquentiam suain, ut\nnec deessel eis, nec emineret in eis : quia\neam nec\nimprobari ab illis, nec ostentari oportebat; quorum\nalterum fieret,\nsi vitaretur ; alterum putari posset, si\nfacile agnosceretur. Et in quibus forte\nlocis agnosci­\ntur a doctis, tales res dicuntur, ut verba quibus di­\ncuotur,\nnon a dicente adhibita, sed ipsis rebus velut\nsponte subjuncta videantur : quasi\nsapientiam de do­\nnio sua, id est, pectore sapientis procedere intelligas,\n\net tanquam inseparabilem famulam etiam non voca­\nlam sequi eloquentiam.\n\nCAPUT VII. — Pulchre docet, adductis exemplis, in\nsacris Litteris inesse germanam etoquentiam, quæ sa­\npientiæ adhaeret velut inseparabilis comes. Exempla ponuntur ex\nEpistolis Pauli, et ex Amos propheta.\n\nExemplum aliud sanæ eloquentiæ ex Amos G, 1.\n\nII. Quis cnim non videat quid voluerit dicere, et\nquam sapienter dixerit\nApostolus : Gloriamur in tri-\nbulutionibus, scientes quia\ntribulatio patientiam opera­\ntur, patientia autem probationem, probatio vero spem,\n\nspes autem non confundit: quia charitas Dei diffusa\n\nest in cordibus nostris per Spiritum sanctum, qui datus\n\nest nobis (Rom. v, 3-5) ? Hic si quis, ut ita dixerim,\nimperite perois,\nartis cloquentiæ precepta Apostolum\nsrcutum fuissc contendat, nonne a Christianis\ndoctis\nindoctisque ridebitur? Et tamen agnoscitur hic figura,\nquæ χλιμαξ græce, latine Vero a quibusdanl est appel­\nlata\ngradatio, quoniam scalam dicere noluerunt, cum\nverba Tet sensa connectuntur\nalterum ex altero; sicut\nhic, ex tribulatione patientiam, ex paticnlia proha­\n\ntionem, ex probatione spem connexam videmus. Aqno­\nscitur ct aliud decus,\nquoniam post aliqua pronuntia­\ntionis voce singula finita, quæ nostri membra et\ncæsa,\nGræci autem x ϖλα x δματα vocant, sequitur ambi­\nins sive circuitus, quem περιοδον illi appellant, cujus\nmembra suspenduntur voce\ndicentis, donec ultimo fi­\nniatur. Nam eorum quae præcedunt circ uitum, mem­\n\nbrum illud est primum, quoniam tribulatio patientiam\n\noperatur; secundum, patientia autem probationem; ter.\n\ntium, probatio vero apem. Deinde subjungitur ipse cir­\n\ncuitus, qui tribus peragitur membris, quorum primum\nest, apes autem non confundit; secundum, quia charitas\n\nDei diffusa eat in cordibus nostris; tertium, per Spiri­\n\ntum sanctum qui datus eat nobis. At hæc atque hujus­\ncemodi\nin elocutionis arte traduntur. Sicut ergo Apo­\nstolum præcepta eloquentiæ secutum\nfuisse non dici­\nnius, ita quod ejus sapientiam secuta sit eloquentia,\nnon\nnegamus.\n\n12. Scribens ad Corintbios, in secunda Epistola\nrcdarguit quosdam, qui erant es\nJudæis pseudoapo­\nstoli, eique detrahebant: et quoniam seipsum praedi­\ncare\ncompellitur, hanc sibi velut insipientiam trihuens,\nquam sapienter dicit, quamque\neloquenter ? sed co­\nmes sapientiae, dux eloquentiae; illam sequens, istam\n\npræcedens et sequentem non respuens. Iterum diro,\n\ninquit, ne quis me existimet insipientem esse ; alioquin\n\nvelut insipientem suscipite me, ut et ego modicum quid\nglorier.\nQuod loquor, non loquor secundum Deum, sed\nquasi in\nstultitia, in hac substantia gloriae. Quoniam\nquidem multi\ngloriantur secundum carnem, et ego glo­\n\nriabor. Libenter enim sustinetis insipientes, cum sitis\n\nipsi sapientes. Toleratis enim si quis vos in servitutem\nredigit, si quis devorat, si quis accipit, si quis extollitur,\nsi quis in faciem vos caedit. Secundum ignobilitatem dico,\nquasi noa infirmati simus. In quo autem quis audet (in .\ninsipientia dico), audro et ego.\nHebrœi sunt ? et ego.\n\nIsraelitæ sunt ? et ego. Semen AbraAm' sunt ? et ego. Mi­\nnistri Christi sunt ? (insipiens dico) super ego t. In tabo­\n\nribus plurimum, in carceribus abundantius, in plagis su­\n\npra modum, in mortibus sarpius. A Judæis quinquies,\nquadraginta una mitius accepi. Ter virgis cæsussum, se •\n\nmel lapidatus sum, ter naufragium feci: nocteet\ndie in\nprofundo maris fui; in itineribus .cepe, periculis flumi­\nnum, periculis latronum, periculis ex\ngenere, periculis ex\ngentibus, periculis in civitate, periculis in deserto,\nperi­\ncutis in mari, periculis in falsis fratribus : in labore et\n\nærumna, in vigiliis sæpius, in fame et\nsiti, in jejuniis\n\nsæpius, in frigore et nuditate : præter illa quce extrinse­\n\ncus sunt, incursus in me quotidianus, sollicitudo omnium\nEcclesiarum. Quis infirmatur, et ego non in firmor ? quis\n\nscandalizatur, et ego non uror ? Si gloriari oportet, in\niis quæ\ninfirmitatis meæ sunt, gloriabor (II Cor. xi, 16-\n\n50). Quanta sapientia ista sint dicta vigilantes vident.\nQuanto vero etiam\neloquentiæ concurrerint flumine,\nct qui stertit advertit.\n\n13. Porro autem qni novit, agnoscit quod ea cæsa\n\nquæ ϰδμματα Græci vocant, et membra, et\ncircuitus,\nde quibas paulo aute disserui, cum decentissima va­\nrictate\ninterponerentur, totam istam speciem dictio­\nnis, et quasi ejus vultum, quo etiam\nindocti deJectan­\ntur moventurque, fecerunt. Nam unde coepimus hanc\nlocum\ninserere, circuitus sunt : primus minimus, hoe\nest bimembris; minus enim qnam duo\nmembra circui­\nhis habere non possunt, plura vero possunt: ergo ille\nprimus\nest, Iterum dico, ne quis me existimet insipien­\ntem esse.\nSequitur nlius trimembris, Alioquin velut iV\nsipientem suscipite me, nt et ego modicum quid glorier.\n\nTertius qui sequitur membra habet quatuor, Qnod lo­\nquor, nou loquor secundum Deum, sed quasi in stulti­\ntia, in hac substantia glorie. Quartus duo\nhabet, Quan­\ndoquidem mali gloriantur secundum earnem, et ego\ngloriabor. Et quintus habet dno, Libenter enim sustine-\nIi. insipientes, cum sitis ipsi sapientes. Etiam\nsextus bi­\nmembris est, Toleratis enim, si quis vos in\nservitutem\n\nredigit. Sequuntur tria caesa, Si quis\ndevorat, si quis\naccipit, si quis extollitur. Deindc\ntria membra, Si quis\niu faciem vos cædit,\nsecundum ignobilitatem dico, quasi\nnos infirmati simus. Additur trimembris\ncircuitus, In\nquo autem quis audet (in insipientia dico,\naudeo et ego.\n\nHinc jam singulis quibusque casis Interrogando posi­\ntis, singula itidem\nc.rsa responsione redduntur, tria\ntribus, Hebræi sunt ? et ego.\nIsraelitæ sunt? et ego. Se­\nmen Abrahæ sunt? et ego.\nQuarto autem cæso simili in­\nterrogatione posito, non alterius cæsi, sed membri\n\noppositione respondet, Ministri Christi sunt ? (insipiens\n\ndico) super ego. Jam cæsa quatuor sequentia, remota\ndecentissime\ninterrogatione funduntur, In laboribus\nplurimum, in\ncarceribus abundantius, in plagis supra\n\nmodum, in mortibus sæpius. Deinde interponitur bre­\n\nvis circuilus, quoniam suspensa pronuntiatione dis­\ntinguendum est1, A Judæis qinquies, ut hoc sit unum\nmembrum, cui connectitur\nalterum, quadraginta una\n\nminus accepi. Inde redditur ad caesa, et ponuntur tria,\n\nTer virgis cæsus sum, semel lapidatus sum, ter\nnaufra­\ngium feci. Sequitur membrum : Nocte ac die\nin pro­\n\nfundo marisfui. Deinde quatuordecim caesa decentis­\nsimo\nimpetu proflunnt, In itineribus sæpe, periculis flu­\nminum,\npericulis latronum, periculis ex genere, pericu­\nlis ex gentibus,\npericulis in civitate, periculis in deserto,\npericulis in mari, periculis in falsis fratribus : in labore\net ærumna, in vigiliis sæpius, in fame et siti, in jejuniis\n\nsæpius, in frigore et nuditate. Post hæc interponit tri­\nmembrem\ncircuitum, Præter illa quæ extrinsecus sunt,\nincursus in me\nquolidianus, sollicitudo omnium Eccele­\nsiarum. Et\nhuic duo membra percontatione subjungit,\n\nQuis infirmatur, et ego non infirmor ? quis scandalizatur,\net ego\nnon uror? Postremo totus iste quasi anbelans\nlocos, bimembri circuitu\nterminatur, Si gloriari opor­\n\ntet, in iia quæ infirmitatis meæ sunt gloriabor. Quod\nvero\npost hunc impetum interposita narratiuncula quo­\ndammodo requiescit, et\nrequiescere facit auditorem,\nquid decoris, quid delectationis babeat, satis dici\nnon\npotest. Sequitur enim dicens : Deus et Pater Domini\n\nnostri Jesu Christi scit, qui est benedictus in sæcuta,\n\nquod non mentior (II Cor. xi, 31).\nAc deinde quomodo\npericlitatus fuerit, et quomodo evaserit, brevissime\n\nnarrat.\n\n14. Longum est caetera persequi, vel in aliis sancta­\nrom Scripturarum locis ista\nmonstrare. Quid, si etiam\nfiguras locutionis quæ illa artetraduntur, in iis saltem\n\nquæ de Apostołi eloquio commemoravi, ostendere vo­\nluissem ? nonne facilius\ngraves homines me nimium,\nquam quisquam studiosorum sibi sufficientem puta­\n\nrent? HaM omnia quando a magistris docentur, pro\nmagno habentar, magno emuntur\npretio, magna fa­\nctatione venduntur. Quam jactationem etiam ego re­\ndolere\nvereor, dum ista sic dissero. Sed male doctis\nbominibus respondendum fuit, qui\nnostros auctores\ncontemnendos putant, non quia non habent, sed quia\nnon\nostentant, quam nimis iSli diligunt, cloquentiam.\n\n15. Sed forte quis putat, tanquam eloquentem no­\nstrum elegisse me apostolum\nPaulum. Videtur enim\nabi ait, Etsi imperilut sermone, sed non scientia (Ibid.,\n\n6) , quasi concedendo obtrectatoribus sic locutus,\nnon tanquam id verum\nagnosceret, confitendo. Si au­\ntem dixisset, Imperitus\nquidem sermone, sed non scien­\n\ntia1, nullomodo aliud posset intelligi. Scientiam plane\nnon cunctatus est\nprofiteri, sine qua esse doctor Gen­\ntium non valeret. Certe si quid ejus\nproferiinus ad\nexemplum eloquentiæ, ex illis Epistolis utique profe­\nrimus,\nquas etiam ipsi obtrectatores ejus, qui sermo­\nnem præsentis contemptibilem putari\nvolebant, grares\net fortes esse confessi sunt (Ibid.t, 10).\nDicendum ergo\nmibi aliquid esse video et de cloquentia Prophetarum,\nubi per\ntropologiam multa obteguntur. Quæ quanto ma­\ngis translatis verbis videntur\noperiri, tanto magis cum\nfuerint aperta dulcescunt. Sed hoc loco tale aliquid\n\nCommemorare debeo, ubi quæ dicta sunt non cogar\nexponere, sed commendem\ntantum quomodo dicta\nsi. Et ex illius prophetæ libro potissimum hoc fa­\n\ncium, qui se pastorem vel armentarium fuisse dicit, at­\nqae inde divinitus ablatum\natque missum, ut Dei po­\npulo prophetaret (Amos vu, 14,\n15). Non autem se­\ncundum Septuaginta interpretes, qui etiam ipsi divino\n\nSpiritu interpretati, ob hoe aliter videntur nonnulla\ndixisse, et ad spirilnalem\nsensum scrutandum magis\nadmoneretur leeloris intentio ; unde eliam obscuriora\n\nnonnulla, quia magis tropica, sant eorum : sed sicut\nex hebræo in latinum\neloquium, presbytero Hiero­\nnymo utriusque linguæ perito interpretante, translata\n\nsunt.\n\n16. Cum igitnr argueret impios, superbos, luxu­\nriosos, et fraternae ideo\nnegligentissimos charitatis,\nrusticus vel ex rustico iste propbola exclamavit, di­\n\ncens : Vat qui opulenti estis in Sion, et\nconfiditis in\nmonte Samuriæ, optimates capita populorum, ingredien­\ntes\npompatice domum Israel! Transite Jn Chalanne, et\nvidete, et ite inde in Emath\nmagnam, et descendite in\n\nGeth Palæstinorum, et ad optima quaque regna horum,\nsi latior\nterminus eorum termino vestro esi. Qui seva­\n\nrati estis in dieu, malum, et appropinquatis\nsolio iniqui­\ntatis. Qui dormitis in lectis eburneis, et\nlascivitis, in stra­\ntis vestris : qui comeditis agnum de grege, et vitulos de\nmedio armenti: qui canitis ad vocem\nPsalterii. Sicut\nDavid putaverunt se habere vasa cantici,\nbibentes in phia­\nlis vinum, et optimo unguento delibuti:\net nihil patie­\n\nbantur super contritione Joseph (Amos VI, \\ .6). Num­\n\nquidnam isti, qui Prophetas nostros tanqunm inerudi­\ntus et elocutionis ignaros\nveluti docti disertique con­\ntemnunt, si aliquid eis tale vel in tales dicendum\n\nfuisset, aliter se voluissent dicere, qui tamen eorum\ninsanire\nnoluissent?\n\n17. Quid enim est quod isto eloquio aures sobriæ plus\ndesidcrent? Primo ipsa\ninvectio, quasi sopitis sensibus ut\nevigilarent, quo fremitu illisa est? Væ qui opulenti estis\n\nin Sion, et confiditis in monte Samariae, optimates capita\n\npopulorum, ingredientes pompatice. domum Israel! Dein­\n\nde ut beneficiis Dei, qui eis ampla spatia regni dedit,\nostendat ingratos,\nquoniam confidebant in monte Sama­\nriæ, ubi utique idola\ncolebantur, Transite, inquit, in Cha­\nlanne, et videte, et\nite inde in Emath magnam, et descendite\nin Geth Palæstinorum, et ad optima quæque\nregna horum,\nsi latior terminus eorum termino vestro est. Simul eliam\n\ncum ista dicuntur, locorum nominibus tanquam lumi­\nnibus ornatur eloquium, quae\nsunt Sion, Samaria,\nChalanne, Emath magna, et Geth Pulæstinorum. De­\ninde\nverba quae bis adjunguntur locis, decentissime\nvariantur : Opulenti estis, confiditis, transite, ite, de­\nscendite.\n\n18. Consequenter denuntiatur fntura sub iniquo rego\nappropinquare captivitas, cum\nadjungitur, Qui sepa­\n\nrati estis in diem malum, et appropinquatis\nsolio ini­\n\nquitatis. Tunc subjiciuntur merita luxuria?, Qui dormi­\n\ntis in lectis eburneis, et lascivitis in stratis vestris :\nqui\n. comeditis agnum da grege, et vitulos de medio armenti.\n\nIsta sex membra tres bimembres circuitus ediderunt.\nNon cnitn ait, Qui\nseparati estis in diem malum, qui\nappropinquatis solio iniquitatis, qui dormitis\nin lectis\neburneis, qui lascivitis in stratis vestris, qui comedi­\ntis agnum\nde grege, et vitulos de medio armenti; si\nita diceretur, esset quidem et boc\npulchrum, ut ab\nuno pronomine repetito singula sex membra decurre­\nrent, et\npronuntiantis voce singula finirentur : sed\npulchrius factum est, ut eidem\npronomini essent bina\nsubnexa, quae tres sententias explicarent; unam ad\n\ncaptivitatis prænuntiationem, Qui separati estis indiam\n\nmalum, et appropinquatis sotio iniquitatis; alteram ad\n\nlibidinem, Qui dormitis in lectis ebarneis, et lascivitis\nin\nstratis vestris; ad vorackatcm vero tertiam perti­\nnentem, Qui comeditis agnum de grege, et vitulos de\n\nmedio armenti : ut in potestate sit pronuntiantis,\n\nutram singula finiat, et membra sintsex, an primum et\ntertium et quintum voce\nsuspendat, et secundum pri­\nmo, quartum tertio, sextum quinto connectendo, tres\n\nbimembres circuitus decentissime faciat; unam qno\nealamitas imminens,\nalterum quo lectus impuras, ter­\ntium quo prodiga mensa monstretur.\n\n19. Deinde luxuriosam remordet aurium volupla­\ntein. Ubi cum dixisset, Qni canitis advocem psalterii,\n\nquoniam potest exerceri sapienter a sapientibus mu­\nsica, mirabili decore\ndicendi, invectionis impetu re­\nlaxato, et non ad illos, sed de illis jam loquens,\nut nos\nmusicam sapientis a musica luxuriantis distinguere\ncommoneret, non\nait, Qui canitis ad vocem psalterii,\net sicut David putatis vos habere vasa\ncantici : sed\ncum illud ad illos dixisset, quod luxuriosi audire de­\nberent,\nQui canitis ad vocem psalterii, imperitiam quo­\nque eorum\naliis quodammodo indicavit, adjungens, Sic.\nut David putaverunt\nse habere vasa cantici, bibentes\nin phialis vinum, et optimo unguento\ndelibuti. Tria haec\nmelius pronuntiantur, si suspensis duobus prioribus\n\nmembris circuitus, tertio finiantur.\n\n20. Jam vero quod his omnibus adjicitur, Et nihil\npatiebantur\nsuper contritione Joseph, sive continua-\ntim dicatur ut unum sit membrum,\nsive decentius\nsuspendatur, et nihil patiebantur, et post\nhanc dis­\ntinctionem inferatur, super contritione Joseph,\natque\nsit bimembris circuitus ; miro decore non dictum est,\nNihilpatiebaniur\nsuper contritione fratris, sed positus\nest pro fratre, Joseph, ut quicumque frater proprio\nsignificarctur ejus nomine, cujus ex\nfratribus fama\npraeclara est, vel in malis quae pendit, vel in bonis\nquæ\nrependit. Iste certe tropus ubi Joseph quemcum­\nque fratrem tacit intelligi,\nnescio utrum illa quam di­\ndicimus et docuimus, arte tradatur. Quam sit tamen\n\npulcher, et quemadmodum afficial legentes atque in­\ntelliHentes, non opus\nest cuiquam dici, si ipse non\nsenlit.\n\n21. Et plura quidem, qnac pertinent ad praecepta\neloquentiæ, in hoc ipso loco,\nquem pro exemplo po­\nsuimus, possunt reperiri. Sed bonum auditorem, non\ntam\nsi diligenter discutiatur, instruit, quam si arden­\nter pronuntietur, accendit.\nNeque enim hæc humana\nindustria composita, sed divina mente sunt fusa et sa­\n\npienter et eloquenter; non intenta in eloquentiam sa­\npienlia, sed a sapientia non\nrecedente eloquentia. Si\nenim, sicut quidam disertissimi atque acutissimi viri\n\nvidere ac dicere potuerunt, ea quae velat oratoria arto\ndiscuntur, non\nobservarentur et notarentur, et in hanc\ndoctrinam non redigerentur, nisi prius in\noratorum\ninvenirentur ingeniis; quid mirum si et in istis inve­\nniuntur,\nquos ille misit qui facit ingenia? Quapro­\npter et cloquentes quidem, non solum\nsapientes,\ncanonicos nostros auctores doctoresque fateamur,\ntali\neloquentia1, qualis personis ejusmodi congruebat.\n\nCAPUT VIII. — Obscuritas sacrorum auctorum licet eloquens, non imitanda a doctoribus christianis.\n\n22. Sed nos etsi de litteris eorum, quae sine diffi­\ncukate intelliguntur\nnonnulla sumimus elocutionis\nexempla ; nequaquam tamen putare debemus imitan­\n\ndos eos nobis essein iis quæ ad exercendas et eliman­\ndas quodammodo mentes\nlegentium, et ad rumpenda\nfastidia atque acuenda studia discere volentium, ce­\n\nlandos I quoque, sive ut ad pietatem convertaMur,\nsive ut a mysteriis\nsecludantur, animos impiorum,\nutili ac salubri obscuritate dixerunt. Sic quippe\nilii lo­\n\ncuti sunt, ut posteriores qui cos recte intelligerent et\nexponerent,\nalteram gratiam, disparem quidem, ve­\nrumtamen subsequentem in Dei Ecclesia\nreperirent.\nNon ergo expositores eorum ita loqui debent, tanquam\nse ipsi\nexponendos simili auctoritate proponant; sed\nin omnibus sermonibus suis primitus\nac maxime ut\nintelligantur elaborent, ea quantum possunt perspi­\ncuitate\ndicendi, ut aut multum tardus sit qui non in- .\ntelligat, aut in rerum quas\nexplicare atque ostendere\nvolumus diflicultate ac subtilitate, non in nostra lo­\n\ncutione sit causa quo minus tardiusve quod dicimus\npossit intelligi.\n\nCAPUT IX. — Difficilia intellectu apud quos et quo­\nmodo tractanda.\n\n23. Sunt enim quaedam quæ vi sua non intelliguu­\ntur, aut vix intelliguntur,\nquantolibet et quantumlibet,\nquamvis planissime, dicentis versentur eloquio; quae\n\nin populi audientiam, vel raro, si aliquid urget, vel\nnunquam omnino\nmittenda sunt. In libris autem, qui\nita scribuntur ut ipsi sibi quodammodo\nlectorem te­\nneant cum intelliguntur,cum autem non intefligun­\ntur molesti\nnon sint molentibus legere, et in aliquorum\ncollocutionibus t, non est boc\nofficium deserendum, ut\nvera; quamvis difficillima ad intelligendum, quae ipsi\n\njam percepimus, cnm quantocumque labore disputa­\ntionis ad aliorum\ninteiligentiam perducamus, si tcuet\nauditorem vel colloculorem discendi cupiditas,\nnee\nmentis capacitas desit, quæ quoquo modo intimata\npossit accipere; non\ncurante illo qui docet, quanta\neloquentia doceat, sed quanta evidentia.\n\nCAPUT X. — Perspicuitatis in dicendo studium.\n\n24. Cujus evidentiæ diligens appetitus aliquando\nnegligit verba cultiora , nec\ncurat quid bene sonet,\nsed quid bene indicet atque intimet quod ostenderc in­\n\ntendit. Unde ait quidam, cum de tali genere locutionis\nageret, esse in en\nquamdam diligentem negligentiam\n\n(Cicero, in Oralore). Hæc tamen sic detrahit ornatum,\nut\nsordes non contrahat. Quamvis in bonis doctoribus\ntanta docendi cura sit, vel esse\ndebeat, ut verbum\nquod nisi obscurum sit vel ambiguum , latinum esse\nnon\npotest, vulgi autem more sic dicitur ut ambiguitas\nobscuritasque vitetur, nou sic\ndicatur ut a doctis, sed\npotius ut ab indoctis dici solet. Si enim non piguit\n\ndicere interpretes nostros , Non congregabo conventi­\ncula\neorum de sanguinibus (Psal. XV , 4), quoniam sen­\nserunt ad rem pertinere,\nut eo loco pluraliter enun­\ntiaretur hoc nomen, quod in latina lingua tantum­\n\nmodo singulariter dicitur ; cur pietatis doctorem pi­\ngeat imperitis\nloquentem, ossum potius quam os di­\ncere, ne ista syllaba non ab eo quod sunt\nossa, sed\nab eo quod sunt ora intelligatur, ubi Afrae aures de\ncorreptione\nvocalim vel productione non judicant ?\nQuid enim prodest locutionis integritas,\nquam non\nsequitur intellectus audientis, cum loquendi omnino\n\nnulla sit causa, si quod loquimur non intelligunt,\npropter quos ut\nintelligant loquimur ? Qui ergo docet,\nvitabit omnia verba quæ non docent; et si\npro eis alia\nintegra , quae intelligantur, potest dicere, id magis\neliget :\nsi autem non potest, sive quia non sunt. sive\nquia in præsentia non occurrunt,\nutetur etiam verbis\nmimis integris, dum tamen res ipsa doceatur atque\n\ndiscatur integre.\n\n25. Et hoc quidem non solum in collocutionibus,\nsive fiant cum aliquo uno, sive\ncum pluribus; verum\netiam multo magis in populis quando sermo promitur,\nut\nintelligamur instandum est. Quia in collocutionibus\nest cuique interrogandi\npotestas : ubi autem omnes\ntacent ut audiatur unus, et in eum intenta ora conver-\n\nUnu, ibi ut requirat quisque quod non intellexerit,\nnec moris est ncc\ndecoris ; ac per hoc debet maxime\ntacenti subvenire cura dicentis. Solet autem\nmotu suo\nsignificare utrum intellexerit cognoscendi avida mul­\ntitudo : quod\ndonce significet, versandum est quod\nagitur, multimoda varietate dicendi; quod in\npotestate\nnon habent, qui præparata ct ad verbum memoriter\nretenta\npronuntiant. Mox autem ut intellectum esse\nconstiterit, aut sermo finiendus, aut\nin alia transeun­\ndum est. Sicut enim gratus est qui cognoscenda enu­\nbilat;\nsic onerosus est qui cognita inculcat, cis dun.\ntaxat quorum tota exspectatio in\ndissolvenda eorum ,\nquæ panduntur, difficultate pendebat. Nam delectandi\n\ngratia etiam nota dicuntur; ubi non ipsa, sed modus\nquo dicuntur attenditur. Quod\nsi et ipse jam notus est,\natque auditoribus placet, pene nihil interest utrum is\n\nqui dicit, dictor vel lector sit. Solent enim et ea quae\ncommode scripta\nsunt, non solum ab iis quibus pri­\nmitus innotescunt, jucunde legi ; verum ab iis\netiam\nquibus jam nota sunt, neque adhuc illa de memoria\ndelevit oblivio, non\nsine jucunditate relegi, vel ab\nutrisque libenter audiri. Quæ autem quisque jam\nobli­\ntus est, cuin commonetur, docctur. Sed de modo de­\nlectandi nunc non\nago; de modo quo docendi sunt qui\ndiscere desidcrant, loquor. Is autem estoptimus,\nquo\nfit ut qui audit, verum audiat, et quod audit intelli­\ngat. Ad qucin\nfinem cum ventum fuerit, nihil tunc\namplius de ipsa rc tanquam diutius docenda\nlaboran­\ndum est, sed forte de commendanda ut in corde figa­\ntur : quod si\nfaciendum videbitur, ita modeste facleu­\ndum est , ne perveniatur ad tædium.\n\nCAPUT XI. — Quare conanti docere dicendum ptr­\nspicue, non tamen insuaviter.\n\n26. Prorsus hæc cst in docendo cloquentia, qua fit\ndicendo, non ut libeat quod\nhorrebat, aui ut fiat quod\npigebat, sed ut appareat quod latebat. Quod tamen si\n\nfiat insuaviter ,. ad paucos quidem studiosissimos suus\npervenit fructus,\nqui ea quæ discenda sunt, quamvis\nabjecte inculleque dicantur, scire desiderant.\nQuod\ncum adepti fuerint, ipsa delectabiliter veritate pa­\nscuntur:\nbonorumque ingeniornm insignisest indoles,\nin verbis verum amare, non verba. Quid\nenim pro­\ndest clavis aurea, si aperire quod volumus non po­\ntest ? Aut quid\nobest lignca, si hoc potest ? quando\nnihil quærimus nisi patere quod clausum est.\nSed\n\nquoniam inter se habent nonnullam similitudinem ve­\nscentes atque\ndiscentes, propter fastidia plurimorum,\netiam ipsa sine quibus vivi non potest ,\nalimenta con­\ndieuda sant.\n\nCAPUT XII. — Oratoris est docere, delecture,\nflectere, ex Cicerone, de Oratore. Quo modo haec tria præstare debet.\n\n27. Dixit ergo quidam eloquens, et verum dixit, ila\ndicere debere eloquentem, ut\ndoceat, ut delectet , ut\nflectat. Deinde addidit : Docere\nnecessitatis est, dele­\ndare suavitatis, flectere\nvictoriae (Cicero, de Oratore).\n\nHorum trium quod primo loco positum est, hoc est\ndocendi necessitas, in\nrebus est constituta quas dici­\nmus; reliqua duo, in modo quo dicimus. Qui ergo\ndi­\ncit cum docere vult , quamdiu non intelligitur, non­\ndum se existimet\ndixisse quod vult ei quem vult do­\neere. Quia etsi dixit quod ipse intelligit,\nnondum illi\ndixisse putandus est, a quo intellectus non est : si\nvero\nintellectus est, quocumque modo dixerit, dixit.\nQuod si etiam delectare vult eum\ncui dicit, aut fle­\nctere , non quocumque modo dixerit, faciet; sed in­\n\nterest quomodo dicat, ut faciat. Sicut est autem, ut\nteneatur ad audiendum,\ndelectandus auditor; ita fle­\ndendus, ut moveatur ad agendum. Et sicut delecta­\n\nlar, si suaviter loquaris ; ita flectitur , si amet quod\npolliceris, timeat\nquod minaris, oderit quod arguis,\nquod commendas amplectatur, quod dolendum exag­\n\ngeras doleat; cum quid lætandum prædicas gaudeat,\nmisereatur corum quos\nmiserandos ante oculos di­\ntendo constituis, fugiat eos quos cavendos terrendo\n\nproponis ; et quidquid aliud grandi eloquentia fieri\npotest ad commovendos\nanimos auditorum, non quid\nagendum sit ut sciant, sed ut agant quod ageuduin\n\nesse jam sciant.\n\n28. Si autem adhuc nesciunt, prius utique docendi\nsunt quam movendi. Et fortassc\nrebus ipsis cognitis\nita movebuntur , ut cos non opus sit majoribus elo­\n\nquentiae viribus jam moveri. Quod tamen cum opus\nest, faciendum est : tunc autem\nopus est, quando cum\nscierint quid agendum sit , non agunt. Ac per boc do­\n\ncere necessitatis es!. Possunt enim homines et agere\net non agere quod sciunt.\nQuis autem dixerit eos agere\ndebere quod nesciunt? Et ideo flectere necessitatis\nnon\nest, quia non semper opus est, si tantum docenti vel\netiam delectanti\nconsentit auditor. Ideo autem victo­\nriæ est flectere, quia fieri potest ut\ndoceatur et dele­\nctetur, et non assentiatur. Quid amem illa duo prod­\n\nerunt, si desit hoc tertium ? Sed neque delectare ne­\ncessitatis est: quandoquidem\ncum dicendo vera mou-\nstrantur, quod ad officium docendi pertinet , non elo­\n\nquio agitur, neqne boc attenditur, ut vel ipsa vel ip­\nsum delectat eloquium, sed\nper scipsa, quoniam vera\nsunt , manifestata delectant. Unde plerumque dele­\n\netant etiam faisa patefacta atqne convicta. Neque enim\ndelectant, quia falsa sunt;\nsed quia falsa esse verum\nest, delectat et dictio qua boc verum esse monstra­\n\ntum est.\n\nCAPUT XIII. — Dicendo demum flectendi animi.\n\n19. Propter eos autem quibus fastidientibus non\nplacet veritas, si atio quocumque\nmodo, nisi co modo\ndicatur, ut placeat et sermo dicentis, datus est in\n\neloquentia non parvus etiam delectationi locus. Qu;e\ntamen addita non suflicit\nduris, quos nec intellexisse,\nnec docentis elocutione delectatos esse profuerit.\nQuid\nenim haec duo conferunt homini, qui et conlitetur ve­\nrum, et collaudat\neloquium, nec inclinat assensum ,\npropter quem solum, cum aliquid suadetur, rebus\n\nquae dicuntur invigilat dicentis intentio? Si enim talia\ndocentur quoe\ncredere vcl nosse sufficiat, nihil est\naliud eis consentire, nisi confiteri vera\nesse. Cum vero\nid docetur quod agendum est, et ideo doeetur ut aga­\ntur,\nfrustra persuadetur verum esse quod dicitur,\nfrustra placet modut ipse quo\ndicitur, si non ita\ndiscitur ut agatur. Oportet igitur eloquentem eccle­\n\nsiasticum, quando suadct aliquid quod agendum est,\nnon solum ducere ut instruat,\net delectare ut teneat,\nverum etiam flectere ut vincat. Ipse quippe jam re­\n\nmanet ad consensionem flectendus eloquentiae grandi­\ntate, in quo id non egit\nusque ad ejus confessionem\ndemonstrata veritas, adjuncta etiam sua vitate\ndictionis.\n\nCAPUT XIV. — Dictionis suavitas pro ratione arga­\nmenti procuranda est.\n\n30. Cui suavitati tantum operæ impensum est ab\nbominibus, ut non solum non\nfacienda, verum etiam\nfugienda ac detestanda tot et tanta mala atque tur­\n\npia, quæ malis et turpibus disertissime persuasa sunt,\nnon ut eis consentiatur,\nsed sola delectationis gratia,\nlectitentur. Avertat autem Deus ab Ecclesia sua\nquod\nde synagoga Judæorum Jeremias propheta comme­\nmorat dicens : Pavor et horrenda facta sunt super ter­\nrain : Prophetœ\nprophetabant iniqua, et sacerdotes plan­\nsum dederunt manibus suis, et plebs mea dilexit sic. Et\nquid facietis in futurum (Jerem.\nv , 50,31)? 0 eloquen­\ntia tanto terribilior, quanto purior ; et quanto soli­\n\ndior, tanto vehementior! 0 vere sccuris concidens\npetras I huic enim rei\nsimile esse verbum sirIm, quod\nper sanctos Prophetas fecit, per hunc ipsum prophe­\n\ntam Deus ipse dixit (Id. XLVI , 22). Absit itaque, absit\n\na nobis, ut sacerdotes plaudant iniqua dicentibus, et\nplebs Dei diligat sic.\nAbsit a nobis, inquam, tanta\ndementia : nam quid faciemus in futurum? Et certe mi­\n\nnus intelligantur , minus placeant, minus moveant\nquæ dicuntur; verumtamen\ndicantur ; et justa 1, non\niniqua libenter audiantur : quod utique non neret,\n\nnisi suaviter diceremur.\n\n31. In populo autem gravi, de quo dictum est Deo,\n\nIn populo gravi laudabo te (Psal. XXXIV, 18), nec illa\n\nsuavitas dcleclabilis est, qua non quidem iniclua di­\ncuntur, sed exigua et\nfragilia bona spumeo verborum\nambitu ornantur, quali nec magna atque stabilia de­\n\ncenter et graviter ornarentur. Est tale aliquid in\nepistola beatissimi\nCypriani, quod ideo puto vel acci­\ndisse, vel consulto factum esse, ut sciretur a\nposte­\nris, quam linguam doctrinae christianae sanitas ab ista\nredundantia\nrevocaverit, et ad eJoqnentiam graviorem\nmodestioremque restrinxerit; qualis in\nejus conse­\n\nm entibus litteris secure amatur, religiose appetitur,\nsed\ndifficillime impletur. Ait ergo quodam loco :\nPetamus hanc sedem\n: dant secessum vicina secreta ;\n\nubi dum erratici palmitum lapsus pendulis nexibus per\n\narundines bajulas repunt, viteam porticum frondea te­\ncta\nfecerunt (Cypr., Epist. i ad Donatum). Non di­\n\ncuntur ista Bisi mirabiliter affuentissima fecundi­\nlate facundiæ, sed profusione\nuUnia gravitati displi­\ncent. Qui vero hæc amant, profecto eos qui non ita\n\ndicunt, sed castigatius eloquuntur, non posse ita elo­\nqui existimant, non judicio\nista devitare. Quapropter\niste vir sanctus et posse se ostendit sic dicere, quia\n\ndixit alicubi, et nolle, quoniam postmodum nus­\nquam.\n\nCAPUT XV. — Orandus Deus doctori eccleciastico ante\nconcionem.\n\n3i. Agit itaque noster iste eloquens, cum et justa\net sancta et bona dicit, neque\nenim alia debet dicere;\nagit ergo quantum potest cum ista dicit, ut intelligen­\n\nter, ut libenter, ut obedienter audiatur : et hæc se\nposse, si potuerit , et\nin quantum potuerit, pictate\nmagis orationum, quam oratorum facultate non da­\n\nbilet; ut orando pro se , ac pro illis quos est allocu­\nturus, sit orator\nantequam dictor. Ipsa hora jam ut\ndicat accedens, priusquam exserat proferentem\nlin­\nguam, ad Deum levet animam sitientem , ut eructet\nquod biberit, vel\nquod impleverit fundat. Cum enim\nde unaquaque re, quæ secunduin tidem dilectioncm­\n\nque 1 tractanda sunt, multa sint quæ dicantur, et\nmulti modi quibus dicantur\nab eis qui hæc sciunt ;\nquis novit quid ad praesens tempus, vel uobis dicere,\n\nvei per nos expediat audiri, nisi qui corda omnium\nvidet ? et quis facit ut\nquod oportet, et quemadmo­\ndum oportet, dicatur a nobis, nisi in cujus manu suut\n\net nos et sermones nostri (Sap., VII, 16)? Ac per hoc,\n\ndiscat quidem omnia qUID docenda sunt, qui et nosse\nvult et docere;\nfacultatemque dicendi, ut decet virum\necclesiaticum, comparet : ad boram vero\nipsius di­\nctionis, illud potius bonae menti cogitet convenire\nquod Dominus\nait, Nolite cogitare quomodo aut quid\nloquamini; dabitur enim\nvobis in illa hora quid loqua­\n\nmini : non enim vos estis qui loquimini, sed Spiritus\n\nPatris vestri qui loquitur in vobis (Matth. x, 19, 20).\n\nSi ergo loquitur in eis Spiritus sanctus, qui perse­\nquentibus traduntur pro\nChristo, cur non et in eis qui\ntradunt discentibus Christum ?\n\nCAPUT XVI. — Docendi præcepta non superfluo dan­ tur abi homine, tametsi doctores\nefficiat Deus,\n\n35. Quisquis autem dicit non esse hominibos præ­\ncipiendum quid, vel quemadmodum\ndoceant, si do­\nctores sanctus efficit Spiritus, pelest dicere nec\norandum\nnobis esse. quia Dominus sit, Scit pater ner.\n\nster quid vobis necessarium sit, prius quam petatis ab eo\n\n(Id. vi, 8); aut apostolum Paulum Timotheo et Tito\nnon debuisse præcipere\nquid, vel quemadmodum\npraeciperent aliis. Quas tres apostolicas Epistolas\n\nante oculos habere debet, cui est in Ecclesia doctoris\npersona imposita. Nonne in\nprima ad Timotheum le-\n\ngitur : Annuntia hæc et doce (I Tim.\niv, II)? quæ an­\ntem sint, supra dictum est. Norne ili esi : Senierem\n\nne increpaveris, sed obsecra ut patrem (Id. v, 1) ? Non­\nne\nin secunda ei dicitur : Formam habe verborum su­\n\nnorum, qu æ a me audisti (II Tim. I, 13) ? Nonne ilu\nei dicitur: Satis\nage, teipsum probubilem operarium\n\nexhibens Deo, non erubescentem, verbum I\neritatis recte\ntractantem (Id .II, 15)? Ibi est et illud : Prædica ver-\nbum, insta opportuue, importune; argue, obsecra, tii­\ncrepa in omni longanimitute et doctrina (II Tim. IV, i).\nItemque ad Titum, nonne dicit episcopum juxta\ndo­\nctrinam fidelis verbi perseverantem esse debere, nt\n\npotens sit in doctrina sana et contradicentes redarguere\n\n(Til. I, 9) ? Ibi etiam dicit: Tu vero loquere qu æ decent\nsanam doctrinam, senes sobrios esse (Id. II, 1, 2) ,\net\nquae sequuntur. Ibi et illud : Ilac loquere, et exhortare,\n\net increpa cum omni imperio. Nemo te contemnat\n(Ibid,\n\n15). Admone illos principibus et potestutibus subditos\n\nesse (Id. III, 1), etc. Quid ergo putamus? Numquid\n\ncontra seipsum sentit Apostolus, qui cum dicat do­\nclores operatione fieri\nSpiritus sancti, ipse illis præ­\ncipit quid et quemadmodum deceant? An intelligen­\n\ndum est, et hominum officia ipso sancto Spiritu lar­\ngiente, in docendis\netiam ipsis doctoribus non debere\ncessare; et tamen neque qui plantat esse\naliquid,\nneque qui rigat, sed Dcum qui incrementum dat (I\n\nCor. III, 7) ? Undo ipsis quoqne ministris sanctis ho­\n\nminibus, vel etiam sanctis Angelis operantibus, nems\nrecte discit quæ pertinent ad\nvivendum cum Deo,\nnisi fiat a Deo docilis Deo f, cui dicitur in Psalmo :\n\nDoce me facere voluntatem tuam, quoniam tu es\nDeus\n\nmeus (Psal. CXLII, 10). Unde et ipsi Timotheo idem\n\ndicit apostolus, loquens tuique ad discipulum doctor:\n\nTu autem persevera in iia quæ didicisti, et credita sunt\n\ntibi, sciens a quo didiceris (II Tim. III,\n14). Sicut enim\ncorporis medicamenta, qua: hominibus ab hominibus\n\nadhibentur, nonnisi eis prosunt quibus Deus operatur\nsalutem, qui et sinc illis\nmederi potest, cuin Sine ipso\nilla non possint, et tameu adhibentur ; et si boc\nof­\nfaciose fiat, inter opera misericordi;c vel beneficentiæ\ndcputatur : ita\net adjumenta doctrinae tunc prosunt\nanimæ adhibita per hominem, cum Deus operatur\nut\nprosint, qui potuit Evangelium dare bomiui, etiam\nuon ab hominibus, neque\nper hominem.\n\nCAPUT XVII. — Ad docendum delectandum et flecten­\ndum pertinet triplex dicendi genus.\n\n34. Qui ergo nititur dicendo persuadere quod bo­\nnum est, nihil horum trium\nspernens, ut scilicet do­\nceat, ut delectet, ut flectat; oret atque agat, ut quem­\n\nadmodum supra diximus, intelligenter, libenter,\nobedienterque audiatur. Quod\ncum apte et convenien­\nter facil, non immerito eloqurns dici potest, etsi non\n\neum sequatur auditoris assensus. Ad haec enim tria,\nid est ut doceat, ut\ndelectet, ut flectat, eUam tria iila\nvidetur pertinere voluisse idem ipse Romani\nauctor\neloquii, cum itidem dixit, Is igitur erit eloqueus, qui\n\npoterit parva submisse, modica temperate, magua gran-\n\nditer dicere (Cicero, de Oratore) : tanquam si adderet\niila\netiam tria, et sic explicaret unam camdemque\nsententiam dicens , Is erit igitur\ncioqucns, qui ut do­\nceat, poterit parva submisse ; ut delectet , modica\n\ntemperate; ut flectat, magna granditcr dicere.\n\nCAPUT XVIII. — Ecclesiasticus orator in matcria grandi semper versatur.\n\n35. Hæc autem tria ille, sicut ab eo dicta sunt, in\neausis forensibus posset\nostendere; non autem hic,\nhoc est in ecclesiasticis quaestionibus, in quibus hu-\n\njusinodi, quem volumus informare, sermo versatur.\nIn illis enim ea parva\ndicuntur, ubi de rebus pecunia­\nriis judicandum est; ca magna, ubi de salute ac de\n\ncapite hominum : ca vero ubi nihil horum judicandmu\nest, nihilque agitur ut\nagat sive decernat, sed tantum­\nmodo ut delecletur auditor, inter utrumque quasi\n\nmedia, et ob hoc modica, hoc est moderata dixerunt.\nModicis euim modus nomen\nimposuit : nam modica\npro parvis abusive, non proprie dicimus. In istis au­\n\ntem nostris, quandoquidcm omnia, maxime quæ de\nloco superiore populis dicimus, ad\nbominum salutem,\nnec temporariam, sed suternam rcferre debemus, ubi\netiam\ncavendus est a ternus iuteriLus, omnia magna\nsunt quae dicimus; usque adeo ut nec\nde ipsis pecn­\nniariis rcbus vel acquirendis vel amittendis parva\nvideri\ndebeant, quæ doctor ecclesiasticus dicit, sive\nsit illa magna, sive parva pecunia.\nNcquc enim parva\nest justitia, quam profecto et in parva pecunia custodire\n\ndebemus, dicente Domino: Qui in minimo fidelis\nest, et\nin magno fidelis est (Luc. xvi, 10). Quod ergo minimum\nest,\nminimum est; sed in minimo fidelem esse, ina­\ngnum est. Nam sicut ratio\nrotunditatis, id est ut a\npuncto medio omnes lineæ pares in extrema ducan­\n\ntur, eadem est in magno disco, quæ in nummulo exi­\nguo; ita ubi parva juste\ngeruntur, non minuitur justi­\ntiæ magnitudo.\n\n36. De judiciis denique saecularibus (quibus ulique\nnisi pecuniariis ? ) cum\nloqueretur Apostolus : Audet\nquisquam vestrum, inquit, adversus alterum habens ne­\n\ngotium, judicari ab iniquis, et non apud\nsanctos ? An\nhescitis quia sancti mundum judicabunt ? Et si in vobis\njudicabitur mundus, indigni estis qui de minimis judice­\n\ntis? Nescitis quia Angelos judicabimus, nedum sæcula­\nria ? Sæcularia\nigitur judicia si habueritis, eoa qui cun­\ntemptibiles sunt in Ecclesia, hos constituite ad judican­\n\ndum 1. Ad reverentiam vobis dico. Sic non eat\ninter vos\nquisquam sapiens, qui possit inter fratrem suum judi­\ncere? Sed\nfrater cum fratre judicatur, et hoc apud\ninfideles. Jam quidem omnino delictum\nest, quia judicia\nhabetis vobiscum. Quare non magis iniquitatem patimini?\n\nquare non potius fraudamini? Sed vos iniquitatem facitis,\n\net fraudatis, et hoc fratres2. An nescitsi. quia injusti re­\n\nguum Dei non hæreditabunt ( I Cor. VI , 1-9) ? Quid est\n\nquod sic indignatur Apostolus, sic corripit, sic expro­\nbrat, sic increpat,\nsic minatur? quid est quod sui ani­\n\naui affectum tam crecbra et tam aspera vocis mutatione\ntestatur ? quid est\npostremo quod de rebus nimmia\ntam granditer dicit? Tantumne de illo negotia sæcula\n-\nria meruerunt? Absit. Sed hoc facit propter justi­\ntiam, charitatem,\npietatem, quae, nulla sobria mente\ndubitante, etiam in rebus quamlibct parvulis\nmagna\nsunt.\n\n37. Sane si moneremus homines quemadmodum\nipsa negotia saecularia vcl pro -se vel\npro suis apud\necclesiasticos judices agere deberent, recte admone­\nremus ut\nagerent tanquam parva submisse : cum vero\nde illius viri disseramus eloquio, quem\nvolumus ea­\nrum rerum esse doctorem, quibus liberamur ab æter­\nnis malis,\natque ad æterna pervenimus bona; ubicum­\nque agantur hæc, sivc ad populum sive\nprivatim, sive\nad unum sive ad plurcs, sive ad amicos sive ad ini­\nmicas,\nsive in perpetua dictione sive in collocutione,\nsive in tractatibus sive in\nlibris, sive in epistolis vel\nlongissimis vcl brevissimis, magna sunt. Nisi forte\n\nquoniam calix aquae frigidæ, res minima atque vilis­\nsima est, idco minimum\naliquid atque vilissimum\nDominu ait, quod eum qui dederit discipulo ejus ,\n\nnon perdet mercedem suam (Matth. x, 42) : aut\nvero quando\niste doctor in Eeclesia facit inde sermo­\nnc;n, parvum aliquid debet existimare se\ndicere; et\nideo non temperate, non granditer, sed submisse sibi\nesse\ndicendum. Nonne quando accidit ut de bac ro\nloqueremur ad populum, ct Deus adfuit\nut non incor-\ngrue diceremus, tanquam lIo illa aqua frigida quæ­\ndam flamma\nsurrexit (II Mach.I, 32), quæ etiam frigida\nhominum pectora,\nad misericordiæ opera racienda, spe\ncælestis mercedis accenderet ?\n\nC) PUT XIX. — Alias alio utendum dicendi\ngenere.\n\n38. Et tamcn cum doctor iste debeat rerum dictor\nesse magnarum, non semper cas\ndebct granditcr di­\ncere, sed submisse, cum aliquid docctur; temperate,\ncum\naliquid vituperatur sivc laudatur : cum vcro ali­\nquid agendum est, ct ad cos\nloquimur, qui boc agere\ndebent, nee tamcn volunt, tunc ca quai magua sunt,\n\ndicenda sunt granditer, et ad fletendos animos con­\ngruenter. Et aliquando dc una\ncademquc re magna, ct\nsubmissc dicitur, si docetur; et temperate, si prædi­\n\ncatur; et granditer, si aversus inde animus ut con- ,\nvertatur impellitur. Quid\nenim Dco ip3o majus est ?\nNumquid ideo non discitur I ? Aut qui docet unitatem\n\nTrinitatis, debet nisi submissa disputatione agere, ut\nres ad dignoscendum\ndifficilis, quantum datur, possit\nintelligi ? Numquid hic ornamenta, ct non\ndocumenta\nquæruntur? numquid ut aliquid agat est flectendus\nauditor, ct non\npotius ut discat instruendus ? Porro\ncum laudatur Dcus sive de scipso, sive de\noperibus\nsuis, quanta facies pulchræ ac splendidæ dictionis\noboritur ei qui\npotest quantum potest laudare, qucm\nnemo convenienter laudat, nemo quomodocumque\n\nnon laudat! At si non colatur, aut cum illo vel etiam\npræ illo colantur\nidola, sive dæmonia, sive quxcum­\nque creatura ; quantum hoc malum sit, atque ut\nab\n\nhoc malo avertantur homines, debet utiquc granditer\ndici.\n\nCAPUT XX.- Exemp/a ex sacris Litteris, primum, \\ dictionis submissæ; deinde temperatæ;\npostremo , : grandis : hæc tria ex Epistolis Pauli.\n\n39. Submissæ dictionis exemplum est apud aposto­\nlum Paulum, ut planius aliquid\ncommemorem, ubi\nait : Dicite mihi, sub Legevolentes esse, Legem\nnon audi­\nstis ? Scriptum est enim, quod Abraham duos filios Ila­\nbuit,\nunum de ancilla, et unum de libera : sed ille qui\nde\nancilla, secundum carnem natus est ; qui autem de\n. libera, pcr repromissionem :\nquæ sunt in allegoria. Hæc\nenim sunt duo Testamenta : unum quidem a monte Sina\n\nin servitutem generans, quæ est Agar. Sina enim mons\n\ncst in Arabia, qui conjunctus I cst huic quæ nunc cst\n\nJerusalem, et servit cum filiis suis. Quæ autem surum\nest\nJerusalem, libera est, quæcst mater nostra (Galat.\n\niv, 212G), etc. Itemque ubi raliocinalur, et dicit :\n\nFratres, secundum hominem dico, tenen hominis con­\nfirmatum\ntestamentum nemo irritum facil, aut super­\nordinat. Abrahæ diclce sunt\npromissiones et semini ejus.\nNon dicit, Et seminibus, tanquam in multis, sed\ntanquam\nin uno, Et semini luo, quod eat Christus. Iloc autem\ndico,\ntestamentum confirmatum a Dco, qua' post qua­\n\ndringentos et triginta annos facta eat Lex, non infirmat\n\nad evacuandas promissiones. Si enim ex Lege hæreditas,\njam noM ex promissione.\nAbrahæ autem per repromis­\nsionem donavit Deus. Et quia occurrere poterat\naudi­\nentis cogitationi, Utquid ergo Lex data cst, si ex illa\nnon cst\nhæredilas? ipse sibi hoc objecit, atque ait\nvclut interrogans : Quid ergo Lex? Dcindc respondit:\n\nTransgressionis gratia proposita est, donce veniret semen\n\ncui promissum cst, disposita 2 per Angelos in manu Ine­\n\ndiutoris. Mediator autem unius non cat, Deus vero unus\n\nest. Et hic occurrebat, quod sibi ipse proposuit, Lex\n\nergo adversus promissa Dei ? Et respondit, Absit: rcd­\n\ndiditque rationem, dicens, Si cnim data esset Lcx quæ\n\nvosset vivificare, omnino ex Lcge esset justitia. Sed\nconclusit Scriptura omnia\nsub peccato, ut promissio ex\nfide Jesu Christi daretur credentibus, etc. (Calat. III,\n45-22); vel si quid ejusmodi cst. Pertinet ergo\nad\ndocendi curam non solum aperire clausa, et nodos\nsolvere quæstionum; sed\neliam dum hoc agitur, aliis\nquæstionibus, qux fortassis inciderint, ne id qnod\n\ndicimus improbetur per illas aut refellatur, occurrere:\nsi tamen ct ipsa\ncarum solutio pariter occurrerit,\nne moveamus quod auferre non possumus. Fit autem\n\nut cum incidentes quæstioni aliæ quæstiones, cl aliae\nrursus incidentibus\nincidcn:cs pertractantur atque\nsolvuntur, in cam longitudinem ratiocinationis\nexten­\ndatur intentio, ut nisi memoria plurimum valcat atque\nvigeat, ad\ncaput unde agebatur disputator redire non\npossit. Valde autem bonum est ut\nquidquid contradici\npotest, si occurrerit, refutetur; nc ibi occurrat, ubi\n\nnon crit qui respondeat; aut privsenti quidem, sed\ntacenti occurrat, et mniuns\nsanatus abscedat.\n\n40. In illis autem apostolicis verbis dictio tempe-\n\nrata est : Seniorem ne increpaveris, sed obsecra ut po­\n\ntrem, juniores ut fratres, anus ut matres, adolescentulas\nut\nsorores (I Tim. v, 1, 2). Et in illis : Obsecro autem\nvos, fratres, per miserationem Dei, ut exhibeatis corpora\n\nvestra hostiam vivam, sanctam, Deo placentem. Et to­\ntus fere ipsius\nexhortationis locus temperatum babet\ncloculionis genus : ubi illa pulchriora sunt,\nin quibus\npropria propriis tanquam debita reddita decenter ex­\ncurrunt,\nsicuti est, Habentes dona diversa secundum\ngratiam quæ data est\nnobis ; sive prophetiam, secundum\nregulam fidei; sive\nministerium, in ministrando; sive\nqui docct, in doctrina; sive qui exhortatur, in\nexhorta­\ntione; qui tribuit, in simplicitate ; qui prnest,\nin solli­\ncitudine; qui miseretur, in hiluritate. Dilectio sine simu­\nlatione; odio habentes malmn, 'adhærentes bono\n: chari­\ntate fraternitatis invicem diligentes, honore mutuo præ­\n\nvenientes, studio non pigri, spiritu ferventes, Domino\n\nservientes, ape gaudentes, in tribulatione patientes ,\norationi instantes,\nneccesitatibus sanctorum communi­\ncanles, hospitalitatem sectantes. Benedicite persequenti­\nbus vos; benedicite, et nolite maledicere.\nGaudere cum\n\ngaudentibus, flere cum flentibus :\nidipsum invicem sen­\ntientes (Rom. xn, 1 6 16). Et quam pulchre ista\n\nomnia sic effusa, bimembri circuitu terminantur, Non\nalta\nsapientes, sed humilibus consentientes! Et aliquanto\npost : In hoc ipso, inquit, persevrrantes, reddite\nomni­\n\nbus debita : cui tributum, tributum; cui vectigal, vecti­\ngal ; cui timorem, timorem; cui honorem, honorem.\n\nQuæ membratim fusa clauduntur etiam ipsa circuitu,\nquem duo membra contexunt\n: Nemini quidquam de­\nbeatis, nisi ut invicem diligatis. Et post paululum : Nox\npræcessit,\ninquit, dies autem appropinquavit. Abjicia­\n\nnius itaque opera tenebraruem, et induamus arma lucis :\n\nsicut in die honeste ambulemus ; non in comessationi­\nbus et ebrietatibus,\nnon in cubilibus et impudicitiis, non\n\nin contentione et æmulatione; scd induite Dominum\nJesum Christum, et carnis providentiam ne feceritis i a\n\nconcupiscentiis (Id. XIII, 6-8, 12-14). Quod si quis­\nquam\nita diceret, Et carnis providentiam nc in con­\ncupiscentiis feceritis; sine dubio\naures clausula\nnumcrosiorc mulceret: sed gravior interpres etiam\nordincm\nmaluit tenere verborum. Quomodo autem\nhoc in græco eloquio sonet, quo est locutus\nAposto­\nlus, viderint cjus eloquii usque ad ista doctiores :\nmibi tamen quod\nnobis codem verborum ordine\ninterpretatum est, nec ibi videtur currere nume­\n\nrose.\n\n41. Sane hinc elocutionis ornatum, qui numerosi;\nfit crausulis, deesse fatendum\nest auctoribus nostris.\nQuod utrum per interpretes factum sit, an (quod\n\nmagis arbitror) consulto illi hæc plausibilia devita-\nverint, affirmare non audeo,\nquoniam me fateor\nignorare. Illud tamen scio, quod si quisquam hujus\n\nnumerositatis peritus illorum clausulas eorumdem\nnumerorum lege componat, quod\nfacillime fit mutatis\nquibusdam verbis, quas tantumdem significatione va­\n\nlent, vel mutato eorum quae invenerit ordine; nihil\nillorum quæ velut magna in\nscholis grammaticorum\naut rhetorum didicit, illis divinis viris defuisse cogno­\n\nscet : et multa reperiet locutionis genera tant! dccoris,\nquæ quidem\nct in nostra, sed maxime in sun liagua\ndecora sunt, quorum nullum in eis. quibus\nisti in­\nflantur, litteris invenitur. Sed cavendum cst ne divi­\nnis\ngravibusque sententiis, dum additur numerus ,\npondus detrahatur. Nam illa musica\ndisciplina, ubi\nnumerus iste plenissime discitur, usque adeo non\ndefuit\nProphetis nostris, ut vir doctissimus Hierony­\nmus quorumdam etiam metra\ncommemoret, in hebræa\nduntaxat lingua (Hieron. in prologo super\nJob) : cujus\nut vcritalcm servaret in verbis, hæc inde non transtu­\n\nlit. Ego autem ut desensu meo loquar, qui mihi quam\naliis et quam aliorum est\nutique notior, sicut in IDeo\neloquio, quantum modeste fieri arbitror, non præ­\n\ntermitto istos numcros clausularum ; ita in auctoribus\nnostris hoc mihi plus\nplacet, quod ibi eos rarissime\ninvenio.\n\n42. Grande autem dicendi genus hoc maxime distat\nab isto genere temperato, quod\nnon tam verborum\nornatibus comptum est, quam violentum animi affe­\nctibus.\nNam capit etiam illa ornamenta pene omnin ;\nsed ea si non habuerit, non requirit.\nFertur quippe\nimpetu suo, et elocutionis pulchritudinem, si occur­\nrerit, vi\nrerum rapit, non cura dccoris assumit. Sal is\nenim est ei propter quod agitur, ut\nverba congruen­\ntia, non oris eligantur industria, sed pectoris sequan­\ntur\nardorem. Nam si aurato gemmatoque ferro vir\nfurtis armetur, intentissimus pugnæ,\nagit quidem illis\narmis quod agit, non quia pretiosa, sed quia arma\nsunt :\nidem ipse cst tamen, ct valet plurimum, etiam\ncnm rimanti telum ira facit1. Agit\nApostolus, ut pro\nevangelico ministerio patienter mala hujus temporis,\ncum\nsolatio donorum Dei, omnia tolerentur. Magna\nres est, et granditer agitur, nee\ndesunt ornamenta di­\ncendi : Ecce, inquit, nunc tempus acceptabile, ecce\n\nnanc dies salutis. Nullam in quoquam\ndantes offensio­\nnem, ut non reprehendatur ministerium nostrum : sed\nin\nomnibus commendantes nosmetipsos ut Dei ministros,\nin multa patientia, in tribulationibus, in necessitatibus ,\n\nin angustiis, in plagis, in carceribus,\nin seditionibus, in\n\nlaboribus, ix vigiLiis, in jejuniis, in castitate, in\nscientia,\n\nin longanimitate, in benignitate , in\nSpiritu sancto, in\n\nclaritate non ficta, in verbo\nveritatis, in virtute Dei : per\narma justitiæ a dextris et a\nsinistris I, per gloriam et\nignobilitatem, per infamiam\net bonam famam; ut se­\nductores, et veraces; ut qui ignoramur, et cognosci­\n\nmur; quasi morientes, et fece vivimus : ut coercili, et\nnon mortificati; ut\ntristes , semper autem gaudentes ;\nsicut egeni, multos autem ditantes; tanquam\nnihil IIa­\nbentes, et omnia possidentes, Vide adhuc ardentem ,\n\nOs nostrum patet ad vos, o Corinthii; cor nostrum dila­\n\ntalum est (11 Cor. vi, 2-11), et cætera ,\nquæ persequi\nlongum est.\n\n43. Ilemquc ad Romanos :gii, ut persecutiones\nhujus mundi charitate vincantur,\nspe certa in adju­\ntono Dci. Agit autem et granditer et ornate : Scimus,\n\ninquit, quoniam diligentibus Deum omnia cooperantur\nin bonum,\niis qui secundum propositum vocati sunt '.\nQuoniam quos\nante præscivit, ct prædestinavit confor­\n\nmes imaginis Filii sui, ut sit ipse primogenitus in multis\n\nfratribus. Quos autem prædestinavit, illos et vocavit; et\nquos vocavit, ipsos et\njustificavit; quos autem justificavit,\nillos et glorificavit. Quid ergo dicemus\nad hæc ? Si Deus\npro nobis, quis contra nos ? Qui proprio\nFilio non pe­\npercit, sed pro nobis omnibus tradidit\nillum, quomodo\nnon etiam cum illo nobis omnia donavit? Quis accusabit\n\nadversus electos Dei? Deus qui justificat? Quis cst qui\ncondemnet ? Christus\nJesus qui mortuus est, magis autem\nqui resurrexit, qui\nest in dextera Dei, qui et interpellat pro\nnobis? Quis\nnos separabit a charilale Christi ? Tribulatio?\nan angustia ? an persecutio? an\nfames? an nuditas? an pe­\nriculum? an gladius?Sicut scriptum est, Quoniam propter\n\nte mortificamur tota die, æstimati sumus ut oves occisio­\nnis (Psal.\nXLIII, 22). Sed in his omnibus supervincimus\nper eum qui dilexit\nnos. Certus sum enim quia neque\nmors, neque vita, neque Angeli, neque\nprincipatus, neque\npræsentia, neque futura, neque virtus, neque altitudo,\nne­\nque profundum, neque creatura alia poterit nos separare\na charitate Dei,\nquæ est in Christo Jesu Domino nostro\n(Rom. VIII, 28 59).\n\n44. Ad Galatas autem quamvis tota ipsa Epistola\nsubmisso dicendi genere scripta\nsit, nisi in extremis\npartibus ubi est eloquium temperatum ; tamen inter­\n\nponit quemdam locum co motu animi, ut sinc ullis\nquidem talibus ornamentis ,\nqualia sunt in iis quæ\nmodo posuimus, non posset tamen nisi granditer ,dici.\n\nDies, inquit, observatis, et menses, et annos, et tempora.\nTimeo vos, ne forte sine causa\nlaboraverim in ros t.\n\nEstote sicut et ego, quoniam et ego sicut vos : fratres,\nprecor\nvos; nihil me læsistis Scitis quia per infirmita­\n* tem carnis jampridem\nevangelizavi vobis, et tentationes\nvestras a in carne mea non sprevistis, neque respuistis;\nsed sicut angelum Dei excepistis me,\nsicut Christum Je­\nsum. Quæ ergo fuit beatitudo vestra ? Testimonium vobis\nperhibeo, quoniam si fieri posset,\noculos vestros cruis­\nsetis et dedissetis mihi. Ergo inimicus factus sum vobis\n\nverum prædicans? Æmulantur vos non bene; sed exclu­\n\ndere vos volunt, ut eos æmulemini. Bonum est\nautem\nin bono æmulari semper, ct non solum cunt præsens\n\nsum apud vos. Filioli mei, quos itcrum parturic\ndonec\nformetur Christus in vobis. Vellem autem nunc adesse\n\napud vos, et mutare vocem meam, quia confundor in\n. vobis\n(Gai. iv, 10-20). Numquid hic aut contraria con­\ntrariis verba sunt\nreddita, aut aliqua gradatione sibi\nsubnexa sunt, aut cæsa et membra circuitusve\nso­\nnuerunt? et tamen non idco tepuit grandis affectus,\nquo eloquium fervere\nsentimus.\n\nCAPUT XXI. — Exempla triplicis hujus generis\ndictio­ nis ex doctoribus ecclesiasticis, nempe Cypriano et Ambrosio desumuntur.\n\n45. Sed apostolica ista sic clara sunt, ut et profunda\nsint; atque ita conscripta\nmemoriæque mandata, ul\nnon solum Icctore vel auditore, verum etiam expo\n\nsiture opus habeant, si quis in eis non superficie\ncontentus altitudinem quærat.\nQuapropter videamus\nisto genera dicendi in cis qui istorum lectione ad re­\n\nrum divinarum atqne salubrium scicntiam profece­\nrant, eamque Ecclesiæ\nministrarunt. Beatus Cyprianus\nsubmisso dicendi genere utitur in co libro ubi de\n\nSacramento calicis disputat. Solvitur quippe ibi quæ­\nsiio , in qua quæritur\nutrum calix dominicus aquam\nsolaln, an cam vino mixtam debeat habcre. Sed\n\nexempli. gratia aliquid inde ponendum csl. Post prin­\ncipium ergo epistolæ, jam\nsolvere incipiens propositam\nquæstionem : Admonitos autem noa\nscias, inquit, ut in\n\ncalice offerendo dominica traditio servetur , neque aliud\nfiat\na nobis , quam quod pro nobis Dominus prior\nfecit, ut\ncalix qui in commemorationem ejus offertur ,\nvino mixtus\nofferatur. Nam cum dicat Christus , « Ego\nsum vitis vera\n» (Joan. XV, 5); sanguis Christi, non\naqua\ncat utique, sed vinum; nec potest videri sanguis ejus,\nquo redempti et\nvivificati sumus, esse in calice, quando\nvinum desit\ncalici, quo Christi sangtiis ostenditur; qui\nScripturarum\nomnium sacramento ac testimonio præ­\ndicatur. Invenimus\nenim in Genesi circa sacramentum\nNoc hoc idem\nprœcucurrisse, et figuram dominicae pas­\n\nsionis illic exstilisse, quod vinum bibit, quod inebriatus\n\nest, quod in domo sua nudatus est, quod fuit recubans\nnudis et patentibus\nfemoribus; quod nuditas illa patris\na medio filio denotata est; a majore vero et\nminore con­\ntecta (Gen. IX, 20-25), et cœtera quæ\nnecesse non\n\ncat exsequi, cum satis sit huc solum complecti, quod Noe\ntypum futuræ veritatis ostendens, non aquam sed vinum\nbiberit;\net sic imaginem dominicæ passionis expresserit.\nItem\nin sacerdote Melchisedech dominicum Sacramen­\ntum prœfiguratum\nvidemus I, secundum quod Scriptura\ndivina testatur, et\ndicit: c El Melchisedech rex Salem\n\nprotulit panem et vinum. Fuit autem sacerdos Dei sum­\n\nmi, et benedixit Abraham > (Id. xiv, 18). Quod autem\nMelchisedech typum Christi portaret, declarat\nin Psal­\n\nmis Spiritus sanctus, ex persona Patris ad Filium di­\n\ncens : « Ante Luciferum genui te. Tu es sacerdos in\næternum\nsecundum ordinem Melchisedech > (Paul. CII,\n\n4). Hæc et alia quae sequuntur hujus epistolæ (Cypr.\nEpist. 65, ad Cœcilium, de Sacramento\ncalicis), sub­\nmissæ dictionis modum servant, quod facile est explo­\n\nrare Icgentibus.\n\n46. Sanctus quoque Ambrosius cum agat rem ma­\ngnam de Spintu sancto, ut cum Patri\net Filio de­\nmonstret æqualem, submisso tamen dicendi genere\nutitur; quoniam\nres suscepta non ornamenta verbo­\nrum, nul ad flectendos animos commotionis\naffectum,\nsed rerum documenta desiderate Ergo inter cætera ,\n9\n\nin principio hujus operis ait : Commotus oraculo Ge-\n\ndeon, cum audisset quod deficientibus licet populorum\n\nmillibus, in uno viro Dominus plebem suam ab hostibus\nliberaret, obtulit hædum caprarum, cujus carnem se -\n\ncundum præceptum angeli, ci azyma supra petram\nposuit, et ea jure perfudit : que simul ut virgæ cacu­\nmine, quam gerebat, angelus Dei contigit, de petra\nignis\nerupit, atque ita sacrificium quod offerebatur absumptum\neat\n(Jud. VI, 11-21). Quo iudicio declaratum videtur,\nquod\npetra illa typum habuerit corporis Christi; quia\nscriptum est, « Bibcbant de\nconsequenti petra, petra\nautem crat Christus > (I Cor. x, 4). Quod utique non ad\ndivinitatem ejus, sed\nad carnem relatum ei, quæ sitien­\n\ntium corda populorum perenni rivo sui sanguinis inun­\n\ndavit. Jam tunc igitur in mysterio declaratum est, quia\nDominus\nJesus in carne sua, totius mundi peccata cru­\n\ncifixus aboleret, nec solum delicta factorum, sed etiam\n\ncupiditates animorum. Caro enim hœdi ad culpam fac.i\nrefertur; jus ad illecebras\ncupiditatum, sicut scriptum\nest, « Quia concupivit\npopulus cupiditatem pessimam, Et\n\ndixerunt, Quia nos cibabit carne > (Num. X!, i) ? Quod\nigitur extendit angelus virgam, et\ntetigit petram, de qua\nignis exiit, ostendit quod coro Domini Spiritu\nrepleta\n\ndivino, peccata omnia humanæ conditionis exureret. Unde\nct\nDominus ait, < Ignem veni mittere in\nterram > (Luc.\n\nXII, 49); et cætera, in quibus rei docendæ ac pro­\nbandæ Inaniane incumbit\n(Ambros. lib. i de Spiritu\nsancto, in pro/ogo).\n\n47. Dc genere temperato est apud Cyprianum vir­\nginitatis illa laudatio : Nunc nobis ad virgines sermo\n\neat, quarum quo sublimior gloria est, major et cura. Flos\neat\nille ecclesiastici germinis, decus atque ornamentum\ngratiæ spiritualis, læta\nindoles laudis et honoris, opus\nintegrum atque incorruptum, Dei imago respondens\nad\nsanctimoniam Domini, illustrior portio gregis Christi.\nGaudet per ipsas,\natque in illis largiter floret Ecclesiæ\n\nmatris gloriosa fecunditas : quantoque plus gloriosa1\n\nvirginitas numero suo addit, tanto plus gaudium nia­\ntris\naugescit. Et alio loco in fine epistoLe : Quomodo\n\nportavimus, inquit, imaginem ejus qui de limo est,\nsic\nportemus et imaginem ejus qui de cælo eat ( I Cor.\n\nxv, 49). Hanc imaginem virginitas portat, portat inte­\n\ngritas, sanctitas portat et teritas; portant disciplinæ Dei\nmemores, justitiam\ncum religione retinentes, stabiles in\n\nfide, humiles in timore , ad omnem tolerantiam\nfortes,\nad sustinendas injurias mites, ad faciendam misericor­\ndiam\nfaciles, fraterna pace unanimes atque concordes.\n\nQuæ vos singula, o bonæ virgines, observare, diLigere.\n\nimplere debetis, quas Deo et Christo vacantes, ad Domi­\n\nnum cui vos dicastis, majore et meliore parte præceditis.\n\nProvectce annis, junioribus facite magisterium; minore.\n\nnatu, præbete majoribus ministerium, comparibus inci­\n\ntamentum; hortamentis vos mutuis excitate, æmulis de\ntirtute\ndocumentis ad gloriam provocate; durate fortiter,\nspiritualiter pergile,\npervenite feliciter; tantum memen­\n\ntote tunc nostri, cum incipiet in vobis\nvirginitas honorari\n(Cypr. Tract. de disciplina ei habitu Virginum).\n\n48. Ambrosius ctiam genere dicendi temperato et\n\nornato professis virginibus proponit, tanquam sub\nexempli forma ,\nquod moribus imitentur, ct dicit:\n\nVirgo erat, non solum corporet sed etiam mente, quæ\nnullo\ndoli ambitu sincerum adulteraret affectum : corde\n\nhumilis, verbis gravis, animi prudens, loquendi parcior,\n\nlegendi studiosior; non in incerto divitiarum. aed in\n\nprece pauperis spem reponens; intenta operi, verecunda\n\nsermoni; arbitrum mentis solita nondiominem, sed Deum\nquærere; nullum lædere,\nbene velle omnibus; assurgere\nmajoribus natu, æqulibus non invidere; fugere\njactan­\n\ntiam, rationem sequi, amare virtutem. Quando\nista vel\nrultu læsit parentes? quando disensit a propinquis ?\nquando\nfastidivit humilem ? quando risit debilem ? quan­\ndo vitavit inopem ? Eoa solos\nsolita cætus virorum invi­\nsere, quos misericordia non\nerubesceret, neque præteriret\nverecundia. Nihil torvum in oculis, nihil in\nverbis pro­\nenx, nihil in actu inverecundum i non gestus\nfractior,\n\nuon incessus solutior, non vox petulantior, ut ipsa cor­\n\nporis species simulacrum fuerit mentis, et figura probi­\n\ntalis. Bona quippe domus in ipso\nvestibulo debet agnosci,\nac primo prælendat ingressu nihil intus\nlatere tenebra­\n\nrum, tanquam lucernæ lux intus posita,\nforis luceat.\nQuid ego exsequar ciborUm parcimoniam,\nofficiorum\nredundantiam; alterum ultra naturam superfuisse, al­\nterum\nipsi naturae pene defuisse? lllic nulla intermissa\n\ntempora, hic congeminati jejunio dies; et si quando re­\n\nficiendi successisset voluntas, cibus plerumque obvius qni\n\nmortem arceret, non delicias ministraret (Ambros. de\nVirginibus, lib.2, in\nprincip.), etc. HIrc autem pro­\npterea in exemplo hujus\ntemperati generis posui, quia\nnon hic agit ut virginitatem voveant quæ nondum vo­\n\nverunt; sed quales esse debeant quæ jam votae sunt.\nNam ut aggrediatur\nanimus tantuin ac tale proposi­\ntum, grandi utique dicendi genere debet excitari\net\naccendi. Sed martyr Cyprianus de habitu virginum, non\nde suscipiendo\nvirginitatis proposito scripsit. Iste vcro\nepiscopus etiam ad boc eas magno\naccendit eloquio.\n\n49. Vcrum ex eo quod ambo egerunt, dictionis\ngrandis exempla memorabo. Ambo\nquippe invecti\nyunt in eas quæ formam pigmentis colorant, vel po­\ntius\ndecolorant: quorum prior ille cum hoc agcret,\nait inter cætera : Si quis pingendi artifex Pullum ali­\ncujus et speaem, et\ncorporis qualitatem æmulo colore\nsignasset; et signato jam consummatoque\nsimulacro,\n\nmanus alius inferret, ut jam formata, jam picta quasi\n\nperitior reformaret, gravis prioris artificis injuria et\njusta indignatio\nvideretur. Tu te existimas impune latu­\nram tam improbce temeritatis audaciam,\nDei artificis\noffensam? Ut enim impudica circa homines ,\net incesta\nfucis lenocinantibus non sis, corruptis violatisque quæ\nDel\nsunt, pejor adultera detineris. Quod ornari te putas,\nquod putas comi, impugnatio\neat ista divini operis, præ­\nsaricatio eat veritatis. Monentis Apostoli vox est:\n< Ex­\npurgate vetus fermentum, ut sUis nova conspersio, sicut\nestis azymi. Etenim Pascha nostrum immolatus est Chri­\n\nstus. Itaque festa celebremus, non in fermenlo veteri,\n\nneque in fermento malitiæ et nequitiæ, sed in azymis\nsinceritatis et veritatis » (I Cor.\nv, 7, 8). Num sinceritas\n\nnerseveral et veritas, qnando quæ sincera sunt polluun­\ntur, et colorum adulteriis, et medicaminum 1 fucis in\n\nmenducium vera mutantur? Dominus tuus dicit , i\nNon\npotes facere capillum unum album aut nigrum i (Matth.\n\nv, 36); et tu ad vincendam Domini tui vocem vis te esse\n\npotiorem. Audaci conatu et sacrilego contemptu crines\ntuos inficis ; malo præsagio futurorum capillos jam tibi\nflammeos auspicaris\n(Cypr. Tract. de disciplina et ha­\nbitu Virginum).\nLongum est inserere omnia quae se­\nquuntur.\n\n50. Ille vero posterior ut in tales diceret : Hinc ilia,\n\ninquit, nascuntur incentiva vitiorum,ut quresitis colori­\n\nbus ora depingant, dum viris displicere formidant, et dt\nadulterio vultus\nmeditentur adulterium castitatis. Quanta\nhæc amentia, effigiem mutare naturæ,\npicturam quærer e,\net dum verentur maritale judicium,\nprodere I suum ?\nPrior enim de se pronuntiat, quæ cupit mutare quod\nnata\neat : ita dum alii studet placere, prius ipsa sibi\ndisplicet. Quem judicem;\nmulier, veriorem requiremus\ndeformitatis tuas, quam teipsam, quæ videri\ntimes ? Si\npulchra es, cur absconderis? si deformis, cur te formo­\nsam esse mentiris, nec tuæ\nconscientiæ, nec alieni gra­\ntiam erroris habitura ? Ille enim\nalteram diligit, tu alteri\n\nris placere: et irasceris si amet\nalteram, qui adullerure\nin te docetur. Mata magistra es injuriæ tum. Lenocinari\n\nenim refugit, etiam quæ est passa lenonem; ac licet vilis\nmulier, non\nalteri tamen, sed sibi peccat. Tolerabiliora\npropemodum iti adulterio criniina\nsunt: ibi enim pudi­\ncitia, hic natura adulteratur (Ambros. de Virginibus,\n\nlib: 4). Satis, ut existimo, apparet feminas ne suam\nfuris\nadulterent formam, et ad pudorcm et ad limo­\nrcm hac facundia vehementer impeHi.\nProinde neque\nsubmissum neque temperatum, sed grande omniuo\ngenus hoc\nelocutionis agnoscimus. Et in his autem\nquos duos ex omnibus proponere volui, et\nin aliis\necclesiasticis viris efbona, et bene, id est sicut res\npostulat,\nacute, ornate, ardenterque dicentibus, per\nmulta eorum scripta vel dicta possunt\nhaec tria genera\nreperiri, et assidua lectione vel auditione, admixta\netiam\nexercitationc. studentibus inolescere.\n\nCAPUT XXII. — Omnibus generibus dictio varianda\nest.\n\n51. Nec quisquam præter disciplinam esse existimet\nista miscere : imo quantum\ncongrue fieri polesti, omni­\nbus generibus dictio varianda est. Nam quando prolixa\n\nest in uno gencre, minus detinet auditorem. Cum vera\nfit in aliud ab alio\ntransitus, etiamsi longius cat, de.\ncentius procedit oratio : quamvis babeant et\nsingula\ngenera varietates suas in sermone eloquentium, qui­\nbus non sinuntur\nin eorum qui audiunt, frigescere vel\ntepescere sensibus. Verumtamen facilius\nsubmissum\nsolum, quam solum grande diutius tolerari potest.\nCommotio quippe\nanimi quanto magis excitanda est,\nut nobis assentiatur auditor, tanto minus in ea\ndiu\nteneri potest, cum fuerit quantum satis cst excitata.\nEt idco cavendum\ncst, ne dum volumus altius erigei a\nquod erectum est, etiam inde decidat, quo\nfuerat ex-\n\ncitatione perductum. Interpositis vero quæsunt di­\ncenda submissius,\nbene rcditur ad ca quæopas est\ngranditer dici, ut dictionis impetus sicut maris\næstus\nalternet. Ex quo fit ut grande dicendi genus, si diu­\ntius est\ndicendum, non debeat esse solum , sed alio­\nrum generum interpositione; varietur :\nei tamen genere\ndictio tota tribuitur, cujus copia praevaluerit.\n\nCAPUT XXIII. — Quomodo intermiscenda dictionis\ngenera.\n\n52. Interest enim quod genus cui generi interpo­\nnatur, vel adhibeatur, certis et\nneccssariis locis. Nam\net in grandi genere semper aut pene semper tempe­\n\nrata decet esse principia. Et in potestate est eloqucn­\ntis ut dicantur nonnulla\nsubmisse, ctiam quæ possent\ngranditer dici; ut ea quæ dicuntur granditer, ei illo­\n\ni um Gant comparatione grandiora, et eorum tanquam\numbris luminosiora\nreddantur. In quocumque autem\ngenere aliqua quaestionum vincula solvenda sunt,\nacu­\nmine opus est, quod sibi submissum genus proprie\nvindicat. Ac per boc\neo genere utendum est et in\naliis duobus generibus, quando eis ista incidunt: sic­\n\nut laudandum aliquid vel vituperandum, ubi nec\ndamnatio cujusquam nec\nliberatio, nec ad actionem\nquamlibet assensio requiritur, in quocumque alio gc­\n\nnere occurrerit, genus adhibendum et interponendum\nest temperatum. In grandi\nergo genere inveniunt lo­\ncos suos duo cætera , et. in submisso simliter. Tem­\n\nperatum autem genus non quidem semper, sed tamen\naliquando submisso indiget,\nsi, ut dixi, quæstio cujus\nnodus est solvendus, incurrat; vel quando nonnulla\n\nquæ ornari possent, ideo non ornantur, sed submisso\nsermone dicuntur, ut\nquibusdam quas! toris orna­\nmentorum pra'beant eminentiorem locum. Grande\n\natutem genus temperata dictio non requirit: ad de.\nlectandos quipffe animos, non\nad movendos ipsa\nsuscipitur.\n\nCAPUT XXIV. — Sublime dicendi genus quid\nefficial.\n\n53. Non sane si dicenti crebrius ct vehementius ac­\nclametur, ideo granditer\nputandus est dicere : hoc\ncnim ct acumina submissi generis, et ornamenta fa­\n\nciunt temperati. Grande autem genus plerumque pon­\ndere suo voces premit, sed\nlacrymas exprimit. Dcni­\nque cum apud Cæsaream Mauritaniæ populo dissua­\n\nderem pugnam civilem, vel potius | lus quam civilem,\nquam Catervam vocabant; ucque enim cives tantum-\ninodo, verum etiam propinqui,\nfratres, postremo pa­\nrentes ac filii lapidibus inter se in duas partes divisi,\n\nher aliquot dies continuos, certo tempore anni sole­\nmniterdimicabant, et\nquisque ut quemque poteratocci­\ndebat: cgi quidem granditer, quantum valui, ut tam\n\ncrudele atque inveteratum malum de cordibus et mo­\nribus eorum avellerem,\npelleremque dicendo; non\ntamen egisse aliquid me putavi, cum eos audircm\n\nacclamantes, sed cum flentes viderem. Acclamationi­\nbus quippe se doceri\netdelectari, flecti autem lacrymis\nindicabant. Quas ubi aspexi, immanem illam\nconsuc­\ntudiucm a patribus et avis, longeque a majoribus\ntraditam, quae\npectora corum hostiliter obsidebat,\nvel potius, possidebat, devictam, antequam re\nipsa id\nostenderent, credidi. Mexque sermone finito ad agen­\ndas Dco gratias\ncorda atquc ora converti. Et ecce jam\nferme octo vel amplius anni sunt, propitio\nChristo,\nex quo illic nihil tale tentatum est (a). Sunt ct\nalia\nmulta experimenta quabus didicimus, homines, quid '\nin cis fecerit\nsapientis granditas dictionis, noncia­\nmore potius quam gemitu, aliquando etiam\nlacrymis,\npostremo vitæ mutatione monstrasse.\n\n54. Submisso etiam dicendi gonere sunt plerique\nmutati: sed ut qued nesciebant,\ns( irent, aut quod cis\nvidebatur ineredibile, crudorent; non autem ut age­\n\nrent quod agendum jam novesant, et agere nolebant.\nAd hujusmodi namque duritiam\nflectendam, debet\ngranditer dici. Nam et laudes ct vituperationes quando\n\neloquenter dicuntur, cum sint in genere temperato,\nsic afficiunt quosdam, ut non\nsolum in laudibus et\nvituperationibus eloquentia delectentur, verum et ipsi\n\nlaudabiliter appetant, fugiantque vituperabiliter vi­\nvere.Sed numquid omnes qui\ndelectantur, mutantur1,\nsicut in grandi genere omnes qui flectuntur, agunt;\n\net in submisso gcnerc omnes qui docentur, sciunt,\naut credunt verum esse quod\nnesciunt ?\n\nCAPUT XXV. — Temperatum dicendi genus qucm in finem\nreferri decet.\n\n55. Unde colligitur illa duo genera quod efficere\nintendunt, hoc eis esse maxime\nnecessarium, qui sa­\npienter et eloquenter volunt dicere. Illud vero quod\n\nagitur genere temperato, id est, ut eloquentia ipsa de­\nleclet, non est propter\nseipsum usurpandum; sed ut\nrebus quæ utiliter bonestequc dicuntur, si nec docente\n\nindigent eloquio nec movente, quia et scientes et fa­\nventes auditores\nhabent, aliquanto promptius ex de-\nIectatione ip;a elocutionis, accedat vel\ntcnacius ad­\nhærescat assensus. Nam cum eloquentiæ sil univer­\nsale\nofficium, in quocumque istorum trium generum,\ndicere apte ad persuasioncm ; finis\nautem, id quod\nintenderis, | ersuadere dicendo : in quocumque isto­\nrum\ntrium generum dicit quidem eloquens apte ad\npersuasionem, sed nisi persuadeat, ad\nfinem non per­\nvenit eloquentiæ. Persuadet autcm in submisso ge­\nnere vera\nesse quae dicit; persuadet in grandi, ut\nagantur quæ agenda esse jam sciuntur,\nrICC aguntur;\npersuadet in genere temperato, pulchre ornateque se\ndicere :\nquo fine nobis quid opus est? Appetant cum\nqui lingua gloriantur, et se in\npanegyricis talihusquc\ndictionibus jactant, ubi nec ducendus, nee ad aliquid\n\nagendum movendus, sed tantummodo est delectandus\nauditor. Nos vero istum finem\nreferamus ad alterum\nfinem, ut scilicct quod efficere volumus, cum grandi­\n\nter dicimus, hoc etiam isto velimus, id est, ut bona\nanorum diligantur, vel\ndevitentur mala; si ab hac\naione non sic alieni sunt homines, ut ad eam grandi\n\ngenere dictionis urgendi vidcantur: aut, si jam id\nagunt, ut agant\nstudiosius, atque in co firmitcr persc-\n\nverent Ita fit ut ctiain temperati generis orcatu. no:.\njactanter,\nscd prudenter utmur : non cjus firc con­\ntenti, quo tantummodo delectatur auditor;\nscd hoc\npotius agentes, ut etiam ipso ad bonum quod persua­\ndere volumus,\nadjuvetur.\n\nCAPUT XXVI. — In unoquoque dicendi genere in­\ntendere debet orator, ut intelligenter, libenter et\nobedienter audiatur.\n\n56. Ilia itaque tria, quæ supra posuimus, eum qni\nsapienter dicit, si etiam\neloquenter vult dicere, id\nagere debere, ut intelligenter, ut libenter, ut\nobcdicn­\nter audiatur, non sic accipienda sunt tanquam singula\nillis tribus\ndicendi generibus ita tribuantur, ut ad\nsubmissum intelligenter, ad temperatum\nlibenter, ad\ngrande pertineat obedienter audiri; sed sic potius ut\nhac tria\nsemper intendat, ct quamtum potest agat,\netiam cum in illorum singulo quoque\nversatur. Nolu­\nmus enim fastidiri, eLiam quod submisse dicimus; ac\nrer hoc\nvolumus non solum intelligenter, verum etiam\nhbenter audiri. Quid autem agimus,\ndivinis testimo­\nuiis docendo quod dicimus, nisi ut obedienter audia­\nmur,\nid est ut credatur eis, opitulante illo cui dictum\nest, Testimoma tua credita I facta sunt valde ( Psal.\n\nXCII, 5)? Quid etiam cupit nisi credi, qui aliquid, licet\nsubmisso eloquio,\ndiscentibus narrat? et quis eum\nvelit audire, nisi auditorem nonnulla cHam\nsuavitate\ndetineat! Nam si non intelligatur, quis nesciat nec li­\nbenter cum\nposse, ore obedienter audiri? Plerumque\nautem dictio ipsa subluissa, dum soh'it I\ndifficillimas\nquæstiones, et inopinata manifestatione demonstrat;\ndum\nsententias acutissimas de nescio quibus quasi\ncavernis, unde non sperabatur,\neruit, et estendit;\ndum adversarii convincit crrorcm, ct docet falsum\nesse\nquod ab illo dici vidcbatur invictum; maxime\nquando adest ci quoddam decus non\nappetitum, scd\nquodammodo naturale, et nonnulla, non jactanticula,\nsed quasi\nnecessaria, atque, ut ita dicam, ipsis rebus\nextorta I numerositas clausularum;\ntantas acclama­\ntiones excitat, ut vix intelligatur esse submissa. Non\nenim\nquia nequo incedit ornata, nequc armata, sed\ntanquam nuda congreditur, ideo non\nadversarium\nnervis lacertisquc collidit; et obsistentem subruit ac\ndestruit\nmembris fortissimis falsitatem. Unde autem\ncrebro ct multum acclamatur ita\ndicentibus, nisi quia\nveritas sic demonstrata, sic defensa, sic invicta de­\n\nlectat? Et in hoc igitur genere submisso iste noster\ndoctor et dictor id agere\ndcbet, ut non solum intelli­\ngenter, verum etiam libenter et obcdienter\naudiatur.\n\n57. Ula quoque cloquentia generis temperati apud\ncloqucntem ecclesiasticum, nee\ninornata relinquitur,\nnec indecenter ornatur : lice solum hoc appetit ut de-\n\nIcctet, quod solum apud alios profitetur; verum etiam\nin iis quælaudat, sive\nvituperat, istis appetendis vel\nfirmius tenendis, illis autcm devitandis vcl\nrespuen­\n\ndis, vult utique obedienter audiri. Si autem non audi­\ntur intelligenter,\nnee libenter potest. Proinde illa\ntria, ut intelligant qui audiunt, ut\ndelectentur, ut obe­\ndiant, cliam in hoc genere agendum est, ubi tenet\n\ndelectatio principatum.\n\n58. Jam vero ubi movere et nectere grandi gonere\nopus cst auditorcm (quod tunc\nest opus, quando l'I\nveraciter dici et suaviter confitetur, ct tamcn non\n\nvult facere quod dicitur), dicendum est procul dubio\ngranditer. Sed quis movetur,\nsi nescit quod dicitur?\naut quis tenetur ut audiat, si non dclectatur? Unde et\n\nin isto genere, ubi ad obedientiam cor durum dictio­\nnis granditate\nflectendum est, nisi et intelligenter et\nlibenter qui dicit audiatur, non potest\nobcdienler au­\nditi.\n\nCAPUT XXVII. — Obedientius audiri cujus vita\ndi­ ctioni respondet.\n\n59. Habet autcm ut obedienter audiatur, quanta­\ncumquc granditate dictionis majus\npondus vita dicen­\ntis. Nan qui sapienter et eloquenter dicit, vivit autem\n\nnequiter, crudit quidem inultos discendi studiosos,\nquamvis animæ lucc sit inutilis (Eccli. XXXVII, 22),\nsicut\nscriptum est '. Unde ait et Apostolus : Sive occa.\nsione,\nsive veritate, Christus annuntietur (Philipp. I,\n\n18). Christus autem ,.critas cst, et tamen etiam non\nvcritatc annuntiari\n,critas potest: id cst, ut pravo ct\nfallaci corde, quæ recta et vcra sunt,\nprædicentur.\nSic quippc annuntiatur Jesus Christus ab eis qui sua\nquxrunt,\nnon quæ Jesui Christi. Scd quoniam boni\nfideles non quemlibet hominum, sed ipsum\nDominum\nobedienter audiunt, qui ait, Qum dicunt, facite; quæ\n\nautem faciunt, facere nolite: dicunt enim, et non\nfaciunt;\n\nideo audiuntur ufilitcr, qui etiam utiliter non agunt.\nSua enim quæerere\nstudent, sed sua docere non au­\ndent, de loco scilicet superiore sedis\necclesiasticæ,\nquam sana doctrina constituit. Propter quod ipse Do­\nminus\npriusquam de talibus, quod commemoravi,\ndiceret, præmisit, Super\ncathedram Moysi sederunt\n(Matth. XXIII, 2, 3). Illa ergo cathedra, non eorum\n\nsed Moysi, cogebat cos bona dicere , etiam non bona\nfacientes. Agebant ergo\nsua in vita sua; docere autem\nsua, cathedra illos non permittebat aliena.\n\n60. Multis itaque prosunt dicendo quæ non faciunt;\nscd longe pluribus prodessent\nfacicndo quæ dicunt.\nAbundant enim qui malae vitæsuæ defensionem ex\nipsis\nsuis præpositis et doctoribus quærant, respon­\ndentes corde suo, aut eliam si ad\nhoc'erumpunt, ore\nsuo, atque dicentes : Quod mihi præcipis, cur ipso\nnon\nfacis? Ita fit ut cum non obedienter audiant, qui\nse ipse non audit, et Dei verbum\nquod eiS pracdicatur,\n\\\n\nsimul cnm ipso prædicatore contemuant. Denique\nApostolus scribens ad\nTimotheum, cum dixisset,\n\nNemo adolescentiam tuam contemnal; subjecit unde\nron\ncontemneretur, atque ait : Sed forma esto fide­\nlium in sermone,\nin conversatione, in dilectione, in fide,\nin\ncastitate (1 Tim. iv, 12).\n\nCAPUT XXVIII. — Veritati potius quam verbis\nstu­ dendum. Verbis contendere quid sit.\n\n61. Talis doctor ut obedienter audiatur, non im­\n. pudenter non solum submisse ac\ntemperate, verum\netiam granditer dicit, quia non contemptibiliter vivit.\nSic\nnamque eligit bonam vitam, ut etiam bonam non\nnegligat famam, sed provideat bona\ncoram Deo et ho­\nuainibus (II Cor. VIII, 21), quantum\npotest, illum li­\nmenda, his consulendo. In ipso etiam sermone malit\nrebus\nplaccre quam verbis ; nec aestimet dici melius,\nnisi quod dicitur vcrius ; nec\nductor verbis serviat,\nsed verba doctori. noc est enim quod Apostolus ait:\n\nNon in sapientia verbi, ne evacuetur crux Christi (I Cor.\n\nI, 17). Ad hoc valet etiam quod ait ad Timotheum :\n\nNoli verbis contendere; ad nihil enim utile\nest, nisi ad\nsubversionem audientium (II Tim. II,\n14). Neque enim\nhoc ideo dictum est, ut adversariis oppugnantibus vc­\n\nritatcm, nihil nos pro veritate dicamus. Et ubi erit\nquod cum ostenderet qualis\nessc cpiscopus debeat, ait\ninter cætera : IIt potens sit in\ndoctrina sana et contra­\n\ndicentes redarguere (Tit. i, 9)? Veibis enim contendere,\n\nest non curare quomodo error verilate vincatur, scd\nquomodo tua dictio\ndictioni praeferatur alterius. Porro\nqui non verbis contendit, sivc submisse, sive\ntempe­\nrate, sive granditer dicat, id agit verbis ut veritas pa­\nteat,\n'.critas placcat, veritas moveat ; quoniam nec\nipsa, quae præecpti finis et\nplenitudo Legis est charitas\n(I Tim. 1, 5 ; et Rom. XIII,\n10), ullo modo recta esse\npotest, si ea quæ diliguntur, non vera, sed falsa sunt.\n\nSicut autcm cujus pulchrum corpus et deformis est\nanimus, magis dolendus\nest, quam si deforme haberet\nct corpus; ita qui eloquenter ca quae falsa sunt\ndicunt,\nmagis miserandi sunt, quam si talia deformitcr dice­\nrent. Quid est\nergo non solum eloquenter, verum\n< tiam sapienter diccre, nisi verba in\nsubmisso genere\nsufficientia, in temperato splendentia, in grandi vehe­\n\nmentia, veriS tamen rebus, quas audiri oporteat,\nadhibere? Sed qui utrumque non\npotest, dicat sapien­\nter quod non dicit cloquenter, potius quam dicat c!o-\n\nquenter quod dicit insipienter.\n\nCAPUT XXIX.— Non culpandus ecclesiastes, qui\na . peritiore sumit conscriptum eloquium, quod ad popu­ lum\nproferat.\n\nSi autem ne hoc quidem potest, ita conversetur,\nut non solum sibi præmium\ncomparet, sed etiam\npræbeat aliis exemplum, et sit ejus quasi copia dicen­\n\ndi forma vivendi.\n\n62. Sunt sane quidam qui bene pronuntiare pos­\nsunt, quidautem pronuntient,\nexcogitare non possunt.\nQuod si ab aliis sumant eloquenter sapienterquc con­\n\nscriptum, memoriæque commendent, atque ad popu-\n1 um proferant; si eam personam\ngerunt, non improbe\nfaciunt. Sic enim, quod profecto utile ese, multi\n\npracdicatores veritatis fiunt, nec multi magistri, si\nuriins veri magistri idipsum\ndicant omnes, ct nou\nsint in eis schismata ( I Cor. i, 10\n). Nec deterrendi\nsunt isti voce Jeremiæ prophetæ, per quem Deus\narguit eos\nqui furantur verba ejus, unusquisque a proxi­\nmo suo (Jerem. XXIII, 30). Qui enim furantur, alienum\nauferunt;\nverbum autem Dei non est ab eis alienum,\nqui obtemperant ci : potiusque ille dicit\naliena, qui\ncum dicat bene, vivit malc. Quæcumque cnim bona\ndicit, ejus\nexcogitari videntur ingenio, sed ab ejus\nmoribus aliena sunt. Eos itaque dixit\nDeus furari ver­\nba sua, qui boni volunt vidcri, loqucndo quæ Dei\nsunt; cum\nmali sint, facicndo quæ sua sunt. Nec sane\nipsi dicunt bona quæ dicunt, si\ndiligenter attendas.\nQuomodo enim dicunt verbis, quod negant factis?\nNon\nenim frustra de talibus ait Apostolus : Confiten­\ntur se nosse\nDeum, fuctis autem negant (Tit. I, 10).\nModo ergo quodam ipsi dicunt, et\nrursus alio modo\nnon ipsi dicunt, quoniam utrumque verum est quod\nVeritas\nait. De talibus enim loquens, Quœ dicunt,\n\ninquit, facite; quæ autem faciunt, facere nolite; hoc\n\nesl, Quod ex ore illorum auditis, facite; quod in\nopere videtis, facere nolite :\ndicunt enim, inquit, et\nnon faciunt\n(Matth. XXIII, 5). Ergo quamvis non fa­\nciant, dicunt tamen. Sed alio loco\ntales arguens :\nHypocritæ, inquit, quomodo potestis bona loqui,\ncum\nsitis mali (Id. XII, 34)? Ac per hoc et ea quae dicunt,\nquando\nbona dicunt, non ipsi dicunt, voluntate scili­\ncet atque opere nrgando quod\ndicunt. Unde contingit\nut homo disertus et malus, sermonem quo veritas\n\npracdicctur, dicendum ab alio non diserto sed bono ,\nipse componat; quod cum fit,\nipse a seipso tradit\nalienum, ille ab alieno accipit suum. Cum vero boni\n\nfideles bonis fidelibus hanc operam commodant, utri­\nque sua dicunt: quia et Deus\nipsorum est, cujus sunt\nilla quae dicunl; et ea sua faciunt, quoe non ipsi com­\n\nponere potuerunt, qui secundum ilia composite\nvivunt.\n\nCAPUT XXX.— Concionator prœmittat orationem ad Deum.\n\n63. Sive autcm apud populum vel apud quoslibet\njamjamque dicturus, sive quod apud\npopulum dicen­\ndum vel ab cis qui voluerint aut potuerint legendum,\nest\ndictalurns; oret ut Deus sermonem bonum det in\nos ejus. Si enim regina oravit\nEsther, pro suae gentis\ntemporaria salute locutura apud regem, ut in os ejus\n\nDeus congruum sermonem daret (Either. xiv, 13);\nquanto\nmagis orare debet, ut tale munus accipiat,\nqui pro aeterna hominum salute in verbo\nct doctrina\nlaborat ? Illi vero qui ea dicturi sunt quæ ab aliis\nacceperunt,\net antequam accipiant, orent pro cis a\nquibus accipiunt, ut cis detur quod per eos\naccipere\nvolunt; et cum acceperint, orent ut bene et ipsi pro­\nferant, et\nilli ad quos proferuntsumant; etde prospe­\nro exitu dictionis eidem gratias agant,\na quo id se\naccepisse non dubitant : ut qui gloriatur, in illo glo­\nrietur,\nin cujus manu sunt et nos et sermones nostri\n\n(Sap. VII, 16).\n\nCAPUT XXXI — Excusat prolixitatem libri..\n\n64. Longior evasit liber hic qnam volebam, quam­\nque putaveram. Sed legenti vel\naudienti, cui gratus\nest, longus non est : cui autem longus est, per partes\n\neum legat, qui babere vult cognitum; quem vero co­\nguitionis ejus piget, de\nlongitudine non queratur.\nEgo tamen Deo nostro gratias ago, quod in his qua­\n\ntuor libris non qualis ego cssem, cui multa desunt,\nsed qualis esse dcbeat, qui in\ndoctrina sana, id est\nchristiana, non solum sibi, sed etiam aliis laborare\n\nstudet, quantulacumque potui facultate disserui.\n",
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