How wives are to behave to their husbands. What ornaments they are to seek. Exhortations to divers Virtues.
The dutie of vviues and husbands to ech other. 9 None to doe or speake euil by their persecutors, 15 but to ansvver them alvvaies vvith modestie, and specially vvith innocencie, after the example of Christ most innocēt: vvhose body though they killed, yet his soule liued and preached aftervvard to the soules in Hel (namely to those in the time of Noës floud being a figure of our Baptisme) rose againe, and ascended.
1In like manner also, let wives be subject to their husbands: that, if any believe not the word, they may be won without the word, by the conversation of the wives,Similmente anche le donne sian soggette a' loro mariti: anche perché se alcuni non credono alla parola, siano guadagnati senza la parola dai portamenti delle mogli,IN like maner also let the vvomen be subiect to their husbandes: that if any beleeue not the vvord, by the conuersation of the vvomen vvithout the vvord they may be vvonne,Similiter et mulieres subditæ sint viris suis: ut etsi qui non credunt verbo, per mulierem conversationem sine verbo lucrifiant: 2Considering your chaste conversation with fear.Considerando quegli (insieme) colla riverenza la casta vostra condotta.considering your chast conuersation in feare.considerantes in timore castam conversationem vestram. 3Whose adorning, let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel:Delle quali l'ornato non sia al di fuori l'acconciatura de' capelli, o l'oro, che si mettano dattorno, o le vestimenta, onde si ammantino:Vvhose trimming let i• not be outvvardly the plaiting of heare, or laying on gold round about, or of putting on vestures:Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus: 4But the hidden man of the heart, in the incorruptibility of a quiet and a meek spirit which is rich in the sight of God.Ma quell'uomo ascoso del cuore con quello, che non si corrompe, Spirito tranquillo, e modesto, che è cosa preziosa nel cospetto di Dio.but the man of the hart that is hidden, in the incorruptibilitie of a quiet and a modest spirit, vvhich is riche in the sight of God.sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples. 5For after this manner heretofore, the holy women also who trusted in God adorned themselves, being in subjection to their own husbands:Imperocché così una volta anche le donne sante, che in Dio speravano, sì adornavano, stando soggette a' loro mariti.For so sometime the holy vvomen also that trusted in God, adorned them selues, subiect to their ovvne husbandes.Sic enim aliquando et sanctæ mulieres, sperantes in Deo, ornabant se, subjectæ propriis viris. 6As Sara obeyed Abraham, calling him lord: whose daughters you are, doing well and not fearing any disturbance.Come Sara era ubbidiente ad Abramo, chiamandolo signore: della quale voi siete figliuole, operando il bene, e non essendo sbigottite da qualsisia spavento.As Sara obeied Abraham, calling him lord: vvhose daughters you are, doing vvel, and not fearing any perturbation.Sicut Sara obediebat Abrahæ, dominum eum vocans: cujus estis filiæ benefacientes, et non pertimentes ullam perturbationem.
7Ye husbands, likewise dwelling with them according to knowledge, giving honour to the female as to the weaker vessel and as to the co-heirs of the grace of life: that your prayers be not hindered.Voi, mariti, parimente convivete con saggezza con le mogli, e come ad arnese più fragile rendete onore, ed anche come a coeredi della grazia di vita affinchè impedite non siano le vostre orazioni.Husbandes likevvise, dvvelling vvith them according to knovvledge, as vnto the vveaker feminine vessel imparting honour, as it vvere to the coheires also of the grace of life: that your praiers be not hindered.Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et cohæredibus gratiæ vitæ: ut non impediantur orationes vestræ. 8And in fine, be ye all of one mind, having compassion one of another, being lovers of the brotherhood, merciful, modest, humble:Finalmente tutti unanimi, compassionevoli, amanti de' fratelli, misericordiosi, modesti, umili:And in fine' al of one minde, hauing compassion, louers of the fraternitie, merciful, modest, humble.In fine autem omnes unanimes, compatientes fraternitatis amatores, misericordes, modesti, humiles: 9Not rendering evil for evil, nor railing for railing, but contrariwise, blessing: for unto this are you called, that you may inherit a blessing.Non rendendo male per male, né maledizione per maledizione, ma pel contrario benedicendo: imperocché a questo siete stati chiamati, affinchè abbiate in retaggio la benedizione.not rendering euil for euil, nor curse for curse: but contrariewise, blessing: for vnto this are you called, that you may by inheritāce possesse a benediction.non reddentes malum pro malo, nec maledictum pro maledicto, sed e contrario benedicentes: quia in hoc vocati estis, ut benedictionem hæreditate possideatis. 10For he that will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.Chi adunque vuole, ed ama la vita, e di vedere de' giorni beati, raffreni la sua lingua dal male, e le labbra di lui non parlino inganno.For he that vvil loue life, and see good daies: let him refraine his tong from euil, and his lippes that they speake not guile.Qui enim vult vitam diligere, et dies videre bonos, coërceat linguam suam a malo, et labia ejus ne loquantur dolum. 11Let him decline from evil and do good: Let him seek after peace and pursue it:Schivi il male, e faccia il bene: cerchi la pace, e le vada dietro:Let him decline from euil, and doe good: let him enquire peace, and folovv it:Declinet a malo, et faciat bonum: inquirat pacem, et sequatur eam:
12Because the eyes of the Lord are upon the just, and his ears unto their prayers but the countenance of the Lord upon them that do evil things.Dappoiché gli occhi del Signore sopra de' giusti, e le orecchie di lui alle loro orazioni: ma la faccia di Dio contro di coloro che mal fanno.because the eies of our Lord are vpon the iust, and his eares vnto their praiers: but the countenance of our Lord vpon them that doe euil things.quia oculi Domini super justos, et aures ejus in preces eorum: vultus autem Domini super facientes mala. 13And who is he that can hurt you, if you be zealous of good?E chi è, che a voi noccia se sarete zelanti del bene?And vvho is he that can hurt you, if you be emulators of good?Et quis est qui vobis noceat, si boni æmulatores fueritis ? 14But if also you suffer any thing for justice’ sake, blessed are ye. And be not afraid of their fear: and be not troubled.Ma di più se alcuna cosa patite per la giustizia, beati voi. Non paventate però gli spauracchi di coloro, e non vi turbate.But & if you suffer ought for iustice, blessed are ye. And the feare of them feare ye not, & be not troubled.Sed et si quid patimini propter justitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini. 15But sanctify the Lord Christ in your hearts, being ready always to satisfy every one that asketh you a reason of that hope which is in you.Ma benedite ne' vostri cuori Cristo Signore, pronti sempre a dar satisfazione a chiunque vi domandi ragione della speranza, che avete dentro di voi:But sanctifie our Lord Christ in your hartes, ready alwaies to satiffie euery one that asketh you a reason of that hope vvhich is in you:Dominum autem Christum sanctificate in cordibus vestris, parati semper ad satisfactionem omni poscenti vos rationem de ea, quæ in vobis est, spe. 16But with modesty and fear, having a good conscience: that whereas they speak evil of you, they may be ashamed who falsely accuse your good conversation in Christ.Ma con modestia, e rispetto, conservando buona coscienza: onde invece che sparlan di voi, rimangano confusi quegli, che intaccano la buona vostra maniera di vivere secondo Cristo.but vvith modestie and feare, hauing a good conscience: that in that vvhich they speake il of you, they may be confounded vvhich calumniate your good conuersation in Christ.Sed cum modestia, et timore, conscientiam habentes bonam: ut in eo, quod detrahunt vobis, confundantur, qui calumniantur vestram bonam in Christo conversationem. 17For it is better doing well (if such be the will of God) to suffer than doing ill.Imperocché è meglio il patire (se così piaccia al voler di Dio) ben facendo, che operando male:For it is better to suffer as doing vvel (if the vvil of God vvil haue it so) then doing il.Melius est enim benefacientes (si voluntas Dei velit) pati, quam malefacientes.
18Because Christ also died once for our sins, the just for the unjust: that he might offer us to God, being put to death indeed in the flesh, but enlivened in the spirit,Conciossiachè anche Cristo una volta pei peccati nostri morì, il giusto pegli ingiusti, affine di offerir noi a Dio, essendo stato messo a morte secondo la carne, vivificato poi per lo Spirito.Because Christ also died once for our sinnes, the iust for the vniust: that he might offer vs to God, mortified certes in flesh, but quickened in spirit.Quia et Christus semel pro peccatis nostris mortuus est, justus pro injustis, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem spiritu. 19In which also coming he preached to those spirits that were in prison:Pel quale eziandio andò a predicare a quegli spiriti, che erano in carcere:In the vvhich spirit comming he preached to them' also that vvere in prison:In quo et his, qui in carcere erant, spiritibus veniens prædicavit: 20Which had been some time incredulous, when they waited for the patience of God in the days of Noe, when the ark was a building: wherein a few, that is, eight souls, were saved by water.I quali erano stati una volta increduli, allorché la pazienza di Dio stava aspettando ne' giorni di Noè, mentre fabbricavasi l'arca: nella quale pochi, cioè otto anime si salvaron sopra l'acqua.vvhich had been incredulous sometime, vvhen they expected the patience of God in the daies of Noë, vvhen the arke vvas a building: in the vvhich, fevv, that is, eight soules vvere saued by vvater.qui increduli fuerant aliquando, quando exspectabant Dei patientiam in diebus Noë, cum fabricaretur arca: in qua pauci, id est octo animæ, salvæ factæ sunt per aquam. 21Whereunto baptism, being of the like form, now saveth you also: not the putting away of the filth of the flesh, but, the examination of a good conscience towards God by the resurrection of Jesus Christ.Alla qual cosa corrisponde adesso quel battesimo, che vi salva (non ripulimento delle sozzure della carne, ma contratto di buona coscienza fatto con Dio) per mezzo della risurrezione di Gesù Cristo,Vvherevnto Baptisme being of the like forme novv saueth you' also: not the laying avvay of the filth of the flesh, but the examination of a good conscience tovvard God by the resurrection of IESVS Christ.Quod et vos nunc similis formæ salvos fecit baptisma: non carnis depositio sordium, sed conscientiæ bonæ interrogatio in Deum per resurrectionem Jesu Christi. 22Who is on the right hand of God, swallowing down death that we might be made heirs of life everlasting: being gone into heaven, the angels and powers and virtues being made subject to him.Il quale sta alla destra di Dio, ingoiata avendo la morte, perché noi diventassimo eredi dalla vita eterna: essendo andato al cielo, soggettati a se gli Angeli, e le potestà, e le vertudi.vvho is on the right hand of God, svvallovving death, that vve might be made heires of life euerlasting: being gone into heauen, Angels and Potentates and Povvers subiected to him.Qui est in dextera Dei, deglutiens mortem ut vitæ æternæ hæredes efficeremur: profectus in cælum subjectis sibi angelis, et potestatibus, et virtutibus.
3:1
Witham
Let wives, etc. In the first six verses he gives instructions to married women. 1. By their modest and submissive dispositions to endeavour to gain and convert their husbands, shewing them such a respect as Sara did, (whose daughters they ought to esteem themselves) who called Abraham her lord, or master; (Genesis 18:12.) 2. To be modest in their dress, without vanity; 3. That women take the greatest care of the hidden man, that is of the interior disposition of their heart, which he calls the incorruptibility of a quiet and a meek spirit; 4. Not fearing any trouble, when God's service or the duty to their husbands require it. (Witham)
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Witham
Husbands, etc. His advice to husbands: 1. To carry themselves towards their wives with knowledge, prudence, and discretion; 2. Not in any imperious manner, but treating their wives with respect and honour, though a wife be the weaker vessel both in body and mind; 3. Considering themselves and their wives to be joint heirs with them of God's graces and favours, both in this world and the next; 4. That their prayers and duty to God be not hindered, neither by too great a fondness and compliance, nor by disagreements and dissensions. (Witham)
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Witham
Be ye all of one mind. These instructions are not only for man and wife, but for every one, to whom in general these virtues are recommended. And every one's duty is comprised in these few words of Psalm xxxiii., "Turn away from evil, and do good....The eyes of the Lord are upon the just....But the countenance of the Lord is against them that do evil things," etc. Nothing can hurt you, and you need fear no menaces, no terrors, if with zeal you follow and adhere to what is good. (Witham)
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Witham
Always ready to satisfy,[Ver. 15. Ad satisfactionem, pros apologian, ad defensionem.] etc. St. Peter would have every Christian, according to his circumstances and capacity, ready to give general reasons of his faith and hope of salvation, both to infidels and heretics that refuse to believe. (Witham)
3:18
Witham
Christ....being put to death indeed in the flesh, dying on the cross for our sins, but brought to life by the spirit.[Ver. 18. In quo (spiritu) en o (pneumati) veniens poreutheis, profectus. As to the different expositions of this place, see Estius, Cornelius a Lapide, etc., which also Dr. Pearson sets down at large. The late Protestant writers, as may be seen in Dr. Hammond and Dr. Wells, expound this place so as to signify no real descent of Christ's soul into hell, or to any infernal place, but only that his divine spirit sent Noe[Noah] to preach to the spirits in the prison of their body, (that is, to those wicked men who lived in the days of Noe) to exhort them to repentance. But this exposition, as Dr. Pearson observed, is against the general opinion of the Church and the ancient Fathers; and of which St. Augustine said, (Epis. 163. tom. 2. p. 574) Quis nisi infidelis negaverit, fuisse apud inferos Christum?] By the spirit here some understand Christ's divine spirit, and power of his divinity, by which he soon raised himself again from death to an immortal life by his glorious resurrection. But others by the spirit rather understand Christ's soul, by which he never died, which always remained united to his divine person, and which the third day he again reunited to his body. (Witham)
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Witham
In which (to wit, soul or spirit) also he came, and preached to those spirits who were in prison. The true and common interpretation of this place seems to be, that the soul of Christ, after the separation from the body and before the resurrection, descended to a place in the interior parts of the earth, called hell in that which we call the apostles' creed, (sometimes called Abraham's bosom, sometimes Limbus Patrum[Limbo of the Fathers], a place where were detained all the souls of the patriarchs, prophets, and just men, as it were in prison) and preached to these spirits in this prison; that is brought them this happy news, that he who was their Redeemer was now come to be their deliverer, and that at his glorious ascension they should enter with him into heaven, where none could enter before our Redeemer, who opened as it were heaven's gates. Among these were many who had been formerly at first incredulous in the time of Noe[Noah], who would not take warning from his preparing and building the ark, but it may be reasonably supposed that many of them repented of their sins when they saw the danger approaching, and before they perished by the waters of the deluge, so that they died at least not guilty of eternal damnation; because, though they were sinners, yet they worshipped the true God, for we do not find any proofs of idolatry before the deluge. These then, and all the souls of the just, Christ descended to free from their captivity, from their prison, and to lead them at his ascension triumphant with him into heaven. The Church of England cannot quarrel with this exposition, which seems altogether conformable to the third of their thirty-nine articles, which at present runs thus: "As Christ died for us, and was buried, so also it is to be believed that he went down into hell." It is thus expressed in the articles under queen Elizabeth, in the year 1562; and in the articles put out ten years before, in the year 1552, in the fourth year of king Edward the sixth, the words were: "that the body of Christ lay in the grave until his resurrection, but the spirit which he gave up was with the spirits which were detained in prison, or in hell, and preached to them, as the place in St. Peter testifieth." Dr. Pearson on the fifth article of the creed, writes thus: "There is nothing which the Fathers agree in more, than as to a local and real descent of the soul of Christ into the infernal parts, unto the habitation of the souls departed....This was the general opinion of the Church, as may appear by the testimonies of those ancient writers, who lived successively and wrote in several ages, and delivered this exposition in such express terms as are not capable of any other interpretation." Thus Dr. Pearson. He cites the Fathers. See the edition, in the year 1683, p. 237. (Witham)
Challoner
Prison. See here a proof of a third place, or middle state of souls: for these spirits in prison, to whom Christ went to preach after his death, were not in heaven, nor yet in the hell of the damned; because heaven is no prison, and Christ did not go to preach to the damned. (Challoner)
St. Augustine, in his 99th epistle, confesses that this text is replete with difficulties. This he declares is clear, beyond all doubt, that Jesus Christ descended in soul after his death into the regions below, and concludes with these words: Quis ergo nisi infidelis negaverit fuisse apud inferos Christum? In this prison souls would not be detained unless they were indebted to divine justice, nor would salvation be preached to them unless they were in a state that was capable of receiving salvation.
3:21
Witham
Baptism, etc. That is, the ark was a figure of baptism, which saveth you from the death of the soul; and as no one was saved from the waters of the deluge but those few eight persons who were in the ark, so no one can enter into heaven if he hath not been baptized, or hath had a desire of it when come to the use of reason. And such persons as are capable of knowing what they receive, must come with the dispositions of faith and a true repentance, which is here called the examination (literally, the interrogation[Ver. 21. Conscientiae bonae interrogatio, eperotema. See Estius.]) of a good conscience, who therefore are examined whether they believe in one God and three Persons, etc. (Witham)
Baptism is said to be the like form with the water by which Noe[Noah] was saved, because the one was a figure of the other.
Challoner
Not the putting away, etc. As much as to say, that baptism has not its efficacy, in order to salvation, from its washing away any bodily filth or dirt; but from its purging the conscience from sin: when accompanied with suitable dispositions in the party, to answer the interrogations made at that time, with relation to faith, the renouncing of Satan with all his works, and the obedience to God's commands. (Challoner)
3:22
Witham
Jesus now as our Redeemer, and as man, sitteth on the right hand of God, (see Mark 16:19.; Colossians i.; Hebrews 1:3. etc.) having swallowed up[Ver. 22. Deglutiens mortem, ut vitae aeternae haeredes efficeremur. These words, found in all Latin copies, and cited by the Latin Fathers, are scarce found in any Greek manuscript and so are omitted in the Protestant translation.] (devoured or destroyed) death; having conquered and triumphed over the devil, sin, and death, that by his grace and his merits we might become heirs of eternal life; and is gone into heaven, Angels, etc. being made subject to him. (Witham)
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Spirits that were in prison.... See here a proof of a third place, or middle state of souls: for these spirits in prison, to whom Christ went to preach, after his death, were not in heaven; nor yet in the hell of the damned: because heaven is no prison: and Christ did not go to preach to the damned.
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Whereunto baptism, etc.... Baptism is said to be of the like form with the water by which Noe was saved, because the one was a figure of the other. Not the putting away, etc.... As much as to say, that baptism has not its efficacy, in order to salvation, from its washing away any bodily filth or dirt; but from its purging the conscience from sin, when accompanied with suitable dispositions in the party, to answer the interrogations made at that time, with relation to faith, the renouncing of Satan with all his works; and the obedience to God’s commandments.
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Hovv vviues should behaue them selues tovvard their husbands.
Concordance Eph. 5, 28. Col. 3, 18.
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Concordance 1 Tim. 2, 9.
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Against the proud, curious and costly attire of vvomē, vvhere in this il time of ours excedeth.
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Concordance Gen. 18.
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〈Greek〉
Hovv husbands should behaue them selues tovvard their vviues.
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in faith
Concordance Pro. 17, 13. Mat. 5, 44.
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Concordance Ps. 33, 13.
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Concordance Mat. 5, 10.
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In the liturgy The Epistle vpon friday in Easter vveeke.
3:19
19. To them that vvere in prison.] S. Augustine in his 99 Epistle in principio, Christ in soule descēded vnto hel, vvhiles his body lay in the graue. con•e••eth this place to be exceding hard to vnderstand, & to haue many difficulties vvhich he could neuer explicate to his ovvne satisfaction. Yet vnto Heretikes this and al other textes be easie, not doubting but that is that sense vvhich them selues imagin, vvhatsoeuer other men deeme thereof. S. Augustine onely sindeth him self sure of this, that Christs descending into Hel in soule after his death, is plainely proued hereby. Vvhich thing he declareth there, to be conformable to diuers other expresse vvordes of holy Vvrite, and namely to this same Apostles sermon Act. 2. And at length he concludeth thus, The Caluinists denying the same, are (by S. Augustines iudgement) infidels. Quis ergo nisi infidelis negauerit •uisse apud infer•s: Christum? that is, Therfore vvho but an infidel, vvil deny that Christ vvas in Hel? Caluin thē (you see) vvith al his solovvers are infidels, vvho in steede of this descending of Christ in soule after his death, haue inuented an other desperate kinde of Christs being in Hel, vvhē he vvas yet aliue on the Crosse. S. Athanasius also in his epistle cited by S. Epiphanius 〈◊〉. 77 in principio, and in his booke de Incarnatione Verbi propius initie, S. Cyril de rest fide ad Theodosium, Oecumenius, and diuers others vpon this place, proue Christs descending to Hel. As they likevvise declare vpon the vvordes folovving. that he preached to the spirites or soules of mē deteined in Hel or in Prison.
But vvhether this vvord Prison or Hel be meant of the inferiour place of the damned, Certaine difficulties whereof S. Augustine doubteth. or of Limbus patrum called Abrahams bosome, or some other place of temporal chastisement: and, to vvhom he preached there, and vvho by his preaching or presence there vvere deliuered, and vvho they vvere that are called, Incredulous in the daies of Noe: al these things S. Augustine calleth great profundities, confessing him self to be vnable to reache vnto it: onely holding last and assured this article of our faith, that he deliuered none deputed to damnation in the 〈◊〉, and yet not doubting but that he released diuers out of places of paines there. Purgatorie. vvhich can not be out of any other place then Purgatorie. See the said Epistle, vvhere also he insinuateth other expositions for explication of the manifold difficulties of this hard text, vvhich vvere to long to reherse, our special purpose being onely to note briefely the things that touche the controuersies of this time.
those spirites
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20. Incredulous sometime.] They that take the former vvordes, Vvhat vvere the incredulous persons of vvhom the Apostle here speaketh. of Christs descending to Hel, and deliuering certaine there deteined, do expound this, not of such as died in their infidelitie or vvithout al faith in God, for such vvere not deliuered: but either of some that once vvere incredulous, and aftervvard repented before their death: or rather and specially of such as othervvise vvere faithful, but yet trusted not Noës preaching by his vvorke and vvord. that God vvould destroy the vvorld by vvater. Vvho yet being othervvise good men, vvhen the matter came to passe, vvere sorie for their errour, and died by the floud corporally, but yet in state of saluation. and being chastised for their fault in the next life, vvere deliuered by Christs descending thither. and not they onely, but al others in the like conditiō. For the Apostle giueth these of Noes time but for an example.
Concordance Gen. 6.
Concordance Mat. 24.
Concordance Gen. 7, 7.
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21. Of the like forme.] The vvater bearing vp the Arke from sinking, and the persons in it from drowning, Noës Arke & the vvater, a figure of christs Crosse & Baptisme. vvas a figure of Baptisme, that likewise saueth the vvorthie receiuers from euerlasting perishing. As Nee (saith S. Augustine) vvith his, vvas deliuered by the vvater and the vvood, so the familie of Christ by Baptisme signed vvith Christs Passion on the Crosse. Li. 12. Cont. Faustum c. 14. Ibid. c. 17. Againe he saith, that as the vvater saued none out of the Arke, but vvas rather their destruction: so the Sacrament of Baptisme receiued out of the Catholike Church at Heretikes or Schismatikes hands, though it be the same vvater and Sacrament that the Catholike Church hath, Baptisme receiued of Heretikes or Schismatikes, vvhen damnable, vvhen not. yet profiteth none to saluation, but rather vvorketh their perdition. Vvhich yet is not meant in case of extreme necessitie, vvhen the partie should die vvithout the said Sacrament, except he tooke it at an Heretikes or Schismatikes hand. Neither is it meant in the case of infants, to vvhom the Sacrament is cause of saluation, they being in no fault for receiuing it at the hands of the vnfaithful, though their parents and frendes that offer them vnto such to be baptized, be in no small fault. S. Hierom to Damasus Pope of Rome, compareth that See to the Arke, & them that communicate vvith it, Ep. 57. to them that vvere saued in the Arke: al other Schismatikes and Heretikes, to the rest that vvere drowned.
21. The examination of a good conscience.) The ceremonies of Baptisme, namely Abr•••ntio. &c. The Apostle seemeth to allude here to the very forme of Catholike Baptisme, conceining certaine interrogatories and solemne promises made of the articles of the Christian faith, and of good life, and of renouncing Satan and al his pompes and vvorkes. vvhich (no doubt) hovvsoeuer the Caluinists esteeme of them, are the very Apostolike ceremonies vsed in the ministration of this Sacrament. See S. Denys in fine Ec. hierarchia. S. Cyril li. 12 in 〈◊〉. c. 64. S. Augustine ep. 23. S. Basil de Sp. sancto c. 12 and 15. S. Ambrose de ijs qui mysterijs initiantur 6. 2. 3. 4.
vs
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Tertullian † AD 220 On Prayer 20
… Touching modesty of dress and ornamentation, indeed, the prescription of Peter
Tertullian † AD 220 To His Wife 2.7
If these things may happen to those women also who, having attained the faith while in (the state of) Gentile matrimony, continue in that state, still they are excused, as having been “apprehended by God” in these very circumstances; and they are bidden to persevere in their married state, and are sanctified, and have hope of “making a gain”
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.12
… yes, do thou zealously and skillfully enquire in what things he specially delights, what sort of arrangement he loves in thy dress, and what kind of adornment he desires. Let his most intimate associate Peter tell thee, who does not allow personal adorning even to married women, as he has written in his epistle, “Let wives,
St Augustine of Hippo † AD 430 On the Good of Marriage 14
… as Sarah obeyed Abraham, calling him Lord: whose daughters ye are become, when ye do well, and fear not with any vain fear. Husbands in like manner living at peace and in chastity with your wives, both give ye honor as to the weaker and subject vessel, as with co-heirs of grace, and see that your prayers be not hindered.”
3:2
St Jerome † AD 420 Against Jovinianus 1.7
… to the end that your prayers be not hindered.” Observe that, as S. Paul before, because in both cases the spirit is the same, so S. Peter now, says that prayers are hindered by the performance of marriage duty. When he says “likewise,” he challenges the husbands to imitate their wives, because he has already given them commandment:
3:3
St Cyprian of Carthage † AD 258 On the Dress of Virgins 8
… he, “adorn themselves with shamefacedness and sobriety, not with broidered hair, nor gold, nor pearls, nor costly array, but as becometh women professing chastity, with a good conversation.” Also Peter consents to these same precepts, and says, “Let there be in the woman not the outward adorning of array, or gold, or apparel, but the adorning of the heart.”
St Jerome † AD 420 The Letters of St. Jerome 54.3
… therefore the king shall desire your beauty and shall say to you:—“thou art all fair, my love; there is no spot in thee.” What can be fairer than a soul which is called the daughter of God, and which seeks for herself no outward adorning.
3:4
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.37
… “Let there be in a woman not the outward adorning of ornament, or of gold, or of apparel, but the adorning of the heart.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.21
… and further, because the latter is mainly concerned with the surface, and only in a slight degree investigates the causes which are deeply hidden. But the whole of our treatment and exertion is concerned with the hidden man of the heart,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.18
… Was it not this that exalted the publican, and commended him, when he dared not raise even his eyes to heaven? So he was justified by the judgment of the Lord rather than the Pharisee, whom overweening pride made so hideous. “Therefore let us pray in the incorruptibility of a meek and quiet spirit, which is in the sight of God of great price,”
St Augustine of Hippo † AD 430 City of God 1.10
They lost all they had. Their faith? Their godliness? The possessions of the hidden man of the heart, which in the sight of God are of great price?
3:5
St Augustine of Hippo † AD 430 On the Good of Widowhood 7
… “For so,” saith he, “certain holy women, who hoped in God, adorned themselves, obeying their own husbands; even as Sarah obeyed Abraham, calling him lord, whose daughters ye are made, well-doing, and not fearing any disturbance.”
3:6
St Ignatius of Antioch † AD 108 Epistle to the Antiochians 9
Let the husbands love their wives, remembering that, at the creation, one woman, and not many, was given to one man. Let the wives honour their husbands, as their own flesh; and let them not presume to address them by their names.
St John Chrysostom † AD 407 Homilies on First Corinthians 26
… not with braided hair, or gold.” ( 1 Tim. ii. 9 .) For if one ought not to have the head bare, but everywhere to carry about the token of authority, much more is it becoming to exhibit the same in our deeds. Thus at any rate the former women also used both to call their husbands lords, (
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.10
… It is with this principle in view that the apostle says, “The head of the woman is the man;” and, “Wives, submit yourselves unto your own husbands.” So also the Apostle Peter writes: “Even as Sara obeyed Abraham, calling him lord.”
3:7
Origen † AD 254 Origen's Commentary on Matthew 14.16
… for He saw that not every cause is a reasonable ground for the dissolution of marriage, and that the husband must dwell with the wife as the weaker vessel, giving honour,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 7
… Yea, touching thy wife’s modesty thou art so strict as even to go beyond necessity or measure, and not to allow her so much as indispensable absences; but to thyself thou deemest all things lawful. Yet Paul allows thee not, who gives the wife likewise the same authority, for thus he speaks: “Let the husband render unto the wife due honor.”
St Jerome † AD 420 The Letters of St. Jerome 48.4
… Hence Joseph as a type of Him had a coat of many colors. So in the forty-fourth psalm we read of the Church: ‘Upon thy right hand did stand the queen in a vesture of gold, wrought about with divers colors.’ The apostle Peter, too, speaks (of husbands and wives) ‘as being heirs together of the manifold grace of God.’
St Jerome † AD 420 The Letters of St. Jerome 48.15
… If, then, sexual intercourse prevents what is less important—that is, prayer—how much more does it prevent what is more important—that is, the reception of the body of Christ? Peter, too, exhorts us to continence, that our “prayers be not hindered.”
St Jerome † AD 420 The Letters of St. Jerome 128.3
What I say I do not say as universally applicable; my treatment of the subject is only partial. I speak of some only, not of all. However my words are addressed to those of both sexes, and not only to “the weaker vessel.”
St Jerome † AD 420 Against Jovinianus 1.7
… The same Apostle in another place commands us to pray always. If we are to pray always, it follows that we must never be in the bondage of wedlock, for as often as I render my wife her due, I cannot pray. The Apostle Peter had experience of the bonds of marriage. See how he fashions the Church, and what lesson he teaches Christians:
St Jerome † AD 420 Against Jovinianus 1.8
… Hence it is that by way of type Joseph has a coat of many colours. And in the forty-fifth psalm we read, “at thy right hand doth stand the queen in a vesture of gold wrought about with divers colours.” And the Apostle Peter says,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.2
… After food and drink thou liest down to sleep: in thy bed neither commit any pollution, nor go beyond the license given by the law of God: let thy marriage bed be kept chaste with thy wife: and if thou desire to beget children, yet let there not be unbridled sensuality of lust: in thy bed give honour to thy wife,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… They bring down the substance of God into stones and into dogs; but many heretics into fouler things than these. But we could never endure even to hear of these things. But what we say is that of a virgin’s womb the Christ took pure flesh, holy and without spot, and made impervious to all sin, and restored the body
3:8
St Basil the Great † AD 379 The Letters 42.3
… only to him who thinks it is unclean, to him it is unclean. “Prove all things; hold fast that which is good; abstain from every form of evil.” “All things are lawful but all things are not expedient.” Among all, with whom you come in contact, be in all things a giver of no offence, cheerful, “loving as a brother,”
3:9
St Polycarp † AD 155 Epistle to the Philippians 2
… His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; “not rendering evil for evil, or railing for railing,”
St Augustine of Hippo † AD 430 Of Holy Virginity 54
… but even those things, which either are, or are thought, lighter, are not found nor arise among you: not bold face, not wandering eyes, not unbridled tongue, not petulant laugh, not scurrilous jest, not unbecoming mien, not swelling or loose gait; already ye render not evil for evil, nor curse for curse;
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 45
… whilst in the case of him to whom He shows mercy, you should loyally and unhesitatingly recognise the grace of the God who “rendereth not evil for evil; but contrariwise blessing.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 30.3
3. But the Lord, manifestly not disturbed, but calm in His truth, rendered not evil for evil nor railing for railing;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.14
… Thence is also that cry of the Martyrs under the altar of God, that they may be avenged in the judgment of God. Where then is the, “Love your enemies, do good unto them that hate you, and pray for them that persecute you”? Where is also the, “Not rendering evil for evil, nor cursing for cursing:”
3:10
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 28
… there is no bottom.” Moreover, John says, “Art Thou He that shall come (into hell, without doubt), or do we look for another?” Whence also Peter says that “Christ being put to death in the flesh, but quickened in the Spirit which dwells in Him, descended to the spirits who were shut up in prison, who in the days of Noah believed not, to preach unto them;”
3:13
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.4
… “Who shall separate us from the charity of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” And Peter saith: “And who is he that will harm you, if ye be followers of that which is good?—There is no fear in love; but perfect love casteth out fear: because fear hath torment.”
3:14
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.33
… So He, Who on the ground of His subsistence is not without an origin, possessed in every other view an undoubted unoriginateness ; and while the Father is unoriginate and Ungenerate, the Son is unoriginate in the way we have said, though not ungenerate.
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.43
… Let us say with Paul, To me to live is Christ, and to die is gain ( Philip. i. 21 ). Let us hear what the first of all pastors says; If ye suffer anything for righteousness’ sake, happy are ye (
3:15
Origen † AD 254 Origen Against Celsus 3.33
… and to investigate the meaning which lies in the divine Scriptures, agreeably to the injunctions of Jesus, who said, “Search the Scriptures,” and to the wish of Paul, who taught that “we ought to know how to answer every man;” nay, also of him who said, “Be ready always to give an answer to every man that asketh of you a reason of the faith that is in you.”
Origen † AD 254 Origen Against Celsus 7.12
… But he ought to know that those who wish to live according to the teaching of sacred Scripture understand the saying, “The knowledge of the unwise is as talk without sense,” and have learnt “to be ready always to give an answer to every one that asketh us a reason for the hope that is in us.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 23.3
… first be reconciled to thy brother, and then come and offer thy gift . The kiss therefore is reconciliation, and for this reason holy: as the blessed Paul somewhere cried, saying, Greet ye one another with a holy kiss ; and Peter, with a kiss of charity
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… still in the days of miracles the Word was by no means useless, but essentially necessary. For St. Paul made use of it himself, although he was everywhere so great an object of wonder for his miracles; and another
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
For this cause then, though He said, “Take no thought what ye shall speak;” yet elsewhere He saith, “Be ready to give an answer to every man that asketh you a reason of the hope that is in you.”
St John Chrysostom † AD 407 Homilies on First Corinthians 3
… But nevertheless all these were confuted and gave way when the fisherman spake; just like the light dust which cannot bear the rush of violent winds. Now what I say is, let us learn thus to dispute with the Greeks; that we be not like beasts and cattle, but prepared concerning “the hope which is in us.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 17
… For if they were wakeful that they might say these things against us, what pardon can we deserve, if we do not even know how to repel the attacks made upon us? For what purpose have we been brought forward? Dost thou not hear the Apostle say, “Be ready to give an answer to every man that asketh you a reason of the hope that is in you”? (
St Jerome † AD 420 The Letters of St. Jerome 52.7
… Continue thou in the things that thou hast learned and hast been assured of, knowing of whom thou hast learned them;” and “be ready always to give an answer to every man that asketh you a reason of the hope and faith that are in you.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 4
… to stand apart in your wealth and wisdom, in your grandeur and your learning; to frown superciliously upon your fellow servants, and scarce vouchsafe a glance to those who have been redeemed with the blood of your Lord? Is this what you have learnt from the Apostles’ precept to be
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.19
… forth as sheep in the midst of wolves?" To whom it was also further said "Fear not them which kill the body, but are not able to kill the soul." And how do you escape the charge of acting contrary to the injunction of the Apostle Peter, who says, "Be ready always to give an answer to every man that asketh you a reason of the faith and hope that is in you?"
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.2
… and although in your robust faith you could despise such an attempt, it is still a good thing for us also to know how to bring aid to our faith by defending it. For the Apostle Peter instructs us to be “ready always to give an answer to every one that asketh us a reason of the faith and hope that is in us;”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —Why not then teach the faithful the reality of the doctrine? Are you forgetful of the apostolic precept enjoining us to be “ready to give an answer.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.11
… as will be the case if they teach at once whatever is required. Hence the first Pastor of the Church well admonishes all other pastors saying, Be ready always to give an answer to every man that asketh you a reason of the hope that is in you (
3:16
St Basil the Great † AD 379 The Letters 22.1
… The Christian ought not to say anything behind his brother’s back with the object of calumniating him, for this is slander, even if what is said is true. He ought to turn away from the brother who speaks evil against him;
3:17
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 20.11
11. What sayest thou? tell me, Is he the worse for thy attentions? This is blame to him, but thy praise. Thy praise, that, whilst seeing him thus behave himself, thou didst not desist from doing God’s will in conciliating him. But to him it is blame, because he has not been made better by thy clemency. But
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.20
… while the righteous are not spared, because their purification is to be brought to perfection. He ascribes these things to the will of Him who says in the Old Testament, I will spare neither the righteous nor the wicked; for he says: "It is better, if the will of the Spirit of God be so, that we suffer for well-doing than for evil-doing."
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.2
… For the Apostle Peter, showing that this is the gift of God, says, “It is better, if the will of God be so, to suffer for well-doing than for evil-doing.”
3:18
St Polycarp † AD 155 The Martyrdom of Polycarp 17
… they begin to worship this one.” This he said at the suggestion and urgent persuasion of the Jews, who also watched us, as we sought to take him out of the fire, being ignorant of this, that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners
Tertullian † AD 220 On Modesty 22
… Who has redeemed another’s death by his own, but the Son of God alone? For even in His very passion He set the robber free. For to this end had He come, that, being Himself pure from sin, and in all respects holy, He might undergo death on behalf of sinners.
Origen † AD 254 Origen De Principiis 2.5.3
… Whereunto also baptism by a like figure now saves you.”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.18
… As to the descent into Hades, we read in the sixteenth Psalm, “Thou wilt not leave my soul in Hades,” and as for the journey in prison with the Spirit we read in Peter in his Catholic Epistle,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.28
… “For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus.” Also in the Epistle of Peter the apostle: “Christ hath died once for our sins, the just for the unjust, that He might present us to God.”
St Augustine of Hippo † AD 430 The Confessions 11.2
… and do Thou give what I may offer unto Thee. For “I am poor and needy,” Thou rich unto all that call upon Thee, who free from care carest for us. Circumcise from all rashness and from all lying my inward and outward lips. Let Thy Scriptures be my chaste delights. Neither let me be deceived in them, nor deceive out of them.
St Augustine of Hippo † AD 430 Letters of St. Augustin 164
… “in which also He went and preached unto the spirits in prison; which sometime were unbelieving, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water;” thereafter he added the words: “which baptism also now by a like figure has saved you.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.41
… “But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into His marvellous light.” Once more he says: “Christ hath once suffered for our sins, the just for the unjust, that He might bring us to God:”
3:19
St Irenaeus of Lyons † AD 202 Against Heresies 4.27.2
2. It was for this reason, too, that the Lord descended into the regions beneath the earth, preaching His advent there also, and [declaring] the remission of sins received by those who believe in Him.
Tertullian † AD 220 A Treatise on the Soul 55
… nor did He ascend into the heights of heaven before descending into the lower parts of the earth, that He might there make the patriarchs and prophets partakers of Himself.
St Hippolytus † AD 235 Treatise on Christ and Antichrist 26
… of things in heaven, because He was born, the Word of God, before all (ages); and of things on earth, because He became man in the midst of men, to re-create our Adam through Himself; and of things under the earth, because He was also reckoned among the dead, preaching the Gospel to the souls of the saints,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 59
… This Body it was that was laid in a grave, when the Word had left it, yet was not parted from it, to preach, as Peter says, also to the spirits in prison
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… not Looking into the tomb, but Going in. And if, like a Thomas, you were left out when the disciples were assembled to whom Christ shews Himself, when you do see Him be not faithless; and if you do not believe, then believe those who tell you; and if you cannot believe them either, then have confidence in the print of the nails. If He descend into Hell,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.4
… I have been made as a man free, without help, amongst the dead.” Here, then, we read: “I have been made as a man,” not “I have been made as God;” and again: “My soul overfloweth with sorrows.” “My soul,” mark you, not “My Godhead.” He was “made” in so far as that was concerned wherein He was due to hell,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.14
… Now, if it please you, let us grant that, in accordance with the mystic prophecy, the substance of Christ was present in the underworld—for truly He did exert His power in the lower world to set free, in the soul which animated His own body, the souls of the dead, to loose the bands of death, to remit sins.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 2
Thou shalt see likewise the tyrant here bound, and the multitude of the captives following, and the citadel from which that unholy demon overran all things in time past. Thou wilt see the hiding places, and the dens of the robber, broken up now, and laid open, for even there also was our King present.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.23
… When, therefore, He says in continuation, “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it;
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.29
… in order that just as He brought the message of peace to those upon the earth, and of release to the prisoners, and of sight to the blind , and became to those who believed the Author of everlasting salvation and to those who did not believe a reproach of their unbelief
3:20
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 7
… Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved.
St Irenaeus of Lyons † AD 202 Against Heresies 1.18.3
3. Further, they declare that the arrangement made with respect to the ark in the Deluge, by means of which eight persons were saved,
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.4
… of Noah He justly brought on the deluge for the purpose of extinguishing that most infamous race of men then existent, who could not bring forth fruit to God, since the angels that sinned had commingled with them, and [acted as He did] in order that He might put a check upon the sins of these men, but [that at the same time] He might preserve the archetype,
Tertullian † AD 220 Appendix: Against All Heresies 2
… But (in vain): for they who had originated those of the former seed sent into the ark (secretly and stealthily, and unknown to that Mother-Virtue), together with those “eight souls,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 73.11
… Moreover, Peter himself, showing and vindicating the unity, has commanded and warned us that we cannot be saved, except by the one only baptism of one Church. “In the ark,” says he, “of Noah, few, that is, eight souls, were saved by water, as also baptism shall in like manner save you.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 75.2
… Peter also, showing this, set forth that the Church is one, and that only they who are in the Church can be baptized; and said, “In the ark of Noah, few, that is, eight souls, were saved by water; the like figure where-unto even baptism shall save you;”
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
… We must dispense, too, with the books of Moses, lest the darkness be thought coeval with God who dwells in the unborn light, since in Genesis the day began to be after the night; lest the years of Methuselah extend later than the date of the deluge, and consequently more than eight souls were saved
St Jerome † AD 420 The Letters of St. Jerome 22.38
All such efforts are only of use when they are made within the church’s pale; we must celebrate the passover in the one house, we must enter the ark with Noah,
St Jerome † AD 420 The Letters of St. Jerome 123.12
… My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her.” It is to this choice one that the same John addresses an epistle in these words, “the elder unto the elect lady and her children.” So too in the case of the ark which the apostle Peter interprets as a type of the church,
St Jerome † AD 420 The Dialogue Against the Luciferians 1
22. Noah’s ark was a type of the Church, as the Apostle Peter says—
St Jerome † AD 420 Against Jovinianus 1.17
… and the Apostle Paul fully instructs us concerning him in the Epistle to the Hebrews. Noah, moreover, who was preserved as a kind of second root for the human race, must of course be preserved together with his wife and sons, although in this there is a Scripture mystery. The ark,
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.28
… For Peter says that in the ark of Noah, "few, that is, eight souls, were saved by water. The like figure whereunto even baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God)."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 56.1
… “So too hath He given you a similitude from Noah’s ark, how that eight souls were saved by water.” And then he added, “So also in a like figure will baptism save us, not the putting away of the filth of the flesh, but the answer of a good conscience.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 60.3
3. Therefore, “Arise, Lord; let not man prevail.” So much did lying prevail before the flood, that after the flood only eight men remained.
3:21
Tertullian † AD 220 On the Resurrection of the Flesh 48
… for unless it were a bodily resur rection , there would be no pledge secured by this process of a corporeal baptism. “Why are they then baptized for the dead,” he asks, unless the bodies rise again which are thus baptized? For it is not the soul which is sanctified by the baptismal bath: its sanctification comes from the “answer.”
Tertullian † AD 220 On Modesty 9
… He remembers his Father, God; he returns to Him when he has been satisfied; he receives again the pristine “garment,”—the condition, to wit, which Adam by transgression had lost. The “ring” also he is then wont to receive for the first time, wherewith, after being interrogated,
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 74.15
… And as the ark of Noah was nothing else than the sacrament of the Church of Christ, which then, when all without were perishing, kept those only safe who were within the ark, we are manifestly instructed to look to the unity of the Church. Even as also the Apostle Peter laid down, saying, “Thus also shall baptism in like manner make you safe;”
St Basil the Great † AD 379 De Spiritu Sancto 15
… Baptism then symbolically signifies the putting off of the works of the flesh; as the apostle says, ye were “circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in baptism.” And there is, as it were, a cleansing of the soul from the filth
St Basil the Great † AD 379 De Spiritu Sancto 29
… It is, if I am not mistaken, in the Sixth Book of his Commentary on the Gospel of St. John that he distinctly makes the Spirit an object of worship. His words are:—“The washing or water is a symbol of the cleaning of the soul which is washed clean of all filth that comes of wickedness;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
III. Concerning two of these births, the first and the last, we have not to speak on the present occasion. Let us discourse upon the second, which is now necessary for us, and which gives its name to the Feast of the Lights. Illumination is the splendour of souls, the conversion of the life, the question put to the Godward conscience.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… Thus are we also gendered by the words of God. Since in the pool of water it is the words of God which generate and fashion us. For it is by being baptized into the Name of the Father and of the Son and of the Holy Ghost that we are gendered. And this birth is not of nature, but of the promise of God. ( John iii. 3 ; Eph. v. 26 ; James i. 18 ;
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 19.12
… was saved from the deluge, says, "So by a similar figure baptism also saves you." And lest they should rest content with the visible sacrament, by which they had the form of godliness, and should deny its power in their lives by profligate conduct, he immediately adds, "Not the putting away of the filth of the flesh, but the answer of a good conscience."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.2
… shows to be contained within the Church herself, who are baptized without their hearts being changed for the better, seeing that they renounce the world in words and not in deeds, as the Apostle Peter says, "The like figure whereunto even baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience),"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.8
… nor did I ask you whether you were converted unto me, but unto the living God; nor whether you believed in me, but in the Father, the Son, and the Holy Ghost. But if you answered my question with truthful hearts, you were placed in a state of salvation, not by the putting away of the filth of the flesh, but by the answer of a good conscience towards God;
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.34
… So much also does Scripture testify, according to the words which we already quoted. For wherein does their opinion, who designate baptism by the term salvation , differ from what is written: “He saved us by the washing of regeneration?” or from Peter’s statement: “The like figure whereunto even baptism doth also now save us? ”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.41
… “Christ hath once suffered for our sins, the just for the unjust, that He might bring us to God:” and, after mentioning the fact of eight persons having been saved in Noah’s ark, he adds: “And by the like figure baptism saveth you.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 80.3
… For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.” Accordingly, we read in the Acts of the Apostles, “Purifying their hearts by faith;” and, says the blessed Peter in his epistle, “Even as baptism doth also now save us, not the putting away of the filth of the flesh, but the answer
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St Polycarp † AD 155 Epistle to the Philippians 2
“Wherefore, girding up your loins,” “serve the Lord in fear” and truth, as those who have forsaken the vain, empty talk and error of the multitude, and “believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory,” and a throne at His right hand. To Him all things
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.27
… for the Word, as being God, had them always; but in these passages He is said humanly to have received, that, whereas the flesh received in Him, henceforth from it the gift might abide surely for us. For what is said by Peter, ‘receiving from God honour and glory, Angels being made subject unto Him
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… For in the Gospel according to Matthew it is written, Nevertheless, I say unto you, Henceforth ye shall see the Son of Man sitting on the right hand of power , and the rest: in accordance with which the Apostle Peter also writes, By the Resurrection of Jesus Christ, who is on the right hand of God, having gone into heaven
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 32
… Whence also the Lord Himself says in another place, “Verily I say unto you, henceforth ye shall see the Son of Man sitting at the right hand of the power of God.” And the Apostle Peter says of Christ, “Who is on the right hand of God, seated in the heavens.”
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The voice likewise regards subjects and servants, concerning whom he dealt in the preceding chapter, verses 13 and 18, as if to say: I have commanded subjects to be subject to rulers, servants to masters; now similarly I command wives to be subject to husbands; for this is what natural law commands, both divine and human, as well pagan as Christian. St. Peter sanctions this so expressly, because among the Gentiles there was spread a rumor, but a false one, that Christians, as if they were the sons of Christ, wished to exempt themselves from all servitude and subjection, and especially wives from the marriage bond; and this partly from the fact that lustful Gentiles abused wives perversely contrary to nature: but the Apostles forbade this to be permitted to wives. Therefore some women, to whom they could not persuade the legitimate use of marriage, made divorce from their husbands, as that matron did, of whom Eusebius speaks, book IV of the History, chapter XVII, and others of whom St. Linus speaks in the passion of St. Peter; partly from the fact that many virgins betrothed by their parents to infidel men, before the marriage was consummated, withdrew from the betrothals and bridegrooms on account of love or a vow of virginity, which they heard celebrated so greatly by the Apostles. Thus St. Flavia Domitilla, betrothed to Aurelian, converted before the marriage by her eunuchs, Nereus and Achilleus, receiving the veil of virginity from St. Clement the Pope, rejected the nuptials and the bridegroom: and for that reason both she herself and St. Clement, Nereus and Achilleus underwent martyrdom. Thus St. Thecla, converted by St. Paul, withdrew from the marriage to Thamyris to whom she had been betrothed, and for that reason endured much and atrocious suffering. Thus St. Iphigenia at the exhortation of St. Matthew refused the marriage to King Hyrtacus: who for that reason afflicted St. Matthew with death and martyrdom. Thus also Susanna, niece of the Emperor Diocletian, rejected the marriage to the Emperor Maximian, who therefore killed her and made her a martyr. Thus St. Agnes, St. Felicula, and very many other virgins, because they rejected marriages and bridegrooms, were crowned with martyrdom. Hence therefore a calumny was fabricated against Christ and Christianity as if contrary to marriages and overturning the rights of bridegrooms, so much so that husbands forbade their wives to become Christians, lest they lose their right and power over them. To meet this calumny, Peter commands wives to be subject to their husbands, namely in those things which the marriage right demands or permits. St. Augustine gives the reason in Questions on Genesis, CLIII: There is, he says, a natural order in men, that women should serve men: for there is also justice in this, that the weaker reason should serve the stronger: and this in dominions and servitudes is clear justice, that those who excel in reason should excel in dominion. Whence Euripides in Iphigenia: It is better, he says, that one man alone, and he is more worthy of the light of this world than very many thousands of women. Because Christ assumed human nature in the male sex, which is more worthy, more perfect and more honorable, says St. Augustine, book LXXXVIII Questions, and from him St. Bonaventure, in III, distinction XII, article 3, question 1. The male sex excels the female, he says, first, as to dignity in originating, because all both men and women proceeded from one man, Adam. Second, as to virtue in acting: for man is more robust and industrious than woman. Third, as to authority in presiding. Indeed Pythagoras also asserted that the male in every kind of animal is the principle of nature and virtue. And Aelian, book XI, chapter XXVI: The male sex, he says, even among brute animals appears to be preferred by nature: for indeed the male dragon is distinguished by a crest and is hairy with a beard: the rooster is also crested, and moreover bears feathers like a beard: the stag is horned, the lion is maned, the male cicada is melodious. In like manner St. Paul teaches in many places that wives ought to be subject to their husbands, and as a sign of this subjection to wear a veil upon their head, I Cor. XI, 10. See the remarks there. Clement of Alexandria cites, lib. IV Strom., this saying of Euripides: Every chaste woman is the servant of her husband: but she who is not chaste surpasses in madness him with whom she dwells. For there is nothing better or more excellent than that a man and woman dwell together in harmony under the same roof. Wherefore it is a monstrosity for a wife to command her husband, and for a husband to suffer the dominion of his wife. The Jews Isaiah rebuked for this with the utmost shame, cap. III, vers. IV, saying: The effeminate shall rule over them; and Aristotle, II Polit., III, censures the Spartan women for commanding their husbands. For, as Philo says in the work cited by Antonius in Melissa, tom. II, serm. 34: For a woman to rule over a man is the greatest disgrace to the man. Wherefore Ahasuerus repudiated his wife who wished to rule and rejected the king's commands, Esther II, 20. Truly St. Augustine, De Catech. rud.: When a woman, he says, rules over a man, the house is perverted and miserable. Plutarch, in Praecept. connub. cap. V, asserts that wives who prefer to command foolish men rather than obey wise ones are like those who would rather lead the blind than follow those endowed with intelligence and sight. But effeminate men Jeremiah ridicules, cap. LI, vers. 30, saying: Their strength is devoured, they are become as women; and Homer, Iliad. II: O cowardly, shameful reproach, Achaeans, no longer Achaeans; and following Homer, Virgil, IX Aeneid.: O true Phrygians, for you are not Phrygians. And Turnus, Aeneid. XII, in contempt calls Aeneas a half-man Phrygian. That even if some (husbands) believe not the word (of Christ and the Gospel, namely evangelical preaching), by the conversation of women without the word (without discourse; the Syriac, through good morals without labor) they may be gained. — so that their soul and salvation may be acquired as a great gain, and may be added to Christ and the Church. Hence Paul commands I Cor. VII, 13, that women converted to the faith not make divorce from unbelieving husbands, but cohabit with them, so that by their holy conversation they may lead both them and their children to Christ, as St. Natalia led St. Adrian, Clotilda led Clovis, St. Cecilia led St. Valerius, St. Martha led St. Marius, St. Monica led Patricius and St. Augustine, St. Gorgonia led Vitalian. For since a woman is gracious and beloved by her husband, and is constantly present to him, into his mind, as water into a sponge, she gradually and imperceptibly flows, occupies it and bends it whither she will, as St. Chrysostom says, hom. 60 in Joannem, especially when there is added pious and holy conversation. For, as St. Chrysostom says, hom. 19 in epist. ad Hebr., Doing has greater force for teaching than teaching.
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2. Considering (namely men, not women, as Hugo and Lyranus wish, for since considering is masculine, it refers to men) your chaste CONVERSATION in fear. - This fear is the same as the reverence by which women revere Christ, and in love and in place of Christ their husband, and carefully beware lest they offend him even in the least matter, and especially that they preserve entire and complete faith and conjugal chastity to him. Conversely, the fear of husbands could be taken, namely that husbands, considering the chaste conversation of their wife, revere and love her: and from this they are enticed to imitate her and to embrace Christianity. St. Peter notes here that the first dowry of a wife is faith and chastity: for woman both by nature, and by frailty, and by temperament (being hot and moist) is very much inclined to lust. Lust is the proper passion of women, says St. Chrysostom, homily 40 on Matthew, and he gives its cause as the idleness with which she abounds: for love is the passion of a mind vacant of care. Hence that saying of Ovid, book I of the Remedy of Love: If you take away idleness, the arrows of Cupid are lost. It is asked, Why did Aegisthus become an adulterer? The cause is readily at hand: he was idle. Solomon teaches the same thing, Proverbs XXX, 15, where among four insatiable things he places second the mouth of the womb. And Ecclesiasticus XXXVI, 23: Every male, he says, a woman will receive. And Aristotle, book IV of Problems, chapter XXVII, writes that women are insatiable in lust. The monstrous lust of Messalina, wife of the Emperor Claudius, is well known. Diodorus relates, book II, and Herodotus, book II, that when Pheron, son of Sesostris, king of Egypt, was deprived of his sight, and therefore implored the aid of the gods through various sacred rites, he received a response and remedy, that having appeased God who was worshipped in Heliopolis, he should look upon the face of a woman who had known no man except her own husband; beginning with his own wife he experienced many, yet found none uncorrupted except that of a certain gardener, whom he took as wife after his sight was restored; all the others he burned alive. Aeschines the Satyrist dared to call all Ionian women moichadas, that is, adulterers. Josephus, book II of the War, chapter VII, writes that the Essenes do not take a wife, because they believe none would keep faith with one man: although another more weighty reason was at hand, namely zeal for piety and contemplation. Furthermore, among Christians we know that many women have been and are most chaste, indeed virgins: for the Church has innumerable bands of holy virgins, and in this the remarkable grace of Christ and Christianity shines forth, which so corrects, strengthens, elevates and perfects fragile nature. Plutarch, in Problems, says that in former times new brides were accustomed to be presented with fire and water, to signify that she ought to be chaste and pure: for fire purifies, water cleanses.
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St. Fulgentius, book II chapter XI, the braiding of hair; the Zurich edition, whose adornment is not external, which consists in the braiding of hair; the Syriac, in the curls of hair; St. Ambrose, Exhortation to Virgins, in the braiding of hair; for in Greek some read ἐμπλοκῆς τριχῶν, that is, the braiding of hair. Others by diastole, ἐν πλοκῇ τριχῶν, that is, in the braiding of hair. But the sense comes to the same thing. For he understands by capillorum πλέγματα any braiding whatsoever, whether it be made by curling the hair, or by twisting it, or by knotting it, or by separating it into ringlets and horns with curling irons, or by adding false hair. This is what Paul says, I Timothy II, 9: Adorning themselves not in curled hair. For women are accustomed to devote themselves to the arrangement and adornment of their hair; whence Terence in the Self-Tormentor, act 2: While they are being polished and combed, a year passes. Indeed they even build up their head with false hair, says St. Jerome to Marcella, so that they may seem to raise up the ridges and towers of hair on their forehead; which Juvenal censures, satire 6, saying: With so many fastenings still does it build up the head so high. And Tertullian, On the Dress of Women, chapter VII: What, he says, does such burdensome ornamentation of the head contribute to salvation? And St. Jerome to Laeta, On the Training of a Daughter: Do not, he says, burden your head with gems, nor dye your hair, and do not wish for yourself something of the fires of hell; for they were accustomed to color their hair and face with ceruse, with antimony and other pigments: and those who prepared these were called from the ash of cosmetics Cinerarii and Ciniflones, says Tiraquellus, law II On Marriage, number 27. Excellently Esther, chapter XIV, 16, addressing God: Thou knowest, she says, my necessity, that I abhor the sign of my pride and glory, which is upon my head in the days of my show, and I detest it as the cloth of a menstruous woman, and I will not wear it in the days of my silence. If this is blameworthy in women, much more so in men, who make themselves effeminate by openly professing womanishness, says Tertullian On the Veiling of Virgins. Rightly St. Gregory, homily 6 on the Gospel: Consider, he says, what a fault it is even for men to seek that which the Shepherd of the Church took care to prohibit in women. St. Tiburtius asserted that Torquatus falsely claimed the Christian name, because he curled his hair: thus his Life has it. Furthermore, this entire verse in Greek reads thus clearly: Whose adornment (ornament) is not external, the braiding of hair, or the wearing of gold, or the clothing of garments, but the hidden man of the heart (which consists) in incorruptibility of a meek and quiet spirit, that is to say, the adornment of women is not external, but internal, namely the interior spiritual man, to wit, the incorrupt soul of a placid and quiet spirit. This is the second gift and virtue of a woman, namely modest and honest bodily adornment: for the first is chastity, as I have said. OR THE WEARING OF GOLD. — The Zurich edition, or in the wearing of gold, however it be done, whether by wearing golden garments, chains, brooches; or by binding the hair with golden threads and ribbons; or by distinguishing garments with golden borders and fringes. Moreover, St. Peter does not forbid all use of hair-dressing and gold, but only immoderate use, and that which exceeds one's station. Let this answer suffice for Cajetan, who thinks these things pertain to the faithful of St. Peter's most holy age, not to the matrons of our age. But what manner of moderation should be observed, St. Basil teaches in Isaiah chapter III. Wherefore rightly St. Jerome, book I Against Pelagius, refutes Pelagius, because he said that St. Peter forbade all adornment whatsoever. OR THE ADORNMENT OF CLOTHING. — The Zurich edition, or in the wearing of cloaks. For women devoted to adornment are accustomed to put on so many garments, and to clothe and adorn themselves with so many tunics, peplos, veils, cloaks, etc., and those of silk and precious materials, that Isaiah, enumerating them, fills many verses, chapter III, verse 18, and Tiraquellus in the law On Marriage III, number 27 and following, many alphabets and many pages. Indeed some women exhaust all the wealth of men in their clothing, according to that saying of Propertius: The matron walks forth clothed in the wealth of her descendants, which Ovid, detesting, book III On the Art of Love, exclaims: What shame is it to bear one's wealth upon one's body? And Seneca, book VII On Benefits, chapter IX, says that certain mad women wear patrimonies of gems hanging from each ear.
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(that is, mind and spirit, supply and repeat, let this be the adornment and dress of women, as has preceded: but here it is placed) IN INCORRUPTIBILITY WITH A QUIET AND MODEST SPIRIT, - that is to say, The hidden man of the heart is incorrupt with a meek and modest spirit: and this is the true and only adornment of women. Concerning the twofold man, namely the inner and the outer, see St. Augustine, book I On Marriage and Concupiscence, chapter XXX, and St. Ambrose, On the Institution of Virgins, II, and what I have said on Romans II, 29, and Ephesians IV, 24. Philosophically Cajetan considers the hidden man to be called the immortal soul hidden in the body, whose heart is the will. Better is St. Ambrose, epistle 27: The outer man, he says, has many members in himself; but the inner man of the heart is wholly of wisdom, full of grace, full of beauty. It is called of the heart, not because it resides in the heart (for the soul rather resides in the head), but because it presides over the heart, that is the appetite, and rules and moderates it. The Zurich version translates, but let the hidden adornment be that which is in the heart of man, if he be free from all corruption, so that the spirit be calm and quiet, that is to say, The best adornment of a woman is gentleness, modesty and peace of mind; for these compose, adorn and enrich all the powers, passions and movements of the soul. This indeed is hidden beauty and concealed loveliness, says Gregory of Nazianzus in his Precepts to Virgins, and the Psalmist in Psalm XLIV, 14: All, he says, the glory of the king's daughter is from within. That saying is well-worn: A woman's adornment is her character, and not gold. Adornment, says Crates, is that which adorns; but that adorns which makes a woman more honorable: such a thing is provided not by gold, not by emerald, not by scarlet, but by gravity, moderation, shame: thus Plutarch in the Laconian Customs. Pliny in the Panegyric of Trajan praises his wife, because she was modest in her dress. Pythagoras persuaded the matrons of Crotona to lay aside golden garments and other ornaments as instruments of luxury, and to consecrate all these things in the temple of Juno to the goddess: for the true ornaments of a matron are chastity, not garments, as Justin relates, book XX. Thus also Aristotle in the Economics says that the adornment of a woman is not dress, but modesty, and the study of living honestly and decorously. Clement of Alexandria, book II of the Pedagogue, chapter XII, teaches that the true adornment of a woman is modesty; and those who adorn themselves with gold imitate barbarians, who bind malefactors with gold. Is not indeed, he says, a golden torque a bond of the neck and necklaces, and things which take the place of chains? Hence also ἁλύσεις, that is chains, are called. Whence Philemon calls transparent garments a golden shackle. And after enumerating many ornaments of women: I wonder, he says, that they are not strangled, while they carry so great a burden: see the same, book III, chapters I and II. St. Chrysostom, homily 21 to the People: Do you wish, he says, to adorn your face? Adorn it not with pearls, but with modesty and honesty: and thus a man will perceive a more pleasing appearance. For that adornment often casts suspicion of jealousy, and enmities, and contentions, and fights, etc.; but the adornment of modesty expels every wicked suspicion: and reconciles marriage with every stronger bond. For the nature of form does not make the appearance so beautiful, as the affection of the one beholding it. But nothing so induces affection as modesty and honesty, etc. Concerning the madness of the cult of pearls, it is satanic pomp. For you have taken gold not to bind your body, but to save and nourish the poor. The same, homily 41 in Genesis: From the care, he says, of the body innumerable evils arise: arrogance which is born from within, contempt of neighbor, pride of spirit, corruption of the soul, fuel of illicit pleasures, etc. St. Gregory of Nazianzus wrote an oration against women adorning themselves more ambitiously, in which he begins thus: Beware, O women, lest you fortify your head with false and adulterous hair, as with certain towers, displaying soft necks delicately from the shoulders: and lest you anoint the forms of God with foul colors, so that you now bear not a face, but masks. And after some things: It is to be feared lest God, being angry, thus address you: Tell me, come now, O alien woman, who then is your maker and creator, and whence? I did not paint you like a dog, but I fashioned you in my image. How then does it come to pass that instead of a dear image I have an idol? And he adds that those devoted to external adornment neglect the internal, and therefore represent internally Hecuba, externally Helen. St. Cyprian, On the Dress of Virgins, affirms that superfluous adornment is worse than adultery itself: because, as St. Augustine says, book I of the Sermon of the Lord on the Mount, there chastity, here nature is adulterated. The same, epistle 73 to Possidon.: True, he says, the adornment of Christian men and women is not merely the absence of deceptive cosmetics, but indeed not even the pomp of gold and clothing, but rather good morals. Elegantly Propertius, book I of Elegies, I: What avails it to proceed with adorned hair bound with a fillet? And to sell yourself with foreign gifts? To lose the beauty of nature through purchased adornment? Nor to allow your limbs to shine in their own goods? Wittily, but truly St. Cyprian in On the Dress of Virgins: The insignia of ornaments and garments, he says, and the allurements of beauty, befit none but prostitutes and immodest women: and scarcely any have more costly adornment than those whose modesty is worthless, etc. Those clothed in silk and purple cannot put on Christ: adorned with gold and pearls and necklaces, they have lost the ornaments of heart and breast. I have cited more passages at Isaiah III, 18. IN THE INCORRUPTIBILITY OF A QUIET AND MODEST SPIRIT. — St. Jerome, book I Against Jovinian, in incorruption of a mild and silent spirit. He declares who is the hidden one, that is, the inner man, namely the man of the heart, that is, of mind and soul; and in what it consists, and says it consists in incorruptibility, in Greek ἀφθάρτῳ, that is, in incorruption, that is, in integrity, quiet, in Greek πραέος, that is, mild, meek, peaceful, and modest (for tranquility and modesty are the companions, indeed the daughters, of meekness) of spirit. He calls the incorruption of a quiet spirit, first, the chastity and purity of spirit, and opposes it to the corruption of the body, which wives have suffered in marriage, as if to say, St. Jerome says, book I Against Jovinian: Since your outer man (body) is corrupted, and you have ceased to have the blessedness of incorruption which is properly that of virgins: imitate the incorruption of spirit, at least through late abstinence, and what you cannot accomplish in body, accomplish in mind. For Christ seeks these riches and these ornaments of your union. Thus also others understand by incorruption conjugal chastity. Note here that meekness, humility and modesty produce incorruption, that is chastity, as I have shown at Romans I, 24: and this St. Gregory teaches, XXVI Morals, XII, vol. 13; and St. Bernard, sermon 1 On the Feast of All Saints, thus explains that saying of Christ at Matthew V: Blessed are the meek, for they shall possess the land, that is, he says, their own flesh. But incorruption makes one near to God, Wisdom VI, 20. The chaste, therefore, humble and modest are, as it were, certain earthly gods, according to that: I have said, You are gods, and all of you are children of the Most High, Psalm LXXXI, 6. Hence also the Poets, says Clement of Alexandria, book IV of the Stromata, at the end, called the elect θεοειδεῖς, that is, deiform; and δίους, that is, divine; and ἀντιθέους, that is, equal to gods; and Διὶ ἀταλάντως, that is, equal in counsel to Jupiter; and θεοῖς ἐναλίγκια μήδ' ἔχοντες, that is, wise like the gods; and θεοείκελοι, that is, like to God. Euripides therefore: On my back, he says, are golden wings, and the grateful talaria of the Sirens are fitted, and I am borne aloft into the immense aether, about to meet Jupiter. But I would prefer the spirit of Christ, that he might lift me up into my Jerusalem. St. Hilary wrote a letter to Abram his daughter, in which he promises her a most precious pearl, if she despises common pearls: This pearl, he says, has this virtue, that if anyone puts it on, he does not fall sick, does not grow old, does not die. Again, so that one cannot have it, if anyone has another pearl, for it is beautiful, precious, incomparable and heavenly, surpassing in salvation and eternity, nor does it deign to be where others are: namely, this pearl is the state of virginity, which St. Hilary wished for his daughter and persuaded her to. Thus also St. Agnes said she was adorned by Christ with inestimable pearls. Secondly, incorruption of spirit is the integrity of a meek and tranquil soul, which is corrupted by no storms of desires, by no sicknesses of passions, by no anger, pride, envy, etc., but remains unharmed, whole and incorrupt. For meekness and modesty produce this: therefore he wishes women to be adorned with these; and he opposes meekness indeed to envy, anger, pride: but modesty to levity, petulance, inconstancy, talkativeness, murmuring, into which vices women naturally tend who pursue external adornment while neglecting the internal, says St. Chrysostom, homily 74 on Matthew. For if, he says, we could see the conscience of each one, we would find many worms there, much filth and incomparable stench: I mean wicked desires, which worms of filth exceed in a wonderful way, for the impious are like a raging sea, which cannot be still, and its waves overflow in trampling and mud, Isaiah LVII, 20. This is the third virtue of a woman; namely, gentleness, peace and modesty, whose fruit is incorruptibility, so that it makes a man incorrupt from all vices, whole, untroubled. Of a modest (in Greek ἡσυχίου, that is, tranquil, silent, peaceful, and consequently modest) spirit. — St. Ambrose, book I of the Duties, chapter XVIII: Modesty, he says, which I think is called from the word "mode" because of what would be fitting, etc. St. Augustine, book On the Happy Life, near the end: Modesty indeed, he says, is called from "mode," and from the temperance of time. But where there is measure and temperance, there is neither excess nor deficiency. St. Ambrose adds: Let us pray in the incorruptibility of a quiet and modest spirit, which is rich before God, as Peter says, I Epistle, chapter III, verse 4. Great therefore is modesty, which, since it is also more remiss in its own rights, usurping nothing for itself, vindicating nothing, and in a certain way more contracted within its own powers, is rich with God, with whom no one is rich. Modesty is rich, because it is the portion of God. For God himself is the very uncreated and essential modesty both inwardly and outwardly; so much so that in the whole world it can be understood, but not felt. For the habit of the mind is discerned in the state of the body. Thus also St. Mary, having heard the angel's greeting, did not return the greeting out of shame, nor did she give any response, except when she learned of receiving the generation of the Lord, so that she might discern the quality of the effect, not so that she might refute the words, as the same author says in book I on Luke. And in book II On Virginity he depicts her thus: Nothing stern in her eyes, nothing forward in her words, nothing immodest in her bearing, not a more broken gesture, not a more loose gait, not a more petulant voice, so that the very appearance of her body was a simulacrum of her mind, a figure of integrity. Dionysius the Carthusian recounts in chapter III On the Divine Names of St. Dionysius the Areopagite, that St. Dionysius, when he had come from Greece to Judaea and had met the Blessed Virgin, beheld her face shining with such great charity, that overcome by excessive amazement he fell to the ground, and said that, unless he had known by natural reason and faith that there was another divinity, he would have held this very Virgin in the place of a goddess. But hear St. Dionysius himself recounting these things about himself in an epistle to St. Paul (although Bellarmine, On Ecclesiastical Writers, and others deny that it is from St. Dionysius), which our Christopher of Castro recites in the History of the Mother of God, chapter XIX, number 10: I confess, he says, before the omnipotence of God, and the clemency of the Savior, and the glory of the majesty of his Virgin mother, that when I was led by John, etc., to the deiform presence of the most high Virgin, such divine splendor surrounded me outwardly, and shone more fully inwardly; and such an abundance of all fragrances overflowed in me, that neither the wretched body, nor the spirit could sustain the marks of such great and eternal happiness. My heart failed, and my spirit also failed, oppressed by such glory of majesty. I testify that God was present in the Virgin; if your divine conception had not taught me in my mind, I would have believed this one to be the true God. Whence it is not surprising that the Blessed Virgin by her mere aspect and presence conferred upon those whom she visited the mark of integrity, as St. Ambrose says in the Institution of Virgins, chapter VII. St. Jerome, in chapter IX of Matthew, giving the reason why Matthew, when called by Christ, immediately followed him: Certainly, he says, the very splendor and majesty of the hidden divinity, which also shone forth in the human face of Christ, could draw those who saw it to him from the first glance. And in chapter XXI, giving the reason why, when Christ by scourging drove the money-changers from the temple and overturned the tables, etc., which a great army would not have done, no one resisted: For, he says, a fiery and starry radiance shone forth from his eyes, and the majesty of divinity shone in his face. Whence Gregory of Nazianzus, epistle 193 to Diocles: One thing is good, he says, that Christ be present at weddings (moreover, where Christ is, modesty also is), it is worthwhile that, as all other things, so also the marriages of Christians be modest and composed. Moreover, modesty is situated in gravity. The same author, in the Poem On His Own Life, says that he voluntarily renounced the patriarchate of Constantinople on account of rivals for two reasons: For thus, he says, a twofold advantage returned to me, drawing them themselves to modesty while I am modest, and at the same time gathering love and clear glory. St. Jerome praises Nebridius in his letter to Salvina, his widow wife, because he was born of the sister of Augusta, and was nurtured in the bosom of his maternal aunt, in the palace, a companion and fellow student of the Augustuses, whose table the world serves, and lands and seas obey, amid the abundance of all things, in the first flower of his age he was of such modesty that he surpassed virginal shame, and gave not even the slightest occasion for a tale of obscene rumor about himself. Then, being near to the purple-clad, their associate, their cousin, he was not puffed up with pride, but was lovable to all; he loved the princes themselves as brothers, venerated them as lords: but the servants and the entire order of the palace, by which royal ambition is frequented, he so joined to himself by charity, that those who were deservedly inferior considered themselves equal in duties. It is difficult to accomplish surpassing glory by virtue, and to be loved by those whom you surpass. St. Gregory, in the Fourth Dialogue, chapter XVII, relates that Musa, a girl, by the command of the Blessed Virgin changed her lighter morals into modest ones, and thus was called by her into heaven. Spirit. — St. Athanasius, in his letter to Serapion, understands the Holy Spirit; for he is rich with God, because he is a sharer and partaker of divinity, that is to say, Those who keep themselves pure and uncorrupted receive in themselves the Holy Spirit, who, being quiet and modest, makes them likewise quiet and modest. For modesty is a fruit of the Holy Spirit, Galatians V, 22. But according to the letter, understand here the human spirit with St. Ambrose, book I of the Duties, chapter XVIII; for this indeed, modest and quiet, is the garment and ornament of women: yet it flows from the Holy Spirit, and is his gift. He (an incorrupt spirit, quiet and modest) IS RICH IN THE SIGHT OF GOD. — Because, raising himself above all earthly things, he possesses God, and is heir of heaven and the eternal kingdom. For, as Seneca says, epistle 67, reason is nothing other than a part of the divine spirit plunged into a human body. Hear St. Ambrose, book IV, epistle 27: Truly rich is he who can appear rich in the sight of God, in whose sight the earth is small, the world itself narrow. But God knows only that man to be rich who is rich for eternity, who stores up not the fruit of riches, but of virtues. But who is rich before God, except he who is quiet and modest in spirit, who is never corrupted? Does not he seem to you to be rich, who has peace of mind, tranquility of rest, so that he desires nothing, is agitated by no storms of cupidity, neither despises old things and seeks new, and by always desiring becomes poor in the greatest riches? That is truly rich peace, which surpasses all understanding. Rich peace, rich modesty, rich faith (for to the faithful the whole world is a possession), rich simplicity: for there are also riches of simplicity, which suspects nothing, contracts nothing, deems nothing suspect or fraudulent, but pours itself forth with pure affection. Rich goodness: if anyone preserves this, he is nourished in the riches of heavenly inheritance. Justly the just man always lends, the unjust is in need. This man lends justices by the commandment of God to the poor and needy: but truly the foolish man, and what he thinks he has, he does not possess at all. Do you think that man possesses, who brooding over his treasure day and night is tortured by greedy and miserable anxiety? That man truly is in need, although to others he appears rich: he is poor to himself, who does not use what he has, who still seizes other things, desires other things. For where there is no limit to cupidity, what fruit of riches? No one is rich who cannot take with him what he has. For what is left here is not ours, but another's. He adds examples: Rich was Enoch, who transferred what he had with him, and brought all that sense of his goodness into heavenly repositories: who therefore was taken up, lest his heart be changed by malice. Rich was Elias, who conveyed the treasures of his virtues in a fiery chariot to the sublime seats of the aether. And yet this man left no small riches to his heir, which he himself would not lose. Who would have called him poor even then, when lacking daily food he was sent to a widow to be fed by her; when at his voice heaven was shut and opened; when at his word the jar of flour and the vessel of oil did not fail for three years, but abounded, nor was diminished by use, but was replenished? Who would have called him poor, at whose will fire descended, whom impassable rivers did not hinder; but they returned to their own source, so that the Prophet crossed with dry foot? Ancient history describes two neighbors, King Achab and poor Naboth: which of these do we believe to be poorer, which richer? The one furnished with royal support of riches, insatiable and unsatisfiable in his wealth, desired the small vineyard of the poor man. The other, despising in spirit the golden fortunes of kings and imperial treasures, was content with his own vine. Does not this man seem more rich, more a king, who had abundance for himself, ruled his cupidities, so that he desired nothing of another's? But that man was most needy, to whom his gold was vile, another's vine most precious. Then he demonstrates this same thing by a sorites: What is it to be rich, except to abound? But who abounds, who is narrower in mind? But who is narrower in mind, is surely more confined. What therefore is abundance in straits? Therefore not rich, he who does not abound. Whence beautifully David: The rich, he says, have wanted and hungered. Therefore nothing is richer in the affection of the wise, nothing more needy in the foolish; there is abundance, where there is satiety: but where there is hunger of cupidities, where there is insatiable appetite, there is surely poverty, etc. According to these things Peter the Apostle defined, that ornament is not in gold and silver and women's garments, but in the hidden man of the heart and the secret: whence let no one strip herself of the adornment of piety, the ornament of grace, the inheritance of eternal life. The same thing Socrates saw through a shadow, whose voice and discourse is extant in Clement of Alexandria, book V of the Stromata: O Pan and other gods, grant me that I be beautiful and honorable within: for that which is wisest is most beautiful. For he said that virtue is the beauty of the soul, but vice on the other hand is the ugliness of the soul.
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5. FOR THUS ALSO SOMETIMES HOLY WOMEN HOPING IN GOD (and consequently believing and loving God) ADORNED THEMSELVES. — The phrase "hoping in God" refers partly to "holy," as if to say: Because they were holy, therefore they hoped in God: for the holy have fixed their heart through hope like an anchor in God; partly to "adorned themselves," as if to say: Because they hoped in God, therefore they adorned themselves modestly, not with hair-dressing, gold and precious garments, but with obedience, submitting themselves to their husbands, with chastity, and with a quiet and modest spirit. Note that "hoping," that is fearing, loving, worshipping, means they worshipped God, therefore they adorned themselves with obedience, chastity, modesty; because namely they knew this adornment to be pleasing to God, and to be commanded by Him, and through it they hoped that they would be blessed and enriched by God in marriage with every fruit and grace. For hope here by synecdoche embraces all worship of God, just as fear joined to it elsewhere comprehends all worship of God, as when it is said: "Fear the Lord, all ye saints of him:" fear, that is, revere and worship. "There is no want to them that fear him. The fear of the Lord is the fullness of wisdom," etc. For he who fears and hopes in God, through this fear and hope is impelled, and as it were forced to obey and serve Him. Thus of King Josaphat, a true worshipper of God, it is said in II Paralipomenon XVII, 3: "He hoped not in Baalim, but in the God of his father," that is, he did not worship Baalim, but the God of his father. Whence he adds: "And he walked in the commandments of him and not according to the sins of Israel," who worshipped Baalim, that is, idols. Psalm IV, 6: "Offer the sacrifice of justice, and hope in the Lord," that is, offer sacrifice and worship the Lord; Psalm XXXIII, 9: "Taste and see that the Lord is sweet;" hence: "Blessed is the man that hopeth in him," that is, he worships and loves Him, and thus tastes His sweetness. Whence he adds: "Fear," that is, worship, "the Lord all ye his saints, for there is no want to them that fear him." Psalm XXXVI, 3: "Hope in the Lord, and do good." Similar passages are Psalm LXXXIII, 13; Psalm CXIII, 9; Lamentations III, 25. Thus Rebecca, seeing Isaac her bridegroom, modestly veiled herself with a mantle, and descending from the camel offered him honor, reverence, submission and obedience, and rendered it throughout her whole life, Genesis XXIV, 64. Rebecca their mother-in-law was followed by the daughters-in-law Rachel and Lia, and from them were born Noemi, Anna, Abigail, Esther, Judith and Ruth the Moabitess. Thus the Wise Man, painting the adornment of a strong woman, Proverbs cap. XXXI, vers. 25: "Strength," he says, "and comeliness are her clothing." Thus St. Gregory Nazianzen praises his sister St. Gorgonia, oration 11: "Gold," he says, "did not adorn her, nor fair hair, nor knots and artifices of locks, making a precious head a stage with the utmost madness, nor the magnificence of flowing and transparent garments, nor the splendors of stones coloring the neighboring air, nor the arts and tricks of painters, and an earthly artificer fabricating to the contrary, and covering God's creation with insidious colors, and through honor inflicting infamy, and proposing the divine form as an idol to the wanton eyes of harlots, so that adulterous beauty might steal away the natural image, which is preserved for God in the age to come. But although she knew many and various external adornments of women, she recognized none superior to her morals and the splendor hidden within. One blush pleased her, which modesty brings; one whiteness, which abstinence produces. For paints and cosmetics, and the fleeting beauty of form, she left to theatrical and common women, for whom it is a shame and disgrace to blush." Whence after recounting many heroic works of her mortification, austerity, piety and devotion, he exclaims: "O feminine nature, who for every contest of salvation hast surpassed masculine nature; and hast made it manifest that the distinction between male and female is of the body, not likewise of the soul! O great chastity after baptism, and soul the bride of Christ in the pure chamber of the body! O the self-emptying of Christ, and the form of a servant, and His passions honored by mortification!" St. Ignatius, epistle 12 to Antioch, admonishes wives to revere their husbands so much that they dare not even address them by name. Clement of Alexandria, Book IV of the Stromata: "A woman, he says, who loves her husband with propriety, Euripides describes in this way, admonishing: It is fitting to follow a husband with good words, if he has said anything; If he has not said anything, to strive that he speak at the pleasure of his husband. It is sweet to grieve with one's husband, if anything evil has happened, and to be a sharer in his sorrow and joy. Thus showing gentleness of character and benevolence, even in calamities." Then he adds the worthy voice of a wife: Even if you are sick, I shall be sick together with you, and I shall endure your evils; and certainly to me There is nothing harsh. Together with friends it is fitting To become blessed: what is this but friendship? The same Clement, Book III of the Pedagogue, chapter xi: "It is, he says, a most beautiful thing, a woman as keeper of the house, who adorns both herself and her husband with proper ornaments, through which all rejoice: children indeed because of their mother, a husband because of his wife, she because of them, and all because of God. So that I may say it briefly, a strong woman is the storehouse of virtue." St. Ambrose in chapter XXXI of Proverbs, chapter III: "A good, he says, wife calls her husband her lord, just as Sara obeyed Abraham, as the Apostle Peter said, calling him lord. A good wife, I say, not only calls her husband her lord, but understands this, sounds this, carries this in her heart, professes this with her mouth, regards the marriage tablets as instruments of her purchase (for it was customary in former times for a wife to be purchased by husbands, and to be led through purchase); she is therefore a handmaid giving service to handmaids." Thus St. Natalia called her husband Adrian lord. Thus St. Monica served her husband Patricius as a lord, as St. Augustine says, IX Confessions, IX. See the six precepts which I gave to a wife from Aristotle, Ephesians V. 22, and the last verse, at the end of the chapter. See also the examples of honor and love of spouses, which I reviewed in Genesis chapter II, verse 24. Finally, St. Jerome, writing to Celantia, gives this precept to her and to wives: "Especially in venerable and immaculate marriage, the Apostolic
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6. JUST AS SARA OBEYED ABRAHAM, — so much so that she followed him departing from the land of the Chaldaeans, leaving behind her parents and relatives, and journeyed continuously with him through Canaan, and there even exposed herself to dangers even to her chastity for his sake. See the things said in Genesis XII, 13 and following. CALLING HIM LORD, — saying, Genesis XVIII, 12: "After I have grown old, and my lord (my husband Abraham) is old, shall I give myself to pleasure?" Sara was called by her own name Jescha, as I said in Genesis XI, at the end; afterwards she was called Sarai, that is, my lady or my princess, and this, as it appears, by Abraham, who, seeing that he was honored by her and called lord, wished in turn to honor her, and therefore called her Sarai: thus our Lorinus. A great sign of this matter is that she was first called Sarai, that is, my lady, in which way she could not fittingly be called by any other than Abraham her husband. Then by God promising her a son Isaac, from whom Christ was to be born, she was called absolutely Sara, that is, lady: because through Christ her Son she was to rule over the whole world, Genesis XVII, 15. Let wives therefore learn from Sara to honor their husbands, thus in turn they will be honored by them; let them learn to obey them, because by obeying they will command, and will obtain from them whatever they wish. Thus today we see grave men call their wives ladies. Certainly, that saying of Seneca is true: "A chaste matron commands by obeying her husband." Whence mystically Origen, homily 6 in Genesis: "Sara," he says, "which is interpreted princess, or exercising principality, holds the form of ἀρετῆς, which is virtue of soul. This virtue therefore is joined and coheres with a wise and faithful man, just as that wise man who said of wisdom: I sought to bring her to myself as a bride; therefore it is said to Abraham: Let all things be held in order according to rule: let the authority of the man be preserved first of all, and let the whole household learn from you how much honor is owed to him; you show that lord by your obedience, you show that great man by your humility: the more you will be honored yourself, the more you will have honored him. For the head of the woman is the man, as the Apostle says: nor is the rest of the body adorned from any source more than from the dignity of the head." For the wife passes into the house, the line and family of the husband, and from him receives all her glory, nobility and dignity. Moreover for this reason the wise men Chilon and Pittacus warn that a wife should be taken in a state equal, not superior, lest she wish to preside over her husband with pride. Hear Ausonius On the Seven Wise Men, in Solon: "Equal to equal," he says, "let the spouse be joined: what is unequal is at odds." And Ovid, in his epistle On Love, to Hercules: If you wish to marry fittingly, marry your equal. Whence that common saying: "Take yourself an equal." WHOSE DAUGHTERS YOU ARE. — From this it is clear that St. Peter writes these things properly and directly to the Jews: for these were the sons and daughters of Sara literally; consequently however he writes also to the Gentiles: for these were the sons and daughters of Sara and Abraham according to the spirit, because they imitated his faith, piety and holy works, Romans IX, 8. Thus Didymus. Whence Peter adds doing good; the Syriac [version] in good works, namely imitating Sara's almsgiving and beneficence. For this is what the Greek ἀγαθοποιοῦντες signifies, although the same word can be extended to honor and benevolence shown to a husband, and to any other good works. Moreover the duties and good works of a wife are excellently depicted by the Wise Man, Proverbs XXXI, and Tobias chapter X, verse 13, and St. Paul to Titus II, 4 and 5. FEARING NO DISTURBANCE, — as if, if you submit yourselves to your husbands, and are benevolent, beneficent and obedient to them, you should be treated more imperiously by them; rather your obedience will win you the love, peace, honor of your husbands; for love is a magnet of love: thus Oecumenius. Again, as if to say, Do not fear the disturbances, that is, the troubles of marriage: for if you do good, and live worthily in marriage: God by his grace will make them easy for you. For this is the grace which is the effect of the sacrament of matrimony, prepared by God for the married, so that they may bear the burdens of marriage strongly, and being conscious of nothing wrong, fear nothing. Thirdly and forcefully, as if to say, If any disturbance arises at home, as often happens; if the husband grows angry, if children quarrel, if among maidservants, servants, relatives, neighbors there arises strife and contention, do not fear, do not be disturbed; but bravely bear all things as women of courage, and by your prudence and grace calm and reconcile them. Be unperturbed; thus you will settle all the disturbances of the house, and will make the whole family tranquil and peaceful like yourselves. Some less chastely take "disturbance" as meaning of lust (for this is what the Greek πτόησις signifies in Aristotle's On the Generation of Animals, chapter v), as if to say, Do not fear that by services toward your husband lust will be inflamed in you, because that produces charity, not cupidity.
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7. MEN LIKEWISE DWELLING WITH THEM — with their wives, as follows. "Dwelling," that is, let them dwell, namely so that they use the same roof and bed, lest they make divorce from their wives either of house or of bed, nor turn aside to others or sleep abroad. It is a Hebraism. For the Hebrews use the participle for the indicative, which they lack; of which matter there are many examples, Rom. XII, 10 and seq. According to knowledge. — "Knowledge" here signifies prudence and discretion, which dictates to a man that he accommodate himself to the infirmity of his wife, and defer honor to her, so that he treat her as a companion, not as a handmaid: thus Lyra, Dionysius and others. For a man in a house is what a king is in a kingdom, says Aristotle in the Economics. Just as therefore a king ought to be endowed with political prudence, by which he rule the kingdom fittingly according to the capacity and disposition of his subjects, so a man ought to be endowed with domestic prudence, by which he rule his wife, children and household so that among all there be established union, peace and love. Again, so that he teach all the law of God and His will, namely what in any matter they ought to do or avoid so that they please God and obtain His grace and glory. For a man in a house is as it were an eye, a lamp and a sun, teaching and illuminating the whole house: thus Bede (1). AS TO A WEAKER VESSEL, THE FEMALE (S. Ambrose, On Paradise, cap. IV, reads: "As to a weaker vessel, the female") imparting honor to her. — Women are weak both in sex and complexion, both in mind and judgment, both in art, industry and wisdom for conducting affairs; whence it is the man's part to care for external matters, the woman's for domestic. This infirmity makes her prone so that she easily judge herself despised and contemned: therefore S. Peter commands to meet her and lift her up through honor, so that wives, seeing themselves honored by their husbands, live content with their state, love their husband, and live with him peacefully as one flesh, that is, one civil and domestic person, Gen. II, 24. Through honor S. Jerome, lib. I Against Jovinianus, and Hesselius understand abstinence from the use of matrimony, so that at fixed times they be free for prayer, as follows. "If we abstain," he says, "from intercourse, we render honor to our wives: if we do not abstain, it is clear that contumely, contrary to honor, is the result;" by which he indicates that the use of matrimony is contumely, that is, to be something vile, carnal and shameful; for which reason this act is commonly called shameful, and by Scripture the revelation of ignominy and turpitude, Levit. XVIII, 7. Secondly, Oecumenius understands by honor gentleness, so that, he says, men gently with a certain reverence persuade their wives, prone to pleasure, to admit abstinence from conjugal relations at the time of prayer. Thirdly, others on the contrary understand by "honor" the conjugal debt, as if he command it to be rendered to wives; but honorably, not wantonly and dishonorably like a horse and ass. This is what Paul says, I Thessal. IV, 3: "That you should abstain from fornication, that each of you should know how to possess his vessel (his wife) in sanctification and honor, not in the passion of desire, as also the Gentiles who know not God;" thus from Turrian our Lorinus. Fourthly, better and more fully, Oecumenius again takes "honor" generally and properly as it sounds, and especially so that, he says, a man show himself mild and pleasing to his wife, nor exact from her too severe or careful an account of domestic matters which are entrusted to her care. Again, so that he treat her honorably and address her, saying, for example with Abraham, Sarah, that is my lady, what do you wish, what do you ask of me? For a woman by her nature is timid, modest and faint-hearted: the remedy for this fear, shame and faint-heartedness is honor, if namely she see herself honored by her husband. Thus the Emperor Claudius called his wife Messalina, though unchaste, lady. Nestor in Homer, Odyssey III, calls his wife lady; thus also S. Adrian addressed his S. Natalia. Hence many Italians, Spaniards and Frenchmen call their wives dames, the Greeks δέσποινας, that is ladies. This pertains to that of Martial, lib. XI, in the epigram on Paula 8: The husband will cling as companion to his own lady. And Virgil, Aeneid VI: These undertook to lead the lady of Dis to the chamber, And Catullus in the Epithalamium of Julia: Call to the house the lady of the house. Excellently St. Basil, hom. 7 Hexaem.: "You, he says, O men, love your wives, even if you have come together in the bond of marriage from distant places, the bond of nature bound by laws and blessing, let the union and yoke be for those separated." And below, when he had taught by the example of the viper and the moray eel that the wife must bear the harsh manners of her husband, he adds: Let the husband himself hear fitting and becoming admonition: the viper vomits forth its venom out of reverence for marriage, do you not put aside the hardness of mind, the savagery, the cruelty out of reverence for the union?" And St. Chrysostom, hom. 26 in I Corinthians: "Consider that woman is a weaker vessel. But you, man, for this reason have been made ruler and given the place of head, so that you might bear the weakness of her who is subject: you wish therefore to illustrate your principality; which you will do if you do not insult her who is subject; and just as a king appears so much more glorious as he shows his prefect more glorious; whom if he dishonored, and affected his dignity with contumely, he would take away no small part of his own glory: likewise you too, if you affect with contumely her who holds the second place after you, you derogate not a little from the honor of your principality. Whenever something troublesome happens at home, if your wife has sinned in anything, console her, and do not increase her sorrow. For even if you cast away everything, nothing more troublesome will happen than not to have a benevolent wife at home: even if you say anything is a sin, you will find nothing more to be lamented than to have sedition with your wife. Therefore for this reason such love is to be held in the greatest honor of all. But if burdens are to be borne mutually, much more those of the wife, and if she be poor, do not reproach her; and if foolish, do not insult her, but be more modest: for indeed she is your member, and you have become one flesh. But she is foolish, drunk, angry: therefore it is to be lamented, not to be raged at; and supplication is to be made to God, and she herself is to be admonished and helped by counsel, and every effort is to be made that she be freed from those affections. But if you beat her, you will aggravate the disease: for harshness is dissolved by gentleness, not by other harshness." He adds the example of Socrates, who when asked how he tolerated the manners of his wicked and drunken wife, replied, that he might have a gymnasium and wrestling school of philosophy (patience) at home. For I shall be, he says, gentle with others, when I am trained daily in tolerating her. AS JOINT HEIRS OF THE GRACE OF LIFE. — He gives the reason why husbands ought to honor their wives, namely because, although by nature and sex they are weak and unequal, nevertheless by grace and calling they are equal to men; for they are called to the same grace and glory with men. Let them therefore honor them as joint heirs with themselves in the Church both militant and triumphant. Note: Grace is called "of life," that is, first, vital, because namely grace gives to the soul spiritual life, so that it may live by the Spirit of God. Second, because grace leads to eternal life: for grace is the seed of glory, wherefore by Christ it is called the fountain of water springing up unto life everlasting, John IV, 14. Whence for ζωῆς, that is life, the Greek Regia have ζώσης, that is living, vivifying, and conferring eternal life. St. Jerome, lib. I Against Jovinian, reads, as joint heirs of manifold grace. For the grace of Christ and Christianity is manifold, and embraces many virtues and gifts. Moreover to joint heirs, namely, women: for he understood these "in a female vessel." For thus the Hebrews often by enallage exchange numbers, equally as persons and genders, especially when one is included in another, as happens here. The Greek have συγκληρόνομοι, that is joint heirs, in the nominative, so that it refers to husbands. But it comes to the same sense. For if the husband is joint heir with the wife, therefore also the wife with the husband: for a joint heir of a joint heir is a joint heir: for these are correlatives. THAT YOUR PRAYERS BE NOT HINDERED. — In Greek ἐγκόπτεσθαι, that is, may be broken off, interrupted, cut short, uprooted. The Zurich Bible: that your prayers be not interrupted, to signify that one must pray assiduously, that is, frequently, even to spouses. The sense is, as if to say: If a husband does not show honor to his wife, but treats her basely, harshly and unworthily, if he becomes angry with her, shows indignation, rebukes her, beats her, she in turn will become indignant with the husband, will quarrel and wrangle with him, and will direct a wagon-load of insults and curses against him. Thus the piety and prayer of both will be hindered: for nothing is so contrary to prayer as anger and quarreling, and a mind that is troubled, impatient and eager for vengeance. Whence Christ commands us to be reconciled to our brother before we offer our gift to God, Matthew V, 23. Thus Hugo, Lyra, Dionysius and others. Secondly, others say, as if to say: Show honor, that is, render the conjugal debt to your wife, yet in such a way that your prayers be not hindered, but when the Eucharist is to be received, or otherwise when one must attend to prayer, abstain from the use of marriage, as Paul admonishes, I Corinthians VII, 5. Whence St. Jerome, the Gloss and Bede understand by honor abstinence from marriage, as I said a little before. But this exposition supplies "in such a way that," which is not in the Greek, indeed it is excluded by the Greek, for it reads thus: εἰς τὸ μὴ ἐγκόπτεσθαι τὰς προσευχὰς ὑμῶν, that is, so as not to hinder your prayers, which must be referred to all the preceding matters, both those said about the duties of the woman toward the husband and of the husband toward the woman, as if to say: You, O women, be subject to your husbands, obey them, and remove all disturbance. You likewise, O men, show honor to your wives, lest your prayers be interrupted, so that either the husband offended by the woman, or the woman offended by the husband, or both harboring bitterness toward each other, may not be able to pray piously, peacefully and fruitfully, but each obeying the other, agreeing and as it were harmonizing, may offer to God a prayer in accord with the other. For God wonderfully loves and seeks this harmony, especially from spouses and those bound together, according to that passage in Ecclesiasticus XXV, 1: "In three things my spirit is pleased, which are approved before God and men: the concord of brethren, and the love of neighbors, and a man and woman well agreeing together." Wherefore the prayer of a man and woman in harmony is borne aloft on two wings, by which it easily flies to God, and there produces a sweet harmony and concert. But the prayer of those in discord, if namely one disagrees with the other, lacks either one or both wings (for harmony is the wing), and therefore cannot fly to God, and is as it were a broken and discordant harmony; for the force of the prayer of one is hindered and destroyed by the other partner and spouse, who, being offended, silently and often in deed and explicitly seeks vengeance, so that God may not hear the voice of the partner. And this is what the Greek ἐγκόπτεσθαι signifies, as if to say: Lest the force of your prayer be cut off, or destroyed and weakened. For it is cut off and destroyed through dissension and discord; but it grows together and is strengthened through harmony, according to that saying of Christ: "I say to you, that if two of you shall consent upon earth concerning anything whatsoever they shall ask, it shall be done to them by my Father," Matthew XVIII, 19.
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8. IN FINE. — Bede, Lyra, the Gloss and Hugo read incorrectly "in faith." For in Greek it is τὸ δὲ τέλος, that is, as the Syriac has it, "the end" or "conclusion," as it were, finally, lastly, to the extreme; the Zurich Bible renders it "in sum"; which from Seneca, epistle 40, we say "the sum of sums," when we wish to conclude a matter or discourse. See Francis Lucas. For St. Peter, after he had given precepts proper to servants, to wives, to husbands, concludes by giving precepts common to all the faithful, lest he be forced to assign things individually to individual states of men at tedious length and with weariness. ALL OF ONE MIND. — Here St. Peter depicts the Christian, perfect, and adorned as it were with all his virtues as with dowries. He therefore requires of him nine virtues: first, unanimity; second, compassion; third, brotherly love; fourth, mercy; fifth, modesty; sixth, humility; seventh, charity, by which he returns good for evil; eighth, patience and constancy in persecutions; ninth, holiness, so that he sanctifies Christ in his heart: these are the nine virtues of Christians, as it were the nine choirs of angels, and therefore they transmit themselves to the faithful; and just as all the choirs of angels are connected and associated with one another, so also are these virtues. For one is the inseparable companion of another, indeed of all the rest, so that it seems to be a sister, indeed often either mother or daughter. For unanimity begets compassion, compassion brotherly love, love mercy, mercy modesty, modesty humility, humility charity, charity patience, patience holiness. For "of one mind" in Greek is ὁμόφρονες, that is, of the same mind and spirit, thinking the same things, consenting together. Peter commands that the faithful consent to one another in mind and will, so that what one wills, the other also wills; which St. Paul clearly and frequently inculcates to his people, saying: "Being of the same mind one towards another," Rom. XII, 16. And: "Fulfil my joy, that you may be of one mind, having the same charity, being of one accord, minding the same thing," Phil. II, 2. And: "Now the God of patience and of comfort grant you to be of one mind one towards another, according to Jesus Christ: that with one mind, with one mouth, you may glorify God and the Father of our Lord Jesus Christ." Some add, "of one mind in prayer"; but this is their gloss, which explains the text of Scripture, but not fully nor adequately: for Peter requires that the faithful be of one mind not only in prayer, but also in all things. Furthermore, St. Peter assigns unanimity as the first virtue of the faithful and of the Church, because it itself is the indissoluble bond of the same, which makes them invincible and insuperable against all enemies. This is the common voice and sentiment of all philosophers and all peoples. Antisthenes, as Laertius says, in book VI, chapter 1, "said that concord among brothers is a stronger fortification than any wall." Agesilaus, king of the Lacedaemonians, when asked why Lacedaemon was not surrounded by walls, showing his armed and unanimous citizens: "These," he said, "are the walls of Sparta," signifying that the unanimity of citizens is stronger than any walls, according to that saying of Homer: Shield clave to shield, helmet to helmet, and man to man. Citizens therefore whom concord joins together can have no wall more impregnable. Thus Plutarch in the Laconian Lives, who also adds: Lycurgus returning to Lacedaemon, seeing the heaps of the citizens' companies arranged in order in the harvest, laughing said: "So that all Lacedaemon seemed to be the property of many brothers, who had divided the inheritance among themselves." The same man, when asked by the citizens how they could be safe against enemies, replied: "If you remain poor, and put aside mutual contentions," signifying that immoderate wealth and discord are two deadly plagues of the city. Scipio Africanus, having captured Numantia, asked Tyresius the prince by what means Numantia, previously unconquered, had now surrendered to the enemy, to which he replied: "Concord brought victory, discord brought destruction." Micipsa in Sallust's Jugurtha, dying and exhorting his sons to concord, uttered a golden saying about it: "For by concord small things grow, but by discord even the greatest things fall apart." Severus the Roman Emperor, dying, called his sons M. Antonius and Geta, and said: "See that you agree with one another, enrich the soldiers, despise all others." Thus Dion and Xiphilinus in the Life of Severus. Scilurus, having eighty sons, when dying handed a bundle of arrows to each and ordered them to break it. When each refused as if it were impossible, he himself took them out one by one, and thus easily broke them all individually, and added: "If you remain of one mind, you will remain strong and unconquered: on the contrary, if you are torn apart by dissensions and sedition, you will be weak, and easy to conquer." Thus Plutarch in the Apophthegms of Kings. More clearly and particularly the same thing is taught in Ecclesiastes, chapter IV, verse 9: "It is better," he says, "for two to be together than for one; for they have the advantage of their partnership. If one falls, the other will support him. Woe to him who is alone, because when he falls, he has no one to lift him up; and if two sleep together, they will warm each other: how will one be warmed? And if anyone prevails against one, two will resist him: a threefold cord is not easily broken." The a priori reason for this matter is that the origin of concord is the Holy Trinity itself: for this is the first essential and uncreated concord, and it is so great that in the three divine persons there is not only one and the same mind and will, but one and the same singular and individual essence, which therefore imparts to creatures, the more closely they are related to it, the greater concord from itself. Wherefore among so many millions of angels there is the greatest concord, equally as in all the celestial spheres, stars and constellations, although they have very many and contrary motions. Whence that passage from Job XXV, 2: "Who makes concord in the highest things." And chapter XXXVIII, 37: "Who will make the harmony of heaven to sleep?" On the other hand, in hell there is the greatest discord. Wherefore men on earth who are concordant emulate the life of the heavenly dwellers and angels: but those who are discordant follow the life of the infernal beings and demons, among whom there is perpetual strife and quarreling. Again, Christ, in order to establish concord between men and angels, between heaven and earth, between God and the descendants of Adam, descended to earth and assumed flesh, so that, being God and man, he might unite God and men in himself. Moreover, the Holy Spirit is the personal love and concord of the Father and the Son: whoever therefore are concordant are the temple of the Holy Spirit equally as of Christ, according to his own promise: "Wherever two or three are gathered together in my name, there am I in the midst of them," Matthew, chapter XVIII, verse 20. For this reason the primitive Christians, obeying this precept of St. Peter, earnestly strove for unanimity, as is evident from the Apologies of Tertullian, Justin, Athenagoras and others, indeed from St. Luke, Acts IV, 32: "The multitude," he says, "of believers had one heart and one soul." St. Cyprian celebrates, in his first epistle to Cornelius, the concord of the Roman people, in that all unanimously with their Pontiff Cornelius offered themselves to martyrdom: "The virtue," he says, "of the preceding Bishop was there publicly approved, the union of the following brotherhood was shown; while among you there is one mind and one voice, the whole Roman Church confessed, etc. You taught greatly to fear God, to adhere firmly to Christ, for the people to join with their priests in danger, in persecution for brothers not to be separated from brothers, for concord joined together not to be overcome at all; whatever is asked together by all, God of peace shows to the peaceful." And soon after: "What was that glorious spectacle before the eyes of God? What joy in the sight of Christ, of his Church, to the battle which the enemy had attempted to bring, not individual soldiers, but whole camps together came forth?" It is memorable what we read in the Life of St. Macarius, namely that it was revealed to him that with all his prayer, fasting and study of virtues he had not yet attained to the measure of merit of two women, who with their husbands lived in the same house for fifteen years in peace and concord, so much so that never did one speak a harsh word to the other. St. Antiochus speaks excellently, homily 80 On Concord: "Just as," he says, "a swarm of bees makes a honeycomb for itself, so the congregation of brothers represents the kingdom of God; just as the sound of trumpets of those fighting advances and stirs up alacrity, so also the teaching of practical virtue wonderfully sharpened the zeal of disciples." And St. Maximus, sermon 6 On Fraternal Love: "Nothing," he says, "is to concord and the Church. See the words said in chapter I, verse 22, and chapter II, verse 17. Merciful,—from the innermost depths of the heart; for this is what εὐσπλαγχνίαν signifies. Mercy, says St. Augustine, book IX of the City of God, chapter v, "is a certain compassion in our heart for the misery of another, by which indeed, if we are able, we are compelled to help. For this motion serves reason, when mercy is shown in such a way that justice is preserved, whether when something is given to the needy, or when pardon is granted to the penitent. This Cicero, that excellent orator, did not hesitate to call a virtue. For thus he addresses Caesar (in the oration for Q. Ligarius): Of all your virtues, none is more admirable or more pleasing than mercy. Therefore Seneca and the Stoics err in thinking mercy to be a vice, namely a passion and sickness of a soft and compassionate mind, as I said in Acts xvii, 18. Compassionate. — The Syriac [version renders it as] patient with those who suffer. The Greek συμπάθεις is very significant. The Zurich [Bible] translates [it as] similarly affected; Vatablus [renders it as] touched with mutual affection; Pagninus [as] affected by the same afflictions; for συμπάθεια is a natural consensus and agreement, and as it were a harmony of members, or of similar things, by which one member feels and suffers the passion of another member, as if it were a fellow member. Whence Pliny calls it a consensus of members, and a college of nature, to which he opposed antipathy, or a repugnance of nature. St. Peter therefore commands the faithful to be compassionate toward one another, to feel each other's afflictions, and by feeling and grieving to relieve them, just as the soul through natural union and sympathy feels the troubles of the body and grieves for it: or just as the head through sympathy feels the pains of the stomach and of any member, and grieves for it and comes to its aid. This is what Paul says, Rom. xii, 4: "Rejoice with them that rejoice, and weep with them that weep." And I Cor. cap. xii, vers. 26: "If one member suffer any thing, all the members suffer with it; or if one member glory, all the members rejoice with it." For this sympathy of members exists both in good and in evil: in good they rejoice together, in evil they grieve together. And Gal. vi, 2: "Bear ye one another's burdens, and so you shall fulfil the law of Christ." See the remarks there. Most excellently St. Maximus, On Charity, lib. III, num. 78: "He," he says, "is a true friend, who when misfortune presses in, bears the tribulations, difficulties, and calamities of his neighbor in time of temptation just as his own, without disturbance and perturbation of mind." And St. Chrysostom in Antonius, in the Beehive, part II, cap. lv: "The stronger you are, the more just it is that you bear with the weaker. For he who is endowed with strength ought not to be strong for himself alone, but also for others. But if you say that you are strong and despise his weakness, you will inflict a twofold punishment: for each one ought to be concerned for the salvation of his neighbor." LOVERS OF BROTHERHOOD. — The Zurich [Bible renders it as] endowed with fraternal charity. This is the brotherly love of the faithful, by which they love one another, that is, the whole assembly of the faithful as brothers, so that just as a brother loves intensely his whole brotherhood, that is, the whole assembly of brothers, namely all and each of the brothers: so let the faithful love fraternally all and each of the faithful, and their whole congregation and Church. Modest, Humble. — Humility is the companion and sister of modesty. "Gentleness and humility are as it were foster-sisters," says St. Bernard, sermon on that passage of the Apocalypse xii, A great sign. Whence in Greek for these two there is one word φιλόφρονες: which the Zurich and Pagninus versions translate as affable; others, those whose mind is benign and benevolent; for φρὴν is mind. Budaeus in his later Epistles, "benevolent, friendly, humane, easy, accommodating, companionable, festive, bland, kind;" for φιλοφροσύνη is courtesy, kindness, affability, benevolence, cheerfulness, benign reception, hospitality, familiarity, liberality, all of which flow from modesty and humility, and thus courtesy and benevolence are the principal and most pleasing part of modesty. Add that it appears one word is lacking in the Greek texts; I gather this both from the fact that some Codices have φιλόφρονες, that is modest, companionable, kind, etc., while others have φιλοταπεινόφρονες, that is, lovers of humility; and thus Oecumenius reads it. It appears therefore that both words were once in the Greek; but some ignorant persons, thinking one superfluous, either deleted it or relegated it to the margin: then from the fact that our Author translated it with two words, modest, humble; therefore it appears he himself read two corresponding words likewise in the Greek. St. Peter therefore commands the faithful to be modest, that is humane, placid, affable to all, and easy in common life, so that they may reconcile all to themselves and to Christ, and therefore no one is permitted to disdain the vile and the poor, to offend anyone by harsh words or manners. For there are some like Timon the misanthrope, so morose, difficult and uncouth, that you can scarcely deal or speak with them, because they are constantly grumbling, murmuring, detracting, growing angry, quarreling. Moreover, the modest and companionable are called φιλόφρονες, as it were all-wise, or as lovers of wisdom and prudence; for φρονεῖν is to be wise, and φρόνησις is prudence; because true wisdom and prudence is modesty: for this attracts the eyes and hearts of God and men to itself, obtains all things, persuades all things. On the contrary, arrogance, immodesty, harshness is hateful to all, disturbs all things, overturns all things. Hence modesty, equally as temperance, is called σωφροσύνη, as it were σώζουσα τὴν φρόνησιν, that is, preserving the mind and wisdom, as Aristotle says, book VI of the Ethics, chapter v; and as Socrates in Plato, as it were σωτηρία τῆς φρονήσεως, that is, the salvation of the mind and wisdom. You will ask, what and what kind of virtue is modesty? what are its duties? how is it to be acquired? I say first: Modesty composes the whole exterior man honestly and decently, just as other virtues compose the interior man. Modesty therefore is the composition of the limbs, senses, clothing, gait, speech, look, countenance, and all external movements and actions. Wherefore it is itself the purple of virtues, as St. Ambrose says; nor does purple so adorn Kings and Cardinals, as modesty adorns the faithful; and thus it is the golden and jeweled cyclas adorning the Christian, according to that passage in the Song of Songs i, 11: "We will make thee borders of gold, wrought with silver." And: "The queen stood on thy right hand in a vesture of gold, surrounded with variety." And: "All the glory of the king's daughter is within in golden borders, clothed round about with varieties," Psalm xliv, verses 10 and 14. Wherefore modesty first is an ornament and royal garment of man, which renders him wonderfully beautiful. For just as a beautiful body adorns the soul, and beautiful clothing adorns the body: so modesty adorns both the clothing and the body and the soul. For modesty is named from mode and moderation, because it sets a measure to all the actions and gestures of man, and moderates them decently. Whence St. Augustine in the Rule: "In all," he says, "your movements, let nothing be done that offends anyone's sight, but what teaches your holiness." Some religious are not distinguished from others by their clothing, so that modesty as it were distinguishes them as a garment. Hence secondly, modesty wonderfully pleases God, and greatly delights his and the angels' eyes, just as immodesty and shamelessness offend them. For just as men delight to see queens adorned in royal cyclas, so angels delight to see men clothed and adorned with modesty. Whence the Bridegroom says in the Song of Songs vii, 1: "How beautiful are thy steps in shoes, O prince's daughter?" And St. Paul: "We are made a spectacle to the world, and to angels, and to men," 1 Corinthians iv. Thirdly, modesty greatly edifies neighbors: for they cannot perceive internal virtue unless through external modesty. The modest man is therefore as it were a statue of virtue. Such were the Essenes, who were so modest that in the assembly no one would spit, no one would make even the slightest hissing or noise, so that they appeared as angels. See concerning them Philo, Josephus, and from these Eusebius. I say secondly: Modesty is the effect and external act of virtue and internal composure, and therefore it is impossible that anyone should be continuously and in all acts modest and composed, unless he has first subdued and composed his internal habits, affections and passions. For external composure flows from internal, and, as Hugo of St. Victor says: "The habit of the mind is recognized in the state of the body." Wherefore angels, in order to teach us modesty, often appeared in an assumed body, so that in it they might express angelic habits and modesty; indeed, the divine Word itself was incarnate for this reason, that in the flesh He might express divine habits. Represent to yourself therefore the conversation and modesty of the angels and of Christ in the flesh, and in that as in a mirror behold yourself, and reform and conform your habits to that. "Act as if you were some god walking about on earth, and a holy angel in the flesh." I say thirdly: St. Thomas, II II, Question 160, Article 2, sets forth four species of modesty. The first, he says, is humility, which moderates the appetite for excellence. The second is studiousness, which moderates curiosity in knowing. The third is modesty, which moderates the senses and acts of man. The fourth is modesty of dress. But he takes modesty broadly: for properly modesty is the composure of the external man, whose acts are various. First, to compose modestly each member. Second, to compose habit and dress. Third, to compose gait and conversation. Fourth, to compose the senses, especially the eyes, that they be not wandering, but modest and downcast; the ears, that they be not open to vain, curious, detracting things; the tongue, that it utter not idle, harmful, cursing, angry, proud words, etc. For immodesty, petulance, and levity are opposed to modesty. Furthermore, modesty composes habits everywhere, for instance in the bedroom, in the oratory, in the school, in the temple, at table. Seculars especially observe priests and Religious at table, because excess in food, drink, and talkativeness easily occurs there. Let Religious therefore beware, and preserve modesty, especially when they are at the tables of seculars, if they wish to protect their honor, name and reputation. Wherefore if you are wise, so compose your eyes, countenance, voice, habit, gait, and all movements, that they may be fitting to God, that they may adorn you, that they may edify your neighbor: otherwise indeed honor lies hidden in the soul, dishonor is manifest in voice, countenance, habit: let the Religious know, let the priest think, that he carries about in his habit the honor and dignity of his rank, Order and monastery. For seculars judge and estimate others from one, and say: I saw one Religious of such an Order, or one priest of such a Church so modest, pious, devout; or so immodest, dissolute, irreligious: therefore the others are such. Would that each one thought this, and by it as by a bridle restrained himself: surely he would stir up a great opinion of himself and his community! I say fourthly: Modesty is especially observed in words, particularly in correction and chastisement. Let it therefore be humble, gentle, modest, sweet. Thus Christ corrected the Samaritan woman, saying: "Call thy husband," John iv. He did not say: Thou art a harlot; but gently by circumlocution led her, so that she herself would confess it willingly. Again, his life admonished more than his word: as also St. Basil, "whose speech was thunder, because his life was lightning," as the Nazianzen says in his Encomium. So St. Bonaventure was so modest, humble, sweet, devout, that all who heard or saw him were immediately captivated by his love. St. Mechtildis so cultivated silence that she seemed mute: but if anyone spoke with her, he thought he was hearing an angel. Thus her Life relates. St. Lucian was eminent in modesty, whom the Emperor Maximian did not dare to look upon closely, but through a veil, lest he be driven mad by him and become a Christian willy-nilly. See the words in Philippians iv, 5. I say fifth: The modes and means of acquiring modesty are various. The first is to think that one is placed in the presence of God, of angels and of men, and by them to be seen, heard, and noted everywhere. For we have been made a spectacle to God, to angels and to men. Thus our Edmund Campion, martyr of England: "Wherever," he says, "I shall be, I will remember that I am placed in the theatre of the world." For if we are modest and circumspect when we know that we are in the sight of the Pontiff, the Bishop, the King, or even the Rector, or a grave man, what shall we do knowing that we stand before God, and that He most deeply sees and contemplates us and all our things, so that He may judge and punish or reward them? Again, like Enoch, Noah and Elijah, to walk with God, and frequently to deal and converse with Him; likewise with the most holy angels, for thus we shall put on their manners. Think if an angel fallen from heaven were to deal with us, with what gravity, decorum, and honesty he would act: think that you and your soul are as it were an angel fallen from heaven. Moreover, pray to God that He may possess you and your heart, your mouth and tongue, your whole body and mind, compose and direct them to His praise, so that in all your movements and manners He Himself may be honored and glorified, and thus not so much you, but God through you may act, see, speak, and work. The second is internal modesty and peace of soul; for from it naturally follows external modesty, just as from a lyre whose strings are rightly composed in themselves follows harmonious sound. Wherefore the passions of the soul must be mortified and composed, especially ambition, anger, sadness. For just as in the sea there is tranquility if no wind is in it; but waves and tempest arise from the spirit and wind enclosed in it, which agitate and toss it: so also external composition or disturbance of manners arises from internal. St. Gregory of Nazianzus praises, in oration 41, his sister Gorgonia for mortification, modesty, modesty, contempt of the world, so much so that she desired to be dissolved and to be with Christ. Wherefore God revealed to her the day of her death; and because she had lived in complete peace of mind, He said to her immortally: "In peace in the selfsame I will sleep and rest." The third is to have monitors who note our manners, and admonish us if we are anywhere less composed. Thus St. Charles Borromaeus maintained two priests for this purpose, so that they would watch over all his actions, and freely admonish him if he did anything indecorously. Hence his whole life was so composed, neat and holy. That saying of Zeno in Laertius, book VII, is well known: Best is he indeed who obeys one who counsels rightly; for others see us more carefully than we see ourselves. The fourth is to reflect frequently on individual actions, whether we do anything immodestly and indecently in Mass, at table, in walking, in conversation, etc., and to correct it, and to apply ourselves constantly and strongly to correction through assiduous reflection, premeditation, prayer, until we have completely amended it: so that we may attain that of St. Ambrose, book I of the Duties, chapter xxii: "Let discussion be without anger, gentleness without bitterness, admonition without harshness, exhortation without offense." And soon after: "Let prayer be pure, simple, clear and manifest, full of gravity and weight, not affected elegance, but not lacking grace." The fifth is to consider the manners of Christ while He lived, preached, went about the villages and towns, and especially in His passion and on the cross; who, as St. Peter says, chapter ii: "Did no sin, neither was guile found in His mouth. Who when He was reviled, reviled not again; when He suffered, threatened not: but delivered Himself to him that judged Him unjustly." Truly, the consideration of the humanity of Christ is portentous, delightful, and most moving, that God deigned in it to deal with us, to eat, to teach, to journey, to suffer contradictions, mockeries, blasphemies, with the utmost equanimity and peace, so that it should shame a man to be angry, to be impatient, immodest, when he sees Christ showing Himself so meek, patient and modest, so as to teach us to imitate the same. Thus St. Bernard, sermon 45 in the Canticles: "When I name," he says, "Jesus, I propose to myself a man meek and humble of heart, benign, sober, chaste, merciful, and conspicuous in every honesty and holiness, and the same God almighty, who by His example may heal me, and strengthen me by His aid. I take therefore examples from the man, and aid from the mighty, etc. Always let Him be in your bosom, always in your hand, so that all your senses and acts may be directed to Jesus. Finally you are also invited: Put me, He says, as a seal upon your heart, a seal upon your arm." The sixth is to associate with the modest. To associate with Catos and Scipios, says Seneca. For the modest man makes others modest, just as God, being tranquil, tranquilizes all things; thus he who beholds one who is quiet and modest composes himself to quietness and modesty. St. Ambrose gives an example in Psalm cxviii, sermon 40, in the bird called the Icterus, which heals those with jaundice and draws their disease upon itself, as Pliny testifies, lib. XXX, cap. xi. St. Ambrose therefore says of it: "If there is such power in natural things, that the animal itself profits those with jaundice, so that even the body of the dead is said to be beneficial, if it be shown to those who have fallen into such a disease, can we doubt that the sight of the just heals? Do not even the very rays of the eyes seem to infuse a certain virtue into those who desire faithfully to see him? But just as the just man gladdens the heart of the innocent when he is seen, so also the wicked are tormented by the knowledge of the just, because they are even reproved by the silent conduct of the Saints. Chastity torments incontinence, liberality torments avarice, faith torments impiety." He brings the example of the basilisk, which if it sees a man first, kills him; but if it is seen by him first, it is killed, and from this he concludes: "Therefore if there is such power either in the eyes of the serpent, or in the eyes of man, that if one sees the other first, he can kill, is there not virtue in the eyes of the just man, who is filled with virtue by grace, especially since faith works so much that even she who touched the hem of the Lord's garment was healed, Matt. ix, and he upon whom the Lord Jesus fixed his gaze immediately drew healing grace from his eyes? Luke ix. But he who sees the just man ought to know what he sees: he does not see him in the body, not in his garment, not in his patrimony, not in his face, but he sees within, etc. Indeed in him who is without, we frequently behold him who is within." Such was St. Cyprian, of whom Pontius the Deacon says in his Life: "So much sanctity and grace shone forth from his mouth, that the grave countenance and the cheerful confused the minds of those beholding: neither was there sad severity, nor excessive affability, but a mixture of both, so that it was doubtful whether he deserved to be feared or loved, except that he deserved both to be feared and to be loved." St. Francis sent his followers to walk through the city, saying: "Go and preach," namely by your modest and religious bearing, and by this they moved the hearts of the citizens more than if they had preached to them. For the conduct of morals is a living sermon, that of words a dead one. The Pontiff, visiting St. Bernard at Cloisters with his Prelates, was so moved and compelled to contrition by the modesty of him and his monks, that many of them poured forth abundant tears from devotion. Thus it is in the Life of St. Bernard. I have recounted more things in verse 4. Humble. — "Humility is the virtue by which someone, from a most true knowledge of himself, becomes vile to himself," says St. Bernard, On the Degrees of Humility. Golden is the saying of St. Nilus found in St. Anthony in the Melissa, sermon 73 On the Modest: "Blessed is he whose life is exalted, but whose spirit is humble." And St. Chrysostom: "Nothing is so pleasing to God as to number oneself among the last." And St. Basil: "Let us be exalted in life, but humble in spirit; and though inaccessible in virtue, let access to us be most easy in our conduct." And Evagrius: "Modesty is the most secure armor of the mind," in the same place. Furthermore, St. Antiochus, sermon 70 On Humility: "The mark of true humility," he says, "is this: to hurl no insults at anyone, but to bear generously and with unbroken spirit those hurled at you by others. For just as the abundant abundance of fruits bends the branches of trees downward: so also the rich accession of virtues bends down and humbles the sense of a man possessing himself. Wherefore St. Ephrem, sermon 1 On the Overthrow of Pride, points out humility as the beginning and end of all goods. Dorotheus, doctrine 14, the absolute perfection of all virtues, indeed their foundation and cement, which binds them all together. St. Augustine, epistle 56, assigns to humility the first, second, third places, etc., in Christian wisdom: just as Demosthenes assigned to the orator the first, second, third places, etc., in delivery and action. The same, sermon 10 On the Words of the Lord: "You think," he says, "to build a great structure of loftiness; first think of the foundation of humility." And soon after: "Dig in yourself this foundation of humility, and you will reach the pinnacle of charity." And sermon 27: "Water flows to the humility of the valley, it swims away from the swellings of the hill." And sermon 157 On the Seasons: "See a great miracle. God is high: you raise yourself up, and he flees from you; you humble yourself, and he descends to you. Why is this? because the Lord is exalted, and he regards the humble, that he may lift them up; the high, that is, the proud, he knows from afar, that he may cast them down." St. Basil, Admonition to his Spiritual Son: "My son," he says, "strive for humility above all things; which is more sublime than every virtue, so that you may be able to climb to the pinnacle of perfection; since just institutions are not fulfilled except through humility, and the labors of many times are brought to nothing by pride. A humble man is like God, and bears him in the temple of his breast. But the proud man, since he is hateful to God, is like the devil. The humble man, though he may appear vile in appearance, is glorious in virtues; but the proud man, even if he appears comely in aspect and bright, yet his works manifest him to be useless, and through these his gait and movements his pride is recognized, and from his words his levity will be made public. He always desires to be praised by men, and boasts of virtues to which he is a stranger. He does not suffer himself to be subject to anyone, but always desires the first place, and strives to immerse himself in a greater degree. And what he cannot obtain by merit, he hastens to by ambition. He walks always swollen like an empty and vain wineskin. And just as a ship without a helmsman is tossed about by the waves, so also he is carried about among all his actions. The humble man, on the contrary, despises all earthly honor, and judges himself to be the last of all men. For even if he appears mediocre in countenance, he is eminent in the sight of the Lord; when he has fulfilled all the commandments of the Lord, he testifies that he has done nothing, and hastens to hide all the virtues of his soul: but the Lord makes known all his works, and brings them forth into the light, and makes his deeds wonderful, and will exalt him, and make him renowned, and in the time of his prayers he will obtain what he asks for."
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9. NOT RENDERING EVIL FOR EVIL, — not retaliating injury with injury, insult with insult. Peter does not here forbid just judgment and just vengeance, but that which is either exercised by private authority, or is inflicted not from love of justice, but from desire of revenge, or from hatred. Thus Hesselius. St. Paul agrees with St. Peter: "Not defending yourselves, dearest," says he, "but give place unto wrath," etc. See the things said there. Most excellently St. Chrysostom, homily 48 on Matthew: "Nothing," says he, "restrains those who harm so much as the patience and moderation of the harmed, etc. Fire is not extinguished by fire, but by water: thus injury and anger are not extinguished by retaliation of anger, but by gentleness, humility, and benefits." Following Chrysostom as his master, Isidore of Pelusium, his disciple, in book III, epistle 21 to Eustathius: "Enmity," says he, "should be written in water, that it may immediately flow from mind and memory: but friendship should be engraved in bronze, that it may continually adhere to the mind." Peter inculcates this to the faithful, because this is the apex of virtue: for in the tolerance of injuries and love of enemies consists the perfection of the Christian life. Whence St. Basil, prescribing the formula of perfect life to Religious and Anchorites, in his Admonitions to the Young, inculcates almost this alone: "Whoever," says he, "has once embraced the solitary life, O faithful man, and likewise a cultivator of piety, learn and be taught the formula of evangelical conversation; first bind your body to holy service; instruct your soul that it think nothing sublime of itself; direct your thoughts that they be pure; empty out the impulse of anger. Has someone done violence to you? for the sake of the one Lord add to him something more than he wishes. Have you been despoiled of something? do not bring your despoiler to law, nor settle the matter by litigation. Are you hated? love your hater. Are you struck by persecution? endure it. Has someone cursed you or spoken evil of you? exhort this one to knowledge of the insult inflicted, or certainly intercede for such a one. Be dead to the marking of sins for the future. Be configured to the cross of Christ. Transfer all the solicitude of your soul into the Lord himself, that you may finally deserve to be found where myriads of angels, the assembly of the firstborn, the very joyful thrones of the Apostles, the seats of primary authority of the Prophets, the scepters of the Patriarchs, the crowns of the Martyrs, the praises of the just. Among those just ones of old, that you may be chosen and numbered, desire with all your heart. In Christ Jesus our Lord. To him be glory forever. Amen." BUT ON THE CONTRARY BLESSING, — that is to say, bless those who curse you, repay curses with blessings, insults with praise, harsh words with gentle ones, and even evil deeds with benefits, as Christ commands, Matthew v, 44. St. Basil gives the reason in the Brief Rules, response 176, because those who curse and do evil to us are the occasion and cause of heroic patience, and therefore make us blessed, according to that saying of Christ, Matthew v, 11: "Blessed shall you be when men shall curse you," That religious man understood this, of whom in the Sayings of the Fathers, number 76, who the greater the injury and mockery he suffered, the more he rejoiced, saying: "These are they who provide us the occasion for our progress: but those who bless us trouble our souls. For it is written: For they that call you blessed, the same deceive you." And St. Francis, who commanded his followers to afflict him with insults and reproaches, and hearing them said: "May God bless you, because it is fitting that the son of Peter Bernardone hear such things." Thus St. Bonaventure in his Life. Seneca also praises, in book II On Anger, xxxiii, the saying of a courtier, "who when asked how he had obtained that rarest thing in the court, old age? By receiving injuries," said he, "and giving thanks." Most excellently Nazianzenus in Anthony's Melissa, part I, sermon 55: "Let us concede," says he, "something small that we may obtain something greater, namely concord: let us allow ourselves to be overcome, that we may overcome. Behold the custom of athletes and the contests of wrestlers, who often by the very fact that they have yielded, overcome their adversaries pressing upon them. It is good to overcome boldness by gentleness, and to make better those who do injury, which we tolerate by enduring. Each of us owes much to Christ. Let us give pardon, that we may obtain it; let us remit, that it may be remitted to us." In the Lives of the Fathers, in the Life of St. Apollonius, it is related that when he was afflicted with many injuries by Philemon the chorister, and was called impious, a seducer, and wicked, he answered: "May the Lord have mercy on you, my son, and may He not impute to sin any of these things which you have spoken." Compelled by this blessing, Philemon turned himself to Christ, and so gloriously underwent martyrdom with Apollonius on his behalf. This is what Christ commands His own, Matt. cap. v, vers. 43: "You have heard that it was said: You shall love your neighbour, and you shall hate your enemy. But I say to you: Love your enemies, do good to them that hate you, and pray for them that persecute and calumniate you." For, as St. Chrysostom says in the same place, "the time of prayer is the time of gentleness: therefore he who turns God away from his neighbour expels Him from himself." Indeed, as St. Augustine says, serm. 4 On the Saints: "He does injury to God, who constitutes himself judge, and God a torturer," when on the contrary Christ adds: "That you may be the children of your Father who is in heaven, who makes His sun to rise upon the good and bad, and rains upon the just and the unjust." BECAUSE IN THIS YOU ARE CALLED, THAT YOU MAY POSSESS BLESSING BY INHERITANCE (S. Fulgentius, lib. I to Thrasimund, reads of inheritance) — that is to say, You are called to this end, that through the endurance of injuries, namely by blessing those who curse, you may inherit the blessing of God both present and eternal, namely beatitude and eternal glory. You will ask why he calls the heavenly inheritance and felicity a blessing? I answer, first, because it itself is the supreme blessing of God, that is, the supreme gift: for God's blessing is efficacious, and the same as to do good. Second, because the elect who are to be adjudged to heaven by Christ on the day of judgment will be blessed, when they hear: "Come, you blessed of my Father, possess you the kingdom prepared for you from the foundation of the world," Matt. xxv, 34, to which Peter alludes here. Third, because he likewise alludes to Deut. cap. xxvii, vers. 13, where six nobler tribes bless those keeping the law of Moses, the less noble curse those violating it: by which scheme the eternal blessing of the elect and the curse of the reprobate to be inflicted by Christ on the day of judgment are represented. Fourth, because he fittingly signifies the reward of blessing by the name of blessing: for it is fitting that he who blesses those who injure him should be blessed and made blessed by Christ: indeed this has been promised by Him, and therefore is due. For He says Matt. v, 11: "Blessed are you when they shall curse you, and persecute you, and speak all that is evil against you, untruly, for my sake; be glad and rejoice, for your reward is very great in heaven." Fifth, because the felicity of the Saints consists in great part in blessing, that is, in the continual praise and jubilation of God: for the praise of God is the busy leisure of the Blessed, and the leisurely business. Note, that besides other virtues, the love of enemies and the endurance of injuries gives us a right to heaven, and opens it to us: just as on the other hand the memory of injuries, anger and bitterness, even slight, closes it to us; concerning which matter hear a memorable example. St. Anno, Archbishop of Cologne, a little before his death, was caught up by a vision into heaven, and saw a splendid assembly of holy Bishops of Germany and Gaul of his time, and among them a splendid seat prepared for him, to which when he proceeded, he was prohibited by Arnulph, Bishop of Worms, who said that first a certain stain which he had on his garment at his breast must be washed away from him. Upon waking he understood this stain to be the memory of an injury, and bitterness of mind toward the citizens of Cologne, because they had expelled him. Wherefore immediately he was reconciled with them, and thus wiped away the stain, and a little later passed into heaven completely spotless. Thus narrates Lambert of Schaffhausen in Description of the Years, to the year of the Lord 1075. Finally, to this opinion of St. Peter pertains that saying of Clement of Alexandria, lib. IV Strom.: "I marvel," he says, "at Epicharmus, who openly says: If you are pious in mind, you will suffer nothing evil when dead. The spirit remains above in heaven." And the lyric poet singing: "But the souls of the impious fly under heaven in bloody sorrows, under the yokes of evils that cannot be escaped; but the minds of the pious will dwell in the heavens, singing the great blessed song in hymns."
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10. WHO INDEED WISHES TO LOVE LIFE, — that is, who desires and loves life, namely a long and prosperous life, and in heaven an eternal and blessed one, as if to say, Who wishes to live happily, both in this life, and rather in the future one. Whence Clement of Alexandria explains it thus: "Who wishes to become eternal and incorruptible." St. Peter proves what he said, namely that blessings should be given to those who curse, so that we may possess blessing as an inheritance, from Psalm xxxiii, 13, where it is said: "Who is the man that will love life, and desire to see good days? (for which St. Peter, with words only slightly altered, says: "Who indeed wishes to love life, and to see good days"). Refrain thy tongue from evil," etc. AND TO SEE GOOD DAYS. — "To see," that is, to feel, to rejoice, to enjoy. For to see and sight in Scripture is taken for any sense and taste by catachresis. "Good days" are called convenient, joyful, happy, both of this and rather of the future life, namely days of grace and glory. Whence Clement of Alexandria explains "good days" as holy. For, as St. Augustine says in Psalm xxxiii: "Always evil days in the world, always good days in God." And St. Basil there: "The days of this age are evil, because this age itself, being the measure of the world, concerning which it is said that the whole world is placed in evil, is assimilated to the nature of the world, by which it is measured: the parts of this time are the days themselves; therefore the Apostle says: Redeeming the time, because the days are evil. And Jacob: The days, he says, of my life are few and very evil (that is, miserable and full of hardship). Therefore good days, says St. Basil, are not of this but of the future age, "and those which this sensible sun brings about are fleeting and perish." But concerning future ones it is said: "Better is one day in thy courts above thousands," Psalm lxxxiii, 11. LET HIM REFRAIN HIS TONGUE FROM EVIL: — for an unrestrained but unbridled tongue, a talkative one, brings about evil days, that is miserable and calamitous ones: see the sayings of James III, 2 and seq. AND LET HIS LIPS NOT SPEAK GUILE. — "Guile" the Greeks define as hidden harm with a good appearance. "Good bark with a blemish underneath," says the Eugubine in Psalm xxxiii. See the sayings verse 1.
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11. LET HIM TURN AWAY FROM EVIL, AND DO GOOD. — By these two precepts is concluded all the law of justice, all the norm and prescription of virtue. LET HIM SEEK PEACE — with God, with himself and with his neighbours. This peace Christ brought down from heaven to earth as a divine gift. Whence at his birth the angels sang: "Glory to God in the highest, and on earth peace to men of good will," Luke cap. ii, vers. 14. Hence Isaiah celebrated and foretold it earnestly cap. ii, 4, and cap. xi, 6 and seq. AND LET HIM PURSUE IT. — Διωκέτω, that is, let him pursue it with fixed eyes, with all his heart and effort, as a hunter pursues a hare. Thus St. Jerome to Rusticus. For this peace surpasses all understanding, Philip. iv, 7. This as a queen sits on the throne of the soul, and its powers, senses and members it rules tranquilly and cheerfully, according to that: "Let the peace of Christ rejoice in your hearts," Coloss. iii, 15. See the sayings there. Truly St. Augustine in De Continent., cap. vii: "Perfect peace," he says, "will be ours then, when our nature, clinging inseparably to its creator, nothing will oppose us from ourselves."
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12. Because the eyes of the Lord are upon the just. — That is to say, the Lord will regard the just with benign, paternal and beneficent eyes, those who shall have kept the precepts already mentioned. AND HIS EARS UNTO THEIR PRAYERS, — so that He may hear and grant them, assent to them and bestow what they ask. BUT THE FACE OF THE LORD UPON THEM THAT DO EVIL. — "Face," namely angry, fierce and threatening, so that He may see evils and the evil with indignation and punish them. Hence Aben-Esra and the bishop of Gubbio in Psalm xxxiii, for "face," translate "wrath"; whence also follows: "That He may destroy the memory of them from the earth." Thus the Latins call one "facetious" who is morose, sullen and harsh. This is a great incentive to decline from evil and to do good, namely to think that God, as it were an agonothete, regards the good and good deeds with a pleasant face, so that He may reward; the evil and evil deeds with a stern and threatening face, so that He may punish most severely. "Nothing," says Tertullian, in the book On Penance, chapter vi, "is hidden that shall not be revealed: however great the darkness you may have spread over your deeds, God is light, and His eyes are brighter than the sun, looking round upon all the ways of men, and the deep abyss, and the hearts of men, seeing into hidden places." Moreover, since God is incorporeal, He does not have eyes and a face, but eyes are called the very brightest acuity of His mind, by which He sees all things; face is called the very same intuition of His, how terrible it is to the impious, one may gather from the fact that the face of Christ the man and judge on the day of judgment will be so dreadful to the reprobate that they themselves will wish to remain in hell and not depart from it into the valley of Josaphat, lest they behold Him; and by it they will be forced to be struck down. Whence "kings and princes," says St. John, Apocalypse chapter vi, verse 16, "will say to the mountains and to the rocks: Fall upon us, and hide us from the face of Him that sitteth upon the throne, and from the wrath of the Lamb: for the great day of their wrath is come, and who shall be able to stand?". Think of this face when the demon tempts you, when in secret concupiscence solicits you to sin. Truly Boethius: "A great necessity," he says, "is incumbent upon us of acting well, when in the sight of the judge who sees all things we do all things." And Clement of Alexandria, book V of the Stromata: "There is," he says, "no one so great as to surpass justice, nor so small as to escape notice." And St. Bernard in the Meditations, chapter vi: "Him," he says, "we ought always to have before our eyes, through whom we are, live and are wise." In the Life of St. Dosithaeus we read that he received this lesson of life from his master the Blessed Dorotheos: "Never let God depart from your heart. Always think God present to you, and that you stand before Him," and he, constantly meditating on this, turned himself from a military and dissolute life to a religious and holy one. St. Ephrem, in the treatise On Patience: "Always," he says, "remember God, and your mind will become heaven." St. Jerome in Ezekiel chapter v: "The memory of God excludes all wickedness." Clement of Alexandria in the third book of the Paedagogue, v: "By this alone it comes about that one never falls, if he believes God to be always present to himself."
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13. AND WHO IS HE THAT WILL HARM YOU, IF YOU BE ZEALOUS OF THAT WHICH IS GOOD? — "Good," that is, of goodness, as the Syrian and Vatablus translate it, for in Greek it is τοῦ ἀγαθοῦ μιμηταί, that is, imitators of good (in the genitive). By good understand either God and Christ with St. Augustine, sermon 107 On Diverse Matters, chapter vi and vii; or rather the good itself that is honest, namely virtue, of which he spoke a little before: "Let him decline from evil and do good;" for to this it refers. Thus Lyra, Hugo, Cajetan and Thomas Anglicus. For honest good is as it were the idea and norm of virtue, which is proposed to all for imitation, so that they may express it in their conduct and depict it in themselves. Thus St. John says, epistle chapter III, 11: "Dearest, imitate not evil, but that which is good." Truly St. Prosper, epigram 1: Perfectly, he says, good is he and truly called innocent, Making nothing that harms himself or anyone. For whoever strives to injure another, first Shall strike himself with his own dart. The word "zealous" signifies vehement zeal and ardor for good, or virtue, and that it ought to be loved and pursued more ardently than a bridegroom loves and pursues his most beloved bride. To this pertains that saying: "He who does not zealously pursue does not love;" and that of St. Ambrose, On the Institution of Virgins, chapter xi: "Why," he says, "do we labor rather for the world, and defraud our soul of such great goodness, we who ought to serve no one but this Lord alone?" Thus indeed nothing and no one will harm us. Truly St. Augustine in the place cited a little before: The impious man, he says, harms himself, not another, whom he wishes to harm. And St. Chrysostom wrote his final work to Olympias, in which he sings this swan-like voice, and confirms it with many examples: "That no one is harmed except by himself;" it is found in volume V of his works. St. Peter meets an objection. For someone will say: If we decline from evil and follow good; if we tolerate evils and do not avenge them, we shall be exposed to the injuries and robberies of all. St. Peter answers: No one will be able to harm you, in Greek κακῶσαι, that is, to afflict you, if you follow the good of patience and virtue, both because virtue overcomes all evils; and because God is the guardian and protector of virtue and of those who study it. Wherefore "to those who love God all things work together unto good," Romans viii, 28. This is what the Church professes in prayer: "No adversity will harm us, if no iniquity rules over us." Thus Valerianus with his fiery gridiron did not harm St. Lawrence, but benefited him, because it kindled his charity more. Thus all adversities rushing upon St. Job as it were in one column did not harm him, but showed his strength of mind to the whole world. Thus the Arians persecuting St. Athanasius continually by land and sea increased and illustrated his virtue. Thus Decius, Aurelian, Nero, Domitian, Diocletian, with their torments did not harm St. Vincent, St. Sebastian, St. Maurice, St. Tiburtius, St. George and the other Martyrs, but adorned them with the laurels of martyrdom, nor were they to them anything other than craftsmen and goldsmiths of heavenly crowns. Excellently Origen, homily 23 on Numbers: "High things," he says, "are arranged in this world so that nothing whatsoever is idle with God, even if that thing be evil. God does not make malice, yet when He could prohibit it once it has been found by others, He does not prohibit it, but uses it together with those by whom it is held for necessary causes. For through those themselves in whom malice exists, He makes clear and approved those who strive toward the glory of virtues. For if malice were destroyed, there would surely be no one to oppose virtues. But virtue having nothing contrary to it would not become clear, nor would it become more splendid and more thoroughly tested. But virtue not tested and not examined is not virtue." He gives an example in Joseph: "Take away the malice of his brothers, take away the envy, take away that whole parricide plot by which they raged against their brother, so much so that they sold him. If you remove these things, see how much of God's dispensation you have destroyed. For at the same time you cut off all those things which were done in Egypt not only through Joseph but also through Moses for the salvation of all: Egypt would have perished, and the neighboring regions would have perished from famine, Israel itself would have been destroyed. Nowhere the plagues upon the Egyptians, nor those mighty works which God did through Moses and Aaron. No one would have crossed the Red Sea with dry feet, no one would have entered the promised land, mortal life would not have known the food of manna. No streams of water would have burst forth from the rock that followed. The Law given by God to men would not have been." And further below: "If you take away the malice and betrayal of Judas, you will have taken away likewise the cross and the passion of Christ: and if there be no cross, principalities and powers are not despoiled, nor are they triumphed over on the wood of the cross. If the death of Christ had not been, surely neither would the resurrection have been, nor would there have existed any firstborn from the dead, nor would there have been hope of resurrection for us. Take away sin and the malice of the devil, and at the same time you take away from us the struggle against his snares, nor will the crown of victory be awaited by him who has fought lawfully. If we did not have those who would stand against us, there would be no contests, nor would rewards be set for the victors, nor would the kingdom of heaven be prepared for those who conquer: neither would this momentary and light tribulation of ours work for us a weight of glory above measure in the future. And this is very wonderful, that God uses evil vessels for a good work." Origen taught this not only by word but also by example. For he burned with desire for martyrdom, and as a boy he would have rushed toward it, had not his parents hidden his clothes, as Eusebius testifies.
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14. BUT AND IF YOU SUFFER ANYTHING FOR JUSTICE, BLESSED ARE YOU. — He alludes to, indeed cites that saying of Christ, Matthew v, 10: "Blessed are they that suffer persecution for justice' sake, for theirs is the kingdom of heaven," for which Clement, book IV of the Stromata, III, reads: "Blessed are they that suffer persecution for justice, and for my sake, for they shall have a place where they shall not suffer persecution." Note first, that "but and if you suffer anything," that is to say, whatever you suffer is light and as it were nothing: "For the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us." Note secondly, "for justice," that is, because you are just, because you are Christians, because you follow "justice," that is, virtue, for example because you keep God's law, chastity, temperance, the statutes of the Church or of a religious order, because you protect the property of wards, faith, the fields and property of the Church, because you strive for the reform of the Church, of the Clergy or of a monastery. For although Philosophers seem to have suffered for justice, as Socrates for the doctrine of one God; yet where true faith is not, nor charity, there neither is true justice, as St. Augustine says, epistle 50 Against the Donatists after the Conference, chapter xvii. Justice therefore here is not taken properly and strictly for the virtue which renders to each his due, but generally for any virtue whatsoever. For a martyr is one who suffers death, not for justice alone, but also one who suffers for faith, chastity, or any other virtue, as theologians teach everywhere. Thus St. Agnes, St. Felicula and other virgins slain for chastity, are martyrs. Thus the Maccabees slain for the law of Moses, and namely for temperance, because namely they were unwilling to eat pork forbidden by law, are martyrs. Thus St. Thomas of Canterbury, St. Stanislaus, and others slain for ecclesiastical liberty, are martyrs. Furthermore, St. Augustine rightly says, book III Against Crescentius, XLVIII: "A martyr, he says, is made not by punishment, but by the cause." Note thirdly: Those suffering for justice are blessed, with a blessedness both of reality and of hope. Of reality, because they possess the good of patience, which has a perfect work, James i, and therefore is blessed and makes blessed: for the blessedness of this life consists in patience and charity. Of hope, because they certainly hope for the kingdom of heaven promised to the patient, as Christ adds and explains, Matthew v, 12. Add that God is present to the patient, and increases their strength, hope, charity, etc., and soothes them with wonderful consolations, according to that of St. Paul: "For as the sufferings of Christ abound in us, so also by Christ doth our consolation abound," II Corinthians i, 5. Wherefore St. Cyprian, book IV, epistle 6 to Tibaritan: "The Lord, he says, wished us to exult in persecutions, because when persecutions occur, then crowns of faith are given, then the soldiers of God are proved, then the heavens are opened to Martyrs." The same, in the Exhortation to Martyrs: "This (martyrdom), he says, is a baptism greater in grace, more sublime in power, more precious in honor: a baptism in which angels baptize; a baptism after which no one sins anymore; a baptism which consummates the increase of our faith; a baptism which, as we depart from the world, immediately joins us to God. In water baptism remission of sins is received; in blood, a crown of virtues." BUT THE FEAR OF THEM (who afflict you and make you suffer on account of justice) fear ye not. — "Fear," that is, terror, threats and blows: for otherwise fear would fear, not be feared; but it fears not fear, but the thing to be feared. It is therefore a metonymy. For fear is put not for the act of fear, but for its object, namely for the things that inspire fear, which are threats, racks, swords, fires, the cross, death; whence the Syriac translator renders it, neither be ye afraid of those who inspire terror in you. The faithful therefore ought to fear none of these things, both because in themselves they are brief and light, and because the grace of Christ makes them superior to all these things, and because through these they pass on to the crown and eternal kingdom. "For death, the penalty of one being born, if it be paid for justice and piety, becomes the glory of one being born again," says St. Augustine, book VI of the City of God, chapter xii. Wherefore St. Ambrose in Psalm cxviii, octon. 21: "Therefore," he says, "let not the just man be broken by any injuries, let him not be moved by any dangers, let him not be tried by any storms, whether death come upon him, or life, or the angels of heaven, nor let him be cast down by adversities, nor lifted up by prosperity, nowhere let his affection be weak." And after much more: "Where there is peace and much peace, there the cross of Christ is not a reproach, but a salvation. The cross of Christ was not a reproach to Peter, because it gave him such glory that he honored Christ by inverted footsteps, fearing lest if he were crucified in the same manner as the Lord, he should seem to have desired the glory of the Lord. The cross therefore is a reproach to the unfaithful, but to the faithful a grace, to the faithful a redemption, to the faithful a resurrection, because the Lord suffered for us, because that redeemed us by blood, because that by resurrection recalled us to paradise." Thus St. Ignatius did not fear lions, but desired them; whence in his epistle to the Romans: "Let," he says, "fire, the cross, beasts, the breaking of bones, the division of members, and the crushing of the whole body, and the torments of the devil come upon me, so long as I may enjoy Christ." "And when he had already been condemned," says St. Jerome in the Ecclesiastical Writers, concerning Ignatius, "to the beasts, and heard the roaring lions eager for suffering, he said: I am the wheat of Christ, I shall be ground by the teeth of beasts, that I may be found pure bread;" for the just man is confident as a lion, fixed namely in God, he says: If the broken world should fall in upon us, The ruins shall strike us unafraid. Thus the Confessors and Martyrs stood before judges and Emperors unafraid, nay, they terrified and struck down those judges by their constancy and courage. Thus St. Andrew struck Aegeas by calling him a son of the devil, and threatening him with the eternal fires of hell. The Maccabees did the same to King Antiochus the tyrant, II Maccabees vii. To say nothing of others, in this matter St. Hilarius excelled, who with undaunted and lion-like spirit resisted the Emperor Constantine, an Arian who raged against the Orthodox and threatened them with utter destruction, and repressed his fury, reproaching him to his face with all his crimes and sacrileges, and calling him Antichrist. Hear in his Apology to Constantius his free, fiery and adamantine voices, worthy of a Bishop and Martyr, indeed worthy of Hilarius: "And would that, almighty God and Creator of all things, Father of our one Lord Jesus Christ, you had granted to my age and time that I might have fulfilled this ministry of my confession in you and in your Only-begotten Son in the times of Nero or Decius! Nor would I, through the mercy of the Lord your God and Son Jesus Christ, have feared the rack, burning hot, I who would have endured the cutting of Isaiah; nor would I have feared fires, among which I would have remembered the Hebrew children singing; nor would I have avoided the cross and the breaking of my limbs, after I had recalled the thief translated into paradise; nor would I have trembled at the deep sea and the Pontic tide swallowing up the flood, since through Jonah and Paul you had taught the faithful that life is in the sea. Against enemies openly hostile, that struggle would have been blessed for me. But now we fight against a persecutor who deceives, against an enemy who flatters, against Constantius the Antichrist, who does not strike the back, but caresses the belly; who does not proscribe unto life, but enriches unto death; who does not thrust into prison unto freedom, but honors within the palace unto servitude; who does not vex the sides, but occupies the heart; who does not cut off the head with the sword, but kills the soul with gold; who does not threaten fires publicly, but kindles a private hell; who does not strive lest he be overcome, but flatters that he may rule: he confesses Christ, that he may deny him; he seeks unity, that there may be no peace; he suppresses heresies, that Christians may not exist; he honors priests, that they may not be Bishops; he builds the roofs of churches, that he may destroy the faith. You he carries in words, you in his mouth, and he does absolutely everything, that you, as God, may not be believed to be a father." And after a few intervening words: "I proclaim to you, Constans, what I would have said to Nero, what Decius and Maximian would have heard from me: you fight against God, you rage against the Church, you persecute the Saints, you hate the preachers of Christ, you take away religion, you are a tyrant not merely of human things, but of divine things. These things are common and shared between me and those others; but now receive what is peculiar to you: you falsely claim to be a Christian, you are a new enemy of Christ; you anticipate Antichrist, and you work his secret mysteries. You establish faith, living against faith; you are a teacher of the profane, ignorant of the pious; you give bishoprics to your men, you exchange good men for bad; you commit priests to custody, you station your armies to terrify the Church. You convene synods, and compel the faith of the Westerners to impiety: you terrify those shut up in one city with threats, you weaken them with hunger, you destroy them with cold, you corrupt them with dissimulation. But the Easterners you nurture in artificial dissensions, you draw out the mild, you instigate supporters, you are a disturber of the old, you are profane toward the new. You accomplish all things most cruelly, without the envy of glorious deaths. With a new and unheard-of triumph of ingenuity you overcome the devil, and you persecute without martyrdom. We owe more to your cruelty, Nero, Decius, Maximian; for through you we have overcome the devil. The blood of the blessed martyrs everywhere is received; while in these the demons roar, while diseases are driven out, while works of wonder are seen; bodies are raised without snares, and with women suspended by the foot their garments do not fall upon their faces, spirits are burned without fires, they confess without the interrogator's increase of faith. So you, most cruel of all cruel men, rage against us with greater loss and lesser pardon. You creep in with a flattering name, you kill under the appearance of religion, you accomplish impiety, you, a false preacher of Christ's faith, extinguish Christ's faith. You do not even leave the wretched with excuses, that they might present to their eternal judge their punishments, and some scars of the torturers' bodies, that weakness might defend necessity. Most wicked of mortals, you so temper all the evils of persecution, that you exclude both pardon in sin and martyrdom in confession. But your father, that artificer of human deaths, taught you this: to conquer without contumacy, to cut the throat without the sword, to persecute without infamy, to hate without suspicion, to lie without understanding, to profess without faith, to flatter without goodness, to do what you will, and not to reveal what you will." And be not troubled. — For the just man indeed fears at times, but is not troubled. Isaiah has: "Fear not," for this entire passage is cited by St. Peter from Isaiah viii, 12, where we read thus: "Fear not their fear, neither be ye troubled. Sanctify the Lord of hosts himself (that is, that you celebrate him as holy, worship him, glorify him): he shall be your fear and he shall be your terror; and it shall be unto you for sanctification." See what is said there, lest I be forced to repeat it here. Note here: nothing so much dispels fear and makes a man undaunted in all things as holiness and sanctification, that is, hope, love and praise of God. For he who fears, that is, reveres, hopes in and loves God, does not fear men, nor desires to please men, or fears to displease them, but God alone. For, as St. Hilary says in Psalm III: "To wish to please men alone is to displease God." But to please men so that they may be saved, "this is not to please men, but God, since by that which pleases God, it must also please men. For from the cause of pleasing God, the cause of pleasing men also becomes probable."
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15. ALWAYS PREPARED TO GIVE A DEFENSE (in Greek ἀπολογίαν, that is, a defense) TO EVERYONE WHO ASKS YOU FOR A REASON FOR THE HOPE THAT IS IN YOU. — The Syriac [version reads], concerning the hope of faith, that is, concerning the hope which faith begets and sharpens, according to that passage in Hebrews xi, 1: "Faith is the substance of things to be hoped for." Whence St. Fulgentius, book I to Thrasimund, reads, concerning faith and hope. For because the infidels pressed the first believers in Christ and asked them, why do you believe in a man crucified and slain? Why do you embrace such a rigid law of Christ? Why do you endure so many and such great torments and martyrdoms for it? On account of this, St. Peter commands them to have ready what they should answer to them, namely that they believe in Christ crucified, not on account of his own, but on account of our sins, that he might expiate them, and therefore that he rose on the third day from death to glorious life; wherefore they believe in him, that he is the Redeemer of the world and the conqueror and triumpher over sin, death and hell. Again, they suffer such great things with him and for him, because with certain faith and hope they believe and hope that through him and with him they will go to heaven, and at the end of the world together with the body will rise again to blessed and eternal life, in comparison with which all the delights of this world, and all the threats and punishments are nothing other than the trifles of children. For the Martyrs answered this to the infidels everywhere with great freedom, ardor and spirit, as we read in their Acts, and namely in the Acts of St. Cecilia, who, when asked by infidels why she squandered her youth, nobility, wealth and life for Christ? answered with such alacrity and ardor that she did this to repay Christ who died for her; and therefore she most willingly died for him, and was certain that for this contempt of life she would receive a better life, indeed a blessed and eternal one, so that she converted four hundred to Christ. Wherefore the heretics wrongly urge from these words of St. Peter that unlearned laypeople dispute with them concerning faith: for this pertains to priests and doctors. St. Peter demands a response, not a disputation, and one to be given to infidels in the origin of the Church, not to heretics, with faith already confirmed by the consensus of all ages. Laypeople therefore, when asked by heretics why they believe, for example, that Christ is present in the Eucharist? should answer: Because the Church believes and has believed this in every age, which is the pillar and foundation of truth, as the spouse of Christ, governed and protected by the Holy Spirit, wherefore it is foolish to call this into doubt after so many ages. Thus Tertullian, in the book On Prescription Against Heretics, chapter xvii, where he also adds the reason: "For," he says, "the confrontation of Scripture will profit nothing, unless plainly so that either one enters into an overturning of the stomach, or of the brain." Hear Bede: "In two ways," he says, "we ought to give a reason for our hope and faith to those who ask for it. First, so that we make known to all the just causes of our hope and faith, whether seeking faithfully or unfaithfully. Second, so that we always keep the very possession of our faith and hope unviolated, even amid the pressures of adversaries, showing through patience, which we have learned to keep reasonably, for the love of which we neither fear to suffer adversities nor to undergo death." Origens excelled in this praise, who constantly gave a reason for his faith and hope and ours to all, and therefore, teaching tirelessly, reading and writing, he became a teacher of the faithful, a catechist of the infidels, a father of martyrs, so that that saying of Horace concerning the Greeks may justly be accommodated to him: To Origen genius, to Origen the Muse gave to speak with rounded mouth, sparing of none but Christ. Hence he was surnamed Adamantius. For Adamant obtained the name of the unconquered, because, although it is most brilliant, it yields neither to the hardness of steel, nor to the blows of hammers and fires. But the soul of Origen was adamantine, inasmuch as neither the austerity of life, nor perpetual labors, nor harsh poverty, nor the dishonesty of rivals, nor fear of torments, nor any form of death could move it in the slightest from his holy purpose. His style is vivid, distinct, clear, and by its very brevity avoids tedium. He loved what he spoke of and speaks of what he loved with pleasure: therefore it burns. When he treats of martyrdom, you perceive a certain enthusiasm. Wherefore that beloved adamantine one begot many Bishops, Doctors and Martyrs as adamants to Christ, such as St. Gregory Thaumaturgus, Athenagoras, Theodore, Ambrose, Firmilian, Clement of Alexandria, and many others. Would that the elder and more honored one had not cast a stain upon his glory! Finally, St. Peter carefully says "prepared," not "giving," because we ought always to be prepared, but not always actually to give a reason for our faith and hope, for example when mockers ask for a reason in order to mock, when they are incapable, when through this asking harm or danger is created for those asking or for others, according to that saying of Christ: "Give not that which is holy to dogs, neither cast ye your pearls before swine," Matthew vii, 6.
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16. But with modesty and fear, — that is to say, Give a reason for your hope and faith to those who ask for it, but not arrogantly and impudently, but modestly and timidly and reverently. For thus one ought to speak of God and divine things, as Nazianzenus teaches, oration 26 On Moderation to be Observed in Disputation. For "with modesty" in Greek is μετὰ πραΰτητος, that is, with gentleness; the Syriac version has it with humility: for modesty is the companion and sure index of gentleness and humility. Most excellently St. Athanasius, or whoever is the author, in the Exhortation to Monks: "More," he says, "by the exhortation of kindness, and by an enticing allurement showing the way of truth, does he open the cloud of error, so that not each one begins to be dragged, but to follow the one going before; always the harder things must be bent, lest the inclination bent by force, before it comes to a circle, breaking apart, should pour forth fragments." HAVING A GOOD CONSCIENCE. — For a good conscience is safe, and fears nothing, and gives force and efficacy to speech and apology, especially when through pure and holy conversation (as is customary) it exhibits itself to be observed by men. Thus Oecumenius. St. Peter, he says, "takes counsel that responses be approved also by our life, which is what he calls conscience;" and soon after: "so that you also bear good actions before you. For if you act humanely and gently, and prove that your conscience is good, that is, that you are conscious of good things and not of evil things, as those who calumniate you say." Most excellently Cicero in the Tusculan Disputations: "There is no theatre," he says, "greater for virtue than conscience;" and Juvenal, satire 13: This is the sum of good, a mind conscious to itself of what is right. More excellently still St. Bernard, sermon 71 on the Song of Songs, explaining that passage, I am the flower of the field and the lily of the valleys: "Manners," he says, "have their colors, and they have also their odors: odor in reputation, color in conscience. The goodness of your work gives it color, and the intention of your heart; odor, the example of modesty and virtue. The just man is a lily white in himself, but fragrant to his neighbor: to his neighbor we owe reputation, to ourselves we owe and provide conscience. THAT IN THAT WHICH THEY DETRACT FROM YOU, THEY MAY BE CONFOUNDED. — For when by holy conversation you powerfully refute their detraction and calumnies, they blush at the falsity and calumny of their own. This is what he said in the preceding chapter, verse 12: "Having your conversation good among the Gentiles, that in that which they speak against you as evildoers, they may, by the good works which they shall see in you, glorify God in the day of visitation." To this pertains that saying of Origen, homily 7 on Judges: "Let the patience of Christians overcome the shamelessness of persecutors;" let angelic chastity overcome the calumny of unchastity; let profound humility overcome pride; let holy sobriety overcome gluttony; let the abundance of almsgiving overcome avarice, etc. That the first Christians in the time of St. Peter and afterwards did this studiously is evident from the letter of Pliny to Trajan, and from the Apologies of Justin, Athenagoras, Tertullian, Arnobius and others, so much so that Justin in his Apology to Antoninus asserts that many Gentiles, by the example of the holiness of Christians, changed their ways, and from cruel and savage became human and mild, while "they perceived the patience of those (Christians) tolerating injuries, or experienced their faith in contracts."
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17. IT IS BETTER INDEED TO SUFFER WHILE DOING GOOD (IF THE WILL OF GOD SHOULD WILL IT) — namely if God should will us to suffer, if He should send afflictions upon us, or permit them to be sent. He adds this for the consolation of the faithful, so that they may know that nothing bitter befalls them except by the nod and ordinance of God, who orders all things to His glory and their salvation. Let them therefore resign themselves into the hands of God the Father, and His divine providence concerning them, and let them not doubt that God will give them strength to suffer, and thereafter the crown of patience. Thus Oecumenius. Bede says he rebukes certain ones who, if they suffer for a fault, bear it patiently; but if they suffer innocent, they murmur, and thus they lose the good of innocence through the fault of impatience, when rather they ought to increase and adorn it by the merit of patience. Thus Socrates condemned to death, when Apollodorus was lamenting and saying: "You will die innocent." "What," said he, "would you prefer that I die guilty?" That death therefore is to be undertaken more willingly, in which the innocence of the charge excuses one. Thus Xenophon in the Apology of Socrates. Otherwise St. Augustine reads it in On the Good of Perseverance, Book II, namely, "if the Spirit of God should will," and thus explains it, as if to say: If the Spirit of God shall have given, and breathed upon you the gift of patience, by which you may suffer hardships strongly for God and Christ. THAN DOING EVIL, — as if to say: It is good to suffer while innocent, but it is better to suffer while innocent. Whence you may gather that it is good for evildoers to suffer and be punished; for this is an act of vindictive justice, by which both past crime is avenged, and satisfaction is made to the commonwealth for each injury and scandal: wherefore thieves and robbers, while they are punished and patiently endure their penalty, perform an act of virtue, not of one alone, but of several, namely of penance, patience, justice, by which for the injury inflicted upon God, neighbor, and the commonwealth, they make satisfaction by suffering, and are set as an example to the wicked, so that by fear of like punishment they may restrain themselves from crime. As therefore the greatest evil of sins is impunity, so the greatest good of them is punishment. Bede speaks excellently here: "If I were given the choice," he says, "I would prefer with St. Tobias to be subject to just stripes, whether divine or human, than to be drawn from injustice by the force of stripes to the pursuit of justice. And again I would prefer to be drawn back from faults by the scourge (as Saul was), than for the incurable weight of sins to be subjected to eternal vengeance, as Elymas was." Indeed, a sign of eternal reprobation is when thieves and the wicked are allowed by God to range unpunished, and to triumph in their crimes and die. A sign of divine election is if He delivers them into the hands of justice: for then through Confessors they are led to contrition and change of heart, and dispose themselves to die piously. Indeed, a wise man did not say rashly that "proportionally more ascend to heaven from the gallows than from the bed." The Gentiles saw the same thing in shadow. Cato the Censor used to say that "he would prefer to receive no gratitude for a benefit conferred, than not to give punishment for an evil perpetrated," signifying that nothing is more dangerous than impunity, which always invites to worse things. He also said: "A magistrate who should grant impunity to evildoers ought to be buried under stones as most pernicious to the commonwealth." He also said, "he would forgive all sinners, except himself." Very different from him was Maevius, who, censuring others, pardoned himself everything. He pardons himself, whom repentance does not touch; he does not pardon, who takes punishment upon himself, or willingly submits to that imposed by a judge. Thus Plutarch in Roman Apophthegms. Agesipolis, son of Cleombrotus, when someone said to him that he had been a hostage with his equals: "Rightly," he said, "for it is fitting that we bear our sins and our faults." Socrates held that cities are best governed when the impious give satisfaction, as Plato testifies. Solon, when asked "in what the safety of the commonwealth consisted," said: "If the good are invited by rewards, the bad are restrained by punishments," as Cicero testifies to Brutus. Where he adds that Lycurgus said the same, who was the lawgiver of the Lacedaemonians, as Solon was of the Athenians. Bias, about to condemn a defendant to death, wept, and when someone said: "Why do you weep, when it is in your power either to acquit or to condemn a man?" he answered: "Because it is necessary for nature indeed to grieve, but for the law to prevail." Thus Maximus, Sermon 6. Junius Brutus and Manlius Torquatus condemned their own delinquent sons to death, so that they might establish public legal discipline with their own blood, lest anyone violating it promise himself impunity.
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18. BECAUSE CHRIST ALSO DIED ONCE FOR OUR SINS (thus the Greeks read ἀπέθανε; others however read ἔπαθε, that is, suffered) just for the unjust. — He proves that the faithful, although innocent, ought to suffer by the example of Christ, who, innocent and just, suffered for the unjust, namely for the sinners of the whole world, whose sins he took upon himself to expiate. He therefore sets before them this example of their leader as something to be continually looked upon and imitated, as he also did in the preceding chapter, verse 21, and in the following chapter, verse 13. Jeremiah does the same thing, Lamentations IV, 20, saying: "The spirit of our mouth, Christ the Lord, was taken in our sins, to whom we said: In thy shadow we shall live among the nations." Let us therefore suffer for Christ, because he himself suffered for us: he was innocent, we guilty; let us say with St. Francis: "Grant, O Lord, that I may die for love of thy love, thou who didst deign to die for love of my love." Most excellently St. Paulinus, epistle 4 to Severus, near the end: "What therefore," he says, "shall we render to him for all that he hath rendered to us? He rendered indeed, but as a good Lord, good things for evil things, whereas we had brought evil things upon him for good things. He blessed, and we cursed. He healed, and we blasphemed: he justified the impious, and was reckoned among the wicked. What therefore shall I render to him for the evils of mine which he bore, what for his goods which he bestowed, what for the flesh he assumed? what for blows, for reproaches? what for scourges, for the cross, for death, for burial shall I repay? Let us render the cross for the cross, the funeral for the funeral: can we perchance render what from him, and through him, and in him we have all things, and we ourselves who have are his? For he made us, and not we ourselves, and our soul is always in his hands. Let us therefore render love for debt, charity for gift, grace for money." Note τὸ semel, that is to say, First, Christ at once and once for all underwent all kinds of torments, and absorbed the whole sea of sufferings, that he might teach us to drink brief drops, small and distributed portions of passion. Second, "once," that is to say, Christ by one heroic act of patience expunged all the force of sufferings, and became the victor and triumphator of all: therefore do you also by one heroic resolution determine to suffer willingly any adversities by the example of Christ: thus you will rise superior to all suffering, and will have dominion over all adversities and torments. Third, that is to say, The single passion and patience of Christ was so great that it redeemed the whole world, nay a thousand worlds if they existed, and therefore nothing remains or can remain for him to suffer. "For by one oblation he hath perfected for ever them that are sanctified," Hebrews x, 14. Thus also do you completely and fully offer your life and death to Christ, and nothing more will remain to be offered and suffered: but as Christ after his single death immediately passed over to eternal life and glory, so also you after brief suffering and death shall pass over to the same, let us live in St. Peter, and lift up our mind to spiritual and heavenly goods. Or, as the Gloss: Christ offered us to the Father as a victim through the mortification of our flesh, and freed from the flesh will introduce us into the eternal kingdom, that there we may live a spiritual, blessed and divine life. He proves this from those who were submerged in the flood; these indeed, mortified in the flesh, Christ vivified in the spirit, when descending to the lower regions he preached to them. But the true reading is that Christ is "mortified indeed in the flesh, but vivified in the spirit." For thus read the Roman, Greek, Syriac, St. Augustine, epistle 99; St. Cyprian, or rather Rufinus in the Exposition of the Creed; Cyril, On the Faith to the Queens; Peter of Alexandria in the Council of Ephesus, vol. II, cap. vii: for he himself from these words of Peter proves the divinity of Christ; St. Jerome in chapter LIV of Isaiah, who reads slain; Oecumenius, Vatablus, Cajetan, Hesselius and others here. The sense is, that is to say, Christ according to the flesh is affected by death and slain, but vivified in the spirit. Question: By what spirit, and how? I answer: First, St. Athanasius, in the book On the Holy Spirit, understands by "spirit" the Holy Spirit, that is to say, Christ rose from the dead by the power and virtue of the Holy Spirit. Or, as St. Augustine in epistle 99, and Oecumenius hold, by the power and might of divinity, which is the purest spirit, according to that passage in II Corinthians III, 4: "And if Christ was crucified in weakness, yet he liveth by the power of God." Second, Clement of Alexandria, in book VI of the Stromata, understands by spirit the spirit of the faithful, that is to say, Christ vivifies the mind and spirit of the faithful, and in it lives through faith and grace. Third and genuinely, by "spirit" understand the soul: for he opposes this to the flesh of Christ, and this soul preached to those in hell, as follows, that is to say, Christ was mortified and slain according to the flesh, but vivified according to the soul, and this in three ways. First, that is to say, when Christ's flesh died, his soul was not dead, but vivified, that is, remained alive and glorious. For thus the Hebrews sometimes take vivify to mean to leave alive or to remain alive, as when in I Kings viii, 2, it is said of David: "He measured two lines, one to put to death, and one to save alive," that is to say, David, having conquered the Moabites his enemies, put some to death and kept some alive; and in I Kings xxvii, 11: "David saved alive neither man nor woman (that is, left none alive, but killed them)." Similar passages are in Acts vii, 19, Psalm cxxxvii, 7, and elsewhere. For active verbs among the Hebrews signify an act now begun, now continued (as here), now completed. Thus Hesselius. Second, the soul of Christ after the death of his flesh was vivified, that is, became fully alive, blessed and glorious, so that as conqueress it ruled over demons and hell, as follows; which act of vivification came to Christ when he died in the flesh, says Cajetan. Third, Christ was fully and completely vivified in spirit, when by the power of the spirit, that is of the soul in reciprocal fashion, St. Paul sings in Romans vi, 9: "Knowing that Christ rising again from the dead dieth now no more. Death shall no more have dominion over him. For in that he died to sin, he died once; but in that he liveth, he liveth unto God." Fittingly Bede says: "Whoever therefore suffers justly imitates Christ; whoever is corrected by scourges imitates the thief, who on the cross knew Christ, and from the cross entered paradise with Christ; whoever does not cease from sins even amid scourges imitates the thief on the left, who because of sins ascended the cross, and after the cross fell into hell." Hence is refuted the error of some who say Christ will suffer again, so that he might redeem demons. Thus Origen is thought to have held, as is found in the Fifth Ecumenical Council, and Nicephorus relates in book XVII, chapter xxvii. Whence St. Epiphanius, in his epistle to John of Jerusalem: Origen, he says, held that "the devil will again become what he was (a holy angel), and will return to the same dignity, and will ascend the kingdoms of heaven." Again, "that the souls of men were angels in heaven, and after they sinned, were cast down into this world, and as it were into tombs and sepulchers, thus relegated into these bodies, to pay the penalties of ancient sins; and that the bodies of believers are not temples of Christ, but prisons of the condemned. And hence souls are called from cooling, because coming from heavenly things to lower things they lost their former heat; and body is called as it were a tomb, because it thus holds the soul shut up within itself, just as sepulchers and tombs hold the bodies of the dead." He proves this from Psalm cxviii: "Before I was humbled, I offended;" and from Psalm cxli: "Return, O my soul, into thy rest;" and Psalm cxiv: "Bring my soul out of prison;" and in another place: "I will praise the Lord in the land of the living." But these dogmas of Origen were refuted by St. Epiphanius, St. Jerome in his epistle to Avitus, St. Augustine and others, and condemned by the Church. Moreover Jerome there clearly assigns this error already mentioned to Origen. For he says of him: "Finally he introduced (which it is even sacrilegious to have thought), that Christ would also suffer in the air and in the higher places for the salvation of demons. And although he did not say it, yet it is understood as a consequence, just as for men he became man so that he might free men, so also for the salvation of demons God will become what they are, to whom he will come to free them," that is to say, From the opinion of Origen you gather that Christ will be a demon, just as he became man. THAT HE MIGHT OFFER US (already redeemed by him, purified and sanctified as it were as his sons and coheirs) TO GOD, MORTIFIED INDEED IN THE FLESH, BUT VIVIFIED IN THE SPIRIT. - Thus read the Complutensian editors, the Gloss, Lyra and other ancient Latin authorities, and among moderns Gagneius, Catharinus, Arias, and Suarez, III part., tom. II, disp. xliii, sect. 3, and they explain it aptly, as if to say: Christ by his grace causes us to mortify the flesh and subject it to the spirit, so that... ...rose from the dead. For then the soul, as it were an instrument of his divinity, entering into the flesh, animated and vivified it again, and communicated to it a new life, immortal and glorious. Thus Vatablus and others in various places. Peter says this in order that, by the example of Christ rising, he might stir Christians to patience, inasmuch as they ought to hope with certainty that they will rise through Christ, so that through the mortification of the flesh they may pass to the vivification of the spirit, and therefore in afflictions they ought to encourage themselves by saying: Although we suffer much in the body, yet with Christ and through Christ we are saved in the spirit. With similar phrase and meaning St. Paul, I Cor. xv, 43: "The first man Adam, he says, was made into a living soul (that is, an animal and living man), the last Adam (Christ) into a life-giving spirit," so that namely the glorious soul of Christ might vivify the body and render it immortal and glorious, that body, I say, both his own and ours. Whence tropologically he adds: "The first man was of the earth, earthly; the second man is from heaven, heavenly. Therefore as we have borne the image of the earthly, let us also bear the image of the heavenly," through temperance, patience and other heavenly virtues. For this reason Clement of Alexandria, in his Exhortation to the Gentiles, teaches that Christ by his incarnation and coming into the world changed the earth (indeed even hell, since after his death he descended there) into heaven, and therefore he ought to be acclaimed by us with a hymn: "Hail, light, because light has risen upon us from heaven, we who were buried in darkness and shut up in the shadow of death. Light, I say, purer than the sun, and life more pleasant than this life. That light is eternal, and all things that participate in it live. All things become light that cannot be put to sleep, and the setting yields to the rising: this the new creation willed. For the sun of justice that rides over all things equally visits humanity, imitating the Father, who equally makes his sun to rise over all and pours down the dew of truth. He has transferred the setting into the rising, and affixed death to life by the cross: and man snatched from destruction he has suspended in the ether, transplanting destruction and corruption into the emptiness of destruction and corruption: and the earth he changes into heaven, God the husbandman, etc. Bringing true life to remembrance, and truly great and divine, and which cannot be taken away, granting us as an inheritance, making man God by heavenly teaching;" and soon after: "For small faith he gives you so great a land to till; water, that you may drink; and another that you may sail; air, that you may breathe; fire, that you may work; the world, that you may inhabit. Hence he has granted you to send a colony into the heavens;" and below: "Christ, he says, is the Word of truth, the Word of incorruptibility, who regenerates man, bringing him back to truth, the goad of salvation that drives away destruction, who pursues death, who has built a temple in men, that he may place God in men. Make the temple chaste and clean, and leave pleasures and delights, as a fleeting and brief flower, to the wind and fire;" and at the end: "Let us run, let us take up his yoke, let us submit to incorruptibility. Let us love Christ, the beautiful charioteer of men. He has led the colt with the old under the same yoke, and directs the chariot of yoked men toward immortality, striving toward God, so that he may clearly fulfill what he had signified in silence: first indeed in Jerusalem, but now acting in the heavens."
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IN QUO,—namely in spirit, that is in the soul of Christ alive and glorious. He proves that Christ, although mortified in the flesh, was nevertheless vivified in spirit, from the fact that in spirit, that is as to his soul, he came into the prison of hell, and there preached to the spirits. Whence Oecumenius interprets ἐν ᾧ, that is, in which, causally as because, therefore, for which reason, as if to say: Because Christ died for the unjust, not only of his own age and the following, but also for those who preceded his incarnation, namely those who were in the time of Noah; therefore he descended to them in hell, that he might free them from there, and impart to them the fruit of his death, namely blessedness and the vision of God. AND HIS WHO IN PRISON WERE.—In Greek ἐν φυλακῇ, that is, in custody; in Syriac בשיול basciul, that is, in hell: for the Syriac interpreter translated it badly, in the sepulchre; for scheol in Hebrew and Syriac properly signifies hell, not the sepulchre. Beza wrongly translates were as are. For he himself with Calvin denies that Christ as to his soul personally descended to the lower regions, but only as to his power and operation, namely by freeing the fathers from limbo. Whence he so twists and explains this passage of St. Peter, from which it is clearly proved that Christ's real descent to hell, as if to say: Christ in spirit, that is by the power of his divinity, coming through Noah, preached to the unbelievers in the time of the flood, who on account of their unbelief were then condemned, now are in prison, namely in hell. Wrongly, I say: for first, St. Peter by spirit understands the soul of Christ, for he opposes this to the flesh, not the divinity. Second, because the divinity of Christ did not come, or, as in Greek, πορευθείς, that is proceeded, into the prison, because it was always and everywhere present there; therefore it came as to the soul. Third, because the ancients translate were, not are. Whence also the Syriac: he preached, it says, to those souls which were held in hell. TO SPIRITS,—Syriac, to souls: for in Greek it is πνεύμασι. Wrongly therefore do some read πνεύματι, that is spirit, as if Christ came not personally, but in spirit, that is, by power and efficacy, into the prison. Whence John Benedict translates and reads it spiritually. Thus also the ancient manuscript Bibles of the Roman College have it, but wrongly. For the Greek and Latin codices, equally as the Syriac and interpreters, constantly read πνεύμασι, that is, to spirits. You will ask first: What is this prison here, what these spirits, and what is Christ's preaching to them? And they teach that Christ opened heaven, which had been closed until then, and was the first to enter into it at the Ascension: therefore the souls of the just before Christ did not ascend into heaven, but descended into hell, namely into the limbo of the fathers, and therefore Christ after his death descended to the same place, that he might free them from there and lead them out. For this is what the Psalmist says and Peter from it, Acts II, 27: "For thou wilt not leave my soul in hell;" and Zacharias ix, 11: "Thou also in the blood of thy covenant hast sent forth thy prisoners out of the pit wherein is no water;" and Wisdom, Ecclesiasticus xxiv, 45: "I will penetrate to all the lower parts of the earth, and will behold all that sleep, and will enlighten all that hope in the Lord;" and Christ, Matthew xii, 40: "The Son of man shall be in the heart of the earth three days, and three nights." St. Jerome teaches this expressly, epistle to Heliodorus: "Abraham," he says, "was in the lower regions;" St. Gregory, book XII of the Morals, chapter vi; St. Chrysostom, homily 4 on Mark: "Before," he says, "Christ opened the gate of paradise, with the thief all the souls of the Saints were led down to hell. For Jacob says, Genesis xxxvii: Mourning I will go down to hell. The Gospel also places Abraham and Lazarus in hell." The same teaches St. Thomas and the Scholastics, III part., Question LII. You will ask second: To which spirits did Christ preach in hell? and what and in what manner? First, some think that he preached to the damned, and converted and freed them from hell, at least some of them, who had been less evil and unbelieving. This seems to be said by Hermas or the Shepherd, Clement of Alexandria, book VI of the Stromata; Augustine, book XII On Genesis according to the letter, chapter xxxiii, where he says that Christ loosened the pains of hell, freeing sinners from the torments by which they were tortured in it; St. Epiphanius, heresy 46, and Ambrosiaster in chapter iv to the Ephesians. St. Gregory of Nazianzus appears to have doubted this in Oration 42, toward the end, where Nicetas his Platonic interpreter recounts this story concerning Plato (you might say the same of Trismegistus, Seneca, Socrates and similar figures) regarding faith in Christ and salvation. "Such a thing," he says, "is circulated concerning the pagan Plato in the histories of the Fathers. For when he had long before finished his life, he was lacerated by a certain Christian with curses, as wicked and impious; at night he came to his reviler, and accused the man, as unjustly assailing him with curses. For I," he says, "will by no means deny that I am a sinner. But when Christ descended into hell, no one before me approached faith." And St. Hilary is cited in Psalm 118, letter Caph, where he says: "When the Lord descended into the infernal regions, even to those who were in prison, and had once been unbelievers in the days of Noah, an exhortation was preached." But this is incorrect: for by exhortation he understands the consolation of the holy fathers, of whom he had spoken immediately before: "The Saints resting in hell know that they desire this exhortation." And he asserted the same thing expressly... First. Arias Montanus understands by prison the ark of Noah, by spirits the souls of eight, namely Noah, his sons and wives, who were saved through the ark; for Christ preached to these through Noah, that they might take refuge in the ark, and, when the flood was finished, that they might go forth and inhabit the earth. But this exposition is Arias's alone, and is rightly rejected by others in various places, for the reasons set forth a little before against Beza; and because the ark was a refuge for salvation, not a prison for punishment; and the eight souls were men, not spirits. Second, others think that the discourse here concerns the calling of the Gentiles, and therefore the prison is called the darkness of paganism, namely infidelity, and the spirits are the souls of the Gentiles: Christ preached to these through the Apostles, when He converted them and made them Christians: for these are the unjust, for whom Christ suffered, as St. Peter said a little before. Thus Isaiah, IX, 2, and XLII, 19, calls the Gentiles sitting in darkness and the shadow of death, and bound. Thus Hesselius, as if to say, Christ preaching through the Apostles to the Gentiles constituted in paganism as in a prison led them forth to the light and liberty of the Gospel. But anyone can see that this is symbolic and mystical, not literal and genuine, especially because the Apostles did not preach to the unbelievers who existed in the time of Noah (for Noah preceded the Apostles by almost three thousand years), which nevertheless St. Peter says. Third, St. Augustine, epistle 99, and from him Bede, Hugh, Dionysius and St. Thomas, III part., Question LII, article 1, ad 3, understand by prison the body, which is as it were a prison of the soul; by spirits, the souls enclosed in the body in the time of Noah: for Christ preached to these through Noah building the ark, that by repenting they might escape the impending flood. But here the prison is more symbolic and mystical than the preceding one. Moreover, Thomas Aquinas incorrectly reads "in flesh" for "in prison." Fourth therefore and genuinely, by this prison the other Greek and Latin Fathers alike, as well as Doctors and Interpreters, indeed even Beza, understand hell, as the Syriac clearly translates, and this will be evident from what follows. Thus St. Athanasius, epistle to Epictet.; St. Cyril, On Faith to the Queen; St. Epiphanius, heresy 77; Clement of Alexandria, VI Strom.; St. Justin, Against Trypho; St. Irenaeus, lib. III, cap. xxiii; St. Jerome, in cap. liv of Isaiah; Ambrosiaster in cap. iv to the Ephesians; St. Hilary in Psalm 118, 82. Whence from this place they prove that Christ really descended to the infernal regions. See Bellarmine, lib. IV On the Soul of Christ, cap. xiii, who also refutes Calvin in psychopannychia, that is the sleep of souls, saying that these souls were εἰς πολάζιν, that is in a cave, namely in heaven, as he himself thinks, awaiting the advent and death of Christ: to these Christ preached not personally, but causally, freeing them from their cave and expectation, and bestowing upon them beatitude and eternal glory. For this the Scriptures and Fathers constantly refute, ...and indeed Marcion the heresiarch asserted the same thing expressly. For he taught, as St. Epiphanius says, in heresy 42, that Christ descended from on high from the invisible unnamed Father for the salvation of souls, and to reprove the God of the Jews, and the law and the Prophets, and descended into hell that he might save Cain, and Core, and Dathan, and Abiron, and Esau, and all the nations which knew not the God of the Jews. But Abel, and Enoch, and Noah, and Abraham, and Isaac, and Jacob, Moses likewise, and David and Solomon he left there, for the reason that they knew the God of the Jews, and did not devote themselves to the invisible God." But this is an error, a fable and a heresy refuted by St. Augustine, in the book On Heresies, chapter 79; and by Philastrius, in the book On Heresies, and by St. Gregory, VI Register, epistle 15, or by another reckoning 179: for in hell there is no redemption. Wherefore Christ descending to the infernal regions, says St. Gregory, by his grace alone liberated those who believed that he would come, and who kept his precepts by living according to them. Wherefore the Fathers who seem to indicate the contrary are to be expounded conveniently and benignly, as I shall expound in what follows. Secondly, others hold that Christ preached to the damned, but by arguing, mocking, reproaching their unbelief and crimes, and confirming their damnation. Thus the Angel Paz, book VII On the Creed, chapter 20. But this is not preaching. Thirdly, our Turrianus, book IV in defence of the epistles of the Roman Pontiff, chapter 12, and others (nor does St. Augustine seem to have wished anything else, book XII On Genesis according to the letter, 33) hold that Christ preached to the souls detained in Purgatory, and evangelized to them first his jubilee, and conferred upon them a plenary indulgence, liberating all from punishments. And that Christ did this is very probable, as I said on Acts 2:24, although it seems scarcely credible that souls which at the time of the flood went to Purgatory suffered punishments in it until Christ, for 2928 years: for precisely that many years flowed from the flood until the death of Christ; which if nevertheless it happened to some, certainly they had a long Purgatory. There exists a revelation concerning a certain celebrated Prelate who was to be in Purgatory until the day of judgment. Fourthly, and more properly and genuinely, Christ preached to the souls of the fathers detained in limbo, most eagerly awaiting the advent of Christ and their liberation. To these indeed he properly preached, not as if he then converted them for the first time, as Beza wishes; for before they departed from life, they were converted and did penance. But he preached, first, because he reproved their ancient unbelief, as if Peter were saying: Therefore we also ought to believe and hope in Christ, and on account of this hope to suffer whatever adversities, lest we be reproved in like manner by him at some time, just as those who were unbelieving in the time of Noah were reproved and rebuked by him in limbo. Secondly, "he preached," in Greek ἐκήρυξεν, that is, he proclaimed, he acted as a herald, because namely he evangelized to them, and brought the most joyful tidings of redemption, liberation and beatitude, communicating to them the beatific vision. Wherefore then he showed himself vivified in spirit, when he vivified the spirits, that is the souls, of the fathers in limbo, that is, he gave them the life of glory, and indeed to many he also restored bodily life, raising it up, as Matthew says in chapter 27, verse 51. Thus Oecumenius, Dionysius, Lyra, Catharinus, Bellarmine, Suarez and others everywhere. Furthermore this preaching was a mental utterance, by which Christ spoke mentally to the souls of the fathers and evangelized to them redemption, salvation and glory: just as God speaks to angels, and angels to one another. You will say: These spirits were unbelieving when Noah preached the flood, and therefore all were submerged by it, and consequently all seem to be damned: but to the damned Christ did not preach, nor did he bring salvation. I answer first, that many of those who previously did not believe Noah threatening the flood, afterwards when they saw it actually beginning, believed, because they saw it with their own eyes, and therefore when they saw that their life was at an end, before they were submerged they repented, in order to save their soul, just as in a shipwreck all even obstinate sinners are moved to compunction and repent: thus St. Jerome and others whom I cited on Genesis 6:5. Secondly, even if we were to grant that all who were submerged by the flood were impenitent, and therefore damned, nevertheless many died before the flood during the space of one hundred years, in which Noah built the ark, repenting, and therefore saved: to these therefore Christ preached when descending to limbo. For, to say nothing of others, Methuselah, the grandfather of Noah, died in the same year in which the flood occurred: but he seems to have died just, and therefore saved, for he was educated holily by a holy father, namely Enoch, who on account of his holiness was taken up into paradise, Genesis 5:24. Similarly Lamech, the father of Noah, died six years before the flood, as I showed on Genesis 5:27. But Lamech seems to have been just, and therefore saved, both because he was the son of Methuselah and grandson of Enoch, certainly educated piously by pious men; and because he seems to have been a prophet. For concerning the son of Noah when he was born, he spoke and predicted: "This one shall comfort us from the works and labors of our hands," and therefore Noah called him Noah, that is, comforter, Genesis 6:29. Moreover Christ preached to the souls in hell, not only by word, but rather by deed, says Oecumenius, to those who had lived according to the flesh, unto judgment (judging and condemning them); but to those who had lived according to the spirit, unto glory and salvation, saving and glorifying them; whence Origen, homily 15 on Genesis: "That Christ, he says, said to the thief: This day thou shalt be with me in paradise; understand that this was not said to him alone, but to all the Saints, for whom he descended into hell." Some think that Christ was in hell for a very brief time, and scarcely for one hour, and there preached: ...for immediately from there he led the souls with him. Thus the Venerable Anselm, in the Elucidarium, about the middle: "For so long, he says, was Christ in hell and laid it waste, as long as coming to judgment he will examine the deeds of each in a moment, in the twinkling of an eye, that is, as quickly as you can move your eye." So also Nicephorus, book III, chapter xxxi, says that Christ in the same hour in which he descended to the infernal regions, returned like lightning. The same is suggested by Justin, Question lxxvi to the Orthodox, and Euthymius in chapter xxiii of Luke. But it is more true that Christ was in limbo for the soul for as long as he was in the sepulchre for the body, namely for three days not complete, but begun, namely from Good Friday until Easter Sunday. For then the soul returning from limbo to the sepulchre resumed the body. For Christ himself suggests this, saying in Matthew xii, 40: "For as Jonas was in the whale's belly three days and three nights, so shall the Son of Man be in the heart of the earth three days and three nights," where by the heart of the earth they understand hell: St. Jerome, Theophylactus and Gregory of Nyssa, oration 1 On the Resurrection; Tertullian, book On the Soul, chapter xxxi and lv; Irenaeus, book V, chapter xxxi, and Ambrosiaster in chapter iv to the Ephesians; St. Thomas and his followers, III part., Question LII, article 4. You will say: Christ dying said to the thief: "This day thou shalt be with me in paradise." Therefore on the same day he passed from hell to paradise. I answer, that paradise is where Christ communicates himself and his divinity and blessedness to his own, as if to say: This day thou shalt be with me in eternal happiness and glory, which descending to limbo I will communicate to the fathers. Then therefore hell was paradise. Thus St. Augustine, epistle 57. Finally St. Justin, Against Trypho, cites certain words of Isaiah, and Irenaeus, book III, chapter xxiii, attributes the same to Jeremiah, which are now found in neither, very similar to these of Peter, so that it is probable that Peter received them from there. The words are these: "The Lord remembered Israel his dead, who slept in the land of sepulture, and descended to them to preach unto them the salvation which is from him, that he might save them." The causes why Christ descended to the infernal regions, I have reviewed in Ephesians IV, 10, at that passage: "That he might fill all things." St. Thomas reviews similar ones, III part., Question LII, article 1, namely the first, that he might fully undergo and expiate the penalties of our sins, among which one is death, and after death descent to the infernal regions. The second, that having conquered the devil through the passion, he might snatch away those bound by him, who were held in hell. The third, that, as he had shown his power on earth by living and dying, so also he might show his power in hell, by visiting and illuminating it, according to that Psalm xxiii: "Lift up your gates, O ye princes, your gates," that is, as the Gloss says, O princes of hell, take away the power by which you have held men in hell until now: and thus in the name of Jesus every knee shall bend, not only of those in heaven, but also of those in hell, as it is said in Philippians ii. Tropologically, see here and marvel at the riches of the goodness and the bowels of the mercy of our God, by which he deigned to descend into the lowest parts of the earth, and the place of the damned, that he might free the saints, who had been detained there for three and four thousand years, and who most eagerly awaited him. Christ therefore is as it were a certain divine sun, who scattered not only the rays of his beneficence, but also himself through all parts of the world, the highest, the middle, the lowest, namely through heaven, earth and hell, that he might illuminate all by his light and presence, gladden them, vivify them, and bestow upon them grace and eternal glory.
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20. Who were once unbelievers. - St. Epiphanius, haeres. 46, interprets "unbelievers" as those who had the true faith of God, but mixed with other errors: Christ freed them from error and saved them through indulgence. Understand errors to be invincible, or inculpable, or certainly venial. For those who died in error and mortal sin were damned without any hope of pardon. Secondly, St. Athanasius, tract. De Incarnat., and St. Jerome in cap. ix of Zechariah, understand by unbelievers the disobedient (for this is what the Greek ἀπειθήσασιν signifies), namely those who in Adam violated God's precept concerning not eating the forbidden fruit, such as all men are: for all sinned in Adam. But St. Peter says these unbelievers were in the days of Noah, not of Adam. Thirdly, others think unbelievers are called infidels, such as nearly all were in the time of Noah. Whence the Hebrews in Berescit Rabba hand down that in the time of Enos men abjured the faith of one God and were idolaters, and therefore Enos began to invoke publicly the name of the Lord, Genesis iv, 17. Fourthly, our Salmeron interprets unbelievers as men of the age of Noah, who were ignorant of many things concerning God, and did not have explicit faith in the birth and death of Christ, but only implicit faith. Fifthly, Arias understands by unbelievers the sons of Noah, who at first did not believe their father Noah preaching the flood, but after many of his arguments and signs gave him credence, and therefore entered the ark with him. But I refuted this above. Sixthly and genuinely, these unbelievers are understood to be those who did not believe Noah condemning sins and threatening the flood to sinners, who at some time, that is at first did not believe him, but afterwards believed, especially when they actually saw the flood predicted by Noah, and then struck with compunction and penitent corrected their mind and life, because they awaited God's patience, as follows. Note: Christ freed all the just from hell; St. Peter, however, mentions only those who were in the time of Noah and the flood, both because there was greater reason to doubt concerning their salvation: for since they had been submerged by God the avenger in waters, both their souls could seem to be relegated to hell: thus Bellarmine, lib. IV De anima Christi, cap. xiii; and because he wishes to exhort the faithful through a remarkable example to the endurance of adversities, from their usefulness, namely because they were also for the impious in the flood a cause of repentance and salvation: thus Suarez, III part., tom. II, disp. xlv, sect. 3; and because the flood and the ark was a type of baptism, concerning which he intended to treat next. WHEN THEY AWAITED GOD'S PATIENCE. - Hesselius and others think the reading should be, when God's patience awaited. For thus St. Augustine reads it, epist. 49; St. Jerome, in cap. liv of Isaiah; Idacius, Contra Varimondum; Bede and Dionysius here. The same is signified by the Greek ὅτε ἀπεξεδέχετο (Bede and the Zurich edition wrongly read ἅπαξ ἐξεδέχετο, that is, once and together they awaited) ἡ τοῦ Θεοῦ μακροθυμία; and the Syriac, when the longsuffering of God commanded that the ark be made on account of hope for their repentance. This reading is plain and fitting: for it commends God's patience, in that He patiently awaited the unbelievers and impious in the time of Noah for a hundred years unto repentance. For since He could justly have immediately sent upon them the flood threatened through Noah, He was unwilling, but delayed for a hundred years, commanding Noah meanwhile to build the ark, so that this building might continually strike their eyes and mind, and compel them to believe Noah threatening the flood: whence it does not seem to be doubted that some, terrified by so constant a threat of Noah and the building of the ark, believed him and did penance. For unto this He awaited them, and God's patience was secretly working. But because the Greek ἀπεξεδέχετο is a middle voice verb, signifying both was awaited and awaited, hence others translate it, when the patience of God was awaited. Thus Pagninus, the Zurich Bible, Vatablus and Rupertus, book IV on Genesis, chapter xvii. But this is the same as what we read in the Vulgate version: "When they awaited the patience of God;" for it is the same thing for men to await the patience of God as for the patience of God to be awaited by men. And this reading aptly coheres with what precedes: for it gives the reason why they were "unbelieving," namely because they awaited the patience of God, that is, because promising themselves too much concerning God's patience, they did not think there would be a flood, but that God would patiently bear their ways and crimes, as He had borne them before for six hundred years from Enos until Noah. Secondly, by the patience of God can be understood the flood itself, whose sending God patiently and long-sufferingly deferred, awaiting the repentance of sinners, so that it is a catachresis and metonymy. For sinners, seeing the flood delayed, mockingly asked Noah: Why does not the flood come which you have threatened? When will it come? Noah answered: God will send it in His own time, but He defers and patiently awaits you so that you may repent, and thus avert the flood. Hence those mocking Noah's answer called the flood the patience of God, saying: When will that patience of your God come, which you preach? It is long and slow in coming; we would wish to see it and swim in your flood. When it comes, we will believe you and your threats about it, not before. In a similar way the Jews, mocking the oracles of Isaiah, who said: "Thus saith the Lord," said: "Command, command again; expect, expect again; a little there, a little there," Isaiah xxviii, 10, as if to say: You, Isaiah, threaten us with destruction, and say that God has commanded it of you, and for so many years we have seen nothing of it, nor do we yet see even a shadow of it. Your threats therefore are false and illusory. Morally: see here how great is the patience of God, who awaits sinners so long for repentance. Thus He awaited the Jews for many hundreds of years, until they filled up the measure of their sins, and when they had filled it up, He finally punished them through Titus and Vespasian, Matthew xxiii, 32. Thus He awaited the Canaanites and Amorites from Ham their father, who lived at the time of the flood, until Joshua, who destroyed them, for eight hundred years. Thus He awaited other nations until Nebuchadnezzar, through whom He overthrew them. But then, indignant that His patience was despised, He compensates the slowness of punishment with its severity, according to that saying of the ancients: "The gods have woolen feet, but iron hands." Wherefore He drowned all the men of the whole world, except Noah with his sons and daughters-in-law, in the flood. Thus He awaits any sinner for many months and years: indeed He even awaits just and religious men for a long time, so that they may seriously renounce all vanities from themselves and give themselves wholly to God and to perfection. See on the other hand how great is the obstinacy and ingratitude of men, by which they elude God's patience, indeed they contend with it, and do not cease from their wickedness until they are overwhelmed and crushed by God. The Ninevites were wiser, who, when Jonah threatened destruction, immediately repented, and by reconciling themselves to God through it, escaped it. Furthermore, some with Hesselius punctuate this differently, and begin a new sentence there: "In the days of Noah;" and then they give this sense: God's patience, lest it should lose the unbelieving nations, awaited for a long time until Christ should come, who would take away their sins. Those also who were guilty and condemned because of their crimes, who convert in their final moments, God patiently awaited for a long time while they acted impiously. In turn the Saints of the Old Testament awaited God's patience, that is, the coming of Christ, on account of whom God was patient over the malice of men, and therefore prolonged His patience until His coming, and ended it in Him. WHEN THE ARK WAS BEING BUILT (in Greek κατασκευαζομένης, that is, when it was being prepared) - for one hundred years, as I have already said. See what I have said concerning the building of the ark at Genesis vi, 13 and following. IN WHICH FEW, THAT IS EIGHT SOULS, - namely eight men, that is, Noah with his wife, and his three sons with as many wives, whom God reserved as a seed for a new offspring, lest the whole human race perish. It is a synecdoche. There also survived a ninth, Enoch, the great-grandfather of Noah, who from Paradise, or rather from the ether (Paradise... Vatablus. Others read differently, namely the Complutensian and Royal editions, that is ᾧ, that is to whom, namely to the ark and flood, to which baptism corresponds as an antitype. Thus Gagneius and Cajetan. But other Greek and Latin texts read ὅ, that is which. In like form. — St. Augustine, in the book On Baptism, final chapter, reads in like form, that is, in like type and analogy; the Syrian [version reads] in like example; St. Cyprian, epistle 74, similarly; in Greek, ἀντίτυπον, that is to say, to which now the antitype, that is, as the figured thing corresponds to the type, so baptism; the ark was a type, the antitype of the ark is baptism, because through the ark as a type it was prefigured, and to it with apt proportion and congruity it corresponds, as antitype to type, exemplar to image, body to shadow. For the type is the type of the antitype, and the antitype is the antitype of the type. The sense is, that is to say, just as the ark once saved eight souls in bodily life, so now baptism saves souls in spiritual life. The ark therefore was a type and figure of baptism: for the flood signifies sin and death inundating the whole human race; Noah is Christ the victor over sin and death; the ark is the Church, whose door is baptism; the eight souls are all the faithful baptized, so that they might attain to the eighth [day] of resurrection and eternal glory. In like manner the Eucharist by St. Basil in the Liturgy and by other Greek Fathers is called antitype, both passively, because namely through the types of the paschal lamb, manna and the bread of proposition it was prefigured, and to them with congruous analogy it corresponds; and actively, because it itself is a type and representation of Christ suffering, dying and reigning in heaven. Yet from this it does not follow that Christ is not really present in it, but only that He is not there visible, suffering, dying and reigning in heaven, and by the sacramental species of bread and wine as it were by types is veiled and represented. Whence by Theodoret, I Corinthians II, it is called the archetype of types. Antitype therefore is the same as sacrament, and antitypically is the same as sacramentally. A sacrament moreover is a sign of a thing not absent, but present, though hidden, for example the body of Christ in the Eucharist. See Bellarmine, book II On the Eucharist, XVI, and book IV, chapter XIV. By water. — For the waters of the flood lifted up the ark, and consequently the eight souls dwelling in it, lest remaining on the ground they should be overwhelmed by the waters, but through the ark they escaped above them. Learn from this how great was the corruption of that age, so great namely and so universal, that Noah alone with his own was just, and therefore worthy to escape the flood. Again, how great is the fewness of the saints and those to be saved: for the type of this was one Noah in so great a number of men, equally as one Lot in the conflagration of Sodom; and Joshua and Caleb, who out of so many thousands of Hebrews alone entered the promised land. Tropologically, Noah is Christ and the Apostles, who receive the sevenfold grace of the Holy Spirit, says Rupert. Anagogically, the number eight of the elect souls is a symbol of the eighth [day] of resurrection and eternal happiness, and of the Church triumphant, equally as militant. Thus St. Jerome, Dialogue against Lucifer, toward the end: "Eight souls of men, he says, were saved in the ark of Noah, and the Ecclesiastes bids us give portions seven, give portions eight, that is, to believe in either testament: therefore certain Psalms are inscribed for the eighth, and from the eight verses which are subject to individual letters, in Psalm CXVIII the just man is instructed. The Beatitudes moreover, which the Lord pronouncing to His disciples on the mountain delineated the Church, are eight. And Ezekiel in the building of the temple assumes the number eight." He then adds other analogies of the ark and the Church. First, "in the ark, he says, there were clean and unclean animals: in the Church there are just and sinners. Second, a raven is sent forth from the ark and does not return, and afterwards the dove announces peace to the earth: so also in the baptism of the Church, the most foul bird being expelled, that is the devil, the dove of the Holy Spirit announces peace to our earth. Third, beginning from thirty cubits down to one cubit, gradually decreasing the ark is constructed: similarly also the Church consisting of many degrees is finished at last in Deacons, Presbyters and Bishops. Fourth, the ark was in peril in the flood: the Church is in peril in the world. Fifth, Noah going forth planted a vineyard, and drinking of it was made drunk: Christ also born in the flesh planted the Church, and suffered. Sixth, the greater son mocked the naked father, and the lesser covered him: and the Jews mocked God crucified, and the Gentiles honored Him."
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21. WHICH ALSO NOW DOTH IN LIKE MANNER SAVE YOU, BAPTISM. — "Which," that is, how; or rather it is a Hebraism, by which the relative is placed before the antecedent, which in Latin is thus converted: And then baptism saves us, which is ἀντίτυπον, that is, of like form, and corresponds by typic similitude, understand, to the waters of the flood, as truth to type, as if to say: Just as Noah with his own was saved in the ark lifted above the waters, so also are we through baptism. Thus Not the putting away of the filth of the flesh, — as if to say: Baptism saves us, not insofar as it is a washing of the flesh, so that it washes away and puts off filth from it, as the baptisms and washings of the Jews did; but insofar as it is a washing of the soul and conscience, and makes it good, that is, pure and holy. BUT THE INTERROGATION OF A GOOD CONSCIENCE TOWARDS GOD. — "Interrogation," that is, proof and examination. As if to say: Baptism saves us, because it makes us have a good conscience proved before God, namely, pure and clean, according to that in Hebrews, chapter X, verse 22: "Our hearts sprinkled from an evil conscience, and our bodies washed with clean water." For to interrogate often in Scripture signifies to prove and examine, because through interrogation the truth of deed, guilt, or innocence is sought out and examined from the accused: it is a metalepsis. Thus Psalm X, 4, it is said: "His eyelids interrogate the children of men," that is, the eyes of God examine and scan all men; and verse 5: "The Lord interrogates," that is, examines the just and the wicked; and Psalm CXXXVIII, 23: "Interrogate and know my ways," that is, as he said a little before: "Prove me, O God, and know my heart:" for in the Psalms one part of the verse is often an explanation and confirmation of the other. Hence secondly, by the same metalepsis "interrogation," that is, response, both because response correlatively answers to interrogation, and demands and draws it forth, so that from interrogation response is often understood, just as one like thing is known from another like thing. Whence Ecclesiasticus XXXIII, 4, it is said: "He that manifesteth interrogation shall prepare the word," that is, he who wishes to answer clearly and rightly to an interrogation, he will first think and strive how he ought to answer. Then because the Hebrews, when they wish to answer something with certainty and assert it, enunciate the same in the form of interrogation. For keen interrogations move more vehemently than simple assertions, as in Genesis XIII, 8, Abraham says to Lot: "Behold all the land is before thee." In Hebrew: Is not the land before thee? In the books of Kings it is said repeatedly: "Are not these things written in the book of the days of the kings of Judah?" as if to say: They are altogether written in the chronicles of the kings, all know they are written there: therefore why do I repeat them here in vain. Ezekiel XXII, 2: "And thou, son of man, wilt thou not judge the city of blood?" as if to say: It is altogether thy part to judge it, that thou mayest show it all its abominations." The sense therefore is, as if to say: Baptism makes a good conscience, so that it itself dares to be interrogated by God, and stands confidently before His tribunal in judgment, not fearing it will be condemned, but interrogated answers intrepidly before God, the knower of all consciences, that it is good and purged from every stain. This sense is demanded by the antithesis, which is as follows: Baptism is a washing, putting away and submersion of all filth, not of the flesh, but of the soul, namely of all sins; and therefore it makes the conscience good and pure, so that it itself can freely and truly answer to anyone, even to God, interrogating it, that it is such. He alludes to the rite of the Church, by which the one to be baptized is asked by her through the priest, whether he wishes to be baptized, and whether he renounces Satan and all his pomps? To which he responds: I wish to be baptized; I renounce Satan and his pomps, as witnessed by St. Dionysius, Ecclesiastical Hierarchy, shortly before the end, and Cyril, book XII on John, chapter LXIV, and St. Augustine, epistle 23. Hence thirdly, baptism gives to a good conscience an interrogation not only passive, but also active, because namely it makes that conscience secure concerning purity, so that it may confidently dare to interrogate, to petition and to entreat God, saying: Abba Father, am I not thy son? art thou not my father? therefore feed, care for, rule, protect me as thy son, direct me to Thee in the way of eternal salvation, grant that I may wholly please Thee, wholly serve Thee, wholly be united to Thee. This is what Christ taught us to pray: "Our Father, who art in heaven, Thy kingdom come. Give us this day our daily bread. And lead us not into temptation, but deliver us from evil." Thus Arias. Whence the Syrian translator renders it, but giving thanks to God with a pure conscience. This is likewise what Paul says: "You have received the spirit of adoption of sons, in which we cry, Abba Father. For the Spirit himself giveth testimony to our spirit, that we are the sons of God," Rom. VIII, 15; and St. John, epistle I, cap. III, vers. 21: "If our heart reprehend us not, we have confidence towards God, and whatsoever we shall ask, we shall receive of him." Hence the faithful, as it were a son in all doubts, difficulties, temptations, etc., has recourse to God, as an infant to its mother, and interrogates, invokes and consults him. Thus Thucydides says: ἐπερωτῶ τὸν Θεόν, that is, I consult God. Others translate the Greek ἐπερώτημα, that is interrogation, differently. First, Cajetan translates it, inquiry, as if to say, Baptism makes a man to inquire, or to procure a good conscience before God. And Oecumenius: Baptism, he says, is as it were a pledge and earnest of a good conscience towards God. For those who are well conscious to themselves, that is, who embrace an unblemished life, and inquire into it thoroughly, and as it were interrogate it, these also resort to the sacred baptism; whence the Gloss, Gagneius and Suarez, III part., Quaest. LXII, disp. VII, sect. 1, think that here is signified only the disposition with which one ought to approach baptism, namely that we should ask and desire through baptism to be cleansed not in body, but in conscience. St. Augustine, tract. 8 in John, and St. Ambrose, On those who are initiated into the mysteries, cap. III and IV, agree, who understand these things of the interrogation and examination by which the one to be baptized is examined, whether with a good conscience, that is, in good faith and disposition, namely not fictitiously, but sincerely, not impenitent, but penitent and contrite, or certainly at least attrite, namely whether with true faith and hope and detestation of sins, and with serious purpose of a new life he approaches baptism: understand these things of adults, such as were almost all those approaching baptism in that first age of the Church. Wherefore the Anabaptists wrongly contend from these words of Peter, that infants ought not to be baptized, but only adults, who when interrogated can answer that they wish to be baptized. Worse still, Erasmus in his preface to St. Matthew thinks that infants who have been baptized, when they have become adults, ought to be asked whether they ratify the covenants and promises made in baptism; and if they deny, they should be left to their own liberty. Secondly, Gagneius and others translate ἐπερώτημα as stipulation, covenant, contract, as if to say: Baptism saves us inasmuch as it is a stipulation and covenant between God and the baptized person. For God makes a covenant in baptism with the baptized person, and gives him by covenant a good conscience, namely the remission of sins, grace, justice and the promise of eternal life. Moreover, He promises to be to him God, father, provider and protector: in turn the baptized person promises to be to God a faithful servant and son, and to enter upon a new life, to preserve the good conscience received from Him unto the last breath of life, and to obey His law and commandments in all things. For this reason, in former times those about to profess the Christian faith in baptism would publicly look up to heaven and raise their right hands on high, with an oath taken before witnesses; and the oath subscribed by the hand of the baptized person, and sealed with his ring, was entered into the records, as Joseph Vicecomes teaches from the Fathers, book II On the Rites of Baptism, chapter XXVII. Again, some translate ἐπερώτημα εἰς Θεόν as stipulation toward God, as if to say: Baptism saves us not from the virtue of water by which it washes the body, but because by divine covenant and promise it has the Holy Spirit assisting and working in it, who cleanses and sanctifies the conscience. Thus St. Basil, in the book On the Holy Spirit, chapter XV: "Therefore," he says, "if there is any grace in water, it is not from the nature of the water itself, but from the presence of the spirit. For baptism is not the putting away of the filth of the body, but the interrogation of a good conscience before God." And soon after: "Through the Holy Spirit is given restoration to paradise, return to the kingdom of heaven, reversion to adoption as sons, confidence is given to call God one's father, to become a sharer in the grace of Christ, to be called a child of light, to be a partaker of eternal grace, and, to say all in one word, to be in all the fullness of blessing, both in this present age and in the future." Wherefore the Fathers often admonish the faithful to be mindful of their stipulation and promise, and to fulfill it in deed. Thus St. Ambrose, in the book On Those Initiated into the Mysteries, chapter II: "Recall," he says, "what you were asked, recognize what you promised: you renounced the devil and his works, the world and its luxury and pleasures: your voice is held not in the tomb of the dead, but in the book of the living." St. Augustine, book IV On the Symbol for Catechumens, chapter 1: "You have professed," he says, "to renounce the devil, in which profession not to men, but to God and His angels recording, you said: I renounce." St. Gregory Nazianzen, oration 40, defines Baptism as "a covenant with God entered into for a second and purer manner of living," and from this concludes: "And therefore all ought to be in the greatest fear, and ought to guard our souls with all care, lest we be found to have violated this covenant (1)." Thirdly, Luther and his followers wrongly translate ἐπερώτημα as testimony, seal, sealing, as if to say: Baptism saves us not by its own power (for it is merely a sign), but because it is a testimony of a good, that is, faithful conscience, whose faith it seals and stamps. For the heretics hold that faith alone justifies, while the Sacraments are merely signs, protestations and sealings of justifying faith: they themselves thrust this dogma of theirs into the scholia of Vatable, which explain ἐπερώτημα as a declaration of right and faithful disposition toward God. But this is a heresy condemned by the Council of Trent and by the whole Church, and refuted here by St. Peter. For he says: "Whereunto baptism also now saveth us," as if to say: Just as the waters of the flood, lifting up the ark, and with it Noah and his, did not merely declare them saved from death but truly saved them, so also baptism truly saves us, that is, makes us just and holy, and does not merely declare us just. From this place it is evident how great is the power and dignity of baptism: wherefore the Fathers represent it by various praises and titles. From the matter indeed, namely from water and washing, they call it a vital washing, saving water, a fountain and river of living water, the washing of generative waves. Thus it is called by St. Cyprian, epistle 2, 73 and 76, and Tertullian, book On Baptism, Clement of Alexandria, I Paedagogus, VI, and John of Damascus, IV On the Faith, X. From the form it is called the seal of faith, Sacrament of faith, confession of faith, Sacrament of the Holy Trinity. Thus St. Basil, book III Against Eunomius, and St. Ambrose, book I On the Holy Spirit, chapter III. From the effect it is called Sacrament of illumination and regeneration, Sacrament of Christians, badge of a soldier of Christ, a deluge of sins, a river of grace, the womb of the Church, death of sins and life of virtues. Hear St. Gregory of Nazianzus, oration 4 on Holy Baptism: "Baptism," he says, "is the splendor of souls, a change of life for the better, a questioning of conscience toward God. Baptism is an aid to our infirmity. Baptism is the casting off of the flesh, the striving of the spirit, participation in the word, the correction of what is formed, a deluge of sin, a communication of light, an oppression of darkness. Baptism is a vehicle to God, a pilgrimage with Christ, a support of faith, the perfection of the mind, a key to the heavenly kingdom, a change of life, a driving away of servitude, a loosing of bonds, a conversion of composition into a better state. Why should I recount more things? Baptism is the most illustrious and most excellent of all God's benefits. For just as certain things are called Holy of Holies, and Song of Songs, because they extend more widely and embrace more things and have preeminent dignity: in the same way baptism also is called illumination, because it surpasses all other illuminations in holiness." And soon after he calls it the same, a gift, grace, an anointing, an illumination, a garment of incorruptibility, a washing of regeneration, a seal, and finally to be called by the most excellent name whatsoever. It is called a gift, because it is given to those who have conferred nothing before. Grace, because even to those who are indebted. Baptism, because sin is buried in water. Anointing, because it is sacred and royal: for such were the things that were anointed. Illumination moreover, because it is splendor and clarity. A garment, because it is a covering of our shame. A washing, because it washes away. A seal, because it is a preservation and a signification of dominion. The heavens rejoice at this: the angels celebrate it on account of the kinship of splendor: it bears the image of that blessedness: we wish to celebrate it with praises and hymns, but we are not able to do so according to the dignity of the matter." BY THE RESURRECTION OF JESUS CHRIST. — First, that is to say, Baptism has this power, namely of effecting a good and holy conscience, from the merit of the passion of Christ, whose term and completion was his resurrection, according to that: "He was delivered up for our sins, and rose again for our justification," Rom. IV, 25. See the things said there. Second, "by the resurrection," because by it Christ conquered and swallowed up death, both his own and consequently ours, and opened to us the way into heaven, which is the second effect of baptism, namely that just as it gives us the life of grace, so likewise after it it may give us the life of glory, and make us heirs of eternal life. Thus Bede and Lyra. Third, because the resurrection of Christ is the exemplary and final cause of our holiness and new life, which we receive and enter into by baptism. Thus the Gloss, Hugh and Thomas the Englishman. St. Basil is added, book On the Holy Spirit, chapter XV: "The Lord," he says, "preparing us for life from the resurrection, sets forth the whole evangelical conversation, that we be not angry, that we be tolerant of evils, and pure from the love of pleasures, that our morals be free from the pursuit of money, etc. Therefore if anyone defining should say that the Gospel is a form of life which is from the resurrection, it would not at all seem to me to depart from the truth." This is what Paul says to Rom. VI, 4: "For we are buried together with him by baptism into death; that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." Finally, Paul and the Apostles are accustomed to attribute our justification and salvation to the resurrection, because it as it were sealed and confirmed all the dogmas and sacraments of Christ. "For if Christ be not risen, then our faith is vain and our hope is in vain," I Cor. XV, 15. Morally, note that the supreme good of baptism and Christianity is a good conscience, and therefore it is the genuine badge of a true Christian. For God gave us this in baptism, He commanded us to guard and increase it throughout our whole life, He will question us about it in the hour of death, He will demand it from us on the day of judgment. For then He will examine us not concerning wealth, wisdom or knowledge, but concerning a good conscience. Then "it will not be asked of us what we read, but what we did; nor how well we lived, but how religiously we lived," says our Thomas the God-taught, book I of the Imitation of Christ, III. Wherefore Paul was so solicitous about it: "I give thanks," he says, "to God, whom I serve from my forefathers in a pure conscience," II Timothy 1, 3; and Acts XXIV, 16: "I study to have a conscience without offence toward God and toward men always." And he earnestly commends the same to Christians: "Our glory is this," he says, "the testimony of our conscience, that in simplicity of heart and sincerity of God, and not in carnal wisdom, but in the grace of God we have conversed in this world." II Corinthians 1, 12. "Now the end of the commandment is charity from a pure heart and a good conscience, and faith unfeigned," I Timothy chapter 1, verse 5; and 19: "Fighting a good fight, having faith and a good conscience, which some rejecting have made shipwreck concerning the faith;" and chapter III, verse 9: "Having the mystery of faith in a pure conscience;" and chapter IV, verse 2, he says heretics have a seared conscience. To Titus, 1, 15: "To the unbelieving," he says, "nothing is clean, but both their mind and conscience are defiled." Hebrews XIII, 19: "Pray for us: for we trust that we have a good conscience, willing to behave well in all things." Most excellently Nazianzen, oration 40: "If the devil," he says, "assails you through avarice, showing you all kingdoms as if they belonged to him, and demanding adoration from you, so that you despise the poor; say, trusting in the seal: I too am an image of God, not yet cast down from heavenly glory on account of pride as you are; I am clothed in Christ, I am transformed in Christ: you yourself adore me."
3:22
22. Who is at the right hand of God. — That is to say, Christ by suffering and descending to the lowest ascended to the highest, namely to the right hand of God: thus also it will happen to you, O Christians: bear therefore bravely whatever is hard and vile. How Christ sits at the right hand of God, I have said at Colossians III, 1. HAVING SWALLOWED UP DEATH. — These words are now wanting in the Greek. The sense is, that is to say, Christ by dying and rising again abolished and, as it were, absorbed His death and ours, according to that of Hosea XIII, 14: "I will be your death, O death; I will be your sting, O hell." And: "Death is swallowed up in victory," I Corinthians XV, 54. See what is said there. He encourages the faithful to suffer and to die in hope of resurrection and of immortal and blessed life, opened to them and promised by Christ. ADVANCED INTO HEAVEN. — The Syriac: lifted up, not by angels, but by His own power, not only of divinity, but also of glorified humanity, namely by the gift of agility ascending above all heavens, as I said at Acts 1, 9. Subjecting to Himself the Angels. — For Christ, not only as God, but also as man, by virtue and dignity of the hypostatic union, is the firstborn of all creation, Colossians 1, 15, that is, the prince of all creatures, and lord of the universe, and therefore the head and King of all angels, equally as of men, as Paul says, Colossians 1, 18, and chapter II, verse 10, and Ephesians 1, 22. See what is said there. For Christ is the head of the whole Church both militant and triumphant, which, being one, is composed of angels equally as of men. Whence grave Theologians probably hold that the angels also obtained grace and glory from the merits of Christ; for this pertained to the dignity of Christ, and to the greater union of the Church, which consists of angels equally as of men. See Gregory of Valencia, III part. disp. 1, Question VIII, point 3, and Suarez III part., vol. I, disp. XLII, sect. I and II. Wherefore deservedly St. Leo, sermon 1 On the Ascension: Truly, he says, great and ineffable was the cause of rejoicing, when in the sight of the holy multitude the nature of mankind ascended above the dignity of all heavenly creatures, about to surpass the angelic orders, and to be elevated beyond the height of the Archangels, and having no limit to its advancement except when received into the seat of the eternal Father, it was made a sharer in that glory whose nature it was joined to in the Son.
Machine translation from the Latin, not reviewed.
3:1
1. SimUiter et mulieres subditae sint viris suis. A servis ad niulierea transit, instruens eas de officio suo et subjectione erga viros. Deinde et viros commonet officii erga suas uxores. De his etiam apud Paulum exstant praecepta, Ephes. 5. et Col. 3. Sed hic quaeri potest, cur, post tradita servis praecepta, non etiam dominos vicissim admoneat, quid servis debeant: quemadmodum fecit Paulus Eph. 6. et Col. 4. Causam hanc puto, quia Petrus scribit Judaeis in dispersione positis, quorum multi quidem servi erant, perpauci vero domini, qui servos haberent. Tn Graeco verbum non exprimitur; sic enim habot: Similiter uxores subditae propriis viris, ut vel sint vel (quod alii) sitis euppleri possit. Nec refert, utrum subaudias, cum subinde personam mutet Apostolus. Dicit autem IdioiQj propriis f sicut et Paulus locis citatis, ut castitatis eas submoneat, avocetque a suspectis obsequiis virorum alienorum. Ipse interpres infra versu 5. vertit: pro~ priis. Quod ait: similiter, non aequat uxores servis ia jure subjectionis; nam uxor socia est mariti, non ancilla; sed similitudinem indicat praecepti. Sicut enim servi debent obedientiam dominis ratione subjectionis servilis, sic et uxores maritis ratione subjectionis uxoriae, quae utique diversa est a servili. Sequitur praecepti ratio a fine utili: Ut et, si qui non credunt verbo. Graece: Ut etiam, qui increduU sunt verbo; nam Graece: est aTisiO^ouot t(o Xoyo), quasi dicat: discredunt verbo. Significatur enim animus fidei repugnans. Vide cap. super. vers. 7. et 8. Porro verbum intelligit evangelicae praedicationis.
Per mulierum conversationem sine verbo lucrifiant. Sensus Apostoli: Ut, si quae mulieres viros habent, qui nondum credunt, nec acquiescunt Evangelio, sed auditum repellunt, ii Christo lucrifiantf ad credendum inducti per uxorum suarum obedientiam et bonam conversationem; idque sine verbo, id est jam cessante praedicatione verbi, quia illud repulerunt. Vel sic: Etiamsi ipsae uxores non eis ingerant doctrinam evangelicam, quod moleste ferant viri ab uxoribus doceri. Vult enim, uxorum sanctam conversationem esse viris tacitam quandam ad credendum suasionem. Nam cujus conversatio placet, non facile potest displicere religio. Non ergo contrarium est hoc, quod ait: sine verbo, Paulinae sententiae: fides ex auditu, Rom. 10. Nam et hi, de quibus Petrus, non credunt, nisi verbo aliquando audito. Nec aTistOouvTSQ recte dicerentur, nisi veibum eis annuntiatum et auditum fuisset.
3:2
2. Considerantes in timore castam conversationem vestram. Clarius ex Graeco: Ubi inspexerint seu considerarint castam vestram in timore, seu cum timore conversationem. Timorem intellige reverentiam; quomodo vertit Erasmus. Hunc timorem etiam Paulus ab uxoribus exigit, dicens: Uxor autem ut timeat virum, Eph. 5. Ad hujus loci intelligentiam notandum, Judaeis non fuisse insolitum, cum gentilibus et infidelibus miscere connubia. Nam Timotheus, ut scribitur Act. 16., filius erat mulieris Judaeae fidelis, patre gentili. Et Felici, Praesidi Romano, uxor Drusilla Judaea, Act. 24. Monet igitur Apostolus, ut, si quae mulieres viris infidelibus nuptae erant, studeant eos Christo lucrifacere, modum et artem praescribens, qua id faciant. Quod ait: castam, intellige non feolum abhorrentem ab adulterio, sed etiam a corruptelis libidinum, quae sint praeter naturam aut honestatem.
3:3
3. Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus. Docet, quo praecipue cultu et ornatu mulieres se viris suis commendare debeant; videlicet interiore potius, quam exteriore, qui in sumptu et splendore vestium con.sistit, ac viris plerumque dispendiosas et gravis est. Simile praeceptum exstat apud Paulum 1 Tim. 3. Vocabulum cultus, Graece: xoopLog, mundus, id est ornatus, ad tria praecedentia referri debet, hoc modo: Quarum cultus non sit extrinsecus etc. Id patet ex Graecis, quae commodius ita transferas: Quarum ornatus sit (eOTO), praeceptivum) non externus ille, qui situs est in plicatura capillorum, et circumpositione auri, aut amictu palliorum. Quibus verbis etsi non vetet Apostolus ornatum corporis exteriorem (nam, ut dixi, quis ornatus cui praeferendus sit, ex instituto docet), oblique tamen notat immodicum studium etluxum muliebrem in ornandis corporibus, species quasdam hujus vanitatis designans, quarum est prima, capillos arte crispare, aut in cincinnas componere. Secunda, reticula, sive id geaus alia ornamenta auro intexta capillis aut capiti apponere. Quamquam hoc etiam ad alia corporis membra, quibus curiosior adhiberi solet ornatus, referri potest. Tertia, reliquum corpus seu pallio, seu quocumque alio indumento pretiosiore ac splendidiore vestire. Q.nas easdem species etiam in Pauli verbis 1 Tim. 2. observare est. Verum sub his caetera cuncta ad cultum muliebrem pertinentia comprehende, quae quidem longo ordine recenset Jesaias cap. 3. Caeterum hujusmodi praeceptis Apostolicis non simpliciter prohiberi, ne uxores sese viris suis ornent exterius; sed id notari tantum, quod in ejusmodi cultu superfluum, immoderatum et indecorum est, pulchre docet Augustinus in Epist. 73. ad Possidium scripta: Nolo tamen, inquit, de ornamentis auri vel vestis praeproperam habeas in prohibendo sententiam; nisi in eos, qui neque conjugati, neque conjugari cupientes, cogitare debeant, quomodo placeant Deo. Illi autem cogitant, quae sunt mundi, quomodo placeant vel viri uxoribus, vel mulieres maritis, et quae sequuntur.
3:4
4, Sed qui absconditus est cordis ho~ mo. Absconditus, Graece: 6 xpUTCxog, occultus; est enim nomen, non participium. Potestque sic verti: Sed occultus lUe, id est cordis homo. Addit enim cordis, utdeclaret, quem dicat absconditum hominem, id est eum, qui in raeute seu parte rationali consibtit, qua proprie homines sumus. Eundem Paulus vocat interiorem hominem, et ab exteriore distinguit 2 Cor. 4., dicens: Licet is, qui foris est, noster homo corrumpitur, tamen is, qui intus est, renovatur de die in diem.
In incorruptibilitate quieti et mndesti spiritus. Graece: mansueti et quieti spiritus. Sensus Apcstoli: Quarum ornatus sit non ille exterior et corruptibilis, qui adhibetur et circumponitur homini exterioii, item corruptibili; sed qui versatur circa hominem interiorem, dum is orna.tm incorruptione mansueti et quieti spiritus, id est virtutibus non perituris, mansuetudine et quietudine animi, quam posteriorem vel modestiam, vel taciturnitatem possis interpretari. Nominat has speciatim virtutes, tamquam ornamenta mulierum, quia de subjectione et obedientia agit, quam viris debent. Observan.ia antithesis inter hominem exteriorem et interiorem, et inter ornatum utriusque; illum corruptibilem et foris conspicuum; istum incorruptibilem et hominibus occultum, sed Deo manifestum. Hoc enim sequitur:
Qui est in conspectu Dei locuples. Qui est, multi codices: Quod est, ut in Graeco, ubi TCVSuixa legitur, neutri generis. Sed Latine vertendum fuit: qui est, ut respondeat vocabulo spiritus. Nec enim alio referri potest. Unde Erasmus exprimendum putavit: Qui spiritus in oculis Dei ttc. Locuples, Graece: tioXu- TsXsg, sumptuosus, id est ut alii vertunt, pretiosus. Et sensus esl: Qui spiritus sive animus ejusmodi virtutibus exornatus, res est in conspectu Dei pretiosa, id est, Deo valde grata. Proinde mulieres, ut Deo placeant, haec ornamenta consectentur, nec viris suis importunae sint aut graves, ut corpori cultum suppeditent sumptuosum, magnoque emptum.
3:5
5. Sic enim aliquando et sajictae tnulieres, sperantes in Deo, ornabant se. Hortationem suam coufirraat exemplis sanctarum mulierum veteris testamenti, ex quibus erant progenitae. Nam hujusmodi a majoribus ducta exempla multum movent, praesertim sexum muliebrem. Sperantes in Deo, verti poterat: quae speraverunt in Deo, propter appositum articulum in Graeco. Sensus: His eoim virtutibus olim sanctae mulieres, progenitrices vestrae, quarum spes erat in Deo, et cura Deo placere, sese ornabant. Prout sequitur:
Subjectae propriis viris. Scilicet cum mansueto et quieto spiritu, quasi dicat: Ita demum reputabant se pulchre comptas et ornatas, si viris suis subditas et obedientes semet ipsas exhiberent.
3:6
6. Sicut Sara obediebat Abrahae. Sicut, hoc est, exempli gratia. Ex omnibus Saram nominat, ut totius generis parentem, cujus exemplum merito attendere debeant; ac si verbis prophetae eas alloqueretur, dicens: Attendite ad Saram, quae peperit vos, Jes. 51. Obedientia Satae commendatur in eo, quod virum ad exteras et remotas regiones proficiscentem, ac subinde loca mutantem, semper secuta est; quodque, eo jubente, otiam periculo pudoris sese pro illo exposuit, dicens, se sororem ejus esse; quod imperanti ac dicenti: Accelera, tria sata similae commisce, Gen. 18., statim obtemperavit. Denique magnam ac promptam subjectionem viro suo ostendit: Dominu7n eum vocans. lis verbis, quae habentur eodem loco^): Postquam consenui, et dominus meus vetulus est, etc. Exemplum cum primis laudabile, quod, cum ipsa vocaretur Sara, id est domina, tamen virum dominum suum vocare non abnuit, eo nomine et illius agnoscens potestatem, et suam profitens subjectionem, non servilem quidem illam, sed quam uxor viro debeat juxta illud: Sub viri potestate eris, Gen. 3. Nam quod sequitur: Et ipse dominabitur tui, non jus dominii viro tribuit in uxorem, sed significat, durum ac molestum mulieri futurum imperium viri, quale esse solet dominorum in servos. Nam mulier virum dominum suum vocans, non aliud, quam caput ac rectorem suum eura agnoscit. Caput enim mulieris vir, 1 Cor. 11. Sic aliquando Scriptura loquitur de filio respectu parentum: Et quasi dominis serviet his, qui se genuerunt, Eccl. 3.
Cujus estis filiae, benefacientes. Cujus, Saram refert, non Abraham, ut patet ex Graeco. Estis, Graece: iysvi^^irjTS^ facfae estis. Sicut enim bifariam dicuntur filii Abrahae, carne et spiritu seu imitatione: ita significat, mulieres, ad quas scribit, et quae carne erant filiae Sarae, etiam spiritu filias ejus fieri, dum virtutes ipsius imitantur. Id enim est, quod addit: benefacientes, hoc est, dum benefacitis, dum bonas ejusaetioues ac virtutes, praesertim obedientiae promptitudinem, moribus vestris exprimere stadetis.
Et non pertimentes ullam perturba^ tionem. Graece: Non timentes ullum pavorem, vel non territae ullo pavore. Quo in sermone non tam Atticismus est, quod vult Erasmus, quam Hebraismus, quo colet vocabulum actus vel aff^ectus poni pro objecto, ut Job 3.: Timor, quem timebam, evenit mihi, id est malum, quod verebar, accidit; Psalm. 90.: Non timebis a timore nocturno; et hic pauly inferius: Timorem eorum ne timueritis. Sic in aliis actibus vel aff^ectibus, ut Psalm. 105.: Et laudaverunt laudem ejus, et mox: Et concupierunt concupiscentiam in deserto; item Psalm. 138.: Beatus, qui retribuet tibi retributionem tuam, quam retribuisti nobis, et ad Tit. 2.: Exspectantes beatam spem. Itaque sensus est: Quod dum facitis, non est, quod metuatis quidquam mali; velut, ne maritis vestris displiceatis, si minus corruptae inceditis; aut ne serviliter vos tractent, si faciles ad obsequium vos praebeatis; ut solet sexus muliebris vanis pavoribus esse obnoxius. Sed et si forte nacti estis maritos iniquiores, silentio potius ac patientia, quam multis verbis studete eorum animos lenire.
3:7
7. Viri, similiter cohabitantes secundum scientiam. Viros sui nunc admonet officii, quod vicissim uxoribus debeant. Idque significat particula similiter; ac si dicat: Yicissim e diverso. Cohabitantes, subaudi: sint aut sitis, ut initio capitis. Primum ergo praecipit, ut cohabitent cum uxoribus (hoc enim suppleneum iis secundum scientiam, hoc est, prudenter et cum ratione, ut in quibus rationale judicium magis vigeat, ob quod etiam constituti sunt conjugum suarum rectores. Hanc partem quomodo Oecumenius exponat, infra dicemus.
Quasi infirmiori vasculo muliebri impertientes honorem. Vasculo, Graece: oxeustj vasi. Quo nomine corpus tam viri, quam mulieris in Scripturis significari solet, ut 1 Reg. 21.: Et fuerunt vasa puerorum sancta, 2 Cor. 4.: Habemus thesaurum istum in vasis fictili" bus j et 1 Thess. 4.: Vt sciat unusquisque vestrum vas suum possidere in sanctificatione et honore. Vocantur autem vasa, phrasi Hebraea, id est instrumenta, propter usum ad varias actiones, atque inter eas ad actum conjugibus proprium. Nam eo Petrum respicere in hac parte praecepti, verisimile est ex eo maxime, quia subjungit de non impediendis oralionibus. Et ita accepit Hieronymus lib. 1. contra Jovin. cap. 4. et Augustinus in enarrat. Psalm. 146.; eundemoue sen- 8um probant Oecumeniue et Joannes Hesselius. Itaque praecipit Apostolus, temperanter utendum esse uxoribus, non ad superfluas, nedum infandas libidines abutendum. Deinde certis etiam temporibus a congressu abstinendum. Id totum vocat honorem impertiri vascuJo muliebri, id est honeste et caste illo uti. Addit autem: quasi infirmiori, quia sexus muliebris et corpore, et mente infirmior est. Sic igitur infirmiori sexui vult Petrus honorem a viris adhiberi, ad tegendam earum infirmitatem, (juomodo Paulus 1 Cor. 12. dicit, membris ignobilioribus et inhonestis majorem impendi solere honorem, scilicet ad pudorem eorum tegendum. Alii tamen (qucrum commentarium non omnino rejicimus) putant, hac parte generaliter praecipi viris, ne viles habeant uxores suas, nec ut mancipiis utantur, sed honeste et comiter tractent, earumque infirmitati prudenter obvient, memores, eas non ad servitutem, sed in adjutorium simile sibi datas esse a Deo, Gen. 2. Addit Oecumenius, ad hanc virorum admonitionem id etiam pertinere, ne exacte repetant ab uxoribus rationem eorum, quae circa familiam tradita illis erant in custodiam; idque ne a largiendis in pauperes eleemosynis abstrahantur, sed magis in iis perseverent.
Tamquam et cohaeredibus gratiae vitae. Ratio est a coaeqnatione, qua Deus illas viris pares fecit. Si enim sic eas honoravit Deus, ut viris cohaeredes et comparticipes faceret illius excellentis gratiae, quae est vita aetema (nam in Christo Jesu non est masculus, neque foemina, Gal. 3.), debent igitur etiam viri eas hoc nomine honorare, ac proinde honeste eis uti, eive ad opera domestica, sive qucd ad torum attinet. Notandum, in Graeco non legi: ouYxXirjpovofiOtc, cohaeredibus, sed: au7xXirjpov6/Jioi, cohaeredes; ut ad viros referendum videatur, et sensus sit, viros meminisse debere, quod etiam ipsi, perinde ut mulieres, vocati sint ad haereditatem vitae aeternae; ut ad eam bene et sancte vivendo pariter contendere debeant; ideoque conjuges ab ipsis non sordide, neque turpiter, sed honeste secundum Dei legem tractandas esse. Quamquam possunt et Graeca ad prioiem sensum aptari, addito supplemento: tamquam et cohaeredes sint gratiae vitae, scilicet ipsae mulieres. In quem sensum Syrus paraphrastes Graeca interpretatus est; nisi forte is legit in Graeco: auyxXTjpovoiJLOtc:. Est enim minima differentia. Apud Hieronymum loco supra citato legitur: Et sicut cohaeredibus multiplicis gratiae. Quod nec cum Graecis, nec cum Latinis consonat. Credibile est, B. Hieronymum, de memoria citantem, accepisse partem verborum istorum ex cap. 4. v. 10.
Ut non impediantur orationes vestrae. Impediantur, Graece: interrumpantur, scilicet iis temporibus, quibus orandum est. Simile cum eo, quod Paulus de abstinentia tori conjugalis scribit 1 Cor. 7.: Ex consensu ad tempus, ut vacetis orationi. Hinc apparet, ut ante dixi, de opere conjugali etiam Petro sermonem esse; ut merito dicat Hieronymus, eodem sensu, quia eodem spiritu, dictum esse ab utroque Apostolo, impediri orationes officio conjugali. Etenim distinguenda sunt tempora orationis et complexus oonjngalis, juxta illud Eccl..3.: Tempus nmplexandi, et tempus longe fieri ab amplexibus. Quae tempora religiose observabant fideles Ecclesiae primitivae. Vide, quae de ea re copiosius annotavimus ad locum 1 Cor. 7. Porro utriusque Apostoli locum Oecumenius ita comparat, ut dicat, Paulum apertius loqui de actu conjugali: N^ fraudetis invicem etc., Petrum autem verecundius et castius, dicendo: Cohabitantes secundum scientiam etc. Quod totum huc pertinere putat Oecumenius, sensu non improbabili. Nam sicut Hebraeis: cognoscere, et Graecis eo tropo sermonis, qui asteismus dicitur, o/xiXsTv^ colloqui, aliquando significat concubitum, ut Dan. 14. bis terve: sic etiam oavoixeTv^, cohabitare, dicitur interdum de contubernio conjugali. Jam qui praecedentia generaliter intelligunt de domestica conversatione conjugum, hujus partis adjectae rationem adferunt istam, quod rite Deus invocari nequeat, nisi tranquillis ac sedatis animis. Nam jurgia, rixae, dissidia puritati et fervori orationis vehementer contraria sunt. Unde et Paulus, viros ad orandum exhortans, 1 Tira. 2. adjecit: Levantes puras manus sine ira et disceptatione.
3:8
8. In fine autem omnes unanimes. Subjicit generalia quaedam praecepta, quae ad omnes pertinent. Pro eo, quod in multis exemplaribus legebatur: in fide, bene Romani correctores res tituerunt: In fine, quae vera est lectio, quam exhibent meliores codices. Nam Graece est; t6 dh TsXog, finis autem, quod verti potest: denique, postremo, quemadmodum et Sjrus vertit. Quamquam alii quidam transtulerunt: Summa, sive: In summa. Quod autem in nonnullis post: unanimes, additur: in oratione estote, ut in Graecis non est, ita nec Latini codices vetustiores agnoscunt, id quod etiam Liranus et Carthusianus annotarunt. Sumptum est autem ex lectione Apostolica Domin. 5. post Pentecosten, quae sic incipit: Fratres, omnes unanimes in oratione estote etc. Visum enim fuit Ecclesiae, ad vocem solitariam unanimes iUud adjicere, quod congregatis ad orationem fidelibus opportune conveniret. Neque vero hoc addendum putasset, sublata particula: In fide, si eam apud Petrum legisset, De qua re vide notationes F. Lucae. Denique, ait Apostolus, omnes unanimes, subaudi: sitis; id est, idem sentite, idem sapite; sit vobis cor unum, et anima una. Exhortatio est ad concordiam, quae et apud Paulum frequens, ut Rom. 12. et 15. 2 Cor. 13. Phil. 2. et 4.
Compatientes. Graece: ou/xira^sIc, quod Erasmus vertit: similiter affecti, ut tam ad bona, quam ad mala proximorum referatar. Est enim animorum sympathia inter eos, qui mutuis bonis et malis afficiuntur, tamquam propriis, sicut et Paukis praecipit, Rom. 12., gaudere cum gaudentibus, flere cum flentibus. Igitur hoc praeceptum etiam ad concordiam pertinet. Nam de commiseratione, quam compassionem vocant, mox sequitur:
Fraternitatis amatores. Graece: cpt- XaSsX^oi, id est fratrum amantes. Alii vertunt: Fraterna praediti caritate. Fratres intellige Christianos. Itaque praecipit, ut Christianos, tamquam ex regeneratione fratres, eundem habentes patrem Deum, peculiari complectantur amore. Eadem est praeceptio apud Paulum, et quidem sub eodem nomine cpiXa- SsXcptac, Rom. 12. et Heb. 13.
Misericordes. Graece: euoTrXaYyvoi, quasi dicat: bonorum viscerum. Vocabulum est sacrae Scripturae proprium, et ab Hebraeorum consuetudine sumptum, qui viscera pro affectibus usurpant. Igisur hac voce significantur ii, quorum viscera, ut more Scripturae loquar, super aliorum miseria commoventur, videlicet ad eam tollendam. Eademque fere est etymologia Latini vocabuli misericordiae. Porro misericordiae praeceptis, tamquam summe necessariis, refertae sunt Scripturae.
Modesti, humiles. Hic Graece tantum legitur: cptXo^povsg, id est affabiles, hu^ mani, et ad vitae consuetudinem faciles commodique. Quamquam Oecumenius hoc loco duas separatim virtutes exponit: alteram, quam Latinus interpres affabilitatem, alteram, quam humilitatem sive animi modestiam vocat. Sed et Robertus Stephanus annotavit quatuor codices Graecos, in quibus pro: cptXocppovsq, scriptum legitur: TaTistvo^povsg. Quod utrumque sibi putavit Oecumenius exponendum; ut vel haec duo conjuncta legisse videatur, vel singula in diversis codicibus. Similis conjectura de versione vulgata. Aut enim interpres utrumque Graecum vocabulum legit, et vertit his vocibus; modesti, humiles; eut (quod est probabilius) ex diversa quapiam translatione alterum accessit. Nec enim in omnibus codicibus invenitur: humiles. Siquidem, ut testatur Erasmus, in utroque codice S. Donatiani additum non erat. Isidorus etiam Clarius notat, veteribus codicibus abesse. Est autem humilitas, quam Latini modestiam vocant, cum quis non alta de se sentit, sed verissima sui cognitione sibi apud semet ipsum vilescit, talemque se etiam apud alios gerit. Virtus rara; quae tamen in Scripturis coramendatissima.
3:9
9. Non reddentes malum pro malo, nec maledictum pro maledicto. Graece: aut convitium pro convitio. Praecipit, ut injuria affecti, nec facto nos ulciscamur, si facto laesi sumus, nec verbo, si verbo quis laesit. Sub quo continetur omnis vindictae privatae prohibitio. Sic et Panlns Rom. 12.: NuUi malum pro malo reddentes, et iterum: Non vosmet ipsos defendentes y id est ulciscentes. Nam quod ad vindictam publicam attinet, ejus potestas et jus ad Deum spectat ejusque ministros. Td enim est, quod apud Pauhim sequitur: Sed date Jocum irae. Scriptum est enim: Mihi vindicta; ego retribuam, dicit Dominus.
Sed e contrario benedicentes. Id est, hene precantes. Hoc enim opponit secundo membro praecepti superioris; ac si dicat: Si qui maledictis et convitiis vos impetunt, vos e contrario bene eis precemini, bene velitis et optetis, etiam orando pro eis. Ita quoque Paulus Rom. 12.: Bmedicite persequentibus vos; benedicite et nolite maledicere. De vocabulo cuXoysTv, benedicere, quem usum habeat in Scrintura sacra, vide, quae annotavimus ad eundem Pauli locum.
Quia in hoc vocati estis, ut henedi- \ ctinnem haereditate possideatis. Graece: Scientes, quod ad hoc vocati estis etc. Bifariam autem id exponunt. Quidam sic:, In hoc, id est, ad benedicendum vocati estis, quando facti estis Christiani; ut benedicendo promereamini haereditatem benedictionis futurae. Plerique vero sic explicant: Vocati estis in hoc sive ad hoc, quod sequitur, id est, ut benedictionem haereditate possideatis. Qui sensus germanior est. Hortatur enim Petrus ad benedicendum proximis, etiam maledicentibus, argumento sumpto non ex officio Christianorum (nam ad officium hortatur), sed ex ipsorum fine, ad quem sint vocati. Est autem vocatio Christianorum ad haereditatem benedictionis coelestis, a Deo percipiendae, quando eis dicetur: Venite, benedicti Patris mei, percipite regnum etc.y Matth. 25. Nam ad ea Christi verba apparet Petrum allusisse; praesertim cum illic idem quoque verbum positum sit, quod hoc loco: XArjpo^oiirjoaTe, haereditate possidete. Tale igitur est, quod dicit: Quod si benedictionem, quae in possessione coelestium bonorum consistit, ad quam vocati sumus, consequi cupimus, utique debemus et nos proximis, quantum in nobis est, benedicere, Deum precantes, ut, a peccato conversi, ad illius coelestis benedictionis haereditatem una nobiscum perveniant. Regnum coeleste vocatur henediclio, quia effectus est benedictionis ac beneficentiae divinae erga nos. Nam Dei benedicere benefacere est. Vocatur etiam haereditas, quia jure adoptionis eam velut haereditatem accepturi sumus.
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10. Qui enim vult vitam diligere, et dies videre honos. Ad benedicendum proximis hortatus est, proposito praemio benedictionis coelestis. Id ipsnra nunc confirmat verbis e Psalmo 33. desumptis, quibus homini bene lingua sua uivji i, et bene viventi, felicitas promittitur. Recitat autem verba, prout apud LXX leguntur, nisi quod ea, quae Psalmista dicit in secunda persona, mutet in tertiam. At neque inter Hebraea et Graeca quidquam, quod ad sensum attinet, est discriminis. Hic quidem versus sic in Psalmo legitur: Quis est homo, qui vult vitam, diligit dies videre bonos? Veruntamen potest, quod hic habemus, hunc habere sensum: Qui vult et diligit vitam, aut: Qui diligendo diligit, id est, vehementer diligit vitam, ut phrasis sit non dissimilis illi: Exspectans exspectavi Dominum, Psalm. 39.: Gaudens gaudebo in Domino, Jes. 61. Vitam et dies bonos intellige felicitatem. Notandum enim, quod David secundum literam dixisse videri potest de longaevitate et felicitate temporali, quam servantibus legem promittebat vetus testamentum, id a Petro, juxta sensum spiritalem, transferri, seu mavis, extendi ad felicitatem vitae aeternae, quampromittit novum testamentum. Qui sensus etiam (et quidem principaliter) a Spiritu sancto fuit intentus, necnon ab ipso Davide, tamquam novi testamenti filio. Haec qui vult et desiderat, faciat, quod sequitur:
Coerceat linguam suatn a malo, et labia ejus ne loquantur dolum. Labia ejus, verti potuit et quidem melius: la~ bia sua, quemadmodum et alii transtulerunt. Regitur onim ab eodem verbo: coerceat; utsitsensus: Cohibeat linguam suam a maledictis, seu convitiis; et labia sua cohibeat, ne per ea proximo suo loquatur cum dolo. Constructionem hanc postulant tam Hebraea, quam Graeca. Proinde labia casus est accusativi, non nominativi. Prohibet hic versus duo hnguaepeccata: maledicentiam, quae manifesta linguae adversus proximum injuria est; et sormonem dolosum, quae est injuria latens, eoque noccutior. Sub his autem caetera omnia locutionis peccata prohibita debent intelligi; quemadmodum e diverso praeceptae virtutes illis contrariae, nominatim euXoYia seu benedicentia, qua proximis ex animo bene precamur. Nam ad eam suadendara spectat haec B. Petri probatio ex Psalmo petita.
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11. Declinet a malo, et faciat bonum. Ita declinet a malo, id est peccato, ut ne pro malo quidem malum reddat, nec maledictum pro maledicto; faciat autem et operetur, quod bonum est, etiam usque ad dilectionem inimicorum; reddens bona pro malis, et benedictionem pro maledictione. Duas expressit absolutae justitiae partes, quae sunt: declinare a malo, et facere bonum. Neque enim satis est, a malo declinare; sed oportet etiam, quod bonum est, facere. Verbi gratia, non satis tibi fuerit, non rapere aliena, nisi et tua misericorditer indigentibus tribuas. Omnis enim arbor, quae non facit fructum bonum, excidetur, et in ignem mittetur, Matth. 3. et 7.
Inquirat pacem, et sequatur eam. Graece: Ouaerat pacem, et ptrsequatur eam. Quaerere pacem, Hebraismus est pro 00, quod Latine dicimus: paci stu~ dere, ut Jerem. 29.: Quaerite pacem civitatis, ad quam transmigrare vos feci, et 38.: Homo iste non quaerit pacem populo huic, sed malum. Persequi pacem, est totis viribus incumbere paci consequendae ac retinendae. Non enim sufficit pacem quaerere, nisi inventam fugientemque omni studio prosequamur, ait Hieronymus in Epistola ad Rusticum. Interpres Graecum verbum 5t,(ox£tv alibi vertit: sectari, ut Nom. 12.: Hospitalitatem sectantes; 1 Cor. 14.: Sectamini caritatem; 1 Tim. 6.: Sectare justitiam. Pax intelligitur hoc loco, quemadmodum et in Psalmo, quae cum proximis habetur; de qua Paulus Rom. 12.: Si fieri potest, quod ex vobis est, cum omnibus pacem habentes. Quamquam sunt, qui extendunt ad pacem, quam quisque cum Deo et cum semet ipso habere debet.
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12. Quia oculi Domini super justos, et aures Ejus in preces eorum. Graece: ad deprecationem eorum. Haec pars ostendit supradictae promissionis veritatem; ac si dicat: Qui haec Pecerit, quae proxime dicta sunt, vitam consequetur et dies bonos, id est felicitatem. Is enim justus est. Atqui Dominus eos, qui justitiam colunt, benignis oculis respicit^ curam eorum gerens, et ad felicitatem provehens. Sed et benignas ac faciles aures praebet eorum precibus, promptus ad exaudiendum et praestandum, quod petunt, id est vitam, quam volunt, et dies bonos, q^nos diligunt. Oculos et aure$ figurate Deo adscribi, metaphora ab hominibus sumpta, notissimum est.
Vultus autem Domini super facientes mala. ywZto, Graece: Ti^oziaizov, facies, aspectus. Addit huic versiculo Psalmista: Vt perdat de terra memoriam eorum. Qua parte explicatur, quem vultum sive aspectum Domini intelligat, nempe qualis esse solet hominis irati et concitati ad vindictam. Quamvis enim tam Hebraica dictio, quam Graeca 7:p6;a)7i&v mediae significationis sit in Scripturis, ac frequenter in bonam partem accipiatur, ut Num. 6. bis in eadem benedicendi formula: Ostendat Dominus faciem suam tibi, et misereatur tui. Convertat Dominus vultum suum ad te, et det tibi pacem; interdum tamen in malo sumuntur, ut Psalm. 20.: Pones eos, ut clibanum ignis in tempore vultus tui, id est iracundiae tuae. Utro autem modo accipiantur, declarat Scripturae circumstantia, ut hoc loco; maxime quia in Psalmo sequitur: Vt perdat de terra etc. Sensus igitur est: Dominum respicere quidem etiam eos, qui mala faciant; verum non benigno vultu, sed torvo suae indignationis aspectu; non ut servet et exaudiat, sed ut aliquando perdat et aboleat de terra, id est ex hominibus, memoriam eorum, adeo ut viventium nemo sit, qui de eis honorifice loquatur. Quod ut plerumque contingit malis in hoc saeculo, ita perfecte et sine exceptione continget in futuro.
3:13
13. Et quis est, qui vobis noceat, si boni aemulatores fueritis? Boni, Graece: Tou ava^otj, id est bonitatis. Substantive enim sumitur, quemadmodum apud Joannem in 2. Epist.: Noli imitari malum, sed quod bonum est. Nam et hic legitur: imitatores, Graece: pLt/jLr^Tal, quodinterpres vertit: aemulatores. Hanc partem quidam sic intelligunt: Nemo est, qui nccere vobis possit, id est verum inferre nocumentum, si sectemini, quod bonum est; quia, ut dictum est, oculi Domini super justos. Etenim, ut ait Paulus Rom. 8., si Deus pro nobis, guis contra nos? Quibus diligenlibus Deum, omnia cooperantur in bonum, etiam adversa, quaecumque patimur a malis huminibus. Et huc referunt illud Chrjsostomi: Neminem laedi, nisi a se ipso. Verum alii accipiunt hoc dictum a Petro ad confirmationem praecedentium; ac si dicat, promissionem illam a Davide scriptam: Quis est homo, qui vult vitam etc, etsi principaliter referenda sit ad vitam futuri saeculi, pertinere tamen etiam suo modo ad praesens saeculum. Fit enim ut plurimum, ut, qui linguam suam bene moderantur, et pacem amant, omnibusque student benefacere, laedere neminem, tranquille et feliciter agant, certe minus obnoxii sint hominum improborum injuriis; quod est, dies videre bonos juxta modum vilae praesentis. Est igitur argumentum a communi experientia sumptum, maxime extra tempora persecutionis fidei. Nam quod ait Paulus, et huic contrarium videri potest; Omnes, qui pie volunt vivere in Christo Jesu, persecutionem patientur, 2 Tim. 3., potissimum accipi debet de tempore, quo propter religionem commovetur persecutio. Tunc enim praecipue patiuntur ii, qui vere pii sunt. Et hanc exceptionem videns Petrus, subjunxit:
3:14
14. Sed et, si quid patimini propter justitiam, beati. Graece: Sed si etiam patiamini, etc. Voculam quid interpres addidit de suo. Dicit hoc Petrus, quod ex ore magistri audiverat: Beati, qui persecutionem patiuntur propter justitiam, id est pro justitia retinenda, ubi justitia quidem significat quodcumque opus virtutis; respicit tamen Petrus ad confessionem fidei Christianae; uti sequentia declarant. Unde et sequenti capite loquitur sententia simili: Si autem patiatur quis ut Christianus, non erubescat etc. Tale igitur est, quod dicit: Quod si etiam contingat, vos affligi propter justitiam et pietatem, non ideo minuetur vobis felicitas, quam promittit psalmographus; imo sic quam maxime eritis beati, videlicet spe certiesima regui coelestis. Sic enim Christus ipse eam beatitndlnem exponit, inquiens: Quoniam ipsorum est regnum codorum, Matth. 5.
Timorem autem eorum ne timueritis. Eorum refert illos, qui praecedenti parte intcUigebantnr in voce patimini, scilicet a malis seu persecutoribus. Sunt, qui partem hanc ita interpretantur: Vester timor non sit, qualis esso solet timor illorum, id est mundanus, quo timentes amittere temporalia bona, deserunt virtutis ac justitiae bonum, et sic amittunt aeterna bona. At verior sensus est: Ne timeatis persecutores vestros, terrorem vobis immittentes propositis suppliciis et damnis temporalibus. Est enim Hebraismus: timere timorem alicujus, id est ea formidabilia metuere, quae quispiam minatur vel adhibet. Sic Psalm. 63.: A timore inimici eripe animam meam, id est a periculis, quae intentat inimicus. Vide etiam, quae superius annotata ad illud: Non pertimentes ullam perturbationem. Monet ergo S. Petrus, ne mettiant eos, qui se propter justitiam persequuntur, tamquam auferre ipsis possint suum bonum, quo felices sunt; quum e contrario viam potius ipsis parent ad beatitudinem.
Et non conturbemini. Quod in quibusdam codicibus legitur ut pro et, corrigendum est. Graece: fJtTjSe, neque conturbemini, id est, ea res vos non turbet; sed animi constantiam tenete. Ita Christus suos confirmat, Joan. 14.: Non turbetur cor vestrum. Porro non dubium, quin Apostolus in hac tota sententia imitatus sit Jesaiam Prophetam, cujus haec sunt verba populum Judaicum consolantis, cap. 8.: Timorem ejus scilicet hostilis exercitus) ne timeatis, neque paveatis. Sunt enim Graeca prorsus eadem. Quin ad eundem locum alludit etiam, quod sequitur:
3:15
15. Dominum autem Christum sanctificate in cordibus vestris. Christum, Graece: Deum; tametsi in translatione Syriaca legitur: Messiam seu Christum. Quae lectio etiam in nonnuUis est Graecis. Apud Jesaiam, tam in Hebraeo, quam in Graeco sic habetur: Dominum exercituum ipsum sanctificate. Forte B. Petrus idcirco Christum nominare voluit, ut ejus innueret divinitatem, quum sit ille dominus exercituum, de quo Propheta loquitur. Sensus Apostoli est: Ex intimo corde Christum Dominum sanctificate, id est sanctum ac vere metuendum agnoscite; et talem, ut ab omnibus agnoscatur, praedicate, non sermone tantum, eed et rebus ipsis. Sanctificatur enim a nobis Deus seu nomen Dei, juxta illud: Sanctificetur nomen tuum, quando id agimus verbis et factis, et tota nostra conversatione, ut nomen Dei glorilicetur.
Parati semper ad satisfactionem omni poscenti vos rationem de ea, quae in vobis est, spe. Quod quidam codices addunt: et fide, quamvis etiam Beda legisse videtur, nec in Graecis est, nec in Latinis ca.stigatioribus. Gregorius quoque par. 2. curae past. cap. ult., citans hunc locum, non addidit. Syra quidem versio sic habet: De spe fidei, sive, ut in MS. codice legitur, de spe fideivestrae. Sed id addidit Syrus, ut paraphrastes, explicare volens mentemB. Petri. Satisfactionem dixit interpres, quod Graece est aTzoXoyiav, id est defensione^n, responsionem ad ea, quae objicit adversarius. Quodque vertit: rationem, in Graeco est: Xoyov, pro quo Syrus et Latini quidam sermonem transtulerunt. Quamquam sensus eodem redit, qui hujusmodi est: Quoniam infideles spem vestram, quam in Christo habetis de vita et gloria fatum, jactitant inanem esse, propterea moneo, ut semper habeatis in promptu, velut ex meditato, responsionem, qua spera vestram seu fidem gloriae speratae rationabilem ostendatis; sive sit adversarius, sive quispiam discendi ac sciendi cupidus, qui rationem a vobis exigat, cur in praesenti vita tam dura patiamini, contemnentes bona vitae hujus. Sed hoc non ita accipiendum, ac si velit Petrus, omnes Christianos esse Theologos, qui norint de fidei dogmatibus aut docendo, aut respondendo disserere. Numquid enim omnes doctores? Minime. Divisiones enim gratiarum sunt. Et alii quidem per Spiritum datur sermo sapientiae, alii autem sermo scientiae secundum eundem spiritum, 1 Cor. 12. Nec ab omnibus, sed ab Episcopo requirit Paulus, ut potens sit, eos, qui contradicunt, arguere, Tit. 1. Qua scisntia, ait Augustinus lib. 14. de Trinit. cap. 1., non pollent fideles plurimi; quamvis poUeant ipsa fide plurimum, Aliud est enim, scire tantummodo, quid homo credere debeat propter adipiscendam vitam beatam; aliud autem, scire j quemadmodum hoc ipsum et piis opituletur, et contra impios defendatur. Haec ille. Non aliud ergo Petrus exigit ab unoquoque fidelium, quam ut de iis, quae ex fide Christiana sperat, et omnino de iis, quae fidei sunt, interrogantibus ac rationem poscentibus juxta suum quisque modum respondere ac satisfacere possit. Sunt enim rationes quaedam generales, quibus utcumque tueri se poterat quilibet Christianus adversus paganos et quaerentibus satisfacere; veluti quod religio Christiana praenuntiata sit a Prophetis; quod innumeris miraculis a Christo et Apostolis ejus confirmata; quod doceat justitiam, innocentiam ac beneficentiam usque ad dilectionem inimicorum; quod sit religio castissima; item, mundum unius Dei providentia regi, quae postulat, ut unusquisque tandem recipiat secundum opera sua; Deo nihil esse impossibile. Nec mirandum, si, quae credimus et speramus, humanum superent intellectum, quoniam in ipsa etiam rerum natura plurima sunt, quae consequi ingenio non valemus. Ad hunc modum etiam hodie nequaquam desunt rationes et argumenta generalia, velut principia quaedam, quibus instructos esse oportet fideles (instruendos utique a suis parochis) adversus haereticos fidem nostram Catholicam oppugnantes, aut de ea disputare volentes. Ea Bunt: Ecclesiam Christi esse unam, eamque visibilem, manifestam, ab Apostolis ad nos usque successione Episcoporum continuatam; in qua tot sancti fuere diversis temporibus martyres et confessores, quorum sanguine, doctrina, miraculis fides Catholica jara olim consignata sit atque sancita; ad eam Ecclesiam audiendam, quod ipsa columna sit et firmamentum veritatis, Scripturam sacram nos remittere. Ita sane Joannes Apostolus 1 Epist. 4. suos 6deles instruit, quibus, cum dixisset: Probate spiritus, si ex Deo sint, hanc generalem probandi regulam paulo post eis praescribit: Qui novit Deum, audit nos, id est Apostolos et eorum discipulos ac successores. Qui non est ex Deo, non audit nos. In hoc cognoscimus spiritum veritatis et spiritum erroris. Quamquam et rationes sive argumenta quaedam magis specialia fidelibus ad respondendum in promptu esse, prout talium capaces sunt, vehementer expedit. Quod autem Petrus universe dicit: omni poscenti, sic intellige: Modo fructus inde speretur, vel in eo, cui respondeas, vel in aliis. Alioqui tenendum illud Salvatoris: Nolite dare sanctum canibus, Matth. 7.
3:16
16. Sed cum modestia et timore. Graece: cum mansuetudine et timore, non addita vocula adversante: sed. Timorem Dei quidam hic intelligunt, alii timorem hominum, quod est probabilius, ui ad eosdem referatur modestia seu m.ansuetudo, et timor seu reverentia, quemadmodum Erasmus veriit. Itaque praecipit Apostolus, fideles, interrogatos de fide, non contentiose, nec arroganter aut proterve respondere; sed cum mansuetudine ac modestia, deinde et cum reverentia, prout ea cuique personae debetur; maxime si apud judicem aut quemcumque dignitate superiorem sit ratio spei nostrae reddenda; secundum illud Pauli: Cui timorem, timorem, Rom. 13. Hujusmodi namque responsio non solum decet Christianam professionem; verum etiam minus inde periculi est, ac major fructus. Responsio moUis, ait Sapiens, frangit iram; sermo durus suscitat furorem, Prov. 15.
Conscientiam habentes ho7iam. Profitentibus fidem CLristianam, ac de ea, cum inteiTogantur, respondentibus, imprimis necessaria est bona conscientia, quam exterius prodat vita sancta et inculpata. Haec enim loquendi praebet fiduciam. Quod si vita professioni non respondeat, non modo nullus erit profectus ex disputatione, quantumvis docta; sed etiam dispendium sequetur apud eos, qui de sermone ex moribus judicant. Ut in eOj quod detrahunt vobis, confundantur, qui calumniantur vestram bcnam in Christo conversationem. Yobis, addunt Graeca: tamquam malefactoribus. Syra: tamquam hominibus malis. Sed additum videri potest ex cap. praeced. v. 12., ubi sic legebamus: ut in eo, quod detrahunt de vobis tamquam de malefactoribus. Quae verba prorsus eadem hoc loco sunt in Graeco. Quamquam e contrario Syrus illud: tamquam de malefactoribus, in superiori capite omnino non legit. Referenda est haec pars ad praecedentia ab eo loco, ubi dixit: Parati semper ad satisfactionem etc. Nam sensus est: Si dc spe vestra interrogati, respondeatis cum ratione; si placide ac reverenter; si denique ad haec vitam adfertis integram et inculpatam: ita futurum est, ut obtrectatores vestri, qui conversationem vestram, id est vitam, quam agitis juxta Christi doctrinam, calumniantur ut maleficam ac fucatam, suae sycophantiae et improbitatis tandem convicti, pudefiant et obmutescere cogantur. Sensum tamen non paulo commodiorem suggerit textus Syriacus, in quo particula similitudinis: tamquam, secundo loco repetitur, ad hunc modum: Tamquam viri, qui calumniantur conversationes vestras bonas, quae sunt in Christo. Sic enim sensus est: Ita fiet, ut, qui male de vobis loquuntur, tamquam de maleficis et sceleratis hominibus, ipsi vicissim, tamquam calumniatores sanctae vestrae conversationis, male audiant et erubescant. Probabilis certe lectio, fierique potest, ut particula (wc in Graecp textu jam olim vel incuria, vel imperitia scribentium, qui superfluam putarent, omissa fuerit. Convenit hic locus cum eo, qui est in capite superiore: Ut benefacientes obmutescere faciatis imprudentium hominum ignorantiam. Nec enim piget Apostolum rem necessariam saepius inculcare.
3:17
17. Melius est enim benefacientes (si voluntas Dei velitj pati, quam malefacientes. Consolatio est ab eo, quod magis optabile; simul et a voluntate Dei, cui acquiescendum est. In multis codicibus legebatur: ut benefacientes, adjecta videlicet particula: ut. Sed ea meliorum codicum ope merito rejecta est a correctoribus Romanis. Nam et in Graeco nihil ei respondet. Porro melius esse dicit, benefacientem pati, quam malefacientem, quod ad eum attinet, qui patitur (id enim hic spectat Apostolus), non quod ad eum, qui infert passionem; ut qui, benefacientem laedens, contra justitiam agat, sibique ipsi noceat longe magis. Addit autem: si voluntas Dei velit, non solum, ut innuat, malos nihil posse in bonos, nisiDeus permiserit; verum etiam, ut intelligamus, nullam afflictionem nobis inferri ab homine quocumque, ac ne quidem a diabolo, nisi Deo volente, et non tantum permittente. Nam ad id significandum loquitur geminate: si velit voluntas Dei, id est, si Doi voluntas, sive Deus per suam voluntatem, statuat patiendum esse. Quod vero apud Augustinum lib. 22. contra Faustum cap. 20. pro voluntate legitur spiritus: Si spiritus Dei velit, quamquam eundem sensum facit, vel mendoso codici Graeco imputandum arbitror, vel oscitantiae interpretis, qui Tivsu/jia legerit, ubi ^eXrj^a scriptum erat.
3:18
18. Quia et Christus semel pro peccatis nostris mortuus est, justus pro injustis. Nostris, in Graeco et Syriaco non additur; multi quoque Latini codices MSS. non agnoscunt. Nec Graeca habent: mortuus est, sed: STia^sv, passus est. Dixerat enim Apostolus: melius est, benefacientes pati. Quod nunc confirmat exemplo Christi, qui, justus cum esset} passus fait pro injustis. Non dubium tamen, quin de passione mortis loquatar Petrus; maxime quia addit: semel. Sic enim et Paulu.s Rom. 6.: Peccato mortuus est semel, et Hebr. 9.: Per proprium sanguinem introivit semel in sancta, et iterum: Christus semel oblatus est, ad muJtorum exhaurienda peccata. Sed et Syrus hoc loco passionem mortis expressit.
Pro peccatis, intellige abolendis ipsa Christi passione, velut solutione poenae, quae pro illis debebatur. Id enim significat hic sermo: Christus passus est, mortuus est pro peccatis. Sed quorum peccatis? Multorum; ut Paulum jam dicentem audivimus, id est electorum, sicut et ipse Dominus dicit: Hic est sanguis meus, qui pro multis, id est pro omnibu3 electis, effundetur in remissionem peccatorum, Matth. 26. Dicit autem: semel, ut efficaciam mortis Christi declaret, quae una, nec umquam iteranda, valet ad omnia omnium saeculorum peccata delenda. Denique addit: justus pro injustis, ad confirmandam exhortationem, ut dixi; nec non ad commendandam immensam Christi erga nos caritatem: Quoniam, cum adhuc peccatores essemus, pro nobis morfuus est, Rom. 5.
Ut nos offerret Deo. Offerret, Graece: TzpQ^a^^dyrj, adduceret, scilicet aberrantes; sicut dixit capite praecedenti: Eratis sicut oves errantes; sed conversi estis nunc ad pastorem etc. Augustinus lib. 1. de peccat. mer. et remiss. cap. 27. et in Epist. 99. sic legit: Vt nos adducat ad Deum. Potest tamen adductio intelligi per modum oblationis et doni; quomodo legimus passim in Levitico et Numeris de adducendis hostiis ad otferrendum. Christus enim, ait Hesselius, nunc offert nos Deo tamquam sacrificium, dum gratia sua concupiscentiam nostram mortificat; in futuro autem offert tamquam holocaustum, quando toti puri toto corde Deo serviemus. Quamquam simplicior sensus est, ab eodem auctore traditus, Christum ad Deum nos adducere, dum eum, ob peccata nobis offensum, propitium reddit, dumque similitudine morum et affectuum Deo propinquos facit.
Mortificatus quidem carne, vivificatus autem spiritu. Sic lego ex castigatione Romana, cum prius in plerisque libris haberetur: Mortificatos, vivificatos, accusativo plurali. Sed veram lectionem probant tam Graeca, quam Syriaca; faventque Latini codices MSS. probatiores, et veteres concordantiae. His adde Graecos scriptores Clementem Alexandrinum lib. 6. Strom., Epiphanium haer. 51. et 77. et Oecumenium in comm. Imo et Latinos, Hieronymum in Jesaiae cap. 54., ubi pro: mortificatus, legit: occisus, Ruffinum in expus. symboli, et Augustinum serm. 14. de verbis Apost. cap. 16. et Epist. 99. Quare, praetermissis eorum commentariis, qui pluralem numerum legerunt, velut impertinentibus, verae lectionis sensum requiramus, qui fere pendet ab intellectu vocabuli: spiritu. Quidam enim sjjmfwm interpretantur vel divinitatem, vel Spiritum sanctum; alii vero animam Christi, de qua moriens dixit Patri: In manus tuas comme?ido spiritum meum, Luc. 23. Priori modo sensus est: Qui Christus, dum pateretur, carne quidem, quam mortalem et infirmam gerebat, occisus est et mortuus; sed virtute divinitatis, quae per mortem ab eo non fuit separata, vel (quod idem est) virtute Spiritus sancti, vivificatus est, id est ad vitam resuscitatus. Sic Oecumenius, et locis jam citatis Augustinus. Item Athanasius a Ven. Beda allegatus. Convenit hic sensus cum eo, quod Paulus scribit de Christo 2 Cor. ult.: Nam etsi crucrifixus est ex infirmitate, sed vivit ex virtute Dei. Posteriori modo potest intelligi vivifi-' catus spiritu, quia secundum spiritum, id est animam non est mortuus, sed vivus permansit. Nam vivificare pro eo, quod est vivum servare, non occidere, phrasis est Scripturae, ut 1 Reg. 27.: Virum et mulierem non vivificabat David, et Act. 7.: Ut exponerent infantes suos, ne vivificarentur. Sed quid magnum, si anima Christi, moriente carne, vivens permansit \ quando nec in pessimis hominibus anima moritur? ut quae natura sit immortalis. Quare nec facit ad consolationem piorum, qui hic affliguntur, quod post mortem supersint eorum animae, nisi beatior aliqua vita secutura sit exemplo Christi: quod hic proponitur. Proinde melius intelligitur Christus vivificatus spiritu, id est anima, quia factus est in spiritum vivificantem, tunc Bcilicet, quando a morle resurrexit ad vitam immortaleraj quemadmodum Paulus loquitur 1 Cor. 15.: Factus est jprimus Adam in animam viventem, novissimus Adam in spiritum vivificantem, Quo loco, quamvis Graeci tractatores per spiritum significari putent Spiritum sanctum, Latini tamen fere interpretantur de anima humana; ut factus dicatur Christus in spiritum vivificantem, id est habens spiritum vivificantem, quando anima ejus coepit perpetuam et immortalem vitam corpori ipsius subministrare, absque subsidio alimenti, tamquam per se ad vitam corpori praestandam conservandamque sufliciens; ut, quod prius erat corpus animale, factum fuerit hac rationo spirituale; quemadmodum id a nobis expositum est in ejus loci commentario, et in 2. sent. dist. 19. Qui sensus huic loco bene convenit, ut vivificatus spiritu Christus intelligatur per resurrectionem, quia tunc vivere coepit vita immortali, ad quam sola sine ciborum adminiculis ei sufficiebat animae praesentia; quod et in reliquis futurum est electis, quorum primitiae Christus, ut ibidem dicitur, Indicat hunc sensum Epiphanius haeresi 51. Quomodo autem hic sensus etiam quadrat cum eo, quod sequitur, paulo post videbimus. Certe per spiritum hic intelligi animam Christi, docet nos ipsa antithesis, quam facit Apostolus, carnis et spiritus; docet etiam id, quod continuo sequitur, Christum in suo spiritu profectum fuisse ad animas, quae erant in carcere.
3:19
19. Jn quo et his, qui in carcere erant, spiritibus veniens praedicavit, Locus hic omnium paene interpretum judicio difficillimus, idemque tam varie expositus, ut novem ejus interpretationes recenseat Joan. Lorinus, quibus ipse suam addit decimam, tametsi nec omnes attigerit. Unus Arias Montanus locum intellectu facilem esse contendit, nec tamen suum commentarium novum ac singularem, quem adfert, aliis facile persuaserit. Nos quidem paucioribus recitandis erimus contenti. Sed primum ipsius textus vera lectio constituenda est. Pro carcere quidam codices carne legunt, eamque lectionem Beda exponit, licet alteram quoque non praetermittat. Sed tamen mendosam esse, constat, reclamantibus non solum plerisque, praesertim vetustis, Latinis exemplaribus, item Hieronymo, Augustino et aliis auctoribus supra citatis; verum etiam textu Graeco, qui habet iv (puXaxig, in custodia seu carcere. Quod vero Joan. Calvinus ^uXaxTjv interpretatur speculam, et alii quidam excubias; etsi non negamus, haec etiam Graeca voce significari, ut Matth. 14., ubi legimus quartam vigiliam noctis, et Lucae 12., ubi secundam et tertiam vigiliam: multo tamen usitatius in Scripturis accipitur pro carcere. Et alicubi etiam de carcere infernali dicitur, velut Apoc. 20.: Solvetur Satanas de carcere suo. Nec ob aliud Calvinus ad speculam confiigit, quam quia non ei placet Catholicum dogma, aliquas fidelium piorum animas, sive quondam ante Christi adventum; sive nunc, apud inferos detineri. Nam speculae significatio praesenti loco parum apte quadrat, ut infra demonstrabimus. Notandum praeterea, in Graeco tantum legi: xoTg iv (puXaxig 7iV£u^aot_, iis, qui in carcere, spiritibus, ut vel erant, vel sunt, in Latina versione suppleri, necesse sit. Et quamvis nonnulli sunt supplendum putent, multo melius tamen noster interpres, ut et alii fere omnes, erant suppleverunt. Nam verbum praeteriti temporis praedicavit supplementum postulat temporis consimilis, erant vel fuerunt, eo scilicet tempore, quo praedicavit. Rursus, quod in quibusdam codicibus addito participio legitur: in carcere conclusi erant, quamvis et Beda siclegat, idque etiam Syriacae paraphrasi coDforme sit, in melioribus tamen Latinis, quorum et Beda meminit, non habetur, ut nec in ullis Graecis, unum si demas a Rob. Stephano annotatum, sed fidei non magnae, quod existimetur ad Latinos codices esse accommodatus; tametsi ista additio sensum non mutat, imo facta videtur ad sensum explicandum. Tertia lectionis varietas est in vocabulo: spiritibus j pro quo multi codices etiam MSS. legunt: spiritu. Verum Graeca constanter exhibent numerum pluralero: Tivs-Jiiaai^ spiritibus, pro quo Syrus transtulit: animabus. Ea quoque lectio est veterum Patrum, tam Latinorum, quam Graecorum; ut hanc velut sinceriorem merito prae altera elegerint Romani correctores. Cara autem TiVcUtJiaat et tivsu- ^axt tantum literula distent, fieri sane potuit, ut interpres, vel noster, vel alius quispiam, alterum pro altero legeret ac transferret. Denique sciendum, loco participii: veniens, in Graeco legi: Tiopsu^sic:, praeteriti temporis participium, id est profectus, ut alii vertunt, et ipse interpres paulo post: profectus in coelum. Erasmus autem, Hentenio suffragante, resolvere maluit in verbum, hoc modo reddens sententiam: In quo etiam abiit, et spiritibus, qui erant in carcere, praedicavit. Ruffinus, sensum secutus, reddidit per verbam: descendit.
3:20
20. Qui increduli fuerant aliquando. Graece: dTrsiOiJaaa'' 7:ots, hoc est, iis, qui credere noluerunt olim, quondam, aliquando. Erasmus vertit: inobedientibus. Verum Graeca vox passim in Scripturis usurpatur de iis, qui fidem veritati satis declaratae adhibete pertinaciter renuunt.
Quando exspectabant Dei patientiam in diebus Noe, cum fabricaretur arca. Graeca multa sic habent: Quando semel exspectabat Dei patientia, seu longayiimitas (/laxpoOu/xia) in diebus Noe, dum apparabatur arca. Quamquam vocula semel in textu Syriaco non legitur, et Graeca variant. Nam multi quidem codices habent, ut dixi: oxe aTiOLZ e^eSs- X£TO, quando semel exspectabat, ut etiam legisse videtur Oecumenius; tametsi nonnulli pro: ots, quando, legant: OTi, quia, quod minus placet. At alii non pauci, etiam a Roberto notati, legunt: ots aTCc^cSsxsTO, quando exspectabat. Qua Graeca voce etism Paulus libenter utitur, ut ter in eodem cap. 8. ad Rom., item 1 Cor. 1., Gal. 5., Phil. 3., Hebr. 9. Nec vero particula semel agnita videtur a veteribus Latinis hunc locum citantibus. Nec ad rem propositam facere videtur, nisi dicas, significari id, quod olim semel Deus fecit in figura, nunc eum facere in re per figuram significata. Caeterum male Erasmus passive vertit: exspectabatur, licet id alii quidam imitati sint. Nam Graecum verbum sx(5s- XsaOai, sive dTrsx^Ss/sa^at, sive simplex diyzabai, quod Erasmus in quibusdam codicibus haberi testatur, etsi voce medium sit, tamen active semper accipitur; ut multa ejus generis alia. PJane verisimile est, irrepsisse mendum in vulgatam versionem, ut pro eo, quod ex Graeco transtulit interpres: exspectabat Dei patientia, scriptum sit ab indoctis: exspectabant Dei patientiam. Ac profecto in Missali Romano per Clementem Octavum correcto, in Epistola feriae sextae Paschalis, legitur: exspectabat Dei patientia. Quomodo legunt Hieronymus et Augustinus, item Idacius Episcopus libro scripto contra Varimadum; imo et inter recentiores Dionysius Carthusianus. Bedam quoque eo modo legisse, commentarius ejus haud obscure significat. Dicitur autem patientia Dei exspectare, quia Deus patienter exspectat. Quomodo de eo dicit hic Apostolus in 2 Epist. cap. 3.: Patienter agit propter vos. Alioqui dicere, quod homines exspectant Dei patientiam, nec usitatum est in Scripturis, nec sensum habet commodum. Qua ratione etiam Erasmi versio, de qua dixi, improbatur.
In qua pauci, id est octo animae, salvae factae sunt per aquam. Pauci^ Graece: paucae, nt ad animas referatur, per quas tamen homines significantur synecdochice. Nota est historia Gen. 7., Deum propter hominum peccata mundo diluvium induxisse, eoque omnes periisse, exceptis octo, quos arca servavit. Qui quidem per aquam salvi facti dicuntur, quia aqua, quae caeteros exstinxit, arcam elevans in sublime, effecit, ne, qui in ea erant, una cum aliis exstinguerentur. Nonnulli per aquam exponunt: in aqua salvos factoSj caeteris in aqua pereuntibus. Verum prior sensus magis convenit cum antitypo, id est baptismate salvifico, de quo etatim audiemus. Nunc ad totius loci sensum explicandum veniamus. Ubi primum cavendus error eorum, qui B. Petri verba in hunc sensum interpretati sunt, spiritus impiorum Christi ad inferos descendentis praedicatione conversos et liberatos fuisse. Cujus erroris Beda meminit, eumque tacito nomine adscribit Hilario, qui enarrans illa verba Psalmi 118.: Quando consolaberis me? sive, ut ille legit, exhortaheris me? post alia sic ait: Scit, Propheta, hanc exhortationem sanctos quiescentes in inferno desiderare. Scit, testante Petro, descendente in inferna DominOj etiam his, qui in carcere erant, et increduli quondam fuerant in diebus Noe, exhortationem praedicatam fuisse. Verum quomodo sane et catholice possint haec verba accipi, pluribus declarat Hesselius, ut nos infra breviter dicemus. Leguntur similia apud Hieronymum in quaest. super Genssim ad illud cap. 6.: Non permanebit spiritus meus in homine etc. Pro quo dicit in Hebraeo legi: Non judicabit spiritus meus homines istos in aeternum, quia caro sunt. Sic autem exponit: Quia fragilis eet in homine conditio, non eos ad aeternos servabo cruciatus; sed hic illis restituam, quod merentur. Ergo non severitatem, sed clementiam Dei sonat, dum peccator hic pro suo scelere oisitatur. Haec ille. Quae eadem Eucherius in Genesin scribens suo commentario inseruit. His affine est, quod de iis, quorum corpora ceciderunt in deserto, quosque Pauhis Hebr. 3. et 4. accusat incredulitatis, idem Hieronymus, Ezechielis Prophetae cap. 20. explanans, dicit, eos apud Deum vivere, nec aeternis suppliciis reservatos esse, nec deletos de libro viventium, nec consumptos ante faciem Domini. Porro B. Augustinus in Epist. ad Exod., praedicto errore refutato, suggerit hunc sensum, ut spiritus in carcere conclusi intelligantur homines, quorum spiritus, id est animae, erant in carne, atque ignorantiae tenebris velut carcere claudebantur, Christumque iis, non in carne, quia nondum incarnatus erat, sed in spiritu, id est secundum divinitatem, visis congruis alloquendo, quod volebat, praedicasse. Sequitur hanc expositionem Beda in comm. et B. Thomas 3. q. 52. art. 2. ad 3. cum paucis aliis. Non dissimilis sententia est Joan. Hesselii, qui putat, vocationem gentium hic a Petro describi, velut explicante, quod dixerat, Christum pro injustis mortuum. Nam Prophetae describunt gentes infideles tamquam vinctos, obtenebratos, vectibus ferreis et portis aereis conclusos et incarceratos, ut Psalm. 106. et Jes. 42. et 49. At vero utrique expositioni, tam Augustini, quam Hesselii, multum obsistit vocabulum: spiritibus. Obstat etiam locus capitis sequentis^ ubi Petius se ipsum exponit, dicens, mortuis evangelizatum esse. Quibus argumentis etiam Arias Montanus refellitur, qui novo sensu spiritus in carcere conclusos interpretatur octo animas inclusas in arca. Quem sensum etiam contextus Apostoli refugit. Veniendum igitur ad illud, in quo caeteri omnes consentiunt, etiam sectarii, spiritus accipi proprie; et quidem non alios hic intelligi, quam spiritus humanos, id est animas hominum mortuorum*, Christumque iis in carcere, id est in iDferno, constitutis praedicasse. Nisi quod Calvinus, ut ante dixi, pro carcere mavult speculam, inqua agunlur vigiliae, ac sensum hunc facit, piorum animas in spem salutis promissae fuisse intentas, quasi eminus e specula eam exspectarent. Verum inepta haec metaphora est. Nam usus speculae et vigiliarum non est exspectare, sed observare, ne quid insidiarum hostis moliatur. Sed nec usquam ^uXaxT], pro exspectatione ponitur. Tota igitur quaeatio est, quibus spiritibus apud inferos, et quid praedicaverit Christus, in spiritu, id est secundum animam, ad eos profectus. Sic enim illud: m^wo, exponimus, consequenter ei, quod praecessit: vivificatus autem spiritu ', sensu videlicetobvio. Nam quod Oecumenius eam paiticulam causaliter interpretatur, in quo j id est ideo, minus usitatum est. Sunt autem de ea quaestione tres generatim opiniones. Quidam enim solos bonos spiritus intelligunt, quibus praedicata sit et praestita ex infernis locis liberatio; alii solos malos, quibus denuntiata et confirmata damnatio; alii denique tam bonos, quam malos, quorum aliis liberationis sententia, aliis damnationis annuntiata fuerit. Primae opinioni favet vocabulum pra^dicandi, pro quo sequenti capite reponitur evangelizandi. Nam mali in inferno cum sint aeternis poenis irrevocabiliter addicti, nullius jam Evangelii sunt capaces. At pro secunda opinione facere videtur, quod incredulos fuisse dicit eos, quibus Christus praedicavit. Denique pro tertia adducitur utrumque; hinc verbum evangelizandi, inde nomen incredulorum. Nam apud inferos evangelizari non potuerunt, nisi boni. Inter has opiniones prima plus caeteris habere videtur probabilitatis, ita tamen, ut ex partetotum intelligatur, id est, quod dicitur praedicatum fuisse spiritibus, qui fuerant olim increduli, extendatur ad omnes spiiitus salutis capaces in inferno positos, quando Christus illuc advenit: tam eos, qui erant tunc in sinu Abrahae (quorum receptaculum limbum patrum Theologi vocant), quam qui poenis adhuc detinebantur purgatoriis, inter quos erant illi olim increduli, non omnes, sed aliqui. Etenim valde credibile est, juxta illud Psakni 77.: Cum occideret eos, quaere' hanteum, multos ex iis, qui praedicationem Noe denuntiantis interitum peccatoribus, contemserant aut neglexerant (quod hic Petrus vocat incredulos fuisse), superveniente et inundante diluvio, poenitentiam ex timore concepisse, veram, sed imperfectam. Quorum proinde spiritus in carcerem apud inferos detrusi fuerint, et in eo detenti, donec Christo ad eadem loca descendente liberarentur. Ad quem sensum etiam Hilarii et Hieronymi verba supradicta possunt aptari. Nam Hilarius distinguit sanctos in inferno quiescentes, id est in sinu Abrahae tunc positos, ab iis, qui in carcere erant, ut in loco poenali, vetera adhuc peccatorum suorum debita luentes; quem locum purgatorium vocamus. Hieronymus quoque non sentit, aliquos sine poenitentia discedentes ex hac vita posse salvari, quod est semperque fuit alienum a doctrina et sensu Ecclesiae, atque inter haereses recensetur ab Epiphanio haeresi 46. et ab Augustino haeresi 79.; sed Hieronymi verba procedunt ex hypothesi poenitentiae ante mortem conceptae, et non aliter. Nam, ut dixi, verisimile est, multos aquis diluvii comprehensos ad cor rediisse, ac Dei misericor Jiam impetrasse, ne in aeternum perirent. Quod idem liceat dicere de iis, quos incendium Sodomiticum corripuit. Multo magis vero de Israelitis in deserto prostratis, qui lege divinitus accepta jam instructi erant, nec simul omnes una plaga percussi, sed paulatim per annos quadraginta mortui, interierunt. Quam'quam et de iis, qui diluvio perierunt, tale quid dici potest, fuisso veri Dei cultores, sed moribus ac studiis perditissimos. Omnis quippe caro corruperat viam suam super terram, Gen. 6. Non enim usquam legitur, quod falsos Deos coluerunt, aut idola sibi fabricaverunt; quando nec constat, idololatriam habuisse initium ante diluvium; licet Genebrardus in sua chronologia id dicat, sed nullo auctore. Quare veri Dei cultum retinentes facilius potuerunt, invocato ejus nomine, veram animo poenitentiam concipere, in extremo periculo constituti. Itaque locus iste Petri sic nobis construendus et explicandus videtur: Christus, qui homo hominibus in carne evangelizavit, idem carne mortuus, in spiritu, id est secandum animam, profectus ad inferos, praedicavit, et, ut infra dicitur, evangelizavity id est, laetum attulit nuntium, spiritibus, hoc est animabus, quae apud inferos in carcere, velut poenarum loco, conclusae detinebantur. Qui quidem spiritus olim carne induti, increduli fuerant, tunc nimirum, quando Deus patienter ac longanimiter (centum videlicet annos) eos exspectabat ad poenitentiam; idque quo tempore Noe, jussu divino fabricabat arcam, in qua ipse cum sua familia (quae in octo hominibus consistediluvii, quod peccatoribus superventurum, tam verbo praedicabat, quam facto. Nam et ipsa arcao fabricatio quaedam praedicatio erat. Cui tamen praedicationi credere noluerunt (sicut et de generis Lot, admonitis ab eo super eversione Sodomae, legitur, quod visus est eis quasi ludens loqui, Gen. 19.); donec venit diluvium et consumsit omnes. Ex quibus tamen multi, ipsius rei, quam credere noluerant, experientia, et praesenti periculo commoniti, tandem, Deo invocato, ad poenitentiam conversi sunt, et cum spe salutis mortui, propter peccata tamen sua, quoad poenam adhuc expianda, apud inferos carceri et cruciatibus addicti remanserunt usque ad Christi redemptoris adventum. Unde, si quaeras, quid.laeti nuntii Christus eis praedicaverit, respondeo, nuntiasse se redemptorom, et ad hoe venisse, ut eos e poenis et carcere liberaret, atque ex inferis eductos, una secura et cum sanctoram patrum spiritibas eveheret ad coelestia. Ut etiam ad eos accommodari sive referri possit illud Jes. 61. et Luc. 4., ubi Christus se missum dicit, praedicare captivis indulgentiam, seu remissionem, et clausis apertionem. Nam etsi quibusdam illorum poenae fortassis adhuc aliquae solvendae restarent, potuit tamen Christus, quidquid uujusce debiti residuum erat, prorsus condonare. Quod et fecisse eum, vel ex hoc loco probabile fit, ut hoc pacto potestatis indulgentias conferendi, quam Ecclesiae suae relicturus erat, quasdam velut primitias, suo ad inferos adventu, consecraret. Qua de re vide, quae diximus ad dist. 22. lib. 3. sent. Quaeret aliquis, cur Petrus hoc loco mentionem faciat praedicationis a Christo factae apud inferos? Respondeo, rationem hanc esse, ut ostenderet, virtutem passionis^hristi, de qua loquebatur, non solum ad vivos pertinere, sed etiam ad inferos penetrare; tamquam videlicet ejus, qui paratus est judicare vivos et mor' tuos, ut dicitur cap. sequenti. Propter hoc enim, inquit, et mortuis evangelizatum est. Rursum quaeres, cur de spiritibus eorum, qui diluvio perierunt, speciatim meminerit Petrus, ac non potius universe loquatur de omnibus in carcere purgatorio conclusis. Una ratio esfc, quia numquam tanta hominum multitudo simul periit, et secundum animas ad inferna descendit, ut merito ex parte tam notabili totum intelligatur, uti supra dixi. Altera ratio, quia viam sibi facere voluit Apostolus ad digressionem, quam mox subjungit de sacramento baptismi, cujus insignis figura in diluvio et arca praecessit. Hoc enim est, quod soquitur:
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21. Quod et vos nunc similis formae salvos facit baptisma. Similis formae. Graece: avTiTUTtov, id est typo respondens exemplar. Sentit enim, in arca et diluvio tjpum exstitisse baptismi, tamquam antitypi, id est rei per typum illum significatae ac praenuntiatae. Utitur ea voce etiam Paulus Hebr. 9., ubi manufacta sancta vocat avTiTUTia, id est exemplaria, verorum. Quod quo sensu dicat, manente eadem hujus vocis significatione, in ejus loci commentario a nobis expositum est. Eodem sensu mysteria corporis et sanguinis Domini in altari posita passim a Graecis Patribus antitypa vocantur. Porro Graeca sic habent: Quod et nos antitypon nunc salvos facit baptisma. Nam nos potius, quam vos legendum esse, sicut et in MSS. quibusdam codicibus habetur, Latinus saltem textus exposcit, in quo paulo post legitur iu prima persona: ut vitae aeternae haeredes efficeremur. Licet ea verba non sint in Graecu. Notandum tamen, in editione Complutensi seu Regia non legi o, quod, sed co, cuij mutato etiam ad hucc modum ordine verborum: Cui antitypum nunc etiam nos salvos facit baptisma, ut vocula: 0), cui, referat aquam, quae proxime praecessit, Graece 'Sta)^, neutri generis. Quae lectio clarior quidem est, sed haud scio, an sincerior, aliis tam multis libris reclamantibus. Quorum lectio sic potest explicari: Quod L^3(JDp, quae aqua, in re illo typo seu ligura significata, hoc est ipsum ejus antitypon, quod est baptisma, nunc tempore novi testamenti nos salvos facit salute spirituali; quemadmodum illa aqua ab interitu corporali servabat eos, qui in arca erant. Hic observa baptismi sacramento attribui, quod salvos nos faciat; quemadmodum et Paulus ipsum vocat lavacrum regenerationis et renovationis Spiritus sancti, Tit. 3. Adscribuntur enim hujusmodi effectus sacramentis, non ut causis per se et ex natura sua efficacibus, sed velut quibusdam signis atque instrumentis, ad nostram sanctificationem a Christo institutis. Jam quomodo in historia arcae et aquarum diluvii typus ac repraesentatio fuerit baptismi, breviter explicandum. Ipsae quidem aquae dilavii baptismum significant, arca Ecclesiam, vel secundum alios, crucem Christi. Nam ut arca fabricata ex ligno. ita crux ex ligno, et per utrumque salus. Rursus familia Noe arcae inclusa significat eos, qal sani in Ecclesia. Qui extra arcam, eos, qui extra Ecclesiam. Ut enim extra arcam nemo salvatus fuit, ita nec salus est extra Ecclesiam. Et tamen etiam submersio eorum, qui erant extra arcam, bonae significationis mysterio non caret. Signiticat enim peccatorum omnium in baptismo exstinctionem atque interitum. Nam et ipsa mersioue, quae in baptismo fit, veteris hominis sepulturam adumbrari, Paulus docuit ad Rom. 6. Et ob hanc causam eorum, qui in aquis diluvii fuerunt exstincti, Petrus mentionem fecit fortasse in bonum. Item, sicut per aquam Noe cum suis in sublime elevatus est, ita per baptismum sursum ferimur, et cives efficimur regni coelestis, ut dicere possimus: Nostra conversatio in coelis est, Phil. 3. Postremo, sicut illic per aquam pauci (quod Petrus hic urget) servati fuerunt, id est soli illi, quos arca continebat: ita ex toto genere humano pauci salvi fiunt, nec quidem omnes ii, qui aqua tanguntur baptismatis, sed ii soli, qui sese intra Ecclesiam condnent. Haec fere et similia arcae et aquarum diluvii sacramenta fusius exposita vide apud Augustinum lib. 12. cunt. Faust. cap. 14. et multis seq., et lib. 15. de civit. Dei, cap. 26. et 27.
Non carnis depositio sordium, sed conscientiaehonae interrogatio in Deum, Ordo est: Non depositio sordium carniSj sed interrogatio bonae conscientiae in Deum, vel ad Deum. Graece: c?c ^sov, quod alii vertunt: ad Deum. Quidam depositionem sordium carnis iuterpretautur circumcisionem, quae erat ablatio sordium carnis, id est Hebraea phrasi sordidae carnis et immuudao, nimirum praeputii. Volunt enim hunc Petri sermonem similem esse cum eo: quo Paulus Col. 2. circumcisionem vocat exspoliationem corporis carnis. Verum de germano loci illius intellectu vide ibi commentarium. Sane constat, non illam esse B. Petri sententiam in his verbis. Explicat enim, quud dicit, baptisma nos salvos facere, utens correctione quadam rhetorica, qua doceat, in ipso baptismi sacramento non tam externam ablutionem (quae per se tantum valet ad sordes corporis auferendas) spectandam esse, quam conscientiae bonae in Deum interrogationem. Non dicit autem, baptismum esse bonae conscientiae interrogationem, sicut hoc nonnulli intellexerunt; sed cum in baptismo, bene et Christiane suscepto, duo sint, exterior ablutio et conscientiae ho7iae interrogatio: declarat, utri potiores partes ad salutem sint tribaendae, nempe interrogationi bonae conscientiae. Sed hanc interrogationem non uno modo omnes exponunt. Multi simpliciter intelligunt animum bene conscium, ut qui per inteiTiam interrogationem, facto sui ipsius examine, nihil in se reperiat, quod indignum reddat fractu baptismi. Alii ipsum baptismi effectum significari putant, qui est aspersio sive mundatio cordium a conscientia mala, ut loquitur Paulus Heb. 10. Nam baptismus bonam facit conscientiam. Remittit enim peccata praeterita, ut jam non debeat hominis conscientia propter illa metuere ac trepidare. Nobis verus ac germanus seosus esse videtur, quem tradit Beda, Apostolum loqui de interrogatione ^ quae fit in caeremoniis baptismi, dum interrogatus is, qui baptizari vult, an credat in Christum, et renuntiet Satanae ac pompisejus, bona conscientia, id est serio, ex animo respondet, se credere et abrenuntiare. Quam interrogationem B. Petrus apposite vocat eTcspcoTTjfxa, id est stipulationem, qua inter duos, uno interrogante et altero respondente, contractus fieri solet. Additur autem: in Deum, sive ad Deum, vel quia res agitur coram Deo, id esfc Deo teste, ut referatur ad interrogationem 'j vel quia conscientiam respondentis, an bona sit et sincera, solus videt Deus. Igitur Apostoli Petri doctrina hoc loco est, fidem internam exteriori professione, dum quis baptizatur, expressam, id esse, quod in baptismate nos salvos facit. Non quo hunc effectum ab externa ablutionis caeremonia removeat; sed quo doceat, qaid sit praecipuum. Sic enim loqui solet Scriptura, cum aliud prae alio commendat, ut Osee 6.: Misericordiam volui, et non sacrificium; sequitur enim: Et scientiam Dei plus quam holocausta. Item 1 Reg. 15.: Numquid vult Dominus holocausta et victimas, et non potius y ut obediatur voci Domini? Nam sequitur: Melior est enim obedientia, quam victimae. Ita hoc loco non sic commendatur fides, ut aqua repudietur; jam enim dixerat, baptisma nos salvos facere; sed utrum ad salutem potius sit, ostendit. Nam si utrumque ab altero separes, fides salvare poterit sine baptismo; non autem baptismus sine fide. Nec fides a baptismo suam vim habet; sed baptismus a fide, saltem ut dispositione per se necessaria ad baptismi eflPectum. Hoc enim est, quod Augustinus dicit tract. 80. super Joannem: Unde ista tanta virtus aquae, ut corpus tangat et cor abluat, nisi faciente verbo? non quia dicitur, sed quia creditur. De quo mox subjungit: Hoc est verbum fidei, quod praedicamus. De eodem et paulo ante: Detrahe verbum • et quid est aqua, nisi aqua? quia videlicet sine fide aqua corpus quidem tangere poterit, sed cor abluere non poterit; quod tamen facit interdum fides sine aqua, quemadmodum Petrus insinuat, Act. 15., cum de Cornelio ejusque familiaribus dicit: Fide purificans corda eorum. Vide eundem Augustinum lib. 19. contra Faustum, cap. 12., et serm. 3. de verbis Domini. Item Basilium lib. de Spiritu sancto, cap. 12. et 15., et Joan. Hesselium in comment. Porro de stipulatione, quae est in caeremoniis baptismi, consule Dionysium lib. de Eccles. hierarch. circa finem, Ambrosium de iis, qui mysteriis initiantur, cap. 3. et 4., Augustinum Epist. 23. et Cyrillum lib. 12. in Joan. cap. 14.
Per resurrectionem Jesu Christi. Haec pars cohaeret cum illa: Salvos nos facit baptisma. Nam quod intercedit: non carnis depositio etc, parentheticum est, signis parentheseos includendum. Quomodo baptisma nos salvet per resurrectionem Jesu Christi, petendum ex interpretatione ejus, quod dixit primo capite, Deam regcnerasse nos per resurrectionem Jesu Christi ex mortuis; quodque Paulus scribit ad Rom. 4., Christum resurrexisse propter justificatio7iem 710stram. Est enim hic locus similis, ut sensus sit: Baptisma nos salvos facere per Christi resurrectionem, eo quod Christi resurrectio quandam nobis formam exhibeat lesurgendi ad justitiam ac vitae novitatem, ad quam regeneramur in sacramento baptismi; ut, quomodo Christus surrexit a mortuis per gloriam Patris, ita et nos in novitate vitae ambulemus, Rom. G. Hic sensus probatur etiam Joanni Lorino prae aliis, quoa refert. Nam quod Hesselius sic exponit: Per resurrectionem Jesu Christi, id est virtute Christi mediatoris, qui mortaas est et resurrexit; non videtur satis esse ad explicandam mentem Apostolorum horum duorum Petri et Pauli, qui regenerationem et justificationem et salutem nostram adscribunt resurrectioni Christi.
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22. Qui est in dextera Dei. Hcc est: ad dexteram Dei, quomodo vertit Rom. 8. Id autem dicens, nonnegat, Christum esse Deum, sed indicat, de eo se loqui secundum naturam, qua non est Deus, id est hamanam. Dicitur enim Christus esse ad dexteram Dei, quia post Deum supremam in Dei regno potestatem, gloriam, et dignitatem obtinet, tamquam a Deo secundus. Quod utique non secundum naturam, in qua genitus est ex Patre, proindeque aequalis est Patri, sed secnndnm naturam creatam, id est humanam, qua Palre minor est, ei competit. Sed de hac locutione ejusque sensu plenius actum est a nobis in commentariis Epistolarum Pauli Rom. 8. Eph. 1. et Heb. 1.
Deglutiens mortem, ut vitae aeternae haeredes efficeremur. Haec pericope in Graecis et Syris codicibus non habetur. Latini tamen omnes exhibent. Fulgentius quoque citat libro de fide ad Petrum, cap. 2. Sed etBeda interpretatur. Qaamquam RuflSnus non videtur agnovisse, dum in expositione symboli ad articulum: Ascendit in coelos etc, citat haec B. Petri verba, dicentis de Christo: Qui est in dextera Dei, sedens in coelis. Nam sedens in coelis, dixit pro eo, quod hic saquitur: profectus in coelum, mediis quae in Graeco non habentur, omissis. Et quidem parum commode post illud: qui est in dextera Dei, subjungitur: deglutiens mortem, nisi praesens accipias loco praeteriti, quasi dictum sit: absumpta morte; ut sensus sit, Christum ad illam gloriam, quam habat ad dexteram Dei sedens, evectum fuisse, posteaquam passione et morte sua, velut causa meritoria, deinde et resurrectione ad vitam immortalem, velut exemplari causa, mortem nostram deglutivit, absumpsit ac penitus sustulit, ut vitae aetemae nos faceret haeredes. Quemadmodum de eo canit Ecclesia: Qui mortem nostram moriendo destruxit, etvitam resurgendo reparavit. Quod totam in nobis, id est electis, complebitur per resurrectionem beatam, quando novissima inimica destruetur mors, ut dicitur 1 Cor. 15. Caeterum alhisio est ad locum Jesaiae 25.: Praecipitabit (Hebraice: absorbebit) mortem. Quod et Paulus citat in eodem capite ad Cor. dicens: Tunc fiet sermo, qui scriptus est: Absorpta est mors in victoria.
Profectus in coelum. Apte connectitur haec pars cum illa: Qui estin dextera Dei. Estque sermo sic ordinandus: Qui profectus in coelum, est in dextera Dei, ut hoc dicat Petrus, quod habet articulus fidei: Ascendit ad coelos; sedet ad dexteram Dei. Utrumque vero secundum naturam humanam. Observa, Petrum nunc dicere profectum in coelum, quem paulo ante dixerat profectum ad inferos. Utitur enim utrobique eodem Graeco vocabulo: Tiopsu^sic. Ex quo collige contra Calvinum, etiam priorem locum secundum assumptam naturam exponendum esse.
Subjectis sibi angelis, et potestatibus et virtutibus. Haec quoque pars cohaeret illi: qui est in dextera Dei, et eam explicat. Subjectis sibi angelis, Graece: uTioxaYSVTCov «utw tu)v diysAcov etc., id est subjectis ei angelis; non autem: uTcota^ac laoT(j) touc ayyiXouQ, subjectis sibi angelis. Itaquo non est sensus: Cum ipse sibi subjecisset angelos; sed: Cum ei subjecti ossent angeli, scilicet a Deo Patre. Loquitur enim Apostolas, ut dictum est, de Christo secundum natu- TAm humanam, cui, ut in Christo erat, Deus Pater omnem subjecit creaturam, ut ipse Christus homo omnibus superior in dextera Dei sedoret. Ita Paulus passim docet, Deum Patrem omnia Filio subjecisse, etiam angelicos spiritus; ut 1 Cor. 15., Ephes. 1., Hebr. 2.; et ad hoc, iisdem in locis, refert illud Davidicum: Omnia subjecisti sub pedibus ejus, Psalm. 8. Porro sub nominibus trium ordinum angelicorum, quae hic exprimuntur, reliquoB etiam omnes comprehensos voluit B. Petrus; ut principatus, dominationes, thronos, quos alibi nominat Paulus; denique omne nomen, quod nominatur non solum in hoc saeculo, sed etiam in futuro; eicut idem Paulus ait Eph 1. An vero comprehendantur etiam adversariae potestates, id est mali angeli*, non apparet. Nam illorum perfecta subjectio, tanta scilicet, ut regno Christi nocere amplius non permittantur, demum futura est in die judicii, secundum illud Patris ad Filium, Psalmo 109.: Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum. Quod et Paulus, ad eundem Psalmi versiculum respiciens, docet 1 Cor. 15.: Oportet, inquit, illum regnare, donec ponat omnes inimicos sub pedibus etc. At vero ista subjectio, de qua Petrus loquitur, facta quidem est, quantum attinet ad potestatem Christo homini datam, quando Verbum caro factum est, id est in unione hypostatica verbi cum carne; nam et angeli ministrabant ei adhuc mortali, Matth. 4. Sed in ejus potestatis plenum quodammodo usum introductus fuit, postquam ascendit in coelum, sessurus ad dexteram Patris, et cum eo in aeternum regnaturus. Angelorum nomen, etsi commune sit omnibus incorporeis substantiis, quatenus omnes nuntii Dei sunt et spiritus administratorii, Hebr. 1., hic tamen unum certum ordinem significare videtur ab aliis distinctum, quem infimum in 3. hierarchia coelesti facit Dionysius. Quomodo autem potestates et virtutes differant inter se et ab aliis ordinibus, idem Dionysius, et post eum Scholae doctores, scribentes in librum 2. sent. dist. 9., accurate tradiderunt, ad quos lectorem remitto.
3:1
This duty of obedience is recalled several times by St. Paul, sometimes explicitly (Eph. 5:24; Col. 3:18), sometimes implicitly (1 Cor. 11:3, 9; Eph. 5:22-23; cf. also 1 Pet. 3:1).
3:5
… Is such a justification not perhaps the first need and the first duty of our faith, according to the admonition of St. Peter: "Parati semper estote ad satisfactionem (πρὸς ἀπολογίαν) omni poscenti vos rationem de ea, quae in vobis est, spe" (I Pt. 3, 5)?
3:7
The Christian knows, moreover, that he must honor those to whom honor is due (Rom. 12:10). In the family society the stronger party, the husband, will be exhorted to honor the weaker party, the wife (1 Pt. 3:7); in society subjects will be invited to render honor to kings and to persons exercising authority (ibid. 2:17) and the young to honor the aged (1 Tim. 5:17). Whoever fails in this …
3:9
… misfortune one must not rejoice in (24:17 f.). A free use of 25:6 f. is found in Lk. 14:8 ff. Prov. 20:22 (cf. 24:29) forbids returning evil for evil: once the law of retaliation is surpassed, it approaches that of charity (cf. Rom. 12:17; I Thess. 5:15; I Pt. 3:9). The motive for not repaying the enemy in his own coin is trust not in the intervention of a vengeful God (Deut. 32:35), but in his protection.
3:10
… Thess., besides the p. of the Antichrist in II Thess. 2:9), by Jas. 5:7, 8, by II Pt. 1:16; 3:4, 12, by I Jn. 2:28, and by Mt. 24:3, 27, 37, 39. Equivalent to it are the terms: "day [of the Lord or Christ]" (17 times in St. Paul: Acts 2:20; I Pt. 3:10, 12; Apoc. 16:14), "manifestation" (ἐπιφάνεια: 5 times in the pastoral epistles), "revelation" (ἀποκάλυψις: I Cor. 1:7; II Thess. 1:7; I Pt. 1:7, 13; 4:13). It is also called "visitation" …
3:14
… In the New Testament similar beatitudes occur: Mt. 11:6; 13:16; 16:17; 24:46; Lk. 11:28; 12:37 f., 43; 14:15; Jn. 20:29; Jas. 1:12; 1 Pet. 3:14; 4:14; Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14. To this day the Christians of the East call the beatitudes "macarisms." The Arabic Diatessaron interprets the initial adjective …
3:19
… Resurrection of Christ that he was not abandoned in fē'ōl, nor did his flesh see corruption" (Act. 2, 24-31). In other passages of the New Testament as well there is an allusion to the dwelling of Christ's soul in limbo (Mt. 22, 40; Rom. 10, 6-7; probably in I Pt. 3, 19-20).
… Nevertheless, even stripped of the body, the soul is not supposed to live in the sleep of še'ôl, but to dwell near the Lord (II Cor. 5, 8; Phil. 1, 23). And the fact that this separated soul is no longer only called ψυχή (Apoc. 6, 9; 20, 4), but also πνεῦμα (I Pt. 3, 19; Hebr. 12, 23), provides at least a precious indication in favor of its spiritual nature.
3:20
Hebr. 11:7 ("Fide Noe... metuens aptavit arcam in salutem domus suae, per quam damnavit mundum") illustrates the ark as a refuge of salvation for believers and a sign of perdition for the "world." This spiritual sense, noted by 1 Pt. 3:20, was developed by the Fathers, who illustrated the "miserable wood" (Wis. 10:4), which became an object of blessing since in it was saved "the hope of the world" (Wis. 14:6-7), as …
The Flood is recalled in the Old and New Testaments: Wis. 10, 4; 16, 6 ff.; Sir. 16, 7; 44, 17-19; Is. 54, 9; Mt. 24, 37-39; Lk. 17, 26 ff.; I Pt. 3, 20 ff.; II Pt. 2, 5; Heb. 11, 7. These passages affirm the historicity not only of the fact, but also of the circumstances narrated in Genesis. …
… Methuselah according to the Masoretic text and the Samaritan died during the flood (in 1656 according to the Masoretic, in 1307 according to the Samaritan and in 2262 according to the Septuagint), and Lamech would have died 5 years after the flood, against Gen. 6:17; 7:4, 21-24; 1 Pet. 3:20; 2 Pet. 2:5 (see Table b).
Both give the number of those saved with Noah (1 Pet. 3:20; 2 Pet. 2:5), speak of the flood as a type (1 Pet. 3:20; 2 Pet. 2:5), bring the prophets close to the announcers of the Gospel (1 Pet. 1:12; 2 Pet. 1:16, 21; 3:2), and consider Christianity …
3:21
… This assertion is confirmed by many other expressions of St. Paul and of the New Testament in general, in which the Christian life is described as beginning and unfolding in union with Jesus (cf. Eph. 2:5-7; Col. 2:20; 3:3; 1 Pt. 3:21; Phil. 3:10, etc.). …
… Thus Adam is a type of Christ (Rom. 5:14), the flood a type of Baptism (1 Pt. 3:21).
3:22
In the New Testament itself, the apostles Paul, Peter and John presuppose or attest the reality of the Ascension or of the presence of the glorified humanity of Christ in heaven (I Thess. 1:10; Eph. 1:20-22; 4:10; 6:9; especially Hebr. 9:24 [and 7:27; 8:1; 10:12; etc.]; I Pt. 3:22; I Io. 2:1). The testimonies are more than sufficient to compensate for the silence of Matthew, who preferred to close his Gospel with the appearance in Galilee of Jesus who sends …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.